SHS

Introduction to the Philosophy of

the Human Person
Quarter 2 – Module 2
The Consequence of Choosing
Introduction to the Philosophy of the Human Person
Quarter 2 – Module 2 The Consequence of Choosing

Republic Act 8293, section 176 states that: No copyright shall subsist in
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Regional Director: Gilbert T. Sadsad

Assistant Regional Director: Jessie L. Amin
Regional EPS: Shiela C. Bulawan
Division EPS: Presyl A. Bello

Development Team of the Module

Writer: ROMEO A. TUSI – Pawa HS, SDO Legazpi City
Editor: JESSIE MARIE M. MORCOSO – Pawa HS, SDO Legazpi City
Reviewers: ALVIN A. SARIO, PhD – University of Sto Tomas - Legazpi,
JESON D. BALINGBING – Pag-asa NHS, SDO Legazpi City
GERRY A. BAJARO – Oro Site HS, SDO Legazpi City
ROMMEL U. QUIÑONES – Homapon HS, SDO Legazpi City
Illustrator: VIAN GABRIEL SPES B. QUIÑONES – Grade 7, Philippine
Science High School, Goa, Camarines Sur
Cover Art: GERRYMIE FLOREL I. BAJARO – Grade 11, Philippine Science
High School, Goa, Camarines Sur

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Introduction to the Philosophy of the Human Person
Quarter 2 – Module 2 The Consequence of Choosing

THE CONSEQUENCE OF CHOOSING

INTRODUCTION
Choices are made every day – from the waking
moment, throughout the day until the moment one’s sleep
arrives. Choosing range from simple choices like whether to
stay in bed or stand, eat breakfast or not, wear a pair of
jeans or a dress, to complex ones, like what strand to take,
forego studies or work. Everyday choices magnified covers
your entire life – the moment you become conscious of the
available options you can choose from. Choices occupy a
significant part in determining our lives. Am I free in my
choices? Can I not choose?

This module presents that individuals are responsible for the choices they
make and the choices they don’t. Furthermore, it seeks to increase the
knowledge that there are consequences that accompany every choice made.

OBJECTIVES
At the end of this module, you should be able to:

1. Realize that: a. Choices have consequences. b. Some

things are given up while others are obtained in making
choices (PPT 11/12-If-3.1)

VOCABULARIES
Now, here are some words you have to remember:
CHOICE. The fundamental element of freedom and the
capacity to determine or selecting a decision when there are
two or more possible options.
CONSEQUENCE. The result of a given action.
FREEDOM. the quality or state of being free: The absence of
necessity, coercion, or constraint in choice or action; liberation
from slavery or restraint or from the power of another : the quality
or state of being exempt or released usually from something
burdensome

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Introduction to the Philosophy of the Human Person
Quarter 2 – Module 2 The Consequence of Choosing

General Instruction. Please prepare a sheet of paper where you would write
your answers to the quizzes or questions posted.
PRE-TEST . TRUE OR FALSE: Write A if statement a is TRUE, B if statement
b is TRUE, C if statements a and b are TRUE, and D if
statements a and b are FALSE.
_________1. a. The will have three powers of the human
soul, which can be described as the intellect, the will and
passions or feelings
b. Free will is always coupled with moral responsibility.
_________2. a. The notion of free will is treated as distinct
from several other concepts associated with human agency
b. Incompatibilists are also called libertarians about free will.
_________3. a. Kant’s transcendental freedom is construed as ―independence
from everything empirical and so from nature generally.‖
b. According to Freire, freedom is a process, a dialectical creation
which he calls liberation
_________4. a. The Church must perform an active role – it must fight
oppressive structures and stand on the side of the oppressed.
.b. Bourgeois ideals such as freedom, equality, and property do not
generate from the natural phenomenon common to all societies, but
from the forms of economic life based on capitalistic modes of
production.
_________5. a. Freire sees freedom as a gift.
b. Choan Seng Song believes that to be a Christian is to be a
vanguard that has the courage to struggle for justice and freedom.

LEARNING ACTIVITY 1
Picture Analysis: In three to five sentences, answer the following questions.

Source: http://www.depedrovcatanduanes.com/files/11-Intro-to-Philo-AS-v1.0.pdf

a. What can you say about the pictures?

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Introduction to the Philosophy of the Human Person
Quarter 2 – Module 2 The Consequence of Choosing

b. Have you been in this kind of situation?

c. What are the things that you considered in making choices?

LEARNING ACTIVITY 2.

Concept Mapping. Making use of the graphic organizer

below, give concepts about freedom.

FREEDOM

LEARNING ACTIVITY 3.
My Time Line. As a Senior High School student, you have made some
important life decisions in the past. Make a timeline of major decisions on your
life and below the line then write down the consequence of those particular
decisions.
LIFE DECISIONS
a. a. a.
b. b. b.

12 years old 14 years old 16 years old

CONSEQUENCES

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Introduction to the Philosophy of the Human Person
Quarter 2 – Module 2 The Consequence of Choosing

a. a. a.
b. b. b.

Processing Questions:
1. Are you happy with the decisions you have made and its consequences?
Why?
2. Are you satisfied with the outcome of your decisions? Why?

DEEPENING
A. Philosophical Perspective

Perhaps the three most important concepts in philosophical work on free

will are free will, moral responsibility, and determinism.1
The notion of free will is treated as distinct from several other concepts
associated with human agency. Traditionally ―free will‖ is defined as a kind of
power or ability to make decisions of the sort for which one can be morally
responsible.
Important to many discussions of free will is the idea of moral
responsibility. In the context of discussions of free will, moral responsibility is
often understood as a kind of status connected to judgments and/or practices of
moral praise and blame. This meaning is distinct from another; perhaps more
commonly used the sense of responsibility: responsibilities as obligations (for
example, when we talk about what responsibilities a parent have to a child).

Determinism is a third concept that is often important for philosophical

discussions of free will. Something is deterministic if it has only one physically
possible outcome. It is important to bear in mind that a definition of determinism
is just that – a characterization of what things would have to be like if things were
deterministic.

The Problem of Free Will

The problem of free will arises whenever people lead to suspect that their
actions might be determined or necessitated by factors unknown to them which
are beyond their control. Moreover, when people doubted whether their actions
are determined by Fate or by God, by the laws of physics or the laws of logic, by
heredity or environment, by unconscious motives or hidden controllers,
psychological or social conditioning, and so on.

Another illustration, when people believe that there is a conflict between

free will and determinism comes now the idea of responsibility. This is because
free will is also intimately related to notions of accountability, blameworthiness,
and praiseworthiness for actions.

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Introduction to the Philosophy of the Human Person
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Suppose a young man is on trial for an assault and robbery in which his
victim was beaten to death. Let us say we attend his trial and listen to the
evidence in the courtroom. At first, our thoughts of the young man are filled with
anger and resentment. His crime was heinous. But as we listen daily to how he
came to have the mean character and perverse motives he did have – a sad
story of parental neglect, child abuse, sexual abuse, bad role models – some of
our resentment against the young man is shifted over to the parents and others
who abused and mistreated him. We begin to feel angry with them as well as with
him. (Note how natural this reaction is.) Yet we aren’t quite ready to shift all of the
blame away from the young man himself. We wonder whether some residual
responsibility may not belong to him. Our questions become: To what extent is he
responsible for becoming the sort of person he now is? Was it all a question of
bad parenting, societal neglect, social conditioning, and the like, or did he have
any role to play in it? 2

The questions are crucial to the concept of free will because they are
questions about what may be called the young man’s ultimate responsibility. We
know for a fact how parenting, society, and upbringing, have influence on what
we become and what we are. The big question is what were these influences
entirely determining or did they “leave anything over” for us to be responsible
for?

At the heart of the situation, whether this young man is merely a victim of
bad circumstances or has some responsibility for being what he is. The bigger
question is that, of whether he became the person he is of his own free will or
whether he is determined to be like that.

On the other hand, the people who are convinced that there is a conflict
between free will and determinism are called incompatibilists about free will.
They believe free will and determinism are incompatible. If incompatibilists also
believe that an incompatibilist free will exists, so that determinism is false, they
are called libertarians about free will.

St. Thomas Aquinas’ Concept of Freedom

St. Thomas Aquinas, philosopher, and theologian, put forward the idea
that the human person is an individual whose will is considered a fundamental
part of human nature. He sees the exercise and development of the will as an
essential part of human perfection. This is so because God created us in his
image, with intellect and will.

St. Thomas Aquinas' thoughts about the will are a complex of three
powers of the human soul, which can be described as the intellect (perceptive,

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apprehensive, and cognitive), the will (motive, appetitive, conative) and the
passions or feelings (sensitive, emotive). 2

Eleonore Stump, in her 2003

book Aquinas, compared Aquinas' view
of human freedom with contemporary
accounts of free will. For Aquinas, she
says, freedom is a property of the whole
human being, not a component part of a
person. Secondly, the will is not
independent of the intellect. 3

Thus, the intellect and will are

engaged in a dynamic, complex
interaction, with multiple stages between
an initial perception and cognition by the
intellect to the final action of the will, with
occasional interruptions or overrides by
the passions.4
https://www.google.com.ph/search?biw=1366&bi
h=613&tbm=isch&sa=1&q=St.+Thomas+Aquinas
As a human person, the will is a
fundamental part of our nature that is essentially linked to our rational power. If a
being is to be rational, it follows that it must have a free will:
But man, judging about his course of action by
of reason, can also judge about his own
inasmuch as he knows the meaning of an en
means to an end, and the relationship of the
reference to the other. Thus he is his own caus
in moving but in judging. He is therefore end
free choice—that is to say, with free judgm
acting or not acting.5

Eleonore Stump condenses Aquinas complicated picture of what goes on

in an action to these simplified five stages. 6
Five Stages of a Human Act (from perception to action of the will)

1. Intellect apprehends a situation and determines that a particular end is

appropriate (good) for the given circumstances. Will approves a simple
volition for that end (or can reject, change the subject, etc.)
2. Intellect determines that the end can be achieved and it is within the power
of the agent. Will (Intention) to achieve the end through some means.
3. Intellect (Counsel) determines various means to achieve the end.
Will accepts these means (or can ask for more means)
4. Intellect determines the best means for the given circumstances. Will
(Electio or choice) selects the means the intellect proposes as best.

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Introduction to the Philosophy of the Human Person
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5. The Intellect commands "Do the best means!" The will exercises control
over the body or mind as needed.

The election (choice) is most often identified with the liberum arbitrium the
free decision or judgment. Aquinas used this term rather than free will (libera
voluntas).
Kant’s Notion of Freedom

Another philosophical thought on

Immanuel Kant 1724 – 1804)
German Philosopher
freedom is popularized by Immanuel
Kant. There are many ways in which
one can articulate Kant’s notion of
freedom positively as autonomy and a
distinctively modern notion that applies
to all three critiques. One might say,
Kant has worked out a new notion of
freedom in epistemology (discursive
synthesis and making of judgments), in
moral philosophy (doing one’s duty on
the basis of a non-hypothetical
imperative), and in aesthetics (the free
and harmonious faculties of imagination
and understanding). 7

https://www.google.com.ph/search?biw=1366&
bih=613&tbm=isch&sa=1&q=Kant

Perhaps the best and shortest account one could give is to say that in both
the theoretical and the practical realms the notion of transcendental freedom is
construed as ―independence from everything empirical and so from nature
generally.‖ Kant’s notion of transcendental freedom in both the practical and
theoretical realms is characterized by the self’s spontaneous transcendence of
the realm of natural causation and anything that is not actively synthesized by
itself in the domain of sensibility.
For Kant, ―man possesses an autonomous and self-regulating will,
uncoerced by extraneous force, adhering only to the voice of reason.‖ In other
words, the human is truly free if his choice is a product of his own volition. He is
not free at all if his action is restrained by fear, force or coercion. If a man
consented to marry a woman because he was threatened by the family, the man
is not totally free either in his decision or in his action. 8

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Introduction to the Philosophy of the Human Person
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B. Sociological Perspective
Marx’s Notion of Freedom

Human history is a class struggle. At the

heart of the development of history and indeed at
the heart of the real are hard economic laws:
money—product—money. Thus, we are products
of social forces and relations.
Marx posits that human beings could build
positive and co-operative relationships with
others to live together as species-beings
(Gattungswesen).9 Marx tries to justify this claim
with aid of socio-anthropological understanding of
human beings. He says that because ―the
individual is the social being, the expression of https://www.google.com.ph/search?biw=1
366&bih=613&tbm=isch&sa=1&q=Marx
his life, thus, is an expression and statement of
his social life.‖

For him, human beings are essentially social beings; they can achieve
their freedom by positively developing their concrete social relations. Second,
Marx dismisses classical political economists' ahistorical explanation of freedom.
He explains that bourgeois ideals such as freedom, equality, and property do not
generate from the natural phenomenon common to all societies, but from the
forms of economic life based on capitalistic modes of production. 10
Freedom is the right and capacity of people to determine their own actions,
in a community which is able to provide for the full development of human
potentiality. Freedom may be enjoyed by individuals but only in and through the
community.

In capitalism, only those who have money can enjoy real freedom. Those
who have no means of living other than selling their labor power may have
freedoms, but their opportunities are always restricted. In bourgeois society,
some freedoms are considered more important than others. 11
There is an unequal distribution of means of production. Thus, working-
class people are alienated from what they produce. Only, the revolution will
restore justice and create a classless society. Thus, everybody is equal to
everyone else.
Freire’s Notion of Freedom
―Freedom is acquired by conquest, not by gift.‖ Freedom will be the result
of praxis — informed action — when a balance between theory and practice is
achieved.

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Introduction to the Philosophy of the Human Person
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According to Freire, freedom is a major

imperative of human beings. However, freedom
is not an idealistic formulation in which there are
no external constraints. Freire conceives
freedom in the midst of the physical, economic,
social, political, and cultural circumstances.
Hence, to talk about freedom is to talk also
about its circumstances. 12
In other words, the discussion of Freire's
concept of freedom is accompanied by the
discussion of freedom and its limitations. As a
consequence, freedom is not an ahistorical Paulo Freire 1921 –1997
concept, isolated from the dynamic a Brazilian educator who was a leading
advocate of critical pedagogy
development of history and culture. Freedom is
https://www.google.com.ph/search?biw=13
not acquired all at once. Freedom is a process, 66&bih=613&tbm=isch&sa=1&q=Freire
a dialectical creation which Freire calls
liberation. Liberation is the dialectical method of freedom.

Thus, freedom is a revolutionary, dynamic, and social concept. It is a

historical project to be created, but, at the same time, a reality which is lived at
the moment in which the strategic actions for freedom are put in practice.
Freedom is a historical reality in the permanent search. 13
C. Theological Perspective
Ma. Christina Astorga’s Notion of Freedom

The article of Astorga, Culture, Religion,

and Moral Vision: A Theological Discourse on
the Filipino People Power Revolution of 1986
systematically reflects on the Filipino People
Power Revolution of 1986 under the
illumination of theology. It contends that there
can be no liberation apart from the beliefs and
values of a people, with religion as their
deepest source. The struggle against injustice
and oppression must be united with a people's
consciousness of their cultural rootedness, at Ma. Christina Astorga
Filipino writer and professor
the heart of which is their religion. The Department of Theology at the Ateneo
de Manila University (ADMU)
dynamics of culture and religion and its bearing https://www.google.com.ph/search?biw=1366
on moral vision made the Filipino People Power &bih=613&tbm=isch&sa=1&q=ma+christina+
Astorga
Revolution possible and was the source of its
nonviolent spirit. 14
Pierre Marchand, head of the Alfred Nobel Foundation and the Center for
Global Nonviolence, spoke last February 25, 2001, to commemorate the
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Introduction to the Philosophy of the Human Person
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anniversary of the People Power Revolution of 1986 the following words at the
awards ceremony: 15
The world salutes the Filipinos for
their courage in overthrowing two
undesirable presidents. You have
given the gift, in a world that only
knows force and violence, of
effecting radical change without
firing a shot. The legacy of people
power would be the Filipino
people’s gift to other peoples of the
world. You were given a national
gift. Do not keep it to yourselves.
The world will never be the same
again, if the spirit of EDSA prevails
beyond the shores of this tiny
archipelago. The 15th anniversary
of People Power 1 was significant
as it came 18 years after the death
of Ninoy Aquino, 30 years after the
death of Martin Luther King, Jr., 50 https://www.google.com.ph/search?biw=1366&bih=613&tbm=isch&s
years after the death of Mahatma a=1&q=edsa+revol&
Gandhi, 2000 years after the death
of Christ.

Astorga adds that culture, religion, and moral vision constitute the place for
theologizing for the Filipino People Power Revolution of 1986. This means that
culture intersecting with religion is the shaping of moral vision that offers rich
material for theological reflection. She demonstrates how the dynamic
relationship between culture and religion
and their bearing on moral vision as
manifested in the Filipino nonviolent
struggle for justice and freedom. Thus, the
quest for justice and freedom is embedded
in the hearts and minds of the Filipino
people that the people are shaped by its
religiosity.

Gustavo Gutierrez’s Notion of Freedom

Gustavo Gutierrez popularized the

notion liberation theology. His theology is
characterized by a strong emphasis on
praxis (practice). In theologizing he does
not mean the ―classical tasks‖, such as
https://www.google.com.ph/search?biw=13
―wisdom‖ and ―rational knowledge‖, but he 66&bih=613&tbm=isch&sa=1&q=Gustavo+
includes one more perspective – ―theology Gutierrez

as a critical reflection on Christian praxis in the light of the Word.‖

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Introduction to the Philosophy of the Human Person
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He criticizes the idea of the Church that silently overlooks wrongdoings by

dictatorial regimes or other oppressive structures in the ―temporal sphere‖
because it leads to legitimacy. Thus, the Church must perform an active role – it
must fight these structures and stand on the side of the oppressed.
When explaining the term liberation, Gutierrez starts by distinguishing
what liberation is not. It should not be equated with the term development, used
in economics or politics. Development is synonymous with reformism and
modernization, with ―timid measures‖ and is counterproductive in the long run,
because it only postpones real transformation. Liberation is something deeper,
something more genuine; not only an imitation of subtly oppressive advanced
industrial societies but a new quality. 16

For Gutierrez, an active role of the Church in liberation is closely linked

with the idea of liberation and salvation. Unlike in the past, when most attention
was paid to the “quantitative” dimension of salvation (―salvation of the pagans‖,
or the number of people saved), today we are faced with the “qualitative”
dimension of salvation – what should people (Christians and non-Christians alike)
do to be saved? The idea of extra ecclesiam nulla salus (outside the church
there is no salvation) or only belonging to the Church no longer provides an
answer as the emphasis is moved to everyday praxis.

The big question is, what does it mean for a man to be free? Gutierrez
puts forward that freedom is not perceived as a state, an attribute, or a thing, but
as ―a relation and nothing else‖.

You love your neighbor and because of that love one cannot tolerate when
the neighbor is in a dreadful situation. Total liberation from all sorts is not
completed if there still are people who are suffering from unjust oppression. The
suffering of others is a matter of concern for everybody.

Every Christian from all walks of life not only should but must take part in
the process of liberation, because there is a ―radical incompatibility of evangelical
demands with an unjust and alienating society‖.
According to Choan Seng Song, a professor of Theology and Asian
Culture at the Pacific School of Religion, ―to be a Christian is to be a vanguard
that has the courage to struggle for justice and freedom.‖ Furthermore, he said,
―oppressing the powerless and the defenseless is political barbarism‖.
On the other hand, Pope Francis, in his visit in Rio de Janeiro, Brazil,
during the World Youth Day on July 26, 2013, he challenged everyone and said:
17

"I want the Church to go out into the streets; I want us to defend
ourselves against all worldliness, opposition to progress, from that
which is comfortable, from that which is clericalism, from all that
which means being closed up in ourselves. Parishes, schools,
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Introduction to the Philosophy of the Human Person
Quarter 2 – Module 2 The Consequence of Choosing

institutions are made in order to come out - if they do not do this,

they become a non-governmental organization, and the Church
must not be an NGO."
"I think that, at this time, this global civilization has gone
beyond its limits; it has gone beyond its limits because it has
created such a cult of money that we are in the presence of a
philosophy and a practice of exclusion of the two poles of life which
are the promises of the populace.
"In the Argentine people, I ask the elderly with all my heart:
do not disappoint in your role as the cultural reserve of our people,
a reserve that transmits justice; that transmits history; that transmits
values; that transmits the memory of the people.

“I am responsible for my actions” 18

A human person is always free to act and to choose yet he is responsible

for the consequences of his actions and choices particularly if the action done is
deliberate or willful. Why is it so? Because most of the time, a human person
does not act aimlessly. He acts with knowledge and will. He first thinks of the
impending action and the succeeding actions and their consequences. All our
actions (spoken and physical) have consequences. Some are good (positive) and
some bad (negative).
Therefore, he is accountable for them. This is a concrete manifestation of
justice. Any consequence of an action or choice cannot be imputed or charged to
anyone who did not perform such action. If a student pursues a certain career but
did not bring him any success in life, he cannot blame his failure to the career
itself or to anyone or do anything but solely himself.

APPLICATION
Practice Task 1. Situational Analysis: “What Would You
Have Done?” Analyze the situations using the ICED
format. It is useful for identifying one’s alternatives and how
to select the best one when faced with a difficult choice. The
format is as follows:

 Identify the problem: spell out what the problem is

and talk about why it is a problem.
 Create a list of possible ways that a person could handle the problem.
 Evaluate how constructive each alternative is (how much will the
alternative help versus harm the person; how much will the alternative help
versus harm other people in the person’s life?)
 Decide among the alternatives which one will bring the most help and least
harm.‖

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Introduction to the Philosophy of the Human Person
Quarter 2 – Module 2 The Consequence of Choosing

“What Would You Have Done?”

Identify the
problem

Create
constructive
alternatives

Evaluate the
alternatives

Decide on the best

alternative to do.
Source: http://www.aces.edu/teens/pdf/mod7.pdf
Situation 1. Jeff and his friends are at the mall. Some guys from another high
school that Jeff and his friends don’t like are there. Some of Jeff’s friends want to
get into it with these other guys. One of the guys from the other high school is
dating Jeff’s ex-girlfriend – Jeff doesn’t really like that, but he’s not sure whether
he wants to get into a fight. What are Jeff’s options and what should he do?

Situation 2. Ana has been feeling depressed lately. Nothing seems to be going
right in her life. She is always fighting with her mom, her boyfriend is treating her
bad and she thinks he is going to break up with her, she doesn’t have any close
girlfriends to talk to, and her grades at school have been slipping. Ana is starting
to think that killing herself might be the answer. What are Ana’s options and what
should she do?

Situation 3. Gie has been smoking a little weed with her friends lately and likes
getting high. Her parents have no idea what she is doing, its fun, and so far
everything is going fine with school and in her social life. This weekend she and
some friends are going to a party where there will be plenty of weed and, she has
heard there will be crack there too. She is trying to decide if she will try some.
Just trying it once is no big deal – right? What are Gie’s options and what should
she do?

Situation 4. Jen’s friends try to talk Monica into going with them to get a tattoo.
Monica’s friends say it will be cool; everyone in the group can get a tattoo.
Monica is considering it, but is concerned about her parents’ reaction and
whether she really wants a tattoo. She does like the idea of doing something that
connects her with her friends.

Practice Task 2. Perspective. Using one of the perspectives in freedom, explain

the picture in the next page.

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Introduction to the Philosophy of the Human Person
Quarter 2 – Module 2 The Consequence of Choosing

https://www.google.com.ph/search?tbm=isch&q=domino+effect&chips=q:domino+effect

Practice Task 3. Given the following actions on the left column, identify the
possible consequences and write them on the right column.
ACTION CONSEQUENCE/S
a student studying his or her lesson
a driver observing traffic lights
athletes practicing in the gym
a person taking illegal drugs
a student practicing conservation of
natural resources
a student coming to school late
a social media user posting her friend’s
nude picture
a high school student joining a sorority
a mayor using public funds for his
campaign
a taxi driver returning a found bag with a
million of cash

POST-TEST
TRUE OR FALSE: Write A if statement a is TRUE, B if only
statement b is TRUE, C if statements a and b are TRUE, D
if statements a and b are FALSE.
_________1. a. The notion of free will is treated as distinct
from several other concepts associated with human agency
b. In the discussions of free will, it is always coupled with the
idea of moral responsibility.
_________2. a. According to St. Thomas Aquinas, the will have three powers of
the human soul, which can be described as the intellect, the will and
passions or feelings. b. Incompatibilists are also called libertarians
about free will.
_________3. a. Kant’s transcendental freedom is construed as ―independence
from everything empirical and so from nature generally.‖

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Introduction to the Philosophy of the Human Person
Quarter 2 – Module 2 The Consequence of Choosing

b. Marx explains that bourgeois ideals such as freedom, equality,

and property do not generate from the natural phenomenon
common to all societies, but from the forms of economic life based
on capitalistic modes of production.
_________4. a. According to Freire, freedom is a gift.
b. According to Freire, freedom is a process, a dialectical creation
which he calls liberation.
_________5. a. According to Gutierrez, the Church must perform an active role –
it must fight oppressive structures and stand on the side of the
oppressed.
b. According to Choan Seng Song, to be a Christian is to be a
vanguard that has the courage to struggle for justice and freedom.

ANSWER KEY:
PreTest: 1. C 2. C 3. C 4. C 5. B

Learning Activity 1-3: Answers may vary.

Practice Task 1-3: Answers may vary

Post Test: 1. C 2. C. 3. C 4. B 5. C

REFERENCES:
1
John Martin Fischer, Four Views on Free Will, Blackwell Publishing, 2007.
https://doi.org/10.1111/j.1467-9973.2009.01564.x
2
Robert O. Doyle, Information Philosopher,
http://www.informationphilosopher.com/solutions/philosophers/aquinas/
Retrieved 30 September 2017
3
Ibid.
4
Ibid.
5
St. Thomas Aquinas, On Truth, trans. Robert W. Schmidt, S.J. (Chicago: Nenry
Regnery Co., 1954), q. 24, a. 1c.
6
Robert O. Doyle, Information Philosopher
7
https://www.academia.edu/8945096/Epistemic_Freedom_in_Kant_and_Husserl
Retrieved 30 September 2017
8
Unpublished Work, Prof. Paulino, Human Freedom Article, Aquinas University
9
https://www.cpsa-acsp.ca/papers-2004/Kim.pdf Retrieved 30 September 2017
10
Ibid.
11
https://www.marxists.org/glossary/terms/f/r.htm Retrieved 30 September 2017
12
rd ez, Jacinto, aulo Freire s Concept of Freedom A hilosophical
Analysis" 1981 http://ecommons.luc.edu/luc_diss/2208/ Retrieved 30 September
2017
13
Ibid.
14
Ma. Christina A. Astorga, Culture, Religion, and Moral Vision: A Theological
Discourse on the Filipino People Power Revolution of 1986
http://journals.sagepub.com/doi/pdf/10.1177/004056390606700305 Retrieved 30
September 2017
15
Ibid.

17
Introduction to the Philosophy of the Human Person
Quarter 2 – Module 2 The Consequence of Choosing
16
avel Chalupníček, Divine and Human Freedom in the Work of Gustavo
Gutierrez, January 2010 http://kie.vse.cz/wp-
content/uploads/2009/11/WP_2_2010.pdf Retrieved 30 September 2017
17
http://saltandlighttv.org/blogfeed/getpost.php?id=49936 Retrieved 30
September 2017
18
Unpublished Work, Prof. Paulino, Human Freedom Article, Aquinas University

SUGGESTED READINGS:
St. Thomas Aquinas, On Truth, trans. Robert W. Schmidt, S.J. (Chicago: Nenry
Regnery Co., 1954), q. 24, a. 1c.
Rickert, Kevin G. (2011) The divine will and human freedom: A Thomistic
analysis. http://www.hprweb.com/2011/04/the-divine-will-and-human-freedom-a-
thomistic-analysis/
Picorino, P. (2000) An Introduction to Philosophy (Online Textbook)
http://www.qcc.cuny.edu/socialsciences/ppecorino/INTRO_TEXT/CONTENTS.ht
m

18