Philosophy of-the-human-person

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PhilosophyPhilosophy of the Humanof the Human
PersonPerson
Robert A. MayonilaRobert A. Mayonila
FACULTYFACULTY
ATENEO DE ZAMBOANGAATENEO DE ZAMBOANGA
UNIVERSITYUNIVERSITY

Course DescriptionCourse Description
 This course is concerned with the human
person as an embodied spirit.
 The main question in this course is “what
makes man truly human?”
 Answering this question involves a reflection
on those experiences which are fundamental to
human reality such as knowledge, freedom and
responsibility, love death and etc.

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 This course will involve students in critical
and creative dialogue with various
philosophical thoughts and hopefully will
provide a venue for social engagement that
will lead to a deepened social awareness
necessary for social transformation.
 At the end of the semester, students are
expected to gain a sense of philosophizing,
opportunities for growth through social
engagement and an appreciation for life. 33

General Objectives:
1. Students should be able to write reflection papers on
the following topics: knowledge, freedom and
responsibility, love, death and etc.
 2. Students should be able to develop the ability for
wise judgment toward becoming more human.
 3. Students should be able to deepen social awareness
through “The Exchange”
 4. Students should be able to develop critical thinking.
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Core ValuesCore Values
 The course seeks to instill in the students the following values:
 Sanctity of human life
 The value of reflection and critical thinking as means to better
understand one’s self and the world around him/her.
 The value of dialogue and personal interaction
 Respect and reverence for the human body
 Inquisitiveness
 Social Responsibility and accountability
 Honesty and Acceptance of the Human condition
 Positive affirmation of the existence of God and the reality of
death

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The Anatomy of WonderThe Anatomy of Wonder
By Sam KeenBy Sam Keen
To philosophize is to wonder about lifeTo philosophize is to wonder about life
About love and lonelinessAbout love and loneliness
Birth and deathBirth and death
About Truth, Beauty and FreedomAbout Truth, Beauty and Freedom
To philosophize is to explore LifeTo philosophize is to explore Life
By asking painful QuestionsBy asking painful Questions

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When Man is confronted with Mystery, or withWhen Man is confronted with Mystery, or with
Something whose causes are still unknown, heSomething whose causes are still unknown, he
wonders why.wonders why.
Such for Socrates, was the beginning of Wisdom.Such for Socrates, was the beginning of Wisdom.
In the Theaetetus, Socrates says :In the Theaetetus, Socrates says :
““ Wonder is the feeling of a Philosopher, andWonder is the feeling of a Philosopher, and
Philosophy begins in Wonder”.Philosophy begins in Wonder”.
( Plato, Theaetetus, 155 B. Benjamin Jewett in( Plato, Theaetetus, 155 B. Benjamin Jewett in
vol. 7of Great Books, p. 519 )vol. 7of Great Books, p. 519 )

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The Anatomy of WonderThe Anatomy of Wonder
I. Sam Keen in Chapter I of his book TheI. Sam Keen in Chapter I of his book The
Apology of Wonder, outlines theApology of Wonder, outlines the
Anatomy of Wonder and illustrates howAnatomy of Wonder and illustrates how
it is like or unlike awe, curiosity,it is like or unlike awe, curiosity,
reverence and other related experiencesreverence and other related experiences
and its role towards authentic life.and its role towards authentic life.

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II. The Objects of WonderII. The Objects of Wonder
1.1. Ontologic WonderOntologic Wonder
The primal source of wonder is not the object butThe primal source of wonder is not the object but
the fact that something exists rather than nothing.the fact that something exists rather than nothing.
With considerable shock, the mind is sometimesWith considerable shock, the mind is sometimes
jarred into the realization that there is no necessaryjarred into the realization that there is no necessary
reason for the existence of the world or anything inreason for the existence of the world or anything in
it. As Wittgenstein has said. “ it is not how thingsit. As Wittgenstein has said. “ it is not how things
are in the world that is Mystical, but that it exists”.are in the world that is Mystical, but that it exists”.

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Ontologic wonder continue…Ontologic wonder continue…
It is this primal or ontologic wonder thatIt is this primal or ontologic wonder that
philosophers have traditionally thought of asphilosophers have traditionally thought of as
the wellspring of man’s quest for anthe wellspring of man’s quest for an
explanation of his place under the sun. Whenexplanation of his place under the sun. When
the brute givenness of reality is experienced inthe brute givenness of reality is experienced in
wonder, certainties give way to the questionswonder, certainties give way to the questions
which, so long as wonder remains, Man canwhich, so long as wonder remains, Man can
never receive final answer.never receive final answer.

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2. Mundane Wonder2. Mundane Wonder
A second type of wonder which is elicitedA second type of wonder which is elicited
primarily by what a thing is rather than itprimarily by what a thing is rather than it
existence (it is). In such encounters, theexistence (it is). In such encounters, the
structures and meaning of the object ratherstructures and meaning of the object rather
than its bare existence are the occasions forthan its bare existence are the occasions for
wonder. There could be no adequatewonder. There could be no adequate
catalogue of the objects that produce suchcatalogue of the objects that produce such
mundane wonder: a loved person, beautifulmundane wonder: a loved person, beautiful
stone, a miraculous event, and so on…stone, a miraculous event, and so on…

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3.The sensational3.The sensational
Most frequently, mundane wonder isMost frequently, mundane wonder is
evoked by encountering something novelevoked by encountering something novel
and sensational. If we take commonand sensational. If we take common
linguistic usage that wonder had to dolinguistic usage that wonder had to do
primarily with objects or events of aprimarily with objects or events of a
prodigious nature. We speak frequently ofprodigious nature. We speak frequently of
the “ wonders of nature” or the “ wondersthe “ wonders of nature” or the “ wonders
of science “.of science “.

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III. The Formal Characteristics ofIII. The Formal Characteristics of
the objects of Wonderthe objects of Wonder
1.1. ContingencyContingency
The philosophical term “contingency “ most accuratelyThe philosophical term “contingency “ most accurately
describes one characteristic of objects as they are givendescribes one characteristic of objects as they are given
to us in wonder. As used here, contingency means thatto us in wonder. As used here, contingency means that
in raw experience the object we apprehend in wonderin raw experience the object we apprehend in wonder
comes to us without bearing its own explanation. Whycomes to us without bearing its own explanation. Why
it is, perhaps even what it is, is not immediatelyit is, perhaps even what it is, is not immediately
obvious. In less philosophical but more modernobvious. In less philosophical but more modern
terminology, wonder-events are happenings, revelatoryterminology, wonder-events are happenings, revelatory
occurrences which appear, as if by chance, bearingoccurrences which appear, as if by chance, bearing
some new meaning (value, promise ) which cannotsome new meaning (value, promise ) which cannot
immediately be integrated into the past pattern ofimmediately be integrated into the past pattern of
understanding and explanation.understanding and explanation.

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22. Mystery. Mystery
The more intimately known and ardently loved place,The more intimately known and ardently loved place,
thing or person is, the more mysterious it is, because itthing or person is, the more mysterious it is, because it
is so homogenized into psychological fabric of theis so homogenized into psychological fabric of the
knower, that the knower and the known form oneknower, that the knower and the known form one
reality.reality.
By understanding the positive relationship betweenBy understanding the positive relationship between
mystery and knowledge, we see the fallacy of themystery and knowledge, we see the fallacy of the
romantic notion that an increase of knowledge leads toromantic notion that an increase of knowledge leads to
an eclipse of wonder. Knowledge destroys mystery andan eclipse of wonder. Knowledge destroys mystery and
wonder only when it is used hostilely to reduce thewonder only when it is used hostilely to reduce the
dimensions of meaning in an object to those that can bedimensions of meaning in an object to those that can be
manipulated and controlled.manipulated and controlled.

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3. Presence3. Presence
The other, which we encounter in wonder, isThe other, which we encounter in wonder, is
a presence rather than an object. In aa presence rather than an object. In a
wondering encounter, the initiative is withwondering encounter, the initiative is with
the object. The manner in which we arethe object. The manner in which we are
grasped by something that strikes us asgrasped by something that strikes us as
wonderful is very unlike the way in whichwonderful is very unlike the way in which
we grasped an object by abstraction,we grasped an object by abstraction,
analysis, and categorization. In theanalysis, and categorization. In the
wondering encounter, the subject is primarilywondering encounter, the subject is primarily
passive, while in the analytical relationship,passive, while in the analytical relationship,
he is active.he is active.

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Presence continue…Presence continue…
One of the chief characteristics of an encounterOne of the chief characteristics of an encounter
between persons is that significant meetingbetween persons is that significant meeting
takes place only when each party gives oftakes place only when each party gives of
himself. Persons are, in our experience, arehimself. Persons are, in our experience, are
beings who can give and withhold knowledgebeings who can give and withhold knowledge
of themselves. Some knowledge of “:objects”of themselves. Some knowledge of “:objects”
has the same quality of interchange. In wonderhas the same quality of interchange. In wonder
something gives itself to us…. in wonder wesomething gives itself to us…. in wonder we
are presented with a gift of meaning.are presented with a gift of meaning.

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IV. Subjective Aspects of theIV. Subjective Aspects of the
Experience of WonderExperience of Wonder
1.1. The Stimulus as ExperiencedThe Stimulus as Experienced
a. Surprisea. Surprise
Wonder begins with the element of surprise. The now almostWonder begins with the element of surprise. The now almost
obsolete word, “wonderstruck” suggests that wonder breaksobsolete word, “wonderstruck” suggests that wonder breaks
into consciousness with dramatic suddenness that producesinto consciousness with dramatic suddenness that produces
amazement or astonishment. Because of the suddenness withamazement or astonishment. Because of the suddenness with
which it appears, wonder reduces us momentarily to silence…which it appears, wonder reduces us momentarily to silence…
the language and categories we customarily use to deal withthe language and categories we customarily use to deal with
the experience are inadequate to the encounter, and hence wethe experience are inadequate to the encounter, and hence we
are initially immobilized and dumfounded. We are silentare initially immobilized and dumfounded. We are silent
before some new dimension of meaning which is beingbefore some new dimension of meaning which is being
revealed.revealed.

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b. Puzzlementb. Puzzlement
When something explodes into awarenessWhen something explodes into awareness
and shatters our ordinary categories ofand shatters our ordinary categories of
understanding, it quite naturally createsunderstanding, it quite naturally creates
mental and emotional dis-ease andmental and emotional dis-ease and
puzzlement… at the same time a newpuzzlement… at the same time a new
meaning is revealed, new questions beginmeaning is revealed, new questions begin
to emerge.to emerge.

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d. Ambivalenced. Ambivalence
The ambivalence connected with wonder is structurallyThe ambivalence connected with wonder is structurally
the same as that associated with the experience of thethe same as that associated with the experience of the
holy. The idea of the holy, Rodolf Otto showed that theholy. The idea of the holy, Rodolf Otto showed that the
holy is always experienced as once “Tremendum etholy is always experienced as once “Tremendum et
Fascinosum” as awful, fearful, threateningly powerful,Fascinosum” as awful, fearful, threateningly powerful,
and at the same time fascinating, desirable, promisingand at the same time fascinating, desirable, promising
and compelling. Wonder partakes of this sameand compelling. Wonder partakes of this same
ambiguity.ambiguity.
Insofar as it disrupts our proven ways of coping with theInsofar as it disrupts our proven ways of coping with the
world, it is menacing; insofar as it offers the promise ofworld, it is menacing; insofar as it offers the promise of
renewing novelty, it is desirable and fascinating…werenewing novelty, it is desirable and fascinating…we
may describe the heart of the experience of wonder as anmay describe the heart of the experience of wonder as an
awful-promising surprise.awful-promising surprise.

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d. Admirationd. Admiration
Reality as it is given to us in wonder, is not only a shockReality as it is given to us in wonder, is not only a shock
and surprise, but it is “a pleasant surprise”. It present itselfand surprise, but it is “a pleasant surprise”. It present itself
to us as something having dignity, worth, meaning orto us as something having dignity, worth, meaning or
value which calls for admiration and appreciation.value which calls for admiration and appreciation.
In wonder we experience the other as inexhaustible, asIn wonder we experience the other as inexhaustible, as
the locus of meanings which are only revealed as we ceasethe locus of meanings which are only revealed as we cease
to be dominated by the impulse to utilize and posses theto be dominated by the impulse to utilize and posses the
other and learn to rejoice in its presence. To wonder is dieother and learn to rejoice in its presence. To wonder is die
to the self, to cease imposing categories and to surrenderto the self, to cease imposing categories and to surrender
the self to the object. Such a risk is taken only becausethe self to the object. Such a risk is taken only because
there is the promise of a resurrection of meaning.there is the promise of a resurrection of meaning.

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2. Response to the Stimulus2. Response to the Stimulus
a. Curiosity and Explanationa. Curiosity and Explanation
The first response moves from puzzlement toThe first response moves from puzzlement to
curiosity to a search for explanation, althoughcuriosity to a search for explanation, although
wonder begins in silence, it does not remainwonder begins in silence, it does not remain
forever dumb. As the shock of astonishmentforever dumb. As the shock of astonishment
wears away, the mind begins to search for somewears away, the mind begins to search for some
way to dispel the dis-ease. Puzzlement gives wayway to dispel the dis-ease. Puzzlement gives way
to curiosity and the search for an explanationto curiosity and the search for an explanation
begins. This quest begins with the formation ofbegins. This quest begins with the formation of
questions.questions.

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Continue…Continue…
There are continues line of development from puzzlement toThere are continues line of development from puzzlement to
curiosity to reasoning to scientific investigation… Kant saidcuriosity to reasoning to scientific investigation… Kant said
“ the essence of science was putting nature on the rack “ and“ the essence of science was putting nature on the rack “ and
forcing her to answer the questions we desire to haveforcing her to answer the questions we desire to have
answered by designing experiments to yield knowledge thatanswered by designing experiments to yield knowledge that
cannot be gained by observation or contemplation. Thecannot be gained by observation or contemplation. The
object of Scientific thought is not a presence, a thou or aobject of Scientific thought is not a presence, a thou or a
mystery, but a problem to be solved… creative scientist, themystery, but a problem to be solved… creative scientist, the
abstractions and explanations which arise out of desire toabstractions and explanations which arise out of desire to
understand and control the world do not prevent a return tounderstand and control the world do not prevent a return to
the object in a spirit of wonder. Investigations need not tothe object in a spirit of wonder. Investigations need not to
destroy respect for the object being studied. Indeed, for thedestroy respect for the object being studied. Indeed, for the
creative thinker, wonder and humility grow in proportion tocreative thinker, wonder and humility grow in proportion to
knowledge. Abstraction is used to deepen knowledge of theknowledge. Abstraction is used to deepen knowledge of the
concrete, and thus there is a continuing dialectic betweenconcrete, and thus there is a continuing dialectic between
investigation and admiration.investigation and admiration.

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b. Contemplation and Celebrationb. Contemplation and Celebration
Contemplation is no less a mode of thought orContemplation is no less a mode of thought or
reason than scientific investigation. However, itreason than scientific investigation. However, it
does differ in both structure and intent. Thedoes differ in both structure and intent. The
chief characteristic of contemplation is itschief characteristic of contemplation is its
receptive passivity. This passivity is not to bereceptive passivity. This passivity is not to be
confused with inertness or languor, but is,confused with inertness or languor, but is,
rather, the calm and disciplined effort ofrather, the calm and disciplined effort of
thought to be open to the uniqueness andthought to be open to the uniqueness and
novelty of its object.novelty of its object.

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This willingness to stand in a relaxedThis willingness to stand in a relaxed
receptivity before an object involves areceptivity before an object involves a
certain reverence, epistemologicalcertain reverence, epistemological
humility and willingness to appreciate…humility and willingness to appreciate…
out of such admiration grows gratitudeout of such admiration grows gratitude
and the impulse to celebrate, or possiblyand the impulse to celebrate, or possibly
even to worship.even to worship.

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What does it mean then to wonder?What does it mean then to wonder?
““To wonder means to realize that there isTo wonder means to realize that there is
something strange behind the things that wesomething strange behind the things that we
ordinarily perceive. To wonder is to noticeordinarily perceive. To wonder is to notice
something extraordinary in the ordinary thingssomething extraordinary in the ordinary things
we see”.we see”.
( For the love of Wisdom by Chris John-Terry, An explanation of( For the love of Wisdom by Chris John-Terry, An explanation of
the meaning and purpose of Philosophy )the meaning and purpose of Philosophy )

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““ Philosophy is for those who are willing to bePhilosophy is for those who are willing to be
disturbed with a creative disturbance……disturbed with a creative disturbance……
Philosophy is for those who still have thePhilosophy is for those who still have the
capacity to WONDER….”capacity to WONDER….”
(( Philosophy an introduction to the Art of Wondering by JamesPhilosophy an introduction to the Art of Wondering by James
L. Christian, prelude. )L. Christian, prelude. )

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““ Philosopher can be best described as one who loves truth inPhilosopher can be best described as one who loves truth in
its deepest meaning. This is in keeping with the literalits deepest meaning. This is in keeping with the literal
meaning of the word “Philosophy” as love of wisdom. Themeaning of the word “Philosophy” as love of wisdom. The
study of Philosophy is a continual encounter, a dialoguestudy of Philosophy is a continual encounter, a dialogue
carried on in search of truth wherever it maybe found.carried on in search of truth wherever it maybe found.
Philosophy can be termed as an inquiry which seeks toPhilosophy can be termed as an inquiry which seeks to
encompass the whole of reality by understanding its mostencompass the whole of reality by understanding its most
basic causes and principles in so far as these are acceptablebasic causes and principles in so far as these are acceptable
to reason and experience. It is characterized as ‘beginningto reason and experience. It is characterized as ‘beginning
in wonder and ends in mystery”in wonder and ends in mystery”..
( Reflections on Man by Jesse Mann et al. P2-4( Reflections on Man by Jesse Mann et al. P2-4))

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““ Philosophy of man is an overview on the nature,Philosophy of man is an overview on the nature,
activities and destiny of man. It attempts to assesactivities and destiny of man. It attempts to asses
his place in and his relationship to the world.his place in and his relationship to the world.
Through such an overview, an understanding ofThrough such an overview, an understanding of
what man is and who he is will emerge. In somewhat man is and who he is will emerge. In some
respect, Philosophy of man constitutes arespect, Philosophy of man constitutes a
metaphysics of man, for it is a probe of the deepestmetaphysics of man, for it is a probe of the deepest
causes and meaning of man”.causes and meaning of man”.
( Reflections on Man by Jesse Mann et. al p.13)( Reflections on Man by Jesse Mann et. al p.13)

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A. What Does it mean to Philosophize?A. What Does it mean to Philosophize?
1.0 We shall not begin with a definition of1.0 We shall not begin with a definition of
Philosophy. Philosophy is easier to do than toPhilosophy. Philosophy is easier to do than to
define.define.
1.1 At this stage, it is safe to say that we associate1.1 At this stage, it is safe to say that we associate
philosophy with thinking.philosophy with thinking.
1.2 Crucial element in thinking is insight.1.2 Crucial element in thinking is insight.
2.0 Insight is seeing with the mind. E.g. insight into a2.0 Insight is seeing with the mind. E.g. insight into a
joke.joke.

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2.1 Two things to be considered regarding2.1 Two things to be considered regarding
insight:insight:
a. the insight itselfa. the insight itself
b. what do I do with insightb. what do I do with insight
2.2 I can analyze the insight., but if I am merely2.2 I can analyze the insight., but if I am merely
enjoying the joke, analysis can kill my enjoyment,enjoying the joke, analysis can kill my enjoyment,
but if I am to the joke to others, analysis canbut if I am to the joke to others, analysis can
deepen and clarify the original insight and help indeepen and clarify the original insight and help in
the effective delivery.the effective delivery.

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3.0 Another example: death of a grandfather at 1103.0 Another example: death of a grandfather at 110
years old. I listen to the story of myyears old. I listen to the story of my
grandfather in his youth, think of myself as full ofgrandfather in his youth, think of myself as full of
high spirits, dashing, popular, buthigh spirits, dashing, popular, but
high spirits are not inexhaustible. Insight:high spirits are not inexhaustible. Insight:
Generations of men start life full of vigor,Generations of men start life full of vigor,
then wither away and die after they have giventhen wither away and die after they have given
life to their own sons.life to their own sons.
3.1 Homer made a metaphor of this insight: “ As the3.1 Homer made a metaphor of this insight: “ As the
generations of leaves, so thegenerations of leaves, so the
generations of men”.generations of men”.

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3.2 Metaphor sharpens the insight and fixes it in the mind.3.2 Metaphor sharpens the insight and fixes it in the mind.
3.3 Also, one portion of reality casts light on another: by3.3 Also, one portion of reality casts light on another: by
contemplating the fall and return of leaves, wecontemplating the fall and return of leaves, we
understand also the rhythm of the generations of men.understand also the rhythm of the generations of men.
4.0 Another example: number 4 can be analyzed into4.0 Another example: number 4 can be analyzed into
2+2=4 or 1+1+1+1=4.2+2=4 or 1+1+1+1=4.
4.1 How did we gain an insight into “4”? By counting, e.g.4.1 How did we gain an insight into “4”? By counting, e.g.
cars, abstracting the common and prescinding from thecars, abstracting the common and prescinding from the
individual characteristics car.individual characteristics car.

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4.2 Abstraction is one of the tools for analysis of insights.4.2 Abstraction is one of the tools for analysis of insights.
An abstract thought is a concept. An analysis byAn abstract thought is a concept. An analysis by
abstraction is a conceptual analysis.abstraction is a conceptual analysis.
4.3 My insight into the generations of men can be analyzed4.3 My insight into the generations of men can be analyzed
conceptually, but note that conceptual analysis canconceptually, but note that conceptual analysis can
desiccate an insight: the throbbing, tumultuousdesiccate an insight: the throbbing, tumultuous
generations of men become an abstract fund of energygenerations of men become an abstract fund of energy
and high spirits. It is then necessary to return to theand high spirits. It is then necessary to return to the
original insight.original insight.

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5.0 Summary:5.0 Summary:
5.1 Insight is seeing with the mind: only you can do it. I5.1 Insight is seeing with the mind: only you can do it. I
cannot see it for you but I can help you see it.cannot see it for you but I can help you see it.
5.2 There are many ways of doing with insight. Some insights5.2 There are many ways of doing with insight. Some insights
are so deep they cannot be exhausted.are so deep they cannot be exhausted.
5.3 It takes insight to do something with insight, like the5.3 It takes insight to do something with insight, like the
metaphor of Homer.metaphor of Homer.
5.4 Insight brings us to the very heart of reality, and reality is5.4 Insight brings us to the very heart of reality, and reality is
so deep and unfathomable.so deep and unfathomable.

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B. Why do we Philosophize?B. Why do we Philosophize?
1.0 Philosophy is an activity rooted on lived experience.1.0 Philosophy is an activity rooted on lived experience.
1.1 Experience is the life of the self: dynamic inter-relation of self1.1 Experience is the life of the self: dynamic inter-relation of self
and the others, be it things, human being, the environment, theand the others, be it things, human being, the environment, the
world grasped not objectively but from within.world grasped not objectively but from within.
1.2 Self is the “I” conscious of itself, present to itself.1.2 Self is the “I” conscious of itself, present to itself.
1.3 Presence to itself entails also presence to other, the not “I”.1.3 Presence to itself entails also presence to other, the not “I”.
2.0 This relatedness of the self to the other is characterized by2.0 This relatedness of the self to the other is characterized by
tension, disequilibrium, disharmony, incoherence.tension, disequilibrium, disharmony, incoherence.
3.0 Tension calls for Inquiry, Questioning, Search.3.0 Tension calls for Inquiry, Questioning, Search.

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4.0 Depending on the level of experience, there are three
levels of inquiry: Common sense. Scientific, Philosophical.
4.1Common sense: is generally accepted set of regulative
meanings and procedures applied to a particular
circumstances. E.g. I feel like urinating, so I look for
“WC”.
4.2Scientific inquiry is concerned with a particular need,
treats the world as a means in order to achieve a concrete
end. E.g. I have a stomach ache, I go to the Doctor, I take
medicine.

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4.3 Philosophical Inquiry is inquiry into the Coherence,4.3 Philosophical Inquiry is inquiry into the Coherence,
Sense of human life as totality, as a whole,Sense of human life as totality, as a whole,
Comprehensive reality and ultimate (final) value. E.g. IComprehensive reality and ultimate (final) value. E.g. I
have a terminal case of stomach cancer; I am givenhave a terminal case of stomach cancer; I am given
only three months to live, so I ask “ What is theonly three months to live, so I ask “ What is the
meaning of my Life?”meaning of my Life?”
5.0 “Sens de la Vie”: “Sens” can mean the5.0 “Sens de la Vie”: “Sens” can mean the
direction of a river, the texture of a cloth, thedirection of a river, the texture of a cloth, the
opening of a door, the meaning of a word.opening of a door, the meaning of a word.
Likewise, my life can have a direction, texture,Likewise, my life can have a direction, texture,
opening (possibilities), meaning.opening (possibilities), meaning.

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C. Beginnings of Philosophizing (WhenC. Beginnings of Philosophizing (When
do we begin to Philosophize?)do we begin to Philosophize?)
1.0 Wonder: For Plato, the poet and the Philosopher are alike in that both1.0 Wonder: For Plato, the poet and the Philosopher are alike in that both
begin frombegin from
wonder.wonder.
2.0 Doubt can also impel man to ask Philosophical Questions. Descartes’2.0 Doubt can also impel man to ask Philosophical Questions. Descartes’
Philosophy started from doubting the existence of everything.Philosophy started from doubting the existence of everything.
Adolescents also doubt their identity.Adolescents also doubt their identity.
3.0 Limit Situations are inescapable realities which cannot be changed but3.0 Limit Situations are inescapable realities which cannot be changed but
only acknowledged e.g. failure, death of a beloved. We may not beonly acknowledged e.g. failure, death of a beloved. We may not be
able to control them but we can control our response to them throughable to control them but we can control our response to them through
reflection. They provide opportunities and challenges for us to makereflection. They provide opportunities and challenges for us to make
life meaningful. (existentialists)life meaningful. (existentialists)
4.0 Metaphysical Uneasiness is to be unsure of one’s center ( Gabriel4.0 Metaphysical Uneasiness is to be unsure of one’s center ( Gabriel
Marcel) equivalent to Soren Keirkegaard’s “Angst”.Marcel) equivalent to Soren Keirkegaard’s “Angst”.

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5.0 Metaphysical Uneasiness is contrasted with5.0 Metaphysical Uneasiness is contrasted with
Curiosity. To be curious is to start from a fixedCuriosity. To be curious is to start from a fixed
external objects ( outside of me) which I have aexternal objects ( outside of me) which I have a
vague idea of. Metaphysical Uneasiness is beyondvague idea of. Metaphysical Uneasiness is beyond
the physical (external ) but more of internal.the physical (external ) but more of internal.
6.0 Curiosity tends to become metaphysical6.0 Curiosity tends to become metaphysical
uneasiness as the object becomes part of me.uneasiness as the object becomes part of me.
7.0 Philosophizing here begins from the inner7.0 Philosophizing here begins from the inner
restlessness which is linked to the drive ofrestlessness which is linked to the drive of
fullness.fullness.
8.0 Philosophical Questions ultimately can be reduced8.0 Philosophical Questions ultimately can be reduced
to question of “WHO AM I?”to question of “WHO AM I?”

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D. Philosophical Approaches to theD. Philosophical Approaches to the
study of Manstudy of Man
1.0 Ancient Greek : Cosmocentric Approach1.0 Ancient Greek : Cosmocentric Approach
1.1 The Greek were concerned with the Nature and Order of the1.1 The Greek were concerned with the Nature and Order of the
Universe.Universe.
1.2 Man was part of the cosmos, a microcosm. So like the Universe,1.2 Man was part of the cosmos, a microcosm. So like the Universe,
Man is made up of Matter (body) and Form (soul).Man is made up of Matter (body) and Form (soul).
1.3 Man must maintain the balance and unity with the cosmos.1.3 Man must maintain the balance and unity with the cosmos.
2.0 Medieval ( Christian era: St. Augustine, St Thomas2.0 Medieval ( Christian era: St. Augustine, St Thomas
Aquinas ) Theocentric ApproachAquinas ) Theocentric Approach
2.1 Man is understood as from the point of view of God, as a creature2.1 Man is understood as from the point of view of God, as a creature
of God, made in His image and likeness, and therefore the apexof God, made in His image and likeness, and therefore the apex
of His creation.of His creation.

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3.0 Modern ( Descartes, Kant) Anthropocentric Approach3.0 Modern ( Descartes, Kant) Anthropocentric Approach
3.1 Man is now understood in his own terms, but basically on reason,3.1 Man is now understood in his own terms, but basically on reason,
thus rationalistic.thus rationalistic.
4.0 Contemporary Philosophies arose as a reaction against4.0 Contemporary Philosophies arose as a reaction against
Hegel.Hegel.
4.1 One reaction is Marx who criticized Hegel’s geist, spirit, mind4.1 One reaction is Marx who criticized Hegel’s geist, spirit, mind
and brought out his dialectical materialism.and brought out his dialectical materialism.
4.2 Another reaction is Soren Kierkegaard who was against the4.2 Another reaction is Soren Kierkegaard who was against the
system of Hegel and emphasized the individual and his directsystem of Hegel and emphasized the individual and his direct
relationship with God. Kierkegaard led the existentialistrelationship with God. Kierkegaard led the existentialist
movement which became popular after the two world wars.movement which became popular after the two world wars.

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E. ExistentialismE. Existentialism
1.0 The father of Existentialism is a Danish1.0 The father of Existentialism is a Danish
Philosopher Soren Kierkegaard ( 1813-1855 )Philosopher Soren Kierkegaard ( 1813-1855 )
1.1 Three events in Kierkegaard’s life influence his1.1 Three events in Kierkegaard’s life influence his
philosophy:philosophy:
a. unhappy childhood, strict upbringing by hisa. unhappy childhood, strict upbringing by his
fatherfather
b. break-up with the woman he lovedb. break-up with the woman he loved
c. quarrel with a university professorc. quarrel with a university professor
1.2 These events and his criticism of the rationalistic1.2 These events and his criticism of the rationalistic
Hegelian system led him to emphsize the individualHegelian system led him to emphsize the individual
and feelings.and feelings.

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1.3 The aim of Kierkegaard is to awaken his people to the1.3 The aim of Kierkegaard is to awaken his people to the
true meaning of Christianity.true meaning of Christianity.
1.4 Two ways to achieve his aim: a. the direct1.4 Two ways to achieve his aim: a. the direct
confrontation ( which is risky ) b. indirect: to start fromconfrontation ( which is risky ) b. indirect: to start from
where the people are and lead them to the truth.where the people are and lead them to the truth.
1.4.1. example 1: two ways to help a friend who fell in a1.4.1. example 1: two ways to help a friend who fell in a
ditch.( a ) direct: pull him out from above which he mayditch.( a ) direct: pull him out from above which he may
refuse or he may bring you down. ( b ) indirect: to jumprefuse or he may bring you down. ( b ) indirect: to jump
into the ditch with him and lead him up.into the ditch with him and lead him up.

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1.4.2 example2 : two ways to help a jilted friend: a )1.4.2 example2 : two ways to help a jilted friend: a )
direct: tell him to forget the woman because theredirect: tell him to forget the woman because there
are other women, in which case he may avoid you.are other women, in which case he may avoid you.
b ) indirect: sympathize and share the hurt with himb ) indirect: sympathize and share the hurt with him
and gradually lead him to the realization that it’s notand gradually lead him to the realization that it’s not
the end of the world.the end of the world.
1.5. Kierkegaard chose the indirect way and saw1.5. Kierkegaard chose the indirect way and saw
himself as another Socrates: The indirect way is thehimself as another Socrates: The indirect way is the
Socratic Method.Socratic Method.

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1.6. Kierkegaard started from where the people were, the1.6. Kierkegaard started from where the people were, the
aesthetic stage, the stage of pleasure, so he wrote his firstaesthetic stage, the stage of pleasure, so he wrote his first
aesthetic works.aesthetic works.
1.7. The next stage is the ethical stage, the stage of morality1.7. The next stage is the ethical stage, the stage of morality
( of good and evil )( of good and evil )
with reason as the standard.with reason as the standard.
1.8 The highest stage is the religious, where the individual1.8 The highest stage is the religious, where the individual
stands in directstands in direct
immediate relation ( no intermediary ) with God.immediate relation ( no intermediary ) with God.
1.8.1 Here, because God is infinite and man is finite, the1.8.1 Here, because God is infinite and man is finite, the
individual is alone, in angst, in fear and trembling.individual is alone, in angst, in fear and trembling.

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1.8.2 What comes here is faith, the individual’s1.8.2 What comes here is faith, the individual’s
belief in God, going beyond reason.belief in God, going beyond reason.
1.8.3 The favorite example of Kierkegaard here is1.8.3 The favorite example of Kierkegaard here is
Abraham who was asked by God to sacrifice hisAbraham who was asked by God to sacrifice his
son Isaac (by his wife Sarah) to test his faith. Theson Isaac (by his wife Sarah) to test his faith. The
command was between God and Abraham alone,command was between God and Abraham alone,
cannot be mediated by others (Sarah would notcannot be mediated by others (Sarah would not
understand it), and to apply the ethical would beunderstand it), and to apply the ethical would be
a murdera murder..

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2.0 Existentialism is not a philosophical system but a2.0 Existentialism is not a philosophical system but a
movement, because existentialists are againstmovement, because existentialists are against
systems.systems.
2.1 There are many different existentialist philosophies, but2.1 There are many different existentialist philosophies, but
in general they can be grouped into two camps: Theisticin general they can be grouped into two camps: Theistic
(those who believe in God) and Atheistic (those who do(those who believe in God) and Atheistic (those who do
not believe in God.not believe in God.

4848
Martin HeideggerMartin Heidegger
((he is in-between the two camps because he refuses to talk about God)he is in-between the two camps because he refuses to talk about God)
TheisticTheistic
Soren KierkegaardSoren Kierkegaard
Karl JaspersKarl Jaspers
Gabriel MarcelGabriel Marcel
AtheisticAtheistic
Albert CamusAlbert Camus
Jean Paul SartreJean Paul Sartre
Maurice Merleau PontyMaurice Merleau Ponty

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2.2 In spite of their divergence, there are common features2.2 In spite of their divergence, there are common features
of existentialist philosophies to label them asof existentialist philosophies to label them as
existentialist.existentialist.
2.3 First, existentialist emphasize man as an actor in2.3 First, existentialist emphasize man as an actor in
contrast to man as spectator.contrast to man as spectator.
2..3.1 Many existentialists used literature like drama, novel, short2..3.1 Many existentialists used literature like drama, novel, short
story, to convey this idea.story, to convey this idea.
2.4 Second, existentialists emphasize man as subject, in2.4 Second, existentialists emphasize man as subject, in
contrast to man as object.contrast to man as object.
2.4.1 Being as Object is not simply being-as-known but known in2.4.1 Being as Object is not simply being-as-known but known in
a certain way: conceptually, abstractly, scientifically, itsa certain way: conceptually, abstractly, scientifically, its
content does not depend on the knower. It is the given, purecontent does not depend on the knower. It is the given, pure
datum, impersonal, all surface, no depth, can be defined,datum, impersonal, all surface, no depth, can be defined,
circumscribed.circumscribed.

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2.4.1 Being as Subject is the original center, source of initiative,2.4.1 Being as Subject is the original center, source of initiative,
inexhaustible. The “I” which transcends all determinations, unique,inexhaustible. The “I” which transcends all determinations, unique,
the self, in plenitude, attainable only in the very act by which itthe self, in plenitude, attainable only in the very act by which it
affirms itself.affirms itself.
2.4.2 Man is both Subject and Object, as can be shown in reflexive acts2.4.2 Man is both Subject and Object, as can be shown in reflexive acts
(e.g I brush myself, I wash myself, I slap myself) where there is the(e.g I brush myself, I wash myself, I slap myself) where there is the
object-me(changing and divisible) and the subject-I (permanent andobject-me(changing and divisible) and the subject-I (permanent and
indivisible).indivisible).
2.4.3 The existentialists, however, while not denying the reality of man2.4.3 The existentialists, however, while not denying the reality of man
as object, emphasize the Subjectivity of man, of man as unique,as object, emphasize the Subjectivity of man, of man as unique,
irreducible, irreplaceable, unrepeatable being. E.g. as a passenger inirreducible, irreplaceable, unrepeatable being. E.g. as a passenger in
a crowded bus, I am treated like a baggage, but I am more than that.a crowded bus, I am treated like a baggage, but I am more than that.

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2.4.5 The subjective must not be confused with subjectivism or2.4.5 The subjective must not be confused with subjectivism or
being subjectivistic.being subjectivistic.
2.4.6 The subjective merely affirms the importance of man as2.4.6 The subjective merely affirms the importance of man as
origin of meaning (in contrast to the emphasis of ancient &origin of meaning (in contrast to the emphasis of ancient &
medieval periods on truth)medieval periods on truth)
e.g. God , not the object proven but God-for-me.e.g. God , not the object proven but God-for-me.
e.g. values both objective and subjective (value-for-e.g. values both objective and subjective (value-for-
meme))
2.5 Thirdly, existentialists stress man’s existence, man2.5 Thirdly, existentialists stress man’s existence, man
as situatedness, which takes on different meaningas situatedness, which takes on different meaning
for each existentialist.for each existentialist.
2.5.1 for Kierkegaard, existence is to be directly related to God in2.5.1 for Kierkegaard, existence is to be directly related to God in
fear and trembling.fear and trembling.

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2.5.2 For Heidegger, existence is2.5.2 For Heidegger, existence is DaseinDasein, There-being, being, There-being, being
thrown into the world as self-project.thrown into the world as self-project.
2.5.3 For Jaspers, to exist is not only to determine one’s own2.5.3 For Jaspers, to exist is not only to determine one’s own
being horizontally but also vertically, to realize oneselfbeing horizontally but also vertically, to realize oneself
before God.before God.
2.5.4 For Marcel,2.5.4 For Marcel, esse est co-esse,esse est co-esse,to exist is to co-exist, toto exist is to co-exist, to
participate in the life of the other.participate in the life of the other.
2.5.5 For Sartre, to exist is to be free.2.5.5 For Sartre, to exist is to be free.
2.5.6 For Merleau-Ponty, to exist is to give meaning.2.5.6 For Merleau-Ponty, to exist is to give meaning.
2.5.7 For Camus, to exist is to live in absurdity.2.5.7 For Camus, to exist is to live in absurdity.

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2.6 Fourthly, existentialists stress on freedom which means2.6 Fourthly, existentialists stress on freedom which means
differently for each existentialist.differently for each existentialist.
2.6.1 For Kierkegaard, to be free is to move from2.6.1 For Kierkegaard, to be free is to move from
aesthetic stage to ethical to religious.aesthetic stage to ethical to religious.
2.6.2 For Heidegger, to be free is to transcend oneself in2.6.2 For Heidegger, to be free is to transcend oneself in
time.time.
2.6.3 For Sartre, to be free is to be absolutely determine2.6.3 For Sartre, to be free is to be absolutely determine
of oneself without God.of oneself without God.
2.6.4 For Marcel, to be free is to say “yes” to Being, to2.6.4 For Marcel, to be free is to say “yes” to Being, to
pass from having to being in love.pass from having to being in love.

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2.7 Fifth, Existentialists propagate authentic existence2.7 Fifth, Existentialists propagate authentic existence
versus inauthentic existence.versus inauthentic existence.
2.7.1 Inauthentic existence is living the impersonal “they” in the2.7.1 Inauthentic existence is living the impersonal “they” in the
crowd, in bad faith (half conscious, unreflective)e.g.crowd, in bad faith (half conscious, unreflective)e.g.
D’etrangerD’etranger of Camus, functionalized man of Marcel,of Camus, functionalized man of Marcel,
monologue of Buber.monologue of Buber.
2.7.2 Authentic existence is free, personal commitment to a2.7.2 Authentic existence is free, personal commitment to a
project, cause, truth, value. To live authentically is to beproject, cause, truth, value. To live authentically is to be
response-ableresponse-able..
2.8 All existentialists make use of the2.8 All existentialists make use of the
PHENOMENOLOGICAL METHOD which does notPHENOMENOLOGICAL METHOD which does not
explain deductively or inductively but simply describesexplain deductively or inductively but simply describes
the experience of man as he actually lives it.the experience of man as he actually lives it.

5555
I. PHENOMENOLOGYI. PHENOMENOLOGY
1. Traditional study of philosophy begins with logic,1. Traditional study of philosophy begins with logic,
then metaphysics, then cosmology and ends withthen metaphysics, then cosmology and ends with
philosophical psychology or philosophicalphilosophical psychology or philosophical
anthropology (philosophy of man)anthropology (philosophy of man)
1.1 Man defined by traditional scholastic philosophy as1.1 Man defined by traditional scholastic philosophy as
rational animal, a composite of body of soul.rational animal, a composite of body of soul.
1.1.1 Under the aspect of body, man is like any other animal, a1.1.1 Under the aspect of body, man is like any other animal, a
substance, mortal, limited by time and space.substance, mortal, limited by time and space.
1.1.2 Under the aspect of soul, man is rational, free, immortal.1.1.2 Under the aspect of soul, man is rational, free, immortal.
1.1.3 The soul is deduced from the behavior of man to think and1.1.3 The soul is deduced from the behavior of man to think and
decide.decide.

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2. Our critique of the traditional definition of man is that (a) it2. Our critique of the traditional definition of man is that (a) it
is dualistic; ( b) it looks at man more as an object, anis dualistic; ( b) it looks at man more as an object, an
animal; (c) it proceeds from external to internal.animal; (c) it proceeds from external to internal.
3. The phenomenological approach, on the other hand, is: (a)3. The phenomenological approach, on the other hand, is: (a)
holistic;holistic;
(b) It describes man from what is properly human; (c)(b) It describes man from what is properly human; (c)
proceeds from internal toproceeds from internal to
external.external.
4. Phenomenology was started by4. Phenomenology was started by Edmund HusserlEdmund Husserl (1859-(1859-
1938) whose aim was to arrive at “philosophy as a rigorous1938) whose aim was to arrive at “philosophy as a rigorous
science”science”
4.1 By “4.1 By “philosophy as a rigorous sciencephilosophy as a rigorous science” Husserl meant” Husserl meant
“presuppositionless philosophy“presuppositionless philosophy”, a philosophy with the”, a philosophy with the
least number of presuppositions.least number of presuppositions.

5757
4.2.1 Unlike Descartes, Husserl was dissatisfied with the4.2.1 Unlike Descartes, Husserl was dissatisfied with the
sciences of his time because they start with a complexsciences of his time because they start with a complex
presuppositions.presuppositions.
4.3.2 In particular, he was reacting against the naturalistic4.3.2 In particular, he was reacting against the naturalistic
psychology which treats mental activity as causallypsychology which treats mental activity as causally
conditioned by events of nature, in terms of S-R relationshipconditioned by events of nature, in terms of S-R relationship
(stimulus-reaction). Presupposition here is that man is a(stimulus-reaction). Presupposition here is that man is a
mechanistic animal.mechanistic animal.
5. So, Husserl wanted philosophy to be “5. So, Husserl wanted philosophy to be “science of ultimatescience of ultimate
groundsgrounds” where the presuppositions are so basic and” where the presuppositions are so basic and
primary that they cannot be reduced further.primary that they cannot be reduced further.
6. How does one arrive at Philosophy? By transcending the6. How does one arrive at Philosophy? By transcending the
natural attitude.natural attitude.

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6.1 The natural attitude is the scientific attitude which was6.1 The natural attitude is the scientific attitude which was
predominant in Husserl’s time and carried to thepredominant in Husserl’s time and carried to the
extreme to become scientistic.extreme to become scientistic.
6.2 The scientific attitude observes things, expresses their6.2 The scientific attitude observes things, expresses their
workings in singular judgments, then by induction andworkings in singular judgments, then by induction and
deduction, arrives at concrete result.deduction, arrives at concrete result.
7. But this attitude contains a lot of assumptions:7. But this attitude contains a lot of assumptions:
7.1 It assumes that there is no need to ask how we know.7.1 It assumes that there is no need to ask how we know.
7.2 It assumes that the world (object) is out there, existing and7.2 It assumes that the world (object) is out there, existing and
explainable in objective laws, while man the subject isexplainable in objective laws, while man the subject is
pure consciousness, clear to itself able to know the worldpure consciousness, clear to itself able to know the world
as it is.as it is.
7.3 It takes for granted the world-totality.7.3 It takes for granted the world-totality.

5959
8. In short, the natural attitude looks at reality as8. In short, the natural attitude looks at reality as
things, a “things, a “fact worldfact world”.”.
8.1The way of knowing in the natural attitude is8.1The way of knowing in the natural attitude is
fragmented, partial, fixed, clear, precise,fragmented, partial, fixed, clear, precise,
manipulative, and there is no room for mystery. Itmanipulative, and there is no room for mystery. It
was moving away from the heart of reality.was moving away from the heart of reality.
9. So, the motto for Husserl and the Phenomenologists9. So, the motto for Husserl and the Phenomenologists
waswas “back to“back to things themselves !”things themselves !”
9.1 By9.1 By “back to things Themselves“back to things Themselves” Husserl meant” Husserl meant
the entire field of original experience.the entire field of original experience.

6060
9.2 The ultimate root of philosophy was not to9.2 The ultimate root of philosophy was not to
be found in a concept, nor in a principle, not inbe found in a concept, nor in a principle, not in
Cogito.Cogito.
9.3 Phenomenology attempts to go back to the9.3 Phenomenology attempts to go back to the
phenomenon, to that which presents itself tophenomenon, to that which presents itself to
man, to see things as they really are,man, to see things as they really are,
independent of any prejudice. Thusindependent of any prejudice. Thus
phenomenology is the “phenomenology is the “Logos of theLogos of the
Phenomenon”.Phenomenon”.

IMPORTANT STEPSIMPORTANT STEPS
IN THEIN THE
PHENOMENOLOGICALPHENOMENOLOGICAL
METHODMETHOD
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EPOCHEEPOCHE
 EpocheEpoche literally means “bracketing” which Husserlliterally means “bracketing” which Husserl
borrowed from Mathematics and applied to theborrowed from Mathematics and applied to the
natural attitude.natural attitude.
 What I bracket in theWhat I bracket in the EpocheEpoche is my natural attitudeis my natural attitude
towards the object I am investigating, my prejudice,towards the object I am investigating, my prejudice,
my clear and conceptual knowledge of it that ismy clear and conceptual knowledge of it that is
unquestioned.unquestioned.
 When I bracket, I do not deny nor affirm but simplyWhen I bracket, I do not deny nor affirm but simply
hold in abeyance: I suspend judgment on it.hold in abeyance: I suspend judgment on it.
 EpocheEpoche is important in order to see the world withis important in order to see the world with
““new eyesnew eyes” and to return to the original experience” and to return to the original experience
from where our conceptual natural attitude wasfrom where our conceptual natural attitude was
derived.derived.
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EIDETIC REDUCTIONEIDETIC REDUCTION
 Eidetic ReductionEidetic Reduction is one of the important reductionsis one of the important reductions
in the phenomenological method.in the phenomenological method.
““Reduction”Reduction” is another mathematical term to refer tois another mathematical term to refer to
the procedure by which we are placed in thethe procedure by which we are placed in the
“transcendental sphere“transcendental sphere” the sphere in which we can” the sphere in which we can
see things as they really are,independent of anysee things as they really are,independent of any
prejudice.prejudice.
““Eidetic”Eidetic” is derived from “is derived from “eidoseidos” which means” which means
essence. In eidetic reduction I reduce the experienceessence. In eidetic reduction I reduce the experience
to its essence.to its essence. 6363

 I arrive at the essence of the experience byI arrive at the essence of the experience by
starting out with an individual example, thenstarting out with an individual example, then
finding out what changes can be made withoutfinding out what changes can be made without
ceasing to be what it is. That which I cannotceasing to be what it is. That which I cannot
change without making the object cease to bechange without making the object cease to be
the thing it is, is the invariant, thethe thing it is, is the invariant, the eidoseidos of theof the
experienceexperience
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 For example, I am doing a phenomenology ofFor example, I am doing a phenomenology of
Love. I start bracketing my biases on love.Love. I start bracketing my biases on love.
Then I reduce the object love to theThen I reduce the object love to the
phenomenon of love. In eidetic reduction, Iphenomenon of love. In eidetic reduction, I
begin with an example of a relationship of lovebegin with an example of a relationship of love
between two people. I change their age, race,between two people. I change their age, race,
social status and all these do not matter insocial status and all these do not matter in
love. What is it that I cannot change? Perhaps,love. What is it that I cannot change? Perhaps,
the unconditional giving of self to the other asthe unconditional giving of self to the other as
he is. This then forms part of the essence ofhe is. This then forms part of the essence of 6565

PhenomenologicalPhenomenological
TranscendentalTranscendental ReductionReduction
 Phenomenological Transcendental ReductionPhenomenological Transcendental Reduction
reduces the experience further to the very activity ofreduces the experience further to the very activity of
my consciousnessmy consciousness, to my loving, my, to my loving, my seeing, myseeing, my
hearinghearing..etc...etc.
 Here I now become conscious of the subject, the “Here I now become conscious of the subject, the “II””
who must decide on the validity of the object.who must decide on the validity of the object.
 I now become aware of the subjective aspects of theI now become aware of the subjective aspects of the
object when I inquire into the beliefs, feelings, desiresobject when I inquire into the beliefs, feelings, desires
which shape the experience.which shape the experience.
 The object is seen in relation to the subject and theThe object is seen in relation to the subject and the
subject in relation to the object.subject in relation to the object.
6666

PhenomenologicalPhenomenological
Transcendental ReductionTranscendental Reduction
 In our example of love, maybe I see theIn our example of love, maybe I see the
essence of love as giving of oneself to theessence of love as giving of oneself to the
other because of my perspective as a lover. Ifother because of my perspective as a lover. If
I take the perspective of the beloved, maybeI take the perspective of the beloved, maybe
the essence is more receiving than giving. If Ithe essence is more receiving than giving. If I
take the perspective of a religious, maybe lovetake the perspective of a religious, maybe love
is seen as activity of God.is seen as activity of God.
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It is the PhenomenologicalIt is the Phenomenological
Transcendental Reduction thatTranscendental Reduction that
Edmund Husserl came up withEdmund Husserl came up with
the main insight ofthe main insight of
PhenomenologyPhenomenology::
“Intentionality of“Intentionality of
consciousnessconsciousness
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Intentionality of consciousnessIntentionality of consciousness meansmeans
that consciousness is intentional, thatthat consciousness is intentional, that
consciousness is always consciousness ofconsciousness is always consciousness of
something other than consciousnesssomething other than consciousness
itself.itself.
There is no object without a subject, andThere is no object without a subject, and
no subject without an object. Theno subject without an object. The
subject-of-the-object is calledsubject-of-the-object is called noesisnoesis; the; the
object-for-the-subject is calledobject-for-the-subject is called noema.noema.
There is no world without man, and noThere is no world without man, and no
man without a world.man without a world.
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GabrielGabriel Marcel uses aMarcel uses a
Phenomenological Method lessPhenomenological Method less
technical than Husserl. He calls ittechnical than Husserl. He calls it
Secondary ReflectionSecondary Reflection
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Primary ReflectionPrimary Reflection
 The kind of reflection in which I place myselfThe kind of reflection in which I place myself
outside the thing I am inquiring on. Anoutside the thing I am inquiring on. An
““ob-jectumob-jectum” (“” (“thrown infrontthrown infront”). It has nothing”). It has nothing
top do with my self nor I have anything to dotop do with my self nor I have anything to do
with it.with it.
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Secondary ReflectionSecondary Reflection
 The kind of reflection in which I recognizeThe kind of reflection in which I recognize
that I am part of the thing I am investigating ,that I am part of the thing I am investigating ,
and therefore , my discussion is ‘and therefore , my discussion is ‘sub-jective”sub-jective”
(“thrown beneath”(“thrown beneath”). I have something to do). I have something to do
with it and It has something to do with me.with it and It has something to do with me.
Because I participate in the thing, I cannot tearBecause I participate in the thing, I cannot tear
it apart into a clear and fixed ideas; I have toit apart into a clear and fixed ideas; I have to
describe and bring to light its uniquedescribe and bring to light its unique
wholeness in my concrete experience.wholeness in my concrete experience.
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Human NatureHuman Nature
1.1. Man as IntermediaryMan as Intermediary
a.a. as being in the worldas being in the world
b.b. as being at the worldas being at the world
2.2. Man as IntersubjectivityMan as Intersubjectivity
a.a. as being through othersas being through others
b.b. as being with othersas being with others
c.c. as being for othersas being for others
3.3. Man as a Self ProjectMan as a Self Project
4.4. Man as being unto deathMan as being unto death
5.5. Man as being unto GodMan as being unto God 7373

Three Basic Orientation of One’sThree Basic Orientation of One’s
ExistenceExistence
1.1. WorldWorld
2.2. OthersOthers
3.3. GodGod
““I exist asI exist as “Sentio Ergo Sum”“Sentio Ergo Sum” (( “I feel“I feel
therefore I amtherefore I am”) is the indubitable touchtone”) is the indubitable touchtone
of one’s existence, it must be taken asof one’s existence, it must be taken as
indissoluble unity: theindissoluble unity: the “I”“I” cannot becannot be
separated from theseparated from the “exist”,“exist”, pertainingpertaining
essentially to sense experience.essentially to sense experience.
7474

 Marcel invokes an image, that of a childMarcel invokes an image, that of a child
coming up to him with shining eyes, saying:coming up to him with shining eyes, saying:
“Here I am! What a Luck!.“Here I am! What a Luck!. The statement ofThe statement of
the child cannot be separated from its act ofthe child cannot be separated from its act of
existing. This is in the wordexisting. This is in the word ‘exist’‘exist’ oror
‘existere’‘existere’ which in Latin meanswhich in Latin means “to stand“to stand
out,”out,” oror “to manifest“to manifest”. The indubitable”. The indubitable
touchtone of one’s existence is linked to kindtouchtone of one’s existence is linked to kind
of exclamatory awareness of oneself, as in theof exclamatory awareness of oneself, as in the
expression of the child ( the leaps , theexpression of the child ( the leaps , the
cries..etc.cries..etc.
7575

 The immediacy of self awareness in the caseThe immediacy of self awareness in the case
of theof the ADULTSADULTS maybe restrained, crustedmaybe restrained, crusted
over by habits, compartmentalized life: it isover by habits, compartmentalized life: it is
pretty certain, in fact, that we are are tendingpretty certain, in fact, that we are are tending
to become bureaucrats not only with ourto become bureaucrats not only with our
outward behaviors but in our relation withoutward behaviors but in our relation with
ourselves, and because of bureaucracy weourselves, and because of bureaucracy we
interpose thicker and thicker screens betweeninterpose thicker and thicker screens between
ourselves and existenceourselves and existence..
7676

 This feeling that makes known my experience is whatThis feeling that makes known my experience is what
Marcel calls:Marcel calls: “SYMPATHETIC MEDIATION”“SYMPATHETIC MEDIATION”
 The experience is what Marcel calls: “The experience is what Marcel calls: “NON-NON-
INTRUMENTAL COMMUNION”INTRUMENTAL COMMUNION”
 If we want to be faithful to the experience, we need toIf we want to be faithful to the experience, we need to
use concept that points to this feeling:use concept that points to this feeling:
“DIRECTIONAL CONCEPTS”“DIRECTIONAL CONCEPTS”
 The whole process can be fulfilled only if we interThe whole process can be fulfilled only if we inter
into “into “SECONDARY REFLECTIONSECONDARY REFLECTION” and” and humblyhumbly
returned to the experienced reality of ordinary life.returned to the experienced reality of ordinary life.
7777

ReflectionReflection is rooted inexperience, but thereis rooted inexperience, but there
are two kinds:are two kinds:
Primary and secondary.Primary and secondary.
Primary ReflectionPrimary Reflection breaks the unity ofbreaks the unity of
experience and is the foundation of scientificexperience and is the foundation of scientific
knowledge. This is equivalent to the Naturalknowledge. This is equivalent to the Natural
Attitude in Husserl.Attitude in Husserl.
Secondary ReflectionSecondary Reflection recuperates the unity ofrecuperates the unity of
original experience. It does not go against theoriginal experience. It does not go against the
data of primary reflection but refuses todata of primary reflection but refuses to
accept it as final.accept it as final.
7878

Example#1:Example#1: Who am I?Who am I?
Primary Reflection:Primary Reflection: I am so and so…,born on thisI am so and so…,born on this
day…, in such a place…, with height and weight…day…, in such a place…, with height and weight…
etc.. items on the I.D. card.etc.. items on the I.D. card.
Secondary Reflection:Secondary Reflection: I am more than the itemsI am more than the items
above.. I enter into my inner core.above.. I enter into my inner core.
Example#2: My BodyExample#2: My Body
Primary Reflection:Primary Reflection: a body is like other bodies..,a body is like other bodies..,
detached from the “I” , the body examined by adetached from the “I” , the body examined by a
doctor, studied by medical students, or the bodydoctor, studied by medical students, or the body
sold by the prostitute.sold by the prostitute.
Secondary ReflectionSecondary Reflection: I am my body, I feel the pain: I am my body, I feel the pain
when my dentist pulls my tooth.when my dentist pulls my tooth.
I feel a terrible feeling when I sell myI feel a terrible feeling when I sell my
body( prostitute).body( prostitute).
7979

SUMMARYSUMMARY
 PhenomenologyPhenomenology as a Method is a method inas a Method is a method in
which the relation between the investigatorwhich the relation between the investigator
and the investigated object is considered toand the investigated object is considered to
belong essentially to the object itself.belong essentially to the object itself.
 In cases where the object of investigation isIn cases where the object of investigation is
Human BeingHuman Being, phenomenology becomes the, phenomenology becomes the
Method in which all relevant items of researchMethod in which all relevant items of research
are exclusively considered only with regard toare exclusively considered only with regard to
the totality ofthe totality of Human BeingHuman Being..
8080

8181
MAN AS LIBERTY ( FREEDOM)MAN AS LIBERTY ( FREEDOM)
 I. Two extreme positions on the issue onI. Two extreme positions on the issue on
Human Freedom:Human Freedom:
 B.F. Skinner: Man is AbsolutelyB.F. Skinner: Man is Absolutely
determined.determined.
 Jean Paul Sartre: Man is Absolutely Free.Jean Paul Sartre: Man is Absolutely Free.
 II. Middle position: Phenomenology ofII. Middle position: Phenomenology of
Freedom of Maurice Merleou-Freedom of Maurice Merleou-
Ponty/Abraham MaslowPonty/Abraham Maslow
 III. Freedom and Person: Gabriel Marcel.III. Freedom and Person: Gabriel Marcel.

8282
Two Types of Freedom: Pier Fransen;Two Types of Freedom: Pier Fransen;
Jose A. Cruz S.J.Jose A. Cruz S.J.
 Freedom of ChoiceFreedom of Choice
 Fundamental OptionsFundamental Options
 Freedom and Responsibility:Freedom and Responsibility:
Robert Johann S.J.Robert Johann S.J.
 FreedomFreedom and Justiceand Justice

8383
B.F. SKINNER: MAN ISB.F. SKINNER: MAN IS
ABSOLUTELY DETERMINEDABSOLUTELY DETERMINED
 We begin our Phenomenology description ofWe begin our Phenomenology description of
Freedom by using EPOCHE, bracketing two extremeFreedom by using EPOCHE, bracketing two extreme
positions on freedom: Absolute Determinism andpositions on freedom: Absolute Determinism and
absolute Freedom.absolute Freedom.
 The behaviorist psychologist B.F. Skinner holds thatThe behaviorist psychologist B.F. Skinner holds that
man is absolutely determined.man is absolutely determined.
 1. Man’s behavior is shaped and determined (caused)1. Man’s behavior is shaped and determined (caused)
by external forces and stimuli:by external forces and stimuli:
 a. Genetic, biological and physical structure.a. Genetic, biological and physical structure.
 b. Environmental structures: culture, national andb. Environmental structures: culture, national and
ecclesiastical ( Church )ecclesiastical ( Church )
 c. External forces and demandsc. External forces and demands

8484
 Our behavior, being conditioned by these factors, isOur behavior, being conditioned by these factors, is
manipulable: man can be programmed like machine.manipulable: man can be programmed like machine.
e.g. governmental, educational and propagandistice.g. governmental, educational and propagandistic
techniques.techniques.
 Against Skinner, we hold that there other levels ofAgainst Skinner, we hold that there other levels of
experience which cannot be explained by or reducedexperience which cannot be explained by or reduced
to external factors and stimuli, such as:to external factors and stimuli, such as:
 1. I can make myself aware of my biological and1. I can make myself aware of my biological and
physical limitations,physical limitations,
 2. I can question my own environmental structures,2. I can question my own environmental structures,
revolt or validate them.revolt or validate them.
 3. I can achieve a distance from external demands3. I can achieve a distance from external demands
and forces: hesitate, reflect, deliberate and challengeand forces: hesitate, reflect, deliberate and challenge
them.them.

8585
There are difficulties with AbsoluteThere are difficulties with Absolute
Determinism:Determinism:
1. Explaining away self-questioning and self-1. Explaining away self-questioning and self-
reflection is doing self- questioning and self-reflection is doing self- questioning and self-
reflection.reflection.
2. Not all causal motives are necessitating causes2. Not all causal motives are necessitating causes
because the goods that we face andbecause the goods that we face and
the motives we use are limited, conditionedthe motives we use are limited, conditioned
and mixed.and mixed.
3. If the feeling of freedom is rejected, then no3. If the feeling of freedom is rejected, then no
basic human experience is trustworthy, whichbasic human experience is trustworthy, which
would lead to total skepticism and inaction.would lead to total skepticism and inaction.

8686
4. If the statement “man is absolutely4. If the statement “man is absolutely
determined” is true, then the statement isdetermined” is true, then the statement is
also determined, and the opposite “man isalso determined, and the opposite “man is
absolutely free” would also beabsolutely free” would also be
determined, and so, there would be nodetermined, and so, there would be no
truth value anymore to the statement.truth value anymore to the statement.
5. If Human Beings are manipulable like5. If Human Beings are manipulable like
machines, there would be no problem inmachines, there would be no problem in
making the society just.making the society just.

8787
JEAN PAUL SARTRE:JEAN PAUL SARTRE:
ABSOLUTE FREEDOMABSOLUTE FREEDOM
 Jean Paul Sartre, in His early stage, holdsJean Paul Sartre, in His early stage, holds
that man is absolutely Free.that man is absolutely Free.
 In His essay “Existentialism is Humanism”,In His essay “Existentialism is Humanism”,
Sartre discusses his position by stating thatSartre discusses his position by stating that
with man, “Existence precedes essence” ( Hewith man, “Existence precedes essence” ( He
develops absolute freedom in metaphysicaldevelops absolute freedom in metaphysical
terms in his book “Being and Nothingness)terms in his book “Being and Nothingness)

8888
 Man first exists and then creates his ownMan first exists and then creates his own
essence.essence.
 There is no pre-existing essence that man hasThere is no pre-existing essence that man has
to conform when he exists.to conform when he exists.
 There is no God, because if there is God, HeThere is no God, because if there is God, He
would be a creator and essence would existwould be a creator and essence would exist
first before existence, thus man would befirst before existence, thus man would be
determined.determined.
 ““Man is what he is not (yet), and he is notMan is what he is not (yet), and he is not
what he is “ because he can be what he wantswhat he is “ because he can be what he wants
to be.to be.

8989
 Man cannot be free in some things onlyMan cannot be free in some things only
and not free in others; he is absolutelyand not free in others; he is absolutely
free or not at all.free or not at all.
 1. Objection: to Sartre: How can you say1. Objection: to Sartre: How can you say
I am absolutely free when I am not free toI am absolutely free when I am not free to
be born in such in such a place, parents, ,be born in such in such a place, parents, ,
day…….etc.day…….etc.
 2. Answer of Sartre: You can Always live2. Answer of Sartre: You can Always live
as if you were not born in such and such aas if you were not born in such and such a
place, parents, day…….etc.place, parents, day…….etc.

9090
 2. Objection to Sartre: How can you say2. Objection to Sartre: How can you say
I am absolutely free when I cannot climbI am absolutely free when I cannot climb
a big rock or pass through it? So I ama big rock or pass through it? So I am
limited.limited.
 2. Answer of Sartre: The rock is the2. Answer of Sartre: The rock is the
obstacle to your freedom only becauseobstacle to your freedom only because
you freely want to climb or pass throughyou freely want to climb or pass through
it.it.

9191
 For Sartre: Freedom is a negation, aFor Sartre: Freedom is a negation, a
negating power of consciousness.negating power of consciousness.
 In interpersonal relationship, this meansIn interpersonal relationship, this means
reducing the other person to an object,reducing the other person to an object,
described as: “SARTREAN STARE”.described as: “SARTREAN STARE”.
 The other person, because he is also free,The other person, because he is also free,
also reduces me to an object. So foralso reduces me to an object. So for
Sartre: “HELL IS OTHER PEOPLE”Sartre: “HELL IS OTHER PEOPLE”
( from the Play “NO EXIT” )( from the Play “NO EXIT” )

Structured FreedomStructured Freedom
Abraham MaslowAbraham Maslow
 If man is free, his freedom involves bothIf man is free, his freedom involves both
realms: historicity/given structure andrealms: historicity/given structure and
transcendence in free questioningtranscendence in free questioning
 Freedom and structures are complementariesFreedom and structures are complementaries
than contradictoriesthan contradictories
 Structure is fundamental to all human growth,Structure is fundamental to all human growth,
evolution and processevolution and process
 Structures are the offerings of the humanStructures are the offerings of the human
world to which I come:world to which I come:
historicity,environment, etc.historicity,environment, etc.
9292

Continue….Continue….
 Structure is also the internal constitution ofStructure is also the internal constitution of
being a man with human potentialities: basisbeing a man with human potentialities: basis
for my being a questioning self.for my being a questioning self.
 My own freely created life project is also aMy own freely created life project is also a
structure, that is the structure of being a manstructure, that is the structure of being a man
 Freedom is operative on all levels: operativeFreedom is operative on all levels: operative
not as a force against structure but as a forcenot as a force against structure but as a force
emerging from structure and merging withemerging from structure and merging with
structure inorder to further actualize humanstructure inorder to further actualize human
potentialspotentials 9393

 Man, therefore is neither absolutely free norMan, therefore is neither absolutely free nor
absolutely determinedabsolutely determined
 Man is freedom within structureMan is freedom within structure
Final words on freedomFinal words on freedom
The problem is not proving the freedom of theThe problem is not proving the freedom of the
will but rather it is in accepting its truewill but rather it is in accepting its true
meaning and consequencesmeaning and consequences
9494

 In the exercise of freedom, we are definitely aIn the exercise of freedom, we are definitely a
and ultimately alone: As Sartre says “ we areand ultimately alone: As Sartre says “ we are
condemned to be free.”condemned to be free.”
 Only we can possess ourselves: No one elseOnly we can possess ourselves: No one else
can do it for us.can do it for us.
 Our choices are irrevocable, since the presentOur choices are irrevocable, since the present
moment is never repeated. We cannot undomoment is never repeated. We cannot undo
what we have chosen.what we have chosen.
 We can only summon ourselves to manageWe can only summon ourselves to manage
making new choicesmaking new choices
9595

 I must freely create a life-project which isI must freely create a life-project which is
myselfmyself
 I alone am accountableI alone am accountable
 Freedom is both terrible and beautiful: a two-Freedom is both terrible and beautiful: a two-
edged swordedged sword
 With freedom, he can make choices but createsWith freedom, he can make choices but creates
anxiety and uncertainty( terrible)anxiety and uncertainty( terrible)
 With freedom he can know himself and be inWith freedom he can know himself and be in
control of his destiny(beautiful)control of his destiny(beautiful) 9696

 However his destiny and meaning is other-However his destiny and meaning is other-
oriented, open in his potentialities to know andoriented, open in his potentialities to know and
lovelove
 As a result, man’s meaning is not only toAs a result, man’s meaning is not only to
possess himself freelypossess himself freely
 His identity is not fully achieved until, havingHis identity is not fully achieved until, having
possessed himself, he gives himself to thepossessed himself, he gives himself to the
other.other.
9797

9898
MAURICE MERLEAU-PONTY:MAURICE MERLEAU-PONTY:
SITUATED FREEDOMSITUATED FREEDOM
 Maurice Merleau-Ponty in his last chapter ofMaurice Merleau-Ponty in his last chapter of
the phenomenology of perception, criticizesthe phenomenology of perception, criticizes
Sartrean Absolute Freedom and holds theSartrean Absolute Freedom and holds the
middle position of structure freedom.middle position of structure freedom.
 For Merleau-Ponty, if freedom is absolute,For Merleau-Ponty, if freedom is absolute,
always and everywhere present, thenalways and everywhere present, then
freedom is impossible and nowhere.freedom is impossible and nowhere.
 There would be no distinction betweenThere would be no distinction between
freedom and unfreedom. E.g. The slave infreedom and unfreedom. E.g. The slave in
chains is just then as free as the one whochains is just then as free as the one who
revolts and breaks his chains. We are freerevolts and breaks his chains. We are free
when we control our situation as well as wewhen we control our situation as well as we
are powerless.are powerless.

9999

Such freedom as Sartre’s cannot embodySuch freedom as Sartre’s cannot embody
itself in any form of existence, becauseitself in any form of existence, because
once freedom has realized something, weonce freedom has realized something, we
have to say at once that it lies outside itshave to say at once that it lies outside its
so-called embodiments.so-called embodiments.
 In such kind of freedom, it is difficult toIn such kind of freedom, it is difficult to
speak of choice, because choice impliesspeak of choice, because choice implies
value, and seeing values is impossiblevalue, and seeing values is impossible
from the standpoint of a freedom whichfrom the standpoint of a freedom which
transcends all situations.transcends all situations.

100100
 For Merleau-Ponty, our freedom isFor Merleau-Ponty, our freedom is
SITUATED FREEDOM.SITUATED FREEDOM.
 Freedom is interwoven with a field ofFreedom is interwoven with a field of
existence. Our choices are not made fromexistence. Our choices are not made from
absolute zero, but from this field ofabsolute zero, but from this field of
meanings.meanings.
 Outside myself, there is no limit to myOutside myself, there is no limit to my
freedom, but in myself, there are limits.freedom, but in myself, there are limits.

101101
 We have to make distinction between :We have to make distinction between :
 1.Explicit Intention: I plan to climb the1.Explicit Intention: I plan to climb the
mountainmountain
 2. General Intention: Whether I plan to climb2. General Intention: Whether I plan to climb
the mountain or not, it appears high to me.the mountain or not, it appears high to me.
 Underneath me is a Natural “I”, which doesUnderneath me is a Natural “I”, which does
not give up earthly situation and from which isnot give up earthly situation and from which is
based my plans.based my plans.
 In so far as I have hands, feet, body… I bearIn so far as I have hands, feet, body… I bear
intentions which do not depend on myintentions which do not depend on my
freedom but which I find myself in.freedom but which I find myself in.

102102

I find myself in a world of meanings. E.g. II find myself in a world of meanings. E.g. I
cannot structure the data of perception incannot structure the data of perception in
arbitrary fashion, like: habits, tiredness;arbitrary fashion, like: habits, tiredness;
historical situation.historical situation.
 It is true that I can change habits or IIt is true that I can change habits or I
transcend Facticity, but I can only do so fromtranscend Facticity, but I can only do so from
these standpoints.these standpoints.
 A good example of situated freedom is aA good example of situated freedom is a
revolution: it is neither purely determined norrevolution: it is neither purely determined nor
completely free.completely free.

103103
GABRIEL MARCEL: FREEDOM ANDGABRIEL MARCEL: FREEDOM AND
THE PERSONTHE PERSON
 Gabriel Marcel understands freedom inGabriel Marcel understands freedom in
relation to PERSON.relation to PERSON.
 The Person is characterized byThe Person is characterized by
DISPONSABILITY, AVAILABILITY, inDISPONSABILITY, AVAILABILITY, in
contrast to the EGO which is closed.contrast to the EGO which is closed.
 Out in existence as an EGO, having freedomOut in existence as an EGO, having freedom
and grow to BEING a Person.and grow to BEING a Person.
 Marcel’s Philosophy can be systematized inMarcel’s Philosophy can be systematized in
terms of HAVING and BEING: having andterms of HAVING and BEING: having and
being are two realms of life.being are two realms of life.

104104
 HAVING pertains to things, external to me, andHAVING pertains to things, external to me, and
therefore autonomous (independent of me)therefore autonomous (independent of me)
 1. Things do not commune with me, are not capable1. Things do not commune with me, are not capable
of participation, closed and opaque, quantifiable andof participation, closed and opaque, quantifiable and
exhaustible.exhaustible.
 2 . The life of Having therefore is a life of2 . The life of Having therefore is a life of
instrumental relationship.instrumental relationship.
 3. Having is the realm of problem. A problem is3. Having is the realm of problem. A problem is
something to be solved but apart of me, the subject.something to be solved but apart of me, the subject.
 4. Having is also applicable not only to things but4. Having is also applicable not only to things but
also to ideas, fellowman, faith. I can have my ideas,also to ideas, fellowman, faith. I can have my ideas,
posses other people, have my religion. Here I treatposses other people, have my religion. Here I treat
my ideas, other people, religion as my possessions,my ideas, other people, religion as my possessions,
not open for sharing with others.not open for sharing with others.

105105
 BEING, on the other hand, pertains to person, openBEING, on the other hand, pertains to person, open
to others, able to participate, creative, non-to others, able to participate, creative, non-
conceptualizable, a plenitude.conceptualizable, a plenitude.
 1. The life of BEING is the life of communion.1. The life of BEING is the life of communion.
 2. The realm of BEING is the realm of MYSTERY.2. The realm of BEING is the realm of MYSTERY.
A mystery is a problem that encroaches on theA mystery is a problem that encroaches on the
subject, that is part of me.subject, that is part of me.
 3. BEING is also applicable not only to persons but3. BEING is also applicable not only to persons but
also to things (art), ideas, faith. I am my painting; Ialso to things (art), ideas, faith. I am my painting; I
am my ideas, I am my faith. Here my art, ideas,am my ideas, I am my faith. Here my art, ideas,
religion are part of me which I can share to others.religion are part of me which I can share to others.

106106
 FREEDOM for Marcel belongs to the realm ofFREEDOM for Marcel belongs to the realm of
BEING, because freedom is not distinct from us,BEING, because freedom is not distinct from us,
not a possession. Freedom is a mystery not anot a possession. Freedom is a mystery not a
problem.problem.
 1. A thing possessed may be used or neglected by1. A thing possessed may be used or neglected by
the owner without losing its character, but withthe owner without losing its character, but with
freedom, when I deny, abused or betray it, it losesfreedom, when I deny, abused or betray it, it loses
its character as freedom.its character as freedom.
 2. Freedom then, as belonging to the realm of2. Freedom then, as belonging to the realm of
Being, freedom breaks the confines of having toBeing, freedom breaks the confines of having to
affirm my being which is essentially openness,affirm my being which is essentially openness,
participation, creative belonging with other beingsparticipation, creative belonging with other beings
and with fullness of BEING ITSELF.and with fullness of BEING ITSELF.

107107
 Man is gifted with freedom ( freedom asMan is gifted with freedom ( freedom as
fact ), and that is why he experiences a lack,fact ), and that is why he experiences a lack,
but which is really an exigency of BEING.but which is really an exigency of BEING.
 1. In an answer to this appeal of BEING, man1. In an answer to this appeal of BEING, man
either fulfills or betray his freedom.either fulfills or betray his freedom.
 2. To fulfill freedom is to affirm, to be in2. To fulfill freedom is to affirm, to be in
communion with others, with BEING.communion with others, with BEING.
 3. Therefore, freedom as a fact points to3. Therefore, freedom as a fact points to
freedom as VALUE. I am free in order tofreedom as VALUE. I am free in order to
become free (freedom as achievement), tobecome free (freedom as achievement), to
become fully a person.become fully a person.

108108
TWO KINDS OF FREEDOMTWO KINDS OF FREEDOM
 1. FREEDOM OF CHOICE (Horizontal1. FREEDOM OF CHOICE (Horizontal
Freedom)Freedom)
 2. FUNDAMENTAL OPTIONS (Vertical2. FUNDAMENTAL OPTIONS (Vertical
Freedom)Freedom)
 1.1 Our first and commonly understood1.1 Our first and commonly understood
experience of freedom is the ability to choose,experience of freedom is the ability to choose,
goods, e.g. I choose to study instead ofgoods, e.g. I choose to study instead of
watching a movie, I choose to buy a cheap pairwatching a movie, I choose to buy a cheap pair
of shoes instead of an expensive one, because Iof shoes instead of an expensive one, because I
am supporting my siblings education.am supporting my siblings education.

109109
 But if we reflect deeper, our choice implies a priorBut if we reflect deeper, our choice implies a prior
or may lead to a preference of VALUES. When Ior may lead to a preference of VALUES. When I
choose to study instead of playing, I value learningchoose to study instead of playing, I value learning
more than pleasure. When I choose to buy a cheapmore than pleasure. When I choose to buy a cheap
pair of shoes, I value helping my sister/brother morepair of shoes, I value helping my sister/brother more
than my comfort.than my comfort.
 2.1 This Freedom is called FUNDAMENTAL2.1 This Freedom is called FUNDAMENTAL
OPTIONS, because it is our general direction orOPTIONS, because it is our general direction or
orientation in life, it reflects our value in life.orientation in life, it reflects our value in life.
 2.2 It is called VERTICAL FREEDOM, because2.2 It is called VERTICAL FREEDOM, because
values form a hierarchy; some values are higher thanvalues form a hierarchy; some values are higher than
others.others.
 2.3 For the German Phenomenologist Max Scheler,2.3 For the German Phenomenologist Max Scheler,
preferring and realizing Higher Values is LOVE, andpreferring and realizing Higher Values is LOVE, and
preferring and realizing lower values is hatred orpreferring and realizing lower values is hatred or
egoism.egoism.

110110
 In the ultimate analysis, there are TwoIn the ultimate analysis, there are Two
Fundamental Options: LOVE and EGOISM.Fundamental Options: LOVE and EGOISM.
 1. It is LOVE which makes me a PERSON,1. It is LOVE which makes me a PERSON,
which makes me truly FREE.which makes me truly FREE.
 2. FREEDOM OF CHOICE and2. FREEDOM OF CHOICE and
FUNDAMENTAL OPTIONS are interrelated:FUNDAMENTAL OPTIONS are interrelated:
Our Choices shape our Fundamental Options,Our Choices shape our Fundamental Options,
and our Fundamental Options is exercised andand our Fundamental Options is exercised and
concretized in our particular choices.concretized in our particular choices.

111111
FREEDOM AND RESPONSIBILITYFREEDOM AND RESPONSIBILITY
 These Two Types of Freedom can be seen inThese Two Types of Freedom can be seen in
the corollary of Freedom which isthe corollary of Freedom which is
RESPONSIBILITY. Responsibility is theRESPONSIBILITY. Responsibility is the
other side of Freedom.other side of Freedom.
 Just as there are two kinds of Freedom, thereJust as there are two kinds of Freedom, there
are also two meanings of Responsibility.are also two meanings of Responsibility.
 1. The First Meaning of Responsibility1. The First Meaning of Responsibility
corresponds to the First Type of Freedom,corresponds to the First Type of Freedom,
Free Choice , namely ACCOUNTABILITY.Free Choice , namely ACCOUNTABILITY.

112112
 I am accountable for an action that is free,I am accountable for an action that is free,
whose source is the “I”, I acted on my own, Iwhose source is the “I”, I acted on my own, I
decided on my own. I am free from externaldecided on my own. I am free from external
constraints.constraints.
 Being Responsible, Accountable for myBeing Responsible, Accountable for my
action, however, does not necessarily make meaction, however, does not necessarily make me
a responsible person. Here we encounter aa responsible person. Here we encounter a
second meaning of responsibilitysecond meaning of responsibility
corresponding to the second type of freedom:corresponding to the second type of freedom:
RESPONSE-ABILITY.RESPONSE-ABILITY.

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 RESPONSE-ABILITY means the ability to give anRESPONSE-ABILITY means the ability to give an
account, the ability to justify my action as trulyaccount, the ability to justify my action as truly
responsive to the objective demands of the situation.responsive to the objective demands of the situation.
 1. A response that meets the objective demands of the1. A response that meets the objective demands of the
situation is a response that meets the demand ofsituation is a response that meets the demand of
JUSTICE.JUSTICE.
 2. A responsible action then from a RESPONSE-2. A responsible action then from a RESPONSE-
ABLE person requires putting the Other in theABLE person requires putting the Other in the
forefront in place of myself. I am free from internalforefront in place of myself. I am free from internal
constraints, like egoism and whims (arbitrariness).constraints, like egoism and whims (arbitrariness).
 3. Greater Freedom then is not just being able to do3. Greater Freedom then is not just being able to do
what I want to do but being able to do and wanting towhat I want to do but being able to do and wanting to
do what the situation objectively (versus subjectively)do what the situation objectively (versus subjectively)
oblige me to do.oblige me to do.

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FREEDOM AND JUSTICEFREEDOM AND JUSTICE
 The relation between FREEDOM and JUSTICE canThe relation between FREEDOM and JUSTICE can
be seen when we take into consideration thebe seen when we take into consideration the
network of relationships with FELLOW HUMANnetwork of relationships with FELLOW HUMAN
BEINGS and the goods intended by Freedom.BEINGS and the goods intended by Freedom.
 JUSTICE is giving what is due to the other.JUSTICE is giving what is due to the other.
 When we choose goods (things, money, politicalWhen we choose goods (things, money, political
power…etc.), we must consider that they are finitepower…etc.), we must consider that they are finite
and exhaustible, and that the other also needs them.and exhaustible, and that the other also needs them.
 Absolute Love for finite goods leads to corruption,Absolute Love for finite goods leads to corruption,
in the object and in the subject.in the object and in the subject.

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 If the Human Being is to keep his Freedom, He mustIf the Human Being is to keep his Freedom, He must
assess the real needs with respect to what is availableassess the real needs with respect to what is available
around his world and the equally real needs of hisaround his world and the equally real needs of his
fellowman.fellowman.
 This requires an objective order of Values, likeThis requires an objective order of Values, like
balancing measurement, LIBRA.balancing measurement, LIBRA.
 What is due to the other is all that he needs toWhat is due to the other is all that he needs to
preserve and enhance his dignity as a Human Being.preserve and enhance his dignity as a Human Being.
 We are obligated to give to the other what the otherWe are obligated to give to the other what the other
needs to enhance his Dignity.needs to enhance his Dignity.
 His Dignity includes His Being and becoming Free.His Dignity includes His Being and becoming Free.

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 But we are obliged to give only what we can giveBut we are obliged to give only what we can give
within the limited matrix of possibilities.within the limited matrix of possibilities.
 Freedom then conditions Justice, and Justice is aFreedom then conditions Justice, and Justice is a
condition of Freedom.condition of Freedom.
 Freedom conditions justice, because giving what isFreedom conditions justice, because giving what is
due to the other means allowing him to use his talentsdue to the other means allowing him to use his talents
to fulfill his Humanity, giving him Freedom. So, toto fulfill his Humanity, giving him Freedom. So, to
violate the Freedom of the other is to deny himviolate the Freedom of the other is to deny him
Justice.Justice.
 Justice is a condition of freedom, because I can onlyJustice is a condition of freedom, because I can only
use my Freedom for the promotion of Justice, of whatuse my Freedom for the promotion of Justice, of what
is due to the Human Being. In the exercise of myis due to the Human Being. In the exercise of my
Freedom, I must observe Justice so that the resourcesFreedom, I must observe Justice so that the resources
of fellow Human Beings and the World of nature areof fellow Human Beings and the World of nature are
not exhausted and totally lost, otherwise there will benot exhausted and totally lost, otherwise there will be
no more goods to choose from.no more goods to choose from.

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 This relationship of Freedom and Justice isThis relationship of Freedom and Justice is
applicable to society.applicable to society.
 In a society, there must be a balance ofIn a society, there must be a balance of
Freedom and Justice.Freedom and Justice.
 This means that there must be structural orderThis means that there must be structural order
in society such that higher Values are notin society such that higher Values are not
subordinated to lower values.subordinated to lower values.
 The social structure must be such thatThe social structure must be such that
exchange of economic goods and distributionexchange of economic goods and distribution
of political power is geared towardsof political power is geared towards
enhancement of the Human Being.enhancement of the Human Being.

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