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INTRODUCTION TO THE PHILOSOPHY OF THE HUMAN PERSON

MODIFIED LEARNING MATERIALS/MODULES BASED ON THE DEPED CURRICULUM

Grade Level: 11-12 Quarter/Duration: 1ST QUARTER – MONTH 4 School Year: 2021-2022
Instructor: DAREAN T. MALICUDIO, LPT Subject: INTRODUCTION TO THE
PHILOSOPHY OF THE HUMAN PERSON

Topic: The Human Person as an Embodied Spirit

The Human Person and the Environment
Genuine Communication and Intersubjectivity

Sub-Topics:
1. Evaluating One’s Own Limitations and the Possibilities for Their Transcendence
2. Recognizing That the Human Body Imposes Limits and Possibilities for Transcendence
3. The Person’s relationship with the environment
4. Humanity address the damage inflicted on the environment
5. Moral Humility

Learning Objectives:
a. Compare and contrast the anthropocentric and ecocentric models;
b. Describe the state of disorder and the disruption of harmony in the natural
environment; and
c. Identify true or false statements regarding human abilities.

Discussion

Evaluating One’s Own Limitations and the Possibilities for Their Transcendence

A. Forgiveness
When we forgive, we are freed from our anger and bitterness because of the actions
and/or words of another. On the other hand, the hardness of our heart is reinforced by a whole
series of rational arguments.
For Sebatu (2009), negative minds, feelings, and attitudes are signs of masochism. They
are our own enemies. Hatred is a form of anger that is directed inward. It is suicidal act. It goes
against our physical psychological and spiritual welfare, causing us more harm than our
opponent.
Negative feelings are hated but we do not let them go. We claim that the negative feelings
have gone, but they keep coming back and cause our physical and emotional problems.
Relaxation and imagery can help in healing our body. Sebatu (2009) recommended different
methods of forgiveness and healing:

 Counseling – requires active listening. Allowing the counselee to talk will help him in
reactions are good clues that they are dealing with painful emotional hurts. Probing response,
understanding response, understanding response, and paraphrasing are important in this
session. Paraphrasing serves as a mirror in this process whereby it establishes the counsellor-
counselee understanding of the problem.

 Talking to God – includes short inhale and long exhale breathing. Re-living the event
or situation that caused hurt or regression takes place. In this stage, God/Jesus is presented to
the counselee. Handing a pillow to the counselee to talk to Jesus is an alternative. All hurts are
expressed by relating to God all the traumatic effects of that problem. The counselor assesses

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the situation where the counselee has calmed down and that he did not hurt himself. Asking
forgiveness by talking to God is the healing process.

 Emmaus method – In the Gospel, Jesus opened the eyes of the apostles on the way to
Emmaus. While walking, Jesus let them encounter his death; then by breaking of the bread,
peace and love were encountered. As a result, the disciples became strong enough to face the
task of evangelization. The road to Emmaus is about establishing self-identity. When Jesus
asked, “Who do men say I am?” He points toward self-examination. This process makes us
reflect on our hurts and obstacles(e.g., pride) as we aspire to be good. This method highlights
the social dimension of healing and reconciliation.

 Forgiveness method – First, forgiveness starts by teaching the counselee to relax

through breathing method. Emptying the mind by starting to look at what one has done and
what is happening at present is realized. Confession is administered by a priest or sins can be
directly confessed to God. Through imagery, we ask forgiveness about people who have
caused us hurt. The counselor and counselee end with thanksgiving and concluding prayer.
Forgiveness is difficult but, at the end of the day, if hatred overcomes us, it would affect our
relationship with other people, our sleep, and our health.

B. The Beauty of Nature

There is perfection in every single flower; this is what the philosophies of Aquinas, Anselm,
and Taoists believed. For a hug, for every sunrise and sunset, to eat together as a family are
our miracles. These kinds of experiences can truly be moments of grace. They touch us deeply
and the human heart is spontaneously lifted. During this experience, we need to offer praise,
For Aquinas, the existence of God or the Unmoved Mover originates change, and the fact that
there are degrees of excellence to infer the existence of a perfect being. Unmoved Mover
means that the universe did not begin in motion. Everything that exists must have had a
source. Aquinas argued that since nothing cannot become something on its own, he then
stated that there must be a Being who caused the big bang and humanity's creation, the
Unmoved Mover, the One who caused everything to exist.

C. Vulnerability
From Book Nine of his Confessions, Augustine's lamentations pointed toward a Mystic
Love:
"How lovely I suddenly found it to be free from the loveliness of those vanities, so that now it
was a joy to renounce what I have been afraid to lose. For You cast them out of me, O true
and supreme Loveliness, You cast them out of me and took their place in me, You who are
sweeter than all pleasure, yet not to flesh and blood; brighter than all light, yet deeper within
than any secret; loftier than all honor, but not to those who are lofty to themselves. Now my
mind was free from the cares that had gnawed it, from aspiring and getting and weltering in
filth and rubbing the scab of lust. And I talked with You as friends talk, my glory and riches and
my salvation, my Lord God..."

To be invulnerable is somehow inhuman. To be vulnerable is to be human.

Superheroes are hiding from their true humanity. The experience that we are contingent, that
we are dependent for our existence on another is frightening. To work in the office or study in
school, without acknowledging the help of others, is to live without meaning and direction. We
need to acknowledge the help of other people in our lives. As in the case of Augustine's
mother, St. Monica never stopped praying for her son's miraculous transformation out of sin to
the service of God's creatures. Such moments of poverty and dependence on others are not a
sign of weakness but of being true to ourselves.

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Of all of God's creatures, human beings have the unique power to change themselves
and the things around them for the better. Aquinas considered the human being as a moral
agent. We are both the spiritual and body elements; the spiritual and material, The unity
between both elements indeed helps us understand our complexity as human beings. Our
spirituality separates us from animals; it delineates the moral dimension of our fulfillment in an
action. Through our spirituality, we have a consciences Whether we choose to be "good" or
"evil" becomes our responsibility
A human being, therefore, has a supernatural, transcendental destiny. This means that
he can rise above his ordinary being or self to a highest being or self. This is in line with the
idea of Aquinas that in the plan of God, a human being has to develop and perfect himself by
doing his daily tasks. Hence, if a human being perseveringly lives a righteous and virtuous life,
he transcends his mortal state of life and soars to an immortal state of life.

The power of change, however, cannot be done by human beings alone, but is
achieved in cooperation with God. Between humanity and God, there is an infinite gap, which
God alone can bridge through His power. Perfection by participation here means that it is a
union of humanity with God. Change should promote not only any purely private advantage,
but also the good of the community.

D. Failure
Our failures force us to confront our weaknesses and limitations. When a relationship
fails, when a student fails a subject, when our immediate desires are not met, we are
confronted with the possibility of our plans to fail and yet, we are forced to surrender to a
mystery or look upon a bigger world. Such acceptance of our failures makes us hope and trust
that all can be brought into good. Even if we have sinned, as Augustine had, there is hope and
forgiveness.

On the other hand, following the Four Noble Truths of Buddhism, Schopenhauer
contended that all of life is suffering. Suffering is caused by desire, and we can alleviate
suffering, as the Buddhists taught, by "putting an end to desire." For Schopenhauer, our
egoism produces the illusion that other people are separate and opposed beings in
competition for the satisfactions we crave. In fact, they are manifestations of the same
fundamental reality that we are. We only imagine that they are detached from us, and
therefore, we imagine that we can further the aims of our own will at their expense. The result
is that our desires lead us to harm each other.

E. Loneliness
Our loneliness can be rooted from our sense of vulnerability and fear of death. This
experience is so common. However, it is our choice to live in an impossible world where we
can always be "happy" or we can accept a life where solitude and companionship have a part.
With our loneliness, we can realize that our dependence on other people or gadgets is a
possessiveness that we can be free from.
The mind should not acquire adepersonalized attitude, regarding people as merely
sentient. As persons, we should not rely on cold statistics to determine our beliefs. Instead, our
minds' power should be tools of compassion, impart care, and instill optimism and hope.

F. Love
Our self-preoccupation must be regulated by temperance. As we undergo the process
of knowing ourselves, we acknowledge the fundamental goodness of our nature and share it to
others.

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To love is to experience richness, positivity, and transcendence. Whether in times of

ecstatic moments or struggles, the love for a friend, between family members, or a significant
person can open in us strength and courage. Life is full of risks, fears, commitment, pain, and
sacrificing and giving up things we want for the sake of the one we love. In a Buddhist view,
the more we love, the more risks and fears there are in life (Aguilar, 2010).

In the point of view of Christianity, the soul is like a lover who longs to return to God. In
the case of Augustine's conversion, love is the union with God. In unity with God, the self does
not assert its own will, rather, the self is sensitive to the spirit guiding a person secretly in the
depths of his heart and waits until the spirit stirs and beckons him within (Johnston, 1973).

The Confucian jen is equal to Christian love. Jen deals with relationships which can be
rooted from the love of one's parents; brothers, and sisters, incorporating the self with right
conduct. Similar to Jesus’ teachings, jen instructs us to love others as we love ourselves.
all powers, as an elephant to a clump of lotuses (Puligandla, 2007). The Buddhists took over in
large part when they broke away from Brahmanism.

Recognizing That the Human Body Imposes Limits and Possibilities for Transcendence

A. Hinduism: Reincarnation and Karma

An interesting Hindu belief is the transmigration of the soul, reincarnation, or
"metempsychosis." Essential Hinduism is based on the belief in karrna and has its first literary
expression in Upanishads. Everything in this life, according to the Hindus, is a consequence of
actions performed from previous existence. Only by building up a fine record or karma can final
salvation be achieved. This doctrine is a very old one. For the Jains, there is nothing mightier
in the world than karma; karma tramples down

B. Buddhism: Nirvana
Nirvana means the state in which one is absolutely free from all forms of bondage and
attachment. It means to overcome and remove the cause of suffering It is also the state of
perfect insight into the nature of existence. The Buddhists see one who has attained nirvana
as one who is unencumbered from all the fetters that bind a human being to existence (i.e.,
wealth). He has perfect knowledge, perfect peace, and perfect wisdom (Aguilar, 2010).

When the Buddha was asked whether one who attains nirvana exists or ceases to exist
after death, he simply refused to answer the question and instead maintained complete
silence. The question is seen as inappropriate that any attempt to answer it can only lead into
the quagmire of idle metaphysical speculations and futile philosophical disputes. The Buddha
did not want his disciples to concern themselves with purely speculative problems. Further, the
Buddha's silence was due to his awareness that nirvana is a state that transcends every
mundane experience and hence cannot be talked about; for all talk is possible only within the
perceptual-conceptual realm. Nirvana is beyond sense, language, and thought (Puligandla,
2007).

Buddhism

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Another false conception regarding nirvana is that one who attains it, cuts himself off
from the world of toil, tears, and turmoil and spends his life in a state of total inactivity and
indifference to the world around him. Far from living a passive life, the Buddha from the day of
his enlightenment until death is always surrounded by people (Puligandla, 2007b it is, thust
absurd to describe nirvana as a state of .inactivity, stupor, and indifference, One who has
attained enlightenment is a non-attachment. This means that as one attains wisdom, one
desires nothing for himself but always works for the well-being and liberation of his fellow
humans.
This way of life conforms to Buddha's teaching that wisdom consists of treading the
Middle Way, avoiding the extreme of asceticism, inactivity, and indifference on the one hand,
and that of frantic activity and mindless pursuit of pleasure on the other. The nirvanic man,
according to Puligandia (2007), is the true follower of the Buddha, in that, he neither always
sits absorbed in meditation nor is always involved in activity. He is the living testimony that the
Middle Way is indeed the way to enlightenment.

C. Augustine of Hippo and Aquinas: Will and Love

For Augustine, physically we are free, yet morally bound to obey the law. The eternal
law is God Himself. According to this law, humanity must do well and avoid evil, hence, the
existence of moral obligation in every human being. In other words, Augustine believed that
humanity follows laws of morality in the same way all objects on earth obey the law of gravity.
The human soul naturally wishes to be moral. However, since humans are also beings with
will, this natural moral law can sometimes be violated and such humanity must do its best to
rectify this inner flow and maintain obedience to the moral law which is ultimately obedience to
God and goodness toward all men. Christian life is not easy. However, no human being should
become an end to himself. We are responsible to our neighbors as we are to our own actions.

The truth of Augustine's message still rings true to this day. Despite Augustine's period,
which was decadent, are our times any less corrupt? Innocence of heart and purity can only be
gained by God's grace. God alone can give that gift to some instantly or to others at the end of
an entire life's struggle. That gift, in itself, is a major triumph. Through prayer, modesty, fasting,
and other sound measures that the Church recommends or God provides can purity of heart,
mind, and body be maintained and lived daily (Johnston, 2006). 

Definitely, to live a chaste life is difficult. All are called to be chaste whether married or
single, For to be pure is also to be holy. Though all are called to different lifestyles, all are
called to be holy, pure, and chaste within that lifestyle. Any lifestyle that does not include these
with consenting individuals, is not pleasing to God for it does not lead to holiness, selflessness,
and full honesty. For Augustine, though physically free, one does not have a right to do
anything if it is not morally right or if one will hurt another Rightness means pleasing God. God
given us a choice to discern between right and wrong though often ignorant in this manner
unless we are wholly sincere, honest, and pure (Johnston, 2006).

Distinguishing the Limitations and Possibilities for Transcendence

In this section, precepts common to all topics discussed are highlighted:

 It is the spiritual that endures and is ultimately real. In Hinduism, the human aspiration is to
move to the divine. What we believe is how we live; if our beliefs are in error, then our lives will
be unhappy.
 There is the preoccupation with the inner life—the road to enlightenment that stretches not
outward but inward. To understand nature and the universe, we must turn within.

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 There is an emphasis on the nonmaterial oneness of creation. This means that there are no
polarities; a single spirit provides cosmic harmony.
There is the acceptance of direct awareness as the only way to understand what is real. The
Indians find this direct perception through spiritual exercises, perhaps through the practice of
yoga. Reason is of some use but in the final analysis, it is only through inner experience of
oneness with all of creation.

There is a healthy respect for tradition, but never a slavish commitment to it. The past
can teach but never rules. 

On the other hand, the great thinkers of medieval philosophy emphatically affirmed the
principle of the conjunction of faith and reason, and embodied it in their writings. However,
their special quality lies precisely in their rejecting any such "rationalistic" claim. According to
Augustine, Si comprehendis, non est Deus—‘'Whatever you understand cannot be God"
simply because you understand it. As Aquinas would affirm in the Summa Theologica, "God
is honored by silence—not because we cannot say or understand anything about Him, but
because we know that we are incapable of comprehending Him."

Augustine of Hippo believed that tsunamis, for instance, and other calamities are part of
natural evil. As opposed to moral evil, which arises with virtual inevitability from the inherent
imperfections of the universe as a created and dependent order, natural evil does not come
from humans but that is natural. The root cause of both natural and moral evil leads to
metaphysical evil, which according to Augustine, pertains to certain imperfections that are
inevitable in a created and dependent universe, and thus, inevitable imperfections are the
source of many or all the other evils that occur in it.

However, the Indian's concept of Brahman has similarity with Ludwig Feuerbach, a
German nineteenth-century philosopher, who thought that in the essence of Christianity, a
person is God and God is in the person. For Feuerbach (1980), there is no distinction between
God and human beings.

Evil and Suffering

Suffering is close to the heart of biblical faith. In comparison with the
Buddha, who saw life in suffering and tried to control it instead of cursing it, Job of the Old
Testament did not just complain. He cursed the day he was born, In a phenomenological
perspective, all of us will continue to assert out will against others, adding to the overall
suffering of human experience.

In Christianity, suffering leads to the Cross, the symbol of reality of God's saving love for the
human being. Suffering, in Buddhism, gives rise to compassion for the suffering humanity.
Compassion is the heart of religion, but compassion can disappear from it. Religion, without
compassion, becomes a law and burden imposed to its adherents. If there is no compassion,
religion can start wars that destroy enemies. Jesus condemns religion without compassion; an
illustration of which may be found in the Parable of the Good Samaritan.

Philosophy defines the person’s relationship with the environment

Like the physical sciences, philosophy also seeks to explore the relationship between
humanity and the environment. Environmental philosophy or environmental ethics is the
discipline in philosophy that studies the moral relationship of human beings with the
environment and its non-human contents. Environmental philosophers tackle issues such as

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humanity's role in the natural world, the interaction between nature and human activities, and
humanity's response to environmental challenges.
There are three major views regarding the relationship between humanity and the
environment. One view, anthropocentrism, focuses on the significant role of humankind in
the world and considers nature as the means by which humans are able to meet their needs
and survive. This view believes that humans are the most important species on the planet and
they are free to transform nature and use its resources. Look around and you can see
evidence of humans transforming the environment to suit their needs. Landscapes were
reshaped so schools, buildings, and other structures can be built on them. Farmers till vast
tracts ofland to grow crops, loggers clear forests for lumber, and mining companies dig up land
and even level mountains to access minerals and metals.

Biocentrism, on the other hand, believes that humans are not the only significant
species on the planet, and that all organisms have inherent value and should be protected.
This view drives the activities of humane organizations that advocate the ethical treatment of
animals. In fact, our government has passed laws that recognize the rights of animals to be
treated kindly, such as R.A. 8485 or "The Animal Welfare Act of 1998".

Finally, ecocentrism places great value on ecosystems and biological communities.

This view believes that humankind is part of a greater biological system or community and that
we have a significant role as stewards or guardians of nature. This view also promotes the
idea that order and balance in nature brings about stability and beauty. Several philosophical
views on the environment, such as "Deep Ecology" and the "Gaia Hypothesis", emphasize the
important role of the interaction between the living and nonliving components of the
environment. Biologists believe that all biological organisms interact with each other and that
each organism occupies a significant niche within an ecosystem. 

Enviromental aesthetics is one philosophical view that believes maintaining order in

the environment will bring out the natural beauty of the surroundings and contribute to the well-
being of the people and other organisms living in it. The appreciation of natural beauty brings
about concern for the environment and helps people relate more effectively with nature. 

It cannot be denied, however, that disorder exists in our environment. Disorder can be
brought about by sudden changes in nature. For instance, natural calamities such as
typhoons, earthquakes, volcanic eruptions, and landslides bring about destruction in our
surroundings. These have a great effect on human communities as these disrupt normal
activities and result to damages to property and loss of lives. On the other hand, human
activities can also bring about disorder in our environment. The human factor can be clearly
seen in environmental problems such as pollution, environmental degradation, the depletion of
natural resources, global warming, and climate change. Human actions that contribute to
environmental problems include littering and improper use of resources. Communities that do
not practice proper waste disposal often have dirty surroundings, with garbage littered on the
streets. The accumulating garbage causes flooding and becomes a health hazard because it
spreads dirt and disease. Factories often release harmful smoke and fumes into the air, while
others dump their waste into nearby bodies of water. These harmful actions contribute to
disorder in our environment.
A 2014 study on global warming conducted by the Intergovernmental Panel on Climate
Change (IPCC) finds clear evidence that human activities have
contributed to the rise of global temperatures through the release
of greenhouse gases into the atmosphere. The report highlights
the indications of global warming such as steadily warming

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ocean temperatures and glacial melting in the Arctic. It warns that unchecked global
warming will result in climate change that has a severe and widespread impact on
communities throughout the world.
How can humanity address the damage inflicted on the environment?

One important development that arose during the late twentieth century was
environmentalism. This perspective advocates to address the growing environmental
problems. Philosophy has a significant role in the development of environmental awareness
and action. Several ideas and perspectives regarding environmental action have emerged.
One important philosophical view from environmentalism is environmental ethics. This
is a moral approach that analyzes the relationship between humans and the environment. It
also discusses environmental problems caused by human activities and social issues that
impact the environment.

Environmental ethics serves as a basis for reflecting on how our actions show our
regard for nature. We often complain about the trash scattered around our community, but
what steps have we taken to be an example of cleanliness and order in our homes and
communities?
Environmental ethics also guides us in upholding the welfare of the environment and
everything in it. As persons, it is our responsibility to start with our own actions and how they
affect our immediate environment. Have you ever taken the initiative to tidy up your room or
help Clean your house? Starting in your own home is an important step towards becoming a
more responsible steward of nature.

Apart from individual action, environmentalism also encourages governments,

institutions, organizations, and corporations to commit to responsible action for the
environment. Many of the major environmental problems we experience, such as pollution,
deforestation, and the loss of natural resources are caused by the actions of mining and
Jogging companies, factories, business, and even governments. An important part of
environmentalism is collective action spearheaded by environmental groups that call attention
to environmental problems and environmental abuse.

What can I do to uphold environmentalism and care for nature?

Recognizing the urgent need for humanity to address the challenges in our
environment, philosophers urge action to directly address environmental problems.
Environmentalist views have given rise to varied perspectives regarding the best means for
humanity to take action and uphold its mission as stewards of nature.

One of the major concepts that drive environmentalism is sustainability or sustainable

development. This concept focuses on reconciling human activities and economic
development with the protection of the environment. One of the major ideas of sustainability is
that we must make wise decisions regarding the use of natural resources to ensure that there
is still enough left for future use.
You might have been told to finish all of your food whenever your parents see that you
have leftovers on your plate. Have you ever wondered what happens to unconsumed food?
Imagine, in a single day, how many people throughout the world have leftovers. If we put these
together, it might be as tall as a mountain. According to a 2011 report by the World Food
Programme, about one-third of the total food supply is wasted
throughout the world. In 2008, a study of the Philippine Rice
Research Institute estimates that every Filipino wastes about 3.2

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kilograms of rice every year. That food could have fed other people but sadly it often goes to
waste. This fact highlights one important idea related to sustainability: that the misuse of
resources often means that other people do not get to benefit from it.

Sustainability relies on three important principles: environmental integrity, economic

efficiency, and equity. Environmental integrity refers to maintaining the state of the
environment. This means that human activities should not unduly disrupt the ecosystems and
human communities located in the area. Care should be taken that the surrounding landscape
is not drastically impacted by human activities. Economic efficiency refers to prudence in
decision-making regarding the use of resources to ensure that there is minimum to zero waste.
Finally, equity demands that we use our natural resources in such a manner that these are
conserved so that the next generation will be able to use them. The values of prudence and
frugality can guide us in our own personal use of resources. Prudence is the ability to regulate
one's actions and behavior, while frugality is being thrifty with the use of one's resources.
Reflect on how you have been using resources at home and in school.

As human persons, it is our responsibility to treat with respect not only our fellow
humans, but also everything in our world. Upholding environmentalism and sustainability will
enable us to take the first steps in addressing environmental issues and contribute to solving
the greater environmental challenge of climate change.

Moral Humility

Iris Marion Young, however, argues that this common suggestion is problematic, and can be
dangerous. It is problematic because no one can really claim to have access to the mind of
another person. No matter how familiar a person has become, you will never be able to fully
know what is on his mind. Just take a quick look at your relationships. Isn’t it that many of your
quarrels with your family or your friends stem from misunderstanding – that you assumed that
this is what he thinks or feels and you react based on that assumption, or vice versa?

Individuals are shaped by their histories and social context. No two persons share a
completely the same social position and individual history. As such, no two persons can have
the exact same experiences and form the same perspectives.

Genuine understanding begins with the silence that is essential to listening. We cannot
really hear what the other is saying unless we hold our tongue and tame our tendency to speak
for them. Such a silence entails moral humility. This humility is exercised through the
admission that we do not know the other person fully. With this admission we open ourselves
to the possibility that we will learn something different from them. Therefore, understanding
those who are different from us cannot happen by simply imagining ourselves in their situation.
We must listen to what they have to say.

To many of us, the act of listening seems to be an easy matter. Genuine listening, however,
entails great effort. Here are some of the things we should avoid saying if we want people
to truly open up to us (Faber and Mazlish, 1980)

1. Do not say that their feelings are invalid. There is no right or wrong feelings. Let them
express how they feel. They should not be judged for emotions that they cannot help.
2. Do not give advice if they are not asking for any. What they need is a friend who can be
with them, not some expert who can look at them in a detached way.
3. Do not philosophize about their situation as if you are above them and you truly know what
has happened. (ex. Saying to a friend whose mother died, That is God’s will.”)

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4. Do not say “I know how you feel.” Sometimes this can really be offensive to the other
person because no one can really know how she feels unless you become her.
5. Do not say, “If I were you…,” unless she asks you what you would do if you were in her
shoes. Without her consent, saying “If I were you…,” would turn the conversation into
something about you, and not the person who needed listening to.

References: INTRODUCTION TO THE PHILOSOPHY OF THE HUMAN PERSON

Second Edition by: Christine Carmela R. Ramos, PhD. INTRODUCTION TO THE
PHILOSOPHY OF THE HUMAN PERSON Textbook by: Roberto D. Abella,
M.Div.,D.Min.

NAME:_______________________________________________ SCORE: ________

STRAND/GRADE:____________ DATE: __________

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Activity 1

Compare and contrast the anthropocentric and ecocentric models.

Write your answers inside the circles.

Anthropocentric Model

Ecocentric Model

Activity 2

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Describe the state of disorder and the disruption of harmony in the natural
environment – soil, air, water.

NAME:_______________________________________________ SCORE: ________

STRAND/GRADE:____________ DATE: __________

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Evaluation

Write TRUE if the statement is correct and FALSE if it is wrong. Write your answer on a space
provided before each number.
__________ 1. Man has the natural tendency to establish relationships with other people.
__________ 2. We are primarily aware of people as objects and not as persons.
__________ 3. The views and ideas of other people, as well as social context, do not influence
our behaviour as individuals.
__________ 4. Intersubjectivity refers to shared awareness and understanding among people.
__________ 5. “Seeming” refers to the capacity of individuals to engage in genuine interaction
with others.
__________ 6. An authentic relationship is possible only if individuals acknowledge each
other’s presence as person.
__________ 7. Availability refers to the willingness of a person to make himself or herself
available for another.
__________ 8. All humans find it difficult to have meaningful relationships with others.
__________ 9. Empathy requires an individual to accept the other as a thinking, feeling person
__________ 10. Ethics of care believes that persons help one another because of their selfish
Interest.

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