Lecture 3II. Man as Embodied Subject  A . T h e H u m a n B o d y  “My Body” by Eduardo Calasanz1 . I n t r o d u c t i o n : W h o a m I1 .Ph i l o soph y o f M an and Ques t i on o f W ho am I  i . P h i l o s o p h y o f M a n a s a s y s t e m a t i c a n d h o l i s t i c a t t e m p t t o a n s w e r t h e q u e s t i o n w h o a m I- Not just to answer the question: What is man in general?-But deals with man in the concrete, particular -Who asks lots of questions in life-Yet he himself is the question-The one who asks the question (the subject) itself becomes the questionor is the question.-And the question is: WHO AM Ii i . O r d i n a r i l y , w e d o n o t b o t h e r t o a s k t h i s q u e s t i o n ( w h o a m I ) s e r i o u s l y .-in our everyday life and routine, it is surprising and even foolish to ask this question:Who am I-Why? We could cite two possible reasons:1.We seem and assume to know ourselves certainly and clearly-the answer to this question seems so obvious and certain to us-we have ready-made, reliable, habitual and acceptable answers bywhich we easily dismiss the question, by which we do not allow the question to bother us and to make us think critically and deeply.2.We are so busy and engrossed with so many things, that life will go on even if we donot answer this question seriously or we do not question our ready-made answers-on the contrary, taking the question seriously or questioning our ready-made answers will just distract us from what concerns at the moment.i i i .L i mi t -S i t ua t i o n o r E x i s t en t i a l B reak f o r c e s t o t ake t h i s que s t i on s e r i o us l y o r t o que s t i on our ready-made answers.-when we come to existential break or limit situation-existential break:- breaking the regular pattern of our life, such that we cannot go onanymore as we are used to.-Limit-situation:-

Situation where we experience more intensely our limitation or finitude, which awakens us to the limits of our ordinary experience, views, etc.-E.g.: death, sickness, tragedy, failure, etc.-We cannot go on without self-examination, we are brought to confront ourselves, to ask questions about ourselves:-Why is this happening to me?-Where have I gone wrong?-What does this mean to me?-Where does this lead me to?-All these questions of self-examination lead us to the most fundamental/ultimate questionabout ourselves: WHO AM I. The one who questions about so many things and abouthimself becomes the question.-And the fixed, ready-made, obvious, certain answers I have had about the question, my personal assumption, presupposition about myself no longer satisfy me.-Then, I begin to be critical, question about them and to search, to look for deeper andserious answer to the question: WHO AM I2 .How do w e answe r t h e ques t i on : WHO AM I  i . w h a t e v e r m y a n s w e r t o t h i s q u e s t i o n i n e s c a p a b l y h a v e r e f e r e n c e t o m y b o d y-when somebody asks me who am I,M y A n s w e r R e fe r e n c e-Man-I have a bodywhich is different in shape,functionality and abilities thananimals-Ilonggo or Cebuano-I was born in a particular place, grew up in a particular place-Juan dela Cruz-Born of my1

"" style="border: 0px; vertical-align: bottom;">"" style="border: 0px; vertical-align: bottom; visibility: hidden; display: none;">   parents-Unique person-Unique featuresof my body-Thus, if I have to know myself, then I have to look at my body.-This means that I recognize that there is an intimate, intrinsic relation or connection between Who I am/Myself and My Body.-In effect, I am saying or at least I seem to say:I AM MY BODY.i i . Y e t n o t a l l m y a n s w e r s t o t h i s q u e s t i o n p o i n t s o l e l y t o m a y b o d y . T h e y a l s o r e f e r t o something beyond, other than my body.-When I say “I love you”:-I mean that the one loving you is not simply just this body with its particular features and constitutive elements-But somebody/someone more than this body: Spirit, My Whole Being, My Will-In my imagination, wish, thinking (consciousness), I can transcend my body, I am morethan my body.-I can imagine far from where my body is at the moment; I can imagine myself asdifferent from my actual body-My wish always goes beyond the present confines of my body.-In thinking, I grasp something more my body: e.g. concepts, number -

Therefore, if I want to know myself, I have to look beyond my body, to something beyond my body.-This means that though there is an intimate relation between myself/who I am and my body, I cannot reduce myself, my identity, my humanity, personhood to my body. I ammore than my body-In effect, I am saying that:I HAVE MY BODY.-My body is something that I have, and not the totality of who I am.3.Classical Problem of Philosophy of Man: Soul-Body Problem, Mind-Body Problem-If who I am has reference to my body (I am my body) and is something more than my body (Spirit, Soul), then I am both my body and more than my body, I am both body and soul-But if I am both my body and more than my body,-How could this be possible for these two seem to be opposed, contradictory?-How could I be at the same time a body and a soul?-How is the soul related to the body and the body to the soul?2 .Som e Answer s f rom th e H i s to ry o f Ph i l o s oph ya . P l a t o ( 4 3 0 - 3 5 0 B . C . )i . M a n i n h i s o r i g i n a l s t a t e w a s p u r e s o u l- pure soul:-soul not related, tied to a body-soul exists and could exist apart from the body.-Soul consists of three parts or faculties:-Reason: Intellect and Will-Passion: Drives and Emotions-Appetite: Sensual Part-Man as pure soul living in a World of Ideas/Spiritual World was drawn by its appetitedownward and was incarnated or imprisoned into the body.i i . M a n i n t h e p r e s e n t s t a t e

-A soul imprisoned in a body ( soma sema)-Soul is the essence of man, what makes a man a man-His body:-an unfortunate accident-does not belong to his essence-serves as a prison: hinders the soul to be what it is, to do what it canand should.-Belongs to the world of the sense, world of things-subject to decay, changes; perishable; temporal-dependent on the soul which leads, commands and opposes it-Soul must free itself from the imprisonment of the body.b . A r i s t o t l e ( 3 0 4 - 3 2 2 B . C . )-man: one substance whose matter is his body and whose form is his soul-Substance:-etymology:-Greek word:2

"" style="border: 0px; vertical-align: bottom; visibility: hidden; display: none;">  -ousia(ο υ σ ι α )which means something that is solid, abiding-hupokeimenon(υ π ο κ η µ ε ν ο ν )which mean substratum or subject

-Latin word: substantiawhich means - what stands under -underlying reality in which the accidents exist and find their unity-subject of the accidents, modifications and attributes- being per se: a reality that exists in itself, and not in another or something else-much stable than accidents:-accidents may cease but its substance abides- but when substance ceases, its accidents also cease-substances (primary substances) are the concrete particular things:-this table, this man, this tree, this stone, etc.-Substance consists of matter and form:-Matter: that which a thing is made of -Form: that which determines a thing to be what it is.- No substance which is matter alone or with no matter - No substance which is form alone or with no form- No matter which is not determined by a form- No form which does not determine matter.-Man is a substance whose matter is his body and whose form is the soul-a body is a human body because it is determined by the rational/human soul;-a human body is not simply a body, it is body determined by a form: rationalsoul-rational soul does not exist apart from the body, independent of the body but asalways and necessarily determining a body.-Man as single substance is a single subject of existence, of operations andactivities.-

It is not the soul that knows, nor body that knows; it is man, body and soul thatknows.-It is not the soul that feels nor body that feels; it is man, body and soul that feels-It is the soul that grows nor the body that grows; but man, body and soul thatgrowsc . S t . A u g u s t i n e ( 3 5 4 - 4 3 0 A . D . )-nature of man-man is neither his soul apart nor his body apart but the whole which is composed or aunity of body and soul- but the body and soul are not matter and form of the one substance-rather, body and soul are two substances-man is a soul (rational substance) using a body (material substance)-though it may mean literally that man is essentially a soul, Augustine never took the formula too literally- but the formula is a forcible expression of the transcendent superiority of thesoul over the body-when we define man, the soul must occupy a prominent place in our definition-Origin of the Union of the Soul and Body-Unlike Origen who taught:-Soul had an existence in heaven anterior to its present existence-But the soul sinned in heaven and were sent down into its body as prison-Soul acquiress a body in proportion to the gravity of sin-For Augustine-Origen’s view is repugnant: body a prison, body as punishment-Body: created as intrinsically good, not as a consequence of or punishment for sin-Thus, soul, not sent down to be imprisoned to a body-Rather, soul is united to the body in love, as an ordering, conserving, animating,moving force within-

How?-Soul is entirely/wholly present in every part, and is present in all partsas a whole.- Not present by diffusion or division.-Problem of Augustine’s View:-How man who is a single substance can result from the union of body and soul, when both of them are two substances?-How can an intelligent/spiritual substance be united to a material substance so as toanimate it?3"" style="border: 0px; vertical-align: bottom;">"" style="border: 0px; vertical-align: bottom; visibility: hidden; display: none;">-Augustine realizes that the question is difficult and that it is not necessary to answer themfor we are dealing with a profound mystery as we are dealing with man himself whomone could not understand.-Augustine bequeathed these unsettled problems to the Middle Ages and let us see howThomas Aquinas tried to resolve these problems.d .S t . Th omas A qu inas (12 26 - 1274)- Nature of Man:-Composite/unity of body and soul-But Soul and body are not two substances whose union make the one substance, man(Augustine’s view)-Rather, soul and body are matter and form of the one substance, man (influenced byAristotle)-Man is a substance constituted by matter which is his body and by form which ishis soul-Just as matter and form are constitutive, inseparable elements of any substance, body and soul are constitutive, inseparable elements of a concrete particular man.-The soul is the form which makes the body a human body as formdetermined matter to be a particular substance-The body is the matter which the soul determines, which is determined by the soul.-There is no man without a body, and just a soul as there is no substancewithout matter and just a soul-

There is no man without soul and just a body as there is no substancewithout form and just matter -Problem of the Created Character and Immortality of the Soul-Soul is created by God so is the body-But unlike the body it is immediately created by God-This implies that the soul is not necessarily tied to the body; the soul is separable fromthe body-Thus, the hylomorphism of Aristotle could be eliminated.-How? Revolutionize the metaphysics of Aristotle:-Matter and form-Essence and act of existence (esse)e . R e n e D e s c a r t e s ( 1 5 9 6 - 1 6 5 0 )Introduction:-what is absolutely certain and indubitable on which all knowledge could be founded andstructured?-Descartes’ Answer:Cogito, ergo sum – MY CONSCIOUSNESS AND MY EXISTENCE -What/who is this I, of which I am absolutely certain as existingi . “ I ” i s n o t h i n g b u t p u r e “ t h i n k i n g ” s u b s t a n c e : I a s R e s C o g i t a n ( T h i n k i n g T h i n g )-substance:-that whose existence depends on no other (God alone is substance in this sense)-that whose existence depends on no other except God-What is the essence of the I as a substance? What kind of a substance is the “I”-The I is a substance whose essence is solely to think, will, imagine, etc.-The essence of the I is consciousness, thinking-Why is the essence of the I is thinking or consciousness-Only when I think, that it is evident theI

exist-On the other hand, if I cease to think, though bodies still exist, I have no reasonto believe thatIexist-Thus, there is a necessary connection between I and thinking.i i . I a m n o t m y b o d y-my body does not belong in any way to the essence of the I-the I is radically distinct, separate, independent of the body-I as pure consciousness-does not require any place to exist-does not need a material reality on which, with which, for which itexists-does not fail to be whatever it is even if the bodies do not exist-Why? There is no necessary connection between I and the body-Even if I think, imagine, pretend, presume that I had no body, that there is noworld, and that there is no place to be in, I still exist in the fact that I doubt the4existence of these things. In fact the more I doubt about these things, the moreevident that I exist.-I could not doubt that I exist even if I doubt my body. In fact, the moreI doubt my body, the more evident that I exist-On the other hand, even if bodies exist, even if my body exists, if I have noconsciousness, if I cease to think, I have no reason to believe that I exist.i i i . M y B o d y a s R e s E x t e n s a ( E x t e n d e d T h i n g )-is a distinct substance from the I-not only because it is independent, does not need the I, for its existence andoperation-its essence is extension; it is like any other material body, like a machinei v . P r o b l e m o f C o m m u n i c a t i o n b e t w e e n t h e t w o s u b s t a n c e s-on the level of experience (phenomenological level), Descartes cannot deny thecommunication, interaction of the I and the body, of the res cogitan and res extensa-Problem:-

On knowledge:-If the mind is totally separate, independent, distinct from the body, howcan we know material things?-On Causality:-If there is not interaction between the I and the body, how can I movemy body, how can my body affect me since I am affected by my body and other  bodies?-Descartes’ Solution:1.Image of a captain and his ship: soul is in a body like the captain in a ship2.Pineal Gland: point of interaction between the I and the Body3 . D i s t i n c t i o n :-on the superficial, experiential, phenomenological level, we do notdoubt the interaction-on deeper meditation, we doubt, deny the interaction.3 . G a b r i e l M a r c e l ( 1 8 8 9 - 1 9 7 3 )a . In t roduc t i on : Re f l ec t i ng on M y Body  i . M y B o d y a s t h e P r i m a r y D a t u m o f P h i l o s o p h i c a l R e f l e c t i o n-Marcel was a playwright and musician, unlike Descartes who was mathematician andscientist-For Descartes, the starting point, the foundation, primary datum of any philosophicalreflection is the COGITO ERGO SUM: the indubitable consciousness of the I as athinking substance.-This is the first principles of Philosophy in the order of knowledge-This is the first things which we are certain of -On this, we build/construct our systematic knowledge of all things-For Marcel, the starting point, foundation of any philosophical reflection, primary datumof any philosophical reflection is MY BODY-The most obvious datum-Starting point and basis of whatever I assert and can assert, including philosophical claim- Nothing is asserted which is not based on this primary datum-E.g.: Exclamatory Self-Awareness of Existence-When I exclaim: “I exist, I am manifest” in which the impossibility of doubting my existence is linked, I come within the existential orbit, which isdefined by my body which is founded on the primary datum: my body.

-I.e.: in relation to what I see, I feel, sense, touch.-In short: I sense, therefore I exist. SENTIO ERGO SUM-Thus for Marcel, there is an intrinsic, essential relationship between my bodyand existence unlike the view of Descartes-In knowing that I exist, I deal with my body where the I/Self ismanifested, manifestation of the self in the body, self-manifestation in the body.-Consequently, if I want to know, reflect on who I am, I have to reflect on my body.i i . T w o W a y s o f R e f l e c t i n g o n m y e x p e r i e n c e o f m y b o d y 1 . P r i m a r y R e f l e c t i o n- Nature of primary reflection5"" style="border: 0px; vertical-align: bottom;">"" style="border: 0px; vertical-align: bottom; visibility: hidden; display: none;">-a kind of reflecting in which I place myself outside, separate from whatI am reflecting on. Here, I treat the object of my reflection, the question I amdealing with as a PROBLEM-when I reflect on my body on the level of primary reflection, I place or consider my body outside of or apart from myself.-The body becomes simply an object which is thrown in front of me sothat I could see clearly (objective, objectification)-I break the fragile link between I and my body that is constituted by theword “I”, “my”. Consequently, my body is no longer seen as my body but a body-A body which is apart from me, detached from me-I have nothing to do with it-It has nothing to do with me-A body which is one body among other bodies, I speak about,treat my body just like any other bodies- No special privileges whatsoever - No uniqueness: this body is mine alone not like any other  bodies-Seen in terms of the common characteristics, features it haswith other bodies.-

Tools used in Primary Reflection-Analysis: break each of the parts-Synthesis: study their order, relation with one another -Conceptualization: come to some clear and fixed ideas regarding thething in itself, universal idea of body that applies to all bodies.-This type of reflection on my body (Primary Reflection) is used in the naturalsciences: e.g.: Anatomy, Physiology, other sciences-Oftentimes, this is how we simply view our body, my body, especially with thedominating influence of science on modern society.-Though there is a particular value in the primary reflection on the body (e.g.:medicine), yet what is provided by the primary reflection is not the whole truth of my body, does not exhaust the richness of my body.-It does not and could not tell me everything I could know about my body-It could not account the totality, the richness of the experience, what isgiven in my experience of my body asmybody-It could not help me come into a closer understanding of the totality of all that exist, of the inexhaustible richness of a kaleidoscopic world2 . S e c o n d a r y R e f l e c t i o n- Nature of Secondary Reflection:-A kind of reflection in which I do not separate myself from the objectof my reflection, what I am reflecting on. I treat the object of reflection as aMYSTERY.-When I reflect on my body on the level of secondary reflection, I do notconsider myself as apart, separate from my body, or I do not separate myself from my body:-The body is thrown beneath the subject, under or as part of the onereflecting, as part of me (subjective)-I do not break the fragile link between my body and myself constituted by the word “my”, “I”-As consequence of this kind of reflection, my body is viewed not just a body, butmybody-

My body is not something from which I could separate myself; it is notsomething to which I could indifferent, be radically detached-I have something to do with it-It has something to do with me-My body ismybody because it is mine alone, unique- Not like any other body, my body is mine alone- Not like any other body, not exactly the same as other bodies.-Tools used in Secondary Reflection- Not analysis, synthesis, conceptualization-But by describing my concrete experience (its unique whole as it is present in my experience of ) my body, I come to the revelation, unfolding of the total presence, unique whole identity of my bodyi i i . T h e q u e s t i o n r a i s e d b y s e c o n d a r y r e f l e c t i o n o n m y b o d y-is not: “WHAT IS THE RELATION OF THE “I” TO THE BODY?”-Why?6-We only come to this question when we separate I and the body, viewthem as 2 distinct, separate entities or realities between which determinablerelationship must exist in whatsoever either:-Parallelism-Interactionism-But the body referred to in this question is no longer my body, but an abstract,the body, viewed on the level of primary reflection rather than on the level of secondary reflection-Rather: WHAT IS MEANT BY “MY” IN THE CONCRETE EXPERIENCE OF MYBODY? WHAT MAKES THE EXPERIENCE OF MY BODY REALLY ANEXPERIENCE OF “MY” BODY RATHER THAN AN EXPERIENCE OF JUST ANYBODY?-Here I investigate the meaning of the “my” in my experience of my body-I try to investigate whatever the “my” of my experience of my body implies-‘My body’ implies:

-I have my body-I am my body-To clarify the meaning of “my” in the experience of my body is clarify thesetwo affirmations.b . I H A V E M Y B O D Y  -the first thing that “my” clearly implies in the experience of my body is:-having, ownership, possession-I have my body, I own my body, I possess my body-In what sense does “I have my body” mean? What does it mean to affirm that “I have my body”? We could clarify this by:-First, describing all our experiences of owning, like owning a dog, owning a pen, etc.-Then, the structure and meaning of owning, having, possessing is unfoldedwhich applies also to my experience of my body as something I own, I possess, Ihave-There are three essential elements unfolded in the different experiences of owning:CLAIM/RIGHT, RESPONSIBILITY/DUTY, CONTROL.-And let us how these elements also apply to my experience of my body as something thatI own, possess, have.i . C l a i m / R i g h tAny sort of possession implies aCLAIM/RIGHTMy body as something I possess impliesthat I have a CLAIM, RIGHT to my body-I have a claim,title, a right to whatever I own. E.g. Ihave a dog-An instinctivefeeling that it belongs to me-nobody has aright, title to it except I-It belongs to mealone; nobody possesses it except I-I acquire the righteither by: buying, discovery, use, or other means-I have anindisputable claim, to my body-An instinctivefeeling that it is mine, that my bodyis my own- Nobody has aright, claim, title to it except I-

It belongs to mealone; nobody possesses it except I-When my body isowned by another in whatever formof slavery, I feel that my right isviolated. Yet I still feel that my body is my own.-I do not simplyacquire this right by: owning, discover,use or other means-It is already pre-given right, possession.i i . R e s p o n s i b i l i t y / D u t yAny sort of possession impliesRESPONSIBILITY AND DUTYMy body as something I possess impliesthat I have a RESPONSIBILITY ANDDUTY-There is certainrelationship between me and what I ownor possess-I respond to it:-I assume-I have arelationship, responsibility to my body-I respond to it-I assumethe responsibility of taking care7

"" style="border: 0px; vertical-align: bottom;">"" style="border: 0px; vertical-align: bottom; visibility: hidden; display: none;">responsibility to take care of it-I look after itswelfareof it: nourish it, let it rest/sleep,wash it, etc.-I havethe responsibility to look after itswelfarei i i . C o n t r o lAny sort of possession implies CONTROLMy body as something I possess impliesthat I have CONTROL over my body-What I ownresponds to me-It recognizes me.-E.g. a dogrecognizes me when I callhim; otherwise it is not my dog-It obeys me andsubmits to me-

My bodyresponds to me-It obeys, submitsto me:-it does whatever I command to it: sit, walk, run, jump, etc.-thus when my body is out of control, it tendsto cease to be my bodyc . I A M M Y B O D Y  -though the analogy/comparison between having/owning a dog and having a body at firstglance seems full and exact such we could say that I have my body, there is limitation inthe analogy-the analogy has its specious side: the experience that I have my body is not exactly andfully the same as owning a dog, a pen, a book, etc.i . D i f f e r e n c e i n t h e U n i t y / U n i o n / R e l a t i o n b e t w e e n m y b o d y a n d m y s e l f , a n d b e t w e e n o t h e r   things I own and myself.- between myself and other things I own-there is a sense of union, unity, relation, e.g. between myself and my dog, shirt,etc.-when I lose something (e.g., my dog, my pen), I experience some sortof rending as it were the wholeness/integrity of my body is taken or paralyzed,some part of me is taken away.-But the union, unity, relation is not perfect, has some limitation because there isno identity between them- No identity of location (spatio-temporal): Where I am is not exactlywhere the thing I possess is.- No identity of history: Its past, present, future are distinct from my past, present and future- No identity of being-I exist even before what I own exist or what I own exist before I exist-I am not what I own; what I own is not me-“The tragedy of all having lies in my own desperate efforts to makeourselves one with something which nevertheless is not and cannot beidentified with our being.”-Unity between myself and my body is sui generis – of its own kind, unique.-There is identity between I and my body:-

Location: where I am, there is my body.-History: beginning, past, present and future of my existence cannot beseparated from the beginning, past, present and future existence of my body.-Being:-My body does not exist independent of me nor I exist apart from my body-When my body ceases to be, the structure of my experience does notoffer direct means of what I shall still be, what I can still be.-When body dies, I die.i i . D i f f e r e n c e b e t w e e n h o w I c o n t r o l m y b o d y a n d h o w I c o n t r o l o t h e r t h i n g s I o w n-Things I own as Instruments-I have control over the things I own as instruments-Instrument:-Extension, reinforcing of body’s power, capacity or part of body-Artificial means of extending, developing, reinforcing a pre-existing power which must be possessed by the one who uses the instrument-E.g. of how I control things I own as instruments:-Simple instrument/machine:8

-Knife: extends, reinforces, the power of my hand-Eyeglasses, telescopes, microscope: extend, reinforce the power of our eyes, the power of seeing, the capacity to see.-Complex instrument/machine:-Extends, reinforces the power, capacity of my body as a complex unity,capable of organized and complex activity where specific power expressesits unity-E.g. car, computer,-My Body: Not an Instrument

-If it were, it would need another body whose power, capacity it extends,reinforces or develops. This, in turn, needs another body, so on and so forth. Thisimplies an infinite series or regress of bodies (ad infinitum), making any form of instruments impossible. Thus, we end up with contradiction, absurdity.-Rather, my body:-Material reality which does not need any other body whose power ittries to extend, develop, reinforce.-Where does the power/capacity of my body originate, come from? Isthe source purely spiritual, separated, outside of my body?-I/Subjectivity is the original source, center, subject, and the origin of initiative which in itself is not determined by anything else except itself -I/Subjectivity is not separated from or outside of the body-But there is unity between the I/Subjectivity and my body-A unity which issui generis, unconceptualizable, difficult toconceive in a clear and distinct-The unity is of a kind that theI/Subjectivity is identified,immersed, incarnated, present, mediated in my body.-Thus, I am my body-The relation between I and my body-Could not be parallelism nor interactionism-Both presuppose: separation, absolute non-identification between I andthe Body-But NON-INSTRUMENTAL COMMUNION.Summary: Man as Embodied Subject/Spirit 1 . I a m m y b o d y-“I”, my subjectivity is not separated, extrinsic, external to my body- but immersed, incarnated, identified, present, mediated in my body.-

There is non-instrumental communion on the level:-Location-History-Being-My body participates, is immersed in my subjectivity:-When my hand grasps, I grasp-When eyes see, I see-When body aches, I am in pain-Denial of this affirmation is: SPIRITUALISM, IDEALISM2 . I h a v e m y b o d y ( I a m n o t m y b o d y )-“I”/my subjectivity is and cannot be reduced, identified completely with my body-I cannot be reduced just to my body which I other people can see and touch-My body in some extent is something other than myself.-There is certain non-identity:-Denial of this affirmation is: MATERIALISMThus, Man is a subjectivity who is immersed, incarnated in his body but could not be completelyidentified with his body because HIS BODY is midway between BEING AND HAVING4.Wi l l i am Lu i jpe n : My Body a s I n t e rmed i a ry-we have seen in Marcel’s understanding that Man is an Embodied Spirit. Let us see nowthe implications of this on man’s relationship with the world and other men by clarifyingLuipen’s idea that my idea is an intermediary.Introduction: The Meaning of Intermediary: Distinction between Immediate Relation and Intermediate Relation.i . I m m e d i a t e R e l a t i o n-When 2 things are directly related to one another such that there is no third party or reality or other reality which bring about their relationship or interaction, they are in animmediate relation to one another -In this kind of relation, no room for concealment; there is complete, necessary encounter.9"" style="border: 0px; vertical-align: bottom;">"" style="border: 0px; vertical-align: bottom; visibility: hidden; display: none;">

i i . I n t e r m e d i a t e R e l a t i o n-when things are related to one another not directly but through another reality (a third party), they are said to be in an intermediate relation-illustration: XYZ-immediate relations between X and Y, Y an Z-intermediate relation between X and Z as they related to one another onlythrough Y-that which mediates/bridges the relationship is what we call as intermediary. In our illustration above, y is the intermediary.-In this kind of relationship, there is the possibility of encounter and concealment. Thus,there are always two elements of an intermediary relation1 . E N C O U N T E R :-the intermediary could be the means through which the two parties/realities involved are related, open up to one another (Z to X, X to Z).When this happens there is an encounter.2 . C O N C E A L M E N T :- but the intermediary could also be the means through which two parties/realities involved are concealed from one another, hide from one another (X hides from Z through Y, Z hides from X through Y). When this happens,there is concealment.i i i .My body a s i n t e rm ed i a ry be t we en I and o th e r t ha n I ( t h e wor ld a nd o the r e mbo d ied subjects)-since “I”, my subjectivity is immersed, incarnated in my body but could not becompletely identified with my body, my body becomes an intermediary between me andthose other than me.-If I were completely identified with my body, my body could not be an intermediary between I and others but with my body I am immediately related to others. There is noconcealment between and the others. I completely manifest through my body.-If I were not in any way identified, immersed, incarnated in my body, I could not relate toany one in any way through my body.a.My Body as Intermediary between Myself and the World i . E n c o u n t e r b e t w e e n M y s e l f a n d t h e W o r l d t h r o u g h M y B o d y-through my body, I am and can be present in the world, am open to the world, affectingand touching the world.-I am located here and now, because of my body; I am located here and now inand through my body-Because of my body, I affect, touch, shape the material things-

Through my body, I grasp the world in a particular way, I see, hear, smell theworld in a particular way.-Through my body, my world of meaning and values become present in theworld. The world becomes my world through my body.-through my body, the world can be present and is present to me in a particular way.-The world is present to me through my body. The world affects, touches me-It is present to me in a unique way because of my body: It is hard, soft, colorful,- Not the same world present to a fly or other animals.i i . C o n c e a l m e n t b e t w e e n M y s e l f a n d t h e W o r l d t h r o u g h M y B o d y-Through my body, I am concealed from the world-I can withdraw myself from a particular place-I can withdraw my personal presence through my activities through my body.-My body does not complete mediate myself to the world, no matter how sincereI am in my openness to the world around me.-Through my body, the world is concealed from me.-The world is not present and cannot be present to me in a particular wayb.My Body as Intermediary between Myself and other Embodied Subjects(Intersubjectivity)i . E n c o u n t e r b e t w e e n M y s e l f a n d o t h e r S u b j e c t s t h r o u g h m y b o d y-through my body I become present and open to other subjectivity-I manifest myself to other subjectivity, and thus they come to know me in andthrough my body-My body language, my verbal language (written or spoken) will letthem know whether I am happy, what my values and concerns are, what I care,who I am, my world of meaning and values10-Through my body, I become present in the sense of being there for the other,available for his/her welfare.-I affect other subjectivity through my body.-

It is through my body that I hurt other people, through my body theyare affected by my love and concern-Through my body, I influence people whether for good or for bad.-The other subjects become present to me in and through my body-I come to perceive, to know others as subjects through my body-Through what I see, hear, touch, etc., I come to know who they are,their values, concerns and worries, their world of meaning.-They become present to me through my body-They affect me in and through my bodyi i . C o n c e a l m e n t b e t w e e n M y s e l f a n d o t h e r S u b j e c t s t h r o u g h m y b o d y-I conceal myself from the other subjectivity in and through my body.-Because I am an embodied subject, I am not fully present to others in andthrough my body no matter how I try and wish to be fully present-Through my body, there is something that others do not know; throughmy body I could not let other know fully who I am.-My personal presence to others could not be fully mediated through my body. I am only present there in certain extent.-I only affect others in limited way through my body.-Through my body, I can deliberately conceal myself.-I could make my body as mask -Others are concealed to me in and through my body-The others are not fully revealed to me, manifest to me-They would not become totally present to me. They are only present in certainextent-They do not affect in a determine and totalizing way.Summary:-WHO AM I?-I am an embodied subject: I am my body and I have my body

-As embodies subject, my body is the intermediary between myself and World and other subjectivity.-I encounter the world and others through my body; and the world and others encounter me through my body-At the same, I am concealed from the world and others through my body; and the worldand other are concealed to me through my body.B.Temporality-Historicity of the Human PersonMan and His Historical Action by Rainer Reyes1.Temporality of the Human Person: Human Person as Constituted by His Past, Present andFuturea . Man ’ s P re sence a s a Now Pre sen ce-Man as embodied subject is present in the world and the world is present in him-Man (as present in the world through his body as the intermediary) is present in the worldAT A PARTICULAR TIME AND PLACE (spatio-temporal presence)-And he is present in the world NOW, AT THIS PLACE.-The presence of man is a here and now presence: secular presence, secularity of man-But his presence here and now, his present moment is not separated from the past andfuture- Now-presence is not a now-presence which is:-not intrinsically related to the past and the future-without the past, and future-man’s nowness is not the nowness of eternity which has no past and future. THEETERNAL NOW OF GOD-Rather, man’s nowness/presence is a TEMPORAL NOW because it is related to the pastand future.b.Man’s Present/Now as the Presence of the Past in the Now Presence-Past:-Refers to something that happened before, to what was before, as distinct from the:-Present: what is at present, what is happening at the moment-Future: what will be, what will happen

-But the past does not stay in the past; it is not cut loosed from the present-Rather, they are retained in the present-Retension:11"" style="border: 0px; vertical-align: bottom;">"" style="border: 0px; vertical-align: bottom; visibility: hidden; display: none;">- Now presence of a former presence-In every now, in every present presence of man, there is a retention, a now presence of a past presence-How?-In so far as the past determines, shapes the present reality, the past is not isolated fromthe present, not left behind or buried in the past but it is present in the present-This means that the present reality of man is always determined by the reality of the past.c.Man’s Present/Now as the Presence of the Future in the Now Presence-Future:-Something that will still happen or is still to come or to be realized-Unfinished, to be realized project; the not yet.- Not pure determination, not yet fully determined or realized.-The future is not something isolated, separated, cut loosed from the present, but thefuture is present in, intrinsically related to the now-How?-The now, present contains within itself the possibilities of the future:-The now/present is not yet fully realized, determined, complete-There is still in present that is still to be realized and can still berealized-In short, there is an unfinished project-Yet what is to be realized is already contained in the present, not as somethingactual,, but as a possibility of the present.-

There is a future because it is already a possibility of the present-There is no future if it is not a possibility of the presentSummary:-Temporality:-is the intersection of the past and future in the now/present-here and now presence is where the past and future intersect, meet, converge-the point of intersection, the cross section where the lines of event in the past, present and future converge-the inseparability of the past, present and future-no present without a past and a future-no future without a present and a past-no past without a present and a future2 . H i s t o r i c i t y o f M a n-Man, like other things in this world is a temporal reality-He is present here and now; his presence is a here and now presence-And his here and now presence is determined by the past and contains within itself the possibilities of what he will be and can be in the future-Thus, there is the intersection of the past, present and future in man, like other things.-As a cross section of the past, present and future, his past, present and future areinseparable like all other material things.-What distinguishes man from other temporal beings?-Unlike other temporal beings, he alone is a historical being.-He is a historical being because of his consciousness and freedom/subjectivity.-Thus, he is unlike any other temporal beings for he has consciousness and freedom withregard to his temporality.a . C o n s c i o u s n e s s-Unlike other material things, man has consciousness, and more precisely, has self-consciousness

-Consequently, unlike other temporal realities, he is not simply a cross section of the linesof events of the past, present, and future,- but he is a CONSCIOUS CROSS SECTION of the lines of events in the past, present andfuture. He is conscious of how the past, present and future events and realities intersect, meetor are synthesized in him and in others.-He is conscious of who he is, what he is right now; what he is doing, his dynamics hereand now. He is also conscious of the present realities and dynamics of other things.-He is conscious of the different events and realities of the past which determine or affectwho he is right now and his present dynamics and activities. He is conscious of thedifferent past realities and events that determine the present realities and dynamism of other realities.-He is conscious of the future: of things that are still to be realized in him, of his different possibilities contained in his present reality and dynamism. He is conscious of the future12of other things, of the different possibilities contained in the present reality anddynamism of other things.b . F r e e d o m / S u b j e c t i v i t y  -subjectivity:-original source/center of action, of determination, of initiative-this source/origin, unlike any other, is transcending (which goes beyond)-transcends any determination, control, manipulation; it could not bedetermined by anything else except itself -transcends all the qualities, functions, and possibilities and stamps allthese with recognizable sign of uniqueness, and unity-transcends any form of knowledge.-a mystery: inexhaustible aspect of the person.-Because of his subjectivity, man has certain power/capacity to be creative andresponsible (FREEDOM) to his past, present and future-He can freely determine how his past and future intersect, interpenetrate in the present, inthe here and now. And they intersect in a unique way.-Unlike other things, he is not simply determined by external forces and realities; his past, present and future do not intersect simply because of the determination of external forcesand realities.

-Let us how he could be unique, creative and responsible in making his past and futureintersect in his present-PAST:-He could grow in his consciousness of the past-He could attach new meaning and values to it-He could accept or reject his past-In this way, the past does not determine him as before or it determines him in anew way. They determine him in a unique way-FUTURE:-He can be creative in his consciousness of his future possibilities-He has the capacity to realize himself, his possibilities, his future contained inthe present and his future, his possibilities are not simple to be realized by externalforces-He is the source of determination where from now on the lines of events willcome together in him and in other in a unique way-He takes the responsibility in realizing his possibilities, and in determining howthe lines of even will come together in him.-Man, unlike other temporal things, his process of determination by the past and of thefuture is not purely evolutionary (i.e. by external, random forces)Summary:-human person is a historical being because he is conscious, unique and responsible cross-section of past, present and future events:-synthesis/cross-section of past, present and future events-conscious of the this synthesis, cross-section:-conscious of the determination of the past in the present-conscious of the possibilities of the future contained in the present-unique, responsible and creative cross-section-responsible and creative in his consciousness of the past and future

-responsible and creative in how the past determines the preset-responsible and creative in how to realized the future.3.Different Dimensions of Man’s Temporality-Historicity-man: conscious, unique and creative/responsible intersection, synthesis of the past, present and future events and realities.-And events and realities are of different levels, kinds or lines:-Physical-Interpersonal-Social-Historical-Personal-The past, present, and future of all these realities and events meet, intersect in man-Man is where all the boundaries meet. (Dostoyevsky)-Thus, man has different dimensions, is multi-dimensional. Consequently, we couldunderstand the historicity of man by taking into account of how man is a conscious, creativeand responsible intersection of past, present and future of these different kinds, levels,dimensions of events and realities.13"" style="border: 0px; vertical-align: bottom;">"" style="border: 0px; vertical-align: bottom; visibility: hidden; display: none;">a . P h y s i c a l D i m e n s i o n-refers to one’s body, one’s physicality, materialityi . M y B o d y / P h y s i q u e a s t h e c r o s s s e c t i o n o f t h e p a s t , p r e s e n t a n d f u t u r e 1 . P R E S E N T :-thispresentbody that I have, that I am:-located at this particular time and place-with a particular nature, structure, features and dynamics.2.PAST: In this present body, the past is present, retained-

this body with its present nature, structure, features and dynamics is determined by the past physical events; in fact by a series of physical events expanding billionsand billions of years.-This particular kind of body is determined by, is the result of interaction of thegenes of my parents, grandparents, etc.-The human genes goes back to 250,000 years ago:-Vertebrates: 700 million years ago-Coming to be of life-form: 2.5 billions years-Earth: 5 billions years ago-Universe: 15 billions years ago.3.FUTURE: The present body contains within itself some future possibilities.-man because of his present physical constitution determined by the past hascertain:-unique capacities and possibilities: e.g.: capable of performing certainoperations distinct from animals, thus of accomplishing certain things-unique physical limitations and incapacities.-These unique physical possibilities open man up to something of him and in himwhich will be realized in the future. And these unique physical limitations close himfrom some other possibilities of the future.i i . M y B o d y / P h y s i q u e a s a u n i q u e c r o s s - s e c t i o n o f p a s t , p r e s e n t , a n d f u t u r e-the past, present, and future lines of physical events intersect or meet in a unique in my body.-The past physical events are retained in me and determine my present body in aunique way-My present body has unique features and characteristics-And my present body contains a unique set of possibilities and limitations.i i i . C o n s c i o u s C r o s s - S e c t i o n o f t h e P h y s i c a l L i n e s o f E v e n t s-unlike other material things (animate or inanimate), I am and can be aware/conscious of :-my present body, of its present nature, structure, characteristics and dynamism-the past physical events that determine my body to be what it is at present-of the possibilities and limitations contained in it-

of its uniquenessi v . C r e a t i v e a n d R e s p o n s i b l e C r o s s - S e c t i o n o f t h e P h y s i c a l L i n e s o f E v e n t s-At the present moment, I can be creative and responsible with my:-Past Physical Lines of Events:-Creative and responsible in my understanding of how the past physicallines of events determine my physicality and other aspects of my life-Creative and responsible in my acceptance or rejection of the past physical lines of events-Future Physical Lines of Events:-Creative and responsible in my consciousness of the different possibilities and limitations of my physicality-Creative and responsible in the realization of the different possibilities-Creative and responsible in my acceptance of my physical limitations.2 . I n t e r p e r s o n a l D i m e n s i o n-Who am I is determined in significant extent by the relationships that I have with other  persons-This network of different relationships with other persons as it constitutes/defines my personhood, identity is what we call as the INTERPERSONAL DIMENSION.-This network of relationships consists:-Family relationship: immediate, remote; by blood, by affinity- Neighbors-Peers-Othersi . T h e I n t e r p e r s o n a l D i m e n s i o n a s a c r o s s s e c t i o n o f p a s t , p r e s e n t a n d f u t u r e 141 . P r e s e n t :-my interpersonal dimension is the present network of relationships that I have-at present, here and now, whether I like it or not, I am related in particular way-to my Father, Mother, Brothers, Sisters, Aunts, Uncles, Grandparents,-to my classmates, peers

-to my neighbor -to the person next to me2 . P a s t :-the present particular network of relationships that I have (the kind of persons Iam related with and the kind of relationships I have with them) is determined by the past interpersonal events, i.e. relationship established in the past.-Juan is my father and I am his son because my father approached mymother, they became friends, then lovers. And later they got married.-Pedro became my friend because our parents have been friends evensince they were little children.3 . F u t u r e :-The present network of relationship contains within itself different possibilitiesand limitations for interpersonal relationship (the kind of person I will be relatedwith and the kind of relationships that I will have)-Kind of person:-Because he is my brother, his children will be my nieces and nephews-Kind of relationship:-Since he is my father, and I am his son, I could be good son,disobedient son, a caring son.i i . U n i q u e C r o s s - S e c t i o n o f t h e P a s t , P r e s e n t , F u t u r e I n t e r p e r s o n a l L i n e s o f E v e n t s-the past, present, and future lines of interpersonal events intersect or meet in a uniqueway in me, constituting me to be a unique person.-The past physical events are retained in me and determine my present network of relationships in a unique way-My present network of relationships has unique shades and tones.-And my present network of relationships contains a unique set of possibilitiesand limitations.i i i .Consc ious Cro s s -Se c t i on o f t he P a s t , P r e s en t , F u tu r e I n t e rpe r sona l L i ne s o f Eve n t s-I am and can be conscious/aware:-Of my present network of interpersonal relationships-

Of the past network of relationships as they determine my present network of interpersonal relationship-Of the future possibilities contained in the present network of interpersonalrelationships-Of the unique intersection of my past, present network of interpersonalrelationshipsiv .Cr ea t i ve and Respon s ib l e C ros s -S ec t i on o f t he P a s t , P r e s en t , Fu tu r e In t e r pe r son a l L ine s of Events-At the present moment with a given network of interpersonal relations, I can be creativeand responsible with my:-Past Interpersonal Lines of Events. I can be creative and responsible:-in my understanding of how network of relationship determines my present network of relationships-in attaching value and meaning to the past network of interpersonalrelations-in my acceptance or rejection of the past network of interpersonalrelations-Future Interpersonal Lines of Events. I can be creative and responsible:-in my consciousness of the different possibilities and limitations of my present network of relations-Creative and responsible in the realization of the different possibilities:-I could separate the different lines of future interpersonal events-I could put together the different lines of future interpersonal events-Creative and responsible in my acceptance of its limitations.3 . S o c i a l D i m e n s i o n-Social dimension refers to:-Social Worldview (Culture):-Common ways of perceiving, valuing, and behaving that characterize a particular group of people who live together at a particular place and at a particular period of time.15"" style="border: 0px; vertical-align: bottom;">"" style="border: 0px; vertical-align: bottom; visibility: hidden; display: none;">- Not simply determined by, derivative from or reducible to individualways of perceiving, valuing, and behaving; nor just a product of theinterpersonal relationships.

-Rather, my way of perceiving, valuing and behaving is largelydetermined by the society in which I live, is reflective of its worldview, is amanifestation of its worldview.-Social Structures: stable pattern of proceeding, operating with regard to:-Making decisions for the society, for the common good: PoliticalStructure-Production, Distribution and Consumption of the economic goods:Economic Structure-Relationship between classes, groups, sectors in a society: SocialStructure-Transmitting, inculcating the societal worldview: Cultural Structurei . S o c i a l D i m e n s i o n a s t h e C r o s s - S e c t i o n o f P a s t , P r e s e n t a n d F u t u r e 1 . P r e s e n t-to exist here and now, at present is to find myself:-with a particular way of perceiving, valuing and behaving whichreflects and is determined in great extent by the society in which I live-in a particular social structures, i.e. with an already stable pattern of how the society which I live in proceeds politically, economically, socially,culturally.2 . P a s t-the present societal way of perceiving, valuing and behaving, and the presentsocial structure are products of, are determined by the social events in the past:-not only by the event of blind necessity if there is such thing- but more importantly by free decisions of individuals and groups.3 . F u t u r e-the present social dimension contains within itself certain possibilities-not yet finished, fixed or closed-open to other forms of realizations-open to possible changes at different levelsi i . U n i q u e C r o s s - S e c t i o n o f P a s t , P r e s e n t a n d F u t u r e L i n e s o f S o c i a l E v e n t s-The past, present, and future lines of social events intersect in me in a unique way.-How the societal worldview and structure determine/determine my present wayof perceiving, valuing and behaving, and the way I conduct myself politically,ecomincally, etc. in my given society is unique compared to other members of thesame society-

The past social events determine my present social dimension in a unique way-The possibilities contained in my present social dimension are unique andirrepeatable.i i i .Consc ious Cro s s -Se c t i on o f Pa s t , P r e se n t and Fu tu re L i ne s o f Soc i a l Eve n t s-I can be conscious/aware of:-Present determination of the society on myself -How past social events determine/shape the society in which I am a part andwhich is a part/dimension of me.-Possibilities contained in the present:-the unfinished, undisclosed character -the possibility to change for the better of for the worse- possibility to ratify or reject-unique intersection of the past, present and future lines of social events in me.i v .C r ea t i ve and Res pon s ib l e C ro s s -Se c t i on o f Pa s t , P r e se n t and F u tu re L ine s o f S oc i a l Events- In my present social reality/dimension, I can be creative and responsible with-- Past Social Lines of Events. I can be creative and responsible:-in my understanding of how past social events determines the presentsociety which I live in and which is in me-in attaching value and meaning to those past social events-in my acceptance or rejection of the past social events-Future Social Lines of Events. I can be creative and responsible:-in my consciousness of the different possibilities and limitations of the present social reality-Creative and responsible in the realization of the different possibilities:-Whether what is good or bad in the society will continue in the future isa possibility which I could determine, respond and be creative to.16-Creative and responsible in my acceptance of its limitations4 . H i s t o r i c a l D i m e n s i o n-

very much related to societal dimension but a distinct reality, dimension-refers to our way of perceiving, valuing, behaving that is common to all people or society(not just to a particular group of people/society) at a particular period of time-spirit of the time ( zeitgeist )i . H i s t o r i c a l D i m e n s i o n a s C r o s s - s e c t i o n o f p a s t , p r e s e n t a n d f u t u r e 1 . P r e s e n t-to exist here and now, at present is to find myself with a particular way of  perceiving, valuing, and behaving which reflects and is determined by the time(decade, generation, century, period, age, etc.) I am living in or by spirit of the time(zeitgeist)-right now, I am living in an Age of :-Materialism, Consumerism, Capitalism-Globalization-Postmodernity (characterized by pluralism, relativism, “superficiality”,little stories, virtuality)-Information2 . P a s t-my present historical dimension is not just product of or determined by my personal, and interpersonal history, nor could be explained simply by the history of my society.-It is determined by the entire history of humanity: History of AncientCivilization, History of Christianity, History of Islam, History of Modern Science,History of the Rise of Modern States and Colonization, History of Industrialization,World War I-II, Neocolonization, Cold War, Post-Cold World War, InformationTechnology.3 . F u t u r e-the present historical dimension contains within itself different possibilities andlimitations.i i . H i s t o r i c a l D i m e n s i o n a s U n i q u e C r o s s - S e c t i o n-The past, present, and future of the historical dimension intersect in me in a unique way:-How zeitgeist or spirit of the time determines my present way of perceiving,valuing and behaving is unique compared to those who also belong to the same timeI am living in.-The past events of the whole humanity determine my present historicaldimension in a unique way-The possibilities and unique contained in my present historical dimension areunique and irrepeatable.i i i . H i s t o r i c a l D i m e n s i o n a s C o n s c i o u s C r o s s - S e c t i o n-

I can be conscious/aware of:-Present determination of the zeitgeist on myself -How past events of humanity determined/shaped time which I am living in andwhich is living in me.-Possibilities contained in the present:-the unfinished, undisclosed character -the possibility to change for the better of for the worse- possibility to ratify or reject-unique intersection of the past, present and future lines of historical events inme.i v . H i s t o r i c a l D i m e n s i o n a s C r e a t i v e - R e s p o n s i b l e C r o s s -S e c t i o n - In my present historical dimension, I can be creative and responsible with-Past Historical Lines of Events. I can be creative and responsible:-in my consciousness, understanding of how past historical events of humanity determine the present time which I am living in and which is in me-in attaching value and meaning to those past events-in my acceptance or rejection of those past events-Future Interpersonal Lines of Events. I can be creative and responsible:-in my consciousness of the different possibilities and limitations of the present time I am living in-Creative and responsible in the realization of the different possibilities:-Whether what is good or bad in the spirit of the time I am living in willcontinue in the future is a possibility which I could determine, respond and be creative to.17"" style="border: 0px; vertical-align: bottom;">"" style="border: 0px; vertical-align: bottom; visibility: hidden; display: none;">-Creative and responsible in my acceptance of its limitations.5 . P e r s o n a l D i m e n s i o n-refers both to :-one’s personhood: an aspect of the concrete human person which is

-irreducible:cannot be reduced to one or all of his physical,interpersonal, social and historical dimensions and possibilities-transcendent:goes beyond any determinations, conceptualization-integrating, permanent totality:enables him to be one person withthese diverse dimensions unfolding in time.-Unique:makes him radically different from all others.-One’s ideal:-One ultimate goal-Absolute and permanent valued.-Ultimate framework of meaning by which one lives his own life-The point of intersection between one’s personhood and ideal is what determines the finalmeaning of man’sindividual/authenticlifei . M y P e r s o n a l D i m e n s i o n a s C r o s s - S e c t i o n o f P a s t , P r e s e n t a n d F u t u r e 1 . P r e s e n t-to exist here and now is to find myself already with a set of ideals, permanentvalues which calls me to live in a particular way, which provides meaning and purpose to his life-and this set of ideal intersects in a particular way with my own personhood.2 . P a s t-this set of ideals and how this intersect with my personhood are determined bymy past personal experiences, interpersonal events, social and historical events.3 . F u t u r e-this set of ideals and how this intersect with my personhood contains withinthem:-the possibilities of rejecting or ratifying-the present set of ideals-how the set of ideal intersect with my personhood-

the possibilities of leading me to some related ideals and to even higher ideals and to greater possibilities of integrating more in an authentic way my personhood and ideals.i i . M y P e r s o n a l D i m e n s i o n a s U n i q u e C r o s s - S e c t i o n-The past, present, and future of my personal dimension intersect in me in a unique way:-My present set of ideals and how they intersect with my own personhood areunique-The past events: personal, interpersonal, social, historical and social eventdetermine in a unique way my present set of ideals and how they intersect with myown personhood. I have inherited the past ideals of my family, society, my time in aunique-The possibilities and limitations offered contained in my present personaldimension is unique and unrepeatablei i i . M y P e r s o n a l D i m e n s i o n a s C o n s c i o u s C r o s s -S e c t i o n-I could be conscious:-Of the present set of ideals that I have and how it intersects with my personhood-Of the inherited ideals I have assimilated from my family, society, time either consciously or unconsciously, willingly or unwillingly-Of the possibilities of ratifying or rejecting them, of how they lead me higher or lower ideals, of integrating them more authentically with my personhood.i v . M y P e r s o n a l D i m e n s i o n a s C r e a t i v e a n d R e s p o n s i b l e C r o s s - S e c t i o n - In my present social reality/dimension, I can be creative and responsible with-Past of Personal Dimension. I can be creative and responsible:-in my consciousness, understanding of how my past personal,interpersonal, social, historical events determine the present set of ideals that Ihave and how they intersect with my own personhood.-in attaching value and meaning to these past events-in my acceptance or rejection of these past events-Future Personal Lines of Events. I can be creative and responsible:-in my consciousness of the different possibilities and limitations of the present personal dimension.-I can be creative and responsible in my consciousness that I can rejector ratify the present set of ideal and how at present this intersects with myown personhood.18-

I can be creative and responsible in discovering other ideals and other ways of intersecting my chosen ideals with my own personhood.-Creative and responsible in the realization of the different possibilities-Creative and responsible in my acceptance of its limitations.Summary/Conclusion:-As historical being,-At present, there is already something given, determined within me in my differentdimensions (determined by my past in its different dimensions)-Facticity-Sense of Fate, Destiny-Set of Limitations-But within the given, determined of the present are the different possibilities, theunfinished, the undecided to which I could be creative and responsible-Transcendence-Sense of task, creativity and responsibility-Set of possibilitiesC . H u m a n L a b o r   Philosophical Implications of Human Labor by Manuel B. Dy, Jr.IntroductionContext:1. Social Issues plaguing the country:- numerous worker strikes- increasing rate of unemployment- demands for higher wages- dichotomy between the white and blue-collared jobs- industrialization gap between rural and urban sector - the lagay and pakikisama system2. More general issues- conflict of ideologies- capitalism vs communism- individualism vs collectivism- problem of objectification, depersonalization/functionalization of the worker in a highlytechnological set up.3. PJP II – problems related to work, in the understanding of the dignity of labor A. Historical Valuation of Work 1. Primitive man- no specific value for work - for security and to offer sacrifice to the gods- work, not to change or manipulate the world, but appease the gods through ritual and magic2. Greeks- central: to philosophize and take part in the activities of the polis- work, fitting only for the slaves and animals- work, to harmonize with nature, to repeat its rhythm-techne – simply the development of man’s natural abilities- division of labor, according to man’s natural needs and capacities- economy simply exchange of goods between consumers3. Middle Ages- work in the light of God’s creation- to work is an imitation of God, a participation in his creative act- work as toil, consequence of sin- craftsmen, esteemed than merchants who work for profit- studying is not work 4. St. Thomas- good for man for it can cultivate virtue of industriousness-

no intrinsic value for requires no intellectual talent5 Monks- ora et labora – work is noble, as long as one is not attached to its fruits but offers it to God.6. 16th– 19thcenturies- growing individualism, rise of natural sciences- no limit of making profit- rise of the cult of work: everyone must work, man as homo economicusB. Marx’s Philosophy of Work Intro – Karl Heinrich Marx(May 5,1818,Trier   ,Germany– March 14, 1883, London ) was aGerman    philosopher, political economist,andrevolutionary.Karl Marx was born into aJewishfamily inTrier,in theRhinelandregion of Germany.His father Heinrich, who had descended from a long line of rabbis,  converted toChristianity,despite his manydeistictendencies and his admiration of suchEnlightenment  19"" style="border: 0px; vertical-align: bottom; visibility: hidden; display: none;">figures asVoltaireandRousseau. Marx's father was actually born Herschel Mordechai, but when the Prussianauthorities would not allow him to continue practicing law as a Jew, he joined the officialdenomination of the Prussian state,Lutheranism,which accorded him advantages, as one of a smallminority of Lutherans in a predominantlyRoman Catholicregion. The Marx household hosted manyvisiting intellectuals. Till the age of thirteen, Marx was educated at home. After graduating from the Trier Gymnasium, Marx enrolled in theUniversity of Bonnin 1835 at the age of 17 to studylaw, where he  joined the Trier Tavern Club drinking society and at one point served as its president; his grades sufferedas a result. Marx was interested in studying philosophy and literature, but his father would not allow it because he did not believe that his son would be able to comfortably support himself in the future as ascholar. The following year, his father forced him to transfer to the far more serious and academicallyorientedFriedrich-Wilhelms-UniversitätinBerlin. During this period, Marx wrote many poems and essays concerning life, using the theological language acquired from his liberal, deistic father, such as"the Deity," but also absorbed the atheistic philosophy of theYoung Hegelianswho were prominent inBerlin at the time. Marx earned a doctorate in 1841 with a thesis titledThe Difference Between the  Democritean and EpicureanPhilosophy of Nature , but he had to submit his dissertation to theUniversity of Jena as he was warned that his reputation among the faculty as a Young Hegelian radical would leadto a poor reception in Berlin.-In Labor, man becomes man and nature becomes nature for man. “The whole of world history isnothing but the creation of man by human labor, and the emergence of nature for man.”1.Human labor vs animal labor -animals produce necessary only for themselves and for their young to survive, i.e., under thecompulsion of direct physical need; they produce only themselves, in a single direction.-thus their products belong to their physical body, through their labor, they are one with their lifeactivity, no distinction between themselves and their activity.-while, when man works, he works universally. does not produce only for physical need, also produceswhen free from such need. he produces the whole of nature, he is not confined to his own species. he produces in the standard of the species and with the laws of beauty.-he is free in the face of his product, not completely identified with his work. “Man can make his lifeactivity itself an object of his will and consciousness.” His own life becomes an object for him, his labor is a free activity.-Human labor for Marx is a process between man and nature., a

metabolism, established, regulated andcontrolled by man. he transforms the earth by work, by changing nature, he changes himself. thedevelopment of work, is of man.2.Development of labor, a process of production. In a strict sense, only man can produce. He usesinstruments and extensions to produce. Work develops as themeansare perfected. Civilization be judgednot by what is produced but by themeans used. 3.Tools imply division of labor. makes man interdependent with his fellowman. Labor thus leads man to be social, working for one another. In work, I am a fellowman.4.Work, provides interconnection in mankind’s history. The past leaves behind for use, the present willdo something for the future. through work, we have a common history.5.Work, an end in itself, a value in itself. Thus against working for the sake of wage and the capitalisticsystem that makes work and worker a commodity. Work cant be reduced to a means to live. Man lives inorder to work, for work is the way for man to realize his true humanity.C. Implications in the History of Work - History o work indicates a change.- human nature remain essentially the same, but his understanding on himself develops.1. primitive man – himself and his value as a member of a tribe and the gods the tribe worships.Work part of sacred nature. He is an outcome of the mechanisms, processes and forces in the cosmos.2. Greeks – look down upon work and contrasts it with the ideal of contemplation. Man may be partof nature, but rationality differentiates him from the rest, liberates him from the finitude of nature. Trueman is free man, free from the servitude to nature.3. Middle Ages – work contrasted with study, with rational activity. It is noble in so far as it reflectsman as a creature of God and member of the Christian community. His dignity lies in his being created inthe image and likeness of God which is found in his rational soul. His duty is to attain his final destiny – union with God, beatific vision.4. 16th– 19thcent. – gradual rise of capitalism, man becomes a master and controller of nature. Hisdignity, lies on his ability to stand for himself, to acquire mastery over nature and his passions. Man assubjectivity imprisoned in itself.5. Marx – man is a human natural being – a being who treats himself as the present, living species.He can make the community his object both practically and theoretically. The latter is simply theabstraction of the practical. His ability to make himself his own object proves the universal and thefreedom of man. Man is man because he can objectify himself through labor. By producing, hetranscends, objectifies himself by means of nature thus asserting his being as a free being. His produce ishis externalization, nature becomes humanized – reflecting man’s being as man, as species being – creative, free, universal.Originally, natural is not necessarily human, it becomes, when it assumes a social dimension.“Society the accomplished union of man with nature.” Man produces and must produce for the societywith the consciousness of acting as a social being. Only then is the work human and the object, social.Through his work he relates with other human beings because he produces universally; taking uponhimself whole of nature and humanity. His work is human when it includes the community.20D. Work and Man in the Technological EraThe exaggeration of Marx, dehumanize the worker in the capitalistic system dominating his time. Now, the age of “technocracy” – of machines and computers, dominating the thinking and

behavior of man. Technology has not just transformed nature, it has forced nature to reveal its secrets. Man doesnot just conform to his surroundings, he made the earthbecome.Before, his needs determine production,now he creates to stock and creates demand through advertising. Modern work is mastery over nature.Work is very important that it determines where man is to live – it has mobilized man. Problem:anonymous ties in urban life, identification of the person with his function, drudgery of repetitiousspecialized labor, the bureaucracy of institutions – functionalization and depersonalization of the person.Work, not just for realization of man, it threatens to swallow him.Work and man, as incarnate subjectivity, manifests his freedom, his rationality, not just in work butalso in word. Word, much an embodiment o man’s subjectivity as work, but with more total grasp of theworld than work. It can be a corrective for work, e.g. seminars, retreats,tsismisBy his rationality, man transforms nature in order to build up forces of higher purposes…surplus – leisure, basis of culture. Not just to have food, clothing, etc. through it we exteriorize ourselves,manifesting our personalities and culture. We can’t work too long, we need to rest and seek leisure or  play, to be just ourselves.Modern work can be contemplation and culture. All these activities, aims at man himself – expressing and communicating himself. Not the variety of work, the value of work lies in the worker, thedignity of man as embodies person, free, communicating and one in the diversity of his acts.21