Philosophy of the human person

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1 Philosophy Philosophy of the of the Human Person Human Person JOEL C. PORRAS JOEL C. PORRAS FACULTY FACULTY ATENEO DE ZAMBOANGA ATENEO DE ZAMBOANGA UNIVERSITY UNIVERSITY

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Philosophy 102

Transcript of Philosophy of the human person

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PhilosophyPhilosophy of the Human of the Human Person Person

JOEL C. PORRASJOEL C. PORRAS

FACULTYFACULTY

ATENEO DE ZAMBOANGA ATENEO DE ZAMBOANGA UNIVERSITYUNIVERSITY

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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, he Something 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, and Wonder is the feeling of a Philosopher, and Philosophy begins in Wonder”.Philosophy begins in Wonder”.

( Plato, Theaetetus, 155 B. Benjamin Jewett in vol. ( Plato, Theaetetus, 155 B. Benjamin Jewett in vol. 7of Great Books, p. 519 )7of Great Books, p. 519 )

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The Experience of WonderThe Experience of Wonder

This willingness to stand in a relaxed This willingness to stand in a relaxed receptivity before an object involves a receptivity before an object involves a certain reverence, epistemological certain reverence, epistemological humility and willingness to appreciate… humility and willingness to appreciate… out of such admiration grows gratitude out of such admiration grows gratitude and the impulse to celebrate, or possibly and 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 is To wonder means to realize that there is something strange behind the things that we something strange behind the things that we ordinarily perceive. To wonder is to notice ordinarily perceive. To wonder is to notice something extraordinary in the ordinary things something 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 Philosophy is for those who are willing to be disturbed with a willing to be disturbed with a creative disturbance……Philosophy creative disturbance……Philosophy is for those who still have the is for those who still have the capacity to WONDER….”capacity to WONDER….”

( ( Philosophy an introduction to the Art of Wondering by James Philosophy an introduction to the Art of Wondering by James L. Christian, prelude. )L. Christian, prelude. )

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“ “ Philosopher Philosopher can be best describe as one who loves truth can be best describe as one who loves truth in its deepest meaning. This is in keeping with the literal in its deepest meaning. This is in keeping with the literal meaning of the word meaning of the word “Philosophy” as love of wisdom. The “Philosophy” as love of wisdom. The study of Philosophy is a continual encounter, a dialogue study of Philosophy is a continual encounter, a dialogue carried on in search of truth wherever it maybe foundcarried on in search of truth wherever it maybe found . . Philosophy can be termed as an inquiry which seeks to Philosophy can be termed as an inquiry which seeks to encompass the whole of reality by understanding its most encompass the whole of reality by understanding its most basic causes and principle in so far as these are acceptable basic causes and principle in so far as these are acceptable to reason and experience. It is characterized as ‘beginning to 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 Philosophy of man is an overview on the nature, is an overview on the nature, activities and destiny of man. It attempts to asses activities 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 of Through such an overview, an understanding of what man is and who he is will emerge. In some what man is and who he is will emerge. In some respect, Philosophy of man constitutes a respect, Philosophy of man constitutes a metaphysics of man, for it is a probe of the deepest metaphysics 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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Some Themes of Philosophy of Man:Some Themes of Philosophy of Man:

1.1. Man as Embodied Subjectivity.Man as Embodied Subjectivity.

2.2. Man as Being-in-the-WorldMan as Being-in-the-World

3.3. Man as being-with: The interhuman and the Man as being-with: The interhuman and the SocialSocial

4.4. Man as Person and his crowning activity is Man as Person and his crowning activity is love which presupposes Justice.love which presupposes Justice.

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Some Insights from these Themes in our Philosophy Some Insights from these Themes in our Philosophy of Educationof Education

1.1. AA Philosophy of Education must include Philosophy of Education must include social aims. social aims.

2.2. Our Educational Policies must aim at Our Educational Policies must aim at specific personal and social values: of justice, specific personal and social values: of justice, love, honesty.love, honesty.

3.3. Total development is not just education of the Total development is not just education of the mind but also of the heart and we educate the mind but also of the heart and we educate the heart by being exemplars.heart by being exemplars.

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What Does it mean to Philosophize?What Does it mean to Philosophize?

1.0 We shall not begin with a definition of 1.0 We shall not begin with a definition of Philosophy. Philosophy is easier to do than to Philosophy. Philosophy is easier to do than to define.define.

1.1 At this stage, it is safe to say that we associate 1.1 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 a 2.0 Insight is seeing with the mind. E.g. insight into a joke.joke.

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2.1 Two things to be considered regarding 2.1 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 merely 2.2 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 can but if I am to the joke to others, analysis can deepen and clarify the original insight and help in deepen 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 110 3.0 Another example: death of a grandfather at 110 years old. I listen to the story of my years old. I listen to the story of my

grandfather in his youth, think of myself as full of grandfather in his youth, think of myself as full of high spirits, dashing, popular, but high 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 given then 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 the 3.1 Homer made a metaphor of this insight: “ As the generations of leaves, so the generations 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: by 3.3 Also, one portion of reality casts light on another: by contemplating the fall and return of leaves, we contemplating 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 into 4.0 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 the cars, 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 by An 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 analyzed 4.3 My insight into the generations of men can be analyzed conceptually, but note that conceptual analysis can conceptually, but note that conceptual analysis can desiccate an insight: the throbbing, tumultuous desiccate an insight: the throbbing, tumultuous generations of men become an abstract fund of energy generations of men become an abstract fund of energy and high spirits. It is then necessary to return to the and 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. I 5.1 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 insights 5.2 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 the 5.3 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 is 5.4 Insight brings us to the very heart of reality, and reality is so deep and unfathomable.so deep and unfathomable.

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Why do we Philosophize?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 self 1.1 Experience is the life of the self: dynamic inter-relation of self

and the others, be it things, human being, the environment, the and 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 by 2.0 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 Philosophy is an activity rooted on lived experience.4.0 Philosophy is an activity rooted on lived experience.

4.1 Experience is the life of the self: dynamic inter-relation of self 4.1 Experience is the life of the self: dynamic inter-relation of self and the others, be it things, human being, the environment, the and the others, be it things, human being, the environment, the world grasped not objectively but from within.world grasped not objectively but from within.

4.2 Self is the “I” conscious of itself, present to itself.4.2 Self is the “I” conscious of itself, present to itself.

4.3 Presence to itself entails also presence to other, the not “I”.4.3 Presence to itself entails also presence to other, the not “I”.

5.0 This relatedness of the self to the other is characterized by 5.0 This relatedness of the self to the other is characterized by tension, disequilibrium, disharmony, incoherence.tension, disequilibrium, disharmony, incoherence.

6.0 Tension calls for Inquiry, Questioning, Search.6.0 Tension calls for Inquiry, Questioning, Search.

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C. Beginnings of Philosophizing (When C. 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 both 1.0 Wonder: For Plato, the poet and the Philosopher are alike in that both begin from begin 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 change but 3.0 Limit Situations are inescapable realities which cannot be change but only acknowledged e.g. failure, death of a beloved. We may not be only acknowledged e.g. failure, death of a beloved. We may not be able to control them but we can control our response to them through able to control them but we can control our response to them through reflection. They provide opportunities and challenges for us to make reflection. 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 ( Gabriel 4.0 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 with 5.0 Metaphysical Uneasiness is contrasted with Curiosity. To be curious is to start from a fixed Curiosity. To be curious is to start from a fixed external objects ( outside of me) which I have a external objects ( outside of me) which I have a vague idea of. Metaphysical Uneasiness is beyond vague 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 metaphysical uneasiness 6.0 Curiosity tends to become metaphysical uneasiness as the object becomes part of me.as the object becomes part of me.

7.0 Philosophizing here begins from the inner 7.0 Philosophizing here begins from the inner restlessness which is linked to the drive of fullness.restlessness which is linked to the drive of fullness.

8.0 Philosophical Questions ultimately can be reduced 8.0 Philosophical Questions ultimately can be reduced to question of “WHO AM I?”to question of “WHO AM I?”

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6.1 Philosophical Inquiry is inquiry into the Coherence, 6.1 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. I Comprehensive reality and ultimate (final) value. E.g. I have a terminal case of stomach cancer; I am given have a terminal case of stomach cancer; I am given only three months to live, so I ask “ What is the only three months to live, so I ask “ What is the meaning of my Life?”meaning of my Life?”

7.0 “Sens de la Vie”: “Sens” can mean the direction 7.0 “Sens de la Vie”: “Sens” can mean the direction of a river, the texture of a cloth, the opening of a of a river, the texture of a cloth, the opening of a door, the meaning of a word. Likewise, my life door, the meaning of a word. Likewise, my life can have a direction, texture, opening can have a direction, texture, opening (possibilities), meaning.(possibilities), meaning.

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D. Philosophical Approaches to the D. Philosophical Approaches to the study of Man study of Man

1.0 Ancient Greek : Cosmocentric Approach1.0 Ancient Greek : Cosmocentric Approach1.1 The Greek were concerned with the Nature and Order of the 1.1 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 Thomas 2.0 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 creature 2.1 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 apex of 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 Approach3.1 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 against 4.0 Contemporary Philosophies arose as a reaction against Hegel.Hegel.

4.1 One reaction is Marx who criticized Hegel’s geist, spirit, mind 4.1 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 the 4.2 Another reaction is Soren Kierkegaard who was against the system of Hegel and emphasized the individual and his direct system of Hegel and emphasized the individual and his direct relationship with God. Kierkegaard led the existentialist relationship 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 Danish 1.0 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 his 1.1 Three events in Kierkegaard’s life influence his philosophy:philosophy:

a. unhappy childhood, strict upbringing by his a. 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 professor1.2 These events and his criticism of the rationalistic 1.2 These events and his criticism of the rationalistic

Hegelian system led him to emphsize the individual Hegelian 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 the 1.3 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 direct 1.4 Two ways to achieve his aim: a. the direct confrontation ( which is risky ) b. indirect: to start from confrontation ( 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 a 1.4.1. example 1: two ways to help a friend who fell in a ditch.( a ) direct: pull him out from above which he may ditch.( a ) direct: pull him out from above which he may refuse or he may bring you down. ( b ) indirect: to jump refuse 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 there direct: 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 him b ) indirect: sympathize and share the hurt with him and gradually lead him to the realization that it’s not and 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 saw 1.5. Kierkegaard chose the indirect way and saw himself as another Socrates: The indirect way is the himself 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, the 1.6. Kierkegaard started from where the people were, the aesthetic stage, the stage of pleasure, so he wrote his first aesthetic 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 morality 1.7. 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 individual 1.8 The highest stage is the religious, where the individual stands in direct stands 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, the 1.8.1 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’s 1.8.2 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 is 1.8.3 The favorite example of Kierkegaard here is Abraham who was asked by God to sacrifice his Abraham who was asked by God to sacrifice his son Isaac (by his wife Sarah) to test his faith. The son 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 not cannot be mediated by others (Sarah would not understand it), and to apply the ethical would be understand it), and to apply the ethical would be a murdera murder..

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2.0 Existentialism is not a philosophical system but a 2.0 Existentialism is not a philosophical system but a movement, because existentialists are against movement, because existentialists are against systems.systems.

2.1 There are many different existentialist philosophies, but 2.1 There are many different existentialist philosophies, but in general they can be grouped into two camps: Theistic in 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.

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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 features 2.2 In spite of their divergence, there are common features of existentialist philosophies to label them as of existentialist philosophies to label them as existentialist.existentialist.

2.3 First, existentialist emphasize man as an actor in 2.3 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, short 2..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, in 2.4 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 in 2.4.1 Being as Object is not simply being-as-known but known in a certain way: conceptually, abstractly, scientifically, its a certain way: conceptually, abstractly, scientifically, its content does not depend on the knower. It is the given, pure content 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 it the 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 acts 2.4.2 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 and object-me(changing and divisible) and the subject-I (permanent and indivisible).indivisible).

2.4.3 The existentialists, however, while not denying the reality of man 2.4.3 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 in irreducible, 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 or 2.4.5 The subjective must not be confused with subjectivism or being subjectivistic.being subjectivistic.

2.4.6 The subjective merely affirms the importance of man as 2.4.6 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, man 2.5 Thirdly, existentialists stress man’s existence, man as situatedness, which takes on different meaning as 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 in 2.5.1 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 is 2.5.2 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 own 2.5.3 For Jaspers, to exist is not only to determine one’s own being horizontally but also vertically, to realize oneself being 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, to to 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 means 2.6 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 from 2.6.1 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 in 2.6.2 For Heidegger, to be free is to transcend oneself in time.time.

2.6.3 For Sartre, to be free is to be absolutely determine 2.6.3 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, to 2.6.4 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 existence 2.7 Fifth, Existentialists propagate authentic existence versus inauthentic existence.versus inauthentic existence.

2.7.1 Inauthentic existence is living the impersonal “they” in the 2.7.1 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 a 2.7.2 Authentic existence is free, personal commitment to a project, cause, truth, value. To live authentically is to be project, cause, truth, value. To live authentically is to be response-ableresponse-able..

2.8 All existentialists make use of the 2.8 All existentialists make use of the PHENOMENOLOGICAL METHOD which does not PHENOMENOLOGICAL METHOD which does not explain deductively or inductively but simply describes explain deductively or inductively but simply describes the experience of man as he actually lives it.the experience of man as he actually lives it.

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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 with then metaphysics, then cosmology and ends with philosophical psychology or philosophical philosophical psychology or philosophical anthropology (philosophy of man)anthropology (philosophy of man)1.1 Man defined by traditional scholastic philosophy as 1.1 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, a 1.1.1 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 and 1.1.3 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) it 2. Our critique of the traditional definition of man is that (a) it is dualistic; ( b) it looks at man more as an object, an is 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 to proceeds from internal to

external.external.4. Phenomenology was started by 4. Phenomenology was started by Edmund HusserlEdmund Husserl (1859- (1859-

1938) whose aim was to arrive at “philosophy as a rigorous 1938) 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.

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4.2.1 Unlike Descartes, Husserl was dissatisfied with the 4.2.1 Unlike Descartes, Husserl was dissatisfied with the sciences of his time because they start with a complex sciences of his time because they start with a complex presuppositions.presuppositions.

4.3.2 In particular, he was reacting against the naturalistic 4.3.2 In particular, he was reacting against the naturalistic psychology which treats mental activity as causally psychology which treats mental activity as causally conditioned by events of nature, in terms of S-R relationship conditioned 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 ultimate science 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 the 6. 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 was 6.1 The natural attitude is the scientific attitude which was predominant in Husserl’s time and carried to the predominant in Husserl’s time and carried to the extreme to become scientistic.extreme to become scientistic.

6.2 The scientific attitude observes things, expresses their 6.2 The scientific attitude observes things, expresses their workings in singular judgments, then by induction and workings 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 and 7.2 It assumes that the world (object) is out there, existing and explainable in objective laws, while man the subject is explainable in objective laws, while man the subject is pure consciousness, clear to itself able to know the world pure 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.

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8. In short, the natural attitude looks at reality as 8. 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 is 8.1The 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. It manipulative, 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 Phenomenologists 9. So, the motto for Husserl and the Phenomenologists was was “back to“back to things themselves !”things themselves !”

9.1 By 9.1 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.

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9.2 The ultimate root of philosophy was not to be 9.2 The ultimate root of philosophy was not to be found in a concept, nor in a principle, not in found in a concept, nor in a principle, not in Cogito.Cogito.

9.3 Phenomenology attempts to go back to the 9.3 Phenomenology attempts to go back to the phenomenon, to that which presents itself to phenomenon, 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. Thus independent of any prejudice. Thus phenomenology is the “phenomenology is the “Logos of the Logos of the Phenomenon”.Phenomenon”.

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IMPORTANT STEPSIMPORTANT STEPS

IN THE IN THE

PHENOMENOLOGICAL PHENOMENOLOGICAL METHODMETHOD

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EPOCHEEPOCHE EpocheEpoche literally means “bracketing” which Husserl literally means “bracketing” which Husserl

borrowed from Mathematics and applied to the borrowed from Mathematics and applied to the natural attitude.natural attitude.

What I bracket in the What I bracket in the EpocheEpoche is my natural attitude is 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 is my clear and conceptual knowledge of it that is unquestioned.unquestioned.

When I bracket, I do not deny nor affirm but simply When 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 with is 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 was from where our conceptual natural attitude was derived.derived.

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EIDETIC REDUCTIONEIDETIC REDUCTION Eidetic ReductionEidetic Reduction is one of the important reductions in is one of the important reductions in

the phenomenological method.the phenomenological method.

““Reduction”Reduction” is another mathematical term to refer to the is another mathematical term to refer to the procedure by which we are placed in the procedure by which we are placed in the “transcendental sphere“transcendental sphere” the sphere in which we can see ” the sphere in which we can see things as they really are,independent of any prejudice. things as they really are,independent of any prejudice.

““Eidetic”Eidetic” is derived from “ is derived from “eidoseidos” which means essence. ” which means essence. In eidetic reduction I reduce the experience to its In eidetic reduction I reduce the experience to its essence.essence.

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EIDETIC REDUCTIONEIDETIC REDUCTION

I arrive at the essence of the experience by I arrive at the essence of the experience by starting out with an individual example, then starting out with an individual example, then finding out what changes can be made without finding out what changes can be made without ceasing to be what it is. That which I cannot ceasing to be what it is. That which I cannot change without making the object cease to be change without making the object cease to be the thing it is, is the invariant, the the thing it is, is the invariant, the eidoseidos of the of the experienceexperience

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EIDETIC REDUCTIONEIDETIC REDUCTION

For example, I am doing a phenomenology of For example, I am doing a phenomenology of Love. I start bracketing my biases on love. Then I Love. I start bracketing my biases on love. Then I reduce the object love to the phenomenon of love. reduce the object love to the phenomenon of love. In eidetic reduction, I begin with an example of a In eidetic reduction, I begin with an example of a relationship of love between two people. I change relationship of love between two people. I change their age, race, social status and all these do not their age, race, social status and all these do not matter in love. What is it that I cannot change? matter in love. What is it that I cannot change? Perhaps, the unconditional giving of self to the Perhaps, the unconditional giving of self to the other as he is. This then forms part of the essence other as he is. This then forms part of the essence of Love.of Love.

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Phenomenological Phenomenological TranscendentalTranscendental Reduction Reduction

Phenomenological Transcendental ReductionPhenomenological Transcendental Reduction reduces the experience further to the very activity of reduces the experience further to the very activity of my consciousnessmy consciousness, to my loving, my, to my loving, my seeing, my seeing, 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 the I now become aware of the subjective aspects of the object when I inquire into the beliefs, feelings, desires object 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 the The object is seen in relation to the subject and the subject in relation to the object.subject in relation to the object.

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Phenomenological Phenomenological Transcendental ReductionTranscendental Reduction

In our example of love, maybe I see the In our example of love, maybe I see the essence of love as giving of oneself to the essence of love as giving of oneself to the other because of my perspective as a lover. If other because of my perspective as a lover. If I take the perspective of the beloved, maybe I take the perspective of the beloved, maybe the essence is more receiving than giving. If I the essence is more receiving than giving. If I take the perspective of a religious, maybe love take 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 Phenomenological It is the Phenomenological Transcendental Reduction that Transcendental Reduction that Edmund Husserl came up with Edmund Husserl came up with

the main insight of the main insight of PhenomenologyPhenomenology: :

“Intentionality of “Intentionality of consciousnessconsciousness

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Intentionality of consciousnessIntentionality of consciousness means means that consciousness is intentional, that that consciousness is intentional, that consciousness is always consciousness of consciousness is always consciousness of something other than consciousness something other than consciousness itself.itself.There is no object without a subject, and There is no object without a subject, and no subject without an object. The no subject without an object. The subject-of-the-object is called subject-of-the-object is called noesisnoesis; the ; the object-for-the-subject is called object-for-the-subject is called noema.noema.There is no world without man, and no There is no world without man, and no man without a world.man without a world.

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GabrielGabriel Marcel uses a Marcel uses a Phenomenological Method less Phenomenological Method less technical than Husserl. He calls it technical than Husserl. He calls it

Secondary ReflectionSecondary Reflection

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Primary ReflectionPrimary Reflection

The kind of reflection in which I place myself The kind of reflection in which I place myself outside the thing I am inquiring on. An outside 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 do top 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 recognize The 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 tear Because I participate in the thing, I cannot tear it apart into a clear and fixed ideas; I have to it apart into a clear and fixed ideas; I have to describe and bring to light its unique describe 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 God5555

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Three Basic Orientation of One’s Three Basic Orientation of One’s ExistenceExistence

1.1. WorldWorld

2.2. OthersOthers

3.3. God God

““I exist as I 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 as of one’s existence, it must be taken as indissoluble unity: the indissoluble unity: the “I”“I” cannot be cannot be separated from the separated from the “exist”, “exist”, pertaining pertaining essentially to sense experience.essentially to sense experience.

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Marcel invokes an image, that of a child Marcel 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 of The statement of the child cannot be separated from its act of the child cannot be separated from its act of existing. This is in the word existing. This is in the word ‘exist’ ‘exist’ or or ‘existere’ ‘existere’ which in Latin means which in Latin means “to stand “to stand out,” out,” or or “to manifest“to manifest”. The indubitable ”. The indubitable touchtone of one’s existence is linked to kind touchtone of one’s existence is linked to kind of exclamatory awareness of oneself, as in the of exclamatory awareness of oneself, as in the expression of the child ( the leaps , the expression of the child ( the leaps , the cries..etc. cries..etc.

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

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This feeling that makes known my experience is what This 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 to If 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 inter The whole process can be fulfilled only if we inter into “into “SECONDARY REFLECTIONSECONDARY REFLECTION” and ” and humbly humbly returned to the experienced reality of ordinary life. returned to the experienced reality of ordinary life.

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ReflectionReflection is rooted inexperience, but there is rooted inexperience, but there are two kinds: are two kinds:

Primary and secondary.Primary and secondary.

Primary Reflection Primary Reflection breaks the unity of breaks the unity of experience and is the foundation of scientific experience and is the foundation of scientific knowledge. This is equivalent to the Natural knowledge. This is equivalent to the Natural Attitude in Husserl.Attitude in Husserl.

Secondary Reflection Secondary Reflection recuperates the unity of recuperates the unity of original experience. It does not go against the original experience. It does not go against the data of primary reflection but refuses to data of primary reflection but refuses to accept it as final.accept it as final.

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Example#1:Example#1: Who am I? Who am I? Primary Reflection:Primary Reflection: I am so and so…,born on this I 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 items I 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 BodyPrimary Reflection: Primary Reflection: a body is like other bodies.., a body is like other bodies.., detached from the “I” , the body examined by a detached from the “I” , the body examined by a doctor, studied by medical students, or the body doctor, 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 my I feel a terrible feeling when I sell my body( prostitute).body( prostitute).

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SUMMARYSUMMARY

PhenomenologyPhenomenology as a Method is a method in as a Method is a method in which the relation between the investigator which the relation between the investigator and the investigated object is considered to and 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 is In cases where the object of investigation is Human BeingHuman Being, phenomenology becomes the , phenomenology becomes the Method in which all relevant items of research Method in which all relevant items of research are exclusively considered only with regard to are exclusively considered only with regard to the totality of the totality of Human BeingHuman Being. .

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MAN AS LIBERTY ( FREEDOM)MAN AS LIBERTY ( FREEDOM) I. Two extreme positions on the issue on I. Two extreme positions on the issue on

Human Freedom:Human Freedom: B.F. Skinner: Man is Absolutely determined.B.F. Skinner: Man is Absolutely determined. Jean Paul Sartre: Man is Absolutely Free.Jean Paul Sartre: Man is Absolutely Free.

II. Middle position: Phenomenology of II. Middle position: Phenomenology of Freedom of Maurice Freedom of Maurice

Merleou-Ponty/Abraham MaslowMerleou-Ponty/Abraham Maslow III. Freedom and Person: Gabriel Marcel.III. Freedom and Person: Gabriel Marcel.

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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 Justice and Justice

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B.F. SKINNER: MAN IS B.F. SKINNER: MAN IS ABSOLUTELY DETERMINEDABSOLUTELY DETERMINED

We begin our Phenomenology description of Freedom by We begin our Phenomenology description of Freedom by using EPOCHE, bracketing two extreme positions on using EPOCHE, bracketing two extreme positions on freedom: Absolute Determinism and absolute Freedom.freedom: Absolute Determinism and absolute Freedom.

The behaviorist psychologist B.F. Skinner holds that man The behaviorist psychologist B.F. Skinner holds that man is absolutely determined.is absolutely determined.

1. Man’s behavior is shaped and determined (caused) by 1. Man’s behavior is shaped and determined (caused) by external forces and stimuli:external forces and stimuli:

a. Genetic, biological and physical structure.a. Genetic, biological and physical structure. b. Environmental structures: culture, national and b. Environmental structures: culture, national and

ecclesiastical ( Church )ecclesiastical ( Church ) c. External forces and demandsc. External forces and demands

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Our behavior, being conditioned by these factors, is Our behavior, being conditioned by these factors, is manipulable: man can be programmed like machine. e.g. manipulable: man can be programmed like machine. e.g. governmental, educational and propagandistic techniques.governmental, educational and propagandistic techniques.

Against Skinner, we hold that there other levels of experience Against Skinner, we hold that there other levels of experience which cannot be explained by or reduced to external factors and which cannot be explained by or reduced to external factors and stimuli, such as:stimuli, such as:

1. I can make myself aware of my biological and physical 1. I can make myself aware of my biological and physical limitations,limitations,

2. I can question my own environmental structures, revolt or 2. I can question my own environmental structures, revolt or validate them.validate them.

3. I can achieve a distance from external demands and forces: 3. I can achieve a distance from external demands and forces: hesitate, reflect, deliberate and challenge them.hesitate, reflect, deliberate and challenge them.

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There are difficulties with Absolute There 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 causes 2. 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, conditioned and the motives we use are limited, conditioned and mixed.mixed.

3. If the feeling of freedom is rejected, then no 3. If the feeling of freedom is rejected, then no basic human experience is trustworthy, which basic human experience is trustworthy, which would lead to total skepticism and inaction.would lead to total skepticism and inaction.

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4. If the statement “man is absolutely 4. If the statement “man is absolutely determined” is true, then the statement is determined” is true, then the statement is also determined, and the opposite “man is also determined, and the opposite “man is absolutely free” would also be absolutely free” would also be determined, and so, there would be no determined, and so, there would be no truth value anymore to the statement.truth value anymore to the statement.

5. If Human Beings are manipulable like 5. If Human Beings are manipulable like machines, there would be no problem in machines, there would be no problem in making the society just.making the society just.

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JEAN PAUL SARTRE: JEAN PAUL SARTRE: ABSOLUTE FREEDOMABSOLUTE FREEDOM

Jean Paul Sartre, in His early stage, holds Jean 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 that Sartre discusses his position by stating that with man, “Existence precedes essence” ( He with man, “Existence precedes essence” ( He develops absolute freedom in metaphysical develops absolute freedom in metaphysical terms in his book “Being and Nothingness) terms in his book “Being and Nothingness)

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Man first exists and then creates his own Man first exists and then creates his own essence.essence.

There is no pre-existing essence that man has There 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, He There is no God, because if there is God, He would be a creator and essence would exist would be a creator and essence would exist first before existence, thus man would be first before existence, thus man would be determined.determined.

““Man is what he is not (yet), and he is not Man is what he is not (yet), and he is not what he is “ because he can be what he wants what he is “ because he can be what he wants to be.to be.

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Man cannot be free in some things only Man cannot be free in some things only and not free in others; he is absolutely free and not free in others; he is absolutely free or not at all.or not at all.

1. Objection: to Sartre: How can you say I 1. Objection: to Sartre: How can you say I am absolutely free when I am not free to 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 live 2. Answer of Sartre: You can Always live as if you were not born in such and such a as if you were not born in such and such a place, parents, day…….etc.place, parents, day…….etc.

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2. Objection to Sartre: How can you say 2. Objection to Sartre: How can you say I am absolutely free when I cannot climb I am absolutely free when I cannot climb a big rock or pass through it? So I am a big rock or pass through it? So I am limited.limited.

2. Answer of Sartre: The rock is the 2. Answer of Sartre: The rock is the obstacle to your freedom only because obstacle to your freedom only because you freely want to climb or pass through you freely want to climb or pass through it.it.

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For Sartre: Freedom is a negation, a For Sartre: Freedom is a negation, a negating power of consciousness.negating power of consciousness.

In interpersonal relationship, this means In 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 for also 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” )

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Structured FreedomStructured FreedomAbraham MaslowAbraham Maslow

If man is free, his freedom involves both realms: If man is free, his freedom involves both realms: historicity/given structure and transcendence in historicity/given structure and transcendence in free questioningfree questioning

Freedom and structures are complementaries than Freedom and structures are complementaries than contradictoriescontradictories

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 human world to Structures are the offerings of the human world to which I come: historicity,environment, etc.which I come: historicity,environment, etc.

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Structure is also the internal constitution of being Structure is also the internal constitution of being a man with human potentialities: basis for my a man with human potentialities: basis for my being a questioning self.being a questioning self.

My own freely created life project is also a My own freely created life project is also a structure, that is the structure of being a man structure, that is the structure of being a man

Freedom is operative on all levels: operative not Freedom is operative on all levels: operative not as a force against structure but as a force emerging as a force against structure but as a force emerging from structure and merging with structure inorder from structure and merging with structure inorder to further actualize human potentialsto further actualize human potentials

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Man, therefore is neither absolutely free nor Man, 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 the The problem is not proving the freedom of the will but rather it is in accepting its true will but rather it is in accepting its true meaning and consequencesmeaning and consequences

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In the exercise of freedom, we are definitely a and In the exercise of freedom, we are definitely a and ultimately alone: As Sartre says “ we are condemned ultimately alone: As Sartre says “ we are condemned to be free.”to be free.”

Only we can possess ourselves: No one else can do it Only we can possess ourselves: No one else can do it for us.for us.

Our choices are irrevocable, since the present Our choices are irrevocable, since the present moment is never repeated. We cannot undo what we moment is never repeated. We cannot undo what we have chosen.have chosen.

We can only summon ourselves to manage making We can only summon ourselves to manage making new choicesnew choices

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I must freely create a life-project which is I 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 creates With freedom, he can make choices but creates

anxiety and uncertainty( terrible)anxiety and uncertainty( terrible) With freedom he can know himself and be in With freedom he can know himself and be in

control of his destiny(beautiful)control of his destiny(beautiful)7878

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However his destiny and meaning is other-However his destiny and meaning is other-oriented, open in his potentialities to know and oriented, open in his potentialities to know and lovelove

As a result, man’s meaning is not only to As a result, man’s meaning is not only to possess himself freelypossess himself freely

His identity is not fully achieved until, having His identity is not fully achieved until, having possessed himself, he gives himself to the possessed himself, he gives himself to the other.other.

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MAURICE MERLEAU-PONTY: MAURICE MERLEAU-PONTY: SITUATED FREEDOMSITUATED FREEDOM

Maurice Merleau-Ponty in his last chapter of Maurice Merleau-Ponty in his last chapter of the phenomenology of perception, criticizes the phenomenology of perception, criticizes Sartrean Absolute Freedom and holds the Sartrean 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, then always and everywhere present, then freedom is impossible and nowhere.freedom is impossible and nowhere.

There would be no distinction between There would be no distinction between freedom and unfreedom. E.g. The slave in freedom and unfreedom. E.g. The slave in chains is just then as free as the one who chains is just then as free as the one who revolts and breaks his chains. We are free revolts and breaks his chains. We are free when we control our situation as well as we when we control our situation as well as we are powerless.are powerless.

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Such freedom as Sartre’s cannot embody Such freedom as Sartre’s cannot embody itself in any form of existence, because itself in any form of existence, because once freedom has realized something, we once freedom has realized something, we have to say at once that it lies outside its have to say at once that it lies outside its so-called embodiments.so-called embodiments.

In such kind of freedom, it is difficult to In such kind of freedom, it is difficult to speak of choice, because choice implies speak of choice, because choice implies value, and seeing values is impossible value, and seeing values is impossible from the standpoint of a freedom which from the standpoint of a freedom which transcends all situations.transcends all situations.

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For Merleau-Ponty, our freedom is For Merleau-Ponty, our freedom is SITUATED FREEDOM. SITUATED FREEDOM.

Freedom is interwoven with a field of Freedom is interwoven with a field of existence. Our choices are not made from existence. Our choices are not made from absolute zero, but from this field of absolute zero, but from this field of meanings.meanings.

Outside myself, there is no limit to my Outside myself, there is no limit to my freedom, but in myself, there are limits.freedom, but in myself, there are limits.

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We have to make distinction between : We have to make distinction between : 1.Explicit Intention: I plan to climb the 1.Explicit Intention: I plan to climb the

mountainmountain 2. General Intention: Whether I plan to climb 2. 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 does Underneath me is a Natural “I”, which does

not give up earthly situation and from which is not give up earthly situation and from which is based my plans.based my plans.

In so far as I have hands, feet, body… I bear In so far as I have hands, feet, body… I bear intentions which do not depend on my intentions which do not depend on my freedom but which I find myself in.freedom but which I find myself in.

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I find myself in a world of meanings. E.g. I I find myself in a world of meanings. E.g. I cannot structure the data of perception in cannot 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 I It is true that I can change habits or I transcend Facticity, but I can only do so from transcend Facticity, but I can only do so from these standpoints.these standpoints.

A good example of situated freedom is a A good example of situated freedom is a revolution: it is neither purely determined nor revolution: it is neither purely determined nor completely free.completely free.

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GABRIEL MARCEL: FREEDOM AND GABRIEL MARCEL: FREEDOM AND THE PERSONTHE PERSON

Gabriel Marcel understands freedom in Gabriel Marcel understands freedom in relation to PERSON.relation to PERSON.

The Person is characterized by The Person is characterized by DISPONSABILITY, AVAILABILITY, in DISPONSABILITY, AVAILABILITY, in contrast to the EGO which is closed.contrast to the EGO which is closed.

Out in existence as an EGO, having freedom Out 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 in Marcel’s Philosophy can be systematized in terms of HAVING and BEING: having and terms of HAVING and BEING: having and being are two realms of life. being are two realms of life.

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HAVING pertains to things, external to me, and HAVING 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 capable 1. Things do not commune with me, are not capable of participation, closed and opaque, quantifiable and of participation, closed and opaque, quantifiable and exhaustible.exhaustible.

2 . The life of Having therefore is a life of 2 . The life of Having therefore is a life of instrumental relationship.instrumental relationship.

3. Having is the realm of problem. A problem is 3. 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 but 4. 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 treat posses 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.

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BEING, on the other hand, pertains to person, open BEING, 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 the A 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 but 3. BEING is also applicable not only to persons but also to things (art), ideas, faith. I am my painting; I also 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.

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FREEDOM for Marcel belongs to the realm of FREEDOM 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 a not a possession. Freedom is a mystery not a problem.problem.

1. A thing possessed may be used or neglected by 1. A thing possessed may be used or neglected by the owner without losing its character, but with the owner without losing its character, but with freedom, when I deny, abused or betray it, it loses freedom, 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 of 2. Freedom then, as belonging to the realm of Being, freedom breaks the confines of having to Being, 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 beings participation, creative belonging with other beings and with fullness of BEING ITSELF.and with fullness of BEING ITSELF.

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Man is gifted with freedom ( freedom as Man 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, man 1. 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 in 2. 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 to 3. Therefore, freedom as a fact points to freedom as VALUE. I am free in order to freedom as VALUE. I am free in order to become free (freedom as achievement), to become free (freedom as achievement), to become fully a person.become fully a person.

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TWO KINDS OF FREEDOMTWO KINDS OF FREEDOM 1. FREEDOM OF CHOICE (Horizontal 1. FREEDOM OF CHOICE (Horizontal

Freedom)Freedom) 2. FUNDAMENTAL OPTIONS (Vertical 2. FUNDAMENTAL OPTIONS (Vertical

Freedom)Freedom) 1.1 Our first and commonly understood 1.1 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 of goods, e.g. I choose to study instead of watching a movie, I choose to buy a cheap pair watching a movie, I choose to buy a cheap pair of shoes instead of an expensive one, because I of shoes instead of an expensive one, because I am supporting my siblings education.am supporting my siblings education.

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But if we reflect deeper, our choice implies a prior But if we reflect deeper, our choice implies a prior or may lead to a preference of VALUES. When I or may lead to a preference of VALUES. When I choose to study instead of playing, I value learning choose to study instead of playing, I value learning more than pleasure. When I choose to buy a cheap more than pleasure. When I choose to buy a cheap pair of shoes, I value helping my sister/brother more pair of shoes, I value helping my sister/brother more than my comfort.than my comfort.

2.1 This Freedom is called FUNDAMENTAL 2.1 This Freedom is called FUNDAMENTAL OPTIONS, because it is our general direction or OPTIONS, 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, because 2.2 It is called VERTICAL FREEDOM, because values form a hierarchy; some values are higher than values 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, and preferring and realizing Higher Values is LOVE, and preferring and realizing lower values is hatred or preferring and realizing lower values is hatred or egoism.egoism.

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In the ultimate analysis, there are Two In 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 and 2. 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 and and our Fundamental Options is exercised and concretized in our particular choices.concretized in our particular choices.

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FREEDOM AND RESPONSIBILITYFREEDOM AND RESPONSIBILITY

These Two Types of Freedom can be seen in These Two Types of Freedom can be seen in the corollary of Freedom which is the corollary of Freedom which is RESPONSIBILITY. Responsibility is the RESPONSIBILITY. Responsibility is the other side of Freedom.other side of Freedom.

Just as there are two kinds of Freedom, there Just 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 Responsibility 1. 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.

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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, I whose source is the “I”, I acted on my own, I decided on my own. I am free from external decided on my own. I am free from external constraints.constraints.

Being Responsible, Accountable for my Being Responsible, Accountable for my action, however, does not necessarily make me action, however, does not necessarily make me a responsible person. Here we encounter a a responsible person. Here we encounter a second meaning of responsibility second 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 an RESPONSE-ABILITY means the ability to give an account, the ability to justify my action as truly account, 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 the 1. A response that meets the objective demands of the situation is a response that meets the demand of situation 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 the ABLE person requires putting the Other in the forefront in place of myself. I am free from internal forefront 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 do 3. Greater Freedom then is not just being able to do what I want to do but being able to do and wanting to what 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 can The relation between FREEDOM and JUSTICE can be seen when we take into consideration the be seen when we take into consideration the network of relationships with FELLOW HUMAN network 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, political When we choose goods (things, money, political

power…etc.), we must consider that they are finite power…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 must If the Human Being is to keep his Freedom, He must assess the real needs with respect to what is available assess the real needs with respect to what is available around his world and the equally real needs of his around his world and the equally real needs of his fellowman.fellowman.

This requires an objective order of Values, like This requires an objective order of Values, like balancing measurement, LIBRA.balancing measurement, LIBRA.

What is due to the other is all that he needs to What 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 other We 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 give But 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 a Freedom then conditions Justice, and Justice is a condition of Freedom.condition of Freedom.

Freedom conditions justice, because giving what is Freedom conditions justice, because giving what is due to the other means allowing him to use his talents due to the other means allowing him to use his talents to fulfill his Humanity, giving him Freedom. So, to to fulfill his Humanity, giving him Freedom. So, to violate the Freedom of the other is to deny him violate the Freedom of the other is to deny him Justice.Justice.

Justice is a condition of freedom, because I can only Justice is a condition of freedom, because I can only use my Freedom for the promotion of Justice, of what use my Freedom for the promotion of Justice, of what is due to the Human Being. In the exercise of my is due to the Human Being. In the exercise of my Freedom, I must observe Justice so that the resources Freedom, I must observe Justice so that the resources of fellow Human Beings and the World of nature are of fellow Human Beings and the World of nature are not exhausted and totally lost, otherwise there will be not 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 is This relationship of Freedom and Justice is applicable to society.applicable to society.

In a society, there must be a balance of In a society, there must be a balance of Freedom and Justice.Freedom and Justice.

This means that there must be structural order This means that there must be structural order in society such that higher Values are not in society such that higher Values are not subordinated to lower values.subordinated to lower values.

The social structure must be such that The social structure must be such that exchange of economic goods and distribution exchange of economic goods and distribution of political power is geared towards of political power is geared towards enhancement of the Human Being.enhancement of the Human Being.

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The practical norm to follow for that ideal is : The practical norm to follow for that ideal is : “ to each according to his needs “ to each according to his needs

( Acts 2:45 )….. from each according to his ( Acts 2:45 )….. from each according to his means ( Acts 11:29 ).means ( Acts 11:29 ).

In case of conflict between Freedom and In case of conflict between Freedom and Justice, the use of Violence must be avoided. Justice, the use of Violence must be avoided. Instead structure for deliberations are needed. Instead structure for deliberations are needed. People must be able to participate is Dialogue People must be able to participate is Dialogue to settle their differences.to settle their differences.

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INTERSUBJECTIVITY ( MAN INTERSUBJECTIVITY ( MAN AND FELLOWMAN AND FELLOWMAN ))

I. DIALOGUEI. DIALOGUE The noted Jewish Philosopher on dialogue, The noted Jewish Philosopher on dialogue,

Martin Buber, makes a distinction between the Martin Buber, makes a distinction between the HUMAN and INTERHUMAN.HUMAN and INTERHUMAN.

1.1 The Social is the life of the group of 1.1 The Social is the life of the group of people bound together by common people bound together by common experiences and reactions; in short, a group experiences and reactions; in short, a group existence.existence.

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1.2 The Interhuman is the life between persons, 1.2 The Interhuman is the life between persons, the interpersonal, the life of dialogue, The “I-the interpersonal, the life of dialogue, The “I-THOU”.THOU”.

1.3 For example, Buber joins a procession for the 1.3 For example, Buber joins a procession for the sake of a comrade (social ), then suddenly he sees sake of a comrade (social ), then suddenly he sees someone in the café he had befriended a day someone in the café he had befriended a day before ( Interhuman ).before ( Interhuman ).

1.4. The Interhuman can happen to persons with 1.4. The Interhuman can happen to persons with opposing views, like a boxer in the boxing match.opposing views, like a boxer in the boxing match.

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““I-THOU” ( dialogue ) is to be distinguished from I-THOU” ( dialogue ) is to be distinguished from “I-IT” ( monologue )“I-IT” ( monologue )

2.1One way of distinguishing dialogue from 2.1One way of distinguishing dialogue from monologue is to describe the obstacles to dialogue monologue is to describe the obstacles to dialogue which would be the characteristics of monologue.which would be the characteristics of monologue.

We must note first that our life with other persons We must note first that our life with other persons is in reality never pure dialogue nor pure is in reality never pure dialogue nor pure monologue but a mixture. It is the question of monologue but a mixture. It is the question of which predominateswhich predominates

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3.1 The first obstacle to dialogue is”SEEMING”, 3.1 The first obstacle to dialogue is”SEEMING”, in contrast to “BEING”.in contrast to “BEING”.

3.1.1 Seeming proceeds from what one wishes to 3.1.1 Seeming proceeds from what one wishes to seem. I approach the other from what I want to seem. I approach the other from what I want to impress on the other.impress on the other.

3.1.2 The look of seeming is “made-up”, artificial.3.1.2 The look of seeming is “made-up”, artificial. 3.1.3 Being proceeds from what one really is. I 3.1.3 Being proceeds from what one really is. I

approach the other from what I really am, not approach the other from what I really am, not wanting to impress on the other.wanting to impress on the other.

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3.1.4 The look of Being is spontaneous, 3.1.4 The look of Being is spontaneous, without reserve, natural.without reserve, natural.

3.1.5The Seeming that is an obstacle to 3.1.5The Seeming that is an obstacle to dialogue must be distinguished from the dialogue must be distinguished from the “Genuine Seeming” of an actor who is playing “Genuine Seeming” of an actor who is playing a role and of a lad who imitates a heroic a role and of a lad who imitates a heroic model.model.

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Continue…Continue… 3.1.6 Seeming that attacks the “I-THOU” is a lie in 3.1.6 Seeming that attacks the “I-THOU” is a lie in

relation to existence, not a lie in relation to particular facts.relation to existence, not a lie in relation to particular facts. 3.1.7 For example: Two men , Peter and Paul, whose lives are 3.1.7 For example: Two men , Peter and Paul, whose lives are

dominated by seeming:dominated by seeming: Peter as he wants to appear to Paul, Paul as He wants to Peter as he wants to appear to Paul, Paul as He wants to

appear to Peter, appear to Peter, Peter as he actually appear to Paul, Paul as he actually Peter as he actually appear to Paul, Paul as he actually

appears peter, appears peter, Peter as He appears to Himself, Paul as He appears to Peter as He appears to Himself, Paul as He appears to

himself.himself. Six appearances and two bodily beiSix appearances and two bodily beings!!!ngs!!!

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3.1.8 In “I-THOU”, persons communicate to each other as 3.1.8 In “I-THOU”, persons communicate to each other as they are, in Truth.they are, in Truth.

3.1.9 Objection to Buber: Is it not natural for man to seem.3.1.9 Objection to Buber: Is it not natural for man to seem. Answer of Buber: No, what is natural for man is to Answer of Buber: No, what is natural for man is to

seek confirmation of his being, a seek confirmation of his being, a “ “yes” from the other for who he is, but this is yes” from the other for who he is, but this is

difficult and so he resorts to seeming difficult and so he resorts to seeming because seeming is easier.because seeming is easier. 3.2 The second obstacle to dialogue is speechifying, in 3.2 The second obstacle to dialogue is speechifying, in

contrast to personal making present.contrast to personal making present.

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3.2.1 Speechifying is talking past one another. 3.2.1 Speechifying is talking past one another. For Sartre, this is the impassable walls For Sartre, this is the impassable walls between partners in conversation. Most between partners in conversation. Most conversations today are really monologues.conversations today are really monologues.

3.2.2In dialogue, on the other hand, I 3.2.2In dialogue, on the other hand, I personally make present the other as the very personally make present the other as the very one he is, I become aware of Him, that he is one he is, I become aware of Him, that he is different from me, unique, maybe even with different from me, unique, maybe even with opposing views.opposing views.

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Continue…Continue… 3.2.3 To be aware of a person is different from becoming 3.2.3 To be aware of a person is different from becoming

aware of a thing or animal. It is to perceive his wholeness, aware of a thing or animal. It is to perceive his wholeness, determined by spirit. It is to perceive his dynamic center.determined by spirit. It is to perceive his dynamic center.

3.2.4 In our time, we have the following tendencies that 3.2.4 In our time, we have the following tendencies that make dialogue difficult:make dialogue difficult:

Analytical: We break the person into parts. Analytical: We break the person into parts. Reductive: We reduce the richness of a person to a Reductive: We reduce the richness of a person to a

schema, structure, concept..schema, structure, concept.. Deriving: We derive the person from a formula..Deriving: We derive the person from a formula.. Thus: the Mystery of a Person is Leveled down.Thus: the Mystery of a Person is Leveled down.

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3.3. The third obstacle to dialogue is 3.3. The third obstacle to dialogue is IMPOSITION, in contrast to UNFOLDING.IMPOSITION, in contrast to UNFOLDING.

3.3.1 Imposition is interaction between 3.3.1 Imposition is interaction between persons, they influence one another. But there persons, they influence one another. But there are two basic ways to influence another: are two basic ways to influence another: Imposition and Unfolding.Imposition and Unfolding.

3.3.2 Imposition is dictating my own opinion, 3.3.2 Imposition is dictating my own opinion, attitude, myself on the other.attitude, myself on the other.

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3.3.3 Unfolding, on the other hand, is finding 3.3.3 Unfolding, on the other hand, is finding in the other the disposition towards what I in the other the disposition towards what I myself recognized as true good and beautiful. myself recognized as true good and beautiful. If it is true, good and beautiful, it must also be If it is true, good and beautiful, it must also be alive in the other person in his own unique alive in the other person in his own unique way. All I have to do in dialogue is to bring way. All I have to do in dialogue is to bring him to see it for himself.him to see it for himself.

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3.3.4 A typical example of imposition is the 3.3.4 A typical example of imposition is the propagandist. The propagandist is not propagandist. The propagandist is not concerned with the unique person he wants to concerned with the unique person he wants to influence but with certain qualities of the influence but with certain qualities of the person that he can manipulate and exploit to person that he can manipulate and exploit to win the other to his side. He is concerned win the other to his side. He is concerned simply with more members, more followers. simply with more members, more followers. Political methods are mostly winning power Political methods are mostly winning power over the other by depersonalizing him.over the other by depersonalizing him.

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3.3.5 A Typical example of unfolding is the 3.3.5 A Typical example of unfolding is the Educator. The Educator cares for his students as Educator. The Educator cares for his students as unique, singular, individual. He sees each as unique, singular, individual. He sees each as capable of freely actualizing himself. What is right capable of freely actualizing himself. What is right is established in each as a seed in a unique personal is established in each as a seed in a unique personal way. He does not impose.way. He does not impose.

3.3.6 The educator trust in the efficacy of what is 3.3.6 The educator trust in the efficacy of what is right. The propagandist does not believe in the right. The propagandist does not believe in the efficacy of his cause, so he must use special efficacy of his cause, so he must use special methods like the media.methods like the media.

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3.3.7 This idea of Buber has influenced a 3.3.7 This idea of Buber has influenced a Theologian of Liberation, Paolo Friere, who Theologian of Liberation, Paolo Friere, who wrote the Pedagogy of the oppressed. wrote the Pedagogy of the oppressed. According to him there are two ways of According to him there are two ways of teaching:teaching:

banking Method: a teacher “deposits” banking Method: a teacher “deposits” information in his students’ minds and he information in his students’ minds and he “withdraws” it during examinations.“withdraws” it during examinations.

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Dialogical Methods: the teacher teaches by Dialogical Methods: the teacher teaches by learning from his students their unique learning from his students their unique situation, and from there, he unfolds what is situation, and from there, he unfolds what is right. Both the teacher and students are right. Both the teacher and students are responsible to what is true, good and beautiful.responsible to what is true, good and beautiful.

To summarize, genuine dialogue is turning to To summarize, genuine dialogue is turning to the partner in all truth.the partner in all truth.

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4.1 To turn to the other in all truth also means 4.1 To turn to the other in all truth also means imagining the real, accepting the wholeness of imagining the real, accepting the wholeness of the other, including his real potentialities and the other, including his real potentialities and the truth of what he cannot say.the truth of what he cannot say.

4.2 To confirm the other does not mean 4.2 To confirm the other does not mean approval. Even if I disagree with him, I can approval. Even if I disagree with him, I can accept him as my partner in genuine dialogue; accept him as my partner in genuine dialogue; I affirm him as a person.I affirm him as a person.

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4.3 Further, for genuine dialogue to arise, 4.3 Further, for genuine dialogue to arise, every participant must bring himself to it. He every participant must bring himself to it. He must be willing to say what is really in his must be willing to say what is really in his mind about the subject matter.mind about the subject matter.

4.3.1 This is different from unreserved 4.3.1 This is different from unreserved speech, where I just talk and talk.speech, where I just talk and talk.

4.4.2 Silence can also be dialogue. Words 4.4.2 Silence can also be dialogue. Words sometimes are the source of misunderstanding sometimes are the source of misunderstanding (Zen Buddhism) (Zen Buddhism)

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LOVE LOVE

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Introductory Note: There are many kinds of Love ( Love of Friendship, Marital Love..etc.).

Our Phenomenology of Love here is not a description of a particular kind of Love but of love in general between persons

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We begin our phenomenology of love We begin our phenomenology of love by first using epoche, braketing the by first using epoche, braketing the popular notion of Love as a pleasant popular notion of Love as a pleasant sensation, as something one “ falls sensation, as something one “ falls into “.into “.1. According to Erich Fromn in his 1. According to Erich Fromn in his book, “ The Art of Loving” , Love is an book, “ The Art of Loving” , Love is an art that requires knowledge and effort.art that requires knowledge and effort.2. Erich Fromn cites three reasons for 2. Erich Fromn cites three reasons for this wrong popular notion of Love as this wrong popular notion of Love as “Falling in Love”.“Falling in Love”.

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3.The first reason is that now a days the 3.The first reason is that now a days the problem is stressed on “being loved” rather problem is stressed on “being loved” rather than “on loving”. Note the proliferation of than “on loving”. Note the proliferation of books on “how to win friends and influencebooks on “how to win friends and influencepeople”, “how to be attractive”.people”, “how to be attractive”. 4.The second reason is that nowadays the 4.The second reason is that nowadays the problem is focused on the “object” rather problem is focused on the “object” rather than the “Faculty”. Nowadays people think than the “Faculty”. Nowadays people think that to love is easy but finding the right that to love is easy but finding the right person to love or be loved is difficult. So person to love or be loved is difficult. So love is reduced to sales and follow the fad of love is reduced to sales and follow the fad of the times.the times.

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5.The third reason is 5.The third reason is the confusion between the confusion between the initial state of the initial state of “falling-in-love” and “falling-in-love” and the “permanent state the “permanent state of being-in-love”.of being-in-love”.

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6.The experience of love starts 6.The experience of love starts from the experience of from the experience of “Loneliness”“Loneliness”

6.1. Loneliness is one of the basic 6.1. Loneliness is one of the basic experience of the human being experience of the human being because of “self awareness”.because of “self awareness”.

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7. Thrown out of the situation which 7. Thrown out of the situation which was definite and secure into a was definite and secure into a situation which is indefinite, situation which is indefinite, uncertain, open, the human being uncertain, open, the human being experiences separation.experiences separation.8. This experience of separation is 8. This experience of separation is painful and is the source of shame, painful and is the source of shame, guilt and anxiety.guilt and anxiety.9. There is then the deep need in 9. There is then the deep need in man to overcome loneliness and to man to overcome loneliness and to find “at-onement”.find “at-onement”.

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9. Some answers to this problem are 9. Some answers to this problem are the following:the following:

A. Orgiastic States: trance induced by A. Orgiastic States: trance induced by drugs, rituals, sexual orgasm, alcohol drugs, rituals, sexual orgasm, alcohol etc. The characteristic of this states etc. The characteristic of this states are: violent, intense, involving the total are: violent, intense, involving the total personality, but transitorypersonality, but transitoryand periodical. They are addictiveand periodical. They are addictive

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B. Conformity with groups: joining a B. Conformity with groups: joining a party or organization. The party or organization. The characteristics of these groups are characteristics of these groups are calm, routine dictated. In our society calm, routine dictated. In our society today, we equate “equality” with today, we equate “equality” with sameness rather than “oneness” sameness rather than “oneness” where differences are respectedwhere differences are respected

C. Creative Activity: a productive work C. Creative Activity: a productive work which I plan, produce and see the which I plan, produce and see the result, which is difficult nowadays.result, which is difficult nowadays.

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10. All the above are not 10. All the above are not interpersonal.interpersonal.11. Love is the answer of Loneliness, 11. Love is the answer of Loneliness, but Love can be immature.but Love can be immature.12.Immature love is symbiotic union 12.Immature love is symbiotic union where the persons lose their where the persons lose their individuality. The following are individuality. The following are immature forms of Love:immature forms of Love:A. Biological: the pregnant mother and A. Biological: the pregnant mother and the fetus: both live together.the fetus: both live together.

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B. Psychic: two bodies are B. Psychic: two bodies are independent but the same independent but the same attachment psychologically.attachment psychologically.C. Passive: masochism. The C. Passive: masochism. The masochist submits himself to masochist submits himself to another.another.D. Active: sadism. The sadist is D. Active: sadism. The sadist is dependent on the submissiveness of dependent on the submissiveness of the masochist.the masochist.

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13. Loneliness ends when the loving 13. Loneliness ends when the loving encounter begins, when the person encounter begins, when the person finds or is found by another. finds or is found by another. 14. The loving encounter is a meeting 14. The loving encounter is a meeting of persons.of persons.15. The meeting of persons involves an 15. The meeting of persons involves an “I-Thou communication”.“I-Thou communication”.16. This meeting of persons happens 16. This meeting of persons happens when two persons are free to be when two persons are free to be themselves yet choose to share themselves yet choose to share themselves. themselves.

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18. This meeting of persons is not 18. This meeting of persons is not simply a bumping into each other, nor simply a bumping into each other, nor an exchange of pleasant remarks, an exchange of pleasant remarks, although this can be an embodiments although this can be an embodiments of a deeper meaning.of a deeper meaning.19. This meeting of persons can 19. This meeting of persons can happen in groups of common happen in groups of common commitments although social groups commitments although social groups can impose roles. can impose roles.

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20. The loving encounter 20. The loving encounter presupposes the appeal of the other presupposes the appeal of the other to my subjectivity.to my subjectivity.21. The appeal of the other is 21. The appeal of the other is embodied in a word, gesture or embodied in a word, gesture or glance.glance. 22.The appeal of the other is an 22.The appeal of the other is an invitation to transcend myself, to invitation to transcend myself, to break away from my break away from my occupation with the self. occupation with the self.

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23. I can ignore the causal remark of 23. I can ignore the causal remark of the other as a sign for the meeting.the other as a sign for the meeting.24. My self-centeredness makes it 24. My self-centeredness makes it difficult for me to understand the difficult for me to understand the other’s appeal to me.other’s appeal to me.25. I need more than eyes to see the 25. I need more than eyes to see the reality of the other, to see his reality of the other, to see his goodness and value.goodness and value.

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26. I need an attitude that has broken 26. I need an attitude that has broken away from self –preoccupation. If I am away from self –preoccupation. If I am absorbed in myself, I will not absorbed in myself, I will not understand the other’s appeal but will understand the other’s appeal but will just excuse myself.just excuse myself.27.I must get out of the role I am 27.I must get out of the role I am accustomed to play in my daily life to accustomed to play in my daily life to understand the other’s appeal.understand the other’s appeal.

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28. What is the appeal of the other? 28. What is the appeal of the other? It is not the corporeal or spiritual It is not the corporeal or spiritual attractive qualities of the other.attractive qualities of the other.

29. Qualities can only give rise to 29. Qualities can only give rise to enamoredness, a desire to be with enamoredness, a desire to be with the other, but love is the firm will to the other, but love is the firm will to be for the other.be for the other.

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30. Once the qualities ceases to be 30. Once the qualities ceases to be attractive, then love ceases.attractive, then love ceases.31. Also, the person is more than his 31. Also, the person is more than his facticity.facticity.

32. The appeal is not any explicit 32. The appeal is not any explicit request, because the other may go request, because the other may go away dissatisfied, because my heart away dissatisfied, because my heart was not in fulfillment of his request.was not in fulfillment of his request.

33. The other’s appeal is HIMSELF.33. The other’s appeal is HIMSELF.134134

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34. The call of the other is his subjectivity: 34. The call of the other is his subjectivity: “be with me, participate in my subjectivity”. “be with me, participate in my subjectivity”. The other person is himself a request.The other person is himself a request.

35. The appeal of the other makes it 35. The appeal of the other makes it possible for me to liberate myself from possible for me to liberate myself from myself.myself.

36. The appeal reveals to me an entirely 36. The appeal reveals to me an entirely new dimension of existence: that myself new dimension of existence: that myself realization maybe a destiny-for-you. “ realization maybe a destiny-for-you. “ Because of you , I understand the Because of you , I understand the meaninglessness of my egoism”.meaninglessness of my egoism”.

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37. What is my reply to the other’s 37. What is my reply to the other’s appeal? It is not the outpouring of my appeal? It is not the outpouring of my qualities to the other.qualities to the other.38. Compatibility of Qualities is not 38. Compatibility of Qualities is not necessary in love.necessary in love.39. Neither is my reply the satisfaction 39. Neither is my reply the satisfaction of his request or desire.of his request or desire.40. Sometimes refusal to grant his 40. Sometimes refusal to grant his request or desire maybe the way of request or desire maybe the way of loving him if granting it will do him loving him if granting it will do him harm.harm.

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41 . My reply of the other’s appeal is 41 . My reply of the other’s appeal is MYSELF.MYSELF.

42. As a subject, the other is free to 42. As a subject, the other is free to give meaning and new dimension to give meaning and new dimension to his life.his life. 43. His appeal then to me is an 43. His appeal then to me is an invitation to will his subjectivity, to invitation to will his subjectivity, to consent to his freedom, to accept, consent to his freedom, to accept, support and share it.support and share it.

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44. My reply then is willing the other’s free 44. My reply then is willing the other’s free self realization, his destiny, his happiness. self realization, his destiny, his happiness. It is like saying: “I want you become what It is like saying: “I want you become what you want to be . I want you to realize your you want to be . I want you to realize your happiness freely.happiness freely.45. This reply is effective.45. This reply is effective.46. Love is not only saying but doing, 46. Love is not only saying but doing, since the other person is not a since the other person is not a disembodied subject, to love him implies disembodied subject, to love him implies that I will his bodily being, that I care for that I will his bodily being, that I care for his body, his world,his body, his world,his total well being.his total well being.

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47. Willing the happiness of the other 47. Willing the happiness of the other implies I have an awareness, a implies I have an awareness, a personalpersonalknowledge of his destiny.knowledge of his destiny. 48.1 Love is not only saying but doing, 48.1 Love is not only saying but doing, since the other person is not a since the other person is not a disembodied subject, to love him disembodied subject, to love him implies that I will his bodily being, that implies that I will his bodily being, that I care for his body, his world,I care for his body, his world,his total well being.his total well being.

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49. My Love will open possibilities for 49. My Love will open possibilities for him but also close others, those that him but also close others, those that will hamper his self realization.will hamper his self realization.50. I can be mistaken in what I think 50. I can be mistaken in what I think will make other happy or I may impose will make other happy or I may impose own concept of happiness so Love own concept of happiness so Love requires RESPECT for the OTHERNESS requires RESPECT for the OTHERNESS of the other. of the other. 51. This respect the other 51. This respect the other necessitates PATIENCE, because the necessitates PATIENCE, because the rhythm of growth of the other maybe rhythm of growth of the other maybe different from mine.different from mine.

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52. Patience is harmonizing my rhythm 52. Patience is harmonizing my rhythm with the other’s, like melody or an with the other’s, like melody or an orchestra.orchestra.53. Is love concerned only with the 53. Is love concerned only with the other and not at all myself? No, other and not at all myself? No, because in love I am concerned also because in love I am concerned also with myself.with myself.54. This does not mean to be loved but 54. This does not mean to be loved but in the sense that in love, I place the in the sense that in love, I place the limitless trust in the other, thus limitless trust in the other, thus delivering myself to Him.delivering myself to Him.

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55. This TRUST, this defenselessness, 55. This TRUST, this defenselessness, is a CALL upon the love of the beloved, is a CALL upon the love of the beloved, to accept my offer of myself.to accept my offer of myself.

56. The appeal of the lover to the beloved is 56. The appeal of the lover to the beloved is not to will to draw advantage from the not to will to draw advantage from the affection for the other.affection for the other.57. The appeal of the lover to the beloved is 57. The appeal of the lover to the beloved is not compelling, dominating or possessing not compelling, dominating or possessing the other. Love wants the other’s freedom in the other. Love wants the other’s freedom in that the other himself choose this safe way that the other himself choose this safe way and avoid that dangerous path.and avoid that dangerous path.

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58. There is indeed that element of 58. There is indeed that element of SACRIFICE in loving the other which is often SACRIFICE in loving the other which is often (mis)understood as loss of self.(mis)understood as loss of self.59. I renounce motive of promoting myself, 59. I renounce motive of promoting myself, abandoning my egoism.abandoning my egoism.60. But this does not mean loss of self. On 60. But this does not mean loss of self. On the contrary, in loving the other I need to the contrary, in loving the other I need to love myself, and in loving the other I come love myself, and in loving the other I come to fulfill myself.to fulfill myself.61. I need to love myself first in loving the 61. I need to love myself first in loving the other because in loving I offer myself as a other because in loving I offer myself as a GIFT to the other, so the gift has to be GIFT to the other, so the gift has to be valuable to me first, otherwise I am giving a valuable to me first, otherwise I am giving a garbage to the other.garbage to the other.

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62. This loving myself takes the form 62. This loving myself takes the form of being-loved: I am loved by the of being-loved: I am loved by the other.other.63. I come to fulfill myself in loving the 63. I come to fulfill myself in loving the other because when my gift of self is other because when my gift of self is accepted, the value is confirmed by accepted, the value is confirmed by the beloved, and I experience the joy the beloved, and I experience the joy of giving in the process I also receive.of giving in the process I also receive.64. Thus, there exist in loving the 64. Thus, there exist in loving the other the desire to be loved in return. other the desire to be loved in return. But this desire is never a motive in But this desire is never a motive in loving the other.loving the other. 144144

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The primary motive in LOVE is the YOU-FOR-The primary motive in LOVE is the YOU-FOR-WHOM-I-CARE.WHOM-I-CARE.65. The “you” is not the “he” or “she” I talk 65. The “you” is not the “he” or “she” I talk about.about.66. The “you” is not just another self. ( “not 66. The “you” is not just another self. ( “not just a rose among the roses” Little Prince)just a rose among the roses” Little Prince)67. The you is discovered by the lover 67. The you is discovered by the lover himself, not with the eyes nor with the mind himself, not with the eyes nor with the mind but with the heart.(“It is only with the heart but with the heart.(“It is only with the heart that one can see rightly; what is essential is that one can see rightly; what is essential is invisible to the eyes” Little Prince.) “I love invisible to the eyes” Little Prince.) “I love you because you are beautiful and lovable, you because you are beautiful and lovable, and you are beautiful and lovable because and you are beautiful and lovable because you are you”. you are you”.

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68. Since the you is another subjectivity, He 68. Since the you is another subjectivity, He is free to accept or reject my offer of self. is free to accept or reject my offer of self. Love is a risk.Love is a risk.69. What if the other does not reciprocate 69. What if the other does not reciprocate my love?my love?70. The rejection of the beloved can be a 70. The rejection of the beloved can be a test of how authentic my love is.test of how authentic my love is.71. If I persist in loving the other in spite of 71. If I persist in loving the other in spite of the pain, then my love is truly selfless.the pain, then my love is truly selfless.72. The experience of rejection can be an 72. The experience of rejection can be an opportunity for me to examine myself, for opportunity for me to examine myself, for self-reparation, for emptying myself , self-reparation, for emptying myself , allowing room for development.allowing room for development.

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73. when love is reciprocated, love becomes 73. when love is reciprocated, love becomes fruitful, Love becomes creative.fruitful, Love becomes creative. 74. Loving although it presupposes knowing, 74. Loving although it presupposes knowing, it is different from knowing.it is different from knowing.

75. In knowing I let reality be, but in loving I 75. In knowing I let reality be, but in loving I will the other’s free self realization, I will the other’s free self realization, I somehow “make” the other be.somehow “make” the other be.

76. In any encounter, there is a “making” of 76. In any encounter, there is a “making” of the other: e.g. the teacher makes the the other: e.g. the teacher makes the student a student; the student makes the student a student; the student makes the teacher a teacher.teacher a teacher.

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77. In loving encounter, the making of the 77. In loving encounter, the making of the other is not causalistic because love involves other is not causalistic because love involves two freedoms.two freedoms.78. To understand the creativity of love, let 78. To understand the creativity of love, let us do a phenomenology of being-loved.us do a phenomenology of being-loved.79. When I am loved, I experience a feeling 79. When I am loved, I experience a feeling of joy and sense of security.of joy and sense of security.80. I feel joy because I am accepted as 80. I feel joy because I am accepted as myself and a value to the lover. I feel free to myself and a value to the lover. I feel free to be just myself and what I can become.be just myself and what I can become.81. I feel secure because the other 81. I feel secure because the other participates in my subjectivitry, I no longer participates in my subjectivitry, I no longer walk alone in the world.walk alone in the world.

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82. So, What is created in love is “we”. 82. So, What is created in love is “we”.

83. Together with the “we” is also a 83. Together with the “we” is also a “new-world”—our world, one world.“new-world”—our world, one world.

“ My life is monotonous, he said, I hunt “ My life is monotonous, he said, I hunt chickens; men hunt me. All chickens are just chickens; men hunt me. All chickens are just alike. And , in consequence, I am a little bored. alike. And , in consequence, I am a little bored. But if you tame me, it will be as if the sun came But if you tame me, it will be as if the sun came to shine in my life. I shall know the sound of a to shine in my life. I shall know the sound of a step that will be different from all others. Other step that will be different from all others. Other steps send me hurrying back underneath the steps send me hurrying back underneath the groundground

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Yours will call me, like music, out of burrow. Yours will call me, like music, out of burrow. And then look: you see the grain-fields down And then look: you see the grain-fields down yonder? I do not eat bread. Wheat is of no use yonder? I do not eat bread. Wheat is of no use to me. The wheat-fields have nothing to say to to me. The wheat-fields have nothing to say to me. And that is sad. But you have the hair that me. And that is sad. But you have the hair that is the color of gold. Think how wonderful that is the color of gold. Think how wonderful that will be when you have tamed me! The grain, will be when you have tamed me! The grain, which is also golden, will bring me back the which is also golden, will bring me back the thought of you. And I shall love to listen to the thought of you. And I shall love to listen to the wind in the wheat….” wind in the wheat….” The Fox to the The Fox to the Little PrinceLittle Prince

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84. Again, the creative influence of the lover 84. Again, the creative influence of the lover is not causalistic because the beloved must is not causalistic because the beloved must freely accept the offer of the lover.freely accept the offer of the lover.85. Only when the beloved says “yes” will 85. Only when the beloved says “yes” will the love becomes fruitful,: e.g. the teacher’s the love becomes fruitful,: e.g. the teacher’s love is fruitful only when student accepts love is fruitful only when student accepts freely the education.freely the education.86. The “we” created in love is a union of 86. The “we” created in love is a union of persons and their worlds. Therefore, they do persons and their worlds. Therefore, they do not lose their identities.not lose their identities.87. In the union of things, the elements lose 87. In the union of things, the elements lose their identities.their identities.

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88. In love, a paradox exists: The “I” 88. In love, a paradox exists: The “I” becomes more an “I” and the “YOU” becomes more an “I” and the “YOU” becomes more of Himself.becomes more of Himself.89. We can clarify and deepen this 89. We can clarify and deepen this paradox in love by describing the paradox in love by describing the nature of love as a “Gift of Self”.nature of love as a “Gift of Self”.90. A gift is “something” I cause 90. A gift is “something” I cause another to posses which hitherto I another to posses which hitherto I posses myself, a giver. posses myself, a giver. 91. The other has no strict right to own 91. The other has no strict right to own the gift.the gift.

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92. The giving is disinterested, 92. The giving is disinterested, unconditional: There is no “string attached” unconditional: There is no “string attached” to the giving. I do not givein order to get to the giving. I do not givein order to get something in return; otherwise the giving is something in return; otherwise the giving is an exchange or selling.an exchange or selling.93. In love, the giving is not a giving up in 93. In love, the giving is not a giving up in the sense of being deprived of something the sense of being deprived of something because the self is not a thing that when because the self is not a thing that when given no longer belongs to the giver but to given no longer belongs to the giver but to the given.the given.94 Nor the giving in love coming from a 94 Nor the giving in love coming from a marketing character because I do not give marketing character because I do not give in order to get something in return.in order to get something in return.

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95. The giving in love is also not of the 95. The giving in love is also not of the virtuous character. I dot give in order to feel virtuous character. I dot give in order to feel good.good.96. Why do I give myself in love? Because I 96. Why do I give myself in love? Because I expereince a certain bounty, richness, value expereince a certain bounty, richness, value in me.in me.97. I can express this disinterested giving of 97. I can express this disinterested giving of self to the other as other in the giving of self to the other as other in the giving of sex, material things…. But when I do so, the sex, material things…. But when I do so, the thing becomes unique because it has thing becomes unique because it has become a concrete but limited embodiment become a concrete but limited embodiment of myself.of myself.

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98. To give myself means to give my 98. To give myself means to give my will, my ideas, my feelings, my will, my ideas, my feelings, my experiences to the other--- all that is experiences to the other--- all that is alive in me.alive in me.99. Why do I love this particular 99. Why do I love this particular other? Because you are lovable, you other? Because you are lovable, you are lovable because you are you.are lovable because you are you.100. The value of the other is his being 100. The value of the other is his being unique self. Therefore, since every unique self. Therefore, since every person is unique, everyone is lovable.person is unique, everyone is lovable.

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101. If I am capable of loving this 101. If I am capable of loving this particular person for what he is, I particular person for what he is, I am also capable of loving the am also capable of loving the others for what they are.others for what they are.102. From this nature of Love as 102. From this nature of Love as disinterested giving of oneself to disinterested giving of oneself to the other as other, we can derive the other as other, we can derive other essential characteristics of other essential characteristics of love.love.

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103. Love is Historical because the 103. Love is Historical because the other is a concrete particular person other is a concrete particular person with history.with history.104. I do not love abstract Humanity, 104. I do not love abstract Humanity, but concrete persons.but concrete persons.105. I do not love ideal persons, nor do 105. I do not love ideal persons, nor do I love in order to change or improve I love in order to change or improve the other. e.g the friends of Jesus, His the other. e.g the friends of Jesus, His Apostles, were not ideal people.Apostles, were not ideal people.

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106. We always associate the person 106. We always associate the person we love with concrete places, things, we love with concrete places, things, events: like songs, e.g. In the Gospel events: like songs, e.g. In the Gospel of St. John, The old St John recounts of St. John, The old St John recounts his first meeting with Jesus and ends his first meeting with Jesus and ends that account with “It was about four that account with “It was about four o’clock in the afternoon”(John1:39)o’clock in the afternoon”(John1:39)

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When friendship is breaking down, we want When friendship is breaking down, we want to reconcile, we recall the the things we did to reconcile, we recall the the things we did together:together:

“You are beautiful, but you are empty, he went on. One could “You are beautiful, but you are empty, he went on. One could not die for you. To be sure, an ordinary passer-by would think not die for you. To be sure, an ordinary passer-by would think that my rose looked just you—the rose that belongs to me. But that my rose looked just you—the rose that belongs to me. But in herself alone she is more important than the hundrds of you in herself alone she is more important than the hundrds of you other roses: because it is she that I have watered; Because it is other roses: because it is she that I have watered; Because it is she that I have sheltered behind the screen; because it is for her she that I have sheltered behind the screen; because it is for her that I have killed the caterpillars(except the two or three that we that I have killed the caterpillars(except the two or three that we saved to become butterflies); because it is she that I have saved to become butterflies); because it is she that I have listened to, when she grumbled, or boasted, or even sometimes listened to, when she grumbled, or boasted, or even sometimes when she said nothing. Because she is my rose….” when she said nothing. Because she is my rose….” The LittleThe LittlePrince in passing by a garden of roses.Prince in passing by a garden of roses.

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107. In Love, I do not surrender my 107. In Love, I do not surrender my liberty to the other, I do not become a liberty to the other, I do not become a slave to the other. The wife’s slave to the other. The wife’s submission to her husband is done in submission to her husband is done in freedom in recognition of his position freedom in recognition of his position in the family.in the family.108. Rather, in Love two freedoms 108. Rather, in Love two freedoms become one and each becomes more become one and each becomes more free.free.

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109. The union of several freedoms in 109. The union of several freedoms in love results in a community, which is love results in a community, which is different from a society. In different from a society. In community, persons are free to be community, persons are free to be themselves.themselves.

110. Persons are Equal in Love because 110. Persons are Equal in Love because persons are free.persons are free.

111. The equality in love is the equality 111. The equality in love is the equality of being, not of having.of being, not of having.

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112. Love is Total because the person 112. Love is Total because the person in love is indivisible. I do not say, “you in love is indivisible. I do not say, “you are my friend only insofar as you are are my friend only insofar as you are my colleague”.my colleague”.113. Love is Eternal because love is 113. Love is Eternal because love is not given only for a limited period of not given only for a limited period of time.time.114. Love is Sacred because persons 114. Love is Sacred because persons in love are valuable in themselves.in love are valuable in themselves.

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MAX SCHELER’S PENOMENOLOGY MAX SCHELER’S PENOMENOLOGY OF LOVEOF LOVE

The most important sphere in a human The most important sphere in a human being’s life is the heart.being’s life is the heart.

The heart is the core and the essence.The heart is the core and the essence. The heart is destined to love; the human The heart is destined to love; the human

person is destined to love.person is destined to love. Loving is the most fundamental act of the Loving is the most fundamental act of the

human person.human person. Loving is the primordial act.Loving is the primordial act. The human being is first and foremost a The human being is first and foremost a

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WHAT LOVE IS NOTWHAT LOVE IS NOT

Love is not benevolence.Love is not benevolence. When one loves, it is not necessary When one loves, it is not necessary

that one seeks the material benefit that one seeks the material benefit of its object.of its object.

When loving non-persons, for When loving non-persons, for example, one does not need to be example, one does not need to be benevolent to the object of the loving benevolent to the object of the loving act. E.g. Loving God, nature, art, act. E.g. Loving God, nature, art, career. career.

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Loving persons, on the other hand, Loving persons, on the other hand, coupled with benevolence implies coupled with benevolence implies condescension and distance.condescension and distance.

Benevolence makes an effort Benevolence makes an effort towards the well-being of the other, towards the well-being of the other, to realize something in the other.to realize something in the other.

Love exerts no effort to do something Love exerts no effort to do something in the object loved.in the object loved.

Love is not a fellow feelingLove is not a fellow feeling Fellow feeling is value blind.Fellow feeling is value blind.

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O can fellow feel for a person we do not O can fellow feel for a person we do not love e.g. one can fellow feel for a love e.g. one can fellow feel for a person’s joy over his or his rival’s person’s joy over his or his rival’s misfortune but when one loves, one misfortune but when one loves, one would see that this is not in line with would see that this is not in line with one’s higher possibilities of being.one’s higher possibilities of being.

Love is not a feeling.Love is not a feeling. Feeling is passive-rweceptive and Feeling is passive-rweceptive and

reactive.reactive. Malebranche: we do not necessarily Malebranche: we do not necessarily

love a fruit that gives the feeling of love a fruit that gives the feeling of pleasure? pleasure?

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Even if love is not a fellow feeling, Even if love is not a fellow feeling, one fellow feels for a person when one fellow feels for a person when one loves that person.one loves that person.

Fellow feeling is founded on love.Fellow feeling is founded on love. Fellow feeling varies in the measure Fellow feeling varies in the measure

and depth of love.and depth of love. Love is not the same as feeling Love is not the same as feeling

states.states. Feeling state change, love endures.Feeling state change, love endures. Love does not alter.Love does not alter.

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Love is the cause of feeling states, Love is the cause of feeling states, not feeling states causing love.not feeling states causing love.

There is no such thing as falling out There is no such thing as falling out of love.of love.

One does not love for limited periods One does not love for limited periods of time.of time.

Love is not the same as preference Love is not the same as preference and rejection of values (values and rejection of values (values apprehension or judgments)apprehension or judgments)

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One can feel something of positive One can feel something of positive value without loving the object value without loving the object possessing that value e.e. Respect possessing that value e.e. Respect for a person- respect is directed for a person- respect is directed towards a value of a person that we towards a value of a person that we respect.respect.

Respect necessitates a value Respect necessitates a value judgment which entails a certain judgment which entails a certain detachment; this absent in love.detachment; this absent in love.

Love is not directed towards a value Love is not directed towards a value but to objects possessing that value. but to objects possessing that value.

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Preference and rejection as value Preference and rejection as value apprehension are founded on love.apprehension are founded on love.

Love is a movement-higher values Love is a movement-higher values can flash forth and be preferred.can flash forth and be preferred.

Love is a primitive and immediate Love is a primitive and immediate mode of emotional response to the mode of emotional response to the core of persons and objects.core of persons and objects.

One does not apprehend a value first One does not apprehend a value first and then love.and then love.

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It is possible for a person and object to It is possible for a person and object to fulfill our preconceived preferred values but fulfill our preconceived preferred values but we still do not love them.we still do not love them.

But the valuations that we give are never But the valuations that we give are never enough for justifying our love.enough for justifying our love.

Most people find it unreasonable to apply Most people find it unreasonable to apply conceptual categories of valuations to the conceptual categories of valuations to the objects that we love e.g. Judging a loved objects that we love e.g. Judging a loved one’s letter because of the style and one’s letter because of the style and grammar.grammar.

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Love is not blind.Love is not blind. Misconception because of the Misconception because of the

primitiveness of love and the primitiveness of love and the adequacy reasons.adequacy reasons.

Love has an evidence of its own Love has an evidence of its own which is not strictly judged by reason which is not strictly judged by reason

Scheler says: “Love sees something Scheler says: “Love sees something other in values, high or low, than that other in values, high or low, than that which the eye of reason can discern.” which the eye of reason can discern.”

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The beloved has its own worth. The The beloved has its own worth. The beloved is reason enough for the beloved is reason enough for the lover.lover.

Blaise Paschal says: “The heart itself Blaise Paschal says: “The heart itself has its own reasons which reason has its own reasons which reason itself does not know.’itself does not know.’

Love is not relative to the “polar-Love is not relative to the “polar-coordinates of myself and the other”coordinates of myself and the other”

Love is not a social disposition like Love is not a social disposition like altruism.altruism.

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One can love oneself genuinely One can love oneself genuinely without falling into egoism but one without falling into egoism but one cannot fellow feel for oneself.cannot fellow feel for oneself.

Scheler says: “Love does not first Scheler says: “Love does not first become what it is by virtue of its become what it is by virtue of its exponents, their objects or their exponents, their objects or their possible effects and results.” possible effects and results.”

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THE ESSENCE OF LOVETHE ESSENCE OF LOVE Love (and hatred) as acts cannot be Love (and hatred) as acts cannot be

defined but only exhibited.defined but only exhibited. Hatred is not the opposite of love, Hatred is not the opposite of love,

indifference is.indifference is. Hatred is a disorder of the heart, a Hatred is a disorder of the heart, a

movement to the direction.movement to the direction. ““Hatred looks for the existence of a Hatred looks for the existence of a

lower value…and to the removal of lower value…and to the removal of very possibility of a higher value.” very possibility of a higher value.”

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Love is an act and a movement of Love is an act and a movement of intention.intention.

From a given value in an object, its From a given value in an object, its higher value is visualized.higher value is visualized.

This vision of a higher value is the This vision of a higher value is the essence of love.essence of love.

Love is not a reaction to a value Love is not a reaction to a value already felt, nor a search for the already felt, nor a search for the value already given in an object or value already given in an object or person.person.

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Upon seeing that the value is real in Upon seeing that the value is real in the object, one moves in intention to the object, one moves in intention to higher values.higher values.

One can be aware of the positive One can be aware of the positive values in an object without loving the values in an object without loving the object.object.

Love is creative.Love is creative. It sets up an “idealized paradigm of It sets up an “idealized paradigm of

value” for the objector person loved.value” for the objector person loved.

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This idealized paradigm of value is This idealized paradigm of value is not an imposition; it is implicit in the not an imposition; it is implicit in the object or person lovedobject or person loved..

This paradigm of value is neither a This paradigm of value is neither a creation or an enhancement of creation or an enhancement of values.values.

The creativity of love brings into The creativity of love brings into appearance the higher possibilities of appearance the higher possibilities of value in the beloved.value in the beloved.

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This paradigm of value is true and This paradigm of value is true and real in the object loved, they only real in the object loved, they only wait confirmation.wait confirmation.

Karl Jaspers says: “In love, we do not Karl Jaspers says: “In love, we do not discover values, we discover that discover values, we discover that everything is lovable.”everything is lovable.”

Love relates to what has value rather Love relates to what has value rather to value itself.to value itself.

Love is not limited to human beings.Love is not limited to human beings. One can love nature, vocation, God.One can love nature, vocation, God.

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Love is an intentional movement Love is an intentional movement from a lower to a higher value of the from a lower to a higher value of the object love.object love.

Love is basically a movement.Love is basically a movement. ““Love at first sight” is not real love. Love at first sight” is not real love.

Real love moves to the higher Real love moves to the higher possibilities of value in the object.possibilities of value in the object.

Intentional is not the same as Intentional is not the same as purposeful, motivational or striving purposeful, motivational or striving towards a goal.towards a goal.

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Intentional means directional in the Intentional means directional in the phenomenological sense.phenomenological sense.

Phenomenological Intentionality- Phenomenological Intentionality- consciousness is consciousness of, consciousness is consciousness of, loving is loving something or someone.loving is loving something or someone.

Love is concerned with the existence Love is concerned with the existence or non-existence of higher values.or non-existence of higher values.

Without indifference, love can become Without indifference, love can become an “attitude of constantly prospecting, an “attitude of constantly prospecting, as it were, for new and higher values as it were, for new and higher values in the object.”in the object.”

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Prospecting for higher values can be Prospecting for higher values can be due to unsatisfied love.due to unsatisfied love.

Without indifference, love can be Without indifference, love can be misunderstood as an attempt to raise misunderstood as an attempt to raise the value of the object loved, to the value of the object loved, to improve the beloved and help the improve the beloved and help the beloved acquire a higher value.beloved acquire a higher value.

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A desire for improvement implies a A desire for improvement implies a pedagogic attitude – “I love you pedagogic attitude – “I love you because I want to make you into a because I want to make you into a better person.”better person.”

A desire for improvement A desire for improvement necessitates making necessitates necessitates making necessitates making a distinction between what a making a distinction between what a person is now and what he or she person is now and what he or she should be. Love does not make this should be. Love does not make this distinction.distinction.

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Scheler says: “ Love itself in the Scheler says: “ Love itself in the course of its own movement, brings course of its own movement, brings about the continuous emergence of about the continuous emergence of ever higher values in the object- just ever higher values in the object- just as if it was streaming out from the as if it was streaming out from the object of its own accord, without any object of its own accord, without any sort of exertion on the part of the sort of exertion on the part of the lover.”lover.”

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THREE MISUNDERSTANDING OF THREE MISUNDERSTANDING OF LOVELOVE

When one loves, one does not seek When one loves, one does not seek for new values in the object loved.for new values in the object loved.

When love opens one’s eyes to a When love opens one’s eyes to a higher values in the object loved, it is higher values in the object loved, it is a consequence of love not because a consequence of love not because of a “seeking.”of a “seeking.”

An active seeking indicates an An active seeking indicates an absence of love.absence of love.

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Genuine love is loving a person for all Genuine love is loving a person for all that he or she is, including the that he or she is, including the weaknesses and even during weaknesses and even during disillusionment.disillusionment.

Higher values are not given Higher values are not given beforehand as an ideal “to be looked beforehand as an ideal “to be looked for” in the object loved; they are for” in the object loved; they are disclosed and discovered in the very disclosed and discovered in the very movement of love.movement of love.

Love is an occasion for promoting Love is an occasion for promoting higher values like educating a person.higher values like educating a person.

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Love does not desire to change the Love does not desire to change the beloved.beloved.

A desire to change the beloved is A desire to change the beloved is rooted in a love that is conditional.rooted in a love that is conditional.

Example of unconditional love:Example of unconditional love: Mary Magdalene ( not “thou shalt Mary Magdalene ( not “thou shalt

not sin no more; promise me this not sin no more; promise me this and I will love thee and forgive thy and I will love thee and forgive thy sins” BUT “go, and sin no more.”)sins” BUT “go, and sin no more.”)

The Prodigal SonThe Prodigal Son

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We love being as they are.We love being as they are. Love does not create higher values in Love does not create higher values in

the beloved.the beloved. Creating higher values is a projection Creating higher values is a projection

of one’s values into the other.of one’s values into the other. It is due to a failure to free oneself It is due to a failure to free oneself

from being partial to one’s own from being partial to one’s own ideas, feelings, interests, in short ideas, feelings, interests, in short from egoism.from egoism.

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““Love is that movement Love is that movement wherein every concrete wherein every concrete individual object that individual object that possesses values achieves possesses values achieves the highest value compatible the highest value compatible to its nature and ideal to its nature and ideal vocation; or wherein it attains vocation; or wherein it attains the ideal state of value the ideal state of value intrinsic to its nature”intrinsic to its nature”

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LOVE AND MORAL VALUESLOVE AND MORAL VALUES

Love includes the moral value of Love includes the moral value of goodness.goodness.

Love of nature and love of art also Love of nature and love of art also involve moral value.involve moral value.

They contribute to the perfection of They contribute to the perfection of person.person.

They are spiritual acts.They are spiritual acts. There is no such thing as love of There is no such thing as love of

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Love of goodness is Pharisaism: loving Love of goodness is Pharisaism: loving people because they are good.people because they are good.

Loving people not because of concern, Loving people not because of concern, but because of the desire to appear but because of the desire to appear good.good.

Love has the value of goodness.Love has the value of goodness. A person moral goodness is determined A person moral goodness is determined

according to the measure of his or her according to the measure of his or her love.love.

It is in the movement from lower to It is in the movement from lower to higher values that goodness appears as higher values that goodness appears as values.values.

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HIERARCHY OF VALUESHIERARCHY OF VALUES

What are values?What are values? Values precede feeling state.Values precede feeling state. Values are the foundation of feeling Values are the foundation of feeling

states and their completion.states and their completion. Values do not exist only because Values do not exist only because

they are felt.they are felt. In feeling a value, the value is given In feeling a value, the value is given

as distinct from the act of it being as distinct from the act of it being felt.felt.

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Values have an a-priori character.Values have an a-priori character. Values are not goods. Goods are Values are not goods. Goods are

carriers of value. Goods change, a carriers of value. Goods change, a value does not change. E.g. the value value does not change. E.g. the value of friendship is still a value even if a of friendship is still a value even if a friend is being unfaithful.friend is being unfaithful.

Values are independent of our Values are independent of our striving. E.g. The value of health.striving. E.g. The value of health.

There is a hierarchy of values.There is a hierarchy of values. This hierarchy also has an a-priori This hierarchy also has an a-priori

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There are positive and negative There are positive and negative values. A value cannot be both values. A value cannot be both positive and negative.positive and negative.

SENSORY VALUES.SENSORY VALUES. Agreeable, pleasant versus Agreeable, pleasant versus

disagreeable, unpleasant.disagreeable, unpleasant. Values that are objects of sensory Values that are objects of sensory

feelings (corresponding to subjective feelings (corresponding to subjective states of pleasure and pain).states of pleasure and pain).

VITAL VALUESVITAL VALUES

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Values connected with general Values connected with general wellbeing.wellbeing.

Feelings of health and sickness, Feelings of health and sickness, ageing, exhaustion.ageing, exhaustion.

Vital values are irreducible to the Vital values are irreducible to the pleasant or unpleasant values.pleasant or unpleasant values.

SPIRITUAL VALUESSPIRITUAL VALUES Independent of the body and Independent of the body and

environment.environment. Values of the beautiful and the ugly, Values of the beautiful and the ugly,

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Values of the just and the unjust.Values of the just and the unjust. Values of pure knowledge.Values of pure knowledge. Spiritual values are linked with the Spiritual values are linked with the

feeling state of spiritual joy.feeling state of spiritual joy. Holy and the Unholy.Holy and the Unholy. Values of the holy are independent of Values of the holy are independent of

the things, objects and persons held the things, objects and persons held to be holy at different times.to be holy at different times.

Values of the holy are higher than Values of the holy are higher than spiritual values, vital values are spiritual values, vital values are higher than sensory values.higher than sensory values.

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The movement of Love commences The movement of Love commences only at the level of spiritual value.only at the level of spiritual value.

WHEN IS A VALUE HIGHER?WHEN IS A VALUE HIGHER? A value is higher if it endures: Loving A value is higher if it endures: Loving

not just today or tomorrow.not just today or tomorrow. A value is higher if it is less divisible: A value is higher if it is less divisible:

value of bread versus the value of value of bread versus the value of work of art.work of art.

A value is higher if it generates and A value is higher if it generates and finds other values: Value of Life.finds other values: Value of Life.

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Spiritual value: Life has value Spiritual value: Life has value because there are spiritual values.because there are spiritual values.

Depth of contentment or fulfillment: Depth of contentment or fulfillment: Sensory Values compel one to search Sensory Values compel one to search for more enjoyment.for more enjoyment.

A value is higher if it is not relative to A value is higher if it is not relative to the organism experiencing it: the organism experiencing it: Spiritual Love does not depend on Spiritual Love does not depend on physical characteristics versus physical characteristics versus sensory values.sensory values.

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Moral Values of good and evil refer to Moral Values of good and evil refer to the bringing about of values into the bringing about of values into existence.existence.

Only person can do good and evil.Only person can do good and evil. Moral Tenor of a person: directness Moral Tenor of a person: directness

of willing a higher value.of willing a higher value. MOVEMENT TO HIGHER VALUES IS A MOVEMENT TO HIGHER VALUES IS A

MOVEMENT OF LOVE AND DOING MOVEMENT OF LOVE AND DOING GOOD.GOOD.

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