Philosophy of the human person

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PhilosophyPhilosophy of the Human of the Human
Person Person
JOEL C. PORRASJOEL C. PORRAS
FACULTYFACULTY
ATENEO DE ZAMBOANGA ATENEO DE ZAMBOANGA
UNIVERSITYUNIVERSITY

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To philosophize is to wonder about lifeTo philosophize is to wonder about life
About love and lonelinessAbout love and loneliness
Birth and deathBirth and death
About Truth, Beauty and FreedomAbout Truth, Beauty and Freedom
To philosophize is to explore LifeTo philosophize is to explore Life
By asking painful QuestionsBy asking painful Questions

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When Man is confronted with Mystery, or withWhen Man is confronted with Mystery, or with
Something whose causes are still unknown, he Something whose causes are still unknown, he
wonders why. wonders why.
Such for Socrates, was the beginning of Wisdom.Such for Socrates, was the beginning of Wisdom.
In the Theaetetus, Socrates says : In the Theaetetus, Socrates says :
“ “ Wonder is the feeling of a Philosopher, and Wonder is the feeling of a Philosopher, and
Philosophy begins in Wonder”.Philosophy begins in Wonder”.
( Plato, Theaetetus, 155 B. Benjamin Jewett in ( Plato, Theaetetus, 155 B. Benjamin Jewett in
vol. 7of Great Books, p. 519 )vol. 7of Great Books, p. 519 )

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The Experience of WonderThe Experience of Wonder
This willingness to stand in a relaxed This willingness to stand in a relaxed
receptivity before an object involves a receptivity before an object involves a
certain reverence, epistemological certain reverence, epistemological
humility and willingness to appreciate… humility and willingness to appreciate…
out of such admiration grows gratitude out of such admiration grows gratitude
and the impulse to celebrate, or possibly and the impulse to celebrate, or possibly
even to worship.even to worship.

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What does it mean then to wonder?What does it mean then to wonder?
““To wonder means to realize that there is To wonder means to realize that there is
something strange behind the things that we something strange behind the things that we
ordinarily perceive. To wonder is to notice ordinarily perceive. To wonder is to notice
something extraordinary in the ordinary things something extraordinary in the ordinary things
we see”.we see”.
( For the love of Wisdom by Chris John-Terry, An explanation of ( For the love of Wisdom by Chris John-Terry, An explanation of
the meaning and purpose of Philosophy ) the meaning and purpose of Philosophy )

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“ “ Philosophy is for those who are Philosophy is for those who are
willing to be disturbed with a willing to be disturbed with a
creative disturbance……Philosophy creative disturbance……Philosophy
is for those who still have the is for those who still have the
capacity to WONDER….”capacity to WONDER….”
( ( Philosophy an introduction to the Art of Wondering by James Philosophy an introduction to the Art of Wondering by James
L. Christian, prelude. )L. Christian, prelude. )

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“ “ Philosopher Philosopher can be best describe as one who loves truth can be best describe as one who loves truth
in its deepest meaning. This is in keeping with the literal in its deepest meaning. This is in keeping with the literal
meaning of the word meaning of the word “Philosophy” as love of wisdom. The “Philosophy” as love of wisdom. The
study of Philosophy is a continual encounter, a dialogue study of Philosophy is a continual encounter, a dialogue
carried on in search of truth wherever it maybe foundcarried on in search of truth wherever it maybe found. .
Philosophy can be termed as an inquiry which seeks to Philosophy can be termed as an inquiry which seeks to
encompass the whole of reality by understanding its most encompass the whole of reality by understanding its most
basic causes and principle in so far as these are acceptable basic causes and principle in so far as these are acceptable
to reason and experience. It is characterized as ‘beginning to reason and experience. It is characterized as ‘beginning
in wonder and ends in mystery”in wonder and ends in mystery”..
( Reflections on Man by Jesse Mann et al. P2-4( Reflections on Man by Jesse Mann et al. P2-4))

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“ “ Philosophy of man Philosophy of man is an overview on the nature, is an overview on the nature,
activities and destiny of man. It attempts to asses activities and destiny of man. It attempts to asses
his place in and his relationship to the world. his place in and his relationship to the world.
Through such an overview, an understanding of Through such an overview, an understanding of
what man is and who he is will emerge. In some what man is and who he is will emerge. In some
respect, Philosophy of man constitutes a respect, Philosophy of man constitutes a
metaphysics of man, for it is a probe of the deepest metaphysics of man, for it is a probe of the deepest
causes and meaning of man”. causes and meaning of man”.
( Reflections on Man by Jesse Mann et. al p.13) ( Reflections on Man by Jesse Mann et. al p.13)

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Some Themes of Philosophy of Man:Some Themes of Philosophy of Man:
2.2.Man as Embodied Subjectivity.Man as Embodied Subjectivity.
3.3.Man as Being-in-the-WorldMan as Being-in-the-World
4.4.Man as being-with: The interhuman and the Man as being-with: The interhuman and the
SocialSocial
5.5.Man as Person and his crowning activity is Man as Person and his crowning activity is
love which presupposes Justice.love which presupposes Justice.

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Some Insights from these Themes in our Philosophy Some Insights from these Themes in our Philosophy
of Educationof Education

AA Philosophy of Education must include Philosophy of Education must include
social aims. social aims.
Our Educational Policies must aim at Our Educational Policies must aim at
specific personal and social values: of justice, specific personal and social values: of justice,
love, honesty.love, honesty.
Total development is not just education of the Total development is not just education of the
mind but also of the heart and we educate the mind but also of the heart and we educate the
heart by being exemplars.heart by being exemplars.

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What Does it mean to Philosophize?What Does it mean to Philosophize?
1.0 We shall not begin with a definition of 1.0 We shall not begin with a definition of
Philosophy. Philosophy is easier to do than to Philosophy. Philosophy is easier to do than to
define.define.
1.1 At this stage, it is safe to say that we associate 1.1 At this stage, it is safe to say that we associate
philosophy with thinking.philosophy with thinking.
1.2 Crucial element in thinking is insight.1.2 Crucial element in thinking is insight.
2.0 Insight is seeing with the mind. E.g. insight into a 2.0 Insight is seeing with the mind. E.g. insight into a
joke.joke.

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2.1 Two things to be considered regarding 2.1 Two things to be considered regarding
insight:insight:
a. the insight itselfa. the insight itself
b. what do I do with insightb. what do I do with insight
2.2 I can analyze the insight., but if I am merely 2.2 I can analyze the insight., but if I am merely
enjoying the joke, analysis can kill my enjoyment, enjoying the joke, analysis can kill my enjoyment,
but if I am to the joke to others, analysis can but if I am to the joke to others, analysis can
deepen and clarify the original insight and help in deepen and clarify the original insight and help in
the effective delivery.the effective delivery.

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3.0 Another example: death of a grandfather at 110 3.0 Another example: death of a grandfather at 110
years old. I listen to the story of my years old. I listen to the story of my
grandfather in his youth, think of myself as full of grandfather in his youth, think of myself as full of
high spirits, dashing, popular, but high spirits, dashing, popular, but
high spirits are not inexhaustible. Insight: high spirits are not inexhaustible. Insight:
Generations of men start life full of vigor, Generations of men start life full of vigor,
then wither away and die after they have given then wither away and die after they have given
life to their own sons.life to their own sons.
3.1 Homer made a metaphor of this insight: “ As the 3.1 Homer made a metaphor of this insight: “ As the
generations of leaves, so the generations of leaves, so the
generations of men”.generations of men”.

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3.2 Metaphor sharpens the insight and fixes it in the mind.3.2 Metaphor sharpens the insight and fixes it in the mind.
3.3 Also, one portion of reality casts light on another: by 3.3 Also, one portion of reality casts light on another: by
contemplating the fall and return of leaves, we contemplating the fall and return of leaves, we
understand also the rhythm of the generations of men.understand also the rhythm of the generations of men.
4.0 Another example: number 4 can be analyzed into 4.0 Another example: number 4 can be analyzed into
2+2=4 or 1+1+1+1=4.2+2=4 or 1+1+1+1=4.
4.1 How did we gain an insight into “4”? By counting, e.g. 4.1 How did we gain an insight into “4”? By counting, e.g.
cars, abstracting the common and prescinding from the cars, abstracting the common and prescinding from the
individual characteristics car.individual characteristics car.

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4.2 Abstraction is one of the tools for analysis of insights. 4.2 Abstraction is one of the tools for analysis of insights.
An abstract thought is a concept. An analysis by An abstract thought is a concept. An analysis by
abstraction is a conceptual analysis.abstraction is a conceptual analysis.
4.3 My insight into the generations of men can be analyzed 4.3 My insight into the generations of men can be analyzed
conceptually, but note that conceptual analysis can conceptually, but note that conceptual analysis can
desiccate an insight: the throbbing, tumultuous desiccate an insight: the throbbing, tumultuous
generations of men become an abstract fund of energy generations of men become an abstract fund of energy
and high spirits. It is then necessary to return to the and high spirits. It is then necessary to return to the
original insight.original insight.

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5.0 Summary:5.0 Summary:
5.1 Insight is seeing with the mind: only you can do it. I 5.1 Insight is seeing with the mind: only you can do it. I
cannot see it for you but I can help you see it.cannot see it for you but I can help you see it.
5.2 There are many ways of doing with insight. Some insights 5.2 There are many ways of doing with insight. Some insights
are so deep they cannot be exhausted.are so deep they cannot be exhausted.
5.3 It takes insight to do something with insight, like the 5.3 It takes insight to do something with insight, like the
metaphor of Homer.metaphor of Homer.
5.4 Insight brings us to the very heart of reality, and reality is 5.4 Insight brings us to the very heart of reality, and reality is
so deep and unfathomable.so deep and unfathomable.

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Why do we Philosophize?Why do we Philosophize?
1.0 Philosophy is an activity rooted on lived experience.1.0 Philosophy is an activity rooted on lived experience.
1.1 Experience is the life of the self: dynamic inter-relation of self 1.1 Experience is the life of the self: dynamic inter-relation of self
and the others, be it things, human being, the environment, the and the others, be it things, human being, the environment, the
world grasped not objectively but from within.world grasped not objectively but from within.
1.2 Self is the “I” conscious of itself, present to itself.1.2 Self is the “I” conscious of itself, present to itself.
1.3 Presence to itself entails also presence to other, the not “I”.1.3 Presence to itself entails also presence to other, the not “I”.
2.0 This relatedness of the self to the other is characterized by 2.0 This relatedness of the self to the other is characterized by
tension, disequilibrium, disharmony, incoherence.tension, disequilibrium, disharmony, incoherence.
3.0 Tension calls for Inquiry, Questioning, Search.3.0 Tension calls for Inquiry, Questioning, Search.

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4.0 Philosophy is an activity rooted on lived experience.4.0 Philosophy is an activity rooted on lived experience.
4.1 Experience is the life of the self: dynamic inter-relation of self 4.1 Experience is the life of the self: dynamic inter-relation of self
and the others, be it things, human being, the environment, the and the others, be it things, human being, the environment, the
world grasped not objectively but from within.world grasped not objectively but from within.
4.2 Self is the “I” conscious of itself, present to itself.4.2 Self is the “I” conscious of itself, present to itself.
4.3 Presence to itself entails also presence to other, the not “I”.4.3 Presence to itself entails also presence to other, the not “I”.
5.0 This relatedness of the self to the other is characterized by 5.0 This relatedness of the self to the other is characterized by
tension, disequilibrium, disharmony, incoherence.tension, disequilibrium, disharmony, incoherence.
6.0 Tension calls for Inquiry, Questioning, Search.6.0 Tension calls for Inquiry, Questioning, Search.

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C. Beginnings of Philosophizing (When C. Beginnings of Philosophizing (When
do we begin to Philosophize?)do we begin to Philosophize?)
1.0 Wonder: For Plato, the poet and the Philosopher are alike in that both 1.0 Wonder: For Plato, the poet and the Philosopher are alike in that both
begin from begin from
wonder.wonder.
2.0 Doubt can also impel man to ask Philosophical Questions. Descartes’ 2.0 Doubt can also impel man to ask Philosophical Questions. Descartes’
Philosophy started from doubting the existence of everything. Philosophy started from doubting the existence of everything.
Adolescents also doubt their identity.Adolescents also doubt their identity.
3.0 Limit Situations are inescapable realities which cannot be change but 3.0 Limit Situations are inescapable realities which cannot be change but
only acknowledged e.g. failure, death of a beloved. We may not be only acknowledged e.g. failure, death of a beloved. We may not be
able to control them but we can control our response to them through able to control them but we can control our response to them through
reflection. They provide opportunities and challenges for us to make reflection. They provide opportunities and challenges for us to make
life meaningful. (existentialists)life meaningful. (existentialists)
4.0 Metaphysical Uneasiness is to be unsure of one’s center ( Gabriel 4.0 Metaphysical Uneasiness is to be unsure of one’s center ( Gabriel
Marcel) equivalent to Soren Keirkegaard’s “Angst”.Marcel) equivalent to Soren Keirkegaard’s “Angst”.

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5.0 Metaphysical Uneasiness is contrasted with 5.0 Metaphysical Uneasiness is contrasted with
Curiosity. To be curious is to start from a fixed Curiosity. To be curious is to start from a fixed
external objects ( outside of me) which I have a external objects ( outside of me) which I have a
vague idea of. Metaphysical Uneasiness is beyond vague idea of. Metaphysical Uneasiness is beyond
the physical (external ) but more of internal.the physical (external ) but more of internal.
6.0 Curiosity tends to become metaphysical 6.0 Curiosity tends to become metaphysical
uneasiness as the object becomes part of me.uneasiness as the object becomes part of me.
7.0 Philosophizing here begins from the inner 7.0 Philosophizing here begins from the inner
restlessness which is linked to the drive of restlessness which is linked to the drive of
fullness.fullness.
8.0 Philosophical Questions ultimately can be reduced 8.0 Philosophical Questions ultimately can be reduced
to question of “WHO AM I?”to question of “WHO AM I?”

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6.1 Philosophical Inquiry is inquiry into the Coherence, 6.1 Philosophical Inquiry is inquiry into the Coherence,
Sense of human life as totality, as a whole, Sense of human life as totality, as a whole,
Comprehensive reality and ultimate (final) value. E.g. I Comprehensive reality and ultimate (final) value. E.g. I
have a terminal case of stomach cancer; I am given have a terminal case of stomach cancer; I am given
only three months to live, so I ask “ What is the only three months to live, so I ask “ What is the
meaning of my Life?”meaning of my Life?”
7.0 “Sens de la Vie”: “Sens” can mean the direction 7.0 “Sens de la Vie”: “Sens” can mean the direction
of a river, the texture of a cloth, the opening of a of a river, the texture of a cloth, the opening of a
door, the meaning of a word. Likewise, my life door, the meaning of a word. Likewise, my life
can have a direction, texture, opening can have a direction, texture, opening
(possibilities), meaning.(possibilities), meaning.

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D. Philosophical Approaches to the D. Philosophical Approaches to the
study of Man study of Man

1.0 Ancient Greek : Cosmocentric Approach1.0 Ancient Greek : Cosmocentric Approach
1.1 The Greek were concerned with the Nature and Order of the 1.1 The Greek were concerned with the Nature and Order of the
Universe.Universe.
1.2 Man was part of the cosmos, a microcosm. So like the Universe, 1.2 Man was part of the cosmos, a microcosm. So like the Universe,
Man is made up of Matter (body) and Form (soul).Man is made up of Matter (body) and Form (soul).
1.3 Man must maintain the balance and unity with the cosmos.1.3 Man must maintain the balance and unity with the cosmos.
2.0 Medieval ( Christian era: St. Augustine, St Thomas 2.0 Medieval ( Christian era: St. Augustine, St Thomas
Aquinas ) Theocentric ApproachAquinas ) Theocentric Approach
2.1 Man is understood as from the point of view of God, as a creature 2.1 Man is understood as from the point of view of God, as a creature
of God, made in His image and likeness, and therefore the apex of God, made in His image and likeness, and therefore the apex
of His creation.of His creation.

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3.0 Modern ( Descartes, Kant) Anthropocentric Approach3.0 Modern ( Descartes, Kant) Anthropocentric Approach
3.1 Man is now understood in his own terms, but basically on reason, 3.1 Man is now understood in his own terms, but basically on reason,
thus rationalistic.thus rationalistic.
4.0 Contemporary Philosophies arose as a reaction against 4.0 Contemporary Philosophies arose as a reaction against
Hegel.Hegel.
4.1 One reaction is Marx who criticized Hegel’s geist, spirit, mind 4.1 One reaction is Marx who criticized Hegel’s geist, spirit, mind
and brought out his dialectical materialism.and brought out his dialectical materialism.
4.2 Another reaction is Soren Kierkegaard who was against the 4.2 Another reaction is Soren Kierkegaard who was against the
system of Hegel and emphasized the individual and his direct system of Hegel and emphasized the individual and his direct
relationship with God. Kierkegaard led the existentialist relationship with God. Kierkegaard led the existentialist
movement which became popular after the two world wars.movement which became popular after the two world wars.

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E. ExistentialismE. Existentialism
1.0 The father of Existentialism is a Danish 1.0 The father of Existentialism is a Danish
Philosopher Soren Kierkegaard ( 1813-1855 )Philosopher Soren Kierkegaard ( 1813-1855 )
1.1 Three events in Kierkegaard’s life influence his 1.1 Three events in Kierkegaard’s life influence his
philosophy:philosophy:
a. unhappy childhood, strict upbringing by his a. unhappy childhood, strict upbringing by his
fatherfather
b. break-up with the woman he lovedb. break-up with the woman he loved
c. quarrel with a university professorc. quarrel with a university professor
1.2 These events and his criticism of the rationalistic 1.2 These events and his criticism of the rationalistic
Hegelian system led him to emphsize the individual Hegelian system led him to emphsize the individual
and feelings.and feelings.

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1.3 The aim of Kierkegaard is to awaken his people to the 1.3 The aim of Kierkegaard is to awaken his people to the
true meaning of Christianity.true meaning of Christianity.
1.4 Two ways to achieve his aim: a. the direct 1.4 Two ways to achieve his aim: a. the direct
confrontation ( which is risky ) b. indirect: to start from confrontation ( which is risky ) b. indirect: to start from
where the people are and lead them to the truth.where the people are and lead them to the truth.
1.4.1. example 1: two ways to help a friend who fell in a 1.4.1. example 1: two ways to help a friend who fell in a
ditch.( a ) direct: pull him out from above which he may ditch.( a ) direct: pull him out from above which he may
refuse or he may bring you down. ( b ) indirect: to jump refuse or he may bring you down. ( b ) indirect: to jump
into the ditch with him and lead him up.into the ditch with him and lead him up.

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1.4.2 example2 : two ways to help a jilted friend: a ) 1.4.2 example2 : two ways to help a jilted friend: a )
direct: tell him to forget the woman because there direct: tell him to forget the woman because there
are other women, in which case he may avoid you. are other women, in which case he may avoid you.
b ) indirect: sympathize and share the hurt with him b ) indirect: sympathize and share the hurt with him
and gradually lead him to the realization that it’s not and gradually lead him to the realization that it’s not
the end of the world.the end of the world.
1.5. Kierkegaard chose the indirect way and saw 1.5. Kierkegaard chose the indirect way and saw
himself as another Socrates: The indirect way is the himself as another Socrates: The indirect way is the
Socratic Method.Socratic Method.

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1.6. Kierkegaard started from where the people were, the 1.6. Kierkegaard started from where the people were, the
aesthetic stage, the stage of pleasure, so he wrote his first aesthetic stage, the stage of pleasure, so he wrote his first
aesthetic works.aesthetic works.
1.7. The next stage is the ethical stage, the stage of morality 1.7. The next stage is the ethical stage, the stage of morality
( of good and evil ) ( of good and evil )
with reason as the standard.with reason as the standard.
1.8 The highest stage is the religious, where the individual 1.8 The highest stage is the religious, where the individual
stands in direct stands in direct
immediate relation ( no intermediary ) with God.immediate relation ( no intermediary ) with God.
1.8.1 Here, because God is infinite and man is finite, the 1.8.1 Here, because God is infinite and man is finite, the
individual is alone, in angst, in fear and trembling.individual is alone, in angst, in fear and trembling.

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1.8.2 What comes here is faith, the individual’s 1.8.2 What comes here is faith, the individual’s
belief in God, going beyond reason.belief in God, going beyond reason.
1.8.3 The favorite example of Kierkegaard here is 1.8.3 The favorite example of Kierkegaard here is
Abraham who was asked by God to sacrifice his Abraham who was asked by God to sacrifice his
son Isaac (by his wife Sarah) to test his faith. The son Isaac (by his wife Sarah) to test his faith. The
command was between God and Abraham alone, command was between God and Abraham alone,
cannot be mediated by others (Sarah would not cannot be mediated by others (Sarah would not
understand it), and to apply the ethical would be understand it), and to apply the ethical would be
a murdera murder..

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2.0 Existentialism is not a philosophical system but a 2.0 Existentialism is not a philosophical system but a
movement, because existentialists are against movement, because existentialists are against
systems.systems.
2.1 There are many different existentialist philosophies, but 2.1 There are many different existentialist philosophies, but
in general they can be grouped into two camps: Theistic in general they can be grouped into two camps: Theistic
(those who believe in God) and Atheistic (those who do (those who believe in God) and Atheistic (those who do
not believe in God.not believe in God.

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Martin HeideggerMartin Heidegger
((he is in-between the two camps because he refuses to talk about God)he is in-between the two camps because he refuses to talk about God)
TheisticTheistic
Soren KierkegaardSoren Kierkegaard
Karl JaspersKarl Jaspers
Gabriel MarcelGabriel Marcel
AtheisticAtheistic
Albert CamusAlbert Camus
Jean Paul SartreJean Paul Sartre
Maurice Merleau PontyMaurice Merleau Ponty

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2.2 In spite of their divergence, there are common features 2.2 In spite of their divergence, there are common features
of existentialist philosophies to label them as of existentialist philosophies to label them as
existentialist.existentialist.
2.3 First, existentialist emphasize man as an actor in 2.3 First, existentialist emphasize man as an actor in
contrast to man as spectator.contrast to man as spectator.
2..3.1 Many existentialists used literature like drama, novel, short 2..3.1 Many existentialists used literature like drama, novel, short
story, to convey this idea.story, to convey this idea.
2.4 Second, existentialists emphasize man as subject, in 2.4 Second, existentialists emphasize man as subject, in
contrast to man as object.contrast to man as object.
2.4.1 Being as Object is not simply being-as-known but known in 2.4.1 Being as Object is not simply being-as-known but known in
a certain way: conceptually, abstractly, scientifically, its a certain way: conceptually, abstractly, scientifically, its
content does not depend on the knower. It is the given, pure content does not depend on the knower. It is the given, pure
datum, impersonal, all surface, no depth, can be defined, datum, impersonal, all surface, no depth, can be defined,
circumscribed.circumscribed.

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2.4.1 Being as Subject is the original center, source of initiative, 2.4.1 Being as Subject is the original center, source of initiative,
inexhaustible. The “I” which transcends all determinations, unique, inexhaustible. The “I” which transcends all determinations, unique,
the self, in plenitude, attainable only in the very act by which it the self, in plenitude, attainable only in the very act by which it
affirms itself.affirms itself.
2.4.2 Man is both Subject and Object, as can be shown in reflexive acts 2.4.2 Man is both Subject and Object, as can be shown in reflexive acts
(e.g I brush myself, I wash myself, I slap myself) where there is the (e.g I brush myself, I wash myself, I slap myself) where there is the
object-me(changing and divisible) and the subject-I (permanent and object-me(changing and divisible) and the subject-I (permanent and
indivisible).indivisible).
2.4.3 The existentialists, however, while not denying the reality of man 2.4.3 The existentialists, however, while not denying the reality of man
as object, emphasize the Subjectivity of man, of man as unique, as object, emphasize the Subjectivity of man, of man as unique,
irreducible, irreplaceable, unrepeatable being. E.g. as a passenger in irreducible, irreplaceable, unrepeatable being. E.g. as a passenger in
a crowded bus, I am treated like a baggage, but I am more than that.a crowded bus, I am treated like a baggage, but I am more than that.

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2.4.5 The subjective must not be confused with subjectivism or 2.4.5 The subjective must not be confused with subjectivism or
being subjectivistic.being subjectivistic.
2.4.6 The subjective merely affirms the importance of man as 2.4.6 The subjective merely affirms the importance of man as
origin of meaning (in contrast to the emphasis of ancient & origin of meaning (in contrast to the emphasis of ancient &
medieval periods on truth)medieval periods on truth)
e.g. God , not the object proven but God-for-me.e.g. God , not the object proven but God-for-me.
e.g. values both objective and subjective (value-for-e.g. values both objective and subjective (value-for-
meme))
2.5 Thirdly, existentialists stress man’s existence, man 2.5 Thirdly, existentialists stress man’s existence, man
as situatedness, which takes on different meaning as situatedness, which takes on different meaning
for each existentialist.for each existentialist.
2.5.1 for Kierkegaard, existence is to be directly related to God in 2.5.1 for Kierkegaard, existence is to be directly related to God in
fear and trembling.fear and trembling.

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2.5.2 For Heidegger, existence is 2.5.2 For Heidegger, existence is DaseinDasein, There-being, being , There-being, being
thrown into the world as self-project.thrown into the world as self-project.
2.5.3 For Jaspers, to exist is not only to determine one’s own 2.5.3 For Jaspers, to exist is not only to determine one’s own
being horizontally but also vertically, to realize oneself being horizontally but also vertically, to realize oneself
before God.before God.
2.5.4 For Marcel, 2.5.4 For Marcel, esse est co-esse,esse est co-esse,to exist is to co-exist, to to exist is to co-exist, to
participate in the life of the other.participate in the life of the other.
2.5.5 For Sartre, to exist is to be free.2.5.5 For Sartre, to exist is to be free.
2.5.6 For Merleau-Ponty, to exist is to give meaning.2.5.6 For Merleau-Ponty, to exist is to give meaning.
2.5.7 For Camus, to exist is to live in absurdity.2.5.7 For Camus, to exist is to live in absurdity.

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2.6 Fourthly, existentialists stress on freedom which means 2.6 Fourthly, existentialists stress on freedom which means
differently for each existentialist.differently for each existentialist.
2.6.1 For Kierkegaard, to be free is to move from 2.6.1 For Kierkegaard, to be free is to move from
aesthetic stage to ethical to religious.aesthetic stage to ethical to religious.
2.6.2 For Heidegger, to be free is to transcend oneself in 2.6.2 For Heidegger, to be free is to transcend oneself in
time.time.
2.6.3 For Sartre, to be free is to be absolutely determine 2.6.3 For Sartre, to be free is to be absolutely determine
of oneself without God.of oneself without God.
2.6.4 For Marcel, to be free is to say “yes” to Being, to 2.6.4 For Marcel, to be free is to say “yes” to Being, to
pass from having to being in love.pass from having to being in love.

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2.7 Fifth, Existentialists propagate authentic existence 2.7 Fifth, Existentialists propagate authentic existence
versus inauthentic existence.versus inauthentic existence.
2.7.1 Inauthentic existence is living the impersonal “they” in the 2.7.1 Inauthentic existence is living the impersonal “they” in the
crowd, in bad faith (half conscious, unreflective)e.g. crowd, in bad faith (half conscious, unreflective)e.g.
D’etrangerD’etranger of Camus, functionalized man of Marcel, of Camus, functionalized man of Marcel,
monologue of Buber.monologue of Buber.
2.7.2 Authentic existence is free, personal commitment to a 2.7.2 Authentic existence is free, personal commitment to a
project, cause, truth, value. To live authentically is to be project, cause, truth, value. To live authentically is to be
response-ableresponse-able..
2.8 All existentialists make use of the 2.8 All existentialists make use of the
PHENOMENOLOGICAL METHOD which does not PHENOMENOLOGICAL METHOD which does not
explain deductively or inductively but simply describes explain deductively or inductively but simply describes
the experience of man as he actually lives it.the experience of man as he actually lives it.

3737
I. PHENOMENOLOGYI. PHENOMENOLOGY
1. Traditional study of philosophy begins with logic, 1. Traditional study of philosophy begins with logic,
then metaphysics, then cosmology and ends with then metaphysics, then cosmology and ends with
philosophical psychology or philosophical philosophical psychology or philosophical
anthropology (philosophy of man)anthropology (philosophy of man)
1.1 Man defined by traditional scholastic philosophy as 1.1 Man defined by traditional scholastic philosophy as
rational animal, a composite of body of soul.rational animal, a composite of body of soul.
1.1.1 Under the aspect of body, man is like any other animal, a 1.1.1 Under the aspect of body, man is like any other animal, a
substance, mortal, limited by time and space.substance, mortal, limited by time and space.
1.1.2 Under the aspect of soul, man is rational, free, immortal.1.1.2 Under the aspect of soul, man is rational, free, immortal.
1.1.3 The soul is deduced from the behavior of man to think and 1.1.3 The soul is deduced from the behavior of man to think and
decide.decide.

3838
2. Our critique of the traditional definition of man is that (a) it 2. Our critique of the traditional definition of man is that (a) it
is dualistic; ( b) it looks at man more as an object, an is dualistic; ( b) it looks at man more as an object, an
animal; (c) it proceeds from external to internal.animal; (c) it proceeds from external to internal.
3. The phenomenological approach, on the other hand, is: (a) 3. The phenomenological approach, on the other hand, is: (a)
holistic; holistic;
(b) It describes man from what is properly human; (c) (b) It describes man from what is properly human; (c)
proceeds from internal to proceeds from internal to
external.external.
4. Phenomenology was started by 4. Phenomenology was started by Edmund HusserlEdmund Husserl
(1859-1938) whose aim was to arrive at “philosophy as a (1859-1938) whose aim was to arrive at “philosophy as a
rigorous science”rigorous science”
4.1 By “4.1 By “philosophy as a rigorous sciencephilosophy as a rigorous science” Husserl meant ” Husserl meant
“presuppositionless philosophy“presuppositionless philosophy”, a philosophy with the ”, a philosophy with the
least number of presuppositions.least number of presuppositions.

3939
4.2.1 Unlike Descartes, Husserl was dissatisfied with the 4.2.1 Unlike Descartes, Husserl was dissatisfied with the
sciences of his time because they start with a complex sciences of his time because they start with a complex
presuppositions.presuppositions.
4.3.2 In particular, he was reacting against the naturalistic 4.3.2 In particular, he was reacting against the naturalistic
psychology which treats mental activity as causally psychology which treats mental activity as causally
conditioned by events of nature, in terms of S-R relationship conditioned by events of nature, in terms of S-R relationship
(stimulus-reaction). Presupposition here is that man is a (stimulus-reaction). Presupposition here is that man is a
mechanistic animal.mechanistic animal.
5. So, Husserl wanted philosophy to be “5. So, Husserl wanted philosophy to be “science of ultimate science of ultimate
groundsgrounds” where the presuppositions are so basic and ” where the presuppositions are so basic and
primary that they cannot be reduced further.primary that they cannot be reduced further.
6. How does one arrive at Philosophy? By transcending the 6. How does one arrive at Philosophy? By transcending the
natural attitude.natural attitude.

4040
6.1 The natural attitude is the scientific attitude which was 6.1 The natural attitude is the scientific attitude which was
predominant in Husserl’s time and carried to the predominant in Husserl’s time and carried to the
extreme to become scientistic.extreme to become scientistic.
6.2 The scientific attitude observes things, expresses their 6.2 The scientific attitude observes things, expresses their
workings in singular judgments, then by induction and workings in singular judgments, then by induction and
deduction, arrives at concrete result.deduction, arrives at concrete result.
7. But this attitude contains a lot of assumptions:7. But this attitude contains a lot of assumptions:
7.1 It assumes that there is no need to ask how we know.7.1 It assumes that there is no need to ask how we know.
7.2 It assumes that the world (object) is out there, existing and 7.2 It assumes that the world (object) is out there, existing and
explainable in objective laws, while man the subject is explainable in objective laws, while man the subject is
pure consciousness, clear to itself able to know the world pure consciousness, clear to itself able to know the world
as it is.as it is.
7.3 It takes for granted the world-totality.7.3 It takes for granted the world-totality.

4141
8. In short, the natural attitude looks at reality as 8. In short, the natural attitude looks at reality as
things, a “things, a “fact worldfact world”.”.
8.1The way of knowing in the natural attitude is 8.1The way of knowing in the natural attitude is
fragmented, partial, fixed, clear, precise, fragmented, partial, fixed, clear, precise,
manipulative, and there is no room for mystery. It manipulative, and there is no room for mystery. It
was moving away from the heart of reality.was moving away from the heart of reality.
9. So, the motto for Husserl and the Phenomenologists 9. So, the motto for Husserl and the Phenomenologists
was was “back to“back to things themselves !”things themselves !”
9.1 By 9.1 By “back to things Themselves“back to things Themselves” Husserl meant ” Husserl meant
the entire field of original experience.the entire field of original experience.

4242
9.2 The ultimate root of philosophy was not to 9.2 The ultimate root of philosophy was not to
be found in a concept, nor in a principle, not in be found in a concept, nor in a principle, not in
Cogito.Cogito.
9.3 Phenomenology attempts to go back to the 9.3 Phenomenology attempts to go back to the
phenomenon, to that which presents itself to phenomenon, to that which presents itself to
man, to see things as they really are, man, to see things as they really are,
independent of any prejudice. Thus independent of any prejudice. Thus
phenomenology is the “phenomenology is the “Logos of the Logos of the
Phenomenon”.Phenomenon”.

IMPORTANT STEPSIMPORTANT STEPS
IN THE IN THE
PHENOMENOLOGICAL PHENOMENOLOGICAL
METHODMETHOD
4343

EPOCHEEPOCHE
 EpocheEpoche literally means “bracketing” which Husserl literally means “bracketing” which Husserl
borrowed from Mathematics and applied to the borrowed from Mathematics and applied to the
natural attitude.natural attitude.
What I bracket in the What I bracket in the EpocheEpoche is my natural attitude is my natural attitude
towards the object I am investigating, my prejudice, towards the object I am investigating, my prejudice,
my clear and conceptual knowledge of it that is my clear and conceptual knowledge of it that is
unquestioned.unquestioned.
When I bracket, I do not deny nor affirm but simply When I bracket, I do not deny nor affirm but simply
hold in abeyance: I suspend judgment on it.hold in abeyance: I suspend judgment on it.
 EpocheEpoche is important in order to see the world with is important in order to see the world with
““new eyesnew eyes” and to return to the original experience ” and to return to the original experience
from where our conceptual natural attitude was from where our conceptual natural attitude was
derived.derived.
4444

EIDETIC REDUCTIONEIDETIC REDUCTION
 Eidetic ReductionEidetic Reduction is one of the important reductions is one of the important reductions
in the phenomenological method.in the phenomenological method.
““Reduction”Reduction” is another mathematical term to refer to is another mathematical term to refer to
the procedure by which we are placed in the the procedure by which we are placed in the
“transcendental sphere“transcendental sphere” the sphere in which we can ” the sphere in which we can
see things as they really are,independent of any see things as they really are,independent of any
prejudice.prejudice.
““Eidetic”Eidetic” is derived from “ is derived from “eidoseidos” which means ” which means
essence. In eidetic reduction I reduce the experience essence. In eidetic reduction I reduce the experience
to its essence.to its essence.
4545

EIDETIC REDUCTIONEIDETIC REDUCTION
I arrive at the essence of the experience by I arrive at the essence of the experience by
starting out with an individual example, then starting out with an individual example, then
finding out what changes can be made without finding out what changes can be made without
ceasing to be what it is. That which I cannot ceasing to be what it is. That which I cannot
change without making the object cease to be change without making the object cease to be
the thing it is, is the invariant, the the thing it is, is the invariant, the eidoseidos of the of the
experienceexperience
4646

EIDETIC REDUCTIONEIDETIC REDUCTION
For example, I am doing a phenomenology of For example, I am doing a phenomenology of
Love. I start bracketing my biases on love. Love. I start bracketing my biases on love.
Then I reduce the object love to the Then I reduce the object love to the
phenomenon of love. In eidetic reduction, I phenomenon of love. In eidetic reduction, I
begin with an example of a relationship of love begin with an example of a relationship of love
between two people. I change their age, race, between two people. I change their age, race,
social status and all these do not matter in social status and all these do not matter in
love. What is it that I cannot change? Perhaps, love. What is it that I cannot change? Perhaps,
the unconditional giving of self to the other as the unconditional giving of self to the other as
he is. This then forms part of the essence of he is. This then forms part of the essence of
Love.Love.
4747

Phenomenological Phenomenological
TranscendentalTranscendental Reduction Reduction
Phenomenological Transcendental ReductionPhenomenological Transcendental Reduction
reduces the experience further to the very activity of reduces the experience further to the very activity of
my consciousnessmy consciousness, to my loving, my, to my loving, my seeing, my seeing, my
hearinghearing..etc...etc.
 Here I now become conscious of the subject, the “Here I now become conscious of the subject, the “II” ”
who must decide on the validity of the object.who must decide on the validity of the object.
 I now become aware of the subjective aspects of the I now become aware of the subjective aspects of the
object when I inquire into the beliefs, feelings, desires object when I inquire into the beliefs, feelings, desires
which shape the experience.which shape the experience.
The object is seen in relation to the subject and the The object is seen in relation to the subject and the
subject in relation to the object.subject in relation to the object.
4848

Phenomenological Phenomenological
Transcendental ReductionTranscendental Reduction
 In our example of love, maybe I see the In our example of love, maybe I see the
essence of love as giving of oneself to the essence of love as giving of oneself to the
other because of my perspective as a lover. If other because of my perspective as a lover. If
I take the perspective of the beloved, maybe I take the perspective of the beloved, maybe
the essence is more receiving than giving. If I the essence is more receiving than giving. If I
take the perspective of a religious, maybe love take the perspective of a religious, maybe love
is seen as activity of God.is seen as activity of God.
4949

It is the Phenomenological It is the Phenomenological
Transcendental Reduction that Transcendental Reduction that
Edmund Husserl came up with Edmund Husserl came up with
the main insight of the main insight of
PhenomenologyPhenomenology: :
“Intentionality of “Intentionality of
consciousnessconsciousness
5050

Intentionality of consciousnessIntentionality of consciousness means means
that consciousness is intentional, that that consciousness is intentional, that
consciousness is always consciousness of consciousness is always consciousness of
something other than consciousness something other than consciousness
itself.itself.
There is no object without a subject, and There is no object without a subject, and
no subject without an object. The no subject without an object. The
subject-of-the-object is called subject-of-the-object is called noesisnoesis; the ; the
object-for-the-subject is called object-for-the-subject is called noema.noema.
There is no world without man, and no There is no world without man, and no
man without a world.man without a world.
5151

GabrielGabriel Marcel uses a Marcel uses a
Phenomenological Method less Phenomenological Method less
technical than Husserl. He calls it technical than Husserl. He calls it
Secondary ReflectionSecondary Reflection
5252

Primary ReflectionPrimary Reflection
The kind of reflection in which I place myself The kind of reflection in which I place myself
outside the thing I am inquiring on. An outside the thing I am inquiring on. An
“ “ob-jectumob-jectum” (“” (“thrown infrontthrown infront”). It has nothing ”). It has nothing
top do with my self nor I have anything to do top do with my self nor I have anything to do
with it. with it.
5353

Secondary ReflectionSecondary Reflection
The kind of reflection in which I recognize The kind of reflection in which I recognize
that I am part of the thing I am investigating , that I am part of the thing I am investigating ,
and therefore , my discussion is ‘and therefore , my discussion is ‘sub-jective” sub-jective”
(“thrown beneath”(“thrown beneath”). I have something to do ). I have something to do
with it and It has something to do with me. with it and It has something to do with me.
Because I participate in the thing, I cannot tear Because I participate in the thing, I cannot tear
it apart into a clear and fixed ideas; I have to it apart into a clear and fixed ideas; I have to
describe and bring to light its unique describe and bring to light its unique
wholeness in my concrete experience. wholeness in my concrete experience.
5454

Human NatureHuman Nature
1.1.Man as IntermediaryMan as Intermediary
b.b.as being in the worldas being in the world
c.c.as being at the worldas being at the world
4.4.Man as IntersubjectivityMan as Intersubjectivity
e.e.as being through othersas being through others
f.f.as being with othersas being with others
g.g.as being for othersas being for others
8.8.Man as a Self ProjectMan as a Self Project
9.9.Man as being unto deathMan as being unto death
10.10.Man as being unto GodMan as being unto God
5555

Three Basic Orientation of One’s Three Basic Orientation of One’s
ExistenceExistence
1.1.WorldWorld
2.2.OthersOthers
3.3.God God
““I exist as I exist as “Sentio Ergo Sum” “Sentio Ergo Sum” ( ( “I feel “I feel
therefore I amtherefore I am”) is the indubitable touchtone ”) is the indubitable touchtone
of one’s existence, it must be taken as of one’s existence, it must be taken as
indissoluble unity: the indissoluble unity: the “I”“I” cannot be cannot be
separated from the separated from the “exist”, “exist”, pertaining pertaining
essentially to sense experience.essentially to sense experience.
5656

Marcel invokes an image, that of a child Marcel invokes an image, that of a child
coming up to him with shining eyes, saying: coming up to him with shining eyes, saying:
“Here I am! What a Luck!. “Here I am! What a Luck!. The statement of The statement of
the child cannot be separated from its act of the child cannot be separated from its act of
existing. This is in the word existing. This is in the word ‘exist’ ‘exist’ or or
‘existere’ ‘existere’ which in Latin means which in Latin means “to stand “to stand
out,” out,” or or “to manifest“to manifest”. The indubitable ”. The indubitable
touchtone of one’s existence is linked to kind touchtone of one’s existence is linked to kind
of exclamatory awareness of oneself, as in the of exclamatory awareness of oneself, as in the
expression of the child ( the leaps , the expression of the child ( the leaps , the
cries..etc. cries..etc.
5757

The immediacy of self awareness in the case The immediacy of self awareness in the case
of the of the ADULTSADULTS maybe restrained, crusted maybe restrained, crusted
over by habits, compartmentalized life: it is over by habits, compartmentalized life: it is
pretty certain, in fact, that we are are tending pretty certain, in fact, that we are are tending
to become bureaucrats not only with our to become bureaucrats not only with our
outward behaviors but in our relation with outward behaviors but in our relation with
ourselves, and because of bureaucracy we ourselves, and because of bureaucracy we
interpose thicker and thicker screens between interpose thicker and thicker screens between
ourselves and existenceourselves and existence. .
5858

This feeling that makes known my experience is what This feeling that makes known my experience is what
Marcel calls: Marcel calls: “SYMPATHETIC MEDIATION”“SYMPATHETIC MEDIATION”
The experience is what Marcel calls: “The experience is what Marcel calls: “NON-NON-
INTRUMENTAL COMMUNION”INTRUMENTAL COMMUNION”
If we want to be faithful to the experience, we need to If we want to be faithful to the experience, we need to
use concept that points to this feeling: use concept that points to this feeling:
“DIRECTIONAL CONCEPTS”“DIRECTIONAL CONCEPTS”
The whole process can be fulfilled only if we inter The whole process can be fulfilled only if we inter
into “into “SECONDARY REFLECTIONSECONDARY REFLECTION ” and ” and humbly humbly
returned to the experienced reality of ordinary life. returned to the experienced reality of ordinary life.
5959

ReflectionReflection is rooted inexperience, but there is rooted inexperience, but there
are two kinds: are two kinds:
Primary and secondary.Primary and secondary.
Primary Reflection Primary Reflection breaks the unity of breaks the unity of
experience and is the foundation of scientific experience and is the foundation of scientific
knowledge. This is equivalent to the Natural knowledge. This is equivalent to the Natural
Attitude in Husserl.Attitude in Husserl.
Secondary Reflection Secondary Reflection recuperates the unity of recuperates the unity of
original experience. It does not go against the original experience. It does not go against the
data of primary reflection but refuses to data of primary reflection but refuses to
accept it as final.accept it as final.
6060

Example#1:Example#1: Who am I? Who am I?
Primary Reflection:Primary Reflection: I am so and so…,born on this I am so and so…,born on this
day…, in such a place…, with height and weight…day…, in such a place…, with height and weight…
etc.. items on the I.D. card.etc.. items on the I.D. card.
Secondary Reflection:Secondary Reflection: I am more than the items I am more than the items
above.. I enter into my inner core.above.. I enter into my inner core.
Example#2: My BodyExample#2: My Body
Primary Reflection: Primary Reflection: a body is like other bodies.., a body is like other bodies..,
detached from the “I” , the body examined by a detached from the “I” , the body examined by a
doctor, studied by medical students, or the body doctor, studied by medical students, or the body
sold by the prostitute.sold by the prostitute.
Secondary ReflectionSecondary Reflection: I am my body, I feel the pain : I am my body, I feel the pain
when my dentist pulls my tooth. when my dentist pulls my tooth.
I feel a terrible feeling when I sell my I feel a terrible feeling when I sell my
body( prostitute).body( prostitute).
6161

SUMMARYSUMMARY
PhenomenologyPhenomenology as a Method is a method in as a Method is a method in
which the relation between the investigator which the relation between the investigator
and the investigated object is considered to and the investigated object is considered to
belong essentially to the object itself.belong essentially to the object itself.
In cases where the object of investigation is In cases where the object of investigation is
Human BeingHuman Being, phenomenology becomes the , phenomenology becomes the
Method in which all relevant items of research Method in which all relevant items of research
are exclusively considered only with regard to are exclusively considered only with regard to
the totality of the totality of Human BeingHuman Being. .
6262

6363
MAN AS LIBERTY ( FREEDOM)MAN AS LIBERTY ( FREEDOM)
I. Two extreme positions on the issue on I. Two extreme positions on the issue on
Human Freedom:Human Freedom:
B.F. Skinner: Man is Absolutely B.F. Skinner: Man is Absolutely
determined.determined.
Jean Paul Sartre: Man is Absolutely Free.Jean Paul Sartre: Man is Absolutely Free.
II. Middle position: Phenomenology of II. Middle position: Phenomenology of
Freedom of Maurice Merleou-Freedom of Maurice Merleou-
Ponty/Abraham MaslowPonty/Abraham Maslow
III. Freedom and Person: Gabriel Marcel.III. Freedom and Person: Gabriel Marcel.

6464
Two Types of Freedom: Pier Fransen; Two Types of Freedom: Pier Fransen;
Jose A. Cruz S.J.Jose A. Cruz S.J.
 Freedom of ChoiceFreedom of Choice
 Fundamental OptionsFundamental Options
 Freedom and Responsibility: Freedom and Responsibility:
Robert Johann S.J.Robert Johann S.J.
 FreedomFreedom and Justice and Justice

6565
B.F. SKINNER: MAN IS B.F. SKINNER: MAN IS
ABSOLUTELY DETERMINEDABSOLUTELY DETERMINED
We begin our Phenomenology description of We begin our Phenomenology description of
Freedom by using EPOCHE, bracketing two extreme Freedom by using EPOCHE, bracketing two extreme
positions on freedom: Absolute Determinism and positions on freedom: Absolute Determinism and
absolute Freedom.absolute Freedom.
The behaviorist psychologist B.F. Skinner holds that The behaviorist psychologist B.F. Skinner holds that
man is absolutely determined.man is absolutely determined.
1. Man’s behavior is shaped and determined (caused) 1. Man’s behavior is shaped and determined (caused)
by external forces and stimuli:by external forces and stimuli:
a. Genetic, biological and physical structure.a. Genetic, biological and physical structure.
b. Environmental structures: culture, national and b. Environmental structures: culture, national and
ecclesiastical ( Church )ecclesiastical ( Church )
c. External forces and demandsc. External forces and demands

6666
 Our behavior, being conditioned by these factors, is Our behavior, being conditioned by these factors, is
manipulable: man can be programmed like machine. manipulable: man can be programmed like machine.
e.g. governmental, educational and propagandistic e.g. governmental, educational and propagandistic
techniques.techniques.
 Against Skinner, we hold that there other levels of Against Skinner, we hold that there other levels of
experience which cannot be explained by or reduced experience which cannot be explained by or reduced
to external factors and stimuli, such as:to external factors and stimuli, such as:
1. I can make myself aware of my biological and 1. I can make myself aware of my biological and
physical limitations,physical limitations,
2. I can question my own environmental structures, 2. I can question my own environmental structures,
revolt or validate them.revolt or validate them.
3. I can achieve a distance from external demands 3. I can achieve a distance from external demands
and forces: hesitate, reflect, deliberate and challenge and forces: hesitate, reflect, deliberate and challenge
them.them.

6767
There are difficulties with Absolute There are difficulties with Absolute
Determinism:Determinism:
1. Explaining away self-questioning and self- 1. Explaining away self-questioning and self-
reflection is doing self- questioning and self-reflection is doing self- questioning and self-
reflection. reflection.
2. Not all causal motives are necessitating causes 2. Not all causal motives are necessitating causes
because the goods that we face andbecause the goods that we face and
the motives we use are limited, conditioned the motives we use are limited, conditioned
and mixed.and mixed.
3. If the feeling of freedom is rejected, then no 3. If the feeling of freedom is rejected, then no
basic human experience is trustworthy, which basic human experience is trustworthy, which
would lead to total skepticism and inaction.would lead to total skepticism and inaction.

6868
4. If the statement “man is absolutely 4. If the statement “man is absolutely
determined” is true, then the statement is determined” is true, then the statement is
also determined, and the opposite “man is also determined, and the opposite “man is
absolutely free” would also be absolutely free” would also be
determined, and so, there would be no determined, and so, there would be no
truth value anymore to the statement.truth value anymore to the statement.
5. If Human Beings are manipulable like 5. If Human Beings are manipulable like
machines, there would be no problem in machines, there would be no problem in
making the society just.making the society just.

6969
JEAN PAUL SARTRE: JEAN PAUL SARTRE:
ABSOLUTE FREEDOMABSOLUTE FREEDOM
Jean Paul Sartre, in His early stage, holds Jean Paul Sartre, in His early stage, holds
that man is absolutely Free.that man is absolutely Free.
 In His essay “Existentialism is Humanism”, In His essay “Existentialism is Humanism”,
Sartre discusses his position by stating that Sartre discusses his position by stating that
with man, “Existence precedes essence” ( He with man, “Existence precedes essence” ( He
develops absolute freedom in metaphysical develops absolute freedom in metaphysical
terms in his book “Being and Nothingness) terms in his book “Being and Nothingness)

7070
 Man first exists and then creates his own Man first exists and then creates his own
essence.essence.
 There is no pre-existing essence that man has There is no pre-existing essence that man has
to conform when he exists.to conform when he exists.
 There is no God, because if there is God, He There is no God, because if there is God, He
would be a creator and essence would exist would be a creator and essence would exist
first before existence, thus man would be first before existence, thus man would be
determined.determined.
““Man is what he is not (yet), and he is not Man is what he is not (yet), and he is not
what he is “ because he can be what he wants what he is “ because he can be what he wants
to be.to be.

7171
Man cannot be free in some things only Man cannot be free in some things only
and not free in others; he is absolutely and not free in others; he is absolutely
free or not at all.free or not at all.
1. Objection: to Sartre: How can you say 1. Objection: to Sartre: How can you say
I am absolutely free when I am not free to I am absolutely free when I am not free to
be born in such in such a place, parents, , be born in such in such a place, parents, ,
day…….etc.day…….etc.
2. Answer of Sartre: You can Always live 2. Answer of Sartre: You can Always live
as if you were not born in such and such a as if you were not born in such and such a
place, parents, day…….etc.place, parents, day…….etc.

7272
2. Objection to Sartre: How can you say 2. Objection to Sartre: How can you say
I am absolutely free when I cannot climb I am absolutely free when I cannot climb
a big rock or pass through it? So I am a big rock or pass through it? So I am
limited.limited.
2. Answer of Sartre: The rock is the 2. Answer of Sartre: The rock is the
obstacle to your freedom only because obstacle to your freedom only because
you freely want to climb or pass through you freely want to climb or pass through
it.it.

7373
 For Sartre: Freedom is a negation, a For Sartre: Freedom is a negation, a
negating power of consciousness.negating power of consciousness.
In interpersonal relationship, this means In interpersonal relationship, this means
reducing the other person to an object, reducing the other person to an object,
described as: “SARTREAN STARE”.described as: “SARTREAN STARE”.
 The other person, because he is also free, The other person, because he is also free,
also reduces me to an object. So for also reduces me to an object. So for
Sartre: “HELL IS OTHER PEOPLE” Sartre: “HELL IS OTHER PEOPLE”
( from the Play “NO EXIT” )( from the Play “NO EXIT” )

Structured FreedomStructured Freedom
Abraham MaslowAbraham Maslow
If man is free, his freedom involves both If man is free, his freedom involves both
realms: historicity/given structure and realms: historicity/given structure and
transcendence in free questioningtranscendence in free questioning
Freedom and structures are complementaries Freedom and structures are complementaries
than contradictoriesthan contradictories
Structure is fundamental to all human growth, Structure is fundamental to all human growth,
evolution and processevolution and process
Structures are the offerings of the human Structures are the offerings of the human
world to which I come: world to which I come:
historicity,environment, etc.historicity,environment, etc.
7474

Continue….Continue….
Structure is also the internal constitution of Structure is also the internal constitution of
being a man with human potentialities: basis being a man with human potentialities: basis
for my being a questioning self.for my being a questioning self.
My own freely created life project is also a My own freely created life project is also a
structure, that is the structure of being a man structure, that is the structure of being a man
Freedom is operative on all levels: operative Freedom is operative on all levels: operative
not as a force against structure but as a force not as a force against structure but as a force
emerging from structure and merging with emerging from structure and merging with
structure inorder to further actualize human structure inorder to further actualize human
potentialspotentials
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Man, therefore is neither absolutely free nor Man, therefore is neither absolutely free nor
absolutely determinedabsolutely determined
Man is freedom within structureMan is freedom within structure
Final words on freedomFinal words on freedom
The problem is not proving the freedom of the The problem is not proving the freedom of the
will but rather it is in accepting its true will but rather it is in accepting its true
meaning and consequencesmeaning and consequences
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In the exercise of freedom, we are definitely a In the exercise of freedom, we are definitely a
and ultimately alone: As Sartre says “ we are and ultimately alone: As Sartre says “ we are
condemned to be free.”condemned to be free.”
Only we can possess ourselves: No one else Only we can possess ourselves: No one else
can do it for us.can do it for us.
Our choices are irrevocable, since the present Our choices are irrevocable, since the present
moment is never repeated. We cannot undo moment is never repeated. We cannot undo
what we have chosen.what we have chosen.
We can only summon ourselves to manage We can only summon ourselves to manage
making new choicesmaking new choices
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I must freely create a life-project which is I must freely create a life-project which is
myselfmyself
I alone am accountableI alone am accountable
Freedom is both terrible and beautiful: a two-Freedom is both terrible and beautiful: a two-
edged swordedged sword
With freedom, he can make choices but creates With freedom, he can make choices but creates
anxiety and uncertainty( terrible)anxiety and uncertainty( terrible)
With freedom he can know himself and be in With freedom he can know himself and be in
control of his destiny(beautiful)control of his destiny(beautiful)
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However his destiny and meaning is other-However his destiny and meaning is other-
oriented, open in his potentialities to know and oriented, open in his potentialities to know and
lovelove
As a result, man’s meaning is not only to As a result, man’s meaning is not only to
possess himself freelypossess himself freely
His identity is not fully achieved until, having His identity is not fully achieved until, having
possessed himself, he gives himself to the possessed himself, he gives himself to the
other.other.
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MAURICE MERLEAU-PONTY: MAURICE MERLEAU-PONTY:
SITUATED FREEDOMSITUATED FREEDOM
Maurice Merleau-Ponty in his last chapter of Maurice Merleau-Ponty in his last chapter of
the phenomenology of perception, criticizes the phenomenology of perception, criticizes
Sartrean Absolute Freedom and holds the Sartrean Absolute Freedom and holds the
middle position of structure freedom.middle position of structure freedom.
 For Merleau-Ponty, if freedom is absolute, For Merleau-Ponty, if freedom is absolute,
always and everywhere present, then always and everywhere present, then
freedom is impossible and nowhere.freedom is impossible and nowhere.
There would be no distinction between There would be no distinction between
freedom and unfreedom. E.g. The slave in freedom and unfreedom. E.g. The slave in
chains is just then as free as the one who chains is just then as free as the one who
revolts and breaks his chains. We are free revolts and breaks his chains. We are free
when we control our situation as well as we when we control our situation as well as we
are powerless.are powerless.

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
Such freedom as Sartre’s cannot embody Such freedom as Sartre’s cannot embody
itself in any form of existence, because itself in any form of existence, because
once freedom has realized something, we once freedom has realized something, we
have to say at once that it lies outside its have to say at once that it lies outside its
so-called embodiments.so-called embodiments.
 In such kind of freedom, it is difficult to In such kind of freedom, it is difficult to
speak of choice, because choice implies speak of choice, because choice implies
value, and seeing values is impossible value, and seeing values is impossible
from the standpoint of a freedom which from the standpoint of a freedom which
transcends all situations.transcends all situations.

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For Merleau-Ponty, our freedom is For Merleau-Ponty, our freedom is
SITUATED FREEDOM. SITUATED FREEDOM.
 Freedom is interwoven with a field of Freedom is interwoven with a field of
existence. Our choices are not made from existence. Our choices are not made from
absolute zero, but from this field of absolute zero, but from this field of
meanings.meanings.
 Outside myself, there is no limit to my Outside myself, there is no limit to my
freedom, but in myself, there are limits.freedom, but in myself, there are limits.

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 We have to make distinction between : We have to make distinction between :
1.Explicit Intention: I plan to climb the 1.Explicit Intention: I plan to climb the
mountainmountain
2. General Intention: Whether I plan to climb 2. General Intention: Whether I plan to climb
the mountain or not, it appears high to me.the mountain or not, it appears high to me.
 Underneath me is a Natural “I”, which does Underneath me is a Natural “I”, which does
not give up earthly situation and from which is not give up earthly situation and from which is
based my plans.based my plans.
 In so far as I have hands, feet, body… I bear In so far as I have hands, feet, body… I bear
intentions which do not depend on my intentions which do not depend on my
freedom but which I find myself in.freedom but which I find myself in.

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
I find myself in a world of meanings. E.g. I I find myself in a world of meanings. E.g. I
cannot structure the data of perception in cannot structure the data of perception in
arbitrary fashion, like: habits, tiredness; arbitrary fashion, like: habits, tiredness;
historical situation.historical situation.
 It is true that I can change habits or I It is true that I can change habits or I
transcend Facticity, but I can only do so from transcend Facticity, but I can only do so from
these standpoints.these standpoints.
 A good example of situated freedom is a A good example of situated freedom is a
revolution: it is neither purely determined nor revolution: it is neither purely determined nor
completely free.completely free.

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GABRIEL MARCEL: FREEDOM AND GABRIEL MARCEL: FREEDOM AND
THE PERSONTHE PERSON
Gabriel Marcel understands freedom in Gabriel Marcel understands freedom in
relation to PERSON.relation to PERSON.
The Person is characterized by The Person is characterized by
DISPONSABILITY, AVAILABILITY, in DISPONSABILITY, AVAILABILITY, in
contrast to the EGO which is closed.contrast to the EGO which is closed.
Out in existence as an EGO, having freedom Out in existence as an EGO, having freedom
and grow to BEING a Person.and grow to BEING a Person.
Marcel’s Philosophy can be systematized in Marcel’s Philosophy can be systematized in
terms of HAVING and BEING: having and terms of HAVING and BEING: having and
being are two realms of life. being are two realms of life.

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 HAVING pertains to things, external to me, and HAVING pertains to things, external to me, and
therefore autonomous (independent of me)therefore autonomous (independent of me)
1. Things do not commune with me, are not capable 1. Things do not commune with me, are not capable
of participation, closed and opaque, quantifiable and of participation, closed and opaque, quantifiable and
exhaustible.exhaustible.
2 . The life of Having therefore is a life of 2 . The life of Having therefore is a life of
instrumental relationship.instrumental relationship.
3. Having is the realm of problem. A problem is 3. Having is the realm of problem. A problem is
something to be solved but apart of me, the subject.something to be solved but apart of me, the subject.
4. Having is also applicable not only to things but 4. Having is also applicable not only to things but
also to ideas, fellowman, faith. I can have my ideas, also to ideas, fellowman, faith. I can have my ideas,
posses other people, have my religion. Here I treat posses other people, have my religion. Here I treat
my ideas, other people, religion as my possessions, my ideas, other people, religion as my possessions,
not open for sharing with others. not open for sharing with others.

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BEING, on the other hand, pertains to person, open BEING, on the other hand, pertains to person, open
to others, able to participate, creative, non-to others, able to participate, creative, non-
conceptualizable, a plenitude.conceptualizable, a plenitude.
1. The life of BEING is the life of communion.1. The life of BEING is the life of communion.
2. The realm of BEING is the realm of MYSTERY. 2. The realm of BEING is the realm of MYSTERY.
A mystery is a problem that encroaches on the A mystery is a problem that encroaches on the
subject, that is part of me.subject, that is part of me.
3. BEING is also applicable not only to persons but 3. BEING is also applicable not only to persons but
also to things (art), ideas, faith. I am my painting; I also to things (art), ideas, faith. I am my painting; I
am my ideas, I am my faith. Here my art, ideas, am my ideas, I am my faith. Here my art, ideas,
religion are part of me which I can share to others.religion are part of me which I can share to others.

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FREEDOM for Marcel belongs to the realm of FREEDOM for Marcel belongs to the realm of
BEING, because freedom is not distinct from us, BEING, because freedom is not distinct from us,
not a possession. Freedom is a mystery not a not a possession. Freedom is a mystery not a
problem.problem.
1. A thing possessed may be used or neglected by 1. A thing possessed may be used or neglected by
the owner without losing its character, but with the owner without losing its character, but with
freedom, when I deny, abused or betray it, it loses freedom, when I deny, abused or betray it, it loses
its character as freedom.its character as freedom.
2. Freedom then, as belonging to the realm of 2. Freedom then, as belonging to the realm of
Being, freedom breaks the confines of having to Being, freedom breaks the confines of having to
affirm my being which is essentially openness, affirm my being which is essentially openness,
participation, creative belonging with other beings participation, creative belonging with other beings
and with fullness of BEING ITSELF.and with fullness of BEING ITSELF.

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 Man is gifted with freedom ( freedom as Man is gifted with freedom ( freedom as
fact ), and that is why he experiences a lack, fact ), and that is why he experiences a lack,
but which is really an exigency of BEING.but which is really an exigency of BEING.
1. In an answer to this appeal of BEING, man 1. In an answer to this appeal of BEING, man
either fulfills or betray his freedom.either fulfills or betray his freedom.
2. To fulfill freedom is to affirm, to be in 2. To fulfill freedom is to affirm, to be in
communion with others, with BEING.communion with others, with BEING.
3. Therefore, freedom as a fact points to 3. Therefore, freedom as a fact points to
freedom as VALUE. I am free in order to freedom as VALUE. I am free in order to
become free (freedom as achievement), to become free (freedom as achievement), to
become fully a person.become fully a person.

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TWO KINDS OF FREEDOMTWO KINDS OF FREEDOM

1. FREEDOM OF CHOICE (Horizontal 1. FREEDOM OF CHOICE (Horizontal
Freedom)Freedom)
2. FUNDAMENTAL OPTIONS (Vertical 2. FUNDAMENTAL OPTIONS (Vertical
Freedom)Freedom)
1.1 Our first and commonly understood 1.1 Our first and commonly understood
experience of freedom is the ability to choose, experience of freedom is the ability to choose,
goods, e.g. I choose to study instead of goods, e.g. I choose to study instead of
watching a movie, I choose to buy a cheap pair watching a movie, I choose to buy a cheap pair
of shoes instead of an expensive one, because I of shoes instead of an expensive one, because I
am supporting my siblings education.am supporting my siblings education.

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 But if we reflect deeper, our choice implies a prior But if we reflect deeper, our choice implies a prior
or may lead to a preference of VALUES. When I or may lead to a preference of VALUES. When I
choose to study instead of playing, I value learning choose to study instead of playing, I value learning
more than pleasure. When I choose to buy a cheap more than pleasure. When I choose to buy a cheap
pair of shoes, I value helping my sister/brother more pair of shoes, I value helping my sister/brother more
than my comfort.than my comfort.
2.1 This Freedom is called FUNDAMENTAL 2.1 This Freedom is called FUNDAMENTAL
OPTIONS, because it is our general direction or OPTIONS, because it is our general direction or
orientation in life, it reflects our value in life.orientation in life, it reflects our value in life.
2.2 It is called VERTICAL FREEDOM, because 2.2 It is called VERTICAL FREEDOM, because
values form a hierarchy; some values are higher than values form a hierarchy; some values are higher than
others.others.
2.3 For the German Phenomenologist Max Scheler, 2.3 For the German Phenomenologist Max Scheler,
preferring and realizing Higher Values is LOVE, and preferring and realizing Higher Values is LOVE, and
preferring and realizing lower values is hatred or preferring and realizing lower values is hatred or
egoism.egoism.

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 In the ultimate analysis, there are Two In the ultimate analysis, there are Two
Fundamental Options: LOVE and EGOISM.Fundamental Options: LOVE and EGOISM.
1. It is LOVE which makes me a PERSON, 1. It is LOVE which makes me a PERSON,
which makes me truly FREE.which makes me truly FREE.
2. FREEDOM OF CHOICE and 2. FREEDOM OF CHOICE and
FUNDAMENTAL OPTIONS are interrelated: FUNDAMENTAL OPTIONS are interrelated:
Our Choices shape our Fundamental Options, Our Choices shape our Fundamental Options,
and our Fundamental Options is exercised and and our Fundamental Options is exercised and
concretized in our particular choices.concretized in our particular choices.

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FREEDOM AND RESPONSIBILITYFREEDOM AND RESPONSIBILITY
These Two Types of Freedom can be seen in These Two Types of Freedom can be seen in
the corollary of Freedom which is the corollary of Freedom which is
RESPONSIBILITY. Responsibility is the RESPONSIBILITY. Responsibility is the
other side of Freedom.other side of Freedom.
 Just as there are two kinds of Freedom, there Just as there are two kinds of Freedom, there
are also two meanings of Responsibility.are also two meanings of Responsibility.
1. The First Meaning of Responsibility 1. The First Meaning of Responsibility
corresponds to the First Type of Freedom, corresponds to the First Type of Freedom,
Free Choice , namely ACCOUNTABILITY.Free Choice , namely ACCOUNTABILITY.

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 I am accountable for an action that is free, I am accountable for an action that is free,
whose source is the “I”, I acted on my own, I whose source is the “I”, I acted on my own, I
decided on my own. I am free from external decided on my own. I am free from external
constraints.constraints.
 Being Responsible, Accountable for my Being Responsible, Accountable for my
action, however, does not necessarily make me action, however, does not necessarily make me
a responsible person. Here we encounter a a responsible person. Here we encounter a
second meaning of responsibility second meaning of responsibility
corresponding to the second type of freedom: corresponding to the second type of freedom:
RESPONSE-ABILITY.RESPONSE-ABILITY.

9595
 RESPONSE-ABILITY means the ability to give an RESPONSE-ABILITY means the ability to give an
account, the ability to justify my action as truly account, the ability to justify my action as truly
responsive to the objective demands of the situation.responsive to the objective demands of the situation.
1. A response that meets the objective demands of the 1. A response that meets the objective demands of the
situation is a response that meets the demand of situation is a response that meets the demand of
JUSTICE.JUSTICE.
2. A responsible action then from a RESPONSE-2. A responsible action then from a RESPONSE-
ABLE person requires putting the Other in the ABLE person requires putting the Other in the
forefront in place of myself. I am free from internal forefront in place of myself. I am free from internal
constraints, like egoism and whims (arbitrariness).constraints, like egoism and whims (arbitrariness).
3. Greater Freedom then is not just being able to do 3. Greater Freedom then is not just being able to do
what I want to do but being able to do and wanting to what I want to do but being able to do and wanting to
do what the situation objectively (versus subjectively) do what the situation objectively (versus subjectively)
oblige me to do.oblige me to do.

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FREEDOM AND JUSTICEFREEDOM AND JUSTICE
The relation between FREEDOM and JUSTICE can The relation between FREEDOM and JUSTICE can
be seen when we take into consideration the be seen when we take into consideration the
network of relationships with FELLOW HUMAN network of relationships with FELLOW HUMAN
BEINGS and the goods intended by Freedom.BEINGS and the goods intended by Freedom.
 JUSTICE is giving what is due to the other.JUSTICE is giving what is due to the other.
 When we choose goods (things, money, political When we choose goods (things, money, political
power…etc.), we must consider that they are finite power…etc.), we must consider that they are finite
and exhaustible, and that the other also needs them.and exhaustible, and that the other also needs them.
Absolute Love for finite goods leads to corruption, Absolute Love for finite goods leads to corruption,
in the object and in the subject.in the object and in the subject.

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If the Human Being is to keep his Freedom, He must If the Human Being is to keep his Freedom, He must
assess the real needs with respect to what is available assess the real needs with respect to what is available
around his world and the equally real needs of his around his world and the equally real needs of his
fellowman.fellowman.
 This requires an objective order of Values, like This requires an objective order of Values, like
balancing measurement, LIBRA.balancing measurement, LIBRA.
 What is due to the other is all that he needs to What is due to the other is all that he needs to
preserve and enhance his dignity as a Human Being.preserve and enhance his dignity as a Human Being.
 We are obligated to give to the other what the other We are obligated to give to the other what the other
needs to enhance his Dignity.needs to enhance his Dignity.
 His Dignity includes His Being and becoming Free.His Dignity includes His Being and becoming Free.

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 But we are obliged to give only what we can give But we are obliged to give only what we can give
within the limited matrix of possibilities.within the limited matrix of possibilities.
 Freedom then conditions Justice, and Justice is a Freedom then conditions Justice, and Justice is a
condition of Freedom.condition of Freedom.
 Freedom conditions justice, because giving what is Freedom conditions justice, because giving what is
due to the other means allowing him to use his talents due to the other means allowing him to use his talents
to fulfill his Humanity, giving him Freedom. So, to to fulfill his Humanity, giving him Freedom. So, to
violate the Freedom of the other is to deny him violate the Freedom of the other is to deny him
Justice.Justice.
 Justice is a condition of freedom, because I can only Justice is a condition of freedom, because I can only
use my Freedom for the promotion of Justice, of what use my Freedom for the promotion of Justice, of what
is due to the Human Being. In the exercise of my is due to the Human Being. In the exercise of my
Freedom, I must observe Justice so that the resources Freedom, I must observe Justice so that the resources
of fellow Human Beings and the World of nature are of fellow Human Beings and the World of nature are
not exhausted and totally lost, otherwise there will be not exhausted and totally lost, otherwise there will be
no more goods to choose from.no more goods to choose from.

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This relationship of Freedom and Justice is This relationship of Freedom and Justice is
applicable to society.applicable to society.
 In a society, there must be a balance of In a society, there must be a balance of
Freedom and Justice.Freedom and Justice.
 This means that there must be structural order This means that there must be structural order
in society such that higher Values are not in society such that higher Values are not
subordinated to lower values.subordinated to lower values.
 The social structure must be such that The social structure must be such that
exchange of economic goods and distribution exchange of economic goods and distribution
of political power is geared towards of political power is geared towards
enhancement of the Human Being.enhancement of the Human Being.

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 The practical norm to follow for that ideal is : The practical norm to follow for that ideal is :
“ to each according to his needs “ to each according to his needs
( Acts 2:45 )….. from each according to his ( Acts 2:45 )….. from each according to his
means ( Acts 11:29 ).means ( Acts 11:29 ).
 In case of conflict between Freedom and In case of conflict between Freedom and
Justice, the use of Violence must be avoided. Justice, the use of Violence must be avoided.
Instead structure for deliberations are needed. Instead structure for deliberations are needed.
People must be able to participate is Dialogue People must be able to participate is Dialogue
to settle their differences.to settle their differences.

INTERSUBJECTIVITY ( MAN INTERSUBJECTIVITY ( MAN
AND FELLOWMAN AND FELLOWMAN ))
I. DIALOGUEI. DIALOGUE
The noted Jewish Philosopher on dialogue, The noted Jewish Philosopher on dialogue,
Martin Buber, makes a distinction between the Martin Buber, makes a distinction between the
HUMAN and INTERHUMAN.HUMAN and INTERHUMAN.
1.1 The Social is the life of the group of 1.1 The Social is the life of the group of
people bound together by common people bound together by common
experiences and reactions; in short, a group experiences and reactions; in short, a group
existence.existence.
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1.2 The Interhuman is the life between 1.2 The Interhuman is the life between
persons, the interpersonal, the life of dialogue, persons, the interpersonal, the life of dialogue,
The “I-THOU”.The “I-THOU”.
1.3 For example, Buber joins a procession for 1.3 For example, Buber joins a procession for
the sake of a comrade (social ), then suddenly the sake of a comrade (social ), then suddenly
he sees someone in the café he had befriended he sees someone in the café he had befriended
a day before ( Interhuman ).a day before ( Interhuman ).
1.4. The Interhuman can happen to persons 1.4. The Interhuman can happen to persons
with opposing views, like a boxer in the with opposing views, like a boxer in the
boxing match.boxing match.
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““I-THOU” ( dialogue ) is to be distinguished I-THOU” ( dialogue ) is to be distinguished
from “I-IT” ( monologue )from “I-IT” ( monologue )
2.1One way of distinguishing dialogue from 2.1One way of distinguishing dialogue from
monologue is to describe the obstacles to monologue is to describe the obstacles to
dialogue which would be the characteristics of dialogue which would be the characteristics of
monologue.monologue.
We must note first that our life with other We must note first that our life with other
persons is in reality never pure dialogue nor persons is in reality never pure dialogue nor
pure monologue but a mixture. It is the pure monologue but a mixture. It is the
question of which predominatesquestion of which predominates
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3.1 The first obstacle to dialogue 3.1 The first obstacle to dialogue
is”SEEMING”, in contrast to “BEING”.is”SEEMING”, in contrast to “BEING”.
3.1.1 Seeming proceeds from what one wishes 3.1.1 Seeming proceeds from what one wishes
to seem. I approach the other from what I want to seem. I approach the other from what I want
to impress on the other.to impress on the other.
3.1.2 The look of seeming is “made-up”, 3.1.2 The look of seeming is “made-up”,
artificial.artificial.
3.1.3 Being proceeds from what one really is. I 3.1.3 Being proceeds from what one really is. I
approach the other from what I really am, not approach the other from what I really am, not
wanting to impress on the other.wanting to impress on the other.
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3.1.4 The look of Being is spontaneous, 3.1.4 The look of Being is spontaneous,
without reserve, natural.without reserve, natural.
3.1.5The Seeming that is an obstacle to 3.1.5The Seeming that is an obstacle to
dialogue must be distinguished from the dialogue must be distinguished from the
“Genuine Seeming” of an actor who is playing “Genuine Seeming” of an actor who is playing
a role and of a lad who imitates a heroic a role and of a lad who imitates a heroic
model.model.
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3.1.6 Seeming that attacks the “I-THOU” is a 3.1.6 Seeming that attacks the “I-THOU” is a
lie in relation to existence, not a lie in relation lie in relation to existence, not a lie in relation
to particular facts.to particular facts.
3.1.7 For example: Two men , Peter and Paul, whose 3.1.7 For example: Two men , Peter and Paul, whose
lives are dominated by seeming:lives are dominated by seeming:
 Peter as he wants to appear to Paul, Paul as He Peter as he wants to appear to Paul, Paul as He
wants to appear to Peter, wants to appear to Peter,
 Peter as he actually appear to Paul, Paul as he Peter as he actually appear to Paul, Paul as he
actually appears peter, actually appears peter,
 Peter as He appears to Himself, Paul as He Peter as He appears to Himself, Paul as He
appears to himself.appears to himself.

Six appearances and two bodily beiSix appearances and two bodily beings!!!ngs!!!
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3.1.8 In “I-THOU”, persons communicate to each 3.1.8 In “I-THOU”, persons communicate to each
other as they are, in Truth.other as they are, in Truth.
3.1.9 Objection to Buber: Is it not natural for man to 3.1.9 Objection to Buber: Is it not natural for man to
seem.seem.
 Answer of Buber: No, what is natural for man is Answer of Buber: No, what is natural for man is
to seek confirmation of his being, a to seek confirmation of his being, a
 “ “yes” from the other for who he is, but this is yes” from the other for who he is, but this is
difficult and so he resorts to seeming difficult and so he resorts to seeming
 because seeming is easier.because seeming is easier.
3.2 The second obstacle to dialogue is speechifying, 3.2 The second obstacle to dialogue is speechifying,
in contrast to personal making present.in contrast to personal making present.
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3.2.1 Speechifying is talking past one another. 3.2.1 Speechifying is talking past one another.
For Sartre, this is the impassable walls For Sartre, this is the impassable walls
between partners in conversation. Most between partners in conversation. Most
conversations today are really monologues.conversations today are really monologues.
3.2.2In dialogue, on the other hand, I 3.2.2In dialogue, on the other hand, I
personally make present the other as the very personally make present the other as the very
one he is, I become aware of Him, that he is one he is, I become aware of Him, that he is
different from me, unique, maybe even with different from me, unique, maybe even with
opposing views.opposing views.
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3.2.3 To be aware of a person is different from becoming 3.2.3 To be aware of a person is different from becoming
aware of a thing or animal. It is to perceive his aware of a thing or animal. It is to perceive his
wholeness, determined by spirit. It is to perceive his wholeness, determined by spirit. It is to perceive his
dynamic center.dynamic center.
3.2.4 In our time, we have the following tendencies that 3.2.4 In our time, we have the following tendencies that
make dialogue difficult:make dialogue difficult:
 Analytical: We break the person into parts. Analytical: We break the person into parts.
 Reductive: We reduce the richness of a person to a Reductive: We reduce the richness of a person to a
schema, structure, concept..schema, structure, concept..
 Deriving: We derive the person from a formula..Deriving: We derive the person from a formula..
 Thus: the Mystery of a Person is Leveled Thus: the Mystery of a Person is Leveled
down.down.
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3.3. The third obstacle to dialogue is 3.3. The third obstacle to dialogue is
IMPOSITION, in contrast to UNFOLDING.IMPOSITION, in contrast to UNFOLDING.
3.3.1 Imposition is interaction between 3.3.1 Imposition is interaction between
persons, they influence one another. But there persons, they influence one another. But there
are two basic ways to influence another: are two basic ways to influence another:
Imposition and Unfolding.Imposition and Unfolding.
3.3.2 Imposition is dictating my own opinion, 3.3.2 Imposition is dictating my own opinion,
attitude, myself on the other.attitude, myself on the other.
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3.3.3 Unfolding, on the other hand, is finding 3.3.3 Unfolding, on the other hand, is finding
in the other the disposition towards what I in the other the disposition towards what I
myself recognized as true good and beautiful. myself recognized as true good and beautiful.
If it is true, good and beautiful, it must also be If it is true, good and beautiful, it must also be
alive in the other person in his own unique alive in the other person in his own unique
way. All I have to do in dialogue is to bring way. All I have to do in dialogue is to bring
him to see it for himself.him to see it for himself.
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3.3.4 A typical example of imposition is the 3.3.4 A typical example of imposition is the
propagandist. The propagandist is not propagandist. The propagandist is not
concerned with the unique person he wants to concerned with the unique person he wants to
influence but with certain qualities of the influence but with certain qualities of the
person that he can manipulate and exploit to person that he can manipulate and exploit to
win the other to his side. He is concerned win the other to his side. He is concerned
simply with more members, more followers. simply with more members, more followers.
Political methods are mostly winning power Political methods are mostly winning power
over the other by depersonalizing him.over the other by depersonalizing him.
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3.3.5 A Typical example of unfolding is the 3.3.5 A Typical example of unfolding is the
Educator. The Educator cares for his students Educator. The Educator cares for his students
as unique, singular, individual. He sees each as as unique, singular, individual. He sees each as
capable of freely actualizing himself. What is capable of freely actualizing himself. What is
right is established in each as a seed in a right is established in each as a seed in a
unique personal way. He does not impose.unique personal way. He does not impose.
3.3.6 The educator trust in the efficacy of what 3.3.6 The educator trust in the efficacy of what
is right. The propagandist does not believe in is right. The propagandist does not believe in
the efficacy of his cause, so he must use the efficacy of his cause, so he must use
special methods like the media.special methods like the media.
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3.3.7 This idea of Buber has influenced a 3.3.7 This idea of Buber has influenced a
Theologian of Liberation, Paolo Friere, who Theologian of Liberation, Paolo Friere, who
wrote the Pedagogy of the oppressed. wrote the Pedagogy of the oppressed.
According to him there are two ways of According to him there are two ways of
teaching:teaching:
banking Method: a teacher “deposits” banking Method: a teacher “deposits”
information in his students’ minds and he information in his students’ minds and he
“withdraws” it during examinations.“withdraws” it during examinations.
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Dialogical Methods: the teacher teaches by Dialogical Methods: the teacher teaches by
learning from his students their unique learning from his students their unique
situation, and from there, he unfolds what is situation, and from there, he unfolds what is
right. Both the teacher and students are right. Both the teacher and students are
responsible to what is true, good and beautiful.responsible to what is true, good and beautiful.
To summarize, genuine dialogue is turning to To summarize, genuine dialogue is turning to
the partner in all truth.the partner in all truth.
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4.1 To turn to the other in all truth also means 4.1 To turn to the other in all truth also means
imagining the real, accepting the wholeness of imagining the real, accepting the wholeness of
the other, including his real potentialities and the other, including his real potentialities and
the truth of what he cannot say.the truth of what he cannot say.
4.2 To confirm the other does not mean 4.2 To confirm the other does not mean
approval. Even if I disagree with him, I can approval. Even if I disagree with him, I can
accept him as my partner in genuine dialogue; accept him as my partner in genuine dialogue;
I affirm him as a person.I affirm him as a person.
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4.3 Further, for genuine dialogue to arise, 4.3 Further, for genuine dialogue to arise,
every participant must bring himself to it. He every participant must bring himself to it. He
must be willing to say what is really in his must be willing to say what is really in his
mind about the subject matter.mind about the subject matter.
4.3.1 This is different from unreserved 4.3.1 This is different from unreserved
speech, where I just talk and talk.speech, where I just talk and talk.
4.4.2 Silence can also be dialogue. Words 4.4.2 Silence can also be dialogue. Words
sometimes are the source of misunderstanding sometimes are the source of misunderstanding
(Zen Buddhism) (Zen Buddhism)
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LOVE LOVE
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Introductory Note: There are many
kinds of Love ( Love of Friendship,
Marital Love..etc.).
Our Phenomenology of Love here is
not a description of a particular kind
of Love but of love in general between
persons

We begin our phenomenology of love We begin our phenomenology of love
by first using epoche, braketing the by first using epoche, braketing the
popular notion of Love as a pleasant popular notion of Love as a pleasant
sensation, as something one “ falls sensation, as something one “ falls
into “.into “.
1. According to Erich Fromn in his 1. According to Erich Fromn in his
book, “ The Art of Loving” , Love is an book, “ The Art of Loving” , Love is an
art that requires knowledge and effort.art that requires knowledge and effort.
2. Erich Fromn cites three reasons for 2. Erich Fromn cites three reasons for
this wrong popular notion of Love as this wrong popular notion of Love as
“Falling in Love”.“Falling in Love”.
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3.The first reason is that now a days the 3.The first reason is that now a days the
problem is stressed on “being loved” rather problem is stressed on “being loved” rather
than “on loving”. Note the proliferation of than “on loving”. Note the proliferation of
books on “how to win friends and influencebooks on “how to win friends and influence
people”, “how to be attractive”.people”, “how to be attractive”.
4.The second reason is that nowadays the 4.The second reason is that nowadays the
problem is focused on the “object” rather problem is focused on the “object” rather
than the “Faculty”. Nowadays people think than the “Faculty”. Nowadays people think
that to love is easy but finding the right that to love is easy but finding the right
person to love or be loved is difficult. So person to love or be loved is difficult. So
love is reduced to sales and follow the fad love is reduced to sales and follow the fad
of the times.of the times.
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5.The third reason is 5.The third reason is
the confusion between the confusion between
the initial state of the initial state of
“falling-in-love” and “falling-in-love” and
the “permanent state the “permanent state
of being-in-love”.of being-in-love”.
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6.The experience of love starts 6.The experience of love starts
from the experience of from the experience of
“Loneliness”“Loneliness”
6.1. Loneliness is one of the basic 6.1. Loneliness is one of the basic
experience of the human being experience of the human being
because of “self awareness”.because of “self awareness”.
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7. Thrown out of the situation which 7. Thrown out of the situation which
was definite and secure into a was definite and secure into a
situation which is indefinite, situation which is indefinite,
uncertain, open, the human being uncertain, open, the human being
experiences separation.experiences separation.
8. This experience of separation is 8. This experience of separation is
painful and is the source of shame, painful and is the source of shame,
guilt and anxiety.guilt and anxiety.
9. There is then the deep need in 9. There is then the deep need in
man to overcome loneliness and to man to overcome loneliness and to
find “at-onement”.find “at-onement”.
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9. Some answers to this problem are 9. Some answers to this problem are
the following:the following:
A. Orgiastic States: trance induced by A. Orgiastic States: trance induced by
drugs, rituals, sexual orgasm, alcohol drugs, rituals, sexual orgasm, alcohol
etc. The characteristic of this states etc. The characteristic of this states
are: violent, intense, involving the are: violent, intense, involving the
total personality, but transitorytotal personality, but transitory
and periodical. They are addictiveand periodical. They are addictive
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B. Conformity with groups: joining a B. Conformity with groups: joining a
party or organization. The party or organization. The
characteristics of these groups are characteristics of these groups are
calm, routine dictated. In our society calm, routine dictated. In our society
today, we equate “equality” with today, we equate “equality” with
sameness rather than “oneness” sameness rather than “oneness”
where differences are respectedwhere differences are respected
C. Creative Activity: a productive work C. Creative Activity: a productive work
which I plan, produce and see the which I plan, produce and see the
result, which is difficult nowadays.result, which is difficult nowadays.
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10. All the above are not 10. All the above are not
interpersonal.interpersonal.
11. Love is the answer of Loneliness, 11. Love is the answer of Loneliness,
but Love can be immature.but Love can be immature.
12.Immature love is symbiotic union 12.Immature love is symbiotic union
where the persons lose their where the persons lose their
individuality. The following are individuality. The following are
immature forms of Love:immature forms of Love:
A. Biological: the pregnant mother A. Biological: the pregnant mother
and the fetus: both live together.and the fetus: both live together.
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B. Psychic: two bodies are B. Psychic: two bodies are
independent but the same independent but the same
attachment psychologically.attachment psychologically.
C. Passive: masochism. The C. Passive: masochism. The
masochist submits himself to masochist submits himself to
another.another.
D. Active: sadism. The sadist is D. Active: sadism. The sadist is
dependent on the submissiveness of dependent on the submissiveness of
the masochist.the masochist.
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13. Loneliness ends when the loving 13. Loneliness ends when the loving
encounter begins, when the person encounter begins, when the person
finds or is found by another. finds or is found by another.
14. The loving encounter is a meeting 14. The loving encounter is a meeting
of persons.of persons.
15. The meeting of persons involves 15. The meeting of persons involves
an “I-Thou communication”.an “I-Thou communication”.
16. This meeting of persons happens 16. This meeting of persons happens
when two persons are free to be when two persons are free to be
themselves yet choose to share themselves yet choose to share
themselves. themselves.
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18. This meeting of persons is not 18. This meeting of persons is not
simply a bumping into each other, nor simply a bumping into each other, nor
an exchange of pleasant remarks, an exchange of pleasant remarks,
although this can be an embodiments although this can be an embodiments
of a deeper meaning.of a deeper meaning.
19. This meeting of persons can 19. This meeting of persons can
happen in groups of common happen in groups of common
commitments although social groups commitments although social groups
can impose roles. can impose roles.
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20. The loving encounter 20. The loving encounter
presupposes the appeal of the other presupposes the appeal of the other
to my subjectivity.to my subjectivity.
21. The appeal of the other is 21. The appeal of the other is
embodied in a word, gesture or embodied in a word, gesture or
glance.glance.
22.The appeal of the other is an 22.The appeal of the other is an
invitation to transcend myself, to invitation to transcend myself, to
break away from my break away from my
occupation with the self. occupation with the self.
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23. I can ignore the causal remark of 23. I can ignore the causal remark of
the other as a sign for the meeting.the other as a sign for the meeting.
24. My self-centeredness makes it 24. My self-centeredness makes it
difficult for me to understand the difficult for me to understand the
other’s appeal to me.other’s appeal to me.
25. I need more than eyes to see the 25. I need more than eyes to see the
reality of the other, to see his reality of the other, to see his
goodness and value.goodness and value.
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26. I need an attitude that has broken 26. I need an attitude that has broken
away from self –preoccupation. If I am away from self –preoccupation. If I am
absorbed in myself, I will not absorbed in myself, I will not
understand the other’s appeal but will understand the other’s appeal but will
just excuse myself.just excuse myself.
27.I must get out of the role I am 27.I must get out of the role I am
accustomed to play in my daily life to accustomed to play in my daily life to
understand the other’s appeal.understand the other’s appeal.
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28. What is the appeal of the other? 28. What is the appeal of the other?
It is not the corporeal or spiritual It is not the corporeal or spiritual
attractive qualities of the other.attractive qualities of the other.
29. Qualities can only give rise to 29. Qualities can only give rise to
enamoredness, a desire to be with enamoredness, a desire to be with
the other, but love is the firm will to the other, but love is the firm will to
be for the other.be for the other.
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30. Once the qualities ceases to be 30. Once the qualities ceases to be
attractive, then love ceases.attractive, then love ceases.
31. Also, the person is more than his 31. Also, the person is more than his
facticity.facticity.
32. The appeal is not any explicit 32. The appeal is not any explicit
request, because the other may go request, because the other may go
away dissatisfied, because my heart away dissatisfied, because my heart
was not in fulfillment of his request.was not in fulfillment of his request.
33. The other’s appeal is HIMSELF.33. The other’s appeal is HIMSELF.
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34. The call of the other is his subjectivity: 34. The call of the other is his subjectivity:
“be with me, participate in my subjectivity”. “be with me, participate in my subjectivity”.
The other person is himself a request.The other person is himself a request.
35. The appeal of the other makes it 35. The appeal of the other makes it
possible for me to liberate myself from possible for me to liberate myself from
myself.myself.
36. The appeal reveals to me an entirely 36. The appeal reveals to me an entirely
new dimension of existence: that myself new dimension of existence: that myself
realization maybe a destiny-for-you. “ realization maybe a destiny-for-you. “
Because of you , I understand the Because of you , I understand the
meaninglessness of my egoism”.meaninglessness of my egoism”.
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37. What is my reply to the other’s 37. What is my reply to the other’s
appeal? It is not the outpouring of my appeal? It is not the outpouring of my
qualities to the other.qualities to the other.
38. Compatibility of Qualities is not 38. Compatibility of Qualities is not
necessary in love.necessary in love.
39. Neither is my reply the satisfaction 39. Neither is my reply the satisfaction
of his request or desire.of his request or desire.
40. Sometimes refusal to grant his 40. Sometimes refusal to grant his
request or desire maybe the way of request or desire maybe the way of
loving him if granting it will do him loving him if granting it will do him
harm.harm.
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41 . My reply of the other’s appeal is 41 . My reply of the other’s appeal is
MYSELF.MYSELF.
42. As a subject, the other is free to 42. As a subject, the other is free to
give meaning and new dimension to give meaning and new dimension to
his life.his life.

43. His appeal then to me is an 43. His appeal then to me is an
invitation to will his subjectivity, to invitation to will his subjectivity, to
consent to his freedom, to accept, consent to his freedom, to accept,
support and share it.support and share it.
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44. My reply then is willing the other’s 44. My reply then is willing the other’s
free self realization, his destiny, his free self realization, his destiny, his
happiness. It is like saying: “I want you happiness. It is like saying: “I want you
become what you want to be . I want you become what you want to be . I want you
to realize your happiness freely.to realize your happiness freely.
45. This reply is effective.45. This reply is effective.
46. Love is not only saying but doing, 46. Love is not only saying but doing,
since the other person is not a since the other person is not a
disembodied subject, to love him implies disembodied subject, to love him implies
that I will his bodily being, that I care for that I will his bodily being, that I care for
his body, his world,his body, his world,
his total well being.his total well being.
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47. Willing the happiness of the other 47. Willing the happiness of the other
implies I have an awareness, a implies I have an awareness, a
personalpersonal
knowledge of his destiny.knowledge of his destiny.
48.1 Love is not only saying but 48.1 Love is not only saying but
doing, since the other person is not a doing, since the other person is not a
disembodied subject, to love him disembodied subject, to love him
implies that I will his bodily being, that implies that I will his bodily being, that
I care for his body, his world,I care for his body, his world,
his total well being.his total well being.
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49. My Love will open possibilities for 49. My Love will open possibilities for
him but also close others, those that him but also close others, those that
will hamper his self realization.will hamper his self realization.
50. I can be mistaken in what I think 50. I can be mistaken in what I think
will make other happy or I may will make other happy or I may
impose own concept of happiness so impose own concept of happiness so
Love requires RESPECT for the Love requires RESPECT for the
OTHERNESS of the other. OTHERNESS of the other.
51. This respect the other 51. This respect the other
necessitates PATIENCE, because the necessitates PATIENCE, because the
rhythm of growth of the other maybe rhythm of growth of the other maybe
different from mine.different from mine.
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52. Patience is harmonizing my 52. Patience is harmonizing my
rhythm with the other’s, like melody or rhythm with the other’s, like melody or
an orchestra.an orchestra.
53. Is love concerned only with the 53. Is love concerned only with the
other and not at all myself? No, other and not at all myself? No,
because in love I am concerned also because in love I am concerned also
with myself.with myself.
54. This does not mean to be loved 54. This does not mean to be loved
but in the sense that in love, I place but in the sense that in love, I place
the limitless trust in the other, thus the limitless trust in the other, thus
delivering myself to Him.delivering myself to Him.
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55. This TRUST, this defenselessness, 55. This TRUST, this defenselessness,
is a CALL upon the love of the beloved, is a CALL upon the love of the beloved,
to accept my offer of myself.to accept my offer of myself.
56. The appeal of the lover to the beloved is 56. The appeal of the lover to the beloved is
not to will to draw advantage from the not to will to draw advantage from the
affection for the other.affection for the other.
57. The appeal of the lover to the beloved is 57. The appeal of the lover to the beloved is
not compelling, dominating or possessing not compelling, dominating or possessing
the other. Love wants the other’s freedom in the other. Love wants the other’s freedom in
that the other himself choose this safe way that the other himself choose this safe way
and avoid that dangerous path.and avoid that dangerous path.
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58. There is indeed that element of 58. There is indeed that element of
SACRIFICE in loving the other which is often SACRIFICE in loving the other which is often
(mis)understood as loss of self.(mis)understood as loss of self.
59. I renounce motive of promoting myself, 59. I renounce motive of promoting myself,
abandoning my egoism.abandoning my egoism.
60. But this does not mean loss of self. On 60. But this does not mean loss of self. On
the contrary, in loving the other I need to the contrary, in loving the other I need to
love myself, and in loving the other I come love myself, and in loving the other I come
to fulfill myself.to fulfill myself.
61. I need to love myself first in loving the 61. I need to love myself first in loving the
other because in loving I offer myself as a other because in loving I offer myself as a
GIFT to the other, so the gift has to be GIFT to the other, so the gift has to be
valuable to me first, otherwise I am giving a valuable to me first, otherwise I am giving a
garbage to the other.garbage to the other.
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62. This loving myself takes the form 62. This loving myself takes the form
of being-loved: I am loved by the of being-loved: I am loved by the
other.other.
63. I come to fulfill myself in loving 63. I come to fulfill myself in loving
the other because when my gift of self the other because when my gift of self
is accepted, the value is confirmed by is accepted, the value is confirmed by
the beloved, and I experience the joy the beloved, and I experience the joy
of giving in the process I also receive.of giving in the process I also receive.
64. Thus, there exist in loving the 64. Thus, there exist in loving the
other the desire to be loved in return. other the desire to be loved in return.
But this desire is never a motive in But this desire is never a motive in
loving the other.loving the other.
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The primary motive in LOVE is the YOU-The primary motive in LOVE is the YOU-
FOR-WHOM-I-CARE.FOR-WHOM-I-CARE.
65. The “you” is not the “he” or “she” I talk 65. The “you” is not the “he” or “she” I talk
about.about.
66. The “you” is not just another self. ( “not 66. The “you” is not just another self. ( “not
just a rose among the roses” Little Prince)just a rose among the roses” Little Prince)
67. The you is discovered by the lover 67. The you is discovered by the lover
himself, not with the eyes nor with the mind himself, not with the eyes nor with the mind
but with the heart.(“It is only with the heart but with the heart.(“It is only with the heart
that one can see rightly; what is essential is that one can see rightly; what is essential is
invisible to the eyes” Little Prince.) “I love invisible to the eyes” Little Prince.) “I love
you because you are beautiful and lovable, you because you are beautiful and lovable,
and you are beautiful and lovable because and you are beautiful and lovable because
you are you”. you are you”.
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68. Since the you is another subjectivity, He 68. Since the you is another subjectivity, He
is free to accept or reject my offer of self. is free to accept or reject my offer of self.
Love is a risk.Love is a risk.
69. What if the other does not reciprocate 69. What if the other does not reciprocate
my love?my love?
70. The rejection of the beloved can be a 70. The rejection of the beloved can be a
test of how authentic my love is.test of how authentic my love is.
71. If I persist in loving the other in spite of 71. If I persist in loving the other in spite of
the pain, then my love is truly selfless.the pain, then my love is truly selfless.
72. The experience of rejection can be an 72. The experience of rejection can be an
opportunity for me to examine myself, for opportunity for me to examine myself, for
self-reparation, for emptying myself , self-reparation, for emptying myself ,
allowing room for development.allowing room for development.
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73. when love is reciprocated, love becomes 73. when love is reciprocated, love becomes
fruitful, Love becomes creative.fruitful, Love becomes creative.

74. Loving although it presupposes knowing, 74. Loving although it presupposes knowing,
it is different from knowing.it is different from knowing.
75. In knowing I let reality be, but in loving 75. In knowing I let reality be, but in loving
I will the other’s free self realization, I I will the other’s free self realization, I
somehow “make” the other be.somehow “make” the other be.
76. In any encounter, there is a “making” 76. In any encounter, there is a “making”
of the other: e.g. the teacher makes the of the other: e.g. the teacher makes the
student a student; the student makes the student a student; the student makes the
teacher a teacher.teacher a teacher.
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77. In loving encounter, the making of the 77. In loving encounter, the making of the
other is not causalistic because love involves other is not causalistic because love involves
two freedoms.two freedoms.
78. To understand the creativity of love, let 78. To understand the creativity of love, let
us do a phenomenology of being-loved.us do a phenomenology of being-loved.
79. When I am loved, I experience a feeling 79. When I am loved, I experience a feeling
of joy and sense of security.of joy and sense of security.
80. I feel joy because I am accepted as 80. I feel joy because I am accepted as
myself and a value to the lover. I feel free myself and a value to the lover. I feel free
to be just myself and what I can become.to be just myself and what I can become.
81. I feel secure because the other 81. I feel secure because the other
participates in my subjectivitry, I no longer participates in my subjectivitry, I no longer
walk alone in the world.walk alone in the world.
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82. So, What is created in love is “we”. 82. So, What is created in love is “we”.
83. Together with the “we” is also a 83. Together with the “we” is also a
“new-world”—our world, one world.“new-world”—our world, one world.
“ My life is monotonous, he said, I hunt “ My life is monotonous, he said, I hunt
chickens; men hunt me. All chickens are just chickens; men hunt me. All chickens are just
alike. And , in consequence, I am a little bored. alike. And , in consequence, I am a little bored.
But if you tame me, it will be as if the sun came But if you tame me, it will be as if the sun came
to shine in my life. I shall know the sound of a to shine in my life. I shall know the sound of a
step that will be different from all others. Other step that will be different from all others. Other
steps send me hurrying back underneath the steps send me hurrying back underneath the
groundground
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Yours will call me, like music, out of burrow. Yours will call me, like music, out of burrow.
And then look: you see the grain-fields down And then look: you see the grain-fields down
yonder? I do not eat bread. Wheat is of no use yonder? I do not eat bread. Wheat is of no use
to me. The wheat-fields have nothing to say to to me. The wheat-fields have nothing to say to
me. And that is sad. But you have the hair that me. And that is sad. But you have the hair that
is the color of gold. Think how wonderful that is the color of gold. Think how wonderful that
will be when you have tamed me! The grain, will be when you have tamed me! The grain,
which is also golden, will bring me back the which is also golden, will bring me back the
thought of you. And I shall love to listen to the thought of you. And I shall love to listen to the
wind in the wheat….” wind in the wheat….” The Fox to the The Fox to the
Little PrinceLittle Prince
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84. Again, the creative influence of the lover 84. Again, the creative influence of the lover
is not causalistic because the beloved must is not causalistic because the beloved must
freely accept the offer of the lover.freely accept the offer of the lover.
85. Only when the beloved says “yes” will 85. Only when the beloved says “yes” will
the love becomes fruitful,: e.g. the teacher’s the love becomes fruitful,: e.g. the teacher’s
love is fruitful only when student accepts love is fruitful only when student accepts
freely the education.freely the education.
86. The “we” created in love is a union of 86. The “we” created in love is a union of
persons and their worlds. Therefore, they do persons and their worlds. Therefore, they do
not lose their identities.not lose their identities.
87. In the union of things, the elements lose 87. In the union of things, the elements lose
their identities.their identities.
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88. In love, a paradox exists: The “I” 88. In love, a paradox exists: The “I”
becomes more an “I” and the “YOU” becomes more an “I” and the “YOU”
becomes more of Himself.becomes more of Himself.
89. We can clarify and deepen this 89. We can clarify and deepen this
paradox in love by describing the paradox in love by describing the
nature of love as a “Gift of Self”.nature of love as a “Gift of Self”.
90. A gift is “something” I cause 90. A gift is “something” I cause
another to posses which hitherto I another to posses which hitherto I
posses myself, a giver. posses myself, a giver.
91. The other has no strict right to 91. The other has no strict right to
own the gift.own the gift.
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92. The giving is disinterested, 92. The giving is disinterested,
unconditional: There is no “string attached” unconditional: There is no “string attached”
to the giving. I do not givein order to get to the giving. I do not givein order to get
something in return; otherwise the giving is something in return; otherwise the giving is
an exchange or selling.an exchange or selling.
93. In love, the giving is not a giving up in 93. In love, the giving is not a giving up in
the sense of being deprived of something the sense of being deprived of something
because the self is not a thing that when because the self is not a thing that when
given no longer belongs to the giver but to given no longer belongs to the giver but to
the given.the given.
94 Nor the giving in love coming from a 94 Nor the giving in love coming from a
marketing character because I do not give marketing character because I do not give
in order to get something in return.in order to get something in return.
153153

95. The giving in love is also not of the 95. The giving in love is also not of the
virtuous character. I dot give in order to feel virtuous character. I dot give in order to feel
good.good.
96. Why do I give myself in love? Because I 96. Why do I give myself in love? Because I
expereince a certain bounty, richness, value expereince a certain bounty, richness, value
in me.in me.
97. I can express this disinterested giving of 97. I can express this disinterested giving of
self to the other as other in the giving of self to the other as other in the giving of
sex, material things…. But when I do so, the sex, material things…. But when I do so, the
thing becomes unique because it has thing becomes unique because it has
become a concrete but limited embodiment become a concrete but limited embodiment
of myself.of myself.
154154

98. To give myself means to give my 98. To give myself means to give my
will, my ideas, my feelings, my will, my ideas, my feelings, my
experiences to the other--- all that is experiences to the other--- all that is
alive in me.alive in me.
99. Why do I love this particular 99. Why do I love this particular
other? Because you are lovable, you other? Because you are lovable, you
are lovable because you are you.are lovable because you are you.
100. The value of the other is his 100. The value of the other is his
being unique self. Therefore, since being unique self. Therefore, since
every person is unique, everyone is every person is unique, everyone is
lovable.lovable.
155155

101. If I am capable of loving this 101. If I am capable of loving this
particular person for what he is, I particular person for what he is, I
am also capable of loving the am also capable of loving the
others for what they are.others for what they are.
102. From this nature of Love as 102. From this nature of Love as
disinterested giving of oneself to disinterested giving of oneself to
the other as other, we can derive the other as other, we can derive
other essential characteristics of other essential characteristics of
love.love.
156156

103. Love is Historical because the 103. Love is Historical because the
other is a concrete particular person other is a concrete particular person
with history.with history.
104. I do not love abstract Humanity, 104. I do not love abstract Humanity,
but concrete persons.but concrete persons.
105. I do not love ideal persons, nor 105. I do not love ideal persons, nor
do I love in order to change or do I love in order to change or
improve the other. e.g the friends of improve the other. e.g the friends of
Jesus, His Apostles, were not ideal Jesus, His Apostles, were not ideal
people.people.
157157

106. We always associate the person 106. We always associate the person
we love with concrete places, things, we love with concrete places, things,
events: like songs, e.g. In the Gospel events: like songs, e.g. In the Gospel
of St. John, The old St John recounts of St. John, The old St John recounts
his first meeting with Jesus and ends his first meeting with Jesus and ends
that account with “It was about four that account with “It was about four
o’clock in the afternoon”(John1:39)o’clock in the afternoon”(John1:39)
158158

When friendship is breaking down, we want When friendship is breaking down, we want
to reconcile, we recall the the things we did to reconcile, we recall the the things we did
together:together:
“You are beautiful, but you are empty, he went on. One could “You are beautiful, but you are empty, he went on. One could
not die for you. To be sure, an ordinary passer-by would think not die for you. To be sure, an ordinary passer-by would think
that my rose looked just you—the rose that belongs to me. But that my rose looked just you—the rose that belongs to me. But
in herself alone she is more important than the hundrds of you in herself alone she is more important than the hundrds of you
other roses: because it is she that I have watered; Because it is other roses: because it is she that I have watered; Because it is
she that I have sheltered behind the screen; because it is for her she that I have sheltered behind the screen; because it is for her
that I have killed the caterpillars(except the two or three that we that I have killed the caterpillars(except the two or three that we
saved to become butterflies); because it is she that I have saved to become butterflies); because it is she that I have
listened to, when she grumbled, or boasted, or even sometimes listened to, when she grumbled, or boasted, or even sometimes
when she said nothing. Because she is my rose….” when she said nothing. Because she is my rose….” The LittleThe Little
Prince in passing by a garden of roses.Prince in passing by a garden of roses.
159159

107. In Love, I do not surrender my 107. In Love, I do not surrender my
liberty to the other, I do not become a liberty to the other, I do not become a
slave to the other. The wife’s slave to the other. The wife’s
submission to her husband is done in submission to her husband is done in
freedom in recognition of his position freedom in recognition of his position
in the family.in the family.
108. Rather, in Love two freedoms 108. Rather, in Love two freedoms
become one and each becomes more become one and each becomes more
free.free.
160160

109. The union of several freedoms in 109. The union of several freedoms in
love results in a community, which is love results in a community, which is
different from a society. In different from a society. In
community, persons are free to be community, persons are free to be
themselves.themselves.
110. Persons are Equal in Love 110. Persons are Equal in Love
because persons are free.because persons are free.
111. The equality in love is the 111. The equality in love is the
equality of being, not of having.equality of being, not of having.
161161

112. Love is Total because the person 112. Love is Total because the person
in love is indivisible. I do not say, “you in love is indivisible. I do not say, “you
are my friend only insofar as you are are my friend only insofar as you are
my colleague”.my colleague”.
113. Love is Eternal because love is 113. Love is Eternal because love is
not given only for a limited period of not given only for a limited period of
time.time.
114. Love is Sacred because persons 114. Love is Sacred because persons
in love are valuable in themselves.in love are valuable in themselves.
162162

MAX SCHELER’S PENOMENOLOGY MAX SCHELER’S PENOMENOLOGY
OF LOVEOF LOVE
The most important sphere in a human The most important sphere in a human
being’s life is the heart.being’s life is the heart.
The heart is the core and the essence.The heart is the core and the essence.
The heart is destined to love; the human The heart is destined to love; the human
person is destined to love.person is destined to love.
Loving is the most fundamental act of the Loving is the most fundamental act of the
human person.human person.
Loving is the primordial act.Loving is the primordial act.
The human being is first and foremost a The human being is first and foremost a
being who lovesbeing who loves
163163

WHAT LOVE IS NOTWHAT LOVE IS NOT
Love is not benevolence.Love is not benevolence.
When one loves, it is not necessary When one loves, it is not necessary
that one seeks the material benefit that one seeks the material benefit
of its object.of its object.
When loving non-persons, for When loving non-persons, for
example, one does not need to be example, one does not need to be
benevolent to the object of the benevolent to the object of the
loving act. E.g. Loving God, nature, loving act. E.g. Loving God, nature,
art, career. art, career.
164164

Loving persons, on the other hand, Loving persons, on the other hand,
coupled with benevolence implies coupled with benevolence implies
condescension and distance.condescension and distance.
Benevolence makes an effort Benevolence makes an effort
towards the well-being of the other, towards the well-being of the other,
to realize something in the other.to realize something in the other.
Love exerts no effort to do Love exerts no effort to do
something in the object loved.something in the object loved.
Love is not a fellow feelingLove is not a fellow feeling
Fellow feeling is value blind.Fellow feeling is value blind.
165165

O can fellow feel for a person we do O can fellow feel for a person we do
not love e.g. one can fellow feel for a not love e.g. one can fellow feel for a
person’s joy over his or his rival’s person’s joy over his or his rival’s
misfortune but when one loves, one misfortune but when one loves, one
would see that this is not in line with would see that this is not in line with
one’s higher possibilities of being.one’s higher possibilities of being.
Love is not a feeling.Love is not a feeling.
Feeling is passive-rweceptive and Feeling is passive-rweceptive and
reactive.reactive.
Malebranche: we do not necessarily Malebranche: we do not necessarily
love a fruit that gives the feeling of love a fruit that gives the feeling of
pleasure? pleasure? 166166

Even if love is not a fellow feeling, Even if love is not a fellow feeling,
one fellow feels for a person when one fellow feels for a person when
one loves that person.one loves that person.
Fellow feeling is founded on love.Fellow feeling is founded on love.
Fellow feeling varies in the measure Fellow feeling varies in the measure
and depth of love.and depth of love.
 Love is not the same as feeling Love is not the same as feeling
states.states.
Feeling state change, love endures.Feeling state change, love endures.
Love does not alter.Love does not alter.
167167

Love is the cause of feeling states, Love is the cause of feeling states,
not feeling states causing love.not feeling states causing love.
There is no such thing as falling out There is no such thing as falling out
of love.of love.
One does not love for limited periods One does not love for limited periods
of time.of time.
Love is not the same as preference Love is not the same as preference
and rejection of values (values and rejection of values (values
apprehension or judgments)apprehension or judgments)

168168

One can feel something of positive One can feel something of positive
value without loving the object value without loving the object
possessing that value e.e. Respect possessing that value e.e. Respect
for a person- respect is directed for a person- respect is directed
towards a value of a person that we towards a value of a person that we
respect.respect.
Respect necessitates a value Respect necessitates a value
judgment which entails a certain judgment which entails a certain
detachment; this absent in love.detachment; this absent in love.
Love is not directed towards a value Love is not directed towards a value
but to objects possessing that value. but to objects possessing that value.
169169

Preference and rejection as value Preference and rejection as value
apprehension are founded on love.apprehension are founded on love.
Love is a movement-higher values Love is a movement-higher values
can flash forth and be preferred.can flash forth and be preferred.
Love is a primitive and immediate Love is a primitive and immediate
mode of emotional response to the mode of emotional response to the
core of persons and objects.core of persons and objects.
One does not apprehend a value first One does not apprehend a value first
and then love.and then love.
170170

It is possible for a person and object It is possible for a person and object
to fulfill our preconceived preferred to fulfill our preconceived preferred
values but we still do not love them.values but we still do not love them.
But the valuations that we give are But the valuations that we give are
never enough for justifying our love.never enough for justifying our love.
Most people find it unreasonable to Most people find it unreasonable to
apply conceptual categories of apply conceptual categories of
valuations to the objects that we valuations to the objects that we
love e.g. Judging a loved one’s letter love e.g. Judging a loved one’s letter
because of the style and grammar.because of the style and grammar.

171171

Love is not blind.Love is not blind.
Misconception because of the Misconception because of the
primitiveness of love and the primitiveness of love and the
adequacy reasons.adequacy reasons.
Love has an evidence of its own Love has an evidence of its own
which is not strictly judged by reason which is not strictly judged by reason
Scheler says: “Love sees something Scheler says: “Love sees something
other in values, high or low, than other in values, high or low, than
that which the eye of reason can that which the eye of reason can
discern.” discern.”
172172

The beloved has its own worth. The The beloved has its own worth. The
beloved is reason enough for the beloved is reason enough for the
lover.lover.
Blaise Paschal says: “The heart itself Blaise Paschal says: “The heart itself
has its own reasons which reason has its own reasons which reason
itself does not know.’itself does not know.’
Love is not relative to the “polar-Love is not relative to the “polar-
coordinates of myself and the other”coordinates of myself and the other”
Love is not a social disposition like Love is not a social disposition like
altruism.altruism.
173173

One can love oneself genuinely One can love oneself genuinely
without falling into egoism but one without falling into egoism but one
cannot fellow feel for oneself.cannot fellow feel for oneself.
Scheler says: “Love does not first Scheler says: “Love does not first
become what it is by virtue of its become what it is by virtue of its
exponents, their objects or their exponents, their objects or their
possible effects and results.” possible effects and results.”
174174

THE ESSENCE OF LOVETHE ESSENCE OF LOVE
Love (and hatred) as acts cannot be Love (and hatred) as acts cannot be
defined but only exhibited.defined but only exhibited.
Hatred is not the opposite of love, Hatred is not the opposite of love,
indifference is.indifference is.
Hatred is a disorder of the heart, a Hatred is a disorder of the heart, a
movement to the direction.movement to the direction.
““Hatred looks for the existence of a Hatred looks for the existence of a
lower value…and to the removal of lower value…and to the removal of
very possibility of a higher value.” very possibility of a higher value.”
175175

Love is an act and a movement of Love is an act and a movement of
intention.intention.
From a given value in an object, its From a given value in an object, its
higher value is visualized.higher value is visualized.
This vision of a higher value is the This vision of a higher value is the
essence of love.essence of love.
Love is not a reaction to a value Love is not a reaction to a value
already felt, nor a search for the already felt, nor a search for the
value already given in an object or value already given in an object or
person.person.
176176

Upon seeing that the value is real in Upon seeing that the value is real in
the object, one moves in intention to the object, one moves in intention to
higher values.higher values.
One can be aware of the positive One can be aware of the positive
values in an object without loving the values in an object without loving the
object.object.
Love is creative.Love is creative.
It sets up an “idealized paradigm of It sets up an “idealized paradigm of
value” for the objector person loved.value” for the objector person loved.
177177

This idealized paradigm of value is This idealized paradigm of value is
not an imposition; it is implicit in the not an imposition; it is implicit in the
object or person lovedobject or person loved..
This paradigm of value is neither a This paradigm of value is neither a
creation or an enhancement of creation or an enhancement of
values.values.
The creativity of love brings into The creativity of love brings into
appearance the higher possibilities of appearance the higher possibilities of
value in the beloved.value in the beloved.
178178

This paradigm of value is true and This paradigm of value is true and
real in the object loved, they only real in the object loved, they only
wait confirmation.wait confirmation.
Karl Jaspers says: “In love, we do Karl Jaspers says: “In love, we do
not discover values, we discover that not discover values, we discover that
everything is lovable.”everything is lovable.”
Love relates to what has value rather Love relates to what has value rather
to value itself.to value itself.
Love is not limited to human beings.Love is not limited to human beings.
One can love nature, vocation, God.One can love nature, vocation, God.
179179

Love is an intentional movement Love is an intentional movement
from a lower to a higher value of the from a lower to a higher value of the
object love.object love.
Love is basically a movement.Love is basically a movement.
““Love at first sight” is not real love. Love at first sight” is not real love.
Real love moves to the higher Real love moves to the higher
possibilities of value in the object.possibilities of value in the object.
Intentional is not the same as Intentional is not the same as
purposeful, motivational or striving purposeful, motivational or striving
towards a goal.towards a goal.
180180

Intentional means directional in the Intentional means directional in the
phenomenological sense.phenomenological sense.
Phenomenological Intentionality- Phenomenological Intentionality-
consciousness is consciousness of, consciousness is consciousness of,
loving is loving something or loving is loving something or
someone.someone.
Love is concerned with the existence Love is concerned with the existence
or non-existence of higher values.or non-existence of higher values.
Without indifference, love can Without indifference, love can
become an “attitude of constantly become an “attitude of constantly
prospecting, as it were, for new and prospecting, as it were, for new and
higher values in the object.”higher values in the object.”
181181

Prospecting for higher values can be Prospecting for higher values can be
due to unsatisfied love.due to unsatisfied love.
Without indifference, love can be Without indifference, love can be
misunderstood as an attempt to raise misunderstood as an attempt to raise
the value of the object loved, to the value of the object loved, to
improve the beloved and help the improve the beloved and help the
beloved acquire a higher value.beloved acquire a higher value.
182182

A desire for improvement implies a A desire for improvement implies a
pedagogic attitude – “I love you pedagogic attitude – “I love you
because I want to make you into a because I want to make you into a
better person.”better person.”
A desire for improvement A desire for improvement
necessitates making necessitates necessitates making necessitates
making a distinction between what a making a distinction between what a
person is now and what he or she person is now and what he or she
should be. Love does not make this should be. Love does not make this
distinction.distinction.
183183

Scheler says: “ Love itself in the Scheler says: “ Love itself in the
course of its own movement, brings course of its own movement, brings
about the continuous emergence of about the continuous emergence of
ever higher values in the object- just ever higher values in the object- just
as if it was streaming out from the as if it was streaming out from the
object of its own accord, without any object of its own accord, without any
sort of exertion on the part of the sort of exertion on the part of the
lover.”lover.”
184184

THREE MISUNDERSTANDING OF THREE MISUNDERSTANDING OF
LOVELOVE
When one loves, one does not seek When one loves, one does not seek
for new values in the object loved.for new values in the object loved.
When love opens one’s eyes to a When love opens one’s eyes to a
higher values in the object loved, it higher values in the object loved, it
is a consequence of love not because is a consequence of love not because
of a “seeking.”of a “seeking.”
An active seeking indicates an An active seeking indicates an
absence of love.absence of love.
185185

Genuine love is loving a person for Genuine love is loving a person for
all that he or she is, including the all that he or she is, including the
weaknesses and even during weaknesses and even during
disillusionment.disillusionment.
Higher values are not given Higher values are not given
beforehand as an ideal “to be looked beforehand as an ideal “to be looked
for” in the object loved; they are for” in the object loved; they are
disclosed and discovered in the very disclosed and discovered in the very
movement of love.movement of love.
Love is an occasion for promoting Love is an occasion for promoting
higher values like educating a higher values like educating a
person.person.
186186

Love does not desire to change the Love does not desire to change the
beloved.beloved.
A desire to change the beloved is A desire to change the beloved is
rooted in a love that is conditional.rooted in a love that is conditional.
Example of unconditional love:Example of unconditional love:
Mary Magdalene ( not “thou shalt Mary Magdalene ( not “thou shalt
not sin no more; promise me this not sin no more; promise me this
and I will love thee and forgive thy and I will love thee and forgive thy
sins” BUT “go, and sin no more.”)sins” BUT “go, and sin no more.”)
The Prodigal SonThe Prodigal Son
187187

We love being as they are.We love being as they are.
Love does not create higher values in Love does not create higher values in
the beloved.the beloved.
Creating higher values is a projection Creating higher values is a projection
of one’s values into the other.of one’s values into the other.
It is due to a failure to free oneself It is due to a failure to free oneself
from being partial to one’s own from being partial to one’s own
ideas, feelings, interests, in short ideas, feelings, interests, in short
from egoism.from egoism.
188188

““Love is that movement Love is that movement
wherein every concrete wherein every concrete
individual object that individual object that
possesses values achieves possesses values achieves
the highest value compatible the highest value compatible
to its nature and ideal to its nature and ideal
vocation; or wherein it attains vocation; or wherein it attains
the ideal state of value the ideal state of value
intrinsic to its nature”intrinsic to its nature”
189189

LOVE AND MORAL VALUESLOVE AND MORAL VALUES
Love includes the moral value of Love includes the moral value of
goodness.goodness.
Love of nature and love of art also Love of nature and love of art also
involve moral value.involve moral value.
They contribute to the perfection of They contribute to the perfection of
person.person.
They are spiritual acts.They are spiritual acts.
There is no such thing as love of There is no such thing as love of
goodness.goodness.
190190

Love of goodness is Pharisaism: Love of goodness is Pharisaism:
loving people because they are good.loving people because they are good.
Loving people not because of Loving people not because of
concern, but because of the desire to concern, but because of the desire to
appear good.appear good.
Love has the value of goodness.Love has the value of goodness.
A person moral goodness is A person moral goodness is
determined according to the measure determined according to the measure
of his or her love.of his or her love.
It is in the movement from lower to It is in the movement from lower to
higher values that goodness appears higher values that goodness appears
as values.as values.
191191

HIERARCHY OF VALUESHIERARCHY OF VALUES
What are values?What are values?
Values precede feeling state.Values precede feeling state.
Values are the foundation of feeling Values are the foundation of feeling
states and their completion.states and their completion.
Values do not exist only because Values do not exist only because
they are felt.they are felt.
In feeling a value, the value is given In feeling a value, the value is given
as distinct from the act of it being as distinct from the act of it being
felt.felt.
192192

Values have an a-priori character.Values have an a-priori character.
Values are not goods. Goods are Values are not goods. Goods are
carriers of value. Goods change, a carriers of value. Goods change, a
value does not change. E.g. the value does not change. E.g. the
value of friendship is still a value value of friendship is still a value
even if a friend is being unfaithful.even if a friend is being unfaithful.
Values are independent of our Values are independent of our
striving. E.g. The value of health.striving. E.g. The value of health.
There is a hierarchy of values.There is a hierarchy of values.
This hierarchy also has an a-priori This hierarchy also has an a-priori
character. character.
193193

There are positive and negative There are positive and negative
values. A value cannot be both values. A value cannot be both
positive and negative.positive and negative.
SENSORY VALUES.SENSORY VALUES.
Agreeable, pleasant versus Agreeable, pleasant versus
disagreeable, unpleasant.disagreeable, unpleasant.
Values that are objects of sensory Values that are objects of sensory
feelings (corresponding to subjective feelings (corresponding to subjective
states of pleasure and pain).states of pleasure and pain).
VITAL VALUESVITAL VALUES
194194

Values connected with general Values connected with general
wellbeing.wellbeing.
Feelings of health and sickness, Feelings of health and sickness,
ageing, exhaustion.ageing, exhaustion.
Vital values are irreducible to the Vital values are irreducible to the
pleasant or unpleasant values.pleasant or unpleasant values.
SPIRITUAL VALUESSPIRITUAL VALUES
Independent of the body and Independent of the body and
environment.environment.
Values of the beautiful and the ugly, Values of the beautiful and the ugly,
aesthetic values.aesthetic values.
195195

Values of the just and the unjust.Values of the just and the unjust.
Values of pure knowledge.Values of pure knowledge.
Spiritual values are linked with the Spiritual values are linked with the
feeling state of spiritual joy.feeling state of spiritual joy.
Holy and the Unholy.Holy and the Unholy.
Values of the holy are independent of Values of the holy are independent of
the things, objects and persons held the things, objects and persons held
to be holy at different times.to be holy at different times.
Values of the holy are higher than Values of the holy are higher than
spiritual values, vital values are spiritual values, vital values are
higher than sensory values.higher than sensory values.
196196

The movement of Love commences The movement of Love commences
only at the level of spiritual value.only at the level of spiritual value.
WHEN IS A VALUE HIGHER?WHEN IS A VALUE HIGHER?
A value is higher if it endures: Loving A value is higher if it endures: Loving
not just today or tomorrow.not just today or tomorrow.
A value is higher if it is less divisible: A value is higher if it is less divisible:
value of bread versus the value of value of bread versus the value of
work of art.work of art.
A value is higher if it generates and A value is higher if it generates and
finds other values: Value of Life.finds other values: Value of Life.
197197

Spiritual value: Life has value Spiritual value: Life has value
because there are spiritual values.because there are spiritual values.
Depth of contentment or fulfillment: Depth of contentment or fulfillment:
Sensory Values compel one to search Sensory Values compel one to search
for more enjoyment.for more enjoyment.
A value is higher if it is not relative A value is higher if it is not relative
to the organism experiencing it: to the organism experiencing it:
Spiritual Love does not depend on Spiritual Love does not depend on
physical characteristics versus physical characteristics versus
sensory values.sensory values.
198198

Moral Values of good and evil refer to Moral Values of good and evil refer to
the bringing about of values into the bringing about of values into
existence.existence.
Only person can do good and evil.Only person can do good and evil.
Moral Tenor of a person: directness Moral Tenor of a person: directness
of willing a higher value.of willing a higher value.
MOVEMENT TO HIGHER VALUES IS MOVEMENT TO HIGHER VALUES IS
A MOVEMENT OF LOVE AND DOING A MOVEMENT OF LOVE AND DOING
GOOD.GOOD.
199199

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