INTERSUBJECTIVITY

GROUP 3
In its most general sense of that
which occurs between or exist
among conscious human actors,
INTERSUBJECTIVITY is a
little more than a synonyms for
THE SOCIAL. It denotes a set
of relations, meanings,
structures, practices,
experiences, or phenomena
evident in human life.
In another sense,
INTERSUBJECTIVITY is the
sharing of experiential content
(feelings, perceptions,
thoughts, and linguistic
meanings)among a plurality of
subjects.
INTERSUBJECTIVITY, refers to the
condition of man, a subject, among other
men, who are also a subjects.

We cannot speak of man without implying

and drawing from his situatedness within
the world, and this situatedness always
involves other subjects such as himself is.

Man is a being with others.

6.1 REALIZE THAT INTERSUBJECTIVITY
REQUIRES ACCEPTING DIFFERENCES AND NOT
TO IMPOSE OTHERS

 We are all unique individuals. Most of the time,

we look at our differences and may have labels
towards one another.

 Though we are part of our society, we are still

different individuals living in this society.

 Eachof us will have different appearances or

points of view.
INTERSUBJECTIVITY AS ONTOLOGY: THE
SOCIAL DIMENSIONS OF THE SELF

 Martin Buber and Karol Wojytla

- both philosophers were influenced by their
religious background.
- they believed in the notion of CONCRETE
EXPERIENCE/ EXISTENCE OF THE
HUMAN PERSON.
- Both refused to regard human person as a
composite of some kind dimensions such as
animality and rationality.
- THE HUMAN PERSON IS TOTAL not
dual.
INTERSUBJECTIVITY AS ONTOLOGY: THE
SOCIAL DIMENSIONS OF THE SELF

 Martin Buber

-A Jewish existentialist philosopher.

-In his work I AND THOU (Ich and Du), he

conceives the human person in his/ her
wholeness, totality, concrete existence
and relatedness to the world.
SOCIAL AND INTERHUMAN

Social points to group or communal existence.

Certain animals operate under this category.

Interhuman refers to the life between and

among persons who are non-interchangeable
and non-objectifiable. It refers to the
interpersonal, that is a life of dialogue.

I-thou promotes dialogue

I-It hinders dialoge

Song “Love me for what I am”

INTERSUBJECTIVITY AS ONTOLOGY: THE
SOCIAL DIMENSIONS OF THE SELF

 Saint Pope John Paul II or Karol Wojtyla

-In his encyclical letter, Fides et ratio, he

criticized the traditional definition of human as
“rational animal”.

-He maintains that the human person is

the one who exists and acts (conscious acting,
has a will, has self determination)
INTERSUBJECTIVITY AS ONTOLOGY: THE
SOCIAL DIMENSIONS OF THE SELF

 Participation
-for Wojtyla, action reveals the nature of
human agent.
-Participation explains the essence of the
human person. Through participation, the
person is able to fulfill one’s self.
-As St. Augustine of Hippo said, “No human
being should become an end to him/herself. We
are responsible to our neighbors as we are to our
own actions”.
INTERSUBJECTIVITY AS ONTOLOGY: THE
SOCIAL DIMENSIONS OF THE SELF

 We participate in the communal life

(We). Our notion of the “neighbor” and “
fellow member” is by participating in
the humanness of the other person (I-
you). The neighbor takes into account
humanness.
INTERSUBJECTIVITY AS ONTOLOGY: THE
SOCIAL DIMENSIONS OF THE SELF

 “WE” relation

-For Wojtyla, the social dimension.

INTERSUBJECTIVITY AS ONTOLOGY: THE
SOCIAL DIMENSIONS OF THE SELF

 I-THOU
-Buber’s philosophy is about human person as
a subject, who is being different from things or
objects
-The human persons as subjects have direct
and mutual sharing of selves.
-This signifies a person-to-person, subject-to-
subject relation or acceptance, sincerity, concern,
respect, dialog, and care.
-The human person is not just being-in-the-
world but being-with-others, or being-in-relation.
INTERSUBJECTIVITY AS ONTOLOGY: THE
SOCIAL DIMENSIONS OF THE SELF

 I-It relationship

-In contrast, to realm of meeting and dialog,

Buber cites I-It relationship.

-I-It relationship is a person to thing, subject

to object that is merely experiencing and using;
lacking directedness and mutuality (feeling,
knowing, and acting)
6.2 APPRECIATE THE TALENTS OF PERSONS WITH
DISABILITIES AND THOSE FROM
UNDERPRIVILEGED SECTORS OF THE SOCIETY AND
THEIR CONTRIBUTIONS

A . – On PWDs

 There are many categories of PWD. To

mention some, there are the hearing impaired,
diabetic, asthmatic .

Negative attitudes of the family and

community toward PWD may add to their poor
academic and vocational outcomes.
 6.2 APPRECIATE THE TALENTS OF PERSONS
WITH DISABILITIES AND THOSE FROM
UNDERPRIVILEGED SECTORS OF THE
SOCIETY AND THEIR CONTRIBUTIONS

 B. On Underprivileged Sectors of Society

 Dimension of Poverty

 Income
 Health

 Education

 Empowerment

 Working condition.
 6.2 APPRECIATE THE TALENTS OF PERSONS
WITH DISABILITIES AND THOSE FROM
UNDERPRIVILEGED SECTORS OF THE
SOCIETY AND THEIR CONTRIBUTIONS

 C. On the Rights of Women

- In 1712, Jean Jacques Rousseau said that

women should be educated to please men.
Moreover, he believes that women should be
useful to men, should take care, advise, console
men, and to render men’s lives easy and
agreeable.

 He also influenced the development of modern

political, sociological, and educational thought.
6.2 APPRECIATE THE TALENTS OF PERSONS
WITH DISABILITIES AND THOSE FROM
UNDERPRIVILEGED SECTORS OF THE
SOCIETY AND THEIR CONTRIBUTIONS

 C. On the Rights of Women

 Mary Wollstonecraft, believes that

women must be united to men in
wisdom and rationality.

 Women should not just be valued until

their beauty fades.
 6.3 EXPLAIN THE AUTHENTIC DIALOG THAT
IS ACCEPTING OTHERS REGARDLESS OF
INDIVIDUAL DIFFERENCES

 We Are a Conversation
 Martin Heidegger says that humankind is a
conversation..
 Conversation is more than an idle talk but a
dialog. This means that humanity is progressively
attuned to communication about Being.
 Language, as one of possession, creates human

world.
 Language is a tool for communication,
information, and social interaction. However,
language can also be amazement
 6.3 EXPLAIN THE AUTHENTIC DIALOG THAT
IS ACCEPTING OTHERS REGARDLESS OF
INDIVIDUAL DIFFERENCES

 We Are a Conversation

- A dialog is a conversation that is attuned to

each other and to whatever they are talking about.
Mutual tuning is perfected in the attunement.

- A conversation is creative, poetic and deep

that allows humanity to exist as more entities.
6.3 EXPLAIN THE AUTHENTIC DIALOG THAT
IS ACCEPTING OTHERS REGARDLESS OF
INDIVIDUAL DIFFERENCES

 We Are a Conversation

- In a conversation there could be a

“stammer” which is trying to express the
unnamable.

- For Heidegger, a conversation attempts to

articulate who and what we are, not as particular
individuals but as human beings. We are human
beings who care about more information and
gratification.
 6.3 EXPLAIN THE AUTHENTIC DIALOG THAT
IS ACCEPTING OTHERS REGARDLESS OF
INDIVIDUAL DIFFERENCES

 We Are a Conversation

 For Martin Buber, a life of dialog is a mutual sharing

of our inner selves in the realm of inter human.
Between two persons is a mutual awareness of each
other as persons; avoiding objectification.

 Being is presenting what one really is, to present to

the other one’s real self. Personal making entails the
affirmation of the other as a person who is unique and
has distinct personality.

 There is the acceptance of the person unfolding the

other actualize himself/ herself.
6.4 PERFORM ACTIVITIES THAT DEMONSTRATE
THE TALENTS OF PWD’S AND UNDERPRIVILEGED
SECTORS OF SOCIETY

 One of the major reasons why many PWD

enterprises fail because of the lack of market
for their products.
 Disability is considered a development issue
because of its relationship to poverty.
 People with disabilities incur additional
expenses to achieve a standard of living
similar to those without disabilities such as
health care services, costlier transportation
options, and special diets among others.
6.4 PERFORM ACTIVITIES THAT DEMONSTRATE
THE TALENTS OF PWD’S AND UNDERPRIVILEGED
SECTORS OF SOCIETY

 In relationship to poverty, human trafficking has

become a form of modern-day slavery.
 Globally, men, women, and children are forced
into prostitution, cybersex/pornography, and
other forms of exploitation that assault human
dignity.
 Pope Francis calls this “crimes against
humanity”. This is what Martin Buber calls as
I-It relation, where the other human being is
perceived as an object rather than as human
being.