Introduction to

Philosophy of the
Human Person
Quarter 2 – Module 2:
Intersubjectivity
Introduction to the Philosophy of the Human Person
Alternative Delivery Mode
Quarter 2 – Module 2: Title
First Edition, 2020

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Introduction to the
Philosophy of the
Human Person
Quarter 1 – Module 2:
Intersubjectivity
Introductory Message
For the facilitator:

Welcome to the Introduction to the Philosophy of the Human Person, Alternative

Delivery Mode (ADM) Module on Intersubjectivity!

This module was collaboratively designed, developed and reviewed by educators both
from public and private institutions to assist you, the teacher or facilitator in helping
the learners meet the standards set by the K to 12 Curriculum while overcoming
their personal, social, and economic constraints in schooling.

This learning resource hopes to engage the learners into guided and independent
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You also need to keep track of the learners' progress while allowing them to manage
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learners as they do the tasks included in the module.

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For the learner:

Welcome to the Introduction to the Philosophy of the Human Person (Mathematics

7) Alternative Delivery Mode (ADM) Module on Intersubjectivity!

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What’s In the current lesson with the previous one.

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What’s New introduced to you in various ways such as a
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This section provides a brief discussion of the
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 This is a task which aims to evaluate your
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This contains answers to all activities in the
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At the end of this module you will also find:

References This is a list of all sources used in developing

this module.

The following are some reminders in using this module:

1. Use the module with care. Do not put unnecessary mark/s on any part of the
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 What I Need to Know

We usually hear the saying, “No man is an island.” There is no doubt that an
average person understands this quotation but despite the universal understanding
we have about it, we still express in various ways our belief on “being with others.”
We have varying degrees of affection and regard towards others and to ourselves as
well which may come from our unique experiencing of social reality.

In fact, questions may be raised about the motivation of human beings in

maintaining social relations. Do we only establish and keep relationship with others
in order to avoid chaos in the world? Or are we only driven by benevolence? These
are some queries on the issue of intersubjectivity which this lesson will shed light
on.

After going through this module, you are expected to:

1. define intersubjectivity;
2. identify the similarities and differences of intersubjective concepts of the three
philosophers, namely Confucius, Martin Buber, and Karol Wojtyla;
3. explore your intersubjective experiences and;
4. enhance your relations with people from all walks of life, especially the
underprivileged and people with disability.

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 What I Know

Answer the questions briefly after reading the passage from the Bible.

The Parable of the Good Samaritan

Luke 10:25-37 (New International Version)

(25) On one occasion an expert in the law stood up to test Jesus. “Teacher,”
he asked, “what must I do to inherit eternal life?”

(26) “What is written in the Law?” he replied. “How do you read it?”

(27) He answered, “‘Love the Lord your God with all your heart and with all
your soul and with all your strength and with all your mind’ [a]; and, ‘Love
your neighbor as yourself.’[b]”

(28) “You have answered correctly,” Jesus replied. “Do this and you will live.”
(29) But he wanted to justify himself, so he asked Jesus, “And who is my
neighbor?”

(30) In reply Jesus said: “A man was going down from Jerusalem to Jericho,
when he was attacked by robbers. They stripped him of his clothes, beat him
and went away, leaving him half dead. (31) A priest happened to be going down
the same road, and when he saw the man, he passed by on the other side.
(32) So too, a Levite, when he came to the place and saw him, passed by on
the other side. (33) But a Samaritan, as he traveled, came where the man was;
and when he saw him, he took pity on him. (34) He went to him and bandaged
his wounds, pouring on oil and wine. Then he put the man on his own donkey,
brought him to an inn and took care of him. (35) The next day he took out two
denarii[c] and gave them to the innkeeper. ‘Look after him,’ he said, ‘and when
I return, I will reimburse you for any extra expense you may have.’
(36) “Which of these three do you think was a neighbor to the man who fell
into the hands of robbers?”
(37) The expert in the law replied, “The one who had mercy on him.”

Jesus told him, “Go and do likewise.”

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Questions:

1. What virtue(s) does the parable show? Give the instance/s where you see
those virtue/s.

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2. What do you think is the reason why the Good Samaritan helped the
stranger despite their social differences?
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3. If you are the Samaritan, would you do the same? Justify your answer.

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 Lesson

1 Intersubjectivity

What’s In

In the parable, it is hard to imagine that a Samaritan would help a Jew since
he is considered by the Jewish society as an outcast. But what happened was the
other way around – he helped the Jew despite of their differences and the unfair
treatment to him. This story clearly explains how man can go beyond cultural
considerations and how one can overcome grudges to performing an ethical act
towards a needy person.

It may be considered as unusual phenomenon in the present social realm but

the story tells us it is never impossible. Like the Good Samaritan, you may have
encounter strangers who need help. If there is/are any incident/s you helped
somebody unknown to you, please narrate your experience/s below. Tell how you
overcame your fear of strangers and what made you decide to help the person/s. But
if you don’t have any experience, tell us what you would do if you encounter one and
why would you help them.

MY GOOD SAMARITAN EXPERIENCE

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 What’s New

Intersubjectivity in General
Philosophy, unlike Theology, does not use primarily biblical texts in its
pursuit, though some religious texts are morally worthy to be examples in explaining
philosophical ideas like the previous reading we had. The Parable of the Good
Samaritan clearly explains the phenomenon of intersubjectivity in the human world.
Though it focuses on the Kingdom of God, it still validates the importance of
intersubjective relations of man.

Intersubjectivity is a coined word from the prefix “inter” which connotes

“among and between” and the philosophical term “subject” that is equivalent to a
conscious being. Thus, intersubjectivity would mean in the general sense as “sharing
of subjective states by two or more individuals.” (Scheff 2006). It is the organic union
of the subjective reality and the objective reality of beings. Meaning to say, as a
person, we have a personal regard to self but we cannot deny the fact (objective – fact
of reality we all share) that we live with others so we also regard them as part of
ourselves. We tend to place ourselves in others’ shoes and relate to them in good
ways as possible like what is shown in the comic strip below:

https://www.researchgate.net/figure/An-Illustration-of-Technological-Intersubjectivity_fig2_228683281

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 What is It

What Philosophers Say About Intersubjectivity

Intersubjectivity is universal. It exists when and where humans exist. It is an
undeniable reality which thinkers could not help but discuss. Here are some
philosophers who took philosophical inquiry on intersubjectivity:

1. Confucius (551-479 B.C.E.) – one of the main ideas of Confucianism is

Ren or “human-heartedness.” It is a virtue central to man that can be found
in his sociality or intersubjectivity. In his philosophy, Confucius stresses order
and harmony in the world. His aims can be achieved through practical,
concrete, particular, and perceptual ways. This means Confucian thinking on
intersubjectivity is practical humanism. There is an emphasis on human
actions in sociality. He calls every man to love the other through actions, not
through thoughts.

2. Martin Buber (1878-1965) – is a Jewish philosopher who introduced the

“I-Thou” and “I-It” relationships to embody his philosophy of intersubjectivity.
For Buber, we have to treat another person as a subject (a being different from
things or objects). Persons are not inanimate objects to be used. They have
their own mind and free will, thus, we have to respect others as we respect
ourselves. “I” refers to the self and “Thou” or “You” refers to others. This “I-
Thou” relationship is the most meaningful relationship in the realm of
humanity. The “I” is the same with the “Thou” and there should be mutual
relationship between them. We can only recognize the self in the context of the
other. This is a “person-to-person” relationship, “subject-to-subject” relation.
We need to accept, respect, be sincere, and have dialogue with the other.

3. Karol Wojtyla (1920-2005) – He is also St. John Paul II but as a

philosopher, we use his real name. For Wojtyla, human action is the
foundation of our being. But human reality is also about being with others, so
our actions are also directed towards others. This form of action is now called
“Participation.” In the theory of participation, man has the capacity to share
himself to others. This affirms the reality that man acts and exists with others.
He is a member of the community of persons, a community of “I-You” or “We.”
Since man is a member of this community, his experience with others gives
him meaning and allows him to create meaning with others.

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 What’s More

Activity: DIFFERENTIATION. State the distinct ideas of the three

philosophers. Write them in the separate columns. Also, write the ideas where
all three philosophers agree using the space provided for.

CONFUCIUS MARTIN BUBER KAROL WOJTLA

Distinct Ideas: Distinct Ideas: Distinct Ideas:

Shared ideas of the three Philosophers:

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 What I Have Learned

To verify the knowledge you gained in this lesson, let us situate the idea
of intersubjectivity in your own personal experiences and let us check whether
its relevance in our lives.
Answer the following questions thoroughly. 3-5 sentences are enough.
1. Are there instances in your life when you feel you are treated as an
object? Share some experiences. How does it feel? Would you do the
same treatment to others? Why?
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2. Give some personal experiences when you feel you are treated as a
subject. How do you feel when you are treated in that way? Is it
lawful to do the same to others? Why?
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3. What do you think is the reason why people treat others as objects?
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4. What do you have in mind when you treat others as subjects?

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5. Do you think that we can make a better world if we prioritize

intersubjective relationships over economic progress? Defend your
answer.
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 What I Can Do

In our present society, we can notice all kinds of differences of people in the
world that may result to inequality, injustice, and all sorts of abuses. In order to
create a better world, we have to be sensitive about these things and respond in kind
manner. Below are societal problems which need solutions from intersubjective point
of view. Understand each statement and give concrete solutions. Use the ideas on
intersubjectivity elaborated by the philosophers we discussed. 3-5 sentences are
enough.

1. Instead of showing mercy, many people make fun of persons with

disabilities.
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2. Regarding rape issue, women are blamed because of the type of

clothes they wear.
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3. Many say that poor people are poor because of their mentality.
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4. Indigenous people have their own culture others do not understand

but some people make fun of them.
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5. Nowadays, some people think that psychological problems are just

excuses people do to justify their weaknesses.
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 Assessment

Multiple Choice. Choose the letter of the best answer. Write the chosen letter
on a separate sheet of paper.
1. Among the statements below, what best describes intersubjectivity?
a. Intersubjectivity is about how humans treat plants.
b. It is a state of sharing of subjective states by two or more
individuals.
c. It is about how we judge other persons.
d. We treat others as objects in intersubjective relationships.

2. Which statement is incorrect about intersubjectivity?

a. Love is an important aspect in intersubjective relationships.
b. We can put ourselves in the shoes of others.
c. I can disregard others as much as I want.
d. We cannot help but be sensitive with the existence of the other.

3. Who among the discussed philosophers focus on the concept of

human-heartedness in his philosophy of intersubjectivity?
a. Karol Wojtyla
b. Martin Buber
c. Confucius
d. Martin Heidegger

4. Who is the Jewish philosopher who introduced the “I-Thou” and “I-It”
relationships?
a. Karol Wojtyla
b. Martin Buber
c. Confucius
d. Martin Heidegger

5. What is the main focus of Karol Wojtyla’s philosophy of

intersubjectivity?
a. Intellect
b. Feelings
c. Participation
d. Contribution

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 Additional Activities

SONG ANALYSIS: Intersubjective relationship is one of the favorite themes of

Filipino songs. Think of a Filipino song which is about intersubjectivity. Write
down the lyrics of the song and analyze how intersubjectivity is explored by
the song. Give also the implication of the song to relationships you have with
others.

SONG:

ANALYSIS:

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 RUBRICS FOR THE ACTIVITY
Performance Needs
Outstanding Very Satisfactory Satisfactory
Areas Improvement
4 3 2
1
Ideas This paper is clear and This paper is mostly The writer is The topic is not
focused. It holds the focused and has beginning to define well-defined and/or
reader's attention. some good details the topic, even there are too many
Relevant details and and quotes. though development topics.
quotes enrich the is still basic or
central theme. general.
Organization The organization Paper (and The organizational Sentences within
enhances and paragraphs) are structure is strong paragraphs make
showcases the central mostly organized, in enough to move the sense, but the order
idea or theme. The order, and makes reader through the of paragraphs does
order, structure of sense to the reader. text without too not.
information is much confusion.
compelling and moves
the reader through the
text.
Sentence The writing has an The writing mostly The text hums along The text seems
Fluency easy flow, rhythm, and flows and usually with a steady beat choppy and is not
cadence. Sentences invites oral reading. but tends to be more easy to read orally.
are well built, with a business-like than
strong and varied musical, more
structure that invites mechanical than
expressive oral fluid.
reading.
Conventions The writer The write understands The writer shows The writer seems to
demonstrates a good good writing reasonable control have made little
grasp of standard conventions and over a limited range effort to use
writing conventions usually uses them of standard writing conventions:
(e.g., spelling, correctly. Paper is conventions. spelling,
punctuation, easily read and errors Conventions are punctuation,
capitalization, are rare; minor touch- sometimes handled capitalization,
grammar, usage, ups would get this well and enhance usage, grammar,
paragraphing) and piece ready to publish. readability; at other and/or paragraphing
uses conventions times, errors are have multiple errors.
effectively to enhance distracting and
readability. impair readability.
Presentation The form and The format only has a The writer's The writer's
presentation of the text few mistakes and is message is message is only
enhance the ability of generally easy to read understandable in understandable
the reader to and pleasing to the this format. occasionally, and
understand and eye. the paper is messily
connect with the written.
message. It is pleasing
to the eye.

14
14
Assessment
B
C
C
B
C
Answer Key
References:

BOOKS:
Agoncillo, T.A. (2012). The history of the Filipino people 8th edition. Quezon
City: C& E Publishing Corp.
Artigas, M. (2006). Philosophy: an introduction translated by Fr. M. Guzman.
Makati City: Sinag-tala Publishers Corpuz,
B.B., Ruben A.C., Maria Lovelyn C.P., Socrates, O.P., (2016). Introduction to
the philosophy of the human person for senior high school. Quezon
City: Lorimar publishing, Inc.
Bauzon, P.T. (2012). Handbook in social philosophy (with review materials in
social philosophy of education for LET) 2nd Edition. Mandaluyong
City: National Book Store.
Bernardo, J.P.V. (2016). Introduction to the philosophy of the human person.
Pasay City: JFS Publishing Services.
Buber, Martin. “Dialogue,” in Between Man and Man, Collins: Fontana, 1966.

Calano, Mark Joseph et al, Philosophizing and Being Human. Quezon City:
Sibs
Publishing House Inc., 2016.

Copus, B.B. et al. (2016). Introduction to the philosophy of the human person.
Quezon City: Lorimar Pub.
Dy Jr., Manuel, Philosophy of Man: Selected Readings. 2 nd Edition. Makati City:
Goodwill
Trading Co. Inc, 2001.

Heidegger, Martin. Being and Time. Translated by Joan Stambaugh. New York:
SUNY
Press, 1996.

Krapiec, M. I. (1985). I – man: an outline of philosophical anthropology

abridged version by Francis J. Lescoe and Roger B. Duncan. New
Britain: Mariel Publications.

Mabaquiao Jr., Napoleon. Making Life Worth Living. Quezon City: Phoenix
Publishing House, Inc. 2017

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 Maboloc, C. R. (2016). Introduction to the philosophy of the human person.
Quezon City: The Inteligente Publishing Inc.
Mercado, L.N. (1988). Applied Filipino philosophy. Tacloban City: Divine Word
University Publication.
Wallace, W.A. (1977). The elements of philosophy. New York City: Society of
St. Paul.
Ramos, C.C. (2016). Introduction to the philosophy of the human person.
Manila: Rex Publishing House
Socio, M.P.G. and Ignatius H.V. (2016). Introduction to the philosophy of the
human person. Quezon City: Vibal Group Inc.

JOURNALS:
Gaardner, J. (2007). A user manual for our planet. UNESCO: the courier. No.
9 ISSN.
1993- 8616. 4 – 5.

United Nations Education Scientific and Cultural Organization. (2009).

Teaching philosophy in Asia – Pacific. Bangkok: author.

Augustine. Man: Body and soul. (1967). In A. Armstrong (Ed.), The

Cambridge History of Later Greek and Early Medieval Philosophy (pp. 354-
361).

Cambridge: Cambridge University Press.

doi:10.1017/CHOL9780521040549.023

Callicott, J. Baird 1987, ‘Conceptual Resources for Environmental Ethics in

Asian Traditions of Thought: A Propaedeutic’, Philosophy East and West, Vol.
37, No. 2, pp. 115-130.

Frese, Stephen J. 2003, ‘Aldo Leopold: An American Prophet’, The History

Teacher, Vol. 37, No. 1, Special Feature Issue: Environmental History and
National History Day 2003 Prize Essays, pp. 99-118.

Jenkins, Willis 2009, ‘After Lynn White: Religious Ethics and Environmental
Problems’, The Journal of Religious Ethics, Vol. 37, No. 2, pp. 283-309.

Snyder Brian F. 2017, ‘The Darwinian Nihilist Critique of Environmental Ethics’,

Ethics and the Environment, Vol. 22, No. 2, pp. 59-78.

Welchman, Jennifer 2012, ‘A Defence of Environmental Stewardship’,

Environmental Values Vol. 21, No. 3, pp. 297-316.

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Confucianism and Existentialism: Intersubjectivity as the Way of Man Author(s):
Hwa Yol Jung Source: Philosophy and Phenomenological Research , Dec.,
1969, Vol. 30, No. 2 (Dec., 1969), pp. 186-202 Published by: International
Phenomenological Society

Jen: An Existential and Phenomenological Problem of Intersubjectivity

Author(s): Hwa Yol Jung Source: Philosophy East and West , Jul. - Oct., 1966,
Vol. 16, No. 3/4 (Jul. - Oct., 1966), pp. 169-188 Published by: University of
Hawai'i Press

Dean Edward A. Mejos, Against Alienation: Karol Wojtyla’s Theory of

Participation, Kritike, Vol. 1, No. 1, June 2007

ONLINE SOURCES:

http://sutterfield.weebly.com/uploads/1/2/6/8/12686139/discussion_questions_
for_plato_cave.pdf
https://outre-monde.com/2010/09/25/platonic-myths-the-sun-line-and-cave/
http://blogphilosophy2.blogspot.com/2007/11/phenomenology.html
https://philonotes.com/index.php/2018/12/01/the-human-person-as-an-
embodied-spirit/
https://ses.edu/a-summary-of-act-potency/
https://iep.utm.edu/envi-eth/
https://plato.stanford.edu/entries/ethics-environmental/
https://plato.stanford.edu/entries/environmental-aesthetics/
https://www.schooldrillers.com/anthropocentrism-in-environmental-ethics/
https://simplicable.com/new/environmental-issues
http://www.umich.edu/~snre492/sdancy.html
https://gm.ecotaf.net/1640-freedom.html
https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-
and-maps/human-act
https://studylib.net/doc/25188409/ethics-1-module-1-study-guide--aug-2018-
https://www.encyclopedia.com/social-sciences/applied-and-social-sciences-
magazines/tribal-society
https://www.futurelearn.com/courses/digital-society/0/steps/23808
https://www.biblegateway.com/passage/?search=luke%2010:25-
37&version=NIV

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