This document provides an overview of a philosophy lesson on intersubjectivity. It discusses key concepts like the self and other, interpersonal relations, empathy, and alienation. Regarding intersubjectivity, it explains that this occurs when the self recognizes the other and vice versa. Deeper intersubjectivity involves intimate self-giving and receiving between individuals. The document also discusses the importance of authentic dialogue, availability to others, and embracing differences in building harmonious relationships and communities. It aims to promote understanding and respect between people in spite of negative experiences.

1. MODULE 6
INTERSUBJECTIVITY
WEEK 6
INTRO. TO PHILOSOPHY OF HUMAN PERSON

3. Are you familiar in the
story of “ The Good
Samaritan”?
What is it all about?

4. Questions:
1. What virtue(s) does the parable show?
Give the instance/s where you see those
virtue/s
2. What do you think is the reason why the
Good Samaritan helped the stranger despite
their social differences?
3. If you are the Samaritan, would you do
the same? Justify your answer.

18. Performance Task

19. INTERPERSONAL
The word interpersonal is made from the combination
of the following:
a. inter = a prefix which means ‘between
b. person = which means ‘human’ or ‘individual’
c. -al = a suffix which means, ‘pertaining to’ or having
the ‘character of

20. Additional Information
about the lesson
(Note : You may use it or not for the discussion)

21. Interpersonal thus, is a word we used in
describing interactions (pakikipagugnayan o
pakikipag-halubilo) between people. In
philosophy however, when we say
interpersonal relations we are referring to
interactions that exist between the Self
(Ako) and the Other (lahat ng nakakasamuha
mo, maging tao o bagay)

22. INTERSUBJECTIVITY
The interaction between the Self and the Other is related to
the philosophical concept of intersubjectivity. Similar to
the word interpersonal, the word intersubjectivity is also
comprise of three groups of letters and/or words, namely:
a. inter = again this is a prefix which means ‘between’
b. subject = this refers to a person or thing that is being
discussed with.
c. -ity = a suffix used to form nouns which expresses state
or condition

23. Intersubjectivity means a condition of
relationship between subjects or persons. If I
relate with a friend for example, and he or she
relates back to me, intersubjectivity occurs.
Philosophically, this means that when the Self
recognizes the Other and the Other recognizes
the Self, intersubjectivity happens.

25. Intersubjectivity also carries the meaning of a unique relationship
between separate individuals or subjects. When we say unique, we
are referring to the relationship that a human person may experience
when he or she engages in a very intimate and personal relationship
with others. When a person, for example, loves others, he or she
gives himself or herself to them and at the same time receives them
into his or her life and vice versa. This mutual self-giving and
receiving becomes possible because of the person’s inner life or
interiority (panloob na buhay) where his
or her thoughts, feelings, inner struggles, reactions, and the like
“resides.

26. I believe that there is someone in your life—a
parent, friend, or a mentor— whom you feel very
close with. Maybe because of this closeness, both of
you are able to share to each other your inner
thoughts and feelings without any reservation.
How does it feel then to understand and be
understood by someone? How does it feel then
love and be loved in return by this person?

27. Intersubjectivity or the Self-Other interaction
comes in two levels, which are:
a. First Level = this refers to the simple
awareness of the Self about the
existence of the Other.
b. Deeper Level = this refers to the awareness of
the Self as being seen by Others.

28. Certainly, the awareness of the self in the other is an important
element in all other aspects of interpersonal interactions. The way
we act or react with others is often influenced by our ideas of how
these people see us. Going back to my example about your crush,
if he or she smiles while looking back at you, perhaps you will
conclude that he or she likes you in return. And this idea will affect
how you behave when he or she is around. This is also true when
considering social contexts.
Oftentimes, we modify our behavior depending on where we are.
Our behavior in the church, for example, is different from our
behavior when we are at a lively party.
These actions of presenting yourself in a certain way when dealing
with others or your social context is what we called as seeming

29. “Seeming” may behave in two forms:
a. Positive Seeming – the pleasant behavior
we showed when we are in a sacred place or
in the presence of a very important person.
b. Negative Seeming – being “plastic,” “sipsip”

30. Lesson 2: Authentic Dialogue
Most of our human interactions actually are based not on deception
(panlilinlang) but on truth. Because of our dignity and goodness, our
interactions are geared toward what is good and beneficial. This deeper
and more genuine interaction is called dialogue.
A genuine dialogue is attained when all of the following conditions are
present:
a. When the Self realizes that the Other is a unique or distinct person;
b. When the two individuals begin to view each other as an Other;
c. When the two persons truly acknowledging the presence of each other

31. Ordinarily, we understand dialogue as having any
conversation with someone. However, it does not always
follow that because when you are talking with
you are already in dialogue with him or her.
Philosophically, a dialogue can only occur when the words
uttered and/or the actions and gestures performed are
rooted in one’s inner life or interiority. That is why, only
beings with interiority (panloob na buhay) are capable of
engaging in dialogue. Here, a person’s words, expressions,
and body language becomes the way by which he or she
is able to express a part of himself or herself to another
person.

32. On the other hand, the person is also capable
here of receiving the words, thoughts, emotions,
and ideas of another person. A dialogue,
therefore, happens when two persons “open up”
to each other and give and receive one another in
their encounter.

34. Lesson 3: Interaction with the
Disadvantaged

36. Answer the following questions:
1.How many of them are your intimate friend, casual friend, or acquaintance?
______________________________________________________________
______________________________________________________________
______________________________________________________________
2. Does their condition draw you to them or hinder you from befriending them?
Explain.
______________________________________________________________
______________________________________________________________
______________________________________________________________
3. How should we, as human persons, relate to the underprivileged?
______________________________________________________________
___________________________________________________

37. QUESTIONS TO PONDER!
HAVE YOU EVER EXPERIENCED FEELING
THE EMOTIONS OF OTHERS AS IF THEY
ARE YOUR OWN EMOTIONS TOO?
HAVE YOU EXPERIENCED THAT YOU
CARE FOR SOMEONE AS IF YOU HAVE
THE SAME STRUGGLES IN LIFE?

38. As human persons, we have the capacity to experience the
experience of another just like the one I described to you about that
MMK incident.
Philosophers call this human capacity to share the emotions of others
as empathy, which is also an important aspect of intersubjectivity.
Perhaps you have already heard that empathy can be understood as
“feeling in” or “placing yourself into the shoes of another.”
For example, how would you behave around a friend who just
informed you that his or her parent has died? Empathy enables you
not only to share your friend’s grief and offer him or her comfort
during this difficulty, but also to own the grief of that
person even if it was not your own parent’s death.

39. Can you cite another personal
experience where you express
empathy with
someone?

40. Another characteristic of meaningful and genuine
human relationships is availability. Availability is the
willingness of a person to be present and be at the
disposal of another. Filipinos are actually very good at
this.
For example, if you go to an unfamiliar place and do
not know which way to go, normally there are
kababayans who will approach you and extend their
help to you voluntarily. The concept of availability
means that you are willing to be at one’s side twenty
four seven.

41. The ethics of care can help us understand why we need to
make ourselves available for others. This understanding
encourages individuals to help other people, most especially
the least, the lost, and the last because it is our moral
obligation to do so.
What about you? If, let us say, a stranger approaches
you in the street asking for help, will you try to help
that person or will you ignore him or her? If you
choose to ignore him or her, what could be some of
the possible reasons of doing so?

42. Indeed, there are people who would simply ignore those who
seek for their help. They do this because they have a negative
view about human relationships.
People having this negative view often suspect that any form
of human action is being influenced by selfish interests, hence,
for them it should be seen as not genuine or even deceptive
(mapanlinlang). When a person adopts this kind of view, he or
she is said to be experiencing alienation.
Alienation arises when a person stops to view the other as an
authentic person and merely considers the other person as a
mere object to satisfy his or her personal interests.

43. Be that as it may, in spite of our negative
experiences of human interactions, we are still called
to extend our hands in building a community of
harmony. This is very important especially that our
world today seems to be surrounded with all forms
of conflicts and violence. We can only do this if we
recognize that the other person is the same as
ourselves—a person with dignity that needs to be
upheld and respected.

44. LESSON 4
Embracing Differences

45. Not all stories, movies, or telenovelas end happily.
Many of them, unfortunately, end with a sad note.
Yet, what seems to be common among these
narratives is the realization of the main protagonist
(bida sa kuwento) on the necessity to accept the
things that had already gone by and to embrace all
past experiences—may they be good or bad. And
when he succeeded to do that, he or she become at
peace with himself or herself.

46. In similar manner, the acts of accepting (pagtanggap) and
embracing (pagyakap) all our differences are also beneficial
especially in building a community of harmony. Without a
doubt harmony is hindered because some people have
intentionally refused to accept and embrace our diversity
(pagkakaiba-iba). Some individuals, for instance,
overemphasize our differences and choose to favor one look,
behavior, view, belief, and idea over the other. In the process,
some of those who do not carry the characteristics that are
preferred to by the majority in society are the ones who usually
receive rejection (pagtakwil), discrimination (pagtrato ng hindi
pantay), abuse (pag-abuso), neglect (pagpabaya),
contempt(pagalipusta), and the like

47. There are people in our society who have endured a lot of
hardships and discrimination because of their physical or
mental condition. As a group, we call them differently-abled
persons (may kakulangan sa pagkatao). However, have you
realized that despite their limitations, these individuals can
actually master the same skills as those who are fully able?
Have you also realized that these individuals are actually
having their hopes and aspirations too, like us? And are you
aware that many of them are actually able to rise above their
disabilities and become productive and happy individuals?

48. Apart from people with disabilities and the
underprivileged, there are also others who are excluded
from groups or society because they have been deemed
different. Who among your neighbors is considered by
many to be “weird” or “different”? How does this view
affect the way you treat this person? Do you see yourself
befriending him or her? If you reflect on the way you
relate to him or her, can you say that you have been
treating him or her as a person?

49. MODULE 7
HUMAN PERSON IN THE SOCIETY

50.  Humans
isolated
generally do not live
from each other.
alone,
Instead,
individuals tend to live in communities with
other people related by ethnicity, nationality,
religion, or some other cultural element. A
human society is a group of people who
share a common lifestyle and organization.
 The human society has been viewed as a
unique and complex society. Because of its
dynamic features, it is capable of
developing and improving its structures.
 One of the basic components of society is
people.

51. MEANING OF SOCIETY
• Composed of a large number of people who form
relatively organized, self-sufficient, enduring body.
• Society is composed of interacting individuals and
interacting groups sharing a common culture.
• Society is a systematic network of social relations and it
is the venue where the dynamics of cooperation and
conflict occurs.

52. Activity 1: YOU COMPLETE ME.
Complete the statements below. Place your answer in a ½ sheet of paper.
1. In my family, I am the ___________________________________________.
2. My family has made me _________________________________________.
3. In my school, I consider myself ___________________________________.
4. My school has helped me become ________________________________.
5. In my community, I am a ________________________________________.
6. My community has allowed me to __________

53. TASK TO DO
ACTIVITY 2 ON (MY COMMUNITY)
PAGE 2
ACTIVITY 3 (WHO ARE WE)

54. LESSON 2 TYPES OF
SOCIETIES

56. THE EARLY SOCIETY

57. A. HUNTING AND GATHERING
SOCIETIES
• From the inception of human social life untilthe
discovery of the techniques of planting sometime
between ten and twelve thousand years ago, humans
survived primarily by hunting wild animals and gathering
wild vegetation.
• The hunting and gathering society that uses simple
technology to hunt animals and gather vegetation for
survival.
“HEADMAN” – political leader
“SHAMAN” – spiritual leader

58. B. HORTICULTURAL, FISHING AND
PASTORAL SOCIETIES
• The horticultural society developed a society thatuses
hand tools to raise crops.
• The beginning of this society has their first records in the
Middle East.
• About the pastoral societies, the main activity of them
was the domestication of animals. Today, there are a mix
among these two societies. Horticulture and pastorals
can be found throughout South America, Africa, and
Asia.

59. The domestication of plants and animals transformed
societies in various ways:
1. Producing more food allowed societies to become larger.
2. The domestication of plants and animals enabled societies
to generate a material surplus – more resources than
necessary to sustain day-to-day living.
3. Advances in housing technology and home industries such
as weaving, pottery, and leather making.
4. Efficiency and effectiveness of tools and weapons have
markedly improved.
5. The technological capacity to produce a surplus of food also
results in pronounced social inequality. With more resources
to fight for, conflicts became prevalent and slavery has
grown widespread.

60. C. AGRARIAN SOCIETIES
• Agricultural societies come as an extension of the
horticultural societies. Their coming marks a major
improvement in the lives of the people during that time.
• This era was then regarded as the “dawn ofcivilization”.

61. The major features of this society are:
1. The animal-drown plow produced food far more efficiently
than the hand tools used in horticultural society.
2. The greater surplus of food produced by agriculture
enabled a large proportion of the population to engage in
various special activities.
3. Money emerged as a mean of exchange replacing barter
as a system for trade among people engaged in
specialized activities.
4. Communication and transportation facilities are greatly
improved.
5. The expansion of trade sparked the growth of cities as
economic and political centers.
6. Agrarian societies produce dramatic social inequality.
7. The social power of the elite greatly expands and
exercises absolute control over large empires.

62. D. INDUSTRIAL SOCIETY
• A society that uses sophisticated machinery powered by
advanced fuels to produce material goods.
• The muscle power of humans and animals is no longer
the basis of production.
• Tools and machinery become more complex and efficient
owing to the incorporation of metal alloys such as steel.

63. Industrialism has generated societies of
unparalleled size and prosperity. The effects are:
1. It has brought about a greater concentration of
population in the urban areas.
2. Rising of standard living of the people due to
inventions.
3. Occupational specialization becomes more
pronounced than ever.
4. The family loses much of its traditional significance as
the center of social life.
5. Advanced health-related technology increased the life
expectancy of the people leading to population
growth.

64. TYPE OF
SOCIETY
TECHNOLOGY ECONOMY SETTLEMENTS SOCIAL ORG.
A. Hunting and
Gathering
Society
Very simple-fire
arrows, baskets
Bare subsistence-
no surplus
Nomadic 25-40
people
All resting within
family
B.
Horticultural
and Pastoral
Society
Digging sticks,
occasionally blade
tools
Simple crop
cultivation, some
surplus and
exchange
Semi-permanent
some cities,
occasionally
kingdoms
Family centered;
Religious system
begins to develop
moderate
specialization;
Increased social
inequality
C. Agrarian
Society
Irrigation,
fertilization,
metallurgy, animal-
drawn plow
Largely agricultural
but much surplus;
Increase market
exchange and
substantial trade
Permanent –
urbanization
becoming important;
empires covering
continent
Family loses
significance as
distinctive religious,
political, and
economic system
emerged. Increased
social inequality.
D. Industrial
Society
Advance sources of
energy; Mechanized
production
Industrial – few
engaged in
agriculture or direct
production; Much
surplus; Fully
developed market
economy
Permanent – urban
living predominating.
Cities now contain
most of the
population
Complex set of
interdependent
institutions.

65. E. VIRTUAL SOCIETY

66. E. VIRTUAL SOCIETY
• Virtual communities became popular in the 1990’s back then titled
“online communities”
• “Various studies have demonstrated that the function of online virtual
groups is to provide social and emotional support to their members.”
(Shoham, S., & Heber, M. 2012).
• • Groups online are categorized into categories that the members or its
sponsors have in common interest.
• • The groupings have no exclusive characterization but they do represent
a shared interest all communities are linked by a time, place, or

67. E. VIRTUAL SOCIETY
• Virtual society brings is that it interferes with social interaction because
some users become so comfortable in that world that they never want to
go back to reality. • This faceless realm allows for people who are shy to
open up online but then they still forget how to do that once back into
society.
• • Not being able to recognize the tone of someone’s voice/body
language can often cause communication issues in the online
communities.
• • Creates a gray area when it comes to face-to-face interaction
• • Cyberspace can be a way to solving their shyness but then again it is
not a complete resolution.