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    Chapter 5 Freedom of The Human Person

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    Necil Paderan
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    Freedom of the Human Person @ Objectives 2 1 2 3, To realize the consequénces of one’s actions To show situations that demonstrate freedom of choice To evaluate and exercise prudence in one’s choices 7) Sensitivity Check ; A Concept mapping: Write your concepts about freedom. Identify these persons. How did they represent freedom? Scanned with CamScanner 5s ‘Leson§: Freedom ofthe Human Person Introduction This lesson highlights freedom from the intellectual, political, spiritual, and economic aspects. To be free is a part of humanity's authenticity. In one way, understanding freedom is part of our transcendence. Freedom consists of going beyond situations such as physical or economic. For instance, students can be young and poor, but they can still pursue their dreams of becoming a doctor, teacher, or a stage actor. As discussed in the last lesson, critical thinking is an important tool toward freedom and truth. 5.1, Realize that“All Actions Have Consequences” A Aristotle The Power of Volition ~ The imperative quality of a judgment of practical intellect is meaningless, apart from will. Neason tailed te, but only through will can its legislation be translated intagcton The task of practical intellect is to Guide will by enlightening if, Will, in fact, is to be understood wholly in terms of intellect. If there were no I there would be no will. This is obvious from the way in teeth oiorahy ‘denominated. The will of humanity is an instrument of free choice. It is within the power of everyone to be good or bad, worthy or worthless. This is borne out by: * + ourinner awareness of an aptitude to do right or wrong; + the common testimony of all human beings; + the rewards and punishment of rulers; and the general employment of praise and blame. Moral acts, which are always particular acts, are in our power and we are responsible for them. Character or habit is no excuse for immoral conduct, Attending class is a student's responsibility. Should the student cut class, then he/she is responsible for the consequences of his actions. ‘As a result, he/she must be held responsible for any accident or failure in grades that will befall on him/her. The student may regret what he/she had done, but all the regrets in the world will not call it back. The point is the student should not have cut class in the first instance. When the matter is sifted down, the happiness of every human being’s soul isin his own hands, to preserve and develop, or to cast away. 95 Scanned with CamScanner \rtreducton to the Phitosopy ofthe Human Person Figure 5.1, Aristotle: Intellectual Freedom ‘For Aristotle,a human beingisrational.Reason sa divine characteris, Humans have the spark of the divine. If there were no intellect, there woulg be no will. Reason can legislate, but only through will can its legislation by turned into action. Our will is an instrument of free choice. As shown in Figure 5.1, reason, will, and action drives each other. B. St.Thomas Aquinas Loveis Freedom Ofallcreatures of God, human beings have the unique power to change themselves and the things around them for the better. St. Thomas Aquinas considers the human being as a moral agent. As discussed in Chapter Three, ‘we are both the spiritual and body elements; the spiritual and material. The unity between both elements indeed helps us to understand our complexity as human beings, Our spirituality separates us from animals;.it delineates moral dimension of our fulfillment in an action. Through our spirituality, we have a conscience. 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 toa highest being or self. This isin line with the idea of St. Thomas that in the plan of God, a human being has to develop and perfect himself by doing his daily tasks, Hence, ifa 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 through cooperation with God. Between humanity and God, there is an infinite gap, which God alone can bridge through His 96 Scanned with CamScanner ‘Lesson 8 Freeda of tn Haran Peron power. Perfection by participation here means that It is a union of humanity with God. Change should promote not just any purely private advantage, but the good of the community. Aquinas gives a fourfold classification of law: the eternal law, natural law, human law, and divine law, Human beings, as being rational, have laws that should not only be obeyed but also obeyed voluntarily and with understanding (for instance, in following the traffic rules). The natural faw, then, in Its ethical sense, applies only to human beings. The first principle and precept of the natural law is that good Is to be sought after and evil avoided (this is the instruct of self-preservation). There is inherent in every human being an inclination that he shares with all other beings, namely, the desire to conserve human life and forbids the contrary. For instance, if theres ire, and its burning heat is felt, then, itis but a human tendency ¢¢ thomas Aquinas to avoid it. Since the law looks to the common good sts end, itis then conceived primarily with external acts and not with interior disposition. For example, if someone does not lie to his parents so they will increase his allowance, then the reason of his goodness stems not because he does not want to lie because it will hurt them but because he knows that there is a reward for being so. The same goes with government officials who use full media coverage when they help their constituents so that people would vote for them. A person, thus, should not be judged through his.actions alone but also through his sincerity behind his acts. For Aquinas, both natural and human laws are concerned with ends determined simply by humanity's nature. However, since a human being is in fact, ordained to an end transcending his nature, it is necessary that he has a law ordering him to that end, and this is the divine law orrevelation. Italso gives human beings the certitude where human reason unaided could arrive only at possibilities. It deals with interior disposition as well as external acts and it ensures the final punishment of all evildoings. Neither of which is possible for human law. This divine law is divided into old (Mosaic) and the new (Christian) that are related as the immature and imperfect tothe perfect and complete. We have, however, now passed beyond philosophy, since this rests on reason and experience alone; the analysis of the divine law is the function of theology. 7 Scanned with CamScanner Inocdcton we Posy la Hanan Peron Eternal law is the decree of God that governs all creation. It is, “Thay Law which is the Supreme Reason cannot be understood to be otherwise than unchangeable and eternal” Natural aw is the human “participation in the eternal law and Is discovered by reason. Natural law is based on “firs, principles” As discussed in the previous lessons, the principle of sufficieny reason states that nothing exists without a sufficient reason for its being and existence. For Aristotle, the purpose of a human being is to be happy. To be ‘one; one has to live a virtuous life. In other words, human beings have to develop to the full their powers—rational, moral, social, emotional, and physical here on earth. For St. Thomas, he follows the same line of thinking, but points toa higher form of happiness possible to humanity beyond this life, and that is perfect happiness that everyone seeks but could be found only in Godalone. : St. Thomas wisely and aptly chose and proposed Love rather than Law to bring about the transformation of humanity. For Love is in consonance with humanity's free nature, for Law commands and complete; Love only calls and invites, St. Thomas emphasizes the freedom of humanity but chooses love in governing humanity's life. Since God is Love, then Love's the guiding principle of humanity toward his self-perception and happiness— his ultimate destiny. C. St. Thomas Aquinas: Spiritual Freedom, ; Figure .2. Spiritual Freedom St. Thomas Aquinas establishes the existence of God as a first cause. Of all God's creations, human beings have the unique power to change themselves and things around them for the better. As humans, we are both 98 Scanned with CamScanner ‘Losen § Freedom ofthe Human Peron material and spiritual. We have a conscie \ lence becau: Seer se of our spitituality. God Jean Paul Sartre: Individual Freedom _ Sartre'sphilosophyisconsideredtobearepresentative of existentialism (Falikowski 2004). For Sartre, the human person is the desire to be God: the desire to exist as a being which has its sufficient ground in Itself (en sui causa). There are no guideposts along the road of life. The human person builds the road to the destiny of his/her choosing; he/she is the creator (Srathern 1998). Sartre Sartre's existentialism stems from this principle: existence precedes essence, + The person, first, exists, encounters himself and surges up in the world then defines himself afterward. The person is nothing else but that what he makes of himself. + The person is provided with a supreme opportunity to give meaning to one’ life. In the course of giving meaning to one’ life, one fills the world with meaning. : Freedomis, therefore, the very coreand thedoortoauthenticexistence. ‘Authentic existence is realized only in deeds that are committed alone, in absolute freedom and responsibility and which, therefore, the character of true creation. The person is what one has done and is doing. ‘On the other hand, the human person who tries to escape obligations and strives to be en-soi (Le, excuses, such as “I was born this way” or | grew up in a bad environment’ is acting on bad faith (mauvais fo). 99 Scanned with CamScanner Imteducton othe Philosophy ofthe Human Person Sartre emphasizes the importance of free individual choice, regardless of the power of other people to influence and coerce our desires, beliefs, and decisions. To be human, to be conscious, is to be free to imagine, free to choose, and be responsible for one’ life. Guided Learning: Critique 1. Explain Sartre's belief:"Human being is free, human being is freedom?” Can the world with all its power, grandeur, and glory satisfy to the fullest measure our desire for perfect and everlasting happiness? Explain your answer. Explain: For Aristotle, “rationality i is not merely passive but a function to be performed” Scanned with CamScanner Lezson 5: Freedom oh Huan Person E, Thomas Hobbes ‘Thomas Hobbes Theory of Social Contract A Law of Nature (lex naturals) is a precept or general rule established by reason, by which a person is forbidden to do that which is destructive of his life or takes away the means of preserving the same; and to omit that by which he thinks it may be best preserved. Given our desire to get out of the state of nature, and thereby preserve + ourlives, Hobbes concludes thatwe should seek peace. This becomes hisfirst law of nature. The reasonableness of seeking peace immediately suggests a Second law of nature, which is that we mutually divest ourselves of certain rights (such as the right to take another ‘person's life) so as to achieve peace. That a person be willing, when others so too (this is necessary for peace- building), to lay down this right to all things; and be contented with so much liberty against other people, as he would allow other people against himself (Garvey 2006). The mutual transferring of these rights is called a contract and is the basis of the notion of moral obligation and duty. IF one agrees t6 give up his right to punch you, you give up your right to punch him. You have then transferred these rights to each other and thereby become obligated not to-hurt each other, From these selfish reasons alone, both are motivated to mutually transfer these and other rights, since this will end the dreaded state of war. Hobbes continues by discussing the validity of certain contracts. However, one cannot contract to give up his right to self-defense or self- , Preservation since itis his sole motive for entering any contract. 101 Scanned with CamScanner / Introduction toto Piosopy ofa Human Person The rational pursuit of self-preservation is what leads us to for commonwealths or states; the laws of nature give the conditions for the establishment of society and government. These are the rules a reasonabj, being would observe in pursuing one’s own advantage, if he were conscious of humanity's predicament in a condition in which impulse and passion alone rule. The Individual himself should not be governed by momentary impulse and by prejudice arising from passion. The State itselfis the resultan of the interplay of forces; and the human reason, displayed in the conduct expressed by these rules, is one of the determining forces (Garvey 2006), The laws of nature can be sald to represent axioms and postulates thar render this deduction possible. They answer the question, “What are the conditions under which the transition from the natural state of war to the state of human beings living in organized societies becomes intelligible» These systems are rooted from human nature and are not God-given laws, Nor do they state absolute values, for according to Hobbes, there are ng absolute values (Garvey 2006). In Leviathan, Hobbes asserts: “The fundamental law of nature seeks peace and follows it, while at the same time, by the sum of natural right, we should defend ourselves by all means that we can. Itfollows from this that there are’some rights that no human being can be understood by words, or other signs, to have abandoned or transferred’ Contracts made in the state of nature are not generally binding, for, if one fears that you will violate your, part of the bargain, then no true agreement can be reached. No contracts can be made with animals since animals cannot understand an agreement” ‘i The third law of nature is that human beings perform their covenant made. Without this law of nature, covenants are in vain and but empty words; and the right of all human beings to all things remaining, we are still in the condition of war. Further, this law is the fountain of justice. When there has been no covenant,no action can be unjust: However, when a covenant has been made, to break it is unjust. Hobbes adds: “,..that covenants of mutual trust are invalid when there is fear of non- performance on either part, and that in the natural condition of war this fear isalways present. It follows, therefore, that there are no valid covenants and hence, no justice and injustice until the commonwealth is established; that is, until a coercive power has been established which will compel human beings to perform their covenants” 102 Scanned with CamScanner Lesson 5 Fredo ie Human Pesan Hobbes upholds that human beings seek self-preserv: security; however, they are unable to attain this endin thd onal of war. The laws of nature are unable to achieve the desired end by themselves alone; that is, unless there is coercive power able to enforce their observance by sanctions. For these laws, though dictates of reason, are contrary to humanity's natural passions/Therefore, It Is necessary that _there should be-a common power or government backed by force and able to punish. This means that the plurality of individuals should confer all their power and strength upon one human being or upon one assembly of human beings, which may reduce all their wills, by plurality of voices, unto one will (Garvey 2006) That is to say, they must appoint one man (or woman), or assembly of human beings, to bear their person, a person being defined as “he whose words or actions of another human being, or of any other thing, to whom they are attributed, whether truly or by fiction” Hobbes makes a distinction between a commonwealth by institution and by acquisition. 1. A commonwealth is said to exist by institution when it has been established through the covenant of every member of a multitude with every other member. The multitude of human beings subjects themselves to a chosen sovereign from fear of one another. 2. A commonwealth is said to exist by acquisition when the sovereign Power has been acquired by force. Here, human beings fear for death or bonds of that human being who holds power over their lives and liberty. : Neither of these commonwealths affects the sovereignty. The subjects of a sovereign cannot either change the form of government or repudiate the authority of the sovereign: sovereignty is inalienable. No sovereign _ can be unjustly put to death or in any way punished by his subjects. For, inasmuch as every subject is author of all the sovereign’ actions, to punish the soveréign would be to punish another for one’s own actions. One of the prerogatives of the-sovereign enumerated by Hobbes is judging what doctrines are fit to be taught. Thus, the power of the sovereign being, to all intents and purposes unlimited, brings forth the question of freedom (ifany) to be possessed by the subjects or oughtto be, possessed by them. A point of greater importance is that subjects are absolved from their duty of obedience to the sovereign, not only ifthe latter has relinquished his sovereignty, but also if he has indeed the will to retain his power but cannot, in fact, protect his subjects any longer. 103 Scanned with CamScanner / Introduction 8 Prosophyof be Hunan Person If the sovereign is conquered in war and surrenders to the victor, hi subjects become the subjects of the latter. If the commonwealth is torn asunder by internal discord and the sovereign no longer possesses effective power, the subjects return to the state of nature, and a new sovereign can beset up. F. Jean-Jacques Rousseau Rousseau is one of thé most famous and influential philosophers of the French Enlightenment in the 18th century. In his book The Socia) Contract, he elaborated his theory of human nature. In Rousseau, a new era of sentimental piety found its beginning. Jean Jacques Rousseau The “EDSA Revolution" is an example, though an imperfect one, of what the theory of Social Contract is all about. According to Hobbes and Rousseau, the state owes its origin to a sbcial contract freely entered into by its members. The two philosophers differed in their interpretations. Hobbes developed his idea in favor of absolute monarchy, ie foun) iret ain tr of ste seodacy and nal lave one thing in common, that is, human beings have to form a community or Sel community to protect themselves om-one another, because the nature of human beings is to wage war against one another, and since by nature, humanity tends toward self-preservation, then it follows that they have to come to a free mutual agreement to protect themselves. 104 Scanned with CamScanner Lesson § Freedom ol he Hueran Person Hobbes thinks that to end the continuous and self-destructive condition of warfare, humanity founded the state with its sovereign power of control by means of a mutual consent. On the other hand, Rousseau believes that a human being is born free and good. Now, he is in chains and has become bad due to the evil influence of society, civilization, learning, and progress. Hence, from these come dissension, conflict, fraud, and deceit. Therefore, a human being lost his original goodness, his primitive tranquility of spirit. In order to restore peace, bring his freedom back, and as he returned to his true self, he saw the necessity and came to form the state through the social contract whereby everyone grants his individual rights to the general will. The term’Social Contract’is not an actual historical event. Itisa Philosophical fiction, a metaphor, and a certain way of looking at a society of voluntary collection of agreeable individuals. The Constitution and the Bill of Rights constituted, as an instance of a social contract, however, is not a metaphor but an actual’ agreement and actually “signed” by the people or their representatives (Solomon & Higgins 1996). The "1986 EDSA Revolution” was not a bloody one. People gathered in EDSA to voice their disenchantment peacefully and through mutual effort, successfully ousted Marcos. This had inspired changes not only in our own country but also in Eastern Europe's Perestroika. Figure 5.3. Hobbes and Rousseau: Political Freedom There must be a common power or government which the plurality of individuals (citizens) should confer all their powers and strength into (freedom) one will (ruler). 105 Scanned with CamScanner Invoduction to oe Phicsophy of he Human Person Gulded Learning: 1. Film/Video viewing/Screening: Watcha video presentation of the EDSA Revolution or the life of Mahatma Gandhi. Based on the film, answer the following questions: a. _Howcan reason be translated into action? b. If there were no intellect, there would be no will. Explain. What Is a social contract and how is it reflected in the People Power (EDSA Revolution)? 2. Reflective Journals: Journal 1: In your view, what consists free choice’? Cite examples in the current situation. Journal 2: Are you a slave to something (eg, technology)? Why or why not? 5.2. Evaluate and Exercise Prudence in Choices For BF. Skinner, the environment selects which is similar with natural selection. We must take into account what the environment does to an organism not only before, but also after it responds. Skinner maintains that behavior is shaped and maintained by its consequences. Behavior that operates upon the environment to produce consequences (operant conditioning) can be studied by arranging environments in which specific consequences are contingent upon it. The second result is practical; the environment can be manipulated. Yelon (1996) accepted thiat behavioral psychology is at fault for having ‘overanalyzed the words “reward”and “punishment, We might have miscalculated the effect of the environment in the individual. There should be a balance in our relationship with others and the environment. In our dealing with our fellow human beings, there is the strong and obvious temptation to blame the environment if they do not conform to our expectations. The question of freedom arises. Can an individual be free? According to ‘Skinner, our struggle for freedom is not due to a will to be free as for Aristotle or Sartre, but to certain behavioral processes characteristic of the human organism, the chief effect of which is the avoidance of or escape from “aversive” features of the environment. The feeling of freedom, according to Skinner becomes an unreliable guide a soon as would-be controllers turn to non-aversive measures, as they are likely to do to avoid the problems raised when the controller escapes or attacks, For ‘example, a skillful parent learns to reward a child for good behavior rather than Punish him for bad. Control becomes necessary in the issue of freedom. 106 Scanned with CamScanner ensn 8 Freedom of be Huan Peron Following the adage of John Stuart MillLiberty consists in doing what one desires” Skinner states that when a person wants something, he acts to get it when the occasion arises. Skinner argues that even though behavior is completely determined, itis better that a person feels free” or ‘believes that he is free” Theissue|scontrollability. Wecannot change genetic defects by punishment; we can work only through genetic measures that operate on a much longer time scale. What must be changed is not the responsibility of autonomous individual but the conditions, environment, or genetic, of which a person's behavior Is a function. Example, a student was praised by a teacher who sald to him “Very good!" for a solution toa problem or for giving the correct answer to a question, Skinner thinks that the problem is to free human beings not from control but from certain kinds of control, and it can be solved only if we accept the fact that we depend upon the world around us and we simply change the nature of dependency. Skinner proposed that to make the social environment as free as possible of aversive stimuli, we do not need to destroy the environment or escape from it. What is needed, according to Skinner, is to redesign it. Life is full of paradoxes; nobody could nor should control it. We have to be open to life, learn to accept and live with paradoxes, Learning with contradiction is not the same as living in contradiction. The paradoxes account for the reasons why life cannot be held still. Defining or conceptualizing insists on regarding one aspect of life at the same time disregarding the other. In the spirituality of imperfection, we learn to accept that life, our environment, is both “evil” and “good” In recognizing life's open-endedness, we learn to be flexible and adaptable. BF. Skinner believes that morality is a conditioned response impressed on the child by society. Despite this view, however, creating a static environment, such as a controlled environment, is not applicable in the realities of everyday world (Schouten & Looren de Jong 2012). Skinner is right, however, in pointing out the influence of environment especially in the socialization of children. Unfortunately, there is an emphasis today in the acquisition of money, property and prestige, regardless of values— orlack of those—that children learns. There should not just be a re-engineering of the environment, but a total transformation of how we view our environment, beginning with our own orientation: How do we view life? Is it merely a life concerned with power that, according to Buddha, is the cause of despair? Or should it be alife of cooperation, vision and concern with other living beings? Indeed, the theory of freedom has negative and positive tasks. Our lives should not be merely controlled by rewards and punishments. As human beings, we are capable of reaching different level ofheightsand ideals. According toYelon, punishment is an educative measure, and as such is a means to the formation of motives, which afe in part to prevent the wrongdoer from repeating the act and 107 Scanned with CamScanner ‘rodent to Priosopty ftw Hunan Person 1 2 3. Guided Learning: Oral Research Presentation in part to prevent others from committing a similar act. Analogously, in the case of reward we are concerned with incentive (Schouten & Looren de Jong 2012), However, much more important than the question of when a person is sald to be responsible is that of when he himself feels responsible. Evidently, not merely that it was he who took the steps required for its performance; but there must be added awareness that he did it ‘independently’ “of his own initiative" or Whatever the term is. This feeling is simply the consciousness of freedom, which is merely the knowledge of having acted of one’s own desires. And of “one’s own, desires” are those which have their origin in the regularity of one’s character in the given situation, and are not imposed by an external power, such asa stimulus, The absence of external power expresses itselfin the well-known feeling that one could also have acted otherwise. Indeed, the environment plays a significant part in our lives. However, since the Stone Age, we had proven that we are not completely under its mercy. We have and shall continue to tame and adapt to the changes in the conditions of the environment. As Plato believes, the soul of every individual possesses the power of learning the truth and living ina society that s in accordance to its nature. We are responsible, whether we admit it or not, for what is in our power to do; and most of the time, we cannot be sure whatit is in our power to do until we attempt. In spite of the alleged inevitabilities in personal life and history, human effort can re-determine the direction of events, even though it cannot determine the conditions that make human effort possible. Itis true that we did not choose to be born. It is also true that we choose, most of us, to keep on living, tis not true that everything that happens to usis like “being struck down by a dreadful disease” The treatment and cure of disease— to use as an illustration—would never serve as a moral paradigm for the whole human situation—would never have begun unless we believed that some things that were did not have to be, that they could be different, and that we could make them different. And what we can make different, we are responsible for. Relate peace and freedom as necessary for the state. Despite our genetic defects, are we free? Defend your answer. To what extent does the environment affect our choices? Cite examples. Scanned with CamScanner Lesson §Frendam of he Huan Peston 5.3. Cholces Have Consequences and Some Things le Others Are Obtained in Making Choices on ee Twentieth century gave rise to the importance of the individual, the opposite of medieval thought that was God-centered. For Ayn Rand (1996), individual mind Is the tool for economic progress vis-a-vis laissez faire capitalism. Since the mind is important, the sector that molds it should not __ be controlled by the government. Similar with Aristotle, Rand believes that thinking is volitional. A person has the freedom to think or not. Though, for Rand, the majority belongs to the passive supporters of the status quo who choose not to think. Individual rights, as espoused by Hobbes and Rousseau, are not merely numbers. Rand rejects collectivism because of its brute force. Though human beings have rights, there should also be responsibility. Individual rights were upheld in capitalism that is the only system that can uphold and protect them. The principle of individual rights represented the extension of morality into the social system. Rand cited the right to gain, to keep, to use, and to dispose of material values. Most developed countries have disposed thelr toxic wastes to developing countries. Disposing material values, thus, is not just a matter of throwing waste but projecting where to dump wastes that would not impinge on the rights of others. ‘ Individualism, as espoused by Rand, is lined in family dependency | because Easterners believe that the individual needs the community andvice | versa. The Filipino and Chinese, for instance, stress the human relationships that emphasize that the person is not necessarily an independent entity. In Filipino’s loob, for instance, the individual is the captain of his own ship ona sea that is not entirély devoid of uncertainties. Loob touches the dally human aspect of the Filipinos. Filipinos embraced family and political parties. For the Filipinos, one does not only fulfil reasons of the mind but of the heart and personal involvement as well. Whereas Rand upheld the individual, Filipinos’ loob is essentially an interpersonal and social concept before’it is a privately, personal concept. zi Filipinos look at themselves as holistic from interior dimension under the principle of harmony. This encompasses Filipinos’ humanity, personality, theological ‘perspective, and daily experiences. It aspires harmony with others and nature to be in union with God. Filipinos’ holistic and interior dimensions stress a being-with-others and sensitivity to the needs of others that inhibits one’s personal and individual fulfillment. /h 109 ' \ Scanned with CamScanner neodacin b Bo Tey Ce er There Is the apprehension on the group-oriented approach of the filipino that might hamper the individual’ initiative and responsibility, |, |s contended that the individual should be disciplined from within rathe, than fear from authority figure. Discipline and responsibility should be inculcated especially through education. Filipinos'loob is the basis of Christian value of sensitivity to the needs of others and gratitude. It encompassed “give-and-take” relationship among Filipinos, As such, repaying those who have helped us is a manifestation of utang na loob or debt of gratitude. Loob is similar with other Eastern views that aspire for harmony (sakop) with others, God and nature. Loob prioritized family, relatives, and even non-kinsmen. It bridges individuaj differences and is the common factor among human beings. The concept of Rand's free individual and Filipino’s view of the free human being may have differences but can be overcome. The potential of the Filipino should be able to grow so that he will be aware of his uniqueness, Children should be brought up to the identity of the members of the family and simultaneously with that of the nation. Self-sufficiency (kasarinlan) should recognize human worth and dignity. : Individualism, thus, should not be seenas selfishness but an affirmation of a truly human self that is the supreme value of human living. To bea free individual js tobe responsible not only for one’s self but also for all. Thus, the individual becomes a free and creative person who asserts one’s uniqueness. Kagandahang loob, kabutihang loob, and kalooban are terms that show sharing of one's self to others. This is the freedom within lob. Loob puts one in touch with his fellow beings. GreatPhilippine values, infact, are essentially interpersonal. The use of intermediaries or go-betweens, the: values of loyalty, hospitality, pakikisama (camaraderie), and respect to authority are such values that relate to persons. In short, the Filipino generally believes in the innate goodness of the human being. Filipino ethics has an internal code and sanction than other legalistic moral philosophies that are rather negative. The Filipino, who stresses duties over rights, has plénty in common, once again with Chinese or Indians. The Filipino looks at himself as one who feels, wills, thins, acts, as a total whole— asa “person,” conscious of his freedom, proud of his human dignity and sensitive to the violation of these two. 110 Scanned with CamScanner Guided Learning: i 2. 3. Peer Discussion To be a free individual is to be responsible not only for one’s self but also for all To grow intellectually is a responsibility of an individual. ine individual should be disciplined from within rather than fear from authority igure. 5.4 Show Situations that Demonstrate Freedom of Choice and the Consequences of their Choices The author agrees to Rand's views of the individual in the advancement of a person. According to Rand, individual freedom should be aligned with economic freedom. The Filipino “sakop" or harmony can be a helping value to the full development of the Filipino if it opens up to embrace the whole Philippine society. However, there are cases where the Filipino “sakop" may adversely affect the social and financial status of the one moving upward the social ladder. For instance, the more well-off members of a family share their gains with their relatives or friends in need. However, sometimes, the beneficiaries of the monetary assistance (utang of loan) just use the money for non-essentials (e.g, drinking sprees) when there are more important concerns that should be prioritized (e.g, tuition fee). Hence, Filipino “sakop" must begin to raise its members in a more responsible way and the members should likewise take this attempt toraise them financially and socially seriously so as not tosquander thehelp bestowed on them. Moreover, they must come to realize that their personal worth and dignity is not exterior to themselves; itis found not in the body of the “sakop” but in‘one's “kalooban:’ If these are fulfilled, the Filipinos shall not only be better persons but a better nation with a sound economy (Andres 1994). A leader or a manager with “magandang kalooban' is not passive but plays active role in economic development. Leaders should not just focus ‘on the impact of job performance but treats every individual worker as persons and not as objects. Filipinos can attain a sound economy through an integrative system as such there is support and help among unit of organizations within a company. To make up for the inferiority complex of Filipinos, good Filipino leader/manager must encourage fellow Filipinos to believe in themselves so that they can bounce back as an economic power. cn « Scanned with CamScanner Inroducsn lth Phosopty fhe Human Person Rand presupposed that greater creativity will be achieved if the government will minimize influence on individuals. Filipinos should take the initiative by following Rand's suggestion and adopting individualism, in their value system. The author thinks that individualism will provide Filipinos an opportunity to be more aware of their capacity, to harness fully their strengths, and to commit themselves to life. Individualism reinforces kasarilihan (self-sufficiency), as such, it discourages subservience from external control higher than itself. “Kasariihan’ promotes entrepreneurship, which minimize foreign control of Filipinos (ie, from the control of monopolies and multinational companies). Other than entrepreneurship, individualism also prioritizes countryside development, a self-help concept among the country dwellers which discourages dependence on government loans which would leave the locals to follow whatever conditions the government sets in favor of the loan. Furthermore, for Andres (1986), the spirit of self-help is the root of all authentic growth in rural development, which is a source of national productivity and efficiency. ‘As a result, entrepreneurship and countryside development ‘economically and politically emancipate Filipinos from local and foreign intervention, Moreover, Filipinos learn to be self-sufficient which leads to self-respect and consequently, enhances Fillpinos’ amor propio (pride and respectability). Education has its own part to fulfill in giving importance to individual students and in promulgation of the concept of individualism. Mounting a continuing education among Filipinos, education should not shape the students’ mind to be passive. Educators should be aware of the individual talents of students, the differences in their family background, gifts and capabilities. Rand proposed that the main task of education is to teach students how to be trained in theories and concepts. The students have to be taught the eventual of knowledge discovered in the past so that they will be equipped to acquire further knowledge. of their own effort (Binswanger 1986). However, individualism should be tied with social responsibility and should not be just tayo-tayo" or *kami-kami.” Our own individuality should interact with the individuality of others. in this light, every Filipino should be given equal chance to cultivate their talents that inevitably contribute in the development of the society. Further, as individuals who are free, Filipinos should recognize their own brand of uniqueness, instead of copying foreign cultures. “Loob” does not only develop the self of an individual but the welfare of others. i 12 Scanned with CamScanner (Lester § Frond ef i Haran Perc For Aristotle and Rand, reason and will of volition is part of our being human. In relation to this, Filipinos had proven matured thinking, pertaining to EDSA Revolution. Filipinos become sovereign people who stood up for what they believe is right even before physical threat. Miranda (1987) viewed EDSA Revolution as a redeeming event; Filipinos did not become fatalistic. Instead, Filipinos took matters in their own hands. During EDSA Revolution, Filipino actuations were based on reason; Filipinos exemplified a conscious decision of ousting a dictator. The decision is based on the Filipinos’ belief in freedom. They also voluntarily risked their lives as they face danger. Again, the EDSA Revolution is one example of social contract as discussed earlier in this lesson. Remembering EDSA Filipinos’ self is rooted in “/o0b" (Alejo 1990) from which springs a persons authenticity. Individualism could only progress to real change if it springs from the innermost depth of “kalooban" and not just for “pakitang tao" (outward appearance’s sake). Thus, individualism manifests changes within and outside + the person, Further, “/oob" is the only identical factor among people’ diversity in creed, color, and status in the society. Moreover, there is no way that Filipinos will have no equal chance to become worthy individuals. The author also took note of the interplay of Western philosophy that emphasizes modern science and technology; the East, however, is more concerned on the inner and personal nature of the self, The Eastern thinker is acquainted through one's personal experience and intuitive grasp of reality, which is of higher value than the analytical speculation. 113 Scanned with CamScanner ‘Introduction o the Philosophy of the Human F'erson Guided Learning: Small Group Project or Assignment 1. Explain this quote from Ninoy Aquino: “The moment you say no to tyranny, you are beginning the struggle, the long lonely road to freedom.” 2. Howcan Filipino values such as "utang na loob” promote or hinder freedom? 3, What did you personally learn from the following? a, Sartre's claim that we must recognize the moral choices we make for all humankind and must resist the urge to escape this responsibility for all humankind, b. Hobbes who argued that humans are fundamentally predisposed to selfishness and “state of nature”. Aristotle's belief that freedom is based on reason.

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