IntroDuction to Human Philosophy
Second Quarter — Week 1 ; The Human Person in the Environment
❛ notes ni rai ‧₊˚✧ STEM 11 - A [ Reviewer ]
Environmental Philosphy
● a discipline in philosophy that studies the moral
relationship of human beings with the environment
and its non-human contents.
Environmental Aesthetics
● a philosophical view which believes maintaining
order in the environment will bring out the natural
beauty of the surroundings and contribute to the
well-being of the people and other organisms living
in it.
I. The three Models on the Human
-Environment Relationship
୨— ANTHROPOCENTRISM —୧
● focuses on the significant role of humankind in the
world and considers nature as a means by which
humans are able to meet their needs and survive.
● human-centric; “anthro” - human
୨— BIOCENTRISM —୧
● believes that humans are not the only significant
species on the planet and that all organisms have
inherent value and should be protected.
● E.g. Recognizing the rights of animals through R.A.
8485/ The Animal Welfare Act of 1998.
● nature-centric; “bio” - life; living organisms
୨— ECOCENTRISM —୧
● places great value on ecosystems and biological
communities. Humankind has a significant role as
stewards or guardians of nature.
● system-centric; “eco” - ecological systems
II. NOTABLE THINKERS
● early questions were asked by pre-Socratic
philosophers in 600 BCE, Western Ionian Seaport
town of Miletus, Athens, Greece :
一 “What is the world made of?”
一 “How did the world came into being?”
● speculations of the pre-socratic philosophers
represent a paradigm shift.
● paradigm shift — a change from the mythical
explanation of the origins of the cosmos to a more
rational explanation.
Ancient Thinkers
୨— ANAXIMANDER —୧
[ (610-546 BC): Creation and Destruction ]
● employed the term “boundless” to convey the further
thought that Nature is indeterminate.
● boundless in a sense that no boundaries between
warm and cold or the moist and dry regions are
originally present within it.
一 (Solomon & Higgins, 2010).
● evolution of the world begins with the generation of
opposites in a certain region of nature.
The Death Sentence ────────────────
● “Time brought its revenges, and for the wrong-doing of
existence all things paid the penalty of death.”
[ Anaximander, Fragments ]
୨— PYTHAGORAS —୧
(600 - 541 BC)
● Nature is a living embodiment of :
一 order, harmony and beauty.
● Biophilia — Love of other living things
● Cosmophilia — Love of other living beings
Beauty in Numbers ────────────────
● “There is geometry in the humming of the strings. There
is music in the spacing of the spheres.” [ Pythagoras ]
● “As long as Man continues to be the ruthless destroyer
of lower living beings, he will never know health or
peace. For as long as men massacre animals, they will
kill each other. Indeed, he who sows the seed of murder
and pain cannot reap joy and love.” [ Pythagoras ]
Modern Thinkers
୨— IMMANUEL KANT —୧
(1724 - 1804)
● wrote the critique of judgement
● beauty is a symbol of morality (Kant, 1997)
● we must ignore any practical motives or
inclinations that we have and instead contemplate
the object without being distracted by our desires
(Goldblatt & Brown, 2010).
● The beautiful — encourage us to believe that nature
and humanity are part of an even bigger design.
❛ notes ni rai ‧₊˚✧ – Page 1
 ● The orderliness of nature and the harmony of
nature with our faculties — guide us toward a
deeper religious perspective.
Beauty as a Symbol of Morality ────────────────
● “Two things fill the mind with ever new and increasing
admiration and awe, the oftener and more steadily we
reflect on them: the starry heavens above me and the
moral law within me.”
● “…he who is cruel to animals becomes hard also in his
dealings with men. We can judge the heart of a man by
his treatment of animals.” [ Immanuel Kant ]
୨— HERBERT MARCUSE and
GEORGE HERBERT MEAD —୧
● Marcuse: Humanity had dominated nature. There
can only be change if we will change our attitude
towards our environment.
● Mead: We have both rights and duties. We change
the community based on how we react to it.
୨— ERICH FROMM —୧
[ (1900-1980): On “The Art of Loving” ]
Functions of Envisioned Society [ The Art of Loving ]
1. The willingness to give up all forms of having, in order
to fully be.
2. Being fully present where one is
3. Trying to reduce greed, hate and illusions as much as
one is capable.
4. Making the full growth of oneself and of one’s fellow
beings as the supreme goal of living.
5. Not deceiving others, but also not being deceived by
others; one may be called innocent but not naïve.
6. Freedom not as a bundle of greedy desires but as a
delicately balanced structure that at any moment is
confronted with the alternatives of growth or decay, life
or death.
7. Happiness in the process of ever-growing aliveness,
whatever the furthest point in that fate permits one to
reach, for living as fully one can is so satisfactory that
the concern for what one might or might not attain has
little chance to develop.
8. Joy that comes from giving and sharing, not from
hoarding and exploiting.
9. Developing one’s capacity for love, together with one’s
capacity for critical, unsentimental thought.
10. Shedding one’s narcissism and accepting that tragic
limitations in human existence.
III. Development of Ethical Views
Regarding the Environment.
୨— ENVIRONMENTAL ETHICS —୧
● emerged in the 1970s, advocating human
responsibility and action with regard to
environmental issues.
● humankind has a responsibility to safeguard the
planet as stewards of creation.
୨— ENVIRONMENTALISM —୧
● this advocates to address the growing
environmental problems
● the awareness of the effect of our behavior to the
environment.
● efforts by nations to address climate change,
pollution, deforestation, etc.
● e.g. Kyoto Protocol (1997) to reduce greenhouse gas
emissions and Earth Day(1970)
୨— SUSTAINABLE DEVELOPMENT —୧
(sustainability)
● focuses on reconciling human activities & economic
development with protection of the environment.
● making wise decisions regarding the use of natural
resources to ensure that there is still enough left for
future use.
● Environmental Integrity
一 refers to maintaining the state of the
environment ; human activities should not
unduly disrupt the ecosystems and human
communities located in the area.
● Equity
一 demands that we use our natural resources
in such a manner that these are conserved
so that the next generation will be able to
use them.
● Prudence
一 ability to regulate one’s actions & behaviors
● Frugality
一 being thrifty with one’s use of resources
୨— SOCIAL ECOLOGY —୧
● applies an ecological and ethical approach in
analysing society, and sees a relationship between
social problems and environmental problems.
● concepts such as climate ethics and climate justice
arose from the growing concern with climate change,
and consider it a significant ethical, social, and
political issue.
❛ notes ni rai ‧₊˚✧ – Page 2
 ● Environmental Justice
一 refers to the fair distribution of
environmental benefits, as well as the
burden of meeting environmental challenges
- The Little Prince Notes -
● Author: Antoine de Saint-Exupéry
● This is the story of a grown-up meeting his inner
child, embodied by a Little Prince. Traveling from an
asteroid, he left his rose there to discover the world.
Before landing on Earth he visited many planets and
their inhabitants where all grown-ups incarnates
humankind's most common vice.
● “There might be millions of roses in the whole
world, but you are my only one, unique rose.”
● At the garden, the little prince realizes that, even
though his rose is not a unique type of flower, she is
unique to him because he has cared for her and
loved her. He tells the roses that his rose is like the
fox. He has tamed her and cared for her, and now in
his eyes she is the only rose.
Additional Notes from powerpoint ────
Quotations from Authors and Philosophers
[ The Human Person in the Environment ]
The Little Prince
[ By : Antoine de SaintExupéry ]
1. “People where you live, the little prince said, grow five thousand
roses in one garden... Yet they don't find what they're looking for...
And yet what they're looking for could be found in a single rose.”
● Meaning : So many people searching for the things they
feel are indispensable to living a happy life, sometimes
forgetting what they really need.
2. “The stars are beautiful, because of a flower that cannot be
seen... The desert is beautiful. What makes the desert beautiful is
that somewhere it hides a well..."
Developing Ethical Views on The Environment
1. Environmental Philosophy / Ethics
2. Environmental Aesthetics
3. Environmentalism
4. Sustainable Development / Sustainability
5. Deep Ecology
6. Social Ecology
7. Ecofeminism
What Sets us Apart ? [ Synthesis Only !! ]
● Our spirituality
● Our special connecttions with others and the environment
● The striving for goodness
● The aching for mraning and purpose
● Fight for our freedom and dignity
Transcendence in Beauty [ Synthesis Only !! ]
● We have this unique relationship with the environment
which determines how we behave and make decisions.
୨— Transcendent human qualities
which lead to stability and preservation —୧
● Our attitudes toward order and beauty
● Our dealings with our non-human counterparts
● Concern for those who will live after us
Stewardship [ Synthesis Only !! ]
● Anthropocentrism
ー rather than being mere consumers and owners of
natural resources.
● Biocentrism
ー there’s always life when we give the same value
for other organisms.
● Ecocentrism
ー consider ourselves as caretakers and protectors of
the balance and sustainability in our ecosystems.
Beauty in Itself [ Synthesis Only !! ]
● We can not simply pick the rose every time. We must
allow that rose to be beautiful for its own sake, regardless
of our judgements about it or the value we placed on it just
because it made us happy (utilitarian).
● Classic Idealism — it’s not always because of our love for
that rose that made it beautiful. It is already beautiful in
itself.
[ end of week 1 ] good luck <33
❛ notes ni rai ‧₊˚✧ – Page 3
 IntroDuction to Human Philosophy
Second Quarter — Week 2 ; Chapter V : Freedom of the Human Person
❛ notes ni rai ‧₊˚✧ STEM 11 - A [ Reviewer ]
The Hunger For Power
● domination over nature extended further to the systematic
domination of fellow human beings.
一 the atrocities in the recent century’s World Wars and the
continuing massive killings we read about today are a clear
attestation to this.
● humans use their powers and capabilities towards the
destruction of their own kind.
一 lies in our understanding of human freedom
“Freeing yourself was one thing, claiming ownership of that
freed self was another.” ─────── Toni Morrison, Beloved
一 being physically free is different from being free from the
ghosts of the past.
一 one can truly be free if they let go of the traumas they
experienced.
Human Freedom
● is largely interpreted as the capacity to do whatever one
wants without hindrance and limitation or simply “doing
anything I want.”
→ Questions on Human Freedom
● Should freedom be absolute?
● If freedom should be limited, what would be its limits?
● Who or what should determine the limits of freedom?
(Positions of Power)
Forms of Freedom (Corpuz et al., 2016)
Positive Freedom Negative Freedom
The absence of interference or
The person has
coercion– something that is
control and mastery
intentionally imposed on a person
over herself and so
has the strength and “I am negatively free ‘to the degree to which
confidence to do what no human being interferes with my activity’:
is good. to the extent that I enjoy unimpeded and
uncoerced choice (Pettit, 1997:17).
Perspectives On Freedom
● B.F. Skinner — Freedom in Control
● Aristotle — Intellectual Freedom
● Thomas Aquinas — Spiritual Freedom
● Jean-Paul Sartre — Individual Freedom
● Thomas Hobbes — Social Contract
● Jean-Jacques Rosseau — Social Contract
I. B.F. Skinner [Freedom In COntrol] ──────
“The problem is to free human beings not from control but from
certain kinds of control, not by escaping entirely from the
environment but by changing the nature of dependency to it.”
● control might not be something you can directly associate
with freedom, but for Skinner, freedom lies in the
controllability of our behaviors.
Skinner’s Ideas on Freedom anD Behavior :
1. Behavior is shaped and maintained by its consequences.
一 e.g. You repeat behaviors that are rewarded and
avoid those that are punished.
2. The environment can be manipulated and redesigned.
3. Our struggle for freedom is due to certain behavioral
processes characteristic of the human organism, the chief
effect of which is the avoidance of or escape from
“aversive” features of the environment.
一 e.g. You no longer participate in class because you
were humiliated in the past.
4. The problem is to free human beings not from control but
from certain kinds of control, not by escaping entirely from
the environment but by changing the nature of
dependency to it.
一 e.g. The teacher shows appreciation to any
student who participate in class rather than
humiliate those with wrong answers.
Use of reward and punishment may have been “miscalculated”.
Since it is believed that we are just products of the shaping from
our environment, we might just attribute everything to the
environment and neglect accountability in ourselves and in our
relationships. ──────── Yelon, 1996
● Environment
— should not be an excuse to escape responsibility.
● Freedom
— still lies on acting upon certain alternatives, regardless
whether these alternatives may result to good or bad
consequences
There must be added awareness that he did it “independently”,
“on his own initiative. The absence of external power expresses
itself in the well-known feeling that one could have acted
otherwise.” ───────── Ramos, 2016
❛ notes ni rai ‧₊˚✧ – Page 4
II. Aristotle [Intellectual Freedom] ───── Aquinas’ Ideas on Freedom
1. Human beings have the unique power to change
“Reason can legislate, but only through will can its legislation be themselves and the things around them for the better.
translated into action. ”
2. Through our spirituality, we have a conscience. It is our
responsibility whether we choose “good” or “evil.”
● Aristotle — believes in the existence of moral acts.
3. The human being has a supernatural, transcendental
一 it means it is within our power to choose certain
destiny. He can rise above his ordinary being or (mortal)
actions which may be good or bad.
self to a highest being or (immortal) self if he lives a
● unlike Skinner who believes that behaviors are determined
virtuous and righteous life.
by the environment, Aristotle believes in free will.
一 The power to change can only be achieved in
Aristotle’s Ideas on Freedom cooperation with God.
4. Love rather than the Law brings about the transformation
1. Will may be borne out by our inner awareness to do right
of humanity.
or wrong, the common testimony of human beings, etc.
5. God’s love is the guiding principle toward man’s
一 intellect or reason is meaningless without the will
self-perception and happiness — his ultimate destiny.
2. Reason can legislate, but only through will can its
legislation be translated into action.
3. Will is based on reason or is rationally dominated.
一 example : you choose to help the old lady IV. Jean-Paul Sartre [Individual Freedom] ───
crossing the street
4. It is in our power to do good or bad, worthy or worthless. “The person is provided with a supreme opportunity to give
meaning to one’s life.”
Therefore, reason, will and action always go together.
Reason is our divine gift to understand morality and make ● Jean-Paul Sartre — known for the principle: existence
sense of the world around us. precedes essence.

Sartre’s Ideas on Freedom

III. Thomas Aquinas [Spiritual Freedom] ────
1. The person, first exists, encounters himself and surges
“Human beings have the unique power to change themselves up in the world then defines himself afterward.
and the things around them for the better.” 2. The person is provided with a supreme opportunity to
give meaning to one’s life.
● St. Thomas Aquinas — believes that humans are moral
3. Freedom, is therefore, the very core and the door to
beings or agents.
authentic existence.
一 most ideas are influenced by Christianity.
一 Authentic existence – realized only in deeds that
一 known for his Fourfold Classification of Law
are committed alone, in absolute freedom and
FourFold Classification Of law responsibility and which, therefore, the character
of true creation.
1. Eternal Law — the mind of God 4. The person is what one has done and is doing.
( on law, — promulgated (applied and communicated) 5. The human person who tries to escape obligations and
morality, and by God to human beings.
— has an unchanging nature and all the strives to be en-soi.
politics ) 一 i.e., excuses, such as “I was born this way” or “I
other laws are based on it.
grew up in a bad environment” is acting on bad
2. Divine Law — came from the Eternal Law but it is faith (mauvaise foi).
( law with historically revealed through the Scripture.
regards to our
transcending Ten Commandments → Old Law
Teachings of Jesus → New Law V. Thomas Hobbes [Theory of Social
nature )
COntrACT] ────────────────
— dictates that “good must be sought and
evil avoided.” “We enter a social contract to avoid a state of war.”
3. Natural Law — we are inclined to do acts of
( applies to self-preservation. (e.g. the human tendency to ● Thomas Hobbes — in his work Leviathan, recognizes the
human beings ) avoid fire when burning heat is felt).
— the will of humanity is an instrument of presence of the Law of Nature.
free choice and the person is nothing else but ● just like Aquinas, Hobbes describes the law of nature as a
that what he makes of himself. means for self-preservation.
● Law of Nature — gives way to the adherence of people to
— employed for the common good
a social contract.’
4. Human Law — devised by human reason, adapted to
( application of particular geographical, historical and social
the natural law ) circumstances (e.g. labor laws, traffic rules,
Philippine constitution, etc.)
❛ notes ni rai ‧₊˚✧ – Page 5
 Hobbes’ Concept In Detail
1. The Law of Nature
一 a precept or general rule established by reason
一 a person is forbidden to do that which is destructive of his
life or takes away the means of preserving the same;
一 and to omit that by which he thinks it may be best
preserved.
2. We should get out of the state of nature
一 a hypothetical world of chaos because there is no
established government yet. In order to get out of this, we
must seek peace.
3. Seeking peace leads to a Second Law of Nature
一 which is that we mutually divest or deprive ourselves of
certain rights (such as the right to take another person’s
life) so as to achieve peace (Garvey, 2006).
4. Contract — mutual transferring of rights and is the basis
of the notion of moral obligation and duty.
一 e.g. If one agrees to give up his right to punch you, you
give up your right to punch him.
一 you agree to not touch another person’s property given
that the other party will do the same.
5. We enter a social contract to avoid a state of war
6. The laws of nature give the conditions for the
establishment of society and government.
7. The Third Law of Nature — is that human beings perform
their covenant made. When a covenant has been made, to
break it is unjust.
8. There is no justice or injustice until the commonwealth is
established, until a coercive power has been established
which will compel human beings to perform their
covenants (according to Hobbes).
9. Human beings must form a commonwealth by conferring
all their power and strength upon one human being or
assembly of human beings which may reduce their wills,
the plurality of voices, unto one will (Garvey, 2006).
一 that is the sovereign
一 example : people appointing someone to be a king in an
absolute monarchy
VI. Jean-Jacques Rosseau [Theory of
Social COntrACT] ────────────────
To restore peace, bring his freedom back, and return to his true
self, there is a need to form the state through the Social Contract,
whereby everyone grants his individual rights to the general will.
● Jean-Jacques Rosseau — one of the most famous and
influential philosophers of the French Enlightenment.
一 In his work, The Social Contract, he elaborated his theory
of human nature.
一 he believes that the state originated from the social
contract freely entered into by its members.
一 Hobbes’ idea is in favor of absolute monarchy while
Rosseau explained it in terms of absolute democracy or
individualism.
Rosseau’s Ideas In Detail
1. A human being is born free and good. He has a primitive
tranquil spirit.
2. He is in chains and has become bad due to the evil
influence of society, civilization, learning and progress
which led to dissension, conflict, fraud and deceit.
3. To restore peace, bring his freedom back, and return to
his true self.
一 Rosseau saw the necessity to form the state
through the Social Contract, whereby everyone
grants his individual rights to the general will.
4. The Social Contract — is not an actual historical event but
a certain way of looking at a society of voluntary collection
of agreeable individuals.
5. Events that manifest the presence of the Social Contract :
The 1986 EDSA Revolution
The Constitution and the Bill where people gathered to
of Rights which show an voice out their disenchantment
actual agreement signed by peacefully and through mutual
the people or representatives effort, successfully ousted
Marcos. (tama !!) :pp
Hobbes and Rosseau Comparison (Theory of Social Contract)
Hobbes Rosseau

10. Hobbes makes a distinction between commonwealth of Nature of Man Man is evil Man is good
institution and by acquisition:
State of Nature Chaos Peaceful
Commonwealth by Institution Commonwealth by Acquisition
Social Absolute Absolute
— established through the — sovereign power has been
covenant of every member of a acquired by force. Contract Monarchy Democracy
multitude with every member. — human beings fear for death
— subject themselves to a or bonds of the one who holds
sovereign from fear of one power over their lives and
another liberty.
“Freeing yourself was one thing, claiming ownership of that freed
11. The sovereign can be replaced if conquered in war or it no self was another.” ───── Toni Morrison, Beloved
longer possesses effective power due to internal discord.

❛ notes ni rai ‧₊˚✧ – Page 6

 Synthesis

The exercise of freedom is a social act.

● It is exercised before another person whose presence or

gaze gently prods us into a lifelong commitment to utilize
our freedom responsibly.
● It is not simply about the assertion of one’s preferences —
live and let live – but it is the assertion of one’s preferences
with a view to the consequences this has on oneself and
on others.
● If we commit to a genuine and responsible exercise of
freedom we gain our self, we strengthen our self and we
become an authentic self.

[ end of week 2 ] good luck <33

❛ notes ni rai ‧₊˚✧ – Page 7

 IntroDuction to Human Philosophy
Second Quarter — Week 3 ; Chapter VI : Intersubjectivity
❛ notes ni rai ‧₊˚✧ STEM 11 - A [ Reviewer ]

I. On Intersubjectivity A. The We Relation ──────────────

● interchange of thoughts and feelings, both conscious and ● through participation, the person is able to fulfill one’s self.
unconscious, between two persons or ‘subjects,’ as
facilitated by empathy. ── Edmund Husserl (1859-1938) We participate in the communal life (We). Our notion of
“neighbour” and “fellow member” is by participating in the
1. I - You Relation
1. Martin Buber
2. I - It Relation humanness of the other person (I-You)
─────── St. Pope John Paul II
2. Karol Wojtyla 1. We - Relation
(St. Pope John Paul II) “No human being should become an end to him/herself. We are
responsible to our neighbors as we are to our own actions.”
1. Being “With”
3. Gabriel Marcel 2. To be with the other ─────── St. Augustine of Hippo
3. To be is to be with

1. My fellow subject resisting 3. Gabriel Marcel

4. Emmanuel Levinas totalization.
2. Being a neighbor to the other
1. Martin Buber
[ 1878 - 1965 ]
● Jewish existentialist philosopher.
● In his work I and Thou (Ich and Du)(1923), he conceives
the human person in his/ her wholeness, totality, concrete
existence and relatedness to the world.
A. The I - You Relation ──────────────
● there is person-to-person, subject-to-subject relation or
acceptance, sincerity, concern, respect, dialog and care
(mutual sharing of selves).
● the human person is :
一 experiences his wholeness not in virtue of his
relation to one’s self, but in the virtue on his
relation to another self.
一 not just being-inthe-world but being-with-others
or being-in-relation.
B. The I - It Relation ──────────────
● a person to thing
● subject to object that is merely experiencing and using;
一 lacking directedness
一 mutuality (feeling, knowing, and acting)
● Example : Using a pen
2. Karol Wojtyla (St. Pope John Paul II)
[ 1920 - 2005 ]
● born in Wadowice, Poland
● elected to the Papacy on October 16, 1978 (264th pope).
● in his encyclical letter Fides et Ratio, he criticized the
traditional definition of human as “rational animal.”
● the human person is the one who exists and acts
(conscious acting, has a will, has self-determination).
[ 1889 - 1973 ]
● INTERSUBJECTIVITY — is a state in which one recognizes
one’s being as a being with others.
A. Being “With” ──────────────
● “With” doesn’t simply mean being together.
一 example : the presence of one passenger with
another passenger is NOT a co-presence.
“The realm of existence to which the preposition ‘with’ properly
applies.” ──────── Gabriel Marcel, 1950 : 180
● WITH
一 does not apply to the purely objective world
一 often followed by a person;
一 this applies to the realm of persons, of subjects,
not objects; example :
■ with a pen — grammatically correct but
conceptually wrong (you can’t be with a pen)
we do not say “I am with the pen.”
rather, we say “I am using this pen.”
■ with my classmate — grammatically and
conceptually correct.
“People talking without speaking, people hearing without
listening...” ──── The Sound of SIlence, Simon and Garfunkel
● When does a jeepney turn into a realm of intersunjectivity?
一 the other becomes present to us when we are
available to them and, in turn, they are also
available to us.
B. To be with the other ──────────────
● signifies co-presence, an openness of my presence to the
presence of the other person.
● MYSTERY — to open oneself to the being of the other
the human being is removed from the category of things,
or of “having”.

❛ notes ni rai ‧₊˚✧ – Page 8

 ● INTERSUBJECTIVITY — to mutually respect each other as
subjects.
● OBJECTIFICATION — any treatment of the person as a
mere tool that can be manipulated.
● DEHUMANIZATION — any treatment of the person as a
beast, leads to a cry for justice; for it does violence to the
dignity and essence of a human person.
“Whoever finds its life will lose it, and whoever loses his life for
my sake, will find it.” ──── Matthew 10 : 39
C. To be is to be with ──────────────
● INTERSUBJECTIVITY — is a state in which one recognizes
one’s being as a being-with-others.
● we find meaning outside of ourselves – in the other.
● life is human as it is propelled or directed towards
something other than itself.
“Human living” is “living of something other than itself”
──────────────────── Marcel : 171
● the center of human life is outside of itself
4. Emmanuel Levinas
[ 1906 - 1995 ]
● intersubjectivity: my fellow subject resisting totalization
A. My Fellow Subject Resisting Totalization ─────────
The Other is “rigorously the other” that is, far more radically
different than we would normally appreciate and accept in our
everyday lives. ────────────── Levinas, 1969 : 39
i. TOTALIZATION
● a denial of the other’s difference.
● “the denial of the otherness of the other.”
● occcurs whenever I limit the ‘other’ to a set of rational
categories.
● EXPERIENCE — shows us that another person will always
escape your attempt to fully grasp or understand them.
ii. THE “OTHER”
● is the stranger who disturbs being at home with oneself.
● THE FEELING OF FAMILIARITY — prevents a genuine
encounter with each other.
● THE HUMAN PERSON — s a dynamic and moving
individuality as it is constantly opened up by possibilities.
(Transcendent)
“Over him I have no power. He escapes my grasp…The Other
remains infinitely transcendent, infinitely foreign…”
────────────── Emmanuel Levinas
iii. THE TENDENCY TO TOTALIZE
1. due to fear of uncertainty
2. we are afraid of the possibility of losing
3. we are afraid of the possibility of being killed first or being
harassed.
“The Face resists possession, resists my powers. In its epiphany,
in expression, the sensible, still graspable turns into total
resistance to the grasp”. ──── Emmanuel Levinas
“Magkahawak ang ating kamay at walang kamalay-malay na
tinuruan mo ang puso ko na umibig ng tunay.”
──────────── Ang Huling El Bimbo, Eraserheads
B. Being a neighbor to the other ──────────────
● beyond social categories, we are persons facing another
person in need of help.
● many of those viewed as nobody, as outcasts in the society
seem to be more open, more welcoming of others because:
○ they are not trapped within their own categories.
○ hence, they are more available and freer to help
those in need.
“The people do not complain because they have no voice; do not
move because they are lethargic, and you say that they do not
suffer because you have not seen their hearts bleed.”
──── Jose Rizal, Noli Me Tángere
(a.k.a “J. Rizz” sabi ni ma’am)
II. Authentic Dialog : We are a Conversation
“Humankind is a conversation — not an idle talk but a dialog.”
──────────── Martin Heidegger
● CONVERSATION
一 is creative, poetic, and deep that allows humanity
to exist as more than entities.
一 attempts to articulate who and what we are, not
as particular individuals but as human beings.
一 we are human beings who care about more than
information and gratification.
“A life of dialog is a mutual sharing or inner selves in the realm of
the interhuman.” ────────── Martin Buber
● there is mutual awareness of each other as persons;
avoiding objectification.
● there is affirmation of the other as a person who is unique
and has a distinct personality.
● there is the acceptance of the person unfolding the other
to actualize himself / herself.
7 ways to create cherished connections
[ Spark Change Suki 2021 Daybook ]
01. Approach conversations with curiosity. Show genuine
interest in the interests of others.
02. Set aside judgment. Don’t close the door on new people
and unfamiliar situations too quickly.
03. Be the catalyst for a genuine conversation. Don’t be
afraid to make the first move.
04. Stop trying to guess what people are thinking.
Assumptions will only lead to misunderstanding and
miscommunication
❛ notes ni rai ‧₊˚✧ – Page 9
 05. Have a heart for service. Make time for the needs of
others instead of just your own.
06. Make the most out of every conversation. Find the value
in everyday interactions and don’t take them for granted.
07. Be your true authentic self. The connection is only true if
they get to know the real you.
“People say they love you. But they only love how you make
them feel good about themselves.” ─────── To the Bone
III. Appreciating Differently-abled Persons
and the Underprivileged Sectors ofSociety
A. On PWDs / Differently - abled persons
B. Dimensions of Poverty
C. Women’s Rights
A. On PWDs / Differently - ABled Persons
● PWDs — persons with disabilities
PARENTAL ACCEPTANCE ──────────────
● process of suspecting, recognizing, and identifying the
handicap for parents will include feelings of shock,
bewilderment, sorrow, anger, and guilt.
● ISOLATION OF AFFECT
一 may occur when parents intellectually accepts for
instance, the deafness of their child.
一 avoiding the experience of an emotion associated
with a person, idea, or situation.
一 example : parents taking care of their disabled
child without feelings of sorrow or pain.
● feelings of ambivalence / impotence occur
一 (e.g. Asking “why me?”)
■ AMBIVALENCE — the state of having mixed
feelings or contradictory ideas about something
or someone.
■ IMPOTENCE — inability to take effective action;
helplessness.
● some parents turn to religion and consider “heaven sent
blessing in disguise.”
一 however, this denies the real implications of the
disability (Mapp, 2004).
● parents worry how the disability of the child will affect his
or her productivity, or become a lifelong burden.
● parents have to let go of their “dream child.”
● negative attitudes of the family and community toward
PWDs may add to their poor academic and vocational
outcomes.
● parents can decide to restructure aspects of their lifestyle
to accommodate the communicative and educational
needs of their child.
● Community sensitivity and support are also important.
一 (Mapp, 2004)
i. SOME CATEGORIES OF PWDs
● Specific learning ● Speech or
disability (SLD) language
● Other health impairment impairment
● Autism spectrum ● Visual impairment
disorder (ASD) ● Hearing
● Emotional disturbance impairment
B. Dimensions of Poverty
● POVERTY is multidimensional
● People may be deprived in the following dimensions which
have overlapping implications on poverty :
1. INCOME ──────────────
● Income poverty — defined in terms of the consumption of
goods and services is the most common measure of the
underprivileged.
2. HEALTH ──────────────
● Globally, millions die due to AIDS, Ebola virus, tuberculosis
and Malaria as well as a number of infant deaths from
largely preventable causes of diarrheal disease.
3. EDUCATION ──────────────
● “Deprivation has a negative impact on educational
attainment, leaving young people with fewer qualifications
and skills which in turn affects future employment' (DCSF,
2009). There is a strong statistical link between poverty
and low educational attainment.” — According to Cook,
Rutt and Sims (2014).
4. EMPOWERMENT ──────────────
● Extending human rights into the realm of foreign direct
investment is also an imperative.
● THE CHURCH — in its pro-poor stance, is constantly
challenged wherein justice is being denied for sectors like
farmers, fisher folks, indigenous people and victims of
calamity and labor.
5. WORKING CONDITION ──────────────
● refers to the working environment and aspects of an
employee's terms and conditions of employment.
C. Women’s Rights
1. Jean Jacques Rosseau (1712)
● women should be educated to please men [ girl?? no. ]
● women should be useful to men, should take care, advise,
console men, and to render men’s lives easy and
agreeable. [ “Jean Jacques Rosseau was shot by order of
the little council” AND I SMILE DESERVE MO ‘YAN ]
2. Mary Wollstone
● in her work Vindication of the Rights of Women (1782)
● disagrees with Rosseau; that kind of education would
produce women who were mere propagators of fools.
❛ notes ni rai ‧₊˚✧ – Page 10
According to Mary : ──────────────

● Women must be united to men in wisdom and rationality.

● Society should allow women to attain equal rights to

philosophy and education given to men.

● Women should not just to be valued until their beauty

fades.

● Men’s worth should not be based on the vanity of women

and babies.

● Women must learn to respect themselves.

“BABAE” by Inang Laya

Kayo ba ang mga Maria Clara

Mga Hule at mga Sisa
Na di marunong na lumaban?
Kaapiha'y bakit iniluluha?
Mga babae, kayo ba'y sadyang mahina?

Kayo ba ang mga Cinderella

Na lalake, ang tanging pag-asa?
Kayo nga ba ang mga Nena
Na hanapbuhay ay pagpapuputa?
Mga babae, kayo ba'y sadyang pang-kama?

Ang ating isip ay buksan

At lipuna'y pag-aralan
Paano nahubog ating isipan
At tanggaping kayo'y mga libangan

Bakit ba mayroong mga Gabriela

Mga Teresa at Tandang Sora
Na di umasa sa luha't awa?
Sila'y nagsipaghawak ng sandata
Nakilaban, ang mithiin ay lumaya

Bakit ba mayrong mga Lisa

Mga Liliosa at mga Lorena
Na di natakot makibaka

At ngayo'y marami nang kasama?

Mga babae, ang mithiin ay lumaya

[ end of week 3 ] good luck <33

❛ notes ni rai ‧₊˚✧ – Page 11

 IntroDuction to Human Philosophy
Second Quarter — Week 4 ; Chapter VII : The Human Person in the Society
❛ notes ni rai ‧₊˚✧ STEM 11 - A [ Reviewer ]

I. Jurgen Habermas : Social Relations and 02. POLITICS — the logic of commanding and obeying
their Corresponding Interactions a. commanding — i’m in the position to control the
actions of others in order to preserve order.
● we live in two worlds :
b. obeying — i’m in the position of one who follows
○ one is characterized by social exchanges
another possessing power over my actions.
○ the other is characterized by market exchanges
● we apply different norms to these two kinds of LifeworlDs
relationships. ───── Dan Ariely (Predictably Irrational)
● thrive on mutual recognition
“Moreover, introducing market norms into social exchanges, ● we naturally assume that all who are part of our
violates the social norms and hurts the relationships. Once this immediate communities are persons, and must be
type of mistake has been committed, recovering a social consciously recognized and treated as such.
relationship is difficult.” ── Dan Ariely (Predictably Irrational) ● we uphold and respect each other as subjects, as
embodied spirits, and as free and autonomous beings.
Transactional Relation Personal Relation
Cooperative Communication
— instrumental or strategic action — communicative action
● marks the social interaction
— as an object, a mean for — as a fellow Subject, a
● through communication, we :
attaining one's goals. fellow person.
(Subject-object) (Intersubjective) ○ generate and develop our culture and form
○ improve our norms such as laws and policies
○ socialize with others as we simultaneously
Market, State, and LifeworlD develop our personal identities

Market State Lifeworld “Society's most basic building block would be the interaction
between two individuals.” ───── Habermas, 1979
Social system Social system Everyday world of “Without meaningful interactions, there would not have been
of money of power communicative relationships societies to begin with. Without societies, in turn, there would
not have been the development of our concept of individuality.”
Economic Political Family, school, religious ────────── Mead, 1934
systems systems communities, civil society

● market and state relations — are more of transactional.
● IN THE MARKET — we pay someone in return for goods
that we need to have and own
● IN THE POLITICAL SYSTEM — some individual control
others' actions in order to ensure that the peace and order
is maintained.
II. Emile Durkheim : Social Interaction and
the Development of Societies
● justice human life needs physical and spiritual
nourishment, a society thrives and flourishes by:
○ material and symbolic reproduction

In both cases, the relationship between Material Reproduction Symbolic Reproduction

persons cannot be purely intersubjective.
the utilization and the transmission and renewal of
● language of the social systems would be :
distribution of society's cultural knowledge, the
○ medium of money resources for the establishment of solidarity and
○ medium of power physical survival and cooperation and the formation of
● people are linked with other people through currencies of welfare of all individual identities of persons through
exchange value in the market, and through the use of members socialization
dominion, or threats of sanctions in the political system.
The DEVELOPMENT OF SOCIETIES AND
Social Systems follow a simple, value - free logic :
INDIVIDUAL CONSCIOUSNESS
01. ECONOMIC — the logic of having and not having ● tribal and feudal society
a. having — possess a good for selling ● modern and industrialized societies
b. not having — need to possess a good hence I
need to interact with the one who has it

❛ notes ni rai ‧₊˚✧ – Page 12

 i. TRIBAL AND FEUDAL SOCIETY ● the goals : form a strong public opinion.
● STRONG PUBLIC OPINION that will be directed against
● tribal leaders and monarchs — had control over social formal institutions in the systems of economy and politics
systems (economy and politics) and symbolic reproduction to make material reproduction just and to make symbolic
of society. reproduction unencumbered by social systems.
● described according to the mechanistic model of solidarity
(Durkheim and Thompson, 2004; 24-28) ────────── Example :
○ which indicates that a person's individual ● churches and other faith-based organizations
consciousness is very much aligned with the ● online groups and social media communities
collective consciousness. ● nongovernmental organizations (NGOs)
● other nonprofits
ii. MODERN AND INDUSTRIALIZED SOCIETIES ● unions and other collective-bargaining groups,
● innovators, entrepreneurs and activists
● development of trade (mercantilism) and the emergence
of a capitalist society.
● political systems narrowed down to the protection of
rights of individuals and redistribution of wealth.
○ (e.g. Taxation) [ end of week 4 ] good luck <33
● described according to organic solidarity which begins
with a recognition of the differences of its members with
an awareness of co-dependence
● counts on the harmonious functioning of individuals in the
society without them having to sacrifice their individual
identities.

III. Conclusion
● impact of social systems of individuals
● civil society and the role of individuals on social
transformation

A. Impact of Social systems on Individuals

● Individualism and the increasing colonization of the
lifeworld by the social systems — made it difficult to form
solidarity among people resulting in the loss of the sense
of community. ───── Habermas
● COLONIZATION — occurs when marriage, friendship and
other relationships, in many instances, become a matter of
gaining economically or politically.

────────── Example :
● Technology and modern science are considered saviors
to counter ignorance, underdevelopment and poverty
but may also be the same reasons of the larger gap
between the rich and poor with greater autonomy for
those who have access

B. Civil society and the role of individuals

on social transformation
● strengthen communicative action — what we need to
counter colonization through the form of civil society.
● CIVIL SOCIETY — is comprised of informal networks such
as non-governmental organizations (NGOs) where groups
gather together to articulate concerns in public spheres.
● PUBLIC SPHERES — a place in the lifeworld where
individual voices can be heard.

❛ notes ni rai ‧₊˚✧ – Page 13

 IntroDuction to Human Philosophy
Second Quarter — Week 4 ; Chapter VII : The Human Person in the Society (Part 2)
❛ notes ni rai ‧₊˚✧ STEM 11 - A [ Reviewer ]

──── The Development of Societies ──── B. Influence of Christianity and the Roman
Catholic Church
I. Medieval Period ● Christianity’s influence — widened when the great
Charlemagne became King of the Franks who founded
How it started How it ended schools in monasteries and churches for poor and nobility.
● THE ROMAN CATHOLIC CHURCH — was considered to
○ 1453 be the great civilizing influence of the Middle Ages.
The Middle Ages began in
→ Fall of Constantinople ● THE CHURCH — was the strongest single influence in
AD 476 when the barbarian
○ 1492 Europe during the 13th century (except Arabs, Jews, and
Odoacer overthrew Emperor
→ Discovery of America the people in the Byzantine Empire).
Augustulus, ending the
○ 1517 ● Faith and Reason (fides et ratio)
Western Roman Empire.
→ Beginning of Reformation 一 reason’s power is based on faith.

● GERMAN BARBARIANS— sacked and pillaged the “I do not seek insight of reason in order to believe. I believe in
order to gain insight. Indeed, I also believe this; that I should
declining Western Roman Empire. never be able to attain insight if I did not believe.”
● INVADERS — lacked the knowledge and skills to carry on ────── St. Anselm
Roman achievements in art, literature and engineering.
● Highly developed systems of Roman law and government ● ST. ANSELM — the main proponent of faith seeking
一 gave way to the rude forms of the Barbarians. understanding.
一 this is the reason why Medieval Period is also referred to
C. Education
as the Dark Ages. (Solomon & Higgins, 1996)
● philosophy was taught and written in LATIN.
A. Feudalism as a Way or life ● Down to the end of the 12th century, the seven liberal arts
● FEUDALISM — the way of life in the middle ages trivium and quadrivium formed the basis of intellectual
一 comes from medieval Latin feudum, meaning property or culture in all scientific cultures.
possession. THE SEVEN LIBERAL ARTS
● many peasants built their villages of huts near the castles
of their lords for protection in exchange of their services. Trivium How it Quadrivium
● they pay taxes to their lord and they had to give tithe to
the Church for instance, every tenth egg, etc. ○ arithmetic
○ grammar
○ geometry
○ rhetoric
○ astronomy
→ famines were frequent → floods, frosts, droughts ○ dialectic
○ music
→ plagues cut down the livestock destroyed the crops
→ burst of warfare ravaged the → the lords burned each
countryside other’s field and harvests.

● Feudalism began to diminish with the growth of towns II. Modern Period
and commerce, and the rising interest in artistic and
● MODERN PHILOSOPHY — an attack on and a rejection of
intellectual achievement during the Renaissance — a
the Middle Ages that occupied the preceding thousand
revival of classical learning.
years. (Solomon & Higgins, 1996)
● THE FEUDAL SYSTEM (life in medieval times was based
on the pyramid-shaped Feudal system) : Attack on the church that ruled Attack on the very notion of
and dictated its ideas. authority itself

Modern period is generally said to begin around the backdrop of:

01. Christopher Columbus' landing in the "new world" which
altered not only the geography but the politics of the
world forever.
02. The Reformation Movement — Martin Luther's protest
whichcaused several centuries of upheaval in Europe,
change the nature of Christian religion, and eventually,
change conceptions of human nature.

❛ notes ni rai ‧₊˚✧ – Page 14

A. Human being as a center of interest
● VITRUVIAN MAN — was created by Leonardo da Vinci
around the year 1487
一 is accompanied by notes based
on the work of the famed
architect, Vitruvius Pollio.
一 depicts a male figure in two
superimposed positions with his
arms and legs apart and
simultaneously inscribed in a
circle and square.
● VITRUVIUS PRINCIPLE — a well-built human with hands
andfeet extended fits perfectly into a circle square.
一 proportional relationship of the parts reflects universal
design and a "medical" equilibrium of elements ensures a
stable structure.
一 these qualities are thus shared equally by God's creation
of the human body and the human being's own production
o fa good building.
B. The growth of Modern Philosophy
● Experimentation, observation and application of
mathematics in the natural sciences — is what set
standards for inquiry.
● influenced by commercialism and the growth ofgreat cities
● years of continuous religious wars from the 16th and 17th
century required a need for a new kind of social
philosophy.
C. Philosophical Periods
i. Naturalism ii. Age of Empiricism iii. Critical Idealism
i. NATURALISM (17th century)
● philosophers of this time left off contemplating the heaven
of medieval piety and were disposed to deify nature.
● adored the rigidity of geometrical methods; they loved the
study of the new physical science.
● PHYSICAL SCIENCE — begun with Galileo
● RENE DESCARTES — a representative thinker of the
century, who begins his reflection by doubting everything.
ii. AGE OF EMPIRICISM (18th century)
John Locke, David Hume, George Berkeley
● turned curiously back to the study of the wondrous inner
world of humanity’s soul.
● Ma’s knowledge itself, what it is, how it comes about,
whence het 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 is the foremost in the interests of
the second period of modern thought.
● the first period had been one of naturalism; the second is
one of a sort of a new humanism.
iii. CRITICAL IDEALISM (Immanuel Kant)
● IMMANUEL KANT — brought up his philosophic thoughts
(Critical Analysis) with more general problem knowledge.
● humanity’s nature is real creator of humanity’s world.
● copernican revolution was also established.
● GALILEO — convinced of the correctness of this new way
of seeing the world, invented the telescope.
● COPERNICUS — stands as an example of a science in the
throes of revolution, critical and yet self-assured and
dogmatic, opening up new visions of the world of nature
○ leaving the thinking world in general to assimilate
these changes and make of them the best it can.
III. Globalization And Technological
Innovations
B. Industrial C. Technological
A. Globalization
Revolution Advancement
A. Globalization
● began long before the 21st century; embryonic beginnings
in the West (15th century) along with Renaissance and the
Enlightenment.
● not a one-way process
● comprises the multilateral interactions among:
○ global systems, local practices, transnational
trends, and personal lifestyles.
B. Industrial Revolution: Refining Industry
● 18th century
● 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.
● INDUSTRIOUS — usually attributed to persons, is joined
in the nineteenth century by industrial, which describes the
institutions.
● INDUSTRIALISM — rapid growth of these institutions is
seen as creating new system, which in the 1830's.
○ new inventions and manufacturing processes
adding to efficiency of machines.
○ transformed method of production also
transforming society as a whole (Germain, 2000).
○ significant changes (Germain, 2000):
■ invention of machines in lieu of doing the
work of hand tools
■ use of steam, and other kinds of power
vis-à-vis the muscles of human beings
and of animals
■ embracing of the factory system
❛ notes ni rai ‧₊˚✧ – Page 15
 C. Technology Advancement
● more and more automatic machines were invented to
handle the jobs with little supervision by human beings.
● the dream of automatically powered machines had
become a reality in 19th century.
● 100 years passed between Babbage's conception and the
development of the first fully automatic computers.
● Google’s current mission is to fulfill a search engine that is
Artificial Intelligence complete or one that is smarter than
people (Carr 2009).
────────── ARTIFICIAL INTELLIGENCE (AI) :
○ a branch of computer science or "the study and design of
intelligent agents" where 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.”
──────────────────────────────────────
──
● 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 nationalsovereignty.
● as technology is exploited, it becomes easier for those who
already wealthy to maintain their advantage.
● in contrast, those who lack the advantage may be less
successful in shaping a new global landscape more
favorable to their purpose.
● TECHNOLOGY — most certainly leads to globalization but
in the emerging global society, economy, and culture, does
not encompass all equally (Ramos 2003).
── How are we Transformed by Societies ──
1. Caught Up in the Modern Life
“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
● 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.
● the achievements of human beings in the modern age:
○ provide unprecedented opportunities for human
welfare and fulfilment
○ but they have also placed in the hands of
humanity instruments of universal destruction
(Pettman, 2012).
2. New knowledge
“Knowledge is virtue. Ignorance is vice.” ────── Socrates
→ Ignorance is the source of evil
● humanity has met with increasing success in
understanding the secrets of nature and applying this new
knowledge to human affairs.
● local knowledge no longer remains purely local.
● continuous intellectual growth (Nye & Welch, 2013)
3. Policy Making
i. Justice defined in Plato’s “The Republic)
○ 3 classes of citizens:
■ (1) the common people (artisan class);
■ (2) the soldiers (warriors);
■ (3) the guardians (rulers)
○ only the guardians have political power, chosen
by the legislator
○ child may be promoted or demoted within classes
ii. Increased integration of policy making
○ larger and more centralized systems of
transportation, communication, business and
education
○ communications are unified or organized globally
○ governments have increasingly tended to
accumulate functions formerly performed by the:
■ province, district, tribe, family
○ Tyrannical governments — did not have this
degree of control that is now normally exercised
by advanced societies.
○ greater complexity of social organization
4. Growing Economy
● mechanization of labor resulted to mass production, the
rapid growth in per capita productivity, and an increasing
division of labor.
● greater quantity of goods has been produced.
● high contrast on the level of living between modern and
traditionalsocieties.
5. Modernization and International
Relations
● complex and interrelated series of changes in humanity’s
way of life
● has changed the power relationships among societies by
rapidly strengthening the position of some at the expense
of others
● increasing interdependence — led to the development of
more orderly procedures of regulating relations among
societies such as diplomatic practices, conference and
international law.
❛ notes ni rai ‧₊˚✧ – Page 16

Traditional Society
→ typically closed and rigid
→isolated in villages, poor
and illiterate
→little contact with central
authorities
→ relations are defined by
alliances and war, conquest
and colonization, cultural
diffusion and propaganda
● SCIENCE AND TECHNOLOGY
Modern Society ○ has become an ideology and attitude towards the
human world. They have become culture.
→ two-thirds live in the cities
and literacy is virtually
universal
→ better healthcare
→ homogenous society in
[ END OF PHILOSOPHY 1ST SEMESTER ]
which one’s position depends good luck <33
on individual achievement than
inherited status (Heidegger,
1997)

6. Ramifications of Globalization
● high probability that the world will be reproduced as a
single system due to global consciousness and high levels
of material interdependence.
● television watched by huge, widespread and
undifferentiated audiences due to less skill required to
decode content
● Homogenizing trend of lifestyle among young people
everywhere in the world
○ we see young white-collar workers in London and
Tokyo riding subways to work, taking care of their
daily assignments with computers and stop to a
fast food center for a quick bite
○ they seem to think, feel and behave alike
○ uniformity on sensibilities towards cuisine, music
and entertainment (Nye & Welch, 2013)

7. Modern Science and technology as

Culture
● requires the capability to consider and evaluate the
standards employed in the choice and implementation of
scientific research and technological development in
relation to the aspirations of people
● evaluation of products in relation to culture and value, as
well the aspiration of a nation, is important and needs to
be nurtured and developed through education

Heidegger’s call for meditative thinking and philosophical

reflection : ────────────
○ what is really fundamental to our human existence?

● we are governed by a second nature‖ or an artificial

environment characterized by the results of technology.
○ Technology — is faced by the inability and lack of
humanistic.
● it is getting more difficult or impossible to isolate ourselves
from technology.
● Technology and modern science considered ―saviors!
一 to counter ignorance, underdevelopment and poverty but
一 may also be the same reasons of the larger gap between
the rich and poor with greater autonomy for those who
have access.
● MODERNIZATION — dominated by materialistic truth,
with the loss of spirituality, contact with other people and
the environment.
❛ notes ni rai ‧₊˚✧ – Page 17