DON MARIANO MARCOS MEMORIAL STATE UNIVERSITY

SOUTH LA UNION CAMPUS

AGOO, LA UNION

THE MATERIAL
SELF
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 “
Money is neither my god nor
my devil It is a form of energy
that tends to make us more of
who we already are, whether
it's greedy or loving.
-Dan Millman

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 When you shop, have, and possess
something, does it define who you are? What
do your possessions mean?

A key to understanding what

possessions mean is recognizing
that, knowingly or unknowingly,
intentionally or unintentionally, we
regard our possessions as parts of
ourselves (Belk, 1988).
1. The Self and our
Possessions.

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 1. The Self and our
Possessions.
× Treating our possessions as
extensions of ourselves is not a new
phenomenon. Defining ourselves by
our possessions can contribute to
feelings of well – being, as well as
feelings of emptiness and
vulnerability.
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 The Self and our
Possessions.
× Overreliance on possessions for self-definition may
be manifested in how we shop, how we care for the
things we acquire, and to what extent we cling to our
possessions rather than discard them.
× Materialism has been defined as "the importance a
consumer attaches to worldly possessions.” At the
highest levels of materialism, such possessions assume a
central place in a person's life and are believed to
provide the greatest sources of satisfaction. To the highly
materialistic person, purchases of consumer goods offer
the potential for magical transformation of self.
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2. Possessions as part of
Self.

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 2. Possessions as part of
Self.
× The particular possessions we see as
most a part of ourselves show a close
relationship to the objects we see as
most magical, and include perfume,
jewelry, clothing, foods, homes,
vehicles, pets, religious icons, drugs,
gifts, heirlooms, antiques,
photographs, 10
souvenirs, and
 Possessions as part of Self.
× Such objects act as reminders and confirmers of
our identity, and that this identity may often reside
more in these objects than it does in the individual.
Besides magical efficacy, control has been suggested to
be the critical determinant of feelings of possession. That
is, the more we believe we possess or are possessed by
an object, the more a part of self it becomes.
× Where men tend to value possessions for self-focused
and instrumental reasons, women tend to emphasize
expressive and other-oriented reasons for feeling
attachment to possessions.11
 Possessions as part of Self.
× As we age the possessions we cite as “special” tend
increasingly to be those that symbolize other people
(e.g., gifts from people, photographs of people).
× We make things a part of self by creating or altering
them. A psychological explanation suggests that we
invest "psychic energy" in an object to which we have
directed our labor, time, and attention. This energy and
its products are regarded as a part of self because they
have grown or emerged from the self.

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 Possessions as part of Self.
× Emphasis on material possessions tends to decrease
with age, but remains high throughout life as we seek to
express ourselves through possessions and use them to
seek happiness, to remind ourselves of
experiences, accomplishments, and some other
people in our lives, and even to create a sense of
life after death.
× Our accumulation of possessions provides a sense of
past and tells us who we are, where we have come from,
and perhaps where we are going.
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3. Mastery of Possession and
Human

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 Mastery of Possession and
Human
× The relationship between a person and an object is never
as simple as a person-thing bond.
× A great part of the value of those things which little
children want to own is far from intrinsic. It arises
directly from the fact that others have or want the
object. And thus we enter the open field of rivalry. Not to
have what others have, or to have less than they, is to
feel shut out from the love and regard of the person
giving. It is to be treated as not love worthy. (Isaacs,
1935, p.74)
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 Mastery of Possession and
Human
× The relationship between a person and an object is never
as simple as a person-thing bond.
× A great part of the value of those things which little
children want to own is far from intrinsic. It arises
directly from the fact that others have or want the
object. And thus we enter the open field of rivalry. Not to
have what others have, or to have less than they, is to
feel shut out from the love and regard of the person
giving. It is to be treated as not love worthy. (Isaacs,
1935, p.74)
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Mastery of Possession and Human

× In this sense, relationships with

objects are always three-way (person
thing-person) relationships. One
element of the search for identity is
that adolescents at this stage
increasingly seek identity through
acquiring and accumulating selected
consumption objects.
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Mastery of Possession and Human

× a. A study of 8- to 30-year-olds
× found that this generation was more
likely than its parents and
grandparents to cite as favorite
possessions those that either reflect
skills in use (e.g., athletic equipment)
or that the possessor can manipulate
or control (e.g.,music instruments,
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Mastery of Possession and Human

× a. A study of 8- to 30-year-olds
found that this generation was more
likely than its parents and grandparents
to cite as favorite possessions those
that either reflect skills in use (e.g.,
athletic equipment) or that the
possessor can manipulate or control
(e.g.,music instruments, stereo, pets).
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Mastery of Possession and Human

× b. During preretirement
adulthood, emphasis shifts from
defining oneself by what one does to
defining self through what one has.
× c. 40-to 50-year-olds, were the
most likely of all age groups to cite
social power and status as reasons to
own personal possessions.
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Mastery of Possession and Human

× A general function of possessions

across the age continuum is to
provide us with a concrete sense of
our past. Possessions are a
convenient means of storing the
memories and feelings that evoke
our sense of past.
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4. Ways of Incorporating
Possessions

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Ways of Incorporating Possessions
× a. Overcoming, conquering, or
mastering them (for intangible
objects)
× b. Knowing them
× c. Creating it
× d. Giving possessions
× e. But objects may also become a
part of us through the knowledge
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 SHAPING THE WAY WE
SEE

Why do we shop or buy? Is it for luxury others as

or for necessity? Let us look at the economic
personhood material self in the biological,
sociological we possess psychological, and
spiritual perspectives:
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 Comparison
1. Biological 2. Psychological
Hypothalamus: a. Sigmund Freud’s
“I need that” concept of the id
Prefrontal Cortex: b. Abraham Maslow
Correct! It’s In Maslow’s
necessary. hierarchy of needs,
there are needs that
Amygdala: “I want
we need to satisfy.
this”
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Prefrontal Cortex:
 EIGHT HIERARCHY OF
NEEDS
1. Biological and physiological
needs – air, food, drink, shelther, warmth,
sex, sleep, etc.
2. Safety needs – protection from
elements, security, order, law, stability, etc.
3. Love and belongingness needs
– friendship, intimacy, trust and acceptance,
receiving and giving affection
27 and love;
 EIGHT HIERARCHY OF
NEEDS
4. Esteem needs - which Maslow
classified into two categories: (a) esteem for
oneself (dignity, achievement, mastery,
independence) and (b) the desire for reputation
or respect from others (e.g., status, prestige)
5.Cognitive needs - knowledge and
understanding, curiosity, exploration, need for
meaning and predictability
 EIGHT HIERARCHY OF
NEEDS
6. Aesthetic needs – appreciation and
search for beauty, balance, form, etc.
7. Self- actualization needs- realizing
personal potential, self- fulfilment, seeking
personal growth, and peak experiences
8. Transcendence needs- a person is
motivated by values which transcend
beyond the personal self (e.g., mystical
 EIGHT HIERARCHY OF
NEEDS
and certain experiences with nature,
aesthetic experiences, sexual experiences,
service to others, the pursuit of science,
religious faith, etc.).
 Spiritual Aspect
Two Kinds of Self
1.Peripheral or Masked Self
2.Authentic self
 Peripheral or Masked
Self
× It is taken from the word “periphery,“
which means surface. Even the word
person in this realm originates from the
word "persona," which means theatrical
mask. This self is the self that is
complicated and exhaustible. It is the self
that will change, will rot, will fade away
being part of a group or disappear, and
will die or turn to dust.
Peripheral or Masked Self
× Peripheral/Masked self is the self
that serves as the means for the
growth of the authentic self. This
includes the following:
Peripheral or Masked Self
× Body × Power
× Achievements × Possession
× Sexual Power × Mind
× Character × People
× Talents × Job
× Position × Money
× Feelings × Ideas
DON MARIANO MARCOS MEMORIAL STATE UNIVERSITY
SOUTH LA UNION CAMPUS
AGOO, LA UNION

THE
SPIRITUAL
SELF
 “
The soul is restless unless
the soul rests in God.
-St. Augustine
Questions that we have to answer in this
chapter.

× Who is greater than us in reference to

our identity as a person?
× Is there really a God, the Ultimate
and the Sacred?
× Can we not understand our being
human, apart from God?
× Who is God?
× Who is the self in relation to God?
× What is the spiritual self?
× What is spirituality?
× Why are there many religions?
× What are the religious practices and
their significance in my life as a
person?
 Spiritual Self
× Revelation is God's manifestation of
his love for us. He takes the initiative
of revealing his existence. We
experience Him in many ways. We
see God as the source of life, love,
faith, and hope. We experience God
in creation. Whenever we witness the
beauty of nature around us, we feel
God’s greatness.
× Mediated love- the love of people
who are parts of our life. The love of
our parents, siblings, relatives,
friends, and special relationships are
signs of the presence of a God who
truly loves.
× We experience God’s love bec. God
makes use of others
40 to reach us out.
× We see God in positive and negative
experiences.
× We see God in our victories,
successes, joys, laughters,
achievements, and all other forms of
goodness. Even when we experience
pain, defeats, failures, illness and
even death, God 41 is present.
× We see God in our CHURCH or
the RELIGIOUS COMMUNITY
we belong.
× We encounter God in the
sacraments in table fellowship,
in prayers and liturgy.
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We encounter God in diff. forms of religion

× Christians × JESUS CHRIST × BIBLE- is a

sacred book that
contains the
interplay of
revelation and
faith
× Moslems × Allah × QUR’AN/KORA
× Hindus × Brahma × Vedas
× Buddhist × Siddhartha × Tripitaka
Gautama
× Etc. × Etc. × Etc.
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× All these religions connect to God,
the Sacred or the Ultimate in
different forms of worship.
× The book, The Sacred Pathways,
written by Gary Thomas presents
the nine sacred paths to connect with
God.
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 The Nine Sacred
Pathways
× 1. Naturalists: Loving God Out of
Doors
-beauty of nature
Ex. The sunrise in a beautiful mountain,
the sunset by the sea, flowers in the
garden, the birds, the trees and
butterflies.
You see Him in the things
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He has made
 The Nine Sacred
Pathways
× 2. Sensate: Loving God with the
Senses.
× -worship God in ways that engage
your senses of sight, smell, sound,
beautiful sanctuaries, scented
candles, gentle touch of a nun,
incense, Christian art, and religious
and instrumental 46music are appealing
 The Nine Sacred
Pathways
× 3. Traditionalists: Loving God
through Ritual and Symbol.
× -Book of Common Prayer, liturgy, and
observance of the church calendar,
the sacraments, the ancient songs,
and creeds of the Church.

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 The Nine Sacred
Pathways
× 4. Ascetics: Loving God in
Solitude and Simplicity.
× You love to be left alone to pray and
tend to live a simplified and quiet life
free of distractions that would hinder
you worship of God.

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 The Nine Sacred
Pathways
× 5. Activists: Loving God Through
Confrontation.
× You are spiritually nourished by
fighting for the right. You gravitate
toward social or evangelical causes,
drawing near to God through such
things as prayer walks, food pantries,
crisis pregnancy centers, marches,
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 The Nine Sacred
Pathways
× 6. Caregivers. Loving God by
Loving Others.
× You serve Christ by serving others. In
preparing meals, counselling,
volunteering at a shelter, tending the
sick, or opening your home, you feel
closest to God.
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 The Nine Sacred
Pathways
× 7. Enthusiasts: Loving God
Through Mystery and
Celebration.
× Thomas calls you a "cheerleader for
God”! You love to just follow the
Spirit's leading, celebrate God's
mysterious ways, and exude
gladness and wonder.
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 The Nine Sacred
Pathways
× 8. Contemplatives: Loving God
Through Adoration.
× You see God as the "Lover of your
soul." You seek to practice His
presence continually, and crave
alone any time to gaze on His face
and lose yourself in Him.
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 The Nine Sacred
Pathways
× 9. Intellectuals: Loving God with
the Mind.
× You feel closer to God when you learn
something new about Him. You may
sense God closest in study and
meditation on Scripture, apologetics,
theology, and creeds.
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 FINDING AND CREATING
MEANING

× Victor Emil Frankl (1959). introduced

logotherapy, which is the pursuit of
one's meaning in life. This theory is
founded on the belief that human
nature is motivated by the search for
the purpose of life.

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 FINDING AND CREATING
MEANING

× Being the founder of logotherapy, his

belief was influenced by his personal
experience of suffering and loss in
Nazi concentration camps.
× As a survivor, he introduced the
concept of tragic optimism. This is
manifested
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 FINDING AND CREATING
MEANING

× Being the founder of logotherapy, his

belief was influenced by his personal
experience of suffering and loss in
Nazi concentration camps.
× As a survivor, he introduced the
concept of tragic optimism.

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 FINDING AND CREATING
MEANING
× This is manifested when a person is
genuinely optimistic even in the face
of miseries, chaos and extremely
negative circumstances. In
logotherapy, this is represented by
the "tragic triad, "which consists of
pain: guilt, and death. Frankl
explained that the human person is
motivated 57