11
SENIOR HIGH SCHOOL
Introduction to the
Philosophy of the
Human Person
Quarter 2 – Module 2:
Intersubjectivity
i
Introduction to the Philosophy of the Human Person – Grade 11
Alternative Delivery Mode
Quarter 2 – Module 2: Intersubjectivity
First Edition, 2020
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Published by the Department of Education
Secretary: Leonor Magtolis Briones
Undersecretary: Diosdado M. San Antonio
Development Team of the Module
Writer:
Noriel R. Toro
Editor:
Maria Eula Pauline A. Elumir
Reviewers:
Gemma F. Depositario,Ed.D.
Illustrator:
Layout Artist:
James B. Caramonte
Management Team: Senen Priscillo P. Paulin, CESO V
Rosela R. Abiera
Fay C. Luarez, TM, Ed.D., Ph.D.
Maricel S. Rasid
Nilita L. Ragay, Ed.D.
Elmar L. Cabrera
Carmelita A. Alcala, Ed.D.
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11
Introduction to
the Philosophy of
the Human
Person
Quarter 2 – Module 2:
Intersubjectivity
ii
Introductory Message
For the facilitator:
Welcome to the
Introduction to the Philosophy of the Human Person - 11
Alternative Delivery Mode (ADM) Module on Intersubjectivity!
This module was collaboratively designed, developed and reviewed by
educators both from public and private institutions to assist you, the teacher
or facilitator in helping the learners meet the standards set by the K to 12
Curriculum while overcoming their personal, social, and economic
constraints in schooling.
This learning resource hopes to engage the learners into guided and
independent learning activities at their own pace and time. Furthermore, this
also aims to help learners acquire the needed 21st century skills while taking
into consideration their needs and circumstances.
In addition to the material in the main text, you will also see this box in the
body of the module:
Notes to the Teacher
This contains helpful tips or strategies that
will help you in guiding the learners.
As a facilitator, you are expected to orient the learners on how to use this
module. You also need to keep track of the learners' progress while allowing
them to manage their own learning. Furthermore, you are expected to
encourage and assist the learners as they do the tasks included in the module.
iii
For the learner:
Welcome to the Introduction to the Philosophy of the Human Person 11
Alternative Delivery Mode (ADM) Module on Intersubjectivity!
This module was designed to provide you with fun and meaningful
opportunities for guided and independent learning at your own pace and time.
You will be enabled to process the contents of the learning resource while
being an active learner.
This module has the following parts and corresponding icons:
What I Need to Know
What I Know
This will give you an idea of the skills or
competencies you are expected to learn in the
module.
This part includes an activity that aims to
check what you already know about the
lesson to take. If you get all the answers
correct (100%), you may decide to skip this
module.
What’s In
This is a brief drill or review to help you link
the current lesson with the previous one.
What’s New
In this portion, the new lesson will be
introduced to you in various ways; a story, a
song, a poem, a problem opener, an activity
or a situation.
What is It
This section provides a brief discussion of the
lesson. This aims to help you discover and
understand new concepts and skills.
What’s More
This comprises activities for independent
practice to solidify your understanding and
skills of the topic. You may check the
answers to the exercises using the Answer
Key at the end of the module.
What I Have Learned
This
includes
questions
or
blank
sentence/paragraph to be filled in to process
what you learned from the lesson.
What I Can Do
This section provides an activity which will
help you transfer your new knowledge or skill
into real life situations or concerns.
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Assessment
This is a task which aims to evaluate your
level of mastery in achieving the learning
competency.
Additional Activities
In this portion, another activity will be given
to you to enrich your knowledge or skill of the
lesson learned.
Answer Key
This contains answers to all activities in the
module.
At the end of this module you will also find:
References
This is a list of all sources used in
developing this module.
The following are some reminders in using this module:
1. Use the module with care. Do not put unnecessary mark/s on any part
of the module. Use a separate sheet of paper in answering the exercises.
2. Don’t forget to answer What I Know before moving on to the other
activities included in the module.
3. Read the instruction carefully before doing each task.
4. Observe honesty and integrity in doing the tasks and checking your
answers.
5. Finish the task at hand before proceeding to the next.
6. Return this module to your teacher/facilitator once you are through
with it.
If you encounter any difficulty in answering the tasks in this module, do
not hesitate to consult your teacher or facilitator. Always bear in mind that
you are not alone.
We hope that through this material, you will experience meaningful
learning and gain deep understanding of the relevant competencies. You
can do it!
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What I Need to Know
Human as we are, we tend to create bonds with other people. These bonds are what
we call relationships such as with our family and friends. It is sad to note that we are
unable to be with the people we have created bonds with, aside from our family
members due to this pandemic. On the other hand it does not hinder us from creating
relationships in our own special way.
This module will help us understand what human relations really means. In this
module we will also be able to differentiate between genuine relationship and just mere
relationship.
MOST ESSENTIAL LEARNING COMPETENCY:
•
•
•
Realize that intersubjectivity requires accepting differences and not imposing
on others (PPT11/12-IIc-6.1)
Explain that authentic dialogue means accepting others even if they are
different from themselves (PPT11/12-IId-6.3)
Perform activities that demonstrate an appreciation for the talents of persons
with disabilities and those from the underprivileged sectors of society
(PPT11/12-IIe-6.4)
At the end of the module, you should be able to:
•
Explain that authentic dialogue means accepting others even if they are
different from themselves.
•
Differentiate between genuine and mere relationships base from Martin Buber’s
I-Thou relation.
•
Demonstrate appreciation for the talents of persons with disabilities and those
from the underprivileged sectors society.
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What I Know
Directions: Read each item carefully and choose your answers from the word pool
below. Write the letter of your answer in your activity notebook.
a. Dialogue
b. Availability
c. Martin Buber
d. Empathy
e. I-It
f. Ethics of care
g. Seeming
h. Intersubjectivity
i. I-Thou
j. Interpersonal Relationship
1. ________________ He dealt with human relations and is
considered to be one of the greatest minds of the 20th
century in the field of education.
2. ________________ refers to the characteristic 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.
3. ________________ where an individual presents himself or herself in a
certain way when dealing with others.
4. ________________ is an interaction between persons that happens through
speech or the use of words, expressions, and body language.
5. ________________ is the ability to share emotions.
6. ________________ is the willingness of a person to be present and be at the
disposal of another.
7. ________________ is an ethical theory that emphasizes the moral dimensions
of relationships and interaction.
8. ________________ is the relationship where two people have a dialogue or
interaction with each other.
9. ________________ is the relationship where two people just see each other as the
“other”.
10. We are able to relate meaningfully with other human beings because we consider
ourselves as essentially the same. This notion of recognizing the self in the other is
how philosophers define ________________.
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What’s In
In lesson five, we took a deeper look at freedom, its different types, and how
our freedom entails responsibilities and consequences, if not used properly. In this
lesson, we will take a closer look at Intersubjectivity, and how our bonds with each
other affect us in many ways.
ACTIVITY
“No man is an island”
This quote by poet John Donne, has been used repeatedly since
his writing in the 17th century. What comes into your mind when you hear
this famous quote? Write your answers (three-five sentences) in your activity
notebook.
What’s New
1. Base from the previous activity, what do you think does “Intersubjectivity”
mean? Write your answer in your activity notebook.
What is It
Humans have the natural and universal tendency to relate, establish
attachments, and seek close relationships with other people. Our human nature drives
us to reach out to other people and interact with them in meaningful ways. In this
module, we will be learning about human relations or in philosophical terms,
“intersubjectivity.”
Martin Buber is a philosopher who is well known in dealing with human relations
despite being a philosopher in religion. He is also considered to be one of the greatest
minds of the 20th century in the field of education. According to Buber, human beings
possess a two-fold attitude towards the worlds, which is indicated by the foundational
concepts ‘I-It’ (Ich-Es) and ‘I-Thou’ (Ich-Du). The I –Thou relation stresses the
mutual and holistic existence of two entities. It is an encounter of equals, who
recognize each other as such. It is dialogue. Buber argues that the I-Thou relation
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lacks structure and content because infinity and universality are at the basis of the
relation. Any sort of preconception, expectation, or systematization prevents the IThou relation from arising. This happens when two free rational human beings
encounter one another and recognize each other as equals. Then, an infinite number
of meaningful and dynamic situations may take place. Despite the fact that it is difficult
to establish this kind of relationship, Buber argues that it is real and perceivable.
Examples of the I-Thou relation in our day-to-day life are those of; two lovers, two
friends, a teacher and a student.
Basing on the argument of Martin Buber, he believed that the I-Thou relation
is real and perceivable. In other words, I-Thou relation is the relationship between two
human individuals who recognize each other as persons. This means that human
nature not only enables us to recognize the self that defines our individuality, it also
enables us to recognize that other human beings also possess a self. We are able
to relate meaningfully with other human beings because we consider ourselves as
essentially the same. This notion of recognizing the self in the other is how
philosophers define interpersonal relations.
The interaction between the self and the other is related to the philosophical
concept of intersubjectivity, which is 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 “a unique relationship between
distinct subjects.” It refers to the characteristic 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 different ways. In everyday social interactions, people have the ability to 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 closer look at everyday interactions reveals instances where the “self“
interacts with the “other”. Philosophers identify various levels of self-other interaction.
These are:
- First, the simple awareness of the existence of the other.
o When we see other people walking down the street, we are aware that
there are other beings unique from us, and that they exist outside of our
own awareness or perception.
- Second, the awareness of the self as being seen by others.
o 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 an other – this stranger is looking at your direction.
Also, you are aware of another significant fact – you know that the
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stranger, staring at you, is aware of you as a person. This selfconsciousness is considered by philosophers as a defining characteristic
of the self-other relationship.
o Now, imagine that the person is not a stranger but someone familiar; a
family member, a friend, or even your crush. This awareness of the
person staring at you will initially result in a feeling of self-consciousness,
even shame. In fact, several questions will begin to run in your head,
such as “What is he or she thinking when he or she looks at me?” “Am I
doing something wrong?” “Is there something wrong with the way I
look?” “Is he or she about to say something to me?”
The unique phenomenon of the human gaze is considered a defining
characteristic which sets apart human interaction from the interaction of other species.
Also, the awareness of the “self in the other” is an important element in all other
aspects of interpersonal interactions. The way we act with other people is often
influenced by our ideals of how these people see us. Therefore, if we have the idea
that our parents think of us as quiet and obedient, we often act that way with them.
However, when we are with our friends and we think that they see us as outgoing and
boisterous, we also adjust our behavior to conform with how we think they expect us
to act. This is also true when considering social contexts; how we behave in church is
different from our behavior in a lively party.
These actions are referred to as seeming – where an individual presents
himself nor herself in a certain way when dealing with others. Persons take on “roles”
or act out characters when dealing with certain people or when in certain situations.
This is considered as an unconscious, natural act on the part of humans. However,
there may be instances when people behave a certain way in order to intentionally
deceive or manipulate other people. Surely you have heard of the terms “plastic” and
“sipsip”, which refer to manipulative behaviors that are done by some people in pursuit
of selfish interests.
What characterizes a genuine human interaction?
Most human interactions, however, are not based on deception. Since our
human nature drives us to uphold dignity and goodness, our interactions with others
are also geared toward what is good and beneficial. These lead humans to strive to
achieve deeper and gain more substantial interactions and relations with other people.
This deeper and more genuine interaction is called a dialogue, and this is made
possible when the self realizes that the other is a genuine and unique individual. When
two individuals begin to view each other as an other – that is, truly acknowledging
each other’s presence – then that is the beginning of an authentic relationship and a
dialogue.
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A dialogue is an interaction between persons that happens through speech or
the use of words, expressions, and body language. The person is a being who is open
to others, and is capable of receiving others in a dialogue. Ordinarily, we think of it as
a kind of communication that usually occurs through a conversation. However, it must
be noted that a dialogue is not confined to words. Actions, gestures and other
expressions may be used to convey a person’s inner life. Because persons are beings
with inner lives, the words uttered during a dialogue are rooted in each person’s inner
life. Whenever a person speaks, he or she expresses a personal interiority and
communicates this part of himself or herself to another person. This is the reason why
it is not possible to have a dialogue with a material object, a plant, or even a pet. Only
beings with interiority or an inner life can engage in a dialogue.
A person’s words, expressions, and body language become the means by
which he or she is able to express a part of himself or herself to another person. Apart
from expressing and conveying oneself, the person is also capable of receiving the
words, thoughts, emotions, and ideas of another person. The dialogue, therefore,
becomes a means by which persons are able to share in each other’s lives.
The notion of a dialogue becomes clearer when we reflect on the nature of our
conversations with other people. The conversations you have with casual
acquaintances are different from those with people who are closest to you. Casual
conversations with other people often consists of discussing news or occurrences. We
often conduct our normal conversation in this manner. But when we are with friends
and family, we are comfortable discussing more personal issues like goals, emotional
problems, or moral dilemmas. You will not engage a random stranger on the street in
a conversation about whether or not you should give up your ambitions in life for the
welfare of your family. Instead, you will seek out a person whom you consider most
trustworthy and reliable to listen to your thoughts and concerns.
A dialogue occurs when two persons “open up” to each other and give and
receive one another in their encounter. Genuine dialogue occurs when persons are
willing to share themselves with one another. The awareness of each other’s presence
as a true person is defined by the acceptance of each other’s uniqueness and
differences. When each individual enters into a dialogue with this mind set, then it is
truly a dialogue between equals.
Whilst in the I-Thou relation two beings meet and dialogue, in the I-It relation
entities meet but fail to establish a dialogue. Instead, in the I-It relation a being
confronts another being and, by objectifying it, fails to recognize it as an equal. That
is, in the I-It relation an individual being treats things, including people, as objects to
be used and experienced: they are a means to an end. We live in this worldly reality
and require, to some extent, to manipulate nature, e.g. seek resources to fulfil our
needs and sometimes to use people as a means to an end, e.g. take a taxi from A to
B. The I-It relation fulfils our basic needs.
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How does intersubjectivity define our interactions with other persons?
Philosophers agree that it is important for humans to pursue and achieve
genuine relationships to attain development. Human persons naturally seek and are
able to achieve and maintain genuine, meaningful relations with each other. The
human person is considered as a being with others, which means that his or her
identity and destiny are shaped by relating with others. Human existence is a continual
dialogue with the other, and that the self becomes whole through interaction with other
people and his or her surroundings.
Aspects of intersubjectivity;
1. Empathy
o The ability to share emotions.
o This emotion is driven by a person’s awareness that the other is a person
with thoughts and feelings.
o It enables us to experience another person’s emotions, such as
happiness, anger and sadness.
2. Availability
o The willingness of a person to be present and be at the disposal of
another.
o Be willing to help the other in need.
o Example: when someone unfamiliar in your place wants to go to a
famous place in your town, he/she may ask directions. Availability tells
that you should help that person since you know your town better than
him or her.
3. Ethics of Care
o An ethical theory that emphasizes the moral dimensions of relationships
and interactions.
o This moral perspective encourages individuals to help other people,
most especially the vulnerable.
o The obligation to respond to the needs of other people.
Not all human interactions, however, are positive. There are those who view
other people negatively and consider human action as being influenced by selfish
interests. This pessimistic view considers human relationships frustrating and often
inauthentic or deceptive. A person that adopts this negative view is said to be
experiencing alienation. This arises when a person ceases to view the other as a
distinct and authentic person, and merely considers the other person as a mere object
or a means to satisfy personal interests.
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Even though not all human beings are blessed with complete physical structure,
there are people who are still successful despite their conditions. These people are:
HELEN KELLER
-
An American author, political activist, and the first deafblind to earn bachelor’s degree.
- Learned to hear people’s speech by feeling their lips with
her hands
- Spent her life giving speeches and writing books
- At age 22, she published a book entitled The Story of My
Life
https://i.gr-assets.com/images/S/compressed.photo.goodreads.com/books/1320429331l/821611.jpg
https://myhero.com/images/guest/g291210/
hero112662/16108630.jpg
https://encryptedtbn0.gstatic.com/images?q=tbn%3AANd
9GcRq_U_shjyAaUbvvBsb8Zx8ViAQaNwJeO90g&usqp=CAU
Nicholas James Vujicic
- An Australian evangelist and motivational speaker who
was born with phocomelia, a condition in which a person
is born with no arms or legs.
- He was born with two small and deformed feet, and an
operation enabled him to use his toes to grab and
manipulate object.
- He was bulluied because of hsis coditon.
- Graduated with a degree in commerce and went on
pursuing a career as a motivational speaker and
evangelist.
Roselle Ambubuyog
- First visually-impaired Filipino to graduate summa cum
laude from Ateneo de Manila University.
- Initiated Project Roselle together with the Rotary Club of
Makati-Ayala, and provided schools with software and
equipment, such as computers and printer, that will aid
blind students in their studies.
- Worked at Freedom Scientific, Inc. as a consultant in
developing software for people who are visually-impaired
and those with learning disabilities.
- Also worked as product and support manager at Code
Factory, which creates devices such as cellphones for the
blind and visually impaired.
- She is also a motivational speaker and has given several
talks and seminars to students, teachers, and
professional.
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What’s More
A. Write TRUE if the statement is correct and FALSE if it is wrong. Write your answer
in your activity notebook.
_______1. Man has the natural tendency to establish relationships with other
people.
_______2. We are primarily aware of people as objects and not as persons.
_______3. The views and ideas of other people, as well as social context, do not
influence our behavior as individuals.
_______4. Intersubjectivity refers to shared awareness and understanding among
people.
_______5. “Seeming” refers to the capacity of individuals to engage in genuine
interaction with others.
_______6. An authentic relationship is possible only if individuals acknowledge each
other’s presence as persons.
_______7. Availability refers to the willingness of a person to make himself or herself
available for another.
_______8. All humans find it difficult to have meaningful relationships with others.
_______9. Empathy requires an individual to accept the other as a thinking, feeling
person.
______10. Ethics of care believes that persons help one another because of their
selfish interests.
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B. Reflect on your experiences and determine moments when your actions and
behavior embodied “seeming” behavior, dialogue, or alienation. Write down those
experiences. Copy and answer the chart below in your activity notebook.
Seeming Behavior
Dialogue
Alienation
What I Have Learned
Directions: Read the questions below, and provide your answers after. Write
your answer on a one whole sheet of
paper. Write your answers in your activity notebook.
•
Have you had an opportunity to apply the ethics of care in your everyday
life? Describe your experience.
•
Do you believe that people who are disabled and underprivileged are still
able to contribute to society? Why or why not? Explain your answer.
•
How will you show appreciation for the skills and talents of persons with
disabilities and the underprivileged?
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What I Can Do
Directions: Write in the boxes the names of four people with whom you have genuine
relationships. Write also how they have contributed to your growth as a person. Copy
and answer the concept map below in your activity notebook.
ME
Assessment
1. Have you ever engaged in a genuine and meaningful interaction with another
person? Write a reflection paper describing this encounter and how it
affected you. The reflection paper should contain two paragraphs, with at
least three to four sentences per paragraph. Write your reflection paper in a
short bond paper.
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Additional Activities
Direction: Think of someone you know who has lived a productive and
meaningful life despite his or her disability. Discuss his or her background,
significant achievements, as well as the traits that enabled him or her to
succeed in life. Write your short article in a short bond paper.
Criteria (Reflection Paper and Article)
Content ---------------------15
Structure/ Organization ---10
Total
--------------------- -25
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13
Try This
1. C
2. H
3. G
4. A
5. D
6. B
7. F
8. I
9. E
10. J
Do This (Students answer may vary)
Apply what you have Learned
I.
True or False
1. True
2. True
3. False
4. False
5. False
6. True
7. True
8. True
9. False
10. False
II.
(Students answer may vary)
Reflect and Assess what you have learned (Students answer may vary)
Answer Key
References
BOOK
Roberto D. Abella, M.Div., D.Min., Introduction to the Philosophy of the Human
Person, Copyright 2016, pg. 93-110
TEACHERS GUIDE
Most Essential Learning Competencies
INTERNET SOURCE/PICTURES
https://www.google.com/url?sa=t&source=web&rct=j&url=https://www.researchgate.n
et/publication/230331760_I_and_Thou_The_educational_lessons_of_Martin_Buber
%27s_dialogue_with_the_conflicts_of_his_times&ved=2ahUKEwjh5uq0ePqAhV2xYsBHdruD4QFjACegQIBBAC&usg=AOvVaw1jBXwJefvrUxSusZ9Kdy
on&cshid=1595516708999
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1.jpg
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For inquiries or feedback, please write or call:
Department of Education – Schools Division of Negros Oriental
Kagawasan, Avenue, Daro, Dumaguete City, Negros Oriental
Tel #: (035) 225 2376 / 541 1117
Email Address: negros.oriental@deped.gov.ph
Website: lrmds.depednodis.net