ILOSOPHY

PH
 At the end of the lesson, the students will be able to:
1. Recognize how individuals form societies and individualities;
2. Compare different forms of societies and individualities;
3. Explain how human relations are transformed by social systems;
and
4. Evaluate how social systems transform human relationships, and
how societies transform individual human beings.
 Society- it's an organized group of
people whose members interact
frequently and have a common
territory and culture. Society also refers
to a companionship or friendly
association with others, an alliance, a
community, or a union.
 duction
Intro
 tion Man and Society: Justice
roduc
Int
 tion Man and Society: Justice
roduc
Int

Man and Society: Discipline

 tion Man and Society: Justice
roduc
Int

Man and Society: Discipline

Man and Society: Consensus

 tion Man and Society: Justice
roduc
Int

Man and Society: Discipline

Man and Society: Consensus

Man and Society: Politics

 NE Justice, a cornerstone of
TER O
CHAP human society, reflects the
equitable distribution of
rights, opportunities, and
consequences. Rooted in
moral principles and legal
systems, it strives to
maintain balance, ensuring
fairness and harmony
among individuals and
communities.
Thomas Aquinas
Thomas Aquinas was an Italian
Dominican friar and priest, an
influential philosopher and
theologian, and a jurist in the
tradition of scholasticism from
the county of Aquino in the
Kingdom of Sicily.
 NE Aquinas addresses the
TER O
CHAP concept of what is owed or
due to others, suggesting
that justice lies in giving
each their due, neither
withholding what is rightful
(not below) nor
overstepping and giving
more than what is
deserved (not beyond).
 This type of justice Attributive justice refers This form of justice
concerns the fair to the obligations of governs the fair
distribution of individuals towards exchanges or
resources, rights, and authority, especially in transactions between
benefits from the fulfilling civic duties, individuals, ensuring
government to the paying taxes, and fairness in contracts,
people based on merit, respecting the laws, business dealings, and
need, or contribution to maintaining a balanced personal interactions,
society. It aims to relationship and demanding equal and
allocate goods in accountability between fair treatment in all
proportion to each citizens and their transactions.
individual's governing bodies.
deservingness.
 Justice is the
minimum of love
Aquinas posits that justice is the
foundation of morality and
societal order, ensuring each
receives what is due. However,
it is seen as the minimum
requirement in human
relationships compared to love.
 Love is the
maximum of
justice
Aquinas suggests that while
justice provides the structure
for fair and equal treatment,
love goes beyond this, allowing
for acts of kindness,
selflessness, and charity that
surpass mere obligations
imposed by justice.
 Karl Marx
Theory of Alienation

Was a German-born
philosopher, economist,
political theorist,
historian, sociologist,
journalist, and
revolutionary socialist.
 Karl Marx
Theory of Alienation

Marx's ideas and theories

and their subsequent
development, collectively
known as Marxism, have
exerted enormous
influence on modern
intellectual, economic, and
political history.
 Alienation
What is alienation, according to Karl
Marx? According to Karl Marx,
alienation is separation from the
products of one's labor, and
separation from one's very essence
as a human being.
 Alienation
What does Marx believe about alienation? Marx
believed that alienation separated human
beings from their very human nature, what
Marx called species-essence. He believed that
alienation was a necessary result of industrial
capitalism.
 Alienation from one's
PTER 1 product
CHA

Alenation from the act of

production

Alienation from one's human

r ty pe s o f nature
's fo u o f
a rx y p es
a re M o ur t .
h a t h e f M ar x
W o n? T g to
n at i r d in
alie n ac c o Alienation from other
na t io
al ie workers and society.
THE FOUR TYPES OF ALIENATION
1.
1. Alienation of the worker from their
product: The design and development of
a production rest not in the hands of a
worker but within the decisions of the
capitalists. A worker does not have
control over what he or she intends to
produce or the specifications of his or
her product.
THE FOUR TYPES OF ALIENATION
2. Alienation of the worker from the act of
production: The production of goods and
services within a capitalist society is
repetitive and mechanical that offers little
to no psychological satisfaction to the
worker. Labor seems coerced because a
worker undertakes this as a means of
survival.
 THE FOUR TYPES OF ALIENATION
3. Alienation of the worker from their species-
essence: The species-essence or
"Gattungswesen" of an individual comprises all of
his or her innate potentials. Under a capitalist
mode of production, an individual losses identity
and the opportunity for self development as he
or she is forced to sell his or her labor-power as
a market commodity.
 THE FOUR TYPES OF ALIENATION
4. Alienation of the worker from other workers:
The reduction of labor to a mere market
commodity creates the so-called labor market in
which a worker competes against another
worker. Labor is traded in a competitive labor
market instead of considering it as a
constructive socioeconomic activity
characterized by collective common effort.
Emmanuel Levinas
Theory of the Face

Was a French philosopher of

Lithuanian Jewish ancestry
who is known for his work
within Jewish philosophy,
existentialism, and
phenomenology, focusing on
the relationship of ethics to
metaphysics and ontology..
 TER 1
CHAP Prioritizing Others in Need

The Demand of the Face

for Response

e s o f
r ty p
's fo u o f
a rx y p es
h a t a re M
h e fo ur t
ar x. Religious Justice and Due to
W ? T to M
n at io n
r d in g God
alie n ac c o
na t io
al ie
 TER 1 The Spirit's Belief in the
CHAP
Supreme Being

Domestic Justice as the

Foundation

e s o f
r ty p
's fo u o f
a rx y p es
h a t a re M
h e fo ur t
ar x. Discipline as the Pillar of
W ? T to M
n at io n
r d in g Justice
alie n ac c o
na t io
al ie
Theory of the Face: A
Deeper Understanding
1. Prioritizing Others in Need: - Levinas urges us
to prioritize others' needs over our own,
especially if their necessity surpasses ours. This
act of selflessness creates a harmonious
dynamic, fostering empathy and collective well-
being.
Theory of the Face: A Deeper
Understanding
2. The Demand of the Face for Response:
The Face, in Levinas' philosophy, represents the
ethical call of the Other. Failing to respond to the
Other's needs is considered an injustice. This
becomes more pronounced when one possesses
an excess of resources that are accessible for
giving a moral obligation to alleviate the needs of
the Other.
Theory of the Face: A Deeper
Understanding

3. Religious Justice and Due to God:

- Levinas intertwines the concept of justice with
religious duty. Recognizing the divine, he argues
that our actions should be in alignment with justice
as a form of reverence to God. Neglecting this duty
is not just a spiritual oversight but an injustice to
oneself and others.
Theory of the Face: A Deeper
Understanding

4. The Spirit's Belief in the Supreme Being:

- Levinas emphasizes that our spiritual essence
acknowledges a Supreme Being. Denying the
enactment of justice in our actions towards the
divine is viewed not merely as a theological lapse
but as an injustice that ripples through our
relationships with ourselves and others.
Theory of the Face: A Deeper
Understanding

5. Domestic Justice as the Foundation:

- Justice, according to Levinas, finds its roots within
the domestic sphere. The fair treatment and ethical
considerations within the family unit become the
cornerstone for extending justice to a broader
societal context.
Theory of the Face: A Deeper
Understanding

6. Discipline as the Pillar of Justice:

-For Levinas, justice is not only an external act but a
manifestation of inner discipline. The ability to act
justly requires self-control, moral fortitude, and
disciplined decision-making. Discipline becomes the
conduit through which justice is not only preached
but consistently practiced in our daily lives.
 R ONE
HAPTE Consensus means coming
C
to an agreement. Creating
consensus in a team
setting means finding a
proposal acceptable
enough that all team
members can support it,
with no member opposing
it.
Jürgen Habermas
A leading figure in contemporary
social and political theory.

Consensus refers to a general

agreement among a group of people.
It implies a shared understanding or
acceptance of a particular idea,
Jürgen Habermas
Habermas argues that for a moral
norm to be valid, it must be
accepted by all those affected in
their role as participants in
practical discourse.
 TER 1
CHAP Include Everyone

Listen Actively

n o r m t o be
d
Patience is Key
o r al ff e c t e
r a m se a
h a t fo
a l l t ho cal
e s t b y c t i
a r g u te d p ra
m a s a c c e p
n t s i n n t he
b er b e i p a e d o
H
v
a
a li d , i t m
h e
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s t
r o l e a s
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t a n c e i
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p
b a
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s
e d n o r m
o n
's
e 's
Equal Importance
in t T h is t h e pr e v e ry
u r s e. t h a t n e f it o v er
e ed
disco tanding e will b r e f e r r
t io n.
d er s a nc t i s p g u la
u n se r v n e f i rr e
l o b b e s f o
e n e ra d t his b i l i tie
g , a n o s si
i n t e
wn
res t
a
s
lt ern a t iv e p
Avoid Division
k n o
To Achieve Consensus, it's
essential to:
1. Include Everyone: Ensure that all individuals, even
those seemingly with little to contribute, are
considered.

2. Listen Actively: Understand and acknowledge

what everyone is trying to communicate, even if it
differs from your own perspective.
To Achieve Consensus, it's
essential to:
3. Patience is Key: Strive for consensus by being
patient and open to different viewpoints.

4. Equal Importance: Every individual should be

valued, and no one should be excluded from the
decision-making process.
To Achieve Consensus, it's
essential to:
5. Avoid Division: Reject divisive procedures and
aim for a unified agreement among all participants.
 R ONE
HAPTE
C
Michel Foucault
Examines the concept of self-
discipline and its relation to
power in society.

These norms are not fixed or

universal but change over time
and across cultures.
Michiel Foucault
Power normalizes human
behavior through discipline, which
involves methods like observation,
evaluation, and correction.

Discipline creates a constant

awareness of being watched and
judged by others, shaping and
controlling behavior.
 •Foucault refers to as self-governance or self-
discipline aligns with the concept of the internal
gaze and the individual's ability to hold themselves
accountable.
•Self-governance can helps us to use better
pastoral power in our community.
•In his statement,He states that we should not abuse
this power and we need to use it in better use.
 R ONE
HAPTE
C
 Hannah Arendt
A German-born American
historian and political
philosopher. She was one
of the most influential
political theorists of the
20th century.
Citizenship and the Public
Sphere
For Arendt the public sphere comprises two
distinct but interrelated dimensions. The first is the
space of appearance, a space of political freedom
and equality which comes into being whenever
citizens act in concert through the medium of
speech and persuasion.
Citizenship and the Public
Sphere
The second is the common world, a shared and
public world of human artifacts, institutions and
settings which separates us from nature and which
provides a relatively permanent and durable
context for our activities.
 Three features of the public
sphere and of the sphere of
politics
There are three features of the public sphere and of the sphere of
politics in general that are central to Arendt’s conception of
citizenship. These are, first, its artificial or constructed quality;
second, its spatial quality; and, third, the distinction between public
and private interests.
Three features of the public
sphere and of the sphere of
politics
As regards the first feature, Arendt always stressed the artificiality of
public life and of political activities in general, the fact that they are
man-made and constructed rather than natural or given. She regarded
this artificiality as something to be celebrated rather than deplored.
Politics for her was not the result of some natural predisposition, or the
realization of the inherent traits of human nature. Rather, it was a
cultural achievement of the first order, enabling individuals to
transcend the necessities of life and to fashion a world within which
free political action and discourse could flourish.
Three features of the public
sphere and of the sphere of
politics
The second feature stressed by Arendt has to do with the spatial
quality of public life, with the fact that political activities are
located in a public space where citizens are able to meet one
another, exchange their opinions and debate their differences,
and search for some collective solution to their problems. Politics,
for Arendt, is a matter of people sharing a common world and a
common space of appearance so that public concerns can
emerge and be articulated from different perspectives.
 Three features of the public
sphere and of the sphere of
politics
In her view, it is not enough to have a collection of private
individuals voting separately and anonymously according to their
private opinions. Rather, these individuals must be able to see and
talk to one another in public, to meet in a public-political space, so
that their differences as well as their commonalities can emerge
and become the subject of democratic debate.
 Three features of the public
sphere and of the sphere of
politics
Another implication of Arendt’s stress on the spatial quality of
politics has to do with the question of how a collection of distinct
individuals can be united to form a political community. For Arendt
the unity that may be achieved in a political community is neither
the result of religious or ethnic affinity, not the expression of
some common value system. Rather, the unity in question can be
attained by sharing a public space and a set of political institutions,
and engaging in the practices and activities which are
characteristic of that space and those institutions.