K TO 12 REGIONAL TRAINING OF

HUMMS TEACHERS OF CORDILLERA

ADMINISTRATIVE REGION HELD AT
DON MARIANO MARCOS MEMORIAL
STATE UNIVERSITY-SOUTH LA UNION
CAMPUS, AGOO, LA UNION
JULY 1-19, 2017
PHILOSOPHY OF THE
HUMAN PERSON
UNDERSTANDING AND DOING
PHILOSOPHY
Freedom
• It is identified with the aspects of intellectual,
political, spiritual and economic
• To be free is a part of humanity’s authenticity
• Understanding freedom is part of transcendence
• It consists of going beyond situations such as
physical or economic.
REALIZE THAT ALL ACTIONS
HAVE CONSEQUENCES
• The imperative quality of judgment of practical
intellect is meaningless, apart from will.
• Reason can legislate, but only through will can
its legislation be translated into action.
• The task of practical intellect is to guide will by
enlightening it.
• Will is to be understood wholly in terms of
intellect for there is no intellect if there is no will
• The will of humanity is an instrument of free
choice

A. Aristotle
• inner 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.

Will is borne out by:

• Moral acts are in our power and we are
responsible for them. Character or habit is no
excuse for immoral conduct.
• For Aristotle, a human being is rational.
• Reason is a divine characteristic
• Humans have the spark of the divine
• REASON, WILL, AND ACTION DRIVE
EACH OTHER
• Of all creatures 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, being both a spiritual and body
elements; the spiritual and material
• The unity between both elements indeed helps us
to understand our complexity as human beings.

B. St. Thomas of Aquinas:

Love is Freedom
• 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, rising above his ordinary
self to a highest self
• If a human being perseveringly lives a righteous
and virtuous life, he transcends his mortal state of
life and soars to an immortal
• 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
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.
• The eternal law,
• natural law,
• human law, and
• divine law.

Fourfold Classification of
Law
Natural Law
• applies only to human beings
• good is to be sought after and evil avoided
(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.
• The law looks to the common good as its end, it
is then conceived primarily with external acts and
not with interior disposition.
• For Aquinas, both natural and human laws are
concerned with ends determined simply by
humanity's nature
• However, human being is 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 or revelation.
Divine Law
• deals with interior disposition as well as external
acts and it ensures the final punishment of all
evildoing
• gives human beings the certitude where human
reason unaided could arrive only at possibilities
• divided into old (Mosaic) and the new
(Christian) that are related as the immature and
imperfect to the perfect and complete.
Eternal Law
• the decree of God that governs all creation
• It is "That Law which is the Supreme Reason
cannot be understood to be otherwise than
unchangeable and eternal.
• For Aristotle, the purpose of a human being is to
be happy
• To be one, one has to live a virtuous life – to
develop to the full their powers—rational, moral,
social, emotional, and physical here on earth.
• For St. Thomas, human is to be happy that is
perfect happiness that everyone seeks but could
be found only in God alone
• St. Thomas wisely and aptly chose and proposed
Love rather than to bring about the
transformation of humanity
• Love is in Consonance with humanity's free
nature, for Law commands and complete; Love
only calls and invites.
• He also emphasizes the freedom of humanity but
chooses love in governing humanity's life
• Since God is Love, then Love is the guiding
principle of humanity toward his self-perception
and happiness his ultimate destiny.
• He 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 material and spiritual,
have conscience because of our spirituality.
• God is Love and Love is our destiny

C. St. Thomas of Aquinas:

Spiritual Freedom
• 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)
• The human person builds the road to the destiny of
his/her choosing; he/she is the creator (Srathern 1998).

D. Jean Paul Sartre:

Individual Freedom
• 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's life. In the
course of giving meaning to one's life, one fills
the world with meaning.

Principle of Sartre’s
Existentialism
• Freedom is, therefore, the very core and the door
to authentic existence. 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 is
acting on bad faith (mauvais foi).
• 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 to be responsible for one’s life
• Guided Learning
In a clean sheet of paper list down at least 3 laws
you practically enjoy in your community.

What benefit do you get from the laws you have

mentioned?
Law of Nature (lex naturalis)
• 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.

E. Thomas Hobbes
• Given our desire to get out of the state of nature (barbaric,
chaotic, uncivilized society) and thereby preserve our
lives, Hobbes concludes that we should seek peace. (First
law). Mutually divest ourselves of certain rights so as to
achieve peace (Second law)
• A person be willing 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.
• The mutual transferring (social agreement) of these rights
is called a contract and is the basis of the notion of moral
obligation.
• You have then transferred these rights to each other and
thereby obligated not to hurt each other.
• Self-defense or self-preservation is the sole motive for
entering any contract.
• The rational pursuit of self-preservation is what leads us
to form commonwealth or states; the law of the nature
give the condition for the establishment of society and
government.
• The state itself is the resultant between the interplay of
forces and the human reason.
• "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.” –Leviathan
• Contracts made in 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.
• 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.
• Hobbes upholds that human beings seek self-preservation
and security, however, people are unable to attain this end
in the natural condition 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.
• Therefore, it is necessary that there should be a
common power or government backed by force
and able to punish.
• 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).
• They must appoint one man (or woman), or
assembly of human beings, to bear their person.
• Hobbes makes a distinction between a commonwealth by
institution and by acquisition.
1. Commonwealth by institution – has been
established through the covenant or 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. Commonwealth 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.
• The subjects of a sovereign cannot either change the form
of government.
• 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
• Activity:
1. How is the social contract in your society?
2. Identify the self-destructive ways of people in the
society. What are the effects of such ways in the
society?
3. Identify your means to achieve self-preservation in the
community. What are the benefits of such actions to
people?
4. Formulate/propose a rule(s) that could promote self-
preservation in the Community .
• Rousseau interpreted the idea of social contract
in terms of absolute democracy and
individualism.
• Rousseau and Hobbes believe that human beings
have to form a community or civil community to
protect themselves from 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

F. Jean-Jacques Rousseau
• Rousseau believes that a human being is born
free and good. But human has become bad due to
the evil influence of society, civilization,
learning, and progress. human being lost his
original goodness, his primitive tranquility of
spirit.
• In order to restore peace, he has t return to his
true self. He has to see the necessity and come to
form the state through the social contract
whereby everyone grants his individual rights to
the general will.
• The Constitution and the Bill of Rights
constituted, as an instance of a social contract
• This is an actual agreement and actually "signed"
by the people or their representatives (Solomon
& Higgins 1996).
• 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).
• In the spirituality of imperfection, we learn to
accept that life, our environment, is both "evil"
and ' 'good."
• B.F. Skinner believes that morality is a
conditioned response impressed on the child by
society

Evaluate and Exercise

Prudence in Choices
• To be responsible is when one feels responsible
• There must be added awareness that humans did
it "independently," "of his own initiative“; having
knowledge about acting on one's own desires -
consciousness of freedom
• Plato believes, the soul of every individual
possesses the power of learning the truth and
living in a society that is 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 what it is in our power to
do until we attempt.
Choices Have Consequences
and Some Things Are Given Up
while others Are Obtained in
Making Choices
• Twentieth century gave rise to the importance of
the individual
• Aristotle, Rand believes that thinking is
volitional
• A person has the freedom to think or not
• Individual rights were upheld in capitalism that is
the only system that can uphold and protect them.
• Individualism is lined in family dependency because
Easterners believe that the individual needs the
community and vice versa.
• In Filipino's loob, for instance, the individual is the
captain of his own ship on a sea that is not entirely
devoid of uncertainties.
• 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.
• 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
• Self-sufficiency (kasarinlan) should recognize
human worth and dignity.

• 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.

• Filipino generally believes in the innate goodness

of the human being.
INTERSUBJECTIVITY
• the middle ground between objectivity and total
subjectivity
• encompasses multiple subjects and multiple
viewpoints, that are in themselves subjective, but
the combination of multiple viewpoints that point
to the same “truth” allows subjectivity to not be
completely subjective

Intersubjectivity
Realize that Intersubjectivity
Requires Accepting Differences
and Not to Imposed on Others
• Martin Buber and Karol Wojtyla believed in the notion of
concrete experience/existence of the human person and
also think that one must not lose the sight of one's self in
concrete experience
• For Wojtyla, action reveals the nature of the human agent
• Participation explains the essence of the human person,
enabling to fulfill one’s self
• The human person is oriented toward relation and sharing
in the communal life for the common good.
• St. Augustine of Hippo said, "No human being
should become an end to him/herself. We are
responsible to our neighbors as we are to our own
actions."
• The human persons as subjects have direct and
mutual sharing of selves
• The human person is not just being-in-the-world
but being-with-others, or being-in-relation
Appreciate the Talents of Persons
with Disabilities (PWDs) and those
from the Underprivileged Sectors
of Society and Their Contributions
• Negative attitudes of the family and community
toward PWDs may add to their poor academic
and vocational outcomes
• decide to restructure certain aspects of their
lifestyle in order to accommodate the
communicative as well as the educational needs
of their child with disability
• Community sensitivity, through positive and
supportive attitudes toward PWDs, is also an
important component (Mapp 2004).

A. On PWD’s
• The notion of poverty is multi-dimensional
• Each of these dimensions has the common
characteristic of representing deprivation that
encompasses:
• Income; Health; Education; Empowerment;
Working condition

B. On Underprivileged
Sectors of the Society
• Jean Jacques Rousseau said that women should
be educated to please men.
• he believes that women should be useful to men,
should take care, advise, console men, and to
render" men's lives easy and agreeable
• Mary Wollstonecraft believes that women must
be united to men in wisdom and rationality.
Society should allow women to attain equal
rights to philosophy and education given to men

C. On the Rights of Women

THE HUMAN PERSON IN
SOCIETY
Recognize How Individuals Form
Societies and How Individuals Are
Transformed by Societies
• Philosophically, our totality, wholeness, or
"complete life," relies on our social relations
• Aristotle said that friends are two bodies with one
soul.
Different Forms of Societies and
Individualities (Agrarian,
Industrial, and Virtual)
• sometimes referred to as the Dark Ages (Solomon &
Higgins 1990)
• The way of life in the Middle Ages is called feudalism –
came from the Latin word, “feudum,” meaning “property
or possession”
• All peasants - men, women, and children worked to
support their lord
• Peasants had to pay taxes to their lord, in money or
produce.
• They had to give a tithe to the Church

A. Medieval Period (500-

1500 CE)
• Feudalism began to pass as commerce and towns
grow until it reached rising interests in artistic
and intellectual achievement in the Renaissance
period
• Amid the turmoil of the Middle Ages, the Roman
Catholic Church stood for the common good
• By the 13th century, the Church was the strongest
single influence in Europe.
• In all the schools, philosophy was taught in the
Latin language
• “Modern philosophy" is an attack on and a
rejection of the Middle Ages (Solomon &
Higgins 1996).
• It is an attack on the church that ruled those ages
and dictated its ideas.
• It is an attack on the very notion of authority

B. Modern Period (1500-

1800)
• Martin Luther initiates reformation with his 95 theses
at Wittenberg
• There was rejection of medieval but the
establishment of the "Protestant ethic" and the
beginnings of the modern capitalism
• European philosophers turning from supernatural to
natural or rational explanations of the world
• Discoveries of Copernicus, Galileo, Kepler and
Newton influenced the thinking of philosophers.
• Something about the terrible state of the world and
the seemingly interminable religious quarreling,
intolerance, and disorder that made modern
philosophy itself divide
• Rationalism was the predominant feature of the 17th
century
• The development of its philosophy could be traced from
the writings of Descartes (born in 1596) to Leibniz (who
died in 1716).
1. Naturalism
• nature is full of facts which conform fatally to
exact and irreversible law
• human beings live best under a strong,
benevolently dictatorial civil government.
• They adored the rigidity of geometrical methods;
they loved the study of the new physical science
2. Age of Empiricism
• turned curiously back to the study of the
wondrous inner world of humanity's soul
• Reflection is now more an inner study, an
analysis of the mind, than an examination of the
business of physical science
• Human reason is still the trusted instrument, but
it soon turns its criticism upon itself. It
distinguishes prejudices from axioms, fears
dogmatism, scrutinizes the pieces of evidence of
faith, suspects, or at best has consciously to
defend, even the apparently irresistible authority
of conscience
3. Critical Idealism
• it is the inner structure of the human spirit that
merely expresses itself in the visible nature about
us
• Also, during this period, the consequences of
Copernican revolution were many. Galileo,
convinced of the correctness of this new way of
seeing the world, invented the telescope. From
then on, the development of modern astronomy
was assured (Johnston 2006)
• It comprises the multilateral interactions among
global systems, local practices, transnational
trends, and personal lifestyles.
• The introduction of new inventions in science
eventually led to Industrial Revolution – a
movement in which machines changed people's
way of life as well as their methods of
manufacture

C. Globalization and
Technological Innovations
• the invention of machines in lieu of doing the
work of hand tools;
• the use of steam, and other kinds of power vis-a-
vis the muscles of human beings and of animals;
and
• the embracing of factory system.

Significant changes that brought about

the Industrial Revolution
• Computer is an assuming an increasingly central
place in scientific research and data processing
• Artificial Intelligence is a branch of computer
science or “The study and design of Intelligent
agents” where an intelligent agent is a system
that perceives its environment and takes actions
that maximizes its chances of success
• Technology is exploited, it becomes easier for
those already wealthy to maintain their advantage
• For the first time in history, a universal pattern of
modernity is emerging from the wide diversity of
traditional values and institutions, and peoples of
all nations are confronted with the challenge of
defining their attitudes toward fundamental
changes that are worldwide in scope.

Explain How Human Relations Are

Transformed by Social Systems
• "Know thyself" is the main idea of Socrates of good
living
• "Knowledge is virtue; ignorance is vice”
• Ignorance, as opposite of knowledge, is the source of
evil.
• Humanity commits evil because people do not know any
better.

A. New Knowledge
• the Republic is to define "justice”
• Plato divided the citizens into three classes: (1) the
common people (artisan class); (2) the soldiers
(warriors); and (3) the guardians (rulers).
• As life has become more complex, the legal system
has also grown to the point where almost all human
activities come in contact with the law in one form or
another
• This integration of policy making has brought people
within states into an unprecedentedly closer
relationship and has resulted in a greater complexity
of social organization.

B. Policy Making
• mechanization of labor that has resulted in mass
production, the rapid growth in per capita productivity,
and an increasing division of labor.
• A greater quantity of goods has been produced during the
past century in the entire preceding period of human
history

C. Economic Sphere
• The process within each of the individual
societies has also been profoundly affected by the
point in time at which modernization has been
undertaken and by the pressures exerted by the
worldwide influence of the early modernizers.

D. Social Realm
• The more society is influenced by technology, the
more we need to consider the social, ethical and
technological, and scientific aspects of each
decision and choice (Germain 2000).
• The ability to evaluate the products of science
and technology in relation to culture and value,
as well as the aspiration of a nation, is important
and needs to be nurtured and developed through
social and cultural education

E. Technology
• The present era, humanity does not live
according to the natural cycles regulated by
natural rhythms anymore (Germanin 2000).
Instead it is govern by “second nature" that is an
artificial environment characterized by the results
of technology.
• Technology is the replacement of nature
• Human beings have separated themselves from
their cosmic relation and other realities
• modernization seems to be dominated by a
materialistic truth as opposed to a non-
materialistic one
• People have lost spiritual contact with other
people, with their environment, surrounding
nature, and with anything that has transcendental
characteristics.
• Science and Technology had become an ideology
• Science and technology is, in fact, in a broader
sense, the culture itself
HUMAN PERSONS ARE
ORIENTED TOWARD THEIR
IMPENDING DEATH
Recognize the Meaning of
One's Life
• Socrates has two different ways of teaching
• expository method that answers the student's direct or
implied questions, fills the void ignorance with
information, proceeds by analogy and illustration, or
clears the ground for exposition by demonstrating that
some of the beliefs hitherto held by the student are
irreconcilable with other beliefs or assumptions.
• His "tutorial" or well-known Socratic method is: (1) to
assess by questions the character of the student; and (2)
to set him problems, exhort him to reduce each
problem to its constituent elements, and criticize the
solutions that he offers.

A. Socrates
• Happiness according to Socrates, “ To be happy,
one has to live a virtuous life.”
• Virtue an awakening of the seeds of good deeds
that lay dormant in the mind and heart of a
person
• Knowing what is in the mind and heart of a
human being is achieved through self-knowledge
– practical knowledge
• Practical Knowledge means that one does not
only know the rules of right living, but one lives
them.
• happiness is impossible without moral virtue
• unethical actions harm the person who performs
them more than the people they victimize.
Although it is not totally clear

Socrates’ major ethical

claims:
• Socrates, thus, saw someone steeped in vice as
lacking the freedom, self-control, and intellectual
clarity that are needed to live happily

• The immoral person literally becomes a slave to

his desires.
• Contemplation in the mind of Plato means that
the mind is in communion with the universal and
eternal ideas.
• Human beings, therefore, are in constant
contemplation of the truth, since the things we
see here on earth are merely shadows (or
appearance) of the real truth (reality) in the world
of ideas; the good, since here on earth, the body
is inclined to evil things; the beauty, since the
things we see here on earth are not fair or foul to
others

B. Plato
• The body, for Plato, causes us turmoil and
confusion in our inquiries. Thus, to see the truth,
we must quit the body—the soul in itself must
behold things in themselves. Then, we shall attain
the wisdom we desire. Knowledge, however, can
be attained after death; for if while in the
company of the body, the soul cannot have pure
knowledge

Plato's Theory of
Immortality
• Aristotle's account of change calls upon actuality and
potentiality (Hare et al. 1991)
• For Aristotle, everything in nature seeks to realize
itself— to develop its potentialities and finally
realize its actualities
• A child strives to be an adult; a seed strives to be a
tree. It is the potentiality to be changing. Aristotle
called this process Entelechy, a Greek word “to
become its essence”
• Entelechy means that nothing happens by chance.
Nature not only has a built-in pattern, but also
different levels of being

C. Aristotle
• For the world of potential things to exist at all,
there must first be something actual (form) at a
level above potential or perishing things (matter).
• At the top of the scale is the Unmoved Mover
(God); pure actuality without any potentiality;
something that is actual motion and which is
moved by nothing external
• For Aristotle, the Unmoved Mover is eternal, immaterial,
with pure actuality or perfection, and with no potentiality.
• Eternal, it is the reason for and the principle of motion to
everything else
• The Unmoved Mover has neither physical body nor
emotional desires. Its main activity consists of pure
thought (Nous).
• Unmoved Mover thinks only of perfection, we can think
about perfection. However, because we are imperfect we
cannot think of perfection itself.
• According to Aristotle, the most pleasant activity for any
living creature is realizing its nature; therefore, the
happiest life for humans is thinking about the Unmoved
Mover (Price 2000).
Meaning of Life (Where
Will This Lead To?)
• Tragedy, according to Nietzsche, grew from his
unflinching recognition and the beautification,
even the idealization, of the inevitability of
human suffering (Johnston 2010)
• Our true existence is not our individual lives but
our participation in the drama of life and history
• Realizing one's "higher self” means fulfilling
one's loftiest vision, noblest ideal. On his way to
the goal of self-fulfillment

A. Friedrich Nietzsche
• The individual has to liberate himself from
environmental influences that are false to one's
essential beings, for the "unfree man" is "a
disgrace to nature'.'
• The free human being still has to draw a sharp
conflict between the higher self and the lower
self, between the ideal aspired to and the
contemptibly imperfect present
• Unless we do "become ourselves," life is
meaningless.
• total reality = phenomenal realm (highly
differentiated world of material objects in space
and time) + noumenal realm (single,
undifferentiated something that is spaceless,
timeless, non-material, beyond the reach of
causality) which is inaccessible to experience

B. Arthur Schopenhauer
• The noumenon cannot cause the phenomenon ––
so Schopenhauer concludes: the noumenon and
phenomenon are the same reality apprehended in
two different ways: the noumenon is the inner
significance, the true but hidden and inaccessible
being, of what we perceive outwardly as the
phenomenal world.
• Schopenhauer's ethics: humans are separate
physical objects in space and time, temporary
manifestations in the phenomenal world, of
something noumenal –– this implies that in the
ultimate ground of our being we are the same
something –– so the wrongdoer and the wronged
are in the last analysis the same –– this explains
compassion.
• Schopenhauer contends that all of life is suffering
caused by desire
• Our desires lead us to harm each other ultimately,
amounting harm to ourselves.
• The person who wickedly exerts his will against
others suffers too (Solomon & Higgins 1996)
• Human existence is exhibited in care
• Care is understood in terms of finite temporality,
which reaches with death.
• Death is a possibility that happens

C. Martin Heidegger
• Possibility. Humanity gets projected ahead of
itself. Entities that are encountered are
transformed merely as ready-to-hand for
serviceability and out of them. Humanity
constructs the instrumental world on the basis of
the persons' concerns.

Threefold structure of
care:
• Facticity. A person is not pure possibility but
factical possibility: possibilities open to him at
any time conditioned and limited by
circumstances. A person's situation as a finite
entity is thrown into a world where he/she must
project his/her possibilities not disclosed by
theoretical understanding but by moods.
• Fallenness. Humanity flees from the disclosure
of anxiety to lose oneself in absorption with the
instrumental world, or to bury oneself in the
anonymous impersonal existence of the mass,
where no one is responsible. Humanity has fallen
away from one's authentic possibility into an
authentic existence of irresponsibility and
illusory security. Inauthentic existence, thus, is
scattered and fragmented.
• Heidegger claims that only by living through the
nothingness of death in anticipation do one attain
authentic existence
• Death is non-transferable. An individual must die
himself alone (being-unto-death)
• Heidegger believes that death is not accidental,
nor should be analyzed. It belongs to humanity’s
facticity
• For Sartre, the human person desires be God; the
desire to exist as a being that has its sufficient
ground in itself (en sui causa).
• For an atheist, since God does not exist, the
human person must face the consequences of
this.
• The human person is entirely responsible for
his/her own existence.

D. Jean-Paul-Sartre
• En-soi (in itself) — signifies the permeable and
dense, silent and dead. From them comes no
meaning, they only are. The en-soi is absurd, it only
finds meaning only' through the human person, the
one and only pour-soi. the world only has meaning
according to

• pour-soi (for-itself) the world only has meaning

according to what the person gives to it. Compared
with' the en-soi, a person has no fixed nature. To put
it in a paradox: the human person is not what he/she
is.

Sartre’s dualism
• For Sartre, there is no way of coming to terms
with the other that does not end in frustration.
This explains why we experience failure to
resolve social problems from hatred, conflict and
strife
• resolutely opposed Nazism.
• He concluded that caution must be exercised in
assigning collective responsibility since this
notion has no sense from either the judicial,
moral, or metaphysical point of view (Falikowski
2004)
• His philosophy places the person's temporal
existence in the face of the transcendent God, an
absolute imperative
• Transcendence relates to us through limit-
situation (Grenzsituation).

E. Karl Jaspers
• Freedom reveals itself as a gift from somewhere
beyond itself.
• Freedom without God only leads to a person’s
searching for a substitute to God closer to
oneself, usually, he himself tries to be God.
• Jaspers asked that human beings be loyal to their
own faiths without impugning the faith of others
• Philosophy's starting point is a metaphysical
"disease.
• secondary reflection – process in which the
search for a home in the wilderness, a harmony in
disharmony, takes place

F. Gabriel Marcel
• Primary Reflection – this method looks at the
world or at any object as a problem, detached
from the self and fragment. This is the foundation
of scientific knowledge. Subject does not enter
into the object investigated. The data of primary
reflection lie in the public domain and are equally
available to any qualified observer

Marcel's Phenomenological
Method
• Secondary Reflection – Secondary reflection is
concrete, individual, heuristic, and open. This
reflection is concerned not with object but with
presences. It recaptures the unity of original
experience. It does not go against the date of
primary reflection but goes beyond it by refusing
to accept the data of primary reflection as final.
• This reflection is the area of the mysterious
because we enter into the realm of the personal.
What is needed in secondary reflection is an
ingathering, a recollection, a pulling together of
the scattered fragments of our experience.