CC-2 - intersubjectivityyyyyyyyyyyyy.pptx

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1. Intersubjectivity

2. Intersubjectivity is a term used in philosophy, psychology, sociology, and anthropology to represent the psychological relation between people .

3. It is usually in contrast to solipsistic individual experience, emphasizing our inherently social being.

4. Solipsism is a theory in philosophy that your own existence is the only thing that is real or that can be known.

5. Being solipsistic refers to adopting or embodying this extreme view, where you regard your own thoughts, feelings, and experiences as the only reality, often disregarding the reality or experiences of others.

6. The “I - Thou” and “I - It” Relations

7. OBSTACLESTO DIALOGUE CONTRASTED WITH Seeming Being Speechifying Personal making present Imposition Unfolding

8. Realize that intersubjectivity requires differences and not to impose others

9. Though we are part of our society, we are still different individuals living in this society. Each of us will have different appearances or points of view.

10. Labels could be negative or limiting, you may be called “impatient,” “whiny” (to complain in an annoying way) or “stubborn.” Nevertheless, we could go beyond the labels.

11. As humans we are holistic. As humans, we are to be regarded in our totality. Thus, we can redesign the labels to something new and exciting.

12. Intersubjectivity as ontology: the social dimensions of the self

13. Ontology is a branch of metaphysics concerned with the nature and relations of being

14. For this section, Martin Buber`s and Karol Wojtyla`s views will be used as the main framework in understanding intersubjectivity .

15. Both philosophers were influenced by their religious background. They believed in the notion of concrete experience/existence of the human person.

16. They also think that one must not lose the sight of one`s self in concrete experience.

17. For both views, the human person is total , not dual . For Wojtyla , the social dimension is represented by “We relation” and for Buber the interpersonal by the “I – you relation.”

18. Martin Buber is Jewish existentialist philosopher. He was born in Vienna and was brought up in a Jewish tradition.

19. In his work I and thou ( ich and Du), he conceives the human person in his/her wholeness, totality, concrete existence and relatedness to the world.

20. Saint Pope John Paul II or Karol Wojtyla was born in Wadowice Poland. He was elected to the Papacy on October 16, 1978 (264 th pope) and was considered a great pope (88%)

21. He was also an architect of Communism`s demise in Poland. In his encyclical letter, Fides set ratio, he criticized the traditional definition of human as “rational animal.”

22. He maintains that the human person is the one who exists and acts.

23. For Wojtyla , action reveals the nature of the human agent. Participation explains the essence of the human person. Through participation, the person is able to fulfill one`s self.

24. The human person is oriented toward relation and sharing in the communal life for the common good. As St. Augustine of Hippo said “ No human being should become an end to him/herself. We are responsible to our neighbors as we are to our own actions .”

25. We participate in the communal life (we). Our notion of the neighbor and fellow member is by participating in the humanness of the other person ( i -you).

26. Bubbers i -thou philosophy is about the human person as a subject, who is a being different from things or from objects.

27. The human person experiences his wholeness not in virtue of his relation to one`s self, but in virtue of his relation to another self . The human person establishes the world of mutual relations, of experience.

28. The human persons as subjects have direct and mutual sharing of selves. This signifies a person-to-person , relation or acceptance, sincerity, concern, respect, dialog, and care.

29. The human person is not just being-in-the-world but being-with-others, or being-in-relation.

30. Appreciate the talents of persons with disabilities ( PWd ) AND THOSE FROM THE UNDERPRIVILEGED SECTORS OF SOCIETY AND THEIR CONTRIBUTIONS

31. The process of suspecting, recognizing, and identifying the handicap for parents with PWD will include feelings of shock, bewilderment, sorrow, anger, and guilt.

32. Whether these pertains to deafness or spirited children, denial, for instance, is universal. During diagnosis, isolation of affect occurs when the parents intellectually accepts deafness of their child. The loss should require mourning or grief; otherwise, something is seriously wrong.

33. Feeling of impotence or questioning “why me?” are some feelings of ambivalence regarding a child`s condition. Some parents turn to religion, and consider “heaven sent blessing in disguise,” this denies the real implications of the disability .

34. Additional reactions include fear of the future, when parents worry about how the disability of the child will affect his/her productivity, or become lifelong burden.

35. Parents whose children were diagnosed with disability have to let go of their dream child . Realization and grief can blind parents to their child`s uniqueness .

36. There are many categories of PWD. To mention some, there are the hearing impaired, diabetic, asthmatic, or cystic fibrotic persons.

37. Parents of cystic fibrotic reported the most special problem areas and caretaking needs. Parents of hearing impaired children have more behavior management issues.

38. While parents of cystic fibrotic children reported the highest levels of family importance ( Mapp 2004)

39. A study in North America shows that 50% of deaf children read less than the normal children. For the deaf, total communication is recommended, which includes the traditional method with use of finger spelling and sign language.

40. On the other hand, spirited kids and children with ADHD (Attention Deficit Hyperactivity Disorder) are different.

41. A spirited perceptive child will notice everything going on around her but will be able to process that information quickly and will be able to select the most important information to listen to.

42. An ADHD child will find it difficult to focus or complete a task, despite her best efforts

43. Negative attitudes of the family and community toward PWDs may add to their poor academic and vocational outcomes.

44. Parents need to reach the point of constructive action. They can decide to restructure certain aspects of their lifestyle In order to accommodate the communicative as well as the educational needs of their child with disability.

45. Community sensitivity, through positive and supportive attitudes toward PWDs, is also an important component. ( Mapp 2004)

46. On underprivileged sectors of society

47. Dimensions of Poverty The notion of poverty is not one-dimensional; rather it is multidimensional. A number of different concepts and measures of poverty relate to its various dimensions.

48. Each of these dimensions has the common characteristic of representing deprivation that encompasses:

49. Income health Education Empowerment Working condition

50. The most common measure of the underprivileged is income poverty, which is defined in terms of consumption of goods and services.

51. The World Bank categorizes poverty in two levels: poor and extremely poor.

52. There is a growing recognition that income poverty is not the only important measure of deprivation. Poor health is also an important aspect of poverty.

53. Globally, millions die due to AIDS, Ebola virus, tuberculosis and malaria as well as number of infant deaths from largely preventable causes of diarrheal disease.

54. Health deprivation had become focal point for the underprivileged.

55. Human rights are also relevant to issues of global poverty in its focus on shortfalls in basic needs. The church, in its pro-poor stance, is constantly challenged wherein justice is being denied for sectors like farmers, fisher folks, indigenous people and victims of calamity and labor.

56. In 1712, Jean Jacques Rousseau said that women should be educated to please men. Moreover, he believes that women should be useful to men, should take care, advise, console men and to render men`s lives easy and agreeable.

57. Mary Wollstonecraft, in Vindication on the Rights of Women (1782), argued that such education would produce women who were mere propagators of fools.

58. Propagate means to make ( something such as an idea or belief ) known to many people. To produce

59. She believes that women must be united to men in wisdom and rationality. Society should allow women to attain equal rights to philosophy and education given to men.

60. Women should not just to be valued until their beauty fades. She maintains that women must learn to respect themselves.

61. She stressed that women should not marry for a support. Instead, they should earn their own “ bread .”

62. In the Philippines, women are subjected to oppression, among others, of class and sex

63. BABAE Kayo ba ang mga Maria Clara Mga Hule at mga Sisa Na di marunong na lumaban ? Kaapiha`y bakit iniluluha ? Mga babae , kayo ba`y sadyang mahina ?

64. Kayo ba ang mga Cinderella Na lalake , ang tanging pag-asa ? Kayo nga ba ang mga nena Na katawan ay ibinebenta ? Mga babae , kayo ba`y sadyang pang- kama ?

65. Ang tanging isip ay buksan At lipuna`y pag-aralan Ang nahubog ninyong isipan At tanggaping kayo`y mga libangan Mga babae , ito nga ba`y kapalaran ?

66. Bakit ba mayroong mga Gabriela Mga Teresa at Tandang Sora Na di umasa sa luha`t awa ? Sila`y nagsipaghawak ng sandata Nakilaban , ang mithiin ay lumaya .

67. Bakit ba mayrong mga Lisa Mga Liliosa at mga Lorena Na di natakot makibaka At ngayo`y marami nang kasama ? Mga babae , ang mithiin ay lumaya !

68. `” Babae ,” sung usually during women`s month (March), is a song that problematizes the gender role assigned by the social order to women since their childhood.

69. Opposing the identity reinforced by dominant patriarchal institutions like the family, education, the law, and the media, the song advances the alternative image of the woman aspiring for liberation.