Human Person and Others PDF

Interpersonal relations are influenced by the concepts of self-awareness, individuality, and authenticity. Self-awareness refers to the understanding of oneself as an existing human being that recognizes human existence as distinct from other living beings and other humans as well. Individuality ref...

Interpersonal relations are influenced by the concepts of self-awareness, individuality, and authenticity. Self-awareness refers to the understanding of oneself as an existing human being that recognizes human existence as distinct from other living beings and other humans as well. Individuality refers to the person\'s awareness that he or she should live his or her life on his or her own terms and to live a life that is distinct from other people. Authenticity is then achieved once the individual\'s thoughts, ideas, and actions express and upholds his or her individuality. For interpersonal relations to exist there must first be recognition of the self and the other. The awareness of one\'s individuality is called the \"self.\" The \"other\" generally refers to objects outside of personal experience, while it is often used by most philosophers to refer to other individuals apart from the self. In simple terms, an individual is naturally aware of himself or herself as a distinct being (self), and yet he or she is also aware that there are other beings apart from him or her (the other). The interaction between the self and the other is related to the philosophical concept of intersubjectivity, which is the shared awareness and understanding among persons It is evident in everyday social interactions, the ability of humans to agree and cooperate, the existence of shared or \"common knowledge and consensus, and in shared emotions such as grief, joy, and love. A closer look at everyday interactions reveal instances where the self interacts with the other. Philosophers identify various levels of self-other interaction. The first is the simple awareness of the existence of the other. When we see other people walking along the street, we are aware that they are other beings unique from us, and that they exist outside of our own awareness or perception. A deeper level of interaction between the self and the other, on the other hand, is the awareness of the self as being seen by others. Imagine, for instance, that one of the people you are watching suddenly stops and looks straight at you. You are immediately aware of this person\'s action as an other- this stranger is looking at your direction. Also, you are aware of another significant fact - you know that the stranger staring at you is aware of you as a person. This self-consciousness is considered by philosophers as a defining characteristic of the self-other relationship. Now imagine that the person is not a stranger but someone familiar: a family member, a friend, even your crush. This awareness of the person staring at you will initially result in feelings of self-consciousness, even shame. In fact, several questions will begin running in your head such as \"What is he or she thinking when he or she looks at me?\", \"Am I doing something wrong?\", \"Is there something wrong with the way I look?\", \"Is he or she about to say something to me?\", etc. This awareness of the \"self in the other\" by one\'s self-consciousness is an important aspect in the self-other interaction. The unique phenomenon of the human gaze is considered a defining characteristic that sets apart human interaction from the interaction of other species. The way we act with other people is often influenced by our ideas of how these people see us. Therefore, if we have the idea that our parents think of us as quiet and obedient, we often act that way with them. When we are with friends, however, and we think that they see us as outgoing and boisterous, we also adjust our behavior to conform with how we think they expect us to act. This is also true when considering social contexts: how we behave in church is different from our behavior in a lively party. These actions are referred to by Martin Buber as \"seeming\" - where an individual presents himself or herself in a certain way when dealing with others. Buber describes persons as taking on \"roles\" or characters when dealing with certain people or when in certain situations. This is considered as an unconscious, natural act on the part of humans. However, there may be instances when people behave a certain way in order to intentionally deceive or manipulate other people. Buber, in his studies of the self-other relationship, identifies a much deeper level of interaction which is the dialogue. This refers to a genuine relationship established among individuals. A dialogue is made possible when the self realizes that the other is a genuine and unique individual. When two individuals begin to view each other as an other that is, truly acknowledging each other\'s presence - then that is the beginning of an authentic relationship and a dialogue. Buber\'s concept of dialogue presents the idea that in any interaction, there are always two entities involved. The self always exists along with the other. This is in contrast to the idea of monologue, the distancing of the self from the other. Different philosophical thoughts have different views on human relationships. Existentialists consider human relationships as a defining influence on human life. Human relations, according to the constructivist theory of knowledge, shape knowledge and truth within a certain society. Phenomenologists argue that shared experience between persons can shape the perception of reality. People often remember events more vividly when they are shared with other people, and in many cases, the views of a person regarding an event can be shaped by the views of people he or she is with. Within society, individuals are expected to coordinate their actions and maintain harmonious relationships to ensure order and the general welfare. Philosophers agree that it is important for humans to pursue and achieve genuine relationships. There are conflicting views, however, regarding how individuals relate to each other in actual situations. One view considers genuine relationships as difficult and almost impossible to attain. The existentialist philosopher Jean-Paul Sartre considers human relationships as frustrating and are often inauthentic and ambiguous. According to him, humans tend to view others as a means to achieve certain desires. This view gives rise to feelings of alienation - where the individual ceases to view the other as a distinct and authentic person. Karl Marx, on the other hand, states that alienation happens when a human being is treated as an object instead of a human being. Marx further attributed alienation as that which gives rise to the exploitation of people. There are philosophers who have a more positive view of human interaction and believe that humans naturally seek and are able to achieve and maintain genuine, meaningful relations with each other. Edith Stein defines the self-other relationship as being driven by empathy - the awareness and recognition that the other is a human person with thoughts and feelings. Edmund Husserl believes that intersubjectivity is more than just shared understanding, but is the capability to put oneself \"in the place where the other is.\" Gabriel Marcel defines genuine relationship based on availability or the willingness of a person to be present and be at the disposal of another. Buber considers human existence as a continuous dialogue with the other, and that the self becomes whole through interaction with nature, with other people, and with God. The ethics of care, meanwhile, emphasizes the moral dimension of relationships and interactions. This moral perspective encourages individuals to see to the needs of other people, most especially the vulnerable. Philosophers may vary in their views and perspectives on human relationships but all agree on the general notion of the human person as a \"being-with-others\"; a human person who continually seeks and maintains harmonious relationships. This includes perceiving the underprivileged sectors of society, persons with disabilities, and minorities as persons capable of forming and maintaining human relationships. The Christian perspective considers human relations in the context of community. Humans naturally seek to establish fellowship with each other, to love one another, to support each other, and to minister to one another. Among the strongest bonds are those that involve parents and their children, friends, and the bond between man and wife. Even greater still is the relationship between God. least of our brethren. The marginalized in society, particularly the poor and the disabled, are among those who should be considered as deserving of assistance, kindness, and care. and man which is defined as a fellowship and covenant. In the Old Testament, God\'s relationship with mankind began with the Creation, when God established man\'s ideal relationship-the union between man and woman. This initial relationship, however, was frustrated with Adam and Eve\'s disobedience and the killing of Abel by Cain-acts which violated the covenant of fellowship. But despite mankind\'s tendency to sin and defy God\'s commandments, God has at numerous times reiterated His original covenant. Noah\'s salvation from the Great Flood, Abraham\'s journey to the Promised Land, the deliverance of the Israelites from Egypt, the Ten Commandments, and God\'s promise to David are among the great covenants established between God and His chosen people. In the New Testament, Jesus Christ has redefined God\'s covenant through His death and resurrection. Christ\'s teachings also emphasize the importance of fellowship among men. This is embodied in His preachings where He encourages His followers to \"love your neighbor as yourself (Mark 12:31) and \"do unto others what you would have them do unto you\" (Matthew 7:12)