ST.

JOHN PAUL II COLLEGE OF DAVAO

SENIOR HIGH SCHOOL DEPARTMENT

Physically Detached Yet Academically Attached

SCP-TOPICS: 2nd Quarter

Week 12-13 Intersubjectivity

Lesson Title Intersubjectivity

1.1 Realize that intersubjectivity requires accepting differences
and not to imposing on others
1.2 Appreciate the talents of persons with disabilities and those
from the underprivileged sectors of society and their
Learning contributions to society
Competency 1.3 Explain that authentic dialogue means accepting others
even if they are different from themselves; and
1.4 Perform activities that demonstrate the talents of persons
with disabilities and those from the underprivileged sectors
of society

At SJPIICD, I Matter!
I
LEARNING NTENT!
Terms to Ponder

Intersubjectivity refers to interhuman encounter or the interaction

between the self and the other.
Self refers to the awareness of individuality.
Other refers to a person or object outside of the self.
Essential Content
UNDERSTANDING INTERSUBJECTIVITY
Introduction
There are different sources of meaning in life. Most often than not, the major
source of meaning which most people, man and woman alike, find comfort, is
in the experience of intersubjectivity. Within these relations, one understands
the real value of genuine dialogue, friendship, respect for one’s individuality
and love. Human relations thrive under these conditions or maintained and
sustained by them. In fact, the withering of human relationships can be
basically attributed to the lack of intersubjectivity elements.
Any objectifying relation does not serve the intrinsic worth of human
beings and it is only in the “I-Thou” relation where human person can truly be
himself/herself. The concept of intersubjectivity is the act of the person as a
being for the other. In addition, the notion of intersubjectivity is not only
limited within the spatio-temporal dimensions of human existence but
essentially transcends it. This is made possible through the commitment we
truly share with other.

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 ST. JOHN PAUL II COLLEGE OF DAVAO
SENIOR HIGH SCHOOL DEPARTMENT

Physically Detached Yet Academically Attached

Love is important in the attainment of personhood. The appreciation of

intersubjectivity allows us to develop a greater sensitivity to other people who
are worth our attention and care. This is the true essence of being a subject, a
subject that wills and acts for the good of the other. According to Emmanuel
Levinas, the original situation of humanity is that of the pre-theoretical level –
the human person as being responsible for the other (Maboloc, et. al., 2016).
Intersubjectivity
Intersubjectivity refers to two human beings in an interhuman relation.
Martin Buber, a Jewish philosopher, makes a distinction between the human
and the interhuman. The human is the life of the group of people bound
together by common experiences and reactions; in short, a group of existence.
The interhuman is the life between persons, the interpersonal, the life of a
dialogue, the “I-Thou.”
In the “I-Thou” relation, one hopes to makes the other complete. This
kind of love is performed in freedom or in the willingness of the individual to
share and fully realize the meaning of life by being with someone. The other,
who is not reducible to an objective reality in this sort of relation, is the sole
motive of love. In this sense, in valuing the other, it is her person that I
consider as the most important and not her attributes or qualities. The
awareness of the one who loves another person is always at the level of persons
and never at the level of things.
In contrast, in an “I-It” relation, things are of value because of the
purpose that we put into them. An “I-It” relation is purely empirical. Things do
not have intrinsic moral worth. The value of things is something that people
determine on the basis of some measurable standard. In this sense, a thing is
useful of functional because it serves the purpose of persons. Things do not
have any agency or the capacity to make moral choices.
Indeed, persons precisely as persons cannot live in this world on the
basis of mere instrumentality. Persons go beyond being merely functional. The
relation between two people who value each other cannot be objectified. I
cannot be reduced to an “It-It” type of connectivity. In the exercise of true
human freedom, as persons, we explore, engage, and develop a greater sense of
being by being with and for the other. The person, by way of a personal
encounter, communes with the other (Maboloc, et. al., 2016).
Obstacles to Intersubjectivity
Martin Buber (2012) has enumerated the obstacles to the interhuman
relation or dialogue. These are the following:
1. The first obstacle to dialogue is seeming in contrast to being. Here, Buber
explains that the reality of human existence proceeds from two things: what
one really is (being) and what one wishes to seem (seeming).

In the first instance, there exists the personal way of dealing with other on
the basis of who the individual is, one that is without reservation. Such type
of relationship is spontaneous. In contrast, seeming proceeds from the
desire to protect one’s reputation, on the concern for one’s image or
appearance. Seemingthat attacks the “I-Thou” is a lie in relation to
existence. Therefore, the “I-Thou” relation belongs to the first type.

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 ST. JOHN PAUL II COLLEGE OF DAVAO
SENIOR HIGH SCHOOL DEPARTMENT

Physically Detached Yet Academically Attached

2. The second obstacle to dialogue is speechifying in contrast to personal

making present. Speechifying refers to one’s talking past another. It is
hearing without listening to what one says. On one hand, personal making
present is the process of fully opening oneself to the other.

3. The third obstacle to dialogue is imposition in contrast to unfolding. Here,

Buber explains that the other reality of human existence is to influence one
another. But there are two basic ways to influence another: Imposition and
Unfolding.

Imposition is dictating my one opinion, attitude, myself on the other. A typical

example of imposition is the propagandist. The propagandist is not
concerned with the unique person he wants to influence but with certain
qualities of the person that he can manipulate and exploit to win the other
to his side. He is concerned simply with more members, more followers.
Political methods are mostly winning power over the other by
depersonalizing him. Unfolding, on the other hand, is finding in the other the
disposition towards what I myself recognized as true good and beautiful. If it
is true, good and beautiful, then it must also be alive in the other person in
his own unique way. All I have to do in dialogue is to bring him to see it for
himself. A typical example of unfolding is the educator. The educator cares
for his students as unique, singular, and individual. He sees each as
capable of freely actualizing himself. What is rights is established in each as
a seed in a unique personal way. He does not impose. The educator trust in
the efficacy of what is right. The propagandist does not believe in the
efficacy of his cause, so he must use special methods like the media.
To summarize, genuine dialogue is turning to the other in all truth. To
turn to the other in all truth means imagining the real, accepting the
wholeness of the other including his real potentialities and the truth of what he
cannot say. Further, for genuine dialogue to arise, every participant must be
willing to say what is really in his mind about the subject matter. But silence,
can also be dialogue because words sometimes are source of
misunderstanding.
INTERSUBJECTIVITY IN FOCUS: BEING WITH PERSONS WITH
DISABILITIES
For the past five decades, there have been changes as to how people treat
those with disabilities. Before the dawn of the 20th century, society viewed
people with disabilities as objects of fear and pity. There was even this
prevailing notion that these kinds of people are incapable of participating or
contributing largely to society. They were not treated equally, as they were
viewed as persons who are lacking on something.
This type of treatment paved the way for various discriminations. Years
ago in Greece, the sick were called inferior. This notion was even magnified by
Plato when he wrote in Republic that deformed infants must be thrown away to
a “mysterious unknown place.” There was even a more degrading treatment to
persons with disabilities for they were once thought of to have been possessed
by evil spirits. There are even worse cases in African countries where a child
with disability is considered cursed and a “shame” in the family. Because of
this, they are rejected and disowned by their own kins.

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 ST. JOHN PAUL II COLLEGE OF DAVAO
SENIOR HIGH SCHOOL DEPARTMENT

Physically Detached Yet Academically Attached

From a cultural standpoint, there are situations that dictated the living
conditions of persons with disabilities. The strong sense of ignorance and
neglect, deep-seated belief in superstitions, and poor social acceptance have
somehow intensified and worsened the isolation of PWDs.
In the final analysis of things, society is indeed the most influential factor
in developing one’s perception towards PWDs. The collective attitude of
individuals in the society plays a crucial role in determining the extent of
acceptance of the people towards PWDs in the same manner that hey also
define as to what extent can the personal, educational, social, and professional
needs of PWDs be realized.
Therefore, it is incumbent upon those who study and teach the concept
of intersubjectivity or interhuman experiences to double their efforts in making
the learners understand the basic concept of interhuman relations. As
intersubjectivity is also about accepting people in different walks of life – people
who may not share the same views and beliefs as the others; people who may
look beyond the ordinary; and people who have disabilities, thus, cubing
intersubjective ignorance can eliminate and put an end to all forms of
discrimination and prejudices towards PWDs . If a person will learn how to
open himself/herself and accept the various possibilities brought about by
diversity, then intersubjectivity will become more meaningful (Magbanua,
2017).

SELF-SUPPORT: You can click the URL Search Indicator below to help you further understand the lessons.

Search Indicator

Buber, M. (2012). The elements of interhuman. Retrieved from

https://www.tandfonline.com/doi/abs/10.1080/00332747.1957.110230
81?journalCode=upsy20
Maboloc, C. R., Fernandez, A. H., & Tuvida, J. G. (2016). Introduction to the
philosophy of the human person. SMKC PrintShoppe.
Magbanua, N. (2017). Foundations of philosophy. Brilliant Creations Publishing, Inc.
Further Readings available in SJPIICD e-library:

Abella, R. (2016). Introduction to the philosophy of the human person. C & E

Publishing, Inc.
Caraan, A. (2016). Introduction to the philosophy of the human person. Diwa Learning
Systems.

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