READ AND ANALYZE THE FOLLOWING QUOTES.

FREEDOM OF THE HUMAN PERSON

I am free, no matter what rules surround me. If I find them tolerable, I tolerate them; if
I find them too obnoxious, I break them. I am free because I know that I alone am
This lesson highlights freedom from the intellect, political, spiritual, and economic morally responsible for everything I do.
aspects. To be fee is a part of humanity’s aunthenticity. In one way, understanding
freedom is part of our transcendence. Freedom consists of going beyond situations such -Robert A. Heinlein
as physical or economic. For instance, students can be young and poor, but they can still
pursue their dreams of becoming a doctor, teacher, or a stage actor. As discussed in the
last lesson, critical thinking is an important tool toward freedom and truth.

READ AND ANALYZE THE FOLLOWING QUOTES. READ AND ANALYZE THE FOLLOWING QUOTES.

True freedom is not advanced in the permissive society, which confuses freedom with
license to do anything whatever and which in the name of freedom proclaims a kind of
The really important kind of freedom involves attention, and awareness, and discipline,
general amorality. It is a caricature of freedom to claim that people are free to organize
and effort, and being able truly to care about other people and to sacrifice for them,
their lives with no reference to moral values, and to say that society does not have to
over and over, in myriad petty little unsexy ways, every day.
ensure the protection and advancement of ethical values. Such an attitude is destructive
of freedom and peace.
-David Foster Wallace
 
-Pope John Paul II
 
READ AND ANALYZE THE FOLLOWING QUOTES.

1. How is freedom defined in the quotes?

We hold these truths to be self-evident, that all men are created equal, that they are 2. Which idea regarding freedom is most acceptable to you?
endowed by their Creator with certain unalienable Rights, that among these are Life,
Liberty, and the pursuit of Happiness-that to secure these rights, Governments are
instituted…deriving their just powers from the consent of the governed…. 3. If you were to make your own definition of “freedom”, what will it be?
 
- Declaration of Independence of the United States of America

LESSON 1.1 REALIZE THAT “ALL ACTIONS

HAVE CONSEQUENCES”
LESSON 1.1 REALIZE THAT “ALL ACTIONS
HAVE CONSEQUENCES”
The will of humanity is an instrument of free choice. It is within the power of everyone to be good or bad, worthy
or worthless. This is borne out by:

Aristotle
◼ Our inner awareness of an aptitude to do right or wrong;
◼ The common testimony of all human beings;
The power of volition ◼ The rewards and punishment of rulers; and
The imperative quality of a judgment of practical intellect is meaningless, apart from will. Reason ◼ The general employment of praise and blame.
can legislate, but only through will can its legislation be translated into action. The task of practical
intellect is to guide will by enlightening it. Will, in fact, is to be understood wholly in terms of intellect,
there would be no will. This is obvious from the way in which will is rationally denominated.
LESSON 1.1 REALIZE THAT “ALL ACTIONS
HAVE CONSEQUENCES” ST. THOMAS AQUINAS

◼ Moral acts, which are always particular acts, are in our power and we are
responsible for them. Character or habit is no excuse for immoral conduct.
Attending class is a student’s responsibility. Should the student cut class, then he/she
is responsible for the consequences of his actions. As a result, he/she must be held
responsible for any accident or failure in grades that will befall in him/her. The
student may regret what he/she had done, but all regrets in the world will not call it
back. The point is the student should not have cut class in the first instance. When
the matter is sifted down, the happiness of every human being’s soul is in his own
hands, to preserve and develop, or to cast away.
Love is Freedom
◼ Of all creatures of God, human beings have the unique power to change themselves
and the things around them for the better. St. Thomas Aquinas considers the human
being as moral agent. Through our spirituality, we have a conscience. Whatever we
choose to be “good” or “evil” becomes our responsibility.
◼ The power of change, however, cannot be done by human beings alone, but is
achieved through cooperation with God. Between humanity and God, there is an
infinite gap, which God alone can bridge through His power.

ST. THOMAS AQUINAS ST. THOMAS AQUINAS

◼ Aquinas gives a fourfold classification of law: the eternal law, natural law, human law, and ST. THOMAS AQUINAS: Spiritual Freedom
divine law. Human beings, as being rational, have always that should not only also be obeyed but also
obeyed voluntarily and with understanding.
Actions
(good or evil)

◼ For Aristotle, the purpose of a human being is to be happy. To be one, one has to live a virtuous life.
In other words, human beings have to develop to the full their powers – rational, moral, social, Conscience

emotional, and physical here on earth. St. Thomas wisely and aptly chose and proposed Love
GOD’S
rather than Law to bring about the transformation of humanity. For love is in consonance with LOVE
humanity’s free nature, for law commands and complete. Love only calls and invites. St. Thomas
emphasizes the freedom of humanity but chooses love in governing humanity’s life. Since God is love, Figure 1.2. Spiritual Freedom
then Love is the guiding principle of humanity toward his self-perception and happiness-his ultimate St. Thomas Aquinas establishes the existence of God as a first cause. Of all God’s creations, human beings have the unique power to change
destiny. themselves and things around them for the better. As humans, we are both material and spiritual. We have a conscience because of our spirituality.
God is Love and Love is our destiny.
 JEAN PAUL SARTRE
THOMAS HOBBES

Individual Freedom Theory of Social Contact

Sartre’s philosophy is considered to be a representative of existentialism (Falikowski 2004).   ◼ A law of Nature is a percept or general rule established by reason, by which a person is forbidden to do that which is
Sartre’s existentialism stems from this principle: existence precedes essence.  destructive of his life or takes away the means of preserving the same; and to omit that by which he thinks it may be best
preserved.
◼ The person, first, exist encounters himself and surges up in the world then defines himself afterward. The person is is the life of people before societies
nothing else but that what he makes of himself. ◼ Given our desire to get out of the state of nature, and thereby preserve our lives, Hobbes concludes that we should
seek peace. This becomes his first law of nature. The reasonableness of seeking peace immediately suggests a second law
◼ The person is provided with a supreme opportunity to give meaning to one’s life. In the course of giving meaning to one’s of nature, which is that we mutually divest ourselves of certain rights (such as the right to take another person’s life) so as
life, one fills the world with meaning.
to achieve peace. That a person be willing, when others so too (this is necessary for peace building), to lay down this right
◼ Freedom is, therefore, the very core and the door to authentic existence. Authentic existence is realized only in deeds to all things; and be contented with so much liberty against other people, as he would allow other people against himself
that are committed alone, in absolute freedom and responsibility and which, therefore, the character of true creation. (Garvey 2006).
◼ The person is what one has done and is doing. ◼ The mutual transferring of these rights is called a contract and is the basis of the notion of moral obligation and duty. If
On the other hand, the human person who tries to escape obligations and strives to be en-soi (excuses, such as “I was born one agrees to give up his right to punch you, you give up your right to punch him. You have then transferred these rights
this way” or “I grew up in a bad environment) is acting on bad faith. Sartre emphasizes the importance of free individual to each other and thereby become obligated not to hurt each other. From these selfish reasons alone, both are motivated
choice, regardless of the power of other people to influence and coerce our desires, beliefs, and decisions. To be human, to to mutually transfer these and other rights, since this will end the dreaded state of war. Hobbes continues by discussing
be conscious, is to be free to imagine, free to choose, and be responsible for one’s life. the validity of certain contracts. However, one cannot contract to give up his right to self-defense or self-preservation
since it is his sole motive for entering any contract.

JEAN-JACQUES ROUSSEAU JEAN-JACQUES ROUSSEAU

◼ Rousseau is one of the most famous and influential philosophers of the French Enlightenment in the 18 th century.
In his book The Social Contract, he elaborated his theory of human nature. In Rousseau, a new era of sentiment
piety found its beginning. The “EDSA Revolution” is an example, though an imperfect one, of what the theory of
Social Contract is all about. According to Hobbes and Rousseau, the state owes its origin to a social contact
freely entered into by its members. The two philosophers differed in their interpretations. Hobbes developed his
idea in favor of absolute monarchy, while Rousseau interpreted the idea in terms of absolute democracy and (General will or mutual
individualism. Transferring of rights)

◼ Both have one thing in common, that is, human beings have to form a community or civil community to protect
themselves from one another, because the nature of human being is to wage war against one another, and since
by nature, humanity tends toward self-preservation, then it follows that they have to come to a free mutual Citizens
agreement to protect themselves. The constitution and the Bill of Rights Constituted, as an instance of a social (Individual Rights)

contract, however, is not a metaphor but an actual agreement and actually “signed” by the people or their
representatives (Solomon & Higgins 1996). The “1986 EDSA Revolution” was not a bloody one. People gathered Figure 1.3 Hobbes and Rousseau: Political Freedom
in EDSA to voice their disenchantment peacefully and through mutual effort, successfully ousted Marcos. This had There must be a common power or government which the plurality of individuals (citizens) should confer all their powers and strength into (freedom) one will
inspired changes not only in our own country but also in Eastern Europe’s Perestroika. (ruler).

QUIZ #1 (2ND QUARTER)
If there were no intellect, there would be no will. Explain.
_____________________________________________________________
_____________________________________________________________
_____________________________________________________________
_____________________________________________________________
LESSON 1.2 EVALUATE AND EXERCISE PRUDENCE IN CHOICES
◼ Following the adage of John Stuart Mill, “Liberty consists in doing what one desires.”
Skinner states that when a person wants something, he acts to get it when the
occasion arises. Skinner argues that even though behavior is completely determined,
it is better that a person “feels free” or “believes that he is free.”
◼ The issue is controllability. We cannot change genetic defects by punishment; we
can work only through genetic measures that operate on a much longer time scale.
What must be changed is not the responsibility of autonomous individual but the
conditions, environment, or genetic, of which a person’s behavior is a function.
Example, a student was praised by a teacher who said to him “Very good!” for a
solution to a problem or for giving the correct answer to a question.
LESSON 1.2 EVALUATE AND EXERCISE PRUDENCE IN CHOICES
◼ For B.F. Skinner, the environment selects which is similar with natural selection. We
must take into account what the environment does to an organism not only, before, but
also after it responds. Skinner maintains that behavior is shaped and maintained by its
consequences. Behavior that operates upon the environment to produce consequences
(operant conditioning) can be studied by arranging environments in which specific
consequences are contingent upon it. The second result is practical; the environment can
be manipulated.
◼ Yelon (1996) accepted that behavioral psychology is fault for having overanalyzed the
words “reward” and “punishment.” We might have miscalculated the effect of the
environment in the individual. There should be a balance in our relationship with others and
the environment. In our dealing with our fellow human beings, there is the strong and
obvious temptation to blame the environment if they do not conform to our expectations.
LESSON 1.2 EVALUATE AND EXERCISE PRUDENCE IN CHOICES
◼ Life is full of paradoxes; nobody could nor should control it. We have to be open to life, learn to accept and live
with paradoxes. Learning with contradiction is not the same as living in contradiction. The paradoxes account for
the reasons why life cannot be held still. Defining or conceptualizing insists on regarding one aspect of life at the
same time disregarding the other. In spiritually of imperfection, we learn to accept that life, our environment, is
both “evil” and “good.” In recognizing life’s open-endedness, we learn to be flexible and adaptable. B.F Skinner
believes that morality is a conditioned response impressed on the child by society. Despite this view, however,
creating a static environment, such as controlled environment, is not applicable in the acquisition of money,
property and prestige, regardless of values-or lack of those- that children learns.
◼ Indeed, the theory of freedom has negative and positive tasks. Our lives should not be merely controlled by
rewards and punishments. As human beings, we are capable of reaching different level of heights and ideas.
According to Yelon, punishment is an educative measure, and such is a means to the formation of motives, which
are in part to prevent the wrongdoer from repeating the act and in part to prevent others from committing a
similar act. Analogously, in the case of reward we are concerned with incentives (Schouten & Looren de Jong
2012)

LESSON 1.3 CHOICES HAVE CONSEQUENCES AND SOME THINGS
ARE GIVEN UP WHILE OTHERS ARE OBTAINED IN MAKING
CHOICES
◼ Twentieth century gave rise to the importance of the individual, the opposite of
medieval thought that was God-centered. For Ayn Rand (1996), individual mind is
the tool for economic progress vis-à-vis Laissez faire capitalism. Since the mind is
important, the sector that molds it should not be controlled by the government.
Similar with Aristotle, Rand believes that thinking volitional. A person has the
freedom think or not. Though, for Rand, the majority belongs to the passive
supporters of the status quo who choose not to drink.
LESSON 1.3 CHOICES HAVE CONSEQUENCES AND SOME THINGS
ARE GIVEN UP WHILE OTHERS ARE OBTAINED IN MAKING
CHOICES
◼ Filipino’s loob is the basis of Christian value of sensitivity to the needs of others and gratitude. It encompassed
“give-and-take” relationship among Filipinos. As such, repaying those who have helped us is a manifestation of
utang na loob or debt of gratitude. Loob is similar with other Eastern views that aspire for harmony (sakop) with
others, God and nature. Loob prioritized family, relatives, and even non-kinsmen. It bridges individual differences
and is the common factor among human beings.
◼ Individualism, thus, should not be seen as selfishness but an affirmation of a truly human self that is the supreme
value of human living. To be a free individual is to be responsible not only for one’s self but also for all. Thus, the
individual becomes a free and creative person who asserts one’s uniqueness. Kagandahang loob, kabutihang loob,
and kalooban are terms that show sharing of one’s self to others. This the freedom within loob. Loob puts one in
touch with his fellow beings. Great Philippine values, in fact, are essentially interpersonal. The use of
intermediaries or go-betweens, the values of loyalty, hospitality, pakikisama (camaraderie), and respect to
authority are such values that relate to persons. In short, the Filipino generally believes in the innate goodness of
human being.
LESSON 1.3 CHOICES HAVE CONSEQUENCES AND SOME THINGS
ARE GIVEN UP WHILE OTHERS ARE OBTAINED IN MAKING
CHOICES
◼ Individualism, as espoused by Rand, is lined in family dependency because Easterners believe that the
individual needs the community ad vice versa. The Filipino and Chinese, for instance, stress the human
relationships that emphasize that the person is not necessarily an independent entity. In Filipino’s
loob, for instance, the individual is the captain of his own ship on a sea that is not entirely devoid of
uncertainties. Loob touches the daily human aspect of the Filipinos.
◼ Filipinos embraced family and political parties. For the Filipinos, one does not only fulfill reasons of the
mind but of the heart and personal involvement as well. Whereas Rand upheld the individual, Filipino’s
loob is essentially an interpersonal and social concept before it is a privately, personal concept.
Filipinos look at themselves as holistic from interior dimension under the principle of harmony. This
encompasses Filipino’s humanity, personality, theological perspective, and daily experiences. It aspires
harmony with others and nature to be in union with others and sensitivity to the needs of others that
inhibits one’s personal and individual fulfillment.
LESSON 1.4 SHOW SITUATIONS THAT DEMONSTRATE FREEDOM
OF CHOICE AND THE CONSEQUENCES OF THEIR CHOICES
 
◼ The author agrees to Rand’s views of the individual in the advancement of a person. According to Rand,
individual freedom should be aligned with economic freedom. The Filipino “sakop” or harmony can be helping
value to the full development of the Filipino if it opens up to embrace the whole Philippine society. However,
there are cases where the Filipino “sakop” may adversely affect the social and financial status of the one moving
upward the social ladder. For instance, the more well-off members of a family share their gains relatives or
friends in need.
◼ However, sometimes, the beneficiaries of the monetary assistance (utang or loan) just use the money for
non-essentials (e.g., drinking sprees) when there are more important concerns that should be prioritized (e.g.,
tuition fee). Hence, Filipino “sakop” must begin to raise its members in a more responsible way and the members
should likewise take this attempt to raise them financially and socially seriously so as not to squander the help
bestowed on them. Moreover, they must come to realize that their personal worth and dignity is not exterior to
themselves; it is found not in the body of the “sakop” but in one’s “kalooban.” If these are fulfilled, the Filipinos
shall not only be better persons but a better nation with a sound economy (Andres 1994).
LESSON 1.4 SHOW SITUATIONS THAT DEMONSTRATE FREEDOM LESSON 1.4 SHOW SITUATIONS THAT DEMONSTRATE FREEDOM
OF CHOICE AND THE CONSEQUENCES OF THEIR CHOICES OF CHOICE AND THE CONSEQUENCES OF THEIR CHOICES
   

◼ A leader or manager with “magandang kalooban” is not passive but plays active role in economic development.
◼ For Aristotle and Rand, reason and will or volition is part of our being human. In relation to this, Filipinos had
Leaders should not just focus on the impact of job performance but treats every individual worker as persons
proven matured thinking, pertaining to EDSA Revolution. Filipinos become sovereign people who stood up for
and not as objects. Filipinos can attain a sound economy through an integrative system as such there is support
what they believe is right even before physical threat. Miranda (1987) viewed EDSA Revolution as a redeeming
and help among unit of organizations within a company. To make up for the inferiority complex of Filipinos, a
event; Filipinos did not become fatalistic. Instead, Filipinos took matters in their own hands. During EDSA
good Filipino leader/manager must encourage fellow Filipinos to believe in themselves so that they can bounce
Revolution, Filipino actuations were based on reason; Filipinos exemplified a conscious decision of ousting a
back as an economic power.
dictator.
◼ Education has its own part to fulfill in giving importance to individual students and in promulgation of the
◼ Further, “loob” is the only identical factor among people’s diversity in creed, color, and status in the society.
concept of individualism. Mounting a continuing education among Filipinos, education should not shape the
Moreover, there is no way that Filipinos will have no equal chance to become worthy individuals. The author also
students’ mind to be passive. Educators should be aware of the individual talents of students, the differences in
took note of the interplay of Western philosophy that emphasizes modern science and technology; the East,
their family background, gifts and capabilities. Rand proposed that the main task of education is to teach students
however, is more concerned on the inner and personal nature of the self. The Eastern thinker is acquainted
how to be trained in theories and concepts. The students have to be taught the eventual of knowledge
through one’s personal experience and intuitive grasp of reality, which is of higher value than the analytical
discovered in the past so that they will be equipped to acquire further knowledge of their own effort
speculation.
(Binswanger 1986).

LESSON 2 INTERSUBJECTIVITY LESSON 2 INTERSUBJECTIVITY

How do you define a “human being”?

________________________________________________
Intersubjectivity refers to the experience and meaning of the interhuman
encounter. Our social existence has to be defined in a much broader ________________________________________________
sense. Intersubjectivity opens us up to the nature of commitment, the ________________________________________________
value of others, and the reality of love as the highest form of recognition. ________________________________________________
________________________________________________
________________________________________________
 2.1 REALIZE THAT INTERSUBJECTIVITY REQUIRES ACCEPTING
DIFFERENCES AND NOT TO IMPOSE ON OTHERS
◼ Though we are part of our society, we are still different
individuals living in a society. Each of us will have
different appearances or points of view. This chapter
focuses on building strength despite our various
differences.
INTERSUBJECTIVITY AS ONTOLOGY: THE SOCIAL DIMENSIONS
OF THE SELF
◼ For this section, Martin Buber’s and Karol Wojtyla’s views will be used as the main
framework in understanding intersubjectivity. Both philosophers were influenced by their
religious background. They believed in the notion of concrete experience/existence of the
human person. They also think that one must not lose the sight of one’s self in concrete
experience. Both refused to regard the human person as a composite of some kind of
dimensions, such as animality and rationality.  ◼
◼ For both views, the human person is total, not dual. For Wojtyla, the social dimension is
represented by ‘We relation’ and for Buber, the interpersonal is signified by the ‘I-You
relationship.’
◼ Martin Buber is a Jewish existentialist philosopher. He was born in Vienna and was
brought up in a Jewish tradition. In his work I and thou (Ich and Du) (1923), he conceives
the human person in his/her wholeness, totality, concrete existence and relatedness to the
world.
2.1 REALIZE THAT INTERSUBJECTIVITY REQUIRES ACCEPTING
DIFFERENCES AND NOT TO IMPOSE ON OTHERS
◼ Labels could be negative or limiting. You may be called “impatient,” “whiny,” or
“stubborn.” Nevertheless, we could go beyond the labels, for as emphasize on this
book, as humans, we are holistic. As humans, we are to be regarded in our totality.
Thus, we can redesign the labels to something new and exciting. So, instead of
“impatient,” you are “compelling.” If one is “whiny,” you are “analytical” and if one is
“stubborn,” one is “assertive” or persistent.”
◼ If the negative labels can be contagious, so can the positive ones. Let us focus on
the positive, for these labels can strengthen not just your relationships among your
friends, but most especially to your family.
INTERSUBJECTIVITY AS ONTOLOGY: THE SOCIAL DIMENSIONS
OF THE SELF
◼ Saint Pope John Paul the II or Karol Wojtyla was born in Wadowice, Poland. He was elected to the
Papacy on October 16, 1978 (264th pope) and was considered a great pope (88%) during his lifetime.
He was also an architect of Communism’s demise in Poland. In his encyclical letter, Fides et ratio, he
criticize the traditional definition of human as “rational animal.” He maintains that the human person
is the one who exists and acts (conscious acting, has a will, has self-determination).
For Wojtyla, action reveals the nature of the human agent. Participation explains the essence of
the human person. Through participation, the person is able to fulfill one’s self. The human person is
oriented toward relation and sharing in the communal life for the common good. As St. Augustine
of Hippo said, “no human being should become an end to him/herself. We are responsible to our
neighbors as we are to our own actions.”
◼ We participate in the communal life (We). Our notion of the “neighbor” and “fellow member” is
by participating in the humanness of the person (I-You). The neighbor takes into account
humanness.
 2.2 APPRECIATE THE TALENTS OF PERSONS WITH DISABILITIES (PWDS) AND
INTERSUBJECTIVITY AS ONTOLOGY: THE SOCIAL DIMENSIONS
THOSE FROM THE UNDERPRIVILEGED SECTORS OF SOCIETY AND THEIR
OF THE SELF CONTRIBUTIONS
   

◼ Buber’s I-Thou philosophy is about the human person as a subject, who is a being different PWDs
from things or objects. The human person experiences his wholeness not in virtue of his
relation to one’s self, but in the virtue of his relation to another self. The human person
establishes the world of mutual relation, of experience.
The process of suspecting, recognizing, and identifying the handicap for parents with
◼ The human persons as subject have direct and mutual sharing of selves. This signifies a PWD will include feelings of shock, bewilderment, sorrow, anger, and guilt. Whether
person-to-person, subject-to-subject relation or acceptance, sincerity, concern, respect,
dialog, and care. The human person is not just being-in-the-world but being-with-others, or
these pertains to deafness or spirited children, denial, for instance, is universal. During
being-in-relation. diagnosis, isolation of effect occurs when the parents intellectually accepts deafness of
their child. The loss should require mourning or grief; otherwise, something is seriously
◼ In contrast, to realm of meeting and dialog, Buber cites the I-It relationship. This I-It
relationship is a person to a thing, subject to object that is merely experiencing and using; wrong.
lacking directedness and mutuality (felling, knowing, and acting).

2.2 APPRECIATE THE TALENTS OF PERSONS WITH DISABILITIES (PWDS) AND 2.2 APPRECIATE THE TALENTS OF PERSONS WITH DISABILITIES (PWDS) AND
THOSE FROM THE UNDERPRIVILEGED SECTORS OF SOCIETY AND THEIR THOSE FROM THE UNDERPRIVILEGED SECTORS OF SOCIETY AND THEIR
CONTRIBUTIONS CONTRIBUTIONS
   
◼ Feeling of impotence or questioning “Why me?” are some feeling of ambivalence regarding a child’s
condition. Some parents turn to religion, and consider “heaven sent blessing disguise.” However, this
denies the real implications of the disability (Mapp 2004). Additional reactions include fear of the
future, when parents worry about how the disability of the child will affect his/her productivity, or ◼ Negative attitudes of the family and community towards PWDs may add to their
become a lifelong burden. Parents whose children were diagnosed with disability have to let go of
their dream child. Realization and grief can blind parents to their child’s uniqueness. poor academic and vocational outcomes. Parents need to reach the point of
constructive action. They can decide to restructure certain aspects of their lifestyle
in order to accommodate the communicative a well as the educational needs of their
◼ There are many categories of PWD or persons with disabilities. To mention some, there are the
hearing impaired, diabetic, asthmatic, or cystic fibrotic persons. In a certain study, mothers of child with disability. Community sensitivity, through positive and supportive attitudes
asthmatic children scored consistently more positively than any other groups of mothers. On the one towards PWDs, is also an important component (Mapp 2004).
hand, fathers of asthmatic and cystic fibrotic children had higher attitudes and were more sociable
than the other fathers. On both these scales, parents of hearing-impaired youngsters had the highest
problematic scores.
 2.2 APPRECIATE THE TALENTS OF PERSONS WITH DISABILITIES (PWDS) AND 2.2 APPRECIATE THE TALENTS OF PERSONS WITH DISABILITIES (PWDS) AND
THOSE FROM THE UNDERPRIVILEGED SECTORS OF SOCIETY AND THEIR THOSE FROM THE UNDERPRIVILEGED SECTORS OF SOCIETY AND THEIR
CONTRIBUTIONS CONTRIBUTIONS
   

B. UNDERPRIVILEDGED SECTORS OF SOCIETY

Dimension of Poverty
◼ Negative attitudes of the family and community towards PWDs may add to their  
poor academic and vocational outcomes. Parents need to reach the point of The notion of poverty is not one-dimensional; rather it is multidimensional. A number of different concepts and
measures of poverty relate to its various dimensions. Each of these dimensions has the common characteristics of
constructive action. They can decide to restructure certain aspects of their lifestyle representing deprivation that encompasses:
in order to accommodate the communicative a well as the educational needs of their  
child with disability. Community sensitivity, through positive and supportive attitudes ◼ Income
towards PWDs, is also an important component (Mapp 2004). ◼ Health
◼ Education
◼ Empowerment
◼ Working condition

2.2 APPRECIATE THE TALENTS OF PERSONS WITH DISABILITIES (PWDS) AND 2.2 APPRECIATE THE TALENTS OF PERSONS WITH DISABILITIES (PWDS) AND
THOSE FROM THE UNDERPRIVILEGED SECTORS OF SOCIETY AND THEIR THOSE FROM THE UNDERPRIVILEGED SECTORS OF SOCIETY AND THEIR
CONTRIBUTIONS CONTRIBUTIONS
   

B. UNDERPRIVILEDGED SECTORS OF SOCIETY ◼ The most common measure of the underprivileged is income poverty, which is
Dimension of Poverty defined in terms of consumption of goods and services. There is lack of goods and
  services. The World Bank categorizes poverty I two levels: poor and extremely
The notion of poverty is not one-dimensional; rather it is multidimensional. A number of different concepts and poor. Those living below a US $1.25/day are extremely poor.
measures of poverty relate to its various dimensions. Each of these dimensions has the common characteristics of
representing deprivation that encompasses:  
  ◼ There is a growing recognition that income poverty is not the only important
◼ Income measure of deprivation. Poor health is also an important aspect of poverty. Globally,
◼ Health millions die due to AIDS, Ebola virus, tuberculosis and malaria as well as number of
◼ Education infant deaths from largely preventable causes of diarrheal disease. Health deprivation
◼ Empowerment had become focal point for the underprivileged.
◼ Working condition
 2.2 APPRECIATE THE TALENTS OF PERSONS WITH DISABILITIES (PWDS) AND
THOSE FROM THE UNDERPRIVILEGED SECTORS OF SOCIETY AND THEIR
CONTRIBUTIONS
C. RIGTHS OF WOMEN
◼ In 1712, Jean Jacques Rousseau said that women should be educated to please men.
Moreover, he believes that women should be useful to men, should take care, advise,
console men, and to render men’s lives easy and agreeable. Rousseau also influenced
the development of modern political, sociological, and educational thought.
2.2 APPRECIATE THE TALENTS OF PERSONS WITH DISABILITIES (PWDS) AND
THOSE FROM THE UNDERPRIVILEGED SECTORS OF SOCIETY AND THEIR
CONTRIBUTIONS
◼ In the Philippines, women are subjected to oppression, among others, of
class and sex. “Babae,” sung usually during women’s month (March), is a
song that problematizes the gender role assigned by the social order to
women since their childhood.
2.2 APPRECIATE THE TALENTS OF PERSONS WITH DISABILITIES (PWDS) AND
THOSE FROM THE UNDERPRIVILEGED SECTORS OF SOCIETY AND THEIR
CONTRIBUTIONS
◼ Mary Wollstonecraft, in Vindication on the Right of Women (1782), argued that such education would produce
women who were mere propagators of fools. She believes that women must be united to men in wisdom and
rationality. Society should allow women to attain equal rights to philosophy and education given to men. Further,
for Wollstonecraft, women should not just to be valued until their beauty fades; it is the fate of the fairest of
flowers to be admired and pulled to pieces by the careless hand that plucked. For Wollstonecraft, if men would
snap women’s chains, they would find women more observant daughters, more affectionate sisters and faithful
wives, more reasonable mothers and better citizens.
◼ She maintains that women must learn to respect themselves. Men’s worth should not be based on the vanity of
women babies, for this degrade women by making them mere dolls. She stressed that women should not marry
for a support. Instead, they should earn their own “bread.” During her time, even, women in upper echelons of
the society are oppressed.
EXPLAIN THE AUTHENTIC DIALOG THAT IS ACCEPTING
OTHERS REGARDLESS OF INDIVIDUAL DIFFERENCES
◼ In his essay, Martin Heidegger says that humankind is a conversation.
Conversation is more than an idle talk but a dialog. This means that
humanity is progressively attuned to communication about being.
Language, as one of human possession, creates human world. Language
is a tool for communication, information, and social interaction.
However, language can also be amazement.
 EXPLAIN THE AUTHENTIC DIALOG THAT IS ACCEPTING
OTHERS REGARDLESS OF INDIVIDUAL DIFFERENCES
◼ A dialog is a conversation that is attuned to each other and to whatever thy are
talking about. Mutual tuning is perfected in the attunement. For Heidegger
(1997), all conversations are really one conversation, the subject of which is
being (maybe God, Tao or YHWH). A conversation, which Heidegger
envisages, is creative, poetic, and deep that allows humanity to exist as more
than entities. In a conversation, there could be a 'stammer, which is trying to
express the unnamable. For Heidegger, a conversation attempts to articulate
who and what we are not as particular individuals but as human beings. We are
human beings who care about more than information and gratification.
EXPLAIN THE AUTHENTIC DIALOG THAT IS ACCEPTING
OTHERS REGARDLESS OF INDIVIDUAL DIFFERENCES
◼ An authentic dialog entails a person-to-person, a mutual sharing of selves, acceptance,
and sincerity. This relationship is the l-thou relation. I-You of Wojtyla refers to the
interpersonal which fulfills and actualizes oneself. The human person attains
fulfillment in the realm of the interpersonal, in meeting the other; thus, there is a
genuine dialog. For Wojtyla, in participation, we share in the humanness of the other.
We cannot escape a world that is also inhabited by others.
◼ All of the philosophers mentioned talks about the same type of relation, that is, a
dialog of human beings based on mutual sharing of selves, acceptance. and sincerity.
EXPLAIN THE AUTHENTIC DIALOG THAT IS ACCEPTING
OTHERS REGARDLESS OF INDIVIDUAL DIFFERENCES
◼ For Buber, a life of dialog is a mutual sharing of our inner selves in
the realm of the Interhuman. Between two persons is a mutual
awareness of each other as persons; avoiding objectification. Being is
presenting what one really is, to present to the other one's real self.
Personal making entails the affirmation of the other as a person who
is unique and has distinct personality. There is the acceptance of the
person unfolding the other actualize himself/herself.
EXPLAIN THE AUTHENTIC DIALOG THAT IS ACCEPTING
OTHERS REGARDLESS OF INDIVIDUAL DIFFERENCES
For existentialists: “We are responsible for more than what becomes of us;
we are also responsible for what becomes of others.” Explain.
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