Intersubjectivity as Ontology:

The Social Dimensions of the

Self

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 Martin Buber's and Karol Wojtyla's views will be
used as the main framework and foundation to
understand intersubjectivity. Both philosophers were
influenced by their religious roots and experiences.
They believed in the notion of concrete
experience/existence of the human person. They also
thought that one must not lose sight of oneself in
concrete experience. Both refused to regard the human
person as a composite of the same dimensions, such as
animality and rationality. For Buber and Wojtyla, the
human person is total, not dual, such as animality and
rationality.
 Martin Buber was a Jewish existentialist
philosopher. He was born in Vienna and was brought
up in the Jewish tradition. In his work I and Thou (Ich
and Du) in 1923, he conceived the human person in his
wholeness, totality, concrete existence, and relatedness
to the world.
Buber's I-thou philosophy is about the human person as
a subject, a being different from things or from objects.
The human person experiences one's wholeness not in
the virtue of his relation to one's self, but in virtue of
one's relation with another self. In other words, a
person finds meaning and purpose in the world on how
and why he relates with the people, objects, and
experiences in the world he belongs to. The human
person establishes the world of mutual relation, of
experience.
 Buber believed that a human does
not exist in isolation and separated from
the situations and people around him.
Instead, every man, woman, and child are
deeply and extensively connected. This
implies that for a person to understand
himself and the world truly, he must reach
out to others and understand then.
 Martin Buber

A person can blossom in a society without the need to inhibit the self
from the rest should result in a participative atmosphere which will
further lay the groundwork toward cultural and political
transformation (Fromm, 2013).

Fromm (1976) believed that we should not consider ane's self and
the world as two antagonistic elements. Instead, we should view
both in polarity where balance could be achieved.
 Martin Buber

Buber contrasts the meaningful realm of meeting and dialogue with the I-It relationship,
where a person treats others as mere objects for experience and use. This one-sided interaction
lacks direction and mutuality, exemplified by the socioeconomic struggles of Filipino women and
children. Instances of sexual harassment and oppression, notably the exploitation of children by
foreign tourists with parental consent for financial gain, highlight the dehumanizing impact of I-It
relationships in society.

Despite the prevalent abuse and hardships faced by overseas Filipino workers (OFWs), a
significant number of Filipinos choose to work abroad. The government's efforts fall short in
comparison to the risks these women take for the sake of their families' survival. The modern-day
heroism displayed by these individuals, however, receives minimal recognition. This struggle is
not unique to Filipino women, as globally, many women share similar experiences of harassment
and trials.
 K a r o l Wo j t y l a

Pope John Paul II, or Karol Wojtyla, addressed the challenges facing religion, utilizing mass
media to transform spiritual consciousness. Born in Wadowice, Poland, he was elected to the
papacy on October 16, 1978 (264th pope) and was considered a great pope during his
lifetime. He was also an architect of communism's demise in Poland.

In his encyclical letter,Fides et ratio, he criticized the traditional definition of

human as "rational animal." He maintains that the human person is the one who exists and
acts (conscious acting, has a will, has self-determination).

For Wojtyla, action reveals the nature of the human agent. It means who we are
our identity, our character, our personality is shown through our behavior, actions, and
choices.

We are what we do. Participation, according to him, is essential for self-fulfillment,

emphasizing the human orientation towards relational and communal life for the
common good.
 Augustine of Hippo

Augustine's perspective underscores responsibility to both oneself and neighbors,

advocating that self-development should benefit others. In the context of communal life,
Filipinos embrace the ideals of harmony with nature, emphasizing interpersonal
connections and a non-dual worldview. The Filipino ethos is described as
interpersonalistic, seeking fulfillment through harmonious coexistence or "sakop."

Loob,"
inseparable from religious considerations, is
deeply ingrained in the Filipino psyche, with
religious practices viewed as integral to life
experiences through the lens of faith in God.
Described as a profoundly humane experience,
it forms the basis for Christian values like
gratitude and sensitivity to others' needs
(Gorospe, 1988).
 “Loob”
In Hinduism, the Vedantist observes the three
Loob aspires to harmony and is closely tied to
stages to commune with God: faith (spirit), reason
emotions, encompassing both personal and social
(intellect), and experience (physical body). Faith is the
dimensions. It extends beyond familial or close-knit ties,
stage wherein the seeker simply accepts the laws of nature
emphasizing social responsibility. Additionally, having
as expression of divine existence.
"loob" is seen as an embodiment of "pagpapakatao,"
equivalent to being Christ-like (Mercado, 1987).
Utang na loob"
in Filipino culture involves the shifting of
The significance of "loob" is highlighted in I-Thou
obligations upon repayment (Church, 1986). When
and I-We relations, fostering community support and
someone lends money to a friend in need, the receiver
sustainability (Alejo, 1990). It enriches the meaning of
incurs "utang na loob" or a debt of gratitude. Failure to
God in people's lives, promoting communion with self,
honor this debt is considered "walang utang na loob."
others, and God. Drawing parallels with India's Brahman,
Within Filipino families, receiving a favor establishes
Christianity's concept of God erases distinctions
"utang na loob," creating an everlasting obligation that
between God and His people, exemplifying a universal
strengthens familial bonds. This practice aligns with the
faith capable of transcending racial, political, and
universal principle of reciprocity, reinforcing family
economic differences (Quito, 1975).
solidarity as an extension of SIR (Smooth Interpersonal
Relationship).
Appreciating the Talents and
Contributions of Persons with
Disabilities (PWDs)

and Those from the

Underprivileged Sectors of
Society
 A. On PWDs

Parents of children with disabilities go through a tough process, feeling shock, sorrow, and guilt.
Using "person with a disability" emphasizes dignity, rejecting the idea that the person is a broken or
spirited child, denial is universal. During diagnosis, isolation of affect occurs when the parents
intellectually accept the deafness of their child. The loss should require mourning or grief, otherwise,
something is seriously wrong

According to Mapp 2004, parents often experience feelings of helplessness and ask "Why me?"
when facing their child's condition. Some turn to religion, viewing it as a blessing in disguise, but this
may overlook the real implications of the disability. There's also a fear of the future, with concerns
about the child's productivity and the lifelong burden of the disability. Parents find themselves having
to let go of their envisioned dream for their child.
 A. On PWDs

Realization and grief can blind parents to their child's uniqueness. There are various categories of
persons with disabilities (PWDs), including the hearing impaired, diabetic, asthmatic, or cystic fibrosis
individuals. In a particular study, mothers of asthmatic children consistently scored more positively
than any other group of mothers. On the other hand, fathers of asthmatic and cystic fibrotic children
had higher parent attitudes and were more sociable than other fathers. Parents of hearing-impaired
youngsters had the highest problematic scores on both scales.

Parents of cystic fibrosis kids reported the most special problems and caretaking needs. Parents of
hearing-impaired children faced more behavior management issues. Meanwhile, parents of cystic
fibrosis children reported the highest levels of family importance (Mapp, 2004).
 A. On PWDs

In North America, a study indicates that 50% of deaf children read less than their hearing
counterparts. For deaf individuals, it is recommended to use total communication, which involves
combining traditional methods with finger spelling and sign language.

In contrast, spirited children and those with ADHD (Attention Deficit Hyperactivity Disorder) differ. A
spirited and perceptive child can quickly process and prioritize information from their surroundings,
while an ADHD child struggles to focus and complete tasks despite efforts.
 A. On PWDs

Unfavorable family and community attitudes towards people with disabilities can impact their
academic and vocational success negatively. Parents should take constructive actions, potentially
restructuring their lifestyle to meet the communicative and educational needs of their disabled child.
Additionally, fostering positive and supportive community attitudes towards individuals with
disabilities is crucial for their well-being (Mapp, 2004).
 B. On Under-
proverbial Sectors of Filipino
Society
 DIMENSION OF
POVERTY
- Poverty is multi-dimensional, encompassing not only financial, clothing,
food, education, love, and relationships but also health, and empowerment
with various concepts and measures relating to these dimensions.

POVERTY
the most common measure of the
underprivileged
• defined in terms of consumption of
goods and services
• living below ₱2.00/day is considered
poor.
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 Human Rights

Human Rights are also

relevant to issues of
global poverty in its
four shortolls in basic
needs.

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 C. on the Right of Women

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 Jean- Jacques Rousseau

- women should be educated to please

men.

-believed that women should be useful to

men.

- influence the development of modern

political sociological and educational
thought..
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 https://images.app.go
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Mary Wollstonecraft

-Vindication on the Knight of Women(1982)

- Argued that such education would

produce women who were mere
propagators of fooks.

- believe that women must be united with

men in wisdom and rationality

-women are not only to be valued until their https://images.app.goo.gl/vaEvAk2PCdxzBE1k8

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beauty fades.
 BABAE

BABAE
- song by Inang laya
- song proposes the
dominant patriarchial
institution

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 INANG LAYA
BABAE
- A song by Inang Laya
- song proposes the
dominant patriarchial
institution
INANG LAYA
- sends out a message
about the gender roles
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 INANG LAYA
The song is about
Filipino women who are
not simply oppressed but
have been actively
participating in a
movement that
empowerment for in the
sector
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