L3: Intersubjectivity: Authentic Relationships

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    Cards (30)

    • SELF

      • Awareness of individuality, and being aware of others
    • OTHER

      • Refers to objects outside of personal experience
      • Ex. we consider other students or people
      • Refer to another individual apart from the self
      • There are other people in the world you are not alone
      • An individual is naturally aware of himself or herself as a distinct being (self), and yet he/she is also aware that there are other beings apart from him/her (other)
    • INTERSUBJECTIVITY 

      • Shared awareness and understanding among persons. 
      • Based on experience man is not a solitary being; meaning he exists and lives with others
      • The human person is a SOCIAL BEING
    • INTERSUBJECTIVITY

      1. Intersubjectivity and Dialogue
      2. Intersubjectivity and its Dimension
    • INTERSUBJECTIVITY AND DIALOGUE

      • Man is by nature a social animal; an individual who is unsocial naturally and accidentally is either beneath our notice or more than human. 
      • Society is something that precedes the individual. Anyone who either cannot lead the common life or is so self-sufficient as not to need to, and therefore does not part of society, is either a beast or a god.
      • Dialogue with Aristotle is a concept in philosophy.
    • INTERSUBJECTIVITY AND DIALOGUE
      • The social character of one’s human existence is not only existential in the sense that it defines a person’s human existence. It is also natural because there is natural interdependence between or among people as human individuals. 
      • Aristotle (Ethos, Pathos, and Logos); “No man is an island”
      • Ethos - The credibility or ethical appeal of the speaker
      • Pathos - The emotional connection with the audience
      • Logos - The logical argument or reasoning presented
      Intersubjective and relational dimension is an essential character of one’s human existence.
    • INTERSUBJECTIVITY AND DIALOGUE

      • It is based on the experience that man is not a solitary being; he exists and lives with others.
      • The human person is a Social Being
    • INTERSUBJECTIVITY AND ITS DIMENSION

      • It is recognized that there is an “other” a “thou,‘ or a “fellowman” who also exists in the world.
      • Sharing one's understanding, feelings, etc.
      • When one enters into a relationship, he/she shares with another person or other people something of himself/ herself; he/she shares his/her time, resources, ideas, skills, and most importantly, his/her inner thoughts and feelings.
    • INTERSUBJECTIVITY AND ITS DIMENSION

      1. Interpersonal dimension
      2. Social dimension
      3. Personal relations
    • INTERPERSONAL DIMENSION

      • is a person-to-person relation. (platonic relationships)
    • SOCIAL DIMENSION

      • involves the person and many relations. (By group)
    • PERSONAL RELATIONS

      • are more intimate and profound because they go beyond mere social interaction or relation.
    • THEORY OF COMMUNICATIVE ACTION

      • JURGEN HABERMAS
      • A known German sociologist and philosopher in the tradition of critical theory
      • Believes that speech acts (dialogue) were the predominant means by which understanding is achieved
    • THEORY OF COMMUNICATIVE ACTION

      1. Comprehensibility
      2. Truth
      3. Truthfulness
      4. Rightness
    • COMPREHENSIBILITY

      • Speaker and hearer must use comprehensible expressions in which they both understand
      • It is a system, the context must be the same
      • Use of ordinary language 
      • This could be verbal or non-verbal
    • TRUTH

      • The speaker should use a true proportion so that the hearer can share in the speaker’s knowledge
      • Refers to how true the uttered statement about objective facts
    • TRUTHFULNESS

      • The speaker must be truthful in his intention in order to elicit trust from the hearer
      • Pertains to the genuine intention of the speaker which is essential for the hearer’s gaining trust.
    • RIGHTNESS

      • Both speaker and hearer must agree on the right utterance with respect to a recognized normative background
      • Pertains to the acceptable tone and pitch of voice and expressions
      • The manner of utterance or way of speaking used in conversation could either be a hindrance or a means for genuine understanding.
    • NOTE:
      • Authentic dialogue leading to better relationship
      • Comprehensibility Truthfulness
      • Rightness Truth
      Intersubjective “reciprocal understanding, shared knowledge, mutual trust, and accord with one another”
    • I-THOU RELATIONSHIP

      • MARTIN BUBER
      • Became famous through his 1923 philosophical writings entitled I and Thou (Ich und Du)
      • The way a man treats the machine as an object becomes also his way of treating the other human person.
    • I-THOU RELATIONSHIP

      • Experience: I-It
      • Experience: I-Thou
    • EXPERIENCE: I-IT
      • 1 person is used, and 1 person benefits from it. It's beneficial to a person. 
      • Through experience, man collects data about the world, analyses, classifies, and theorizes about them. 
      • In terms of experiencing, no real relationship occurs
    • EXPERIENCE: I-IT

      • “I” is acting more as an observer while its object, the “it” is more of a receiver of the I’s interpretation
      • The “it” is viewed as a thing to be utilized, a thing to be known, or put for some purpose
      • An individual treats the other as objects to be used and experienced! 
      • The “I” lacks authentic existence for it’s not socially growing or developing perhaps only gaining knowledge about the object
    • EXPERIENCE: I-THOU

      • The “Thou” is not a means to some object or goal and the “I”, through its relation with “Thou”, receives a more complete authentic existence. 
      • The more that I and Thou share their reality, the more complete is their REALITY.
    • FACE OF THE OTHER
      • EMMANUEL LEVINAS
      • Commonly known as a French philosopher
      • It focuses more on the “Other” as the basis of the relationship, an intersubjective relationship in which the “Other” is given more importance than the self. 
    • FACE OF THE OTHER

      • Grounds his ethics in criticism of Western philosophical tradition which subordinates the personal relation with a concrete person who is existent to an impersonal relation with an abstract “Being”
      • We use the values and beliefs that we inherited from our society and use them as our basis in relating with “others”.
      • Suggests to adopt a genuine face-to-face encounter with the “other”
    • FACE OF THE OTHER

      • Lewis believes in putting others before yourself
      • He even claimed that the meaning of ethics is in responding to the needs of the “Other”, to be subjected to the “Other”, and to be responsible to the “Other” without expecting anything in return
      • Thus, for Levinas, doing something for the “Other” and fulfilling one’s responsibility even sacrificing one’s life for the “Other” is the identification mark of one’s humanity and spirituality.
    • FACE OF THE OTHER

      • Levinas’ ethics reminds us of our moral duty and infinite responsibility to people with disabilities, the underprivileged in society, and even the LGBT community whose weakness and vulnerability have always been taken advantage of by society.
      • Levinas also reminds us that being ethical is being open for, prepared for, and impassioned with the radical differences of the other.
      • The “other” or the human person must first be given primacy before any “abstract standard”.
    • FACE OF THE OTHER

      • Levinas wants us to look at the reason why we give, care, and help others.
      • That our responsibility to others is non-reciprocal