Inter Subjectivity n2d16

INTERSUBJECTIVITY

GROUP 3

In its most general sense of that which occurs between or exist among conscious human actors, INTERSUBJECTIVITY is a little more than a synonyms for THE SOCIAL. It denotes a set of relations, meanings, structures, practices, experiences, or phenomena evident in human life.

In another sense, INTERSUBJECTIVITY is the sharing of experiential content (feelings, perceptions, thoughts, and linguistic meanings)among a plurality of subjects.

INTERSUBJECTIVITY, refers to the condition of man, a subject, among other men, who are also a subjects. We cannot speak of man without implying and drawing from his situatedness within the world, and this situatedness always involves other subjects such as himself is.

Man is a being with others.

6.1 REALIZE THAT INTERSUBJECTIVITY REQUIRES ACCEPTING DIFFERENCES AND NOT TO IMPOSE OTHERS  We

are all unique individuals. Most of the time, we look at our differences and may have labels towards one another.

 Though

we are part of our society, we are still different individuals living in this society.

 Each

of us will have different appearances or points of view.

INTERSUBJECTIVITY AS ONTOLOGY: THE SOCIAL DIMENSIONS OF THE SELF  Martin

Buber and Karol Wojytla

- both philosophers were influenced by their religious background. - they believed in the notion of CONCRETE EXPERIENCE/ EXISTENCE OF THE HUMAN PERSON.

- Both refused to regard human person as a composite of some kind dimensions such as animality and rationality. - THE HUMAN PERSON IS TOTAL not dual.

INTERSUBJECTIVITY AS ONTOLOGY: THE SOCIAL DIMENSIONS OF THE SELF  Martin

Buber

-A Jewish existentialist philosopher. -In his work I AND THOU (Ich and Du), he conceives the human person in his/ her wholeness, totality, concrete existence and relatedness to the world.

SOCIAL AND INTERHUMAN Social points to group or communal existence. Certain animals operate under this category. Interhuman refers to the life between and among persons who are non-interchangeable and non-objectifiable. It refers to the interpersonal, that is a life of dialogue. I-thou promotes dialogue I-It hinders dialoge Song “Love me for what I am”

INTERSUBJECTIVITY AS ONTOLOGY: THE SOCIAL DIMENSIONS OF THE SELF  Saint

Pope John Paul II or Karol Wojtyla

-In his encyclical letter, Fides et ratio, he criticized the traditional definition of human as “rational animal”. -He maintains that the human person is the one who exists and acts (conscious acting, has a will, has self determination)

INTERSUBJECTIVITY AS ONTOLOGY: THE SOCIAL DIMENSIONS OF THE SELF  Participation

-for Wojtyla, action reveals the nature of human agent. -Participation explains the essence of the human person. Through participation, the person is able to fulfill one’s self. -As St. Augustine of Hippo said, “No human being should become an end to him/herself. We are responsible to our neighbors as we are to our own actions”.

INTERSUBJECTIVITY AS ONTOLOGY: THE SOCIAL DIMENSIONS OF THE SELF  We

participate in the communal life (We). Our notion of the “neighbor” and “ fellow member” is by participating in the humanness of the other person (Iyou). The neighbor takes into humanness.

INTERSUBJECTIVITY AS ONTOLOGY: THE SOCIAL DIMENSIONS OF THE SELF  “WE”

relation

-For Wojtyla, the social dimension.

INTERSUBJECTIVITY AS ONTOLOGY: THE SOCIAL DIMENSIONS OF THE SELF  I-THOU

-Buber’s philosophy is about human person as a subject, who is being different from things or objects -The human persons as subjects have direct and mutual sharing of selves. -This signifies a person-to-person, subject-tosubject relation or acceptance, sincerity, concern, respect, dialog, and care. -The human person is not just being-in-theworld but being-with-others, or being-in-relation.

INTERSUBJECTIVITY AS ONTOLOGY: THE SOCIAL DIMENSIONS OF THE SELF  I-It

relationship -In contrast, to realm of meeting and dialog,

Buber cites I-It relationship. -I-It relationship is a person to thing, subject to object that is merely experiencing and using; lacking directedness and mutuality (feeling, knowing, and acting)

6.2 APPRECIATE THE TALENTS OF PERSONS WITH DISABILITIES AND THOSE FROM UNDERPRIVILEGED SECTORS OF THE SOCIETY AND THEIR CONTRIBUTIONS A

. – On PWDs 

There are many categories of PWD. To mention some, there are the hearing impaired, diabetic, asthmatic .

Negative attitudes of the family and community toward PWD may add to their poor academic and vocational outcomes.

6.2 APPRECIATE THE TALENTS OF PERSONS WITH DISABILITIES AND THOSE FROM UNDERPRIVILEGED SECTORS OF THE SOCIETY AND THEIR CONTRIBUTIONS  B.



On Underprivileged Sectors of Society Dimension of Poverty Income  Health  Education  Empowerment  Working condition. 

6.2 APPRECIATE THE TALENTS OF PERSONS WITH DISABILITIES AND THOSE FROM UNDERPRIVILEGED SECTORS OF THE SOCIETY AND THEIR CONTRIBUTIONS  C.

On the Rights of Women - In 1712, Jean Jacques Rousseau said that women should be educated to please men. Moreover, he believes that women should be useful to men, should take care, advise, console men, and to render men’s lives easy and agreeable. 

He also influenced the development of modern political, sociological, and educational thought.

6.2 APPRECIATE THE TALENTS OF PERSONS WITH DISABILITIES AND THOSE FROM UNDERPRIVILEGED SECTORS OF THE SOCIETY AND THEIR CONTRIBUTIONS  C.

On the Rights of Women 



Mary Wollstonecraft, believes that women must be united to men in wisdom and rationality. Women should not just be valued until their beauty fades.

6.3 EXPLAIN THE AUTHENTIC DIALOG THAT IS ACCEPTING OTHERS REGARDLESS OF INDIVIDUAL DIFFERENCES  We

Are a Conversation Martin Heidegger says that humankind is a conversation..  Conversation is more than an idle talk but a dialog. This means that humanity is progressively attuned to communication about Being.  Language, as one of possession, creates human world.  Language is a tool for communication, information, and social interaction. However, language can also be amazement 

6.3 EXPLAIN THE AUTHENTIC DIALOG THAT IS ACCEPTING OTHERS REGARDLESS OF INDIVIDUAL DIFFERENCES  We

Are a Conversation

- A dialog is a conversation that is attuned to each other and to whatever they are talking about. Mutual tuning is perfected in the attunement. - A conversation is creative, poetic and deep that allows humanity to exist as more entities.

6.3 EXPLAIN THE AUTHENTIC DIALOG THAT IS ACCEPTING OTHERS REGARDLESS OF INDIVIDUAL DIFFERENCES  We

Are a Conversation

- In a conversation there could be a “stammer” which is trying to express the unnamable. - For Heidegger, a conversation attempts to articulate who and what we are, not as particular individuals but as human beings. We are human beings who care about more information and gratification.

6.3 EXPLAIN THE AUTHENTIC DIALOG THAT IS ACCEPTING OTHERS REGARDLESS OF INDIVIDUAL DIFFERENCES 

We Are a Conversation 





For Martin Buber, a life of dialog is a mutual sharing of our inner selves in the realm of inter human. Between two persons is a mutual awareness of each other as persons; avoiding objectification. Being is presenting what one really is, to present to the other one’s real self. Personal making entails the affirmation of the other as a person who is unique and has distinct personality. There is the acceptance of the person unfolding the other actualize himself/ herself.

6.4 PERFORM ACTIVITIES THAT DEMONSTRATE THE TALENTS OF PWD’S AND UNDERPRIVILEGED SECTORS OF SOCIETY  One

of the major reasons why many PWD enterprises fail because of the lack of market for their products.  Disability is considered a development issue because of its relationship to poverty.  People with disabilities incur additional expenses to achieve a standard of living similar to those without disabilities such as health care services, costlier transportation options, and special diets among others.

6.4 PERFORM ACTIVITIES THAT DEMONSTRATE THE TALENTS OF PWD’S AND UNDERPRIVILEGED SECTORS OF SOCIETY  In

relationship to poverty, human trafficking has become a form of modern-day slavery.  Globally, men, women, and children are forced into prostitution, cybersex/pornography, and other forms of exploitation that assault human dignity.  Pope Francis calls this “crimes against humanity”. This is what Martin Buber calls as I-It relation, where the other human being is perceived as an object rather than as human being.