Second Grading Period Philosophy (Lesson 1) PDF

2 **SECOND GRADING PERIOD** **PHILOSOPHY** +-----------------------------------------------------------------------+ | **LESSON 1** | | | | **HUMANS AS SOCIAL BEINGS**...

2 **SECOND GRADING PERIOD** **PHILOSOPHY** +-----------------------------------------------------------------------+ | **LESSON 1** | | | | **HUMANS AS SOCIAL BEINGS** | +=======================================================================+ | - A **small world phenomenon** (also known as the small world | | effect) is the hypothesis that the chain of social acquaintances | | required to connect one arbitrary person to another arbitrary | | person anywhere in the world is generally short. | | | | | | | | - This concept gave rise to the famous phrase, ***six degrees of | | separation.*** | | | | | | | | - **Six degrees of separation** is the theory that any person on | | the planet can be connected to any other person on the planet | | through a chain of acquaintances that has no more than five | | intermediaries. | | | | | | | | - It was first proposed by Frigyes Karinthy, but ***Stanley | | Milgram*** was the one who popularized it when he devised a new | | way to test the theory. | | | | | | | | - It was conducted in 1967, and it arrived to the conclusion that | | two random US citizen were connected by an average of six | | acquaintances. | | | | - It states that you are always connected to a person you don't | | know. | | | | | | | | - There are **well-defined limits to the number of friends and | | acquaintances** the average person can retain. | | | | | | | | - According to ***Robin Dunbar***, the magic number is 150. He | | became convinced that there was a ratio between brain sizes and | | group sizes through his studies of non-human primates. | | | | | | | | - He, then, concluded that the size, relative to the body, of the | | neocortex -- part of the brain associated with cognition and | | language -- is linked to the size of a cohesive social group. | | This ratio limits how much complexity a social system can handle. | | | | | | | | - According to the theory, the tightest circle has just five people | | -- loved ones. That's followed by successive layers of 15 (good | | friends), 50 (friends), 150 (meaningful contacts), 500 | | (acquaintances) and 1500 (people you can recognize). | | | | - Moreover, there are generally 150 genuine relationships | | especially anthropology of a maximum size of a village. | | | | - But, although you only have 150 genuine people in your life, all | | people in the world are still connected to you in one way of | | another and it does not necessarily have to be genuine (as stated | | in the six degrees of separation theory). | | | | | | | | - This is a strong manifestation of the concrete and fundamental | | claim that ***human beings are social beings.*** | | | | | | | | - **Institutions** are a part of the social construction of a | | community, and define the way we interact with each other within | | society. | | | | | | | | - They are determined by the cultures and values of that society, | | and provide order and stability within society. They also help in | | the development of a person. | | | | | | | | - A ***social institution*** consists of a group of people who have | | come together for a common purpose. | | | | - ***Family*** is the basic unit in society traditionally | | consisting of two parents rearing their children. | | | | | | | | - ***Family orientation*** is the family that we are born into. | | | | - ***Family procreation*** refers to the family you create through | | marriage and by having or adopting children. | | | | +---------------------+---------------------+---------------------+ | | | **Degree** | **Consanguinity** | **Affinity** | | | +=====================+=====================+=====================+ | | | 1^st^ | - Parent | - Spouse | | | | | | | | | | | - Child | | | | +---------------------+---------------------+---------------------+ | | | 2^nd^ | - Grandparent | - Parent-in-Law | | | | | | | | | | | - Brother/Sister | - Daughter/Son-in | | | | | | -Law | | | | | - Grandchild | | | | +---------------------+---------------------+---------------------+ | | | 3^rd^ | - Great | - Grandparent-in- | | | | | Grandparent | Law | | | | | | | | | | | - Aunt/Uncle | - Brother/Sister- | | | | | | in-Law | | | | | - Niece/Nephew | | | | | | | - Grandchild-in-L | | | | | - Great | aw | | | | | Grandchild | | | | +---------------------+---------------------+---------------------+ | | | 4^th^ | - Great Great | - Great | | | | | Grandparent | Grandparent-in- | | | | | | Law | | | | | - Great | | | | | | Aunt/Uncle | - Aunt/Uncle-in-L | | | | | | aw | | | | | - First Cousin | | | | | | | - First | | | | | - Grand | Cousin-in-Law | | | | | Nephew/Niece | | | | | | | - Niece/Nephew-in | | | | | | -Law | | | | | | | | | | | | - Great | | | | | | Grandchild-in-L | | | | | | aw | | | +---------------------+---------------------+---------------------+ | | | | - Practices in tracing **family lineage:** | | | | | | | | - The lineage of consanguinity is scientifically-based because a | | lot of deformities or genetic malfunctions are happening in a | | single bloodline relationships (inbreeding). | | | | a. **Unilineal system** refers to a system of determining descent | | groups in which one belongs to one's father's or mother's line, | | whereby traces ***either (one only***) exclusively through male | | ancestors (patriline), female (matriline). Establishment of | | relationship maybe from the mother or the father; it does not | | matter in the unilineal. | | | | b. **Patrilineal** refers to the relationship to the father or | | descent through the ***male line.*** | | | | c. **Matrilineal** refers to familial relationship that can be | | traced through the ***female line.*** | | | | d. **Bilateral system** refers to ***both*** the female and male | | lineage; so long as people on both lineage get to speak. | | | | - The family tree is the bilateral lineage relationship. | | | | | | | | - **Marriage:** | | | | | | | | - Different societies have their ***own rules of marriage.*** | | | | | | | | - For the societies that practice marriage, there are rules about | | whom one can marry and cannot marry. | | | | | | | | - All societies have some form of an incest taboo that forbids | | sexual relationships with certain people -- this varies from | | culture to culture. | | | | | | | | - ***Incest*** is a sexual activity between family members or close | | relatives. This typically includes sexual activity between people | | in a consanguineous relationship (blood relations), and sometimes | | those related by affinity, stepfamily, those related by adoption | | or marriage, or members of the same clan or lineage. | | | | | | | | - Legally, cousins cannot marry each other as stated in Section 1, | | Article 38 of the Family Code, which prohibits marriage of | | relatives up to the fourth civil degree (first cousins).\" | | | | - Traditionally, in the Philippines, you cannot marry or have a | | relationship with someone in your family lineage. | | | | | | | | - **Legal separation** is a legal process by which a married couple | | may formalize a de facto separation while remaining legally | | married. A legal separation is granted in the form of a court | | order. | | | | | | | | - ***Annulment*** is a legal procedure within secular and religious | | legal systems for declaring a marriage null and void. | | | | | | | | - This process is tedious (expensive and can even take up to a | | decade to conclude); someone isn't allowed to get married to | | another person right away because it has a lot of process to | | undergo before being granted. Moreover, an annulled person (if | | they already won the case after 2 years) may marry again, but in | | a church, and has no legal basis. But if they wait until the | | court say that they're allowed to remarry, they can marry under | | the law. | | | | | | | | - ***Divorce*** is known as dissolution of marriage, is the | | termination of a marriage or marital union, the canceling or | | reorganizing of the legal duties and responsibilities of | | marriage, thus dissolving. | | | | a. **Endogamy** is the marriage within one's own tribe or group as | | required by custom or law. | | | | b. **Exogamy** is the marriage to a person belonging to a tribe or | | group other than your own as required by custom or law. | | | | c. **Polygamy** is being married to multiple people. ***Polygany*** | | is having more than one wife at a time, while ***polyandry*** is | | having more than one husband at a time. | | | | - This is legal, since it has a contract. | | | | - This can't be practiced by everyone -- authorities need to verify | | first if you are qualified, financially. It is controlled and | | justified by the constitution, specifically the moral and social | | status. | | | | - The wife has a say in this, since she gets to decide whether or | | not another woman is worthy, by weighing what the other woman is | | capable of doing. | | | | d. **Monogamy** is when you are married to, or in sexual | | relationship with, one person at a time. | | | | - **Types of residence / Post-Marital Residency:** | | | | | | | | - Residence is the location of the domicile, particularly after | | marriage. | | | | | | | | - ***Residence*** is used to indicate a place of abode, whether | | permanent or temporary. | | | | - ***Domicile*** denotes a fixed permanent residence to which, when | | absent, one has the intention of returning. | | | | - A man may have a residence in one place and a domicile in | | another. | | | | a. **Patrilocal residence** is structured by a rule that ***a man | | remains in his father's house*** after reaching maturity, and | | brings his wife to live with his family after marriage. | | Daughters, conversely, move out of their natal household when | | they marry. | | | | b. **Matrilocal residence** is instituted by a rule that ***a woman | | remains in her mother's household*** after reaching maturity and | | brings her husband to live with her family after marriage. Sons, | | conversely, move out of their natal household after marriage to | | join their wife's household. | | | | - This can take on a number of forms, some, but not all of which | | occur within matrilineal societies. | | | | | | | | - Non-standard cases include societies with bride service, in which | | a man moves in with his wife's family but sets up his own | | household after his obligations are met. | | | | c. **Ambilocal residence or bilocal residence** is the societal post | | marital residence in which couples, upon marriage, choose to live | | with or ***either spouse's parents***. | | | | d. **Neolocal residence** is when a newly married couple ***resides | | separately*** from both the husband's and the wife's natal | | household. | | | | - **Fictive kinship** is a term used by anthropologists and | | ethnographers to describe forms of kinship or social ties that | | are based on neither consanguineal nor affinal ties, in contrast | | to true kinship ties. | | | | - **Compradazgo** is the reciprocal relationship or the social | | institution of such relationship existing between a godparent or | | godparents and the godchild and its parents in the | | Spanish-speaking world (as in South America). | | | | | | | | - **Types of family** in the contemporary world: | | | | a. A **transitional family** is a residential service for young | | women and children. The goal is to assist these young women in | | developing the educational, vocational and social skills | | necessary for a successful transition to self-sufficiency. | | | | b. A **single parent** is a parent who parents alone. It means there | | is an absence of the other parent as opposed to a co-parent, | | meaning that the parent is not the only parent regardless of | | whether or not they are a couple. | | | | c. A **reconstituted family** is the simple definition of a | | blended family, also called a step family, reconstituted family, | | or a complex family, is a family unit where one or both parents | | have children from a previous relationship, but they have | | combined to form a new family. The parents may or may not then | | have children with each other. | | | | - **Politics among family members**: | | | | a. **Patriarchal** social system is when ***males hold primary | | power*** and predominate in roles of political leadership, moral | | authority, social privilege and control of property. | | | | b. **Matriarchal** social system is when ***females hold the primary | | power*** positions in roles of political leadership, moral | | authority, social privilege and control of property at the | | specific exclusion of males -- at least to a large degree. | | | | c. **Egalitarian** relates to or believes in the principle that | | ***all people are equal*** and deserve equal rights and | | opportunities. | +-----------------------------------------------------------------------+ **REVIEWER** ----------------------------------------------------- ------------ What is a systematic investigation for information? *Research* +-----------------------------------------------------------------------+ | **LESSON 2** | | | | **HUMAN PERSON IN THE ENVIRONMENT** | +=======================================================================+ | - **"No man is an island, entire of itself; every man is a piece of | | the continent, a part of the main."** | | | | | | | | - As human person, we interact not only with our fellow human | | beings, but also with other living and non-living elements in our | | environment. | | | | - Humankind is a part of the world, and we significantly affect our | | environment in the same way that changes in our environment | | affect us. | | | | | | | | - **Environmental philosophy** is the discipline that studies the | | moral relationship of human beings with the environment and its | | non-human contents. | | | | | | | | - Philosophers believe that the human person has the ability to | | change the environment to suit his purposes. | | | | - In an orderly environment, human persons thrive best. Disorders | | give rise to several problems and challenges for humankind. | | | | - As a rational being, the person is not only capable of | | transforming the world, but also of understanding the laws which | | govern nature. | | | | | | | | - It can be said that the world is a text which the person can read | | and understand in order to live a better life. Conversely, this | | means that persons can help the environment become greater than | | what it originally is. He may treat it as: | | | | | | | | - A source of raw materials to be used in any way he pleases. | | | | - Something that envelops and surround him, and this have a unique | | relationship with it. | | | | | | | | - **Three major views:** | | | | 1. **Anthropocentrism** focuses on the significant role of humankind | | in the world and considers nature as the means by which humans | | are able to meet their needs and survive. | | | | - This view believes that ***humans are the most important | | species*** on the planet and they are free to transform nature | | and use its resources. | | | | 2. **Biocentrism** believes that humans are not the only significant | | species on the planet, and that ***all other organisms have | | inherent value*** and should be protected. | | | | - This view advocates ethical treatment of animals. | | | | 3. **Ecocentrism** places a great value on ecosystems and biological | | communities. This view believes that ***humankind is a part of a | | greater biological system*** or community and that we have a | | significant role as stewards or guardians of nature. | | | | - This view promotes the idea that order and balance in nature | | brings about stability and beauty. | | | | | | | | - The influence of humanity on the environment can be best | | understood if we consider the individual person as a dynamic | | source of change within his particular environment. | | | | - **Environmental aesthetics** pertains to the philosophical view | | that believes maintaining order in the environment will bring out | | the natural beauty of the surroundings and contribute to the | | well-being of the people and other organisms living in it. | | | | - The appreciation of natural beauty brings about the concern | | for the environment and helps people relate more effectively | | with nature. | | | | - **Environmental ethics** is the moral approach that analyzes the | | relationship between humans and the environment. It discusses | | environmental problems caused by human activities and social | | issues that impact the environment. | | | | - It serves as a basis for reflecting on how our actions show | | our regard for nature. It also guides us in upholding the | | welfare of the environment and everything in it. | | | | | | | | - As persons, it is our responsibility to start with our own | | actions and how they affect our immediate surroundings. | | | | | | | | - **Environmentalism** is a perspective that advocates to address | | the growing environmental problems. | | | | - It has become an important issue in international politics as | | governments and international organizations have devoted | | efforts to discuss environmental issues and formulate plans | | to address them. | | | | **Examples:** | | | | | | | | - Kyoto Protocol in 1997. Various nations committed to reduce their | | greenhouse gas emissions in order to curb global warming. | | | | - Celebration of Earth Day. This was first instituted in 1970, and | | is a global effort to raise awareness of issues and inspire | | action among communities. | | | | | | | | - **Sustainable development** is a concept which focuses on | | reconciling human activities and economic development with the | | protection of the environment. It consists of major ideas: | | | | 1. We must make wise decisions regarding the use of natural | | resources to ensure that there is still enough left for future | | use. | | | | 2. The misuse of resources often means that other people do not get | | to benefit from it. | | | | - The **Principles of Sustainability** are as follows: | | | | 1. ***Environmental integrity*** refers to maintaining the state of | | the environment. This means that human activities should not | | unduly disrupt the ecosystems and human communities in the area. | | | | - Care should be taken that the surrounding landscape is not | | drastically impacted by human activities. | | | | 2. ***Economic efficiency*** refers to prudence in decision-making | | regarding the use of resources to ensure that there is minimum to | | zero waste. | | | | - ***Prudence*** is the ability to regulate one's actions and | | behavior. | | | | - ***Frugality*** is being thrifty with the use of one's resources. | | | | 3. ***Equity*** demands that we use our natural resources in such a | | manner that these are conserved so that the next generation will | | be able to use them. | | | | - As human persons, it is our responsibility to treat with respect | | not only our fellow humans, but also everything in our world. | | Upholding **environmentalism and sustainability** will enable us | | to take the first steps in addressing environmental issues and | | contribute to solving the greater environmental challenge of | | climate change. | +-----------------------------------------------------------------------+ +-----------------------------------------------------------------------+ | **LESSON 2** | | | | **FREEDOM OF THE HUMAN PERSON** | +=======================================================================+ | - The **Power of Volition** is the power to make your own | | decisions, and in here, the imperative quality of a judgment of | | practical intellect is meaningless, apart from ***will.*** | | | | | | | | - Reason can legislate (control), but only | | through will can its legislation be translated to action. | | | | | | | | - If there is no intellect, there would be no will. If there is no | | will, there will be no action. | | | | | | | | - 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: | | | | a. Our inner awareness of an aptitude to do right or wrong; | | | | b. The common testimony of all human beings; | | | | c. The rewards and punishment of rulers; | | | | d. 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 (e.g. cutting | | classes). | | | | | | | | - For Aristotle, a human being is rational (based on facts or | | reason, and not by emotion). | | | | | | | | - Reason is divine characteristic. Humans have the spark of the | | divine. If there were no intellect, there will be no will. | | | | - Our will is an instrument of free choice. Reason, will, and | | action drives each other. | +-----------------------------------------------------------------------+ | - Of all creatures of God, human beings have the unique power to | | change themselves and the things around them for the better. | | | | | | | | - A human being, therefore, has a ***supernatural transcendental | | destiny.*** | | | | | | | | - He can rise above his ordinary being or self to highest being or | | self. | | | | | | | | - This is in 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. | | | | | | | | - If a human being perseveringly lives a righteous and virtuous | | life, he transcends his mortal state of life and soars to an | | immortal state of life. | | | | | | | | - However, the **power of change**, cannot be done by human beings | | alone, but is achieved through cooperation with God. | | | | | | | | - Between humanity and God, there is a gap, | | which God alone can bridge through His power. | | | | | | | | - 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 is the guiding principle** of | | humanity toward self-perception and happiness his ultimate | | destiny. | | | | | | | | - 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 material and spiritual. We have a | | conscience because of our spirituality. God is love, and love is | | our destiny. | +-----------------------------------------------------------------------+ | - Sartre's philosophy is considered to be a representative of | | **existentialism.** | | | | | | | | - The human person is desire to be God. The human person builds the | | road to destiny of his / her choosing; he / she is the creator. | | | | - He emphasizes the importance of free individual choice, | | regardless the power of other people to influence and coerce our | | desire, beliefs, and decisions. | | | | | | | | - To be human, to be conscious, is to be free to imagine, free to | | choose, and be responsible for one's life. | +-----------------------------------------------------------------------+ |  | | | | - Jean Jacques Rousseau is the most famous and influential | | philosophers of the French enlightenment in the 18^th^ century. | | He elaborated his theory of human nature in his book, **Social | | Contract.** | | | | | | | | - 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. | | | | | | | | - Since, by nature, humanity tends toward self-preservation, then | | it follows that they have to come to a free mutual agreement to | | protect themselves. | | | | | | | | - 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 mutual consent. | | | | - 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. | | | | | | | | - Because of this, 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 general will. | | | | | | | | - The term social contract is a certain way of looking at a society | | of voluntary collection of agreeable individuals. | | | | | | | | - 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). | +-----------------------------------------------------------------------+ | - Evaluate and exercise **prudence** (careful good judgement that | | allows someone to avoid danger or risks) in choices. | | | | | | | | - **Skinner** maintains that behavior is shaped and maintained by | | its consequences. | | | | | | | | - 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. | | | | - He believes that we do not need to destroy the environment or | | escape from it. What is needed is to redesign it. | | | | | | | | - **Yelon** accepted that 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. | | | | | | | | - According to him, punishment is an educative measure, and as such | | is a means to the formation of motives, which are in part to | | prevent the wrongdoer from repeating the act and in part to | | prevent others from committing a similar act. | | | | | | | | - There should be a balance in our relationship with others and the | | environment. | | | | - Life is full of paradoxes, nobody could or 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 | | contradiction. | | | | - In the spirituality of imperfection, we learn to accept that | | life, our environment is both evil and good. We learn to be | | flexible and adaptable. | | | | - The theory of freedom has negative and positive tasks. Our lives | | should not merely be controlled by rewards and punishments. | | | | - The environment plays a significant part in our lives. 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 in society that is in | | accordance to its nature. | +-----------------------------------------------------------------------+ | - **Choices have consequences and some things are given up while | | others are obtained in making choices.** | | | | - 20^th^ century gave rise to the importance of the individual, the | | opposite of medieval thought was God. | | | | - For Ayn Rand, individual mind is the tool for economic progress, | | since the mind is important, the sector that molds it should not | | be controlled by the government. | | | | | | | | - He believes that thinking is volitional. A person has the freedom | | to think or to not. | | | | | | | | - He cited the right to gain, to keep, to use, and to dispose of | | material values. Most developed countries have disposed their | | toxic wastes developing countries. | +-----------------------------------------------------------------------+ +-----------------------------------------------------------------------+ | **LESSON 4** | | | | **INTERSUBJECTIVITY** | +=======================================================================+ | - **Intersubjectivity** is the condition of man (subject), among | | other men (subjects). | | | | | | | | - It refers to the shared awareness and understanding among | | persons; and it is made possible by the awareness of the self and | | the other. | | | | - It is originally coined by philosopher Edmund Husserl. He defined | | it as the interchange of thoughts and feelings, both conscious | | and unconscious between two persons as facilitated by empathy. | | | | | | | | - **Subjective vs. Objective** | | | | | | | | - ***Subjective knowledge*** may designate unsupported or | | weakly-supported knowledge (claim), because it is opinionated and | | created with regards to one's self. | | | | - ***Objective knowledge*** can designate knowledge (claim) having, | | roughly, the status of being fully supported or proven, because | | it occurs when there is a meeting of the mind. | | | | | | | | - Martin Buber is an Austrian-born Israeli Jewish philosopher best | | known for his philosophy of dialogue. | | | | - **Social vs. Interhuman** | | | | | | | | - The ***social*** refers to the life of a group bound together by | | common experiences and reactions. | | | | - The ***interhuman*** refers to the life between and among | | persons; it refers to the interpersonal, that is, a life of | | dialogue. | | | | | | | | - ***Dialogue*** is a deep and genuine relationship between | | persons, and it happens when two persons truly acknowledge each | | other's presence and treat each other as equals. | | | | | | | | - **Ich-Es (I-It) Relationship** refers to the ***world of | | experience and sensation where there are objects.*** | | | | | | | | - The beings do not actually meet. Instead, the "I" confronts and | | qualifies an idea, or conceptualization, of the being in its | | presence and treats that being as an object. | | | | - An individual treats other things, people, | | etc., as objects to be used and experienced. Essentially, this | | form of objectivity relates to the world in terms of the self -- | | how an object can serve the individual's interest. | | | | | | | | - It is the encounter wherein we relate to each other as objects, | | completely outside of ourselves. | | | | | | | | - It is, in fact, a relationship with oneself; it is not a | | dialogue, but ***a monologue.*** | | | | | | | | - **Ich-Du (I-Thou) Relationship** refers to the ***world of | | encounters and relationships where there are persons.*** | | | | | | | | - It is a concrete encounter without any qualification or | | objectification of one another; it is ***a dialogue.*** | | | | | | | | - In this encounter, we relate to each other as authentic beings -- | | I meet you as you are, and you meet me as who I am. | | | | - In this relationship, what is key is how I am with you in my own | | heart and mind. | | | | +--------------------------------+--------------------------------+ | | | **Obstacles to Dialogue** | **Contrasted With** | | | +================================+================================+ | | | ***Seeming (Artificial | ***Being (Natural Self)*** | | | | Self)*** is a way of | proceeds not from an image, | | | | approaching the other governed | but from what one really is. | | | | by the image one desires to | | | | | impress on the other. | - It | | | | | is an acceptance of the | | | | - It involves deliberately | other in the way that it | | | | playing up or hiding | is also an acceptance of | | | | aspects of yourself to | the self as it is. | | | | appear more desirable or | | | | | impressive. | - This occurs when a person | | | | | is being true to | | | | - It is the act of doing | themselves and others; | | | | things to impress others, | it's a mixture of positive | | | | most often a positive act | and negative traits | | | | with pretense. | brought upon by honesty. | | | +--------------------------------+--------------------------------+ | | | ***Speechifying (Hear)*** | ***Personal making present*** | | | | refers to one's talking past | is the process of fully | | | | another. | opening oneself to the other. | | | | | There are tendencies that make | | | | - It is hearing without | dialogue and personal making | | | | listening to what one | present difficult. | | | | says. | | | | | | a. *Analytical thinking* is | | | | - This is an encounter | when we break person into | | | | wherein there is a wall | parts. | | | | between a conversations; | | | | | the people involved pass | b. *Reductive thinking* is | | | | through one another. | when we reduce the | | | | | richness of a person to a | | | | | schema, a structure, and | | | | | /or a concept. | | | | | | | | | | c. *Derivational thinking* is | | | | | when we derive the person | | | | | from a mixed formula. | | | +--------------------------------+--------------------------------+ | | | ***Imposition*** constitutes | ***Unfolding*** constitutes | | | | holding one's own opinion, | finding in the other the | | | | values, attitudes, and oneself | disposition toward what one | | | | without regard for those of | recognizes as true, good, and | | | | another. | beautiful. | | | | | | | | | - It is telling the other | - It involves seeing the | | | | how he or she should act, | other as a unique, | | | | behave, and respond to | singular individual | | | | things. | capable of freely | | | | | actualizing himself / | | | | - It is the interaction | herself. | | | | between persons, wherein | | | | | they influence one | | | | | another; the act of | | | | | dictating my opinions on | | | | | the other. | | | | +--------------------------------+--------------------------------+ | | | |  | | -- ------------------------ | |  | | | +-----------------------------------------------------------------------+ | - **The Art of Loving (Erich Fromm, 1956)** | | | | - A case for love as a skill to be honed by the way artists | | apprentice themselves to work on the way to mastery; | | demanding its practitioner of both knowledge and effort. | | Fromm stated the following in his book: | | | | - People think that to love is easy and what is difficult | | is to find the right person to love or be loved by. | | | | | | | | - We give more importance to being loved than to loving. | | | | | | | | - We confuse the initial falling-in-love with the permanent state | | of being-in-love. | | | | | | | | - **Loneliness** is one of the most basic experiences of the human | | being because of self-awareness. It is a phenomenon that belongs | | to life and existence -- something we all recognize. There are a | | lot of ways by which people address loneliness: | | | | ***Escapism*** Use of drugs, ritu | | als, sex, and alcohol to find one's self. | | ------------------------------------------------ ------------------ | | ----------------------------------------------------------- | | ***Conformity with groups*** Joining group, org | | anization, club, or fraternity | | ***Creative and productive work or activity*** Planning, producin | | g, and seeing the result of a hobby, pastime, or passion. | | | | - **Essential characteristics of love:** | | | | a. ***Love is historical*** because the other is a concrete | | particular person with his / her own being history. | | | | b. ***Love is total*** because persons are indivisible. | | | | c. ***Love is eternal*** because love is not given only for a | | limited period of time. | | | | d. ***Love is sacred*** because in love, persons are valuable in | | themselves. | +-----------------------------------------------------------------------+ |  | | | | - Philosophy implies that **love** has a "nature". | | | | - The word love is derived from Germanic forms of Sanskrit | | ***lubh (desire),*** is broadly defined and hence imprecise: | | this is resolved by the reference to Greek terms eros, | | philia, and agape. | | | | - **Eros** is ***affectionate love*** that tends to be | | ***possessive and intimate.*** | | | | - It is also used to refer to that part of love that | | constitutes a passionate and intense desire for something. | | | | | | | | - It is often referred to as ***sexual love***, hence the modern | | notion "erotic". | | | | - In Plato's writings, eros is held to be a common desire that | | seeks transcendental beauty. | | | | - It is limited, conditioned, and pre-eminently calculating. | | | | | | | | - **Philia** is about ***special friendships*** where people share | | ***intimacy and equality*** with ***trust and respect*** for each | | other. | | | | - It entails a fondness and appreciation for the other. | | | | | | | | - For the Greeks, the term philia is incorporated to loyalty to | | family. | | | | - It cannot emanate from those who are quarrelsome, unjust, and | | so on. | | | | | | | | - **Agape** is a ***non-possessive love and concern*** for the | | well-being of others. | | | | - It is a ***selfless love for humanity*** and the will of the | | self in ***'devotion to neighbor'.*** | | | | | | | | - It refers to the ***paternal love of God for man, and man for | | God***, but is extended to include a ***brotherly love for all | | humanity***. | | | | - It draws elements from both eros and philia that seeks a perfect | | kind of love that is at once a fondness, transcending of the | | particular, and a passion without the necessity of reciprocity. | | | | | | | | - **Storge** is the ***love found in families.*** | | | | - It is the love of parent for child, and child for parent, | | | | | | | | - It is the fondness or affection for someone that grows through | | shared values or experiences; in other words, familiarity. | | | | - It occurs naturally. | +-----------------------------------------------------------------------+