Grade 11- Steff

Intersubjectivity is a philosophical
concept that explore the mutual
recognition of
each other as persons. It cannot be
denied that we interact with other
beings in the world,
but some of these beings that we
interact with are persons and must be
recognized as such.
Intersubjectivity also carries the
meaning of unique relationship
between distinct subjects. It
refers to the characteristics of the
human person to engage in a very
intimate and personal
relationship with others who are
different from him or her but who are
also like him or her.

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This is possible because the person has
an inner life or interiority. Having an
inner life allows
the person to give himself or herself to
others.
This also allows the individual to
receive others in his or her life and
relate with them.
Intersubjectivity also allows a person
to become closer to others in many
ways. In everyday
social interactions, persons could
agree and cooperate with each
other. There is also the
experience of shared or “common”
knowledge and shared emotions such
as grief, joy, and
love.

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 A deeper level of interaction between
the self and the other, on the other
hand, is the
awareness of the self as being seen by
others. Imagine, for instance, that one
of the people
you are watching suddenly stops and
looks straight at you. You are
immediately aware of
this person’s action as another which is
the stranger looking at your direction.
Also, you are
aware of another significant fact that
you know that the stranger staring at
you is aware of
you as a person. This self-
consciousness is considered by
philosophers as a defining
characteristic of the self-other
relationship
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Intersubjectivity is a philosophical concept that explore the mutual recognition of
each other as persons. It cannot be denied that we interact with other beings in the world,
but some of these beings that we interact with are persons and must be recognized as such.
Intersubjectivity also carries the meaning of unique relationship between distinct subjects. It
refers to the characteristics of the human person to engage in a very intimate and personal
relationship with others who are different from him or her but who are also like him or her.
This is possible because the person has an inner life or interiority. Having an inner life allows
the person to give himself or herself to others.
This also allows the individual to receive others in his or her life and relate with them.
Intersubjectivity also allows a person to become closer to others in many ways. In everyday
social interactions, persons could agree and cooperate with each other. There is also the
experience of shared or “common” knowledge and shared emotions such as grief, joy, and
love.
A deeper level of interaction between the self and the other, on the other hand, is the
awareness of the self as being seen by others. Imagine, for instance, that one of the people
you are watching suddenly stops and looks straight at you. You are immediately aware of
this person’s action as another which is the stranger looking at your direction. Also, you are
aware of another significant fact that you know that the stranger staring at you is aware of
you as a person. This self-consciousness is considered by philosophers as a defining
characteristic of the self-other relationship

INSTRUCTIONS: Write TRUE is the statement is correct and

FALSE if it is wrong. Write your answers on a separate piece of
paper. Copy and Answer. Ans submit your work to your class president.

______1. Intersubjectivity refers to shared awareness and understanding among people.

______2. Man has the natural tendency to establish relationships with other people.
______3. The views and ideas of other people, as well as social context do not influence our
behavior as individuals.
______4. We are primarily aware of people as objects and not as persons.
______5. Seeming refers to the capacity of individuals to engage in genuine interaction with
others

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 Introduction to the Philosophy of the Human Person Activity Sheet for Second Quarter
Prudence in Choices
Note: Use ½ crosswise
Learner’s Name: Grade and Section:______________________
Teacher’s Name: Date Submitted: ______________________

I. Introductory Concept
"The choices we make today will take us to our future." This is a cliché that is usually considered
when one makes a critical decision in life, that is why a person should not only think twice but many times
when weighing the negative and positive results that may arise from his/her decision until he/she finally
decides.

Indeed in facing this life, it is natural for any individual to make decisions whether it turns out to be
easy or difficult. As much as possible, there should be no regret in every decision made, for a person to
come up with careful decisions in life. To make it simple, a person must be prudent in making decisions.

II. Learning Competency

Evaluate and exercise prudence in choices. (PPT11/12- IIa-5.2)

III. Learning Activities
Activity 1: Coping with the “NEW NORMAL” by applying the virtue of prudence. Directions.
List down 5 activities in column 1 that enable you to do during the pandemic and give your reason/s in
column 2.

ACTIVITIES REASON
Example: Wearing of face To protect ourselves from acquiring the virus and at the
mask and face shield. same time, to prevent us from transmitting the disease.

1.
2.
3.
4.
5.

Activity 2: Taking actions. Directions. Write the word TRUE if you agree with the statement and write
FALSE if you do not agree with the statement. Remember: Prudence is making choice/decision not only for
yourselves but for the good of others.

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 1. Staying at home during the pandemic.
2. Giving donations for the purchase of medical equipment and food for our front-liners.
3. Planting vegetables and other varieties of flowering and indoor plants that will serve as
stress reliever.
4. Donating relief goods for those who have lost their income or livelihood.
5. Showing concern and understanding to those who commit mistakes.

III. Deepening
PRUDENCE. St. Thomas Aquinas ranked prudence as the first cardinal virtue because it is
concerned with the intellect. Aristotle defined prudence as recta ratio agibilium, "right reason applied to
practice." It is the virtue that allows us to judge correctly what is right and what is wrong in any given
situation. When we mistake evil as good, we are not exercising prudence—in fact, we are showing our
lack of it. Since it is so easy to fall into error, prudence requires us to seek the counsel of others,
particularly those who know how to make sound judgments of morality. Disregarding the pieces of
advice or warnings of others whose judgment does not coincide with ours is a sign of imprudence.

For Aristotle, prudence or practical wisdom is a virtue of thought that is practical rather than
theoretical and deliberative rather than intuitive. The prudent person is the one who is truly just,
courageous and temperate, and the good person is truly good only if he is prudent. The worth of
prudence consists not in thought, but in its application to action, which is the end of the practical reason.
Wherefore if any defect occurs in this, it is most contrary to prudence, since, the end being of most
important in everything, it follows that a defect which touches the end is the worst of all. Hence the
Philosopher goes on to say (Ethic. vi, 5) that prudence is "something more than a merely rational habit,"
such as art is, since, as stated above (I-II:57:4) it includes application to action, which application is an
act of the will.

The Virtue of Prudence

1. Prudence is the knowledge of how to act, how to conduct one's life rightly. St. Augustine says
that prudence is "the knowledge of what to seek and what to avoid. Prudence belongs to the knowing
faculty of the soul, rather than to the appetitive faculty; that is, it belongs to the intellect rather than to
the will. Since intellect (as the thinking mind that enlightens the will for its choice) is called reason,
prudence, properly speaking, is in reason as in its proper subject.

2. Prudence is no mere knowledge of what things are (of what is so), but of how to act (of what
to do). Hence, prudence belongs to the practical intellect or reason, not to the speculative intellect.

3. Prudence is not just a general grasp or understanding of the right procedure. It serves a man in
the concrete and individual situations that makes up his daily life.

4. Prudence is one of the cardinal virtues. As we have seen, it is, strictly speaking, in the
intellect, it is a guide to the right action on the part of the will, and hence it shares the nature of moral
virtue, that is, a will-virtue.

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 5. Although prudence suffuses the other moral virtues, it is a distinct and special virtue on its
account.

6. Prudence does not set up the end and purpose of the moral virtues but regulates how these virtues
operate to their determinate ends. It does not indicate what the moral virtues are supposed to do but shows
them the right way to do it.

7. Prudence discerns the mean or measure of moral virtues, and sees how their actions can be
reasonable, and not impaired either by excess or deficiency. For prudence is the knowledge of how things
ought to be done.

8. As Aristotle says (Ethic. vi), prudence gives orders. Prudence commands. It does not take over the
work of the will. It shows with certitude and authority how the will ought to choose. And, to a reasonable
will, this amounts to a command. This function of commanding is the chief act of prudence.

9. Prudence gives commands in no aloof, detached fashion. Prudence is ever careful, watchful,
solicitous that a person's conduct should be right.

10. Prudence is not only a private virtue, looking solely to the individual good conduct of a person;
it also serves the common good. St. Paul (I Cor. 10:33) indicates the social function of prudence when he
says, "Not seeking that which is profitable to myself, but to many, that they may be saved."

11. Indeed, prudence is of different species as it serves a person in his conduct or serves the good of
the home (domestic prudence) or the good of the commonwealth (political prudence).

12. Political prudence is itself of two kinds, for it must be in the rulers and legislators on one hand,
and in the citizens on the other hand. Aristotle (Ethic. vi) says that prudence is like a master craft in rulers,
and like a handicraft in those who are ruled.

13. Prudence is a natural virtue, too. We have been speaking chiefly of supernatural prudence, but
we must notice that there is natural prudence also. This natural prudence is called natural, not because it
belongs necessarily to human nature, but because it can be acquired by the powers of human nature. It is
acquired by being taught or learning through experience, or in both ways.

14. Prudence is not forgotten. Forgetfulness may, indeed, hinder prudent action, but the virtue itself
is not lost through forgetting. These are the things that we should remember in dealing with prudence.
Hoping that you will learn new things in exercising prudence in making choices in life.
Practical wisdom, or prudence (phronesis), is one of the five faculties by which people can grasp the
truth. Aristotle covered it in section three of this book, where he said that it is a virtue of the deliberative
part of the rational part of the soul that manifests as the ability to deliberate about what actions would be
beneficial and expedient in leading a life of virtue and eudaimonia. Here and in the trailing paragraphs

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 of section seven, which some people fold into this section, he has a few more things to say about it.

Practical wisdom is concerned with down-to-earth, human things, and things that makes sense to
deliberate about — that is, things that have a purpose that human action can influence there's no reason, for
instance, to deliberate about whether to grow old or not.

IV. Reflection
Directions: Express your opinion on the quotation below. Write your answer on a separate paper.

VI. References
Aquinas on the Virtue of Prudence Graduate Reading Course Dr. Nick Austin SJ (2019)
http://www.campion.ox.ac.uk/sites/default/files/Aquinas%20on%20Prudence%20%28syllabu s%29.pdf
http://www.stvincentschurch.com/uploads/4/2/5/8/42588219/thecardinalvirtues.pdf
Paul J. Glenn http://www.catholictheology.info/summa-theologica/summa-part2B.php?t=
Prudence in Aristotle and St. Thomas Aquinas; https://philpapers.org/rec/ROCPIA, retrieved August 3, 2020
https://sniggle.net/TPL/index5.php?entry=01Nov09Aritotle on prudence retrieved November 9, 2009

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