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
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assist the 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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introduced to you in various ways such as a
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What’s In What’s New activity or a situation.
This section provides a brief discussion of the
lesson. This aims to help you discover and
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to the exercises using the Answer Key at the
What I Have Learned What I end of the module.
Can Do This includes questions or blank
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module. what you learned from the lesson.
This part includes an activity that aims to This section provides an activity which will
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to take. If you get all the answers correct into real life situations or concerns.

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of mastery in achieving the learning
competency.
Assessment Additional
Activities In this portion, another activity will be given to
you to enrich your knowledge or skill of the
lesson learned. This also tends retention of
learned concepts.
Answer Key This contains answers to all activities in the
This is a task which aims to evaluate your level
module.
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:

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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

1Intersubjectivity

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

 14

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 Outstanding Very Satisfactory Satisfactory Needs
Areas 4 3 2 Improvement
1

Ideas This paper is clear This paper is The writer is The topic is not
and focused. It mostly focused beginning to well-defined
holds the reader's and has define the topic, and/or there are
attention. some good details even too many topics.
Relevant details and quotes. though
and quotes development is
enrich the still basic or
central theme. general.
Organization The organization Paper (and The Sentences within
enhances and paragraphs) are organizational paragraphs make
showcases the mostly organized, structure is strong sense, but the
central idea or in order, and enough to move order of
theme. The makes the reader paragraphs does
order, structure of sense to the reader. through the text not.
information is without too
compelling and much confusion.
moves the reader
through the text.

Sentence The writing has an The writing mostly The text hums The text seems
Fluency easy flow, rhythm, flows and usually along with a choppy and is
and cadence. invites oral reading. steady beat but not easy to
Sentences are well tends to be more read orally.
built, with a strong business-like than
and varied musical, more
structure that mechanical than
invites fluid.
expressive oral
reading.

Conventions The writer The write The writer shows The writer seems
demonstrates a understands good reasonable to have made
good grasp of writing control over a little
standard conventions and limited range of effort to use
writing usually uses them standard writing conventions:
conventions correctly. Paper is conventions. spelling,
(e.g., spelling, easily read and Conventions are punctuation,
punctuation, errors are rare; sometimes capitalization,
capitalization, minor touch ups handled well and usage, grammar,
grammar, usage, would get this enhance and/or
paragraphing) and piece ready to publish. readability; at paragraphing
uses conventions other times, have multiple
effectively to errors are errors.
enhance distracting and
readability. impair readability.

Presentation The form and The format only has The writer's The writer's
presentation of the a few mistakes and message is message is only
text enhance the is generally easy to understandable understandable
ability of the reader read and pleasing in this format. occasionally, and
to to the eye. the paper is
understand and messily written.
connect with the
message. It is
pleasing to the eye.

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Answer Key
 C
B
C
C
B
Assessme

t
 14
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. 2nd 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

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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
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and-maps/human-act
https://studylib.net/doc/25188409/ethics-1-module-1-study-guide--aug-
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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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