Philo001 - Module 4

Picture Source: https://www.chronicle.
com/article/why-we-should-require-all-students-to-take-2-philosophy-courses/
PROGRAM AND YEAR LEVEL SENIOR HIGH SCHOOL GRADE 11 & 12

COURSE TITLE INTRODUCTION TO PHILOSOPHY OF HUMAN
PERSON
COURSE CODE PHILO 001
PERFORMANCE The learner evaluates the formation of human
STANDARD 7-8 relationships and how individuals are shaped by their
social contexts.
The learner writes a philosophical reflection on the
meaning of his/her own life.
OLIVAREZ COLLEGE TAGAYTAY
Date Developed: Document No.

2020-2021
PHILO 001 Date Revised: Issued by:
INTRODUCTION 2021-2022
TO PHILOSOPHY Page 1 of 77
Developed by:
OLIVAREZ OF HUMAN Ms. Jocelyn R. Cainong
COLLEGE PERSON Ms. Mariecris D. Punongbayan Revision # 2
TAGAYTAY Ms. Irene A. Dimailig
Ms. Nissan Ellaina T. Caringal
2020-2021
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INTRODUCTION
This unit deals with the skills and knowledge required for the course INTRODUCTION
TO PHILOSOPHY OF HUMAN PERSON
This module consists of eight (8) Performance Standards. Each standard contains learning
activities for both knowledge and skills, supported with information sheets, quizzes,
activities, and performance checklist/ rubrics, gathered from different sources. Before you
perform the manual exercises, read the information/activity sheets and answer the
self-activities provided to confirm to yourself and to your instructor that you are equipped
with the knowledge necessary to perform the skills portion of the particular learning
outcomes.
PERFORMANCE STANDARDS
At the end of this module you will be able to:
1. The learner understands the meaning and process of doing philosophy.

2. The learner evaluates opinions.
3. The learner distinguishes his/her own limitations and the possibilities for
his/her transcendence.
4. The learner is able to demonstrate the virtues of prudence and frugality
towards his/her environment.
5. The learner shows situations that demonstrate freedom of choice and the
consequences of choices.
6. The learner performs activities that demonstrate an appreciation for the talents
of persons with disabilities and those from the underprivileged sectors of
society.
7. The learner evaluates the formation of human relationships and how
individuals are shaped by their social contexts.
8. The learner writes a philosophical reflection on the meaning of his/her own
life.

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PERFORMANCE STANDARD NO. 7 Evaluates the formation of human
relationships and how individuals are
shaped by their social contexts.
PERFORMANCE STANDARD NO. 8 The learner writes a philosophical
reflection on the meaning of his/her own
life.
CONTENTS:
● The Human Person in Society
● Human Persons as Oriented towards their Impending Death
ASSESSMENT CRITERIA:
At the end of this week, the learner will be able to;
1. Recognize how individuals form societies and how individuals are transformed by
societies
2. Compare different forms of societies and individualities (e.g. Agrarian, industrial and
virtual)
3. Explain how human relations are transformed by social systems
4. Evaluate the transformation of human relationships by social systems and how
societies transform individual human beings.
5. Recognize the meaning of their own life
6. Enumerate the objectives they want to achieve and define the projects they really want
to do in their life
7. Explain the meaning of life (where will all these lead to)
8. Reflect on the meaning of his/her own life.
CONDITIONS:
The students must be provided with the following:
1.1 CBLM
1.2 Pen and paper
METHODOLOGIES: PLATFORM:
Self-paced instruction CBLM
ASSESSMENT METHOD PLATFORM

● Activity Pen and Paper
● Caricature Making Recycled Materials

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LEARNING EXPERIENCES
Performance Standard 7: The learner evaluates the formation of human
relationships and how individuals are shaped by their social contexts.
Performance Standard 8: The learner writes a philosophical reflection on the
meaning of his/her own life.
Learning Activities Special Instructions Time Allotment
Date of Submission
1. Read Information Please read the information sheet November 2-5, 2021
sheet 7.12-1 “The 7.12-1 entitled
Human Person in “The Human Person in Society Part
Society” 1”.
2. Activity 7.12-2 Accomplish the Activity 7.12-2 about November 2-5, 2021
“My Dreamland”
Submit it on November 5, 2021
3. Read the Information Please read the information sheet November 15-19, 2021
sheet 7.14-1 “The 7.14-1 “The Human Person in Society
Human Person in Part 2”.
Society”
4. Activity 7.14-2 Accomplish the Activity 7.14-2 November 15-19, 2021

About “My Meaningful Life”
Submit it on November 19, 2021
5. Information Sheet Kindly read and understand November 22-27, 2021
8.15-1 “On Happiness Information Sheet 8.15-1 entitled “On
& Suffering” Happiness & Suffering”
6. Activity 8.15-2 Answer the activity 8.15-2 and submit November 22-27, 2021
it on November 27, 2021, before 5:00
pm
7. Information Sheet Kindly read and understand November 29-
8.16-1 “On Happiness Information Sheet 8.16-1 entitled “On December 04, 2021
& Suffering” Happiness & Suffering”
8. Activity 8.16-2 Answer the activity 8.16-2 and submit November 29-
it on December 04, 2021, before 5:00 December 04, 2021
pm
9. Learning Feedback Answer the learning feedback diary November 29-
Diary 8.16-3 and submit it on December 04, 2021, December 04, 2021
before 5:00 pm

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INFORMATION SHEET # 7.12-1
TOPIC: THE HUMAN PERSON IN SOCIETY (Part 1)
Picture Source: https://www.123rf.com/photo_39200058_society-social-media-social-networking-connection-concept.html
Summary of Learning Content:

At the end of this module the learner will be able to:
1. Recognize how individuals form societies and how individuals are transformed by
societies
2. Compare different forms of societies and individualities (eg. Agrarian, industrial
and virtual)

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MOTIVATION
I Am a FILIPINO!
Direction: Write down your ideas or thoughts on what makes a person a FILIPINO.
Use the graphic organizer.
Guide Questions:
1. What factors led to the development of these characteristics among Filipinos?
2. Which among the descriptions could be considered unique to us Filipinos?

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WHAT IS SOCIETY?
✔ Society refers to a large, independent, and organized group of people living in the
same territory and sharing a common culture and heritage.
TYPE OF SOCIETY CHARACTERISTIC
This form of society is recognized as the

earliest and the simplest; basically small and
composed mostly of families. They are
nomadic, meaning, they keep on transferring
from one place to another to look for food,
thus, they do not have permanent houses.
Men are tasked to hunt large animals while
women are tasked with the collection of
vegetables and other crops
Picture Source:
SOURCE:https://libcom.org/library/why-hunter-gatherers-work-
play-peter-gray
HUNTING AND GATHERING SOCIETY
This form of society is characterized by the

raising (alaga) of animals to supply their food
especially in the regions of the world where
vegetable growing is not possible. They also
engage in buying and selling goods with other
groups.
Picture Source:
SOURCE:https://kullabs.com/class-9/social-studies-9/we-and-o
ur-community/types-of-societies
PASTORAL SOCIETY

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This form of society engages in the growing
of plants, fruits, and vegetables. In this
society, there is enough food supply. Some
members of society also engage in making
crafts and buying and selling goods.
Picture Source:
SOURCE:https://inhabitat.com/rikers-island-to-expand-its-gard
ening-therapy-program/the-horticultural-society-of-new-york/
HORTICULTURAL SOCIETY
This form of society grows rice and other

crops. They also began to farm and raise
animals for food. They lived permanently and
improved the technology for farming. Money
became a form of exchange for goods and
services.
Picture Source:
SOURCE:http://fajalahkinaralanggen.blogspot.com/2017/03/ag
rarian-society-agricultural-society.html
AGRICULTURAL SOCIETY
It is a form of society in which the ruler or

lord owned all the land while the farmers or
laborers farmed it.
Picture Source:
SOURCE:https://sites.google.com/site/year7medievaleurope/2-f
eudal-system
FEUDAL SOCIETY

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This society used machinery in the production
of goods and services. Through innovations
and technological advances, daily activities
become easier and the lives of the people
become better.
Picture Source:
SOURCE:https://www.history.com/topics/industrial-revolution
INDUSTRIAL SOCIETY
Also known as the virtual (computer) society,

people use technology and the Internet to
communicate, engage in business, and access
different information that can be used to deal
with daily activities.
Picture Source:
SOURCE:https://gulfnews.com/business/analysis/aiming-for-pol
e-position-in-a-post-industrial-world-1.2285777
POST-INDUSTRIAL SOCIETY
As members of society, we learn, we interact, we exercise our freedom and we

follow common beliefs, traditions, and norms or standards. Norms are a set of traits and
behavior that society considers good and acceptable. Society expects us to behave the way
it is used to. When we do not obey the established norms, then we experience
punishments for not doing so.
Moreover, laws are made to provide us proper guidelines to sustain peace and
order. Violation of the law means punishment.
Example: The Universal Declaration of Human Rights content.

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On the other hand, folkways are traditional in nature and do not result in
punishment if not followed.
Example: Serve pancit (noodles) at celebrations, especially birthdays
The person and society are inseparable. One cannot exist without the other. It is a
two-way relationship that binds both the person and the society for growth and
development. We have our own individual assigned social roles in society.
Social roles are a set of connected behaviors expected of a certain person. Individuals
with common or similar roles are grouped together to form social groups and eventually,
the different social groups would become social institutions that include our family,
school, government among others.
Freedom is a fundamental right inherent (kaakibat) by human beings. It is one of

the natural rights that cannot be taken away from us. By all means, we have the right to
exercise our freedom. But we have to always remember that freedom carries great
responsibility. Our decisions and actions in exercising such freedom would greatly affect
its outcome, either it could make us or break us. For instance, if we are born poor, we
have the freedom to strive hard, be educated and we can look for ways to make our lives
better. Our circumstances (kalagayan) do not define who we are but our decisions will.
Society, especially the government, is a helping hand, providing us social services

to better ourselves; public service, free education, and health care, financial assistance,
peace, and order, to name a few. These services will be able to support us to reach our
potential. And with this, could help us to be productive, become progressive, capable of
making significant changes and contributions in our society.
Recognize How Individuals Form Societies and How Individuals Are Transformed
by Societies
The information superhighway that we know today gives more focus on computer
hardware, software, and systems in terms of contribution to society as the basic tools
enabling fast and efficient transfer of information. Before, personal computers were
mainly used for word processing. Nowadays, the emergence of portable computers
enables many people to transact business anywhere.
Researchers suggested, however, that Facebook and other social media might lead
to depression. Most of the time, we post our smiling faces, favorite foods, and perfect
vacation. We look at idealized versions of our online friends leaving us feeling less
attractive and less secure about our own status. We tend to compare how many "likes"

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our posts generated. Due to the comparisons, we become more dissatisfied. Therefore,
studies indicate that our social networking sites may disconnect users rather than connect
people (Garcia 2014). The lesson? Do not limit interactions online; establish physical
interaction with friends and family beyond the digital world where one can truly find
love, acceptance, and self-esteem.
If Soren Kierkegaard is correct, rather than being ourselves we tend to conform to
an image or idea associated with being a certain type of person. For example, the
Facebook profiles, then we conform to a pattern. To the extent that we do see others and
ourselves with generalizations; not recognizing existing individuals. For Kierkegaard, we
are reduced to mediocrity. Our modern age remains an era of increasing dullness,
conformity, and lack of genuine individuals (Soccio 2007).
Life was much simpler before. One begins to comprehend how technology
evolved. From medieval crafts to the Industrial Revolution that was dominated by factors
such as revolutionary discoveries in natural sciences, detection, and extraction of energy
resources, the invention of mechanical devices, availability of investment capital,
improved means of transportation, communication, and growing interest taken by
scientific and commercial circles in technology and engineering.
Philosophically, our totality, wholeness, or "complete life”, relies on our social
relations. Aristotle said that friends are two bodies with one soul. Mutual sharing,
acceptance, and sincerity that Carol encouraged are akin to the outlooks of Karol
Wojtyla's We-You/I-You and Martin Buber's I-thou relations.
For Buber, the human person attains fulfillment in the realm of the interpersonal,
in meeting the other, through a genuine dialog. For Wojtyla, through participation, we
share in the humanness of others. Aristotle, Buber, and Wojtyla stress that the
concreteness of our experiences and existence is directly linked to our experience with
others. Thus, if one has meaningful relationships, aside from enjoying one’s blessings,
then, as Aristotle concurs, he is truly the one who may rightly be termed happy.
Compare Different Forms of Societies and Individualities (Agrarian, Industrial, and

Virtual)
A. Medieval Period (500-1500 CE)
German barbarians sacked and pillaged the declining Western
Roman Empire. The invaders, however, lacked the knowledge and skills to carry
on Roman achievements in art, literature, and engineering. In effect, highly
developed systems of Roman law and government gave way to the rude forms of
the barbarians. Thus, the early Medieval Period is sometimes referred to as the
Dark Ages (Solomon & Higgins 1996)

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It was nonetheless a time of preparation, like working a field before
planting seeds. For instance, to the Romans, the state had been more important
than the individual. From the barbarians’ ideal or personal rights grew their
respect for women, their "government by the people '', and their crude but
representative law courts where kings and chiefs were elected by tribal councils
(which also served as court or laws).
In the reign of Clovis, Christianity began to lift Europe from the Dark
Ages. Many barbarians had become Christians earlier though mostly hold the
Arian belief, a doctrine that holds the conviction that the Son of God is finite and
created by God the Father and, thus, condemned as heresy by the Church.
Christianity's influence widened when the great Charlemagne became King of the
Franks who founded schools in monasteries and churches for both the poor and
nobility.
The way of life in the Middle Ages is called feudalism, which comes from
medieval Latin feudum, meaning property or “possession”. Peasants, about
nine-tenths of them, are farmers or village laborers. All peasants-men, women,
and children worked to support their lord. Many peasants built their villages of
huts near the castles of their lords for protection in exchange for their services.
Besides labor, peasants had to pay taxes to their lord, in money or

produce. In addition, they had to give a tithe to the Church, for instance, every
tenth egg, wheat, etc. Famines were frequent. Plagues cut down the livestock.
Floods, frosts, and droughts destroyed the crops. The burst of warfare ravaged the
countryside as the lords burned each other's fields and harvests.
However, with the growth of commerce and towns, feudalism as a system

of government began to pass. As changes in business, government, and social
customs steadily shaped a new life in Europe, rising interest in artistic and
intellectual achievements reached a peak in the Renaissance-a revival of classical
learning. An interest in beauty and culture was reborn. In the 14th and 15th
centuries, leadership in art and literature returned to Western Europe.
Amid the turmoil of the Middle Ages, one institution stood for the
common good-the Roman Catholic Church. Many historians say that its spirit and
its work comprised the great civilizing influence of the Middle Ages" By the 13th
century, the Church was the strongest single influence in Europe. Everyone except
the Arabs, Jews, and the people in the Byzantine Empire belonged to the Church
and felt its authority (Ramos 2010).

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The Middle Ages employed pedagogical methods that caused the
intercommunication between the various intellectual centers and the unity of the
scientific language. In all the schools, philosophy was taught in the Latin
language. Philosophical works were written in Latin. Down to the end of the 12th
century, the seven liberal arts trivium (grammar, rhetoric, and dialectic) and
quadrivium (arithmetic, geometry, astronomy, and music) formed the basis of
intellectual culture in all scientific cultures.
There is another consideration that we must mention; the practically

unlimited trust in reason's powers of illumination is based, first and foremost, on
faith. To quote St. Anselm: I do not seek the insight of reason in order to believe. I
believe in order to gain insight. Indeed, I also believe; that I should never be able
to attain insight if I did not believe. Both faith and reason (fides and ratio) were
conjoined within the forthright, unbending personality of Anselm. Anselm, far
from deferring to mystery, tries to pave the way for clearer understanding, to the
stronger argument
B. Modern Period (1500-1800)

In particular, the title “modern philosophy” is an attack on and a rejection
of the Middle Ages that occupied the preceding thousand years (Solomon &
Higgins 1990). It is an attack on the church that ruled those ages and dictated its
ideas. It is an attack on the very notion of authority itself which was, as we have
been, very much at issue during the centuries preceding.
The modern period is generally said to begin around 1500. Less than a
decade before the arbitrary date Christopher Columbus had landed his ships in the
“new world”, altering not only geography but the politics of the world forever.
Only a decade after, Martin Luther would tack 95 theses to the door of the church
at Wittenberg and initiate the Reformation, which would cause several centuries
of upheaval in Europe, change the nature of Christian religion, and eventually,
change conceptions of human nature. With the Reformation came not only the
rejection of medieval philosophy but also the establishment of the "Protestant
ethic" and the beginnings of modern capitalism.

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Christopher Columbus: Discovering America Altering the Politics of the World.
Picture Source: https://learnodo-newtonic.com/christopher-columbus-accomplishments
Leonardo Da Vinci’s Vitruvian Man

Picture Source: https://www.mostphotos.com/en-us/8241796/vitruvian-man-leonardo-da-vinci
Human Being is the Most Interesting in Nature during the Modern Period
Leadership in art and literature reached a peak in the Renaissance period. The
result is the revival of ancient philosophy and European philosophers turning from the
supernatural to natural or rational explanations of the world. As God's most perfect
creation, harmonic proportions were also believed to govern humanity's form. Leonardo

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da Vinci illustrated Vitruvius' principle that a well-built human with hands and feet
extended fits perfectly into a circle and a square.
Experimentation, observation, and application of mathematics in the natural
sciences set standards for philosophic inquiry. Discoveries of Copernicus, Galileo,
Kepler, and Newton influenced the thinking of philosophers. Nonetheless, we should not
overemphasize the triumphs of modern science in the history of modern philosophy
(Johnston 2006). There is no denying that the advances in science during the 15th to 18th
centuries inspired Descartes, Hobbes, Bacon, and others. Yet, there are other influences
on the growth of philosophy.
Among them were the widespread use of money and the consequent spread of
commercialism and the growth of great cities. The bloody and cruelest years of
continuous religious war from the 16th to 17th century required the need for a new kind
of social philosophy. Whatever the modern philosophy was supposed to be or do, and
whatever it might have to do with science, it had first to say something about the terrible
state of the world and the seemingly interminable religious quarreling, intolerance, and
disorder. Modern philosophy itself divides readily into periods; such division takes into
accounts only those movements and traditions that are widespread and lasting.
In the beginning, there was the philosophy of the 17th century. Rationalism was
the predominant feature of this period. The development of its philosophy could be traced
from the writings of Descartes (born in 1596) to Leibniz (who died in 1716).
1) The first period was one of what we may call naturalism.
It belongs almost wholly to the 17th century. The philosophy of this first
age lived in a world where two things seemed clear: first, that nature is full of
facts that conform fatally to exact and irreversible law, and second, that human
beings live best under a strong, benevolent dictatorial civil government.
The philosophers of this time had left off contemplating the heaven of
medieval piety and were disposed to deity nature. They adored the rigidity of
geometrical methods; they loved the study of the new physical science, which had
begun with Galileo. Human beings are conceived physically as a mechanism
(Johnston 2006). Human emotions, even the loftiest, they delighted in explaining
by very simple and fundamental natural passions. In these days of the 17th
century, fear is out of place; you may even doubt if you will. Descartes, a
representative thinker of the century, begins his reflection by doubting everything.
As for the method of escaping from doubt, which consists in the use of
reason and in the study of the facts of experience, nothing else serves. For
philosophy in this age of the 17th century, the supernatural has only a secondary
interest, if it has any interest at all.

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2) The 18th century has its defining movement, too. The characteristic tendencies of
the period are such that it is frequently called the Age of Empiricism:
John Locke, Hume, and Berkeley were the main exponents of this general
point of view.
John Locke David Hume George Berkeley
Picture Source: Picture Source: Picture Source:

https://en.wikipedia.org/wiki/John_Locke https://en.wikipedia.org/wiki/David_Hu https://en.wikipedia.org/wiki/George_
me Berkeley
The second age of modern philosophy turned curiously back to the study of the
wondrous inner word of humanity's soul. To deify nature is not enough. A human
being is the most interesting in nature, and he is not yet deified. He may be a part
of nature's mechanism, or he may not; still, if he is a mechanism, he is that most
paradoxical of things, a knowing mechanism. His knowledge itself, what it is,
how it comes about, whence he gets it, how it grows, what it signifies, how it can
be defended against skepticism, what it implies, both as to moral truth and as to
theoretical truth-these problems are foremost in the interests of the second period
of modern thought.
Gradually, attention is turned more and more from the outer world to the
mind of human beings. The first period had been one of naturalism; the second is
one of a sort of a new humanism (Johnston 2006). Reflection is now more an
inner study, an analysis of the mind, than an examination of the business of
physical science. Human reason is still the trusted instrument, but it soon turns its
criticism upon itself. It distinguishes prejudices from axioms, fears dogmatism,
scrutinizes the pieces of evidence of faith, suspects, or at best has consciously to
defend, even the apparently irresistible authority of conscience.

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3) Near the end of the century, Immanuel Kant, whose philosophy is generally
known as critical idealism, brought up his philosophic thoughts with the more
general problem of knowledge.
He thought that humanity's nature is the real creator of humanity’s world.

It is not the external world, as such, that is the deepest truth for us at all; it is the
inner structure of the human spirit that merely expresses itself in the visible nature
about us. Herewith begins the third period of modern philosophy.
Also, during this period, the consequences of the Copernican revolution

were many. Galileo, convinced of the correctness of this new way of seeing the
world, invented the telescope. From then on, the development of modern
astronomy was assured (Johnston 2006). However, it is not these consequences
that are of greatest interest here. Rather, it is the attitude of mind that is evident,
and the effect that it must have upon thinking in general.
Picture Source: https://www.pbs.org/wgbh/nova/ancient/galileo-battle-for-the-heavens.html

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Picture Source: https://www.thefamouspeople.com/profiles/nicolaus-copernicus-5024.php
Copernicus
This Copernican innovation may not be so impressive, but considering its
setting, its significance is great. As one of a number of steps in the same general
direction, it represents a questioning attitude toward the activities of nature and a
spirit of rebellion against things accepted solely on the basis of authority and
tradition. It represents a search for new standards of truth and acceptance and the
beginnings of science that is to stand unaided upon the foundations of its own.
The effect is almost inevitable: this critical, searching, rebellious spirit that
crops out in the scientific mind is bound to have its counterpart in the philosophic
one. The new development in science, though exhibits open-mindedness, does not
cease to be dogmatic in its way. It is critical of the old, sure of itself as the old had
ever been. The conviction that the truth is attained and reality lays bare, that the
old is wrong while the new is right, seems to characterize all the innovators of
science at this time. It was responsible for their troubles, for difficulties (i.e.,
hindered publications), and in some cases, for imprisonment and death. However,
it may have been responsible, too, for the progress they made and the success they
had.

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Copernicus stands as an example of science in the throes of revolution,
critical and yet self-assured and dogmatic, opening up the visions of the world of
nature, and leaving the thinking world, in general, to assimilate these changes and
make of them the best it can. By the beginning of the modern age, the rapid
growth of the increasingly cosmopolitan cities of Europe, with their global reach,
their extensive colonies, and their national and international rivalries, required a
new kind of philosophy, intensely self-questioning but arrogant as well (Solomon
& Higgins 1996).
Enthusiasm for the new Science ushered in a deep-seated philosophical
trend, which adhere to science for philosophy. This attitude in Descartes and in all
others who have taken it implied the expectation that the new scientific
philosophy would soon gain acceptance as the universally valid truth, and each of
these philosophers consequently prided himself on being the cornerstone and
founder of the true scientific philosophy. Here was the starting point for the
rationalistic intolerance that is so widespread in the modern world: the dogmatic
presumptuousness of reason made for an attitude of self-assurance (Johnston
2006).
C. Globalization and Technological Innovations
Globalization is not a one-way process but comprises the multilateral

interactions among global systems, local practices, transnational trends, and
personal lifestyles. In various instances, this interlocking of the global, the local,
and the person can be smooth or rough for communities and individuals who
respond favorably or adversely to it. Also, globalization makes local knowledge
no longer purely local. The process of globalization, however, had already begun
long before the twenty-first century. Globalization, in the sense of adoption and
acceptance of some standards in the various aspects of lire, had s embryonic
beginnings in the West in the fifteenth century as an accompaniment to the new
ideas of the Renaissance and then the Enlightenment.
The introduction of new inventions in science eventually led to the

industrial revolution in the eighteenth century, and since then, Western society has
taken off on a journey through the endless world of science to bring society into
the developed conditions that can be seen today. Initially, the word "industry” and
the period in which its use changes in the period that we call the Industrial
Revolution. The Industrial Revolution is a movement in which machines changed
people’s way of life as well as their methods of manufacture. Industry, before this
period, was a name for particular human attributes: skill; assiduity, perseverance,
and diligence. The use of the term still survives.

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In the last decades of the eighteenth century, the industry came to mean a
collective work for our manufacturing and productive institutions, and for their
general activities. Industrious, usually attributed to persons, is joined in the
nineteenth century by industrial, which describes the institutions. The rapid
growth of these institutions is seen as creating a new system, which in the 1830s
is called industrialism.
The Industrial Revolution came gradually in a short span of time. This

relatively sudden change in humanity's way of life deserves to be called a
revolution. The Industrial Revolution grew more powerful each year due to new
inventions and manufacturing processes that added to the efficiency of machines.
In part, this is the acknowledgment of a series of very important technical changes
and of their transforming effects on methods of production. It is also, however, an
acknowledgment of the effects of these changes on society as a whole which is
similarly transformed (Germain 2000).
Significant changes that brought about the Industrial Revolution were:
● the invention of machines in lieu of doing the work of hand tools;

● the use of steam, and other kinds of power vis-a-Vis the muscles of human
beings and of animals; and
● the embracing of the factory system.
As technology advanced, more and more automatic machines were
invented to handle the jobs with little supervision by human beings. The abstract
thought of mathematicians, coupled with the development of ingenious electronic
technology, created not only a new industry but also a catalyst to help quicken the
tempo and reshape the structure of industrial society. Countless generations of
technological achievements have been compressed into little more than half a
century. Great jet airliners and space trips to the moon hardly seem to belong in
the same millennium. Changes have been so sweeping that some observers’
contemporary scene now proclaim the advent of a new kind of society in which
the production of material goods through the expenditure of mechanical energy no
longer serves as the basis for the technological system.
Instead, they see the central functions required for human existence or
amenities audited and controlled by information transmitted by energy as a vital
link. In the nineteenth century, the dream of automatically powered machines had
become a reality. Approximately l00 years passed between Babbage’s conception
and the development of the first fully automatic computer. The uses of electronic
computers in these systems have begun to amplify the computer age to the point
where new types of industrial and social phenomena may be appearing.

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Everywhere, the computer is assuming an increasingly central place in
scientific research, and data processing is becoming all-important. Google’s
current mission is to fulfill a search engine that is Artificial Intelligence (AI) is a
branch of computer science or “the study and design of intelligent agents” where
an intelligent agent is a system that perceives its environment and takes actions
that maximize its chances of success. John McCarthy coined the term in 1955,
defines it as “the science and engineering of making intelligent machines”.
Messages and data can travel in a big office through the use of local and
wide area networks. The emergence of notebooks or portable computers enables
business and learning to occur in an airplane or anywhere. Further, software
programs can be used to make databases. A person may buy an album at the
iTunes Music Store and give comments on a music blog, which can be tagged on
other sites. Sophisticated algorithms can be identified with precision by just
analyzing two databases that could successfully point out 60 percent of the users
who mentioned the music (Carr 2009).
Using data-mining algorithms, the identities of users can be discovered
having serious repercussions for the users. The supercomputers, or those that
perform at or near the currently highest operational rate for computers, are usually
used for scientific and engineering applications that must handle very large
databases or do a great amount of computation (or both).
At present, developing countries lack the technological strength to utilize
their resources better. Residents of poor countries will definitely have improved
conditions if granted with appropriate technology. Those in the world of science
and technology should not exploit or subordinate people but must fully enroll
science and technology in preserving and improving lives. Globalization, as
facilitated by technology, can be beneficial if it will lead to improved society and
intellectual growth; but can be divisive if it will erode local cultures and national
sovereignty.
As technology is exploited, it becomes easier for those already wealthy to
maintain their advantage. In contrast, those who lack the advantage may be less
successful in snapping a new global landscape more favorable to their purpose.
Technology most certainly leads to globalization but in the emerging global
society, economy, and culture, it does not encompass all equally (Ramos 2003).

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Activity 7.12-2
MY DREAMLAND
Direction:
1. Think of the community that you wish/want to live in.
2. Draw it in one (1) whole bond paper. Make your drawing colorful.
3. Write your reflection below your drawing.
Rubrics for Drawing

CATEGORY 25 25 25 25
The artwork is
The artwork has few
expressive and The artwork is
details. There is very
detailed. The elements expressive and
little use of the The artwork lacks
of art are used to add somewhat detailed.
elements of art or what detail. The elements
interest, especially The elements of arts
was stressed for this of art were not used
those stressed for the stressed for the project
project. There is little as stressed for this
Artwork project. There is clearly are used as directed.
evidence that the project. It is unclear
an understanding of the There is evidence of
objectives were whether the
objectives of the understanding of the
understood. There is no objectives were
project and also objectives but little
experimentation within understood.
experimentation within effort at
the boundaries of the
the boundaries of the experimenting.
lesson.
lesson.
The student has taken The student has taken

the technique or the technique or
The student has copied
concept being studied concept being studied The student has not
Creativity and and applied it in a and used source
from the source
made many attempts
material. There is little
Inventive unique and truly material as a starting
evidence of a personal
to meet the
individual manner. The point. The student’s requirements of the
Thinking student’s personal personal vision/ ideas
vision or own ideas but
assignment.
the assignment is done
vision/ ideas come are present in part of
through. the work
Minor dirt or stray

Overall, the project is marks may be present Work includes an
clean and without but the work is obvious deficit. Little Has not made many
Craftsmanship/ major defects. All areas acceptable. Some effort went into attempts to meet the
Neatness have been considered portions of the work creating the work and requirements of the
and finished to meet could have benefitted using information assignment.
expectations from more attention to demonstrated.
detail.
The student passed

The student passed the The student passed The student passed the
the artwork two
artwork on or before the artwork one hour artwork one day late
Punctuality the said due date and late before the said before the said due date
days late before the
said due date and
time due date and time and time
time

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TOPIC: THE HUMAN PERSON IN SOCIETY (Part 2)
Picture Source: https://www.123rf.com/photo_39200058_society-social-media-social-networking-connection-concept.html

1. Explain how human relations are transformed by social systems

2. Evaluate the transformation of human relationships by social systems and how
societies transform individual human beings.

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MOTIVATION
I’ll Tell You About Myself!
Direction: Imagine yourself having graduated from college and up for an important
job interview. As in the way interviews usually go, the interviewer asks you, “So, tell me
about yourself”. What will you say?
Answer:

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HOW IS SOCIETY FORMED?
In order to fully understand the true character of society, they imagined humans as
living in a so-called “natural state”, removed from modernity and civilization.
Thomas Hobbes
✔ man in his natural state is governed by his
desires and there often lead to conflict with his
fellowmen;
✔ Thus, society is the means by which men seek
to control their natural tendencies to impose
order.
✔ Social contract- an agreement where
individuals sacrifice some of their wants and
submit to a higher authority
Picture Source: https://www.biography.com/scholar/thomas-hobbes
John Locke
✔ Considered man in his natural state as more
cooperative and reasonable.
✔ Consent of the governed- society is formed
through the consent of the individuals that
organized it.
✔ The social contract is a covenant among the
individuals to cooperate and share the burden
of upholding the welfare of the society.
Picture Source:
https://en.wikipedia.org/wiki/John_Locke#/media/File:John_Locke.jp
g
Jean Jacques Rousseau
✔ advocates “general will”

✔ Believed that even if the people organized
society and established an
authority/government in extreme cases, the
government is able to impose its will on the
people.
Picture Source:
https://en.wikipedia.org/wiki/Jean-Jacques_Rousseau#/media/File:Je
an-Jacques_Rousseau_(painted_portrait).jpg

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John Rawls
✔ redefined social contract

✔ explained that human beings approach social
cooperation in a rational manner in order to
meet their individual self-interest
✔ introduced a version of the natural state called
“original position”
Picture Source: https://www.britannica.com/biography/John-Rawls
David Gauthier
✔ described man’s self-interest as a significant

factor in building and maintaining societies
✔ People choose to cooperate since it’s beneficial
to meet their self-interests.
Picture Source:
https://www.communityconservation.net/people/david-gauthier
HOW DOES SOCIETY INFLUENCE THE PERSON?

Through socialization, the process by which an individual learns the prevailing
behaviors, attitudes, and values within his/her society, a person adopts a set of ideas and
behavior considered appropriate within his/her own society.
✔ Social role- entails a set of expected behaviors that must be performed by a
person.
People who belong to a specific social group tend to behave a certain way
and continuous interactions within their group reinforce such behavior.
✔ Normative democratic theory- considers a democratic society as morally

desirable.

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Thus, cultural influences in society also affect individual behavior. Asian societies
are more rigid and formal in their social dealings as they value respect, family
relations, and social status.
HOW DOES OUR OWN SOCIETY DEFINE OUR IDENTITY AS FILIPINOS?
These traditions contribute to a strong sense of community among Filipinos:
✔ pakikisama
✔ pakikipagkapwa-tao
✔ utang-na-loob
✔ damayan
✔ bayanihan
Explain How Human Relations are Transformed by Social System

Change as a Condition of Modern Life
As the industry changed, social and political conditions transformed. European
farmers and artisans flocked to the manufacturing centers and became industrial workers.
Cities grew quickly as the percentage of farmers in the population declined. Change from
domestic industry to the factory system meant a loss of interdependence to the worker.
The home laborer could work whenever he pleased although the need for money drove
him to toll for long hours; he could vary the monotony of his task. When an individual
becomes a factory employee, he has to work long hours, leaving his little farm, and live
near the factory, often in a crowded district. (Heidegger 1997).
The revolutionary change in our way of life in modern times, which for several
centuries was confined principally to the Western people has in our life come to affect all
of humanity. For the first time in history, a universal pattern of modernity is emerging
from the wide diversity of traditional values and institutions, and peoples of all nations
are confronted with the challenge of defining their attitudes toward fundamental changes
that are worldwide in scope. This definition of attitudes is more than an academic
exercise. The achievements of human beings in the modern age provide unprecedented
opportunities for human welfare and fulfillment, but they have also been placed in the
hands of human instruments of universal destruction (Pettman 2012).
This section deals with how human relations are transformed by social systems
specifically, on knowledge, laws, economics, and technology.
A. New Knowledge
"Know thyself is the main idea of Socrates of good living. Socrates lived
around 469 BC in Greece. His saying “Knowledge is virtue; ignorance is vice" is
a summation of what he wants to teach about how human beings should live a

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good life. Ignorance, as the opposite of knowledge, is the source of evil.
Humanity commits evil because people do not know any better.
The origins of the modern age may be seen in the phenomenal growth of
acknowledging that can be traced to the revival of Greeks science. At first slowly,
and with a rapid quickening of face after the 15th century, humanity has met with
increasing success in understanding the secrets of nature and applying this new
knowledge to human affairs. In the 20th century, expansions have been so rapid
that local knowledge no longer remains purely local, and accepted systems of
knowledge in specialized fields have been overturned within a single generation.
This process of intellectual growth is continuing without any slackening of pace,
and changes in our understanding in the years ahead may well be greater than
those that we have seen in our own lifetime (Nye & Welch 2013).
B. Policy Making
Plato's dialogues in the republic have overshadowed all his other dialogues
in fame, for it undoubtedly brought out the many-sidedness of his genius no other
dialogue of his can aspire to do. It is for that very reason that it has been looked
upon as a masterpiece in world literature. Republic, as its name implies, is a book
on politics; however, I found it difficult to define justice in an individual without
studying the broader perspective of the state. So, it is in its origin, ethical. The art
of government leads to the topic of education. However, the book also became
important for Eugenics and for Pedagogics because of its refreshing discussion of
poetics and aesthetics. Finally, due to his Idea of Good, the Republic became a
great book on metaphysics as well.
The nominal purpose of the Republic is to define "justice". Item against by
deciding that the citizens or be divided into three classes:
1. The common people (artisan class)
2. The soldiers (warriors)
3. The guardians (rulers)
The last, alone, is to have political power. There are to be much fewer of
them than of the other two classes. In the first instance, they are to be chosen by
the legislator; after that, usually succeed by heredity, but in exceptional cases, a
promising child may be promoted from one of the inferior classes; among the
children of guardians a child or young man who is unsatisfactory may be
degraded.
At present one of the most important consequences of the application of

this new knowledge of human affairs has been increased integration of
policymaking. In the private realm, systems of transportation, communication,
business, and education have tended to become larger and more centralized. Most

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communications at the national level have become unified, and many are now
organized on a worldwide basis. Similarly, in the public realm, governments have
increasingly tended to accumulate functions formerly performed by the province,
district, tribe, or family. Even the most theoretical of governments in earlier times
do not have the degree of control over individuals that is normally exercised by
governments in advanced societies. As life has become more complex, the legal
system has also grown to the point where almost all human activities come in
contact with the law in one form or another. This integration of policymaking has
both people within states into an unprecedentedly closer relationship and has
resulted in greater complexity of the social organization.
C. Economic Sphere
The effect of new knowledge has been partially noticeable in the economic
sphere. Technical improvements have been possible mechanization of labor that
has resulted in mass production, the rapid growth in per capita productivity, and
an increasing division of labor. A greater quantity of goods has been produced
during the past century in the entire preceding period of human history. The
contrast today between the level of living in relatively modern centuries and that
in traditional societies is very marked, indeed. Economic changes will be further
discussed in their direct correlation to the social realm. (Ramos 2003; Nye &
Welch 2013)
-Because of the new knowledge, there are improvements when it comes to
economic status. New knowledge in terms of production and technology helped a
lot in mass-producing quality goods that caused the economic improvement.
D. Social Realm
Equally important are the changes that have taken place in the social
realm. Traditional societies are typically closed and rigid in their structure. The
members of such societies are primarily peasants living in relatively isolated
villages, poor and illiterate, and having little contact with the central political
authorities. The way of life of the peasants may remain virtually unchanged for
centuries. Modern knowledge and the technology it has created have had an
immense impact on this traditional way of life. In cities, literacy is virtually
universal. Health has also greatly improved. Cosmopolitan criteria of personal
association replace the restraints between peasants, townspeople, and aristocrats
have given way to a more homogeneous society in which one’s position depends
more on individual achievements than on inherited status. (Heidegger 1997).
This complex and interrelated series of changes in humanity's way of is
generally known as “modernization”. The view that globalization proceeds along
a continuum of modernization dominated social scientific thought on global
development in the thirty or so years after the Second World War (Germain 2000).

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The Western people have been undergoing this process for some five centuries
and people in the least developed regions for less than a century. Modernization
has changed the power relationships among societies by rapidly strengthening the
position of some at the expense of others. The process within each of the
individual societies has also been profoundly affected by the point in the time at
which modernization has been undertaken and by the pressures exerted by the
worldwide influence of the early modernizers.
At the same time, societies have become more interdependent, in the

conduct of their relations has been transformed. While many of the traditional
forms of international relations have survived- alliances and war, conquest and
colonization, cultural diffusion in propaganda; these points have been infused
with new meanings. Moreover, increasing interdependence has led to the
development of more orderly procedures for regulating relations among societies,
such as diplomatic practices, conferences, and international law.
Modernization is seen as part of the universal experience, and in many

respects, it is one that holds great hope for the welfare of humanity. Yet, it has
also been in many respects a destructive process. It has destroyed the tradition of
patterns of life, which has evolved through the centuries many you may value. It
has led to the overthrow of empires and states in a series of local and world wars
that have been among the most destructive in history. Undermined a pattern of
rural family life that brought great satisfaction to the individual and has led to a
population explosion that threatens to outstrip food production in many countries
(Germain 2000). In exchange for the old, it has created a masked society or
privacy, individualism, and quality tend to submerge by standards of taste and
processes in which the expediency of public affairs is frequently the determining
factor.
As industrialization spreads from its seedbed out into societal context, it

carries with it more general societal ramifications. The rise of global
consciousness, along with higher levels of material interdependence, increases the
probability that the world will be reproduced as a single system. Television, for
instance, because of the minimal skills or effort required to decode its meaning
and because of its virtually universal access, tends to be watched by huge,
widespread, and undifferentiated audiences. Chinese viewers who are primarily
attracted to mass cultural products such as seed cones and soap operas can be
enlightened and political suppression has been the rule. Moreover, due to that
thriving process of science and technology, we see a universal civilization
emerging that would reign from New York to Seoul and from Moscow to Jakarta.

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We see young white-collar workers in London and Tokyo riding subways
to work. They take care of their daily assignments with computers and stop at a
fast-food center for a quick bite. In the evening, they watch videos and listen to
CDs. Technology has made this homogenizing trend of lifestyle possible among
young people everywhere in the world. They seem to think, feel, and behave
alike. Sensibilities toward cuisine, music, and entertainment seem to be uniform
(Nye & Welch 2013)
Although the world is becoming more and more unified, it is not

becoming more and more integrated. While it is a single system, it is driven by
conflict and no means universal agreement a single system should take in the
future; globalization follows the path of its own inexorable logic. In a paradoxical
situation. On the other hand, the weight of nationalism or license contributes to
my main force the type of individualism that excludes the other, it the other
human being or the other group. In other words, many parts of the world that have
consequences for or being referenced against events in other distant parts may not
always be positive. Indeed, the world as a system may well be driven by conflicts
that are far more intractable than the previous disputes between nations (Wills &
Hathaway 2013).
Let us take the predicament of terrorism in the region. In the Philippines,

the capture of the Abu Sayyaf Group (ASG) commander Galib Andang (a.k.a.
Commander Robot) brought good news. Even though the possibility that a
disbanded group could generate remains, the capture of the notorious robot is a
blow well struck. Robot, as one of the most ruthless leaders of this bandit group,
what's the capacity for great horror and does not hesitate to flaunt it. Now a
captive amputee, the robot has become a disposable pan in the network batman of
crater sophistication my profound fanaticism is trying to weave through the
breadth and diversity of Southeast Asia.
Unresolved issues about the Special Action Force (SAF)- Moro Islamic
Liberation Front (MILF) encounter on January 25, 2015, further highlight the
issue of terrorism in the country. 44 elite police commandos are alleged to be slain
by Moro rebels on a mission called Oplan Exodus, questioning President Benigno
Aquino Jr's priorities in fighting against terrorists.
E. Technology
The more society is influenced by technology, the more we need to
consider the social, ethical, and technological, and scientific aspects of each
decision in choice (Germain 2000). This will require the capability to consider
and evaluate the standards employed in the choice and implementation of

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scientific research and technological development in relation to the aspirations of
the people. To evaluate the products of science and technology in relation to
culture and value, as well as the aspiration of a nation, is important and needs to
be nurtured and developed through social and cultural education, for science and
technology is much too important to be left to engineers and economists alone.
Science has greatly influenced the picture we have of existence and what
is essential to humanity. Therefore, the difficulty of the period of rapid change
challenges us to discover more about what is fundamental to our existence.
Heidegger's call for meditative thinking and four philosophical reflections has a
very important role in this connection.
In the present era, humanity does not live according to the natural cycles
regulated by natural rhythms anymore (Germain 2000). Instead, it is governed by
a "second nature" that is an artificial environment characterized by the results of
technology. The modern era is characterized by new inventions that sometimes
cannot be followed by most people because technology is only the copy of the
"first picture" replacement of nature itself. The advancement of technology, its
success in developing itself, is faced with the inability and lack of humanistic
knowledge to answer the real problems of masses such as poverty, ignorance, and
famine which undermined the position of humanistic science and efforts to
develop it. Rationalistic and positivistic ideas tend to take overall understanding
acquired by reflection or even more from faith. The presence of a relation
between the material and non-material world, the physical and non-physical
world, and between heaven and earth tend to be denied or found unacceptable.
It has to be admitted that in this century human success- whether personal
or as a species- is measured by success in mastering science and technology. More
and more cases show the technology has encroached upon all matters that in the
past were considered to be the right of God in His creation. Exact science and
technology had functioned as the savior with the power to set us free. Liberated
human beings from ignorance under development and poverty. Though the facts
may have shown a different tendency of how the rich and the poor have grown
bigger, science and technology have become the most distinctive symbol of
human autonomy.
Human beings have separated themselves from their cosmic relations and
other realities. On the other hand, modernization seems to be dominated by a
materialistic truth as opposed to a non-materialistic one. Physical needs are
prioritized even to the extent of destroying our spirituality. It might seem that the
condition of civilization is unnecessarily dramatized; however, we have to realize
that science and technology were developed originally to liberate people, to assist
them in solving their problems in life. In fact, if they are out of control, they
create complexities and complications in life that can appear as the destruction of
the environment, isolation, and the loss of sensitivity to human spirituality (Cam

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1999). This means that people have lost spiritual contact with other people, with
their environment, surrounding nature, and with anything that has transcendental
characteristics. Modern technology has sacrificed humanity and the world
together, leading to their destruction.
At present, science and technology are not a single phenomenon. On the
other hand, they have become an ideology. In particular, technology cannot be
taken to mean only products such as machinery, electronics, or other public
consumer goods. It is also the knowledge and consciousness and our powers of
abstraction. Technology is not taken as an object but as our whole attitude toward
the human world. In the modern era, this attitude is manifested theoretically in
scientific development and technological innovation. In other words, science and
technology are, in fact, in a broader sense, the culture itself.
Picture Source: Picture Source: https://unsplash.com/s/photos/us-dollar

https://philcarnews.com/safe-driving/the-latest-update
s-on-south-east-metro-manila-expressway-ta291
Modernity is not just machines and the use of money but also an attitude.
Picture Source: https://www.sporcle.com/blog/2017/03/guide-to-the-vexing-vexillology-badge/

Modern technology influenced policy-making within states.

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F. On (Women’s) Friendships
Women’s friendships have a unique quality that may only exist between
women. There’s sexual attraction between a man and a woman (eros), which is
another completely different thing. Perhaps, only another woman can really feel in
her guts what it means to be a woman, according to Joy Carol (2006) in her book,
The Fabric of Friendship. Women’s friendships are special. Girls, and later
women, can discuss with each other anything or everything- whether dreams,
fears, children, boyfriends, or dying. There is a quality of friendship between
women offering sympathy, learning, validations, and advice.
True Friends
True friendships allow each other to be completely themselves.
Acceptance and love give women the courage to try new experiences and stretch
their wings. Our female friends are extremely important to our emotional and
physical health. Arol cites that strong female relationships lead to happiness and
healthier lives; while recovery from distress or suffering becomes easier. On the
other hand, people with less or no friends at all tend to smoke, become
overweight, and not exercise.
Miss “Not Always Sweet”

However, women’s envy, competition, recrimination, and
miscommunication can cause problems in their friendships. Carol cited the often
negative portrayal of a best friend: betrayer. In certain studies, women initially
deny their attitude toward other women, such as subjecting them to disrespect.
Women had been considered the inferior gender by cultures and societies that, for
Carol, without being aware of it, women may have negative attitudes toward
themselves and other women.
A Tribute to Our First Friend: Our Mothers

The bravest battle that ever was fought;
Shall I tell you where and when?
On the maps of the world you will find it not;
It was fought by the mother of men.
- Joaquin Miller, The Bravest Battle
Mothers customarily carry the moral obligation of providing a safe

environment for their daughters. However, mothers are human beings with
their own insecurities that will have a profound effect on their daughters. For
instance, some mothers who were abused will project themselves to their

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daughters. Thus, our relationship with our mothers could be profound or
disabling.
Looking back, the late author’s mother, Chalita, had influenced her
choices in life. She had a significant impact with regard to the author’s service
to her local parish and education. As time passed since her death, the author
looks back with eternal gratitude for her. The author appreciated the
“bounding” moments that had been significant in terms of sharing kindness,
openness, and love.
The author’s sister is also a gift as she becomes a partner in friendship

amidst her life’s struggles and beliefs. As issues of boundaries and control
come up in almost any relationship, Carol counsels that becoming a martyr or
victim is not a good way to make or keep friends. Furthermore, she underpins
that boundaries should be well defined or one ends up as a people-pleaser and
inevitably, be unhappy and disappointed. For Carol, “Knowing and accepting
ourselves are important ingredients in establishing boundaries.” The author
believes that whatever path we will thread, our choices should ultimately be
based on our genuine freedom.
Evaluate the Transformation of Human Relationships by Social Systems and How

Societies Transform Individual Human Beings.
Science has greatly influenced the

picture we have of human existence and
what is essential to humanity. Therefore,
the difficulty of the period of rapid
change challenges us to discover more
about what is fundamental to our
existence. Martin Heidegger’s call for
meditative thinking or philosophical
reflection has a very important role in this
connection.
Martin Heidegger
Picture Source:
https://holybooks.com/selected-works-by-martin-heidegger/

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At present, humanity does not live according to the natural cycles regulated by
natural rhythms anymore but instead, lives in an artificial environment characterized by
the results of technology (Goldin & Reinert 2012). Despite the advancement of
technology, its success in developing itself is faced with the inability and lack of
humanistic knowledge to answer the real problems of the masses such as poverty,
ignorance, and famine. Also, people cannot isolate themselves and live without
technology. More and more situations show that technology has encroached upon all
matters that in the past were considered to be right of God in His creation.
Exact science and technology had functioned as the “liberator” with the power to
set us free. They have saved and liberated human beings from ignorance,
underdevelopment, and poverty. Although the fact may show a different tendency of how
the gap between the rich and the poor has grown bigger, science and technology have
become the most distinctive symbol of human autonomy.
The adage, “There is no such thing as free lunch”, rings true today. Everything is
calculated and evaluated according to the economic securities of someone or others. In
the pre-technological era, when humanity still felt itself to be a part of the world, instead
of its master, people had to adapt to themselves to the natural; order as best as they could.
Even medieval humanity, to be sure, projected a certain order onto the world, but at least,
that “order” was believed to have been created and sustained by God- not by humans.
In the high-tech age, however, instead of conforming to the natural order, people
force nature to conform to their needs and expectations. Whenever nature proves
unsatisfactory for human purposes, epic refrains in as they see fit (Heidegger 1997).
Each of the options that we employed to increase available resources there is a
counterpart solution to discard waste (Pettman 2012; German 2000). Our situation,
unfortunately, is complicated by two factors. First, our great need for resources and sinks
cannot be met in the sparse concentrations and unusable forms in which they occur
naturally on the earth. Second, each solution is accompanied by costs associated with the
creation, operation, and maintenance of increasingly large and complex systems. Thus,
we select and implement various options for acquiring, processing, consuming, and
disposing of resources. The result is a vicious cycle of challenge and response.
As society becomes more global, several changes occur. Social and technological
systems expand, connections become more complex, change spreads more rapidly and
effects are experienced at a greater distance, faster, cheaper, and farther away than ever.
These changes converged in the Information Age. However, the information revolution
confronts us with a fundamental dilemma. Our ability to construct complex, rapidly
changing global systems of production and consumption has outdistanced our ability to
monitor, comprehend and predict, let alone control their behavior. With the imbalance
between the construction of systems and their control, we are beset with problems
without precedent in human experience.

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In the technological era, science and technology are no longer understood in terms
of what Heidegger defined as an authentic homeland, a place in which the destiny of a
people can work itself out within a familiar natural context. In the case of South Korea,
traditional practices are fast disappearing. Old countryside versus new towns and
suburbs, old traditional lifestyles versus education and television remain in constant
opposition. The countryside loses its future as farmers’ children move to cities in search
of education, industrial, and clerical work, and suburban lifestyle.
The young people in cities in the Cordillera region, influenced by technology,
may opt to work in the cities, rather than farm, which may be the same case in South
Korea. This means that the more society is influenced by technology, the more that we
need to consider the social, ethical, and technological, as well as the scientific aspects of
each decision and choice.
Machines, as Heidegger perceived, are part of global system products that are no
longer owned by anyone in any class, rather, humanity itself is in the service of a
self-governing technological system. Machines quickly become obsolete due to progress
in science, research, and development. There is the perpetual cycle of destroying the old
and less efficient product or service and replacing it with new and more efficient ones.
Innovation replaces tradition. The present replaces the past.
Another example is the term "development" which can become an awesome
word. For bureaucrats and technocrats, "development" can be such an abstract concept.
William Howard Taft has been credited with the policy of "The Philippines for the
Filipinos." Constantino (1975), however, views the slogan as a commercial tactic. The
principle actually promoted the welfare, material, spiritual, and intellectual life of the
people that can create a market for. Western goods, which had become a profitable one
for merchants and manufacturers. This principle carried a span for a hundred years later.
Constantino lamented the persistence of the colonial period by glorifying the continuing
foreign domination and linguistic imposition at the expense of indigenous culture. This
trend, he believes, threatened to lose the sense of Filipino nationhood.
Technological change will still be the hallmark of the 21st century as rapid
development continues in the field of electronics, microelectronics, lasers, computers,
etc. The use of these technologies will facilitate communication and business worldwide
(Pettman 2012).
The integration will also mark the development of technology, with the computer,
television, and telecommunications coming together, for instance, into one multi-purpose
electronic unit to meet the needs of education, entertainment, and communication.
Companies that would create technological breakthroughs in the field of agriculture will
be the major gainers in the future world.
Unexpected struggles over issues such as nuclear power, access to experimental
treatment, and user participation in computer design remind us that the technological
future is by no means predetermined. The very existence of this struggle suggests the
possibility of a change in the form of technical rationality. They prefigure a general

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reconstruction of modernity in which technology gathers a world to itself rather than
reducing its natural, human, and social environment to mere resources. The goal,
therefore, is not to return to pre-globalization conditions, but rather, to define a better way
of life, a viable idea of abundance, and a free and independent human type, not just to
obtain more goods in the prevailing socio-economic system (Nye & Welch 2013). The
aim is to let technology gather a world itself rather than reduce its natural, human, and
social environment to mere resources. Technology should not be a fate one must choose
for or against, but to challenge our creativity (e.g. political and social).
It would then be possible to create new science and technology that would place
us in harmony, rather than in conflict with nature. Nature would be treated as another
subject instead of as mere raw material. Human beings would learn to achieve their aims
through realizing nature’s inherent potentialities instead of laying it wastes for the sake of
power and profit
In this vein, the globalization process, vis-a-vis technology, need not be
homogenizing. Rather it should allow us to immerse in other cultures that make us "see
the world through fresh eyes" (Goldin & Reinert 2012). Respecting our differences
means and cloying them as the vehicles for change. Showing respect for differences also
means moving away from habitually seeking ourselves as advocates of firmly established
positions. It involves learning to change our minds in response to evidence and argument
as well as being away from differences against a larger field of possibilities, some of
which may hold out a far greater promise than those under which we presently labor.
Show me respect for our difference in wolves of preparedness to explore those
differences together in the spirit of open inquiry and thereby to discover the extent of our
ignorance. (Goldin & Reinert 2012).

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Written Work 7.14-2
MY MEANINGFUL LIFE
Direction:
1. Look for pictures of individuals, groups, and institutions that have meaningfully
influenced you throughout your life. If pictures are not available, you can make a
colorful drawing for your output.
2. Describe their positive contribution to your development as a person.
3. Use the format below.
Rubrics for “My Meaningful Life”

Criteria Rating
The output presents the information in a clear

and comprehensive manner. 5 4 3 2 1
The output shows an effective selection of
photos/drawing and other materials which 5 4 3 2 1
directly relates to the topic.
The output employs artistic techniques which
do not distract from the information or 5 4 3 2 1
message being conveyed.
The output effectively uses text such as labels,
captions, and descriptions to clarify 5 4 3 2 1
information or convey a message.

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Photo/Drawing of Individuals/Groups/Institutions Meaningful contribution of
these people to my life
1.
2.
3.

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TOPIC: ON HAPPINESS & SUFFERING
Picture Source: https://depositphotos.com/stock-photos/dull-face.html

At the end of this module, the learner will be able to:
1. Recognize the meaning of his/her own life

2. Enumerate the objectives he/she really wants to achieve and define the projects
he/she really wants to do in his/her life

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MOTIVATION:
I Am Happy!
Direction: What makes you happy? List down your thoughts and ideas on Happiness in
the boxes below.
Picture Source:
https://trademarks.justia.com/866/17/happiness-86617009.html
Picture Source:
https://thereflectionssite.wordpress.com/2017/06/11/i-am-happ
y-when/
Processing Questions:
1. How would you describe a happy life?
2. Why is it important for a person to be happy?

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https://www.throughthewoodstherapy.com/wasted-time-deathanxiety/#iLightbox[gallery1152]/0
Nothing lasts forever (walang forever). The cycle of being born, growing up, and
growing old and dying is a reality. We have limited time here on earth, and whether we
like it or not, we are bound to die. Death is real. It is a part of our being.
Death is commonly understood as the end of bodily functions. It also refers to the
separation of body and spirit. Everything that exists in this universe comes to an end, and
we humans are not exempted. Accepting being a temporary individual in this world gives
us a clearer vision of how to live life to the fullest and understand the meaning of our
existence. We have the freedom to choose a well-lived life, doing good and doing what is
right.
What makes us happy? Happiness is a state of being (overall physical condition),

not just an emotion or a decision. We do not choose happiness because we feel it, we do
not choose happiness because we need it, but happiness is the totality of who we are.
Aside from that, we must also consider the goods and sources of our happiness.
Kinds of Good
1. Noble good is pursued its own sake. An example is a love and friendship.
2. Sound good is found only from what it can provide. An example is a money.
3. Pleasurable good is good so long as it provides pleasure. Whatever the source of

our happiness right now, let us see that it is real and meaningful.

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A. ON HAPPINESS
Happiness, and the means to achieve it, has been an essential topic of discussion
in Philosophy since ancient times. Various views have emerged to describe a “happy
life” and the steps a person can take to achieve a state of happiness or contentment in
life.
What does it mean to be happy?
Happiness can be defined in two ways. One, it can be interpreted as a state of mind.
One can say that they are happy or “is in a good mood” today. Based on this view, one
can still maintain happiness even if one is experiencing difficulties in life.
Two, it can be an evaluation of one’s experiences in life. In this case, being happy means
having a satisfying life that goes well for the person living it.
The Ancient Greeks used eudaimonia (good spirit) to refer to a person’s state of
well-being or happiness. For the Greeks, happiness is something to be achieved, and
happy life is a good life.
✧ Plato equates happiness with living a moral life, practicing virtues, fulfilling
personal duties, and controlling one’s desires.
✧ For Aristotle, happiness is the primary reason for human action, and one becomes
happy through the practice of virtues and the accumulation of achievement.
✧ For the Epicureans, happiness means a life of peace that is free from fear and
discomfort.
✧ Religious philosophers such as St. Augustine and St. Thomas Aquinas define
happiness as a union with God. A person’s life is lived for the sole purpose of
achieving unity with the Divine, and man’s eventual union with God is the epitome
of happiness.
Utilitarianism proposes a view on happiness based on the greatest happiness

principle. The principle states that a person’s actions are considered moral or desirable
when they produce the greatest happiness of other people.” Based on this, society should
promote activities or actions that have the greatest happiness or satisfaction.
Contemporary philosophers approach happiness in terms of real-life satisfaction. A
person can evaluate their life experiences and determine their level of satisfaction with
how they have lived life.
✧ Wladyslaw Tatarkiewicz defines happiness as “satisfaction with one’s life as a
whole.”
-This means that one views past experiences, present conditions, and prospects in life
with satisfaction.

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✧ Richard Brandt traces a person’s happiness based on a total life pattern.
A person should be satisfied with the life they have lived and feel constant joy and
enthusiasm in life.
✧ Wayne Sumner approaches happiness in two ways.
From a cognitive perspective, one must look back at past experiences and
positively evaluate their condition.
On the emotional or affective side, happiness is brought about by a sense of

well-being in having lived an enriching life.
Happiness as well-being is considered to have three distinct elements.

1. Contentment – satisfaction with one’s life
2. Welfare – satisfaction with one’s wants and desires
3. Dignity – ability to control and define one’s destiny
Each element of human well-being is independent of each other, and persons often
determine their happiness by prioritizing one aspect over another. One may be content
despite not having enough money, or one may have all the money in the world but still
feel unsatisfied in life. A prisoner, without freedom, may choose to accept their fate and
find contentment in the situation.
The social sciences also recognize the significance of happiness as a measure of life
satisfaction.
✧ Psychologists define happiness as a balance between emotions, moods, and feelings
and are defined by a person’s interaction with his/her social environment.
Based on how an individual’s social environment affects him/her emotions, moods,
feelings, etc.
✧ Economists use socioeconomic data to define happiness and well-being in
numerical terms, giving rise to various statistics such as the Gross National
Happiness Index and Gross National Well-Being Index. These measures consider the
overall well-being of countries and consider multiple factors such as sustainable
development, promoting cultural values, preserving the environment, and good
governance.
✧ In 2011, the United Nations recognized happiness as a “fundamental goal and
universal aspiration” and issued a World Happiness Report in 2012.

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How can one live a happy life?
Ethics plays a significant role in discussing happiness and the means to achieve it.
The morality or appropriateness of human actions often revolves around personal
satisfaction and general welfare.
- One cannot do just anything because it makes them happy; one must also consider
the well-being of others and how their actions contribute to their happiness.
✧ Aristotle proposes that to achieve happiness, a person must plan their activities and
form a set of life goals to achieve a worthwhile life. A person must set practical goals
that will benefit society. Also, a person must determine their role in society and work
to embody it. One can devote themselves to public service and contribute to the good
of humanity.
✧ The Epicureans believe that happiness is possible if one enjoys life’s simple
pleasures and commits to a life of virtue.
-For them, the desire for wealth and status are merely artificial goals and should not
define one’s happiness.
✧ St. Augustine believes that happiness can be found in the afterlife when the spirit
reunites with God.
Therefore, a Christian must live a life of virtue because it sets us on the road toward
achieving happiness.
✧ Jeremy Bentham believed that happiness is achieved through wise decision-making.
One must exercise careful thought in engaging in activities and only pursue those
most worthwhile to society.
✧ Immanuel Kant takes a more critical approach in his analysis of happiness. For him,
achieving happiness is impossible because of the ever-changing nature of man's
desires. Our wants are so varied and changing that what could satisfy us today might
no longer help us tomorrow. For Kant, human actions should not be defined by
happiness but rather a goodwill. A person promotes friendship if they fulfill their
duties toward others.
Another equally important aspect of living a happy life is being able to deal with
unhappiness. Psychologists emphasize examining and understanding one’s thoughts,
feelings, and experiences to avoid negative thoughts and reevaluate negative
experiences. Having a support system such as family and friends can also help in
getting through difficult experiences. Maintaining a balance between daily activities,
career, and leisure can also ensure emotional stability. Finally, having a sense of
purpose and engaging in meaningful activities can reaffirm one’s sense of personal
worth and contribute toward achieving a sense of fulfillment and satisfaction.

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Recognize the Meaning of One's Life
Who am I? What is the meaning of life?
The last chapter underscored the human person in society, the evolution of
technology. From the simple agricultural life of the early community to the most complex
and diverse impact of globalization, the present era is undoubtedly full of changes. Also,
the precedent chapter emphasizes the value of friendship as part of being a responsible
individual.
This chapter shall evaluate the meaning of life and various perspectives of human
limitations such as death. The learners must contribute to identifying their own goals and
be aware of the importance of life.
A. Socrates
Socrates, a great teacher in Athens around 469 BC, believes that knowing
oneself is a condition to solve the present problem (Berversluis 2000)
Picture Source: https://owlcation.com/humanities/The-Life-and-Times-of-the-Ancient-Greek-Philosopher-Socrates
Socrates in Clouds is the head of the school; the school’s work comprises research
in teaching. Socrates of two different ways of teaching. His expository method that
answers the student's direct or implied questions fills the void of ignorance with
information proceeds by analogy and illustration or clears the ground for exposition by
demonstrating that some of the student’s beliefs are held irreconcilable with other beliefs
or assumptions. His "tutorial" or well-known Socratic method is:
1. To assess by questions the character of the student
2. To set him problems, encourage him to reduce each issue to its constituent
elements, and criticize the solutions that he offers

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The first process is also called the ironic process, which serves the learner to seek
knowledge by reading the mind of prejudices and then humbly accepting his ignorance.
The second process is the maieutic process employed after the first process has cleared
the learner’s mind of ignorance and then draws the truth out of the learner's mind. This
can be done utilizing a dialogue or a conversation. This method considers, examines,
compares, and studies the similarities and dissimilarities of the idea being discussed to
achieve a clear and precise notion of the ideas.
Happiness
For Socrates, for a person to be happy, he has to live a virtuous life. Virtue is not
something to be taught or acquired through education. Still, instead, it is nearly an
awakening of the seeds of good deeds that lay dormant in the mind and heart of a person,
knowing that what is in the mind and spirit of a human being is achieved through
self-knowledge. Thus, knowledge does not mean only theoretical or speculative, but a
practical one.
Practical knowledge- means that one does not only know the rules of right
living, but one leaves them. Hence, for Socrates, true knowledge means wisdom, which
in turn implies virtue.
Socrates' major ethical currents were:
1. Happiness is impossible without moral virtue
2. Unethical actions harm the person who performs dame ware than the
people they victimized
Although it is not clear what Socrates meant by these notions, he seems to have
believed that an unethical person is weak, even psychologically unhealthy. He thought
that we, today, would call that cognitive and non-cognitive capacity are harmed as an
ethical person gives in to his or her desires and ultimately becomes enslaved by them.
Someone in the grip of corruption can no longer be satisfied and endlessly seeks
new pleasures. In addition, the individual's intellect and moral sense are impaired. Thus,
Socrates, so someone sticks in vice as lacking the freedom, self-control, and intellectual
clarity needed to live happily. The immoral person becomes a slave to his desires.
B. Plato
Contemplation in the mind of Plato means that reason is in communion
with universal and eternal ideas. Contemplation is significant in the life of
humanity because this is the only available means for a mortal human being to
free himself from his space-time confinement to ascend to the heaven of ideas and
their community the immortal, eternal, the infinite, and the divine truths. This
contemplation does not mean passive thinking or speculation or knowing and
appreciating what is good; rather, it is doing well in life. Human beings, therefore,
are in constant contemplation of the truth since the things we see here on earth or

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merely shadows (or appearance) of the absolute truth (reality) in the world of
ideas; the good, since here on earth, the body is inclined to evil things; the beauty,
since the things we see here on earth or not fair or foul to others. Hence, humanity
should contemplate the beauty that is absolute, simple, and everlasting.
Picture Source: https://owlcation.com/humanities/The-Ancient-Greek-Philosopher-Plato-His-Life-and-Works
Plato's Theory of Immortality

According to Plato, the body is the source of endless trouble to us because
of the mirror requirement of food and is liable also to diseases which overtake and
impede as in the search after actual being: it fills us full of love, lusts, and fears,
and fancies of all kinds, and endless foolishness.
For example, money has to be acquired by and for the body’s sake when
war comes. The body, for Plato, causes turmoil and confusion in our inquiries.
Thus, to see the truth, we must quit the body- the soul in itself must behold things
in themselves. Then, we shall attain the wisdom we desire. Knowledge, however,
can be acquired (if at all) after death: for if while in the company of the body, the
soul cannot have pure knowledge.
C. Aristotle
Realizing your Potential
Aristotle’s account of change calls upon actuality and potentiality (Hare et
al. 1991). For Aristotle, everything in nature seeks to realize itself- develop its
potentialities and finally realize its actualities. All things have strived toward their
“end.”
A child strives to be an adult; a seed seeks to be a tree. It is the potentiality to be
changing. Aristotle called this process entelechy, a Greek word for “to become its
essence.” Aristotle has much more to say about change. Change takes place in

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time and space. Since space and time are infinitely indivisible, Aristotle analyzed
the notion of infinity.
Entelechy means that nothing happens by chance. Nature has not only a built-in
pattern but also different levels of being. Some creatures, such as humans, have more
actuality than potentiality and some, such as bees, have more potentiality than actuality.
However, for the world of possible things to exist at all, there must first be something
actual (form) at a level above potential or perishing things (matter).
Picture Source: https://www.essay.ws/essay-on-philosophy-aristotle/
Aristotle divided everything in the natural world into two main categories:
non-living things and living things (Price 2000). Nonliving things such as rock, water,
and earth have no potentiality for change. They can change only by some external
influence. Water transforms into ice, for instance, when the external temperature reaches
freezing. However, living things do have the potentiality for change.
At the top of the scale is the Unmoved Mover (God); pure actuality without any
potentiality. All things in the world are potentially in motion and continuously changing.
Therefore, said Aristotle, there must be actual motion and which is moved by nothing
external. He called this entity the Unmoved Mover.
For Aristotle, all things are destructible, but the Unmoved Mover is eternal,
immaterial, pure actuality or perfection, and no potentiality. Being eternal is the reason
for and the principle of motion to everything else. Because movement is endless, there
was never a time when the world was not. The Unmoved Mover has neither physical
body nor emotional desires. Its main activity consists of pure thought that can only be
itself.

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Striving to realize themselves, objects and human beings moved toward their
divine origin and perfection. Our highest faculty is the reason, which finds its
embodiment in contemplating the Unmoved Mover. Aristotle explained how an
Unmoved Mover could cause movement of the world and everything in it by comparing
it to a beloved who “moves” its lover by the power of attraction. The object of love is the
cause of a change in the lover, without itself being changed. Similarly, God is the object
of the aspirations of other substances but is not Himself susceptible to change or motion.
(Hare et al.)
As the “form” adult is in child directing it toward its natural end, the Unmoved
Mover is the form of the world moving it toward its divine end. The highest human
activity resembles the activity of the Unmoved Mover. Just as the Unmoved Mover thinks
only of perfection, we can think about the model. However, because we are imperfect, we
cannot think of perfection itself. According to Aristotle, the most pleasant activity for any
living creature is realizing its nature; therefore, the happiest life for humans is thinking
about the Unmoved Mover (Price 2000).
Enumerate the Objectives One Wants to achieve and to define the Project One
Wants to Do in Life.
Finding your Purpose

These two activities are designed for self-examination to bring more
understanding about you and the project/s you may want to accomplish.
A. Know thyself. Write your strengths and weaknesses.

There are four aspects. Leave the part of the unknown (for life has many
mysteries). On the side where others know about you or perceive you, ask the help of
your peers, teachers, parents, or relatives. Their contributions will support or make
more evident how you can achieve your plans. You must be open to accepting how
others might perceive you. Always be open to suggestions. Be generous in giving
feedback to your classmates as well. Focus on the positive.
You will assess your own negative and affirmative sides. Only you know some of
your characteristics; you should include this in an honest self-evaluation. There is
also the part of you that is public or obvious to others. You should also consider them,
(For example, even if you are shy, you sing well in front of your family)

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B. Before you itemize what you want to achieve, ask questions regarding what you want
to achieve.

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Activity 8.15-2
CARICATURE MAKING
Direction. Make a caricature of how you see yourself in the future. Use any valuable
materials or recycled materials to make your caricature.
Sample Caricature:
Picture Source: https://www.pinterest.ph/pin/476326098083473641/
Rubrics for Caricature

CATEGORIES 25 20 15 10
Attractiveness The poster is The poster is attractive The poster is The poster is
exceptionally attractive in terms of design, acceptably attractive distractingly messy or
in terms of design, layout, and neatness though it may be a bit very poorly designed.
layout, and neatness. messy It is not attractive.
Knowledge Gain Students can accurately Students can accurately Students can accurately Students appear to have
answer all questions answer most questions answer about 75% of insufficient knowledge
related to facts in the related to facts in the questions related to about the facts or
poster and processes poster and processes facts in the poster and processes used in the
used to create the used to create the processes used to poster.
poster. poster. create the poster.
Required Elements The poster includes all All required elements All but 1 of the Several required
required elements as are included in the required elements are elements were missing.
well as additional poster. included in the poster.
information.
Punctuality The student passed the The student passed the The student passed the The student passed the
artwork on or before artwork one hour late artwork one day late artwork two days late
the said due date and before the said due date before the said due date before the said due date
time and time and time and time

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Processing Questions:
1. How do you feel while you’re making a caricature about your future?
________________________________________________________________________
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________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
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____________________________________________________________
2. Do you feel motivated while you are making a caricature? Yes or No? Explain.
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
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3. What are the difficulties you encounter while making a caricature? Why?
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
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________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
______________________________________________________________

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TOPIC: ON HAPPINESS & SUFFERING
Picture Source: https://blionline.org/joy-and-sorrow-happiness-and-suffering-embrace-it-all/

1. Explain the meaning of life (where will all these lead to)
2. Reflect on the meaning of his/her own life.

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MOTIVATION:
Picture Analysis
Direction: Answer the following questions.
Picture Source: google.com
Guided Questions:
1. What emotions do you feel when you look at these photos?
2. What are your thoughts regarding the purpose of suffering in life?
3. Do you believe that life would be perfect without suffering? Explain your answer.

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ON SUFFERING
Suffering is generally viewed as a state of feeling discomfort or pain. It can come
in the form of physical suffering when one experiences bodily pain. For example, injury
or it may be mental suffering when it involves our minds and emotions, such as
depression or loneliness. Humans as we are, we normally experience pain, and we often
view it as necessary to help us grow and become strong people and find the deepest
meaning of our lives.
In life, we experienced both happiness and suffering. Whatever experiences we

have, let’s make sure that it helps us live the life worth remembering to be a better
version of ourselves. Life is a gift; live it.
Suffering refers to an experience of unpleasantness, discomfort, and pain. It is
often associated with threats to human existence of the lack of pleasure or happiness in
life.
● Physical suffering refers to bodily sensations such as discomfort, hunger, distress,

and pain. It is often caused by injury, disease, and the lack of basic needs.
● Mental suffering is associated with emotional and mental states such as depression,
anxiety, fear, loneliness, and grief. These may be caused by unexpected situations in
life, such as sudden changes in lifestyle, loss of employment, stressful situations, and
grief caused by the death of a loved one.
Picture Source:
https://www.dnaindia.com/india/report-delhi-gang-rape-survivo Picture Source: https://www.bbc.com/news/health-13546925
r-in-extremely-critical-condition-1782108
Suffering can also be caused by the conflict between one’s notion of a “perfect
world” and the actual state of the world he or she lives in, leading to feelings of anxiety,
uncertainty, and dread. Philosophers have come up with various terms to define this
condition. Weltschmerz is the term used to refer to man’s realization that the world can
never live up to the ideal “perfect world,” resulting in feelings of sadness or apathy.

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Angst refers to fear and anxiety, and philosophers relate this feeling to existential
dread—a crisis brought about when a person begins to question his or her purpose and
reason for being.
Ennui is the feeling of weariness and discontent brought about by a lack of interest
or intense boredom with the world.
What role does suffering play in human life?
There are two major philosophical views regarding human suffering. The first
view considers suffering as an undesirable human condition and that humans naturally
seek pleasure and avoid pain. Philosophical discussions on this perspective often focus on
the various means that suffering can be avoided or eliminated from life. The ancient
Greek philosophers believed that suffering can be avoided by seeking pleasurable things
or activities or by exercising self-control.
Arthur Schopenhauer proposed a view of a world controlled by chaotic forces

that bring about human suffering. This pessimistic view believes that human existence is
characterized by the suffering caused by man’s inability to meet his unlimited wants and
desires. Schopenhauer considers, however, that man can address the chaos and suffering
in the world by focusing on aesthetics and morality
The second major perspective states that suffering is necessary to human

existence. Suffering is essential because it defines human existence. Without it, man
cannot grow and improve, and his positive experiences lose meaning and significance.
The German philosopher Friedrich Nietzsche believes that suffering is inevitable and
that man is meant to suffer. For Nietzsche, certain forms of suffering can be beneficial
and can result in personal growth and development. He also views suffering as a test of a
person’s worth. Man, therefore, should accept and embrace suffering as an important
component of life.
George Sefler’s view on life experiences considers suffering as one of many

interrelated elements that define the meaning of experiences throughout life. For him,
suffering and happiness go hand-in-hand in defining a person’s views on his life
experiences. A balance between positive and negative experiences will result in a
well-adjusted, functional person. However, having too much suffering or happiness will
result in a warped sense of reality, which will lead to confusion and anxiety. For instance,
a person who has known only suffering and unhappiness all his or her life will find it
difficult to comprehend the concept of happiness or find an act of kindness bewildering.
On the other hand, a person who has experienced only pleasure and happiness for most of
his or her life will be greatly distressed and confused when confronted with adversities
and trials.

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How should one face suffering and adversities in life?
People experience suffering in various forms and at different levels throughout

life. The most common, everyday adversity that most people face include stress, anxiety,
or disappointment. Major life changes that bring about suffering and great adversity are
job loss, accidents, disease, or the death of a loved one.
Coping refers to the means that a person employs in dealing with difficult life
situations and involves a conscious effort to solve personal and interpersonal problems.
Ways of coping with life difficulties (positive means):

1. Anticipating and preparing for stress
2. Seeking support from other people
3. Implementing stress management through physical activity, relaxation, constructive
emotional release, and humor.
Ways of coping with life difficulties (negative means):

1. Withdrawal
2. Avoidance
3. Escapism
Various philosophers have suggested ways of dealing with suffering in the world.
◆ Epicureans believe that suffering can be avoided by seeking only the pleasurable
things in life and avoiding those that cause harm or pain.
◆ Stoics believe that one must face difficulties in life with fortitude and patience.
◆ Other modern views emphasized that the individual should take responsibility for his
or her own suffering and not look at other people or external factors.
◆ Utilitarian philosophers suggest that to alleviate suffering in the world, people
should focus on actions that are beneficial to society. This is supported by
humanitarianism, which believes that the purpose of a person’s existence is to make
other people happy.
The social aspect of dealing with suffering and adversity is underscored in various
studies that determine that people recover from traumatic experiences more quickly if
adequate social support is available. A person can deal with stress and difficulties better if
he or she knows that people around him/her are willing and able to lend their support.
This is why people who have gone through incredible adversity are encouraged to
participate in support groups.
For Filipinos, the family is the main source of emotional support in times of crisis.
Another significant source of support in times of difficulties is the peer group. People

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find effective support from their peers because they often have the same background and
experiences, and their shared views often lead to good advice. Religious groups are also
another important support in times of crisis, as faith and prayer offer opportunities for
reflection and sympathy, which are needed during times of crisis.
Meaning of Life (Where will this Lead To?)

A. Friedrich Nietzsche
Picture Source: https://www.thefamouspeople.com/profiles/friedrich-nietzsche-128.php
Nietzsches’ first book, The Birth of Tragedy, analyzed the art of Athenian tragedy
as the product of the Greeks’ deep and non-evasive thinking about the meaning of life in
the face of extreme vulnerability. Tragedy, according to Nietzsche, grew from his
unflinching recognition and the beautification, even the idealization, of the inevitability
of human suffering (Johnston 2010).
The brilliance of Athenian tragedy, according to Nietzsche, was its simultaneous
awakening of both perspectives in the observer. Although ostensibly reminding its
audience of the senseless horrors of human existence, tragedy also provided the means to
deal with them. Greek tragedy provided an experiential reinforcement of insight from
Greek religion- that we can nonetheless marvel at the beauty within life and that our true
existence is not our individual lives but our participation in the drama of life and history.
Referring to the Greeks, Nietzsche fantasized, “They knew how to live!” Insofar
as “morality,” it was based on healthy self-assertion, not self-abasement and the
renunciation of instincts. For Nietzsche, more than any other philosopher, the new
physics of energy enters into thinking, not only in his spectacularly energetic writing
style but also in his very notion of human nature.
Realizing one’s “higher self” therefore means fulfilling one’s loftiest vision,
noblest ideal. On his way to the goal of self-fulfillment, Nietzsche encounters perilous
difficulties. The individual has to liberate himself from environmental influences that are
false to one’s essential beings, for the “unfree man” is “a disgrace to nature.” However,

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emancipation is not enough. The free human being has to draw a sharp conflict between
the higher self and the lower self, between the ideal, aspired to, and the contemptibly
imperfect present.
B. Arthur Schopenhauer
Picture Source: https://literariness.org/2018/01/04/the-philosophy-of-arthur-schopenhauer/
The essay of Schopenhauer begins with the predicament of the self with its
struggles and its destiny: What am I? What shall I do with my life? We have to be
responsible for our existence. Each of us knows that he is a unique person, but few have
the energy, courage, or insight to throw off the husks of convention and achieve a sincere
realization of their potential, and no one can do that for us. However, unless we do
“become ourselves<” life is meaningless.
Schopenhauer, as an admirer of Kant, utilized Kant’s distinction between the
noumenal and phenomenal realms to explain the source of human ignorance. As part of
the natural world, we are motivated by our inclinations. We see ourselves as part of a
causal system in which things are causally related to us, so we busy ourselves with many
practical projects, plans, and desires.
The phenomenal world, however, is a world of illusion, according to
Schopenhauer. Insofar as we consider ourselves part of the world, we ignore the profound
reality that underlies it, the noumenal reality, and the thing-in-itself. So far, this account
remains fairly close to Kant (however, Kant will not agree that the phenomenal world is
“illusory”). There is the world of experience and inclination, and then there is the
world-in-itself, will. For Kant, the Will is essentially rational and presupposes freedom.
As noumenal, however, it can neither be experienced nor known. Schopenhauer departs
from Kant both in denying the rationality of the Will and in claiming that we can have
experience of the thing-in-itself as Will (Garvey 2006).

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For Schopenhauer, the Will is neither peculiar to human agents nor does each
agent have his or her own Will. There is but One Will, and it underlies everything. Easy
being in the phenomenal world manifests the Will in its own way: as a natural force, like
instinct, or, in our case, as intellectually enlightened willing. In each case, the same inner
reality is expressed. There can be no satisfaction in every case. Schopenhauer’s Will is
ultimate without purpose, and therefore it cannot be satisfied. An animal is born, it
struggles to survive; it mates, reproduces, and dies. Its offspring do the same, and the
cycle repeats itself generation after generation. Schopenhauer, thus, sees the willful
nature of reality- a reality that has no point and cannot be satisfied, as the grounds for his
well-known pessimism (Solomon & Higgins 1996).
Following the Four Noble Truths of Buddhism, Schopenhauer contends that all of
life is suffering. Suffering is caused by desire, and we can alleviate suffering, as the
Buddhists taught, by “putting an end to desire.”
For Schopenhauer, our egoism produces the illusion that other people are separate
and opposed beings, in competition for the satisfaction we crave. They are manifestations
of the same fundamental reality that we are.
We only imagine that they are detached from us, and therefore we imagine that we
can further the aims of our own will at their expense. The result is that our desires lead us
to harm each other. Ultimately, this amounts to harming ourselves. The person who
wickedly exerts his will against others suffers, too (Solomon & Higgins 1996).
Nevertheless, so long as we are limited to the phenomenological perspective, all of us
will continue to assert our will against others, adding to the overall suffering of the
human experience.
C. Martin Heidegger
Picture Source: https://iep.utm.edu/heidegge/

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In Heidegger’s analysis, human existence is exhibited in care. Care is understood
in terms of finite temporality, which reaches with death. Death is a possibility that
happens; all possibilities are evaluated in this light when one lives with a resoluteness,
which brings unity and wholeness to the scattered self. Eternity does not enter the picture
for wholeness to the scattered self. Eternity does not enter the picture, for wholeness is
attainable within humanity’s finite temporality (Falikowski 2004).
Care has a threefold structure:

a. Possibility. Humanity gets projected ahead of itself. Entities that are
encountered are transformed merely as ready-to-hand for serviceability
and out of them. Humanity constructs the instrumental world on the basis
of the person’s concerns.
b. Facticity. A person is not a pure possibility but a factual possibility:
possibilities open to him at any time conditioned and limited by
circumstances (e.g., historical situation, race, and natural endowments).
Heidegger speaks of “thrownness” that a person is thrown into a world and
exists in his/her situation. A person’s situation as a finite entity is thrown
into a world where he/she must project his/her possibilities not disclosed
by theoretical understanding but by moods.
c. Fallenness. Humanity flees from the disclosure of anxiety to lose oneself
in absorption with the instrumental world or to bury oneself in the
anonymous, impersonal existence of the mass, where no one is
responsible. Humanity has fallen away from one’s authentic possibility
into an authentic existence of irresponsibility and illusory security.
Inauthentic existence, thus, is scattered and fragmented.
Heidegger claims that only by living through the nothingness of death in
anticipation does one attain authentic existence. Death is non-transferable. An individual
must die alone (being-unto-death). Heidegger believes that death is not accidental, nor
should it be analyzed. It belongs to humanity’s facticity (limitations).
Anyone who experienced the death of a loved one seems to be robbed of the
possibility of understanding and analyzing it. One has ceased to be disclosed to one’s self.
There is no possibility of understanding what one’s death has been. Jean-Paul Sartre
disagrees with Heidegger. For Sartre, death is not a possibility but the cancellation of
possibility (Landsburg 2009).
D. Jean-Paul Sartre
Sartre’s philosophy is considered to be representative of (atheistic)
existentialism (Falikowski 2004). For Sartre, the human person desires to be God,
the desire to exist as a being that has its sufficient ground in itself (en sui causa).

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This means that for an atheist since God does not exist, the human person must
face the consequences of this. The human person is entirely responsible for
his/her own existence.
Picture Source: https://www.kalw.org/arts-culture/2020-06-19/philosophy-talk-jean-paul-sartre
There are no guideposts along the road of life. The human person builds the road
to the destiny of his/her choosing; he/she is the creator (Landsburg 2009). The human
person is in the midst of a world that silently stares at him/her. Sartre is famous for his
dualism:
a. en-soi (in-itself)- signifies the permeable and dense, silent and dead. From them
comes no meaning; they only are. The en-soi is absurd. It only finds meaning only
through the human person, the one and only pour-soi.
b. Pour-soi (for itself)- the world only has meaning according to what a person
gives to it. Compared with the en-soi, a person has no fixed nature. To put it in a
paradox: the human person is not what he/she is.
Sartre’s existentialism stems from this principle: existence precedes essence. The
person, first of all, exists, encounters himself, surges up in the world, and defines himself
afterward. The person is nothing else but what he makes of himself. The person is
provided with a supreme opportunity to give meaning to one’s life. In the course of
giving meaning to one’s life, one fills the world with meaning.
Freedom is, therefore, the very core and the door to authentic existence. Authentic
existence is realized only in deeds committed alone, in absolute freedom and
responsibility, and therefore is the character of true creation. The person is what one has
done and is doing, not what he/she dreams, hopes, and expects.
On the other hand, the human person who tries to escape obligations and strives to
be en-soi, (e.g., excuses such as “I was born this way” or “I grew up in a bad

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environment”) is acting on bad faith (mauvais foi). In his essay, No Exit, Sartre alleges,
“Hell is other people,” Sartre reflects that they become objects when someone looks at
other people. For Sartre, no way of coming to terms with the other does not end in
frustration. This explains why we experience failure to resolve social problems arising
from hatred, conflict, and strife.
E. Karl Jaspers
As one of the very few Christian intellectuals in Germany, Jaspers (1883-1968)
firmly opposed Nazism. He was the first German to address the question of guilt: of
Germans, of humanity implicated by the cruelty of the Holocaust. He concluded that
caution must be exercised in assigning collective responsibility since this notion has no
sense from the judicial, moral or metaphysical point of view (Falikowski 2004).
Jasper’s philosophy places the person’s temporal existence in the face of the
transcendent God, an absolute imperative. Transcendence relates to us through
limit-situation (Grenzsituation). In the face of sickness, unemployment, guilt, or death,
we are at the end of our line. At the limit, one comes to grief and becomes aware of the
phenomenon of one’s existence.
Picture Source: https://www.gettyimages.com/photos/karl-jaspers
Once involved in limited situations, a lonely individual has “to go through these
alone.” Meaning, the decision that one makes as to how to face these situations are
his/her own and only his/her own. One possibility is to guide a person to the limits of
what scientific thinking can do and then let him/her confront the darkness stretching out
from there.

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To live an authentic existence always requires a leap of faith. There was once a
35-year-old man asking for a “rose” as a sign from St. Therese of Lisieux that he will
pass the bar exams for lawyers. Once this man’s prayer was granted, he promised to
spread the devotion of praying 24 Glory is for nine days. Just like St. Paul and St.
Augustine, the man narrates how he was forced to accept the graces in the time of his
desperation to pass the bar. Going through the experience, with answered prayers and all,
he was reminded, through the simplicity of St. Therese’s soul, how little and insignificant
humanity is in the greater scheme of things.
Picture Source: https://en.wikipedia.org/wiki/Children_in_the_Holocaust
Children during the Holocaust

Authentic existence (Existenz) is freedom and God:
Freedom alone opens the door to humanity’s being; what he decides to be rather
than being what circumstances choose to make him. In freedom, the person becomes
aware of God as never before. Freedom without God only leads to a person’s searching
for a substitute to God closer to oneself. Usually, he himself tries to be God.
Jaspers asked that human beings be loyal to their own faiths without doubting the
faith of others. If openness of communication is to preserve, we must become concerned
with the historically different without becoming untrue to our historicity.
F. Gabriel Marcel
For Marcel, philosophy has tension (the essence of drama) and harmony (the
essence of music). Philosophy’s starting point is a metaphysical “disease.” The search for

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a home in the wilderness, a harmony in disharmony, takes place through a reflective
process that Marcel calls secondary reflection.
Picture Source: https://en.wikipedia.org/wiki/Gabriel_Marcel
Marcel’s Phenomenological Method

a. Primary Reflection. This method looks at the world or at any object as a
problem, detached from the self and fragment. This is the foundation of scientific
knowledge. The subject does not enter into the object investigated. The data of
primary reflection lie in the public domain and are equally available to any
qualified observer.
b. Secondary Reflection. Secondary reflection is concrete, individual, heuristic, and
open, this reflection is concerned not with objects but with presences. It
recaptures the unity of the original experience. It does not go against the date of
primary reflection but goes beyond it by refusing to accept the data of primary
reflection as final.
This reflection is the area of the mysterious because we enter into the realm of the
personal. What is needed in secondary reflection is an ingathering, a recollection, a
pulling together of the scattered fragments of our experience.
The question “What am I?” cannot be fully answered on a human level. The
question that proved unanswerable on the human level turns into an appeal. Beyond one’s
experience, beyond the circle of fellow human beings, one turns to the Absolute Thou,
the non-objectifiable Transcendent Thou. When a person loves and experiences the
inevitable deficiencies of human love, he or she sees the glimpse of an absolute I-Thou
relationship between the totality of one’s being. Thus, in this sense, philosophy leads to
adoration.

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ACTIVITY 8.16-2
FROM ME TO YOU
Direction:
1. Based on what you have learned about happiness, suffering, death, and the
meaning of life, what piece of advice can you give to the following people in
various situations?
2. You are to choose only one (1) situation.
3. Write your reflection on a bond paper.
SITUATION 1
Your brother is an overachiever. Being on top of the class is what makes him feel
fulfilled. However, for this quarter, he got grades lower than what was expected. This
extremely saddens him.
SITUATION 2
Your best friend is dating a married woman. Despite his family’s disapproval, he does
not want to break up with her. He says that she is the only one who makes him very
happy.
SITUATION 3
Your cousin is suffering from brain cancer. She has a loving and helpful support system
of family and friends, yet her fear of dying worsens. She feels depressed and loses sleep
over the idea of passing away soon.

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RUBRIC FOR ESSAY
CATEGORY 10 9-7 6-4 3-1
Organization Information in The student The reader has The sequence
a logical, presents difficulty of information
interesting information in following is difficult to
sequence a logical work because follow
which the sequence, the student
reader can which the jumps around
follow. reader can
follow
Content The student The student is Students are The student
Knowledge demonstrates at ease with uncomfortable does not have
full knowledge the content but with content a grasp of
(more than fails to and can information;
required) elaborate. demonstrate the student
basic concepts. cannot answer
questions
about the
subject
Grammar The The The The
and Spelling presentation presentation presentation presentation
has no spelling has no more has three has four or
or grammatical than two misspelling more
errors. misspellings and/or misspelling
and/or grammatical and/or
grammatical errors. grammatical
errors. errors.
Neatness Work is neatly Work has one Work has three Work is
done or two sloppy or four sloppy illegible
areas areas
Punctuality The student The student The student The student
passed the submitted the submitted the submitted the
artwork on or artwork one artwork one artwork two
before the said hour late day late before days late
due date and before the said the said due before the said
time due date and date and time due date and
time time

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ESSAY:
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Learning Feedback Diary 8.16-3
Direction: Please answer the following question guide in a narrative form.

1. Did you encounter any difficulties during the lesson?
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2. What is your feedback about the learning experiences you encountered in every
topic?
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3. What are the strengths and weaknesses you noticed in the activities used after the
discussion?
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REFERENCES:
Books:
● Introduction to Philosophy to the Human Person by Roberto D. Abella, M.Div., D.Min.
● Ramos, Christine Carmela(2016) Introduction to the Philosophy of Human Person, Sampaloc
Manila, Rex Bookstore
● Abella, R. (2016). Introduction to the Philosophy of the Human Person. Quezon City. C&E
Publishing Inc.
● Mazo, R. et. Al. (2016) Philosophy of the Human Person: An Introductory Text for Senior
High School. Quezon City. Phoenix Publishing House, Inc.
● Padilla, R. (2016). Introduction to Philosophy of the Human Person: A textbook for Senior
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● Ramos, C. (2016). Introduction to the Philosophy of the Human Person. Quezon City.
Rexbookstore
● Higgins K. & Solomon, R. (2009) The Big Questions: A Short Introduction to Philosophy, 8th
Edition. Belmont, California. Cengage Learning.
● Melchert N. & Morrow D. (2018) The Great Conversation: A Historical Introduction to
Philosophy. New York, New York. Oxford University Press
Internet:
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dg2pcHaABwAHgAgAFbiAGoD5IBAjI0mAEAoAEBqgELZ3dzLXdpei1pbWfAAQE&scli
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E_HUMAN_PERSON_Grade_11_or_12_INTRODUCTION_TO_THE_PHILOSOPHY_OF
_THE_HUMAN_PERSON

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-concept.html
https://libcom.org/library/why-hunter-gatherers-work-play-peter-gray
https://kullabs.com/class-9/social-studies-9/we-and-our-community/types-of-societies
https://inhabitat.com/rikers-island-to-expand-its-gardening-therapy-program/the-horticultural-
society-of-new-york/
http://fajalahkinaralanggen.blogspot.com/2017/03/agrarian-society-agricultural-society.html
● :
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2285777
https://learnodo-newtonic.com/christopher-columbus-accomplishments
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● :
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● :
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● :
Retrieved July 30, 2021 https://en.wikipedia.org/wiki/George_Berkeley
https://www.pbs.org/wgbh/nova/ancient/galileo-battle-for-the-heavens.html
https://www.thefamouspeople.com/profiles/nicolaus-copernicus-5024.php
● :
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https://en.wikipedia.org/wiki/John_Locke#/media/File:John_Locke.jpg
https://en.wikipedia.org/wiki/Jean-Jacques_Rousseau#/media/File:Jean-Jacques_Rousseau_(p
ainted_portrait).jpg
● :
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● :
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● :
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● Retrieved July 30, 2021: https://en.wikipedia.org/wiki/Children_in_the_Holocaus

2020-2021
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PROGRAM AND YEAR LEVEL SENIOR HIGH SCHOOL GRADE 11 & 12

OLIVAREZ COLLEGE TAGAYTAY

Date Developed: Document No.

At the end of this module you will be able to:

1. The learner understands the meaning and process of doing philosophy.

Date Developed: Document No.

ASSESSMENT METHOD PLATFORM

Date Developed: Document No.

4. Activity 7.14-2 Accomplish the Activity 7.14-2 November 15-19, 2021

Date Developed: Document No.

Picture Source: https://www.123rf.com/photo_39200058_society-social-media-social-networking-connection-concept.html

Summary of Learning Content:

Date Developed: Document No.

1. What factors led to the development of these characteristics among Filipinos?

2. Which among the descriptions could be considered unique to us Filipinos?

Date Developed: Document No.

TYPE OF SOCIETY CHARACTERISTIC

This form of society is recognized as the

HUNTING AND GATHERING SOCIETY

This form of society is characterized by the

Date Developed: Document No.

This form of society grows rice and other

It is a form of society in which the ruler or

Date Developed: Document No.

Also known as the virtual (computer) society,

As members of society, we learn, we interact, we exercise our freedom and we

Example: The Universal Declaration of Human Rights content.

Date Developed: Document No.

Example: Serve pancit (noodles) at celebrations, especially birthdays

Freedom is a fundamental right inherent (kaakibat) by human beings. It is one of

Society, especially the government, is a helping hand, providing us social services

Date Developed: Document No.

Compare Different Forms of Societies and Individualities (Agrarian, Industrial, and

Date Developed: Document No.

Besides labor, peasants had to pay taxes to their lord, in money or

However, with the growth of commerce and towns, feudalism as a system

Date Developed: Document No.

There is another consideration that we must mention; the practically

B. Modern Period (1500-1800)

Date Developed: Document No.

Leonardo Da Vinci’s Vitruvian Man

Date Developed: Document No.

Date Developed: Document No.

John Locke David Hume George Berkeley

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Date Developed: Document No.

He thought that humanity's nature is the real creator of humanity’s world.

Also, during this period, the consequences of the Copernican revolution

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Date Developed: Document No.

Date Developed: Document No.

C. Globalization and Technological Innovations

Globalization is not a one-way process but comprises the multilateral

The introduction of new inventions in science eventually led to the

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The Industrial Revolution came gradually in a short span of time. This

Significant changes that brought about the Industrial Revolution were:

● the invention of machines in lieu of doing the work of hand tools;

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Date Developed: Document No.

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