Lecture 3II.

Man as Embodied Subject

A.The Human Body
My Body by Eduardo Calasanz
1.Introduction: Who am I
1.Philosophy of Man and Question of Who am I
i.Philosophy of Man as a systematic and holistic attempt to answer
the question who am 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
question (who am I) seriously.
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 m i t - S i t u a t i o n o r E x i s t e n t i a l B r e a k
f o r c e s t o t a k e t h i s q u e s t i o n s e r i o u s l y o r t o q u e s t i o n 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 I
2 . H o w d o w e a n s w e r t h e q u e s t i o n : W H O AM I
i.whatever my answer to this question inescapably have reference
to my body
when somebody asks me who am I,M
y
A
n
s
w
e
r
R
e
f
e
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 . S o m e An s w e r s f r o m t h e H i s t o r y o f P h i l o s o p h y
a.Plato (430-350 B.C.)
i.Man in his original state was pure soul
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.Aristotle (304-322 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
(
)
which means something that is solid, abiding
hupokeimenon
(

which mean substratum or subject

Latin word:
substantia
which 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 thatgrows
c.St. Augustine (354-430 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
Origens 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 Augustines 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 . T h o m a s Aq u i n a s ( 1 2 2 6 - 1 2 7 4 )
Nature of Man:
Composite/unity of body and soul
But Soul and body are not two substances whose union make the one substance,
man(Augustines 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.Rene Descartes (1596-1650)
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
pure thinking substance: I as Res Cogitan (Thinking Thing)
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 the
I

exist
On the other hand, if I cease to think, though bodies still exist, I have no reasonto believe that
I
exist
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 the4
existence 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
Extensa (Extended Thing)
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
Communication between the two substances
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 capta in
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.Gabriel Marcel (1889-1973)
a.Introduction: Reflecting on My Body
i.My Body as the Primary Datum of Philosophical Reflection
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
Ways of Reflecting on my experience of my body1.Primary
Reflection
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 as
my
body
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, but
my
body
-

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 is
my
body 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 REALLYANEXPERIENCE 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 HAVE MY BODY
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 t
Any 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 y
Any 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 l
Any 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 body
c . 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
Unity/Union/Relation between my body and myself, and between
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
how I control other things I own
Things I own as Instruments
I have control over the things I own as instruments
Instrument:
Extension, reinforcing of bodys 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 is
sui generis
, unconceptualizable, difficult toconceive in a clear and distinct
The unity is of a kind that the
I/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
body)
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 HAVING
4 . Wi l l i a m L u i j p e n : M y B o d y a s I n t e r m e d i a r y
we have seen in Marcels understanding that Man is an Embodied Spirit. Let us see nowthe
implications of this on mans relationship with the world and other men by clarifyingLuipens
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 . M y b o d y a s i n t e r m e d i a r y
b e t w e e n I a n d o t h e r t h a n I ( t h e w o r l d a n d o t h e r e m b o d i e d 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.En counte r between Mys elf an d the World th rough M y Bod 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
Myself and the World through My Body
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 way
b.My Body as Intermediary between Myself and other Embodied
Subjects(Intersubjectivity)
i.Encounter between Myself and other Subjects through my
body
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
other Subjects through my body
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 Person
Man and His Historical Action by Rainer Reyes
1.Temporality of the Human Person: Human Person as Constituted by His Past,
Present andFuture
a . M a n s P r e s e n c e a s a N o w P r e s e n c e
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 world
AT 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
mans nowness is not the nowness of eternity which has no past and future. THEETERNAL NOW
OF GOD
Rather, mans nowness/presence is a TEMPORAL NOW because it is related to the pastand
future.
b.Mans 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.Mans 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 present
Summary:
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 future
2.Historicity of Man
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.Consciousness
-

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
future12
of other things, of the different possibilities contained in the present reality anddynamism of
other things.
b.Freedom/Subjectivity
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 Mans 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.Physical Dimension
refers to ones body, ones 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
section of the past, present and future1 . P R E S E N T :
this
present
body 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
past, present, and future
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
Cross-Section of the Physical Lines of Events
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
Physical Lines of Events
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.Interpersonal Dimension
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 14
1 . 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
Interpersonal Lines of Events
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 . 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 a s t , P r e s e n t , F u t u r e
Interpersonal Lines of Events
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
interpersonalrelationshipsi 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 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 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.Social Dimension
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
Dimension as the Cross-Section of Past, Present and
Future1 . 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 ,
Present and Future Lines of Social Events
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 . C o n s c i o u 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 L i n e s
of Social Events
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 e a t i v e a n d
Responsible Cross-Section of Past, Present and Future Lines of
S o c 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 limitations
4.Historical Dimension
-

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
future1 . 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, PostCold 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.Personal Dimension
refers both to :
ones 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.
Ones ideal:
One ultimate goal
Absolute and permanent valued.
Ultimate framework of meaning by which one lives his own life
The point of intersection between ones personhood and ideal is what determines the
finalmeaning of mans
individual/authentic
lifei . 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
and Future1 . 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
Personal Dimension as Unique Cross-Section
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 Section
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 possibilities
C . 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 bluecollared 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 rhythmtechne
simply the development of mans natural abilities- division of labor, according to mans natural
needs and capacities- economy simply exchange of goods between consumers3. Middle Ageswork in the light of Gods 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 profitstudying 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. 16
th
19
th
centuries- growing individualism, rise of natural sciences- no limit of making profit- rise of the
cult of work: everyone must work, man as homo economicus
B. Marxs 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-WilhelmsUniversittinBerlin. 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 titled
The Difference Between the Democriteanand EpicureanPhilosophy of Nature
, but he had to submit his dissertation to theUniversityof Jenaas 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 the
means
are perfected. Civilization be judgednot by what is produced but by the
means 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 mankinds 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. 16
th
19
th
cent. 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 mans 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.20
D. Work and Man in the Technological Era
The 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 earth
become.
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 mans subjectivity as
work, but with more total grasp of theworld than work. It can be a corrective for work, e.g.
seminars, retreats,
tsismis
By his rationality, man transforms nature in order to build up forces of higher purposessurplus
leisure, basis of culture. Not just to have food, clothing, etc. through it we exteriorize
ourselves,manifesting our personalities and culture. We cant 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