Intersubjectivity Lesson 13 PDF

Intersubjectivity Part 1 Lesson 13 Mr. Edward B. Noda Jr.  Intersubjectivity Intersubjectivity- It refers to shared meanings constructed by people in their interactions with each other. ❑ Intersubjectivity is the philosophical concept of the interaction between the “...

Intersubjectivity Part 1 Lesson 13 Mr. Edward B. Noda Jr.  Intersubjectivity Intersubjectivity- It refers to shared meanings constructed by people in their interactions with each other. ❑ Intersubjectivity is the philosophical concept of the interaction between the “self” and the “other”. It is the mutual recognition of each other as persons. ❑ It refers to the shared awareness, and understanding among persons. It is made possible by the awareness of the self and the other.  Jean-Paul Sartre ❑ Jean Paul Sartre, explains that when you look at a person, the act of objectification allows you to capture that person’s freedom to be what he or she wants to be. That is, you are limiting a person’s possibilities by a look. ❑ This is evident when you stereotype or label a person based on his or her appearance or certain actions. Totalization TOTALIZATION occurs when one limit the other to a set of rational categories, be they racial, sexual or otherwise. One totalize the other when one claim he/ she already know who is that person before they can even speak to.  Edmund Husserl ❑ Edmund Husserl believes that intersubjectivity is more than just shared understanding, but it is the capability to put oneself in the place where the other is. ❑ Intersubjectivity occurs when people undergo acts of empathy because an intersubjective experience is highly empathic. This happens when people put themselves in the shoes of others.  Empathy- the ability to share emotions. This emotion is driven by a person’s awareness that the other is a person thoughts and feelings. Empathy enables us to experience another person’s emotions, such as happiness, anger, and sadness. Sympathy is “feeling with”, while empathy is “feeling in”  Availability- the willingness of a person to be present and be at disposal of another. The Ethics of Care is an ethical theory that emphasizes the moral dimension of relationship and interactions. ❑ This moral perspective encourages individuals to help other people, most especially the vulnerable.  Rene Descartes ❑ An advocate of individualism. ❑ As a proponent of the doctrine of individualism, he resolved to doubt absolutely everything that could possibly be doubted--in the hope of thereby finding something that was beyond doubt. (“Doubt everything that can be doubted”) ❑ According to him there is one thing that cannot be doubted, and that is thinking.  “Seeming”- actions where an individual presents himself or herself in a certain way when dealing with others. Persons take on “roles” or act out characters when dealing with certain people or when in certain situations. There may be instances when people behave a certain way in order to intentionally deceive or manipulate other people. ❖ Most human interactions, however, are not based on deception. Since our human nature derives us to uphold dignity and goodness, our interactions with others are also geared towards what is good and beneficial. These lead human to strive to achieve deeper and more substantial interactions and relations with other people. This deeper and more genuine interaction is called dialogue.  Dialogue- an interaction between persons that happens through speech, expressions, and body language. Dialogue is not confined to words alone, actions, gestures and other expressions may be used to convey a person’s inner life. A dialogue occurs when two persons “open up” to each other and give and receive one another in their encounter.  II- Recognizing and Relating to Others ❑ Martin Buber, a Jewish philosopher had a great interest in the study of relating ourselves to others. ❑ He said that “I” or yourself, can only be realized through recognition of “others.” ❑ The “I” cannot be aware of its uniqueness and existence without encountering the “other.”  Several ways by which we relate to others (according to Buber) The “I-I” relationship ❑ “I-I” relationship in which people make themselves the center of their world. ❑ Talking to other people do not interest them and if they talk to others, it is the “I” who will be the center of the conversation. ❑ They don't really listen to what others are sharing.  “I-It” relationship ❑ “I-It” relationship is the second type of relationship. ❑ There are people that treat the other people into the status of an object—an It. ❑ Examples: 1. Researchers who have indigenous people as their participants. They are very prone to reducing the other into mere It, i.e. as mere objects of investigation. 2. In the medical field when practitioners look at their patients as objects of investigation.  “I-It” relationship ❑ There are also “I-It” relations where the I clearly has bad intent on the other, treating the other as mere It or object. Examples: 1. How oppressive employers treat their workers like machines or robots who are immune to physical, verbal, psychological, and emotional abuse 2. Any relationship which has one party reducing the other to a status of an object: a) bully who treats a person with disability as an object of his amusement b) a liquor company using body of women as their advertisement to improve sales, c) partners or friends treating each other as objects and means to satisfy their self-interest and desires in so-called "friends with benefits" type of relationships. Objectification of women in advertising  “I-It” relationship ❑ This kind of relationship results into what we call alienation. ❑ It happens when human relationships are inauthentic, deceptive and exploitative. It arises when a person ceases to view the other as a distinct or authentic person and merely considers the other person as a mere object or a means to satisfy personal interests. ❑ Alienation is a disorientating sense of exclusion and separation and if left unaddressed, will discount the humanity and dignity of a person that leads to dehumanization.  “I-Thou” relationship ❑ It is in this kind of human relations that genuine sharing of one another takes place. ❑ It is in this type of relationship that the other is treated as distinctly other, the I treats the person as a Thou (You)—-as another person who is different from the I; one has a different set of interests, visions, beliefs, values, and characteristics. ❑ The center of this relationship is a genuine form of conversation: a dialogue.  Authentic Dialogue ❑Authentic dialogue is a form of interpersonal communication which occurs when people recognize that they are part of a greater whole and can relate with others within the whole. ❑In some cases, non-verbal dialogical relations are not only the more appropriate means of conversation, but considered as a more profound form of conversation. ❑ I-Thou relationship for Buber is the experience of being through conversation in communion with the other; and here, the other may not necessarily be a human being. It could be your dog, or your tree, or God. ❑ In line with this, we must remember that a privileged form of relationship is the I-Thou relationship. This relationship involves effort. ❑ Martin Heidegger argued that humankind is a conversation. ❑ Conversation is more than just a simple talk but rather a dialogue. It means that humanity is gradually accustomed to communication about Being. ❑ Language, as one of the controls of human, creates human world. Language is a tool for communication, information, and social collaboration. ❑ For Heidegger, all conversations are really one conversation, the subject of which is Being. A conversation is creative, expressive, and profound that allows humanity to exist as more than objects. We are human beings who sincerely care more than acquiring information and satisfaction. ❑ According to Paulo Freire’s “Pedagogy of the Oppressed”, dialogue is the encounter between men, mediated by the people in order to transform the world. ❑ For him, dialogue is not just simply an interaction between people to explore the world together, it is also a sign of freedom, equality, and responsibility in discovering and transforming the world of every human being. ❑ True dialogue cannot exist unless the partners engage in love, humility, faith, trust, hope, and critical thinking. Therefore, dialogue becomes the sign and the central concept of the true education, “ without dialogue there is no communication, and without communication, there can be no true education ”.  Recap Intersubjectivity is the philosophical concept of the interaction between the Ways we relate to others: “self” and the “other”. It is 1. “I-I relationship” the mutual recognition of 2. “I-It relationship” each other as persons. 3. “I-Thou relationship” 1. Empathy 2. Availability Authentic Dialogue 3. Ethics of Care