Pakikipagkapwatao by francis beldia

December 28, 2017 Philosophy

The Filipino Value of Packaging’s-Tao in the Light of Edith Stein’s Empathy Seem. Francis Anthony Bellied Arrogations Seminary College- Zebu, Zebu City, Philippines [email protected] Com Introduction On this paper, I will talk about the Filipino value of Packaging’s-Tao and interpret it in the light of Edith Stein’s Empathy as interconnectivity. I believe that this Filipino value can be better understood through Edith Stein’s concept of interconnectivity, that is, man can know himself better in relation with others through the concept of Edith Stein’s interconnectivity.

Then, I shall present some significant thoughts of the other philosophers which can help us better understand this topic. I shall also present what is this Filipino value of packaging’s-Tao and how this Filipino value recognizes the fact that “you and l” are fellow human beings. L I shall also give a brief account of Edith Stein’s Empathy. Then lastly, I shall consider the Filipino value of packaging’s-Tao in view of Edith Stein’s Empathy as interconnectivity.

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At the end of this paper, empathy may open another field for interpretation on the other Filipino values, it is because packaging’s-Tao can be also related to those other Filipino values. On Interconnectivity Interconnectivity refers to the interpersonal relationships of a subject with another subject. In man’s daily endeavors, a subject to subject relation is very common since he co-exists with the others in the society. Packaging’s-Tao is a value in which one relates with the others through the recognition that they are both human.

Interurban Relationship is an act of becoming aware of the others’ presence and being related to the persons without the intention of using others as a means for attaining personal motivations. For Karl Jaspers, Communication is the basic foundation of human relationship. He defined communication as “something between human persons who participates in a common world order and collaborate in the common tasks. “3 Communication as such may also serve as expression and symbol of being. 4 Thus this Philosophy points to the “l” and “Thou” as the very actors of interconnectivity.

In the Philosophy of Communion of Gabriel Marcel, which stems from and is centered on man who is open to the other and recognizes the other as the extension of his own being, it is evident that communion can’t be attained unless here is the presence of the other for it involves a reciprocity of subject-subject relationship and not that of subject-object. 5 “Body itself is a subject and therefore, does not derive its subjective characteristics from a principle distinct from itself,”6 Pointy said. He also added, “l know myself as a subject as I know the others as a subject equal to me. 7 In the very act of knowing the others itself and considering them as subjects, there is already a relation between the one who is knowing and the one being known as a subject to subject relation. Theodore Lips said, “empathy resembles the inner reflective perception that lets me know myself and is able to deliver knowledge of others as human individuals. “8 Lips concept of empathy considers the “l” reflecting and the others as human beings. Thus, one can realize himself more as he exists together with the others.

The Nature of the Filipino Value of Packaging’s-Tao (Human Fellowship) The Filipino value of packaging’s-Tao is derived from the Filipino word “kappa- Tao” which means “fellow human,” with that “packaging’s-tad’ may be loosely translated as “the act of mutually acknowledging each other as fellow human. 9 Filipinos are aware that they exist with the others. Thus in packaging’s-Tao or regard for others, man shows openness and relatedness to others, and treats them as fellow human beings. In the act of acknowledging others as fellow human, one is also acknowledging himself as human.

A human being is already with the others even from the day of his birth. 10 These “others” can be considered as an extension of his own being. Al His growth and development is influenced by the others. He is he because of the presence and influence of the others. We are existentially related to each other. 2 Thus one may speak of the value of packaging’s-Tao by virtue of man’s open relation and being- together-with-others in the world. 13 Man’s openness to the others allows him to know the others and also to realize his being human through others.

This Filipino value is truly grounded to the “l” and “other” as the main participants of relating. But Packaging’s-Tao does not only mean that we penetrate the other “selves. “14 It must be a reciprocal relationship. There is no fellowship in a relationship where only one recognizes the other. We can only show our openness to he others if the others also show their openness to us. 1 5 When this is already established, the “other” and the “l” can arrive at a new sense of “I-news”, an experience of “l am”. There is a realization in both of the “l” relating and the “other” being related, and vice versa.

Thus, this Filipino value enriches the meaning of living together in the world by the recognition of the fact that “you” and “I” are fellow human beings. 16 The Nature of Empathy Edith Stein’s empathy can be a means of knowing, understanding, and relating with the others. Empathy is the core of Edith Stein’s interconnectivity. She defines it as “the experience of the foreign consciousness in general, irrespective of the experiencing subject, or of the subject whose consciousness is experienced. “17 Thus she points that empathy is the foundation of introspective experience. 8 Empathy is an act which is “primordial as present experience though non-primordial in content. “19 This content is an experience which may arise as a memory, an expectation, or a fantasy. The flow of empathy, as elaborated by Edith Stein, takes place in three levels: 1) emergence of experience; 2) the fulfilling of explication; and 3) the comprehensive objectification of the explained experience. 20 She further explains, When the non- primordial content of the experience arises before me, it faces me as an object (such as the sadness I “read in another’s faces).

But when I Inquire into its implied tendencies (try to bring another’s mood to clear givens to myself), the content, having pulled me into it is no longer really an object. I am now no longer turned to the content but to the object of it, am at the subject of the content in the original subject’s place. And only after successfully executed clarification, does the content again face me as an object. 1 On the first level, it shows that the non-primordial experience is tantamount to perception.

On the second level, shows that the non- primordial experience is the same with the original experience itself. While on the third level, one realizes that he is not the original subject of the experience. Empathy “is a means on how human beings comprehend psychic life and own the experiences of their fellows. “22 We, as human beings, can comprehend and thus, can know others through empathy. Analysis Filipinos show awareness that they exist with the others through Pakistanis- Tao or human fellowship.

Since they recognize others as their fellow, they also recognize them as subjects, not as objects, equal to him. Thus, packaging’s-Tao is an introspective relationship. And since empathy is the foundation of interconnectivity, packaging’s-Tao, therefore, lies in the realm of empathy. On the recognition and awareness that “you’ and “l” are fellow human beings, one can have a better and deeper understanding and knowledge of himself if he can empathic with the others “selves. ” Our knowledge of the others as we acknowledge them as fellow humans arises from our ability to empathic.

Man can show his openness and relatedness to the others because of his ability to empathic. Thus, the interconnectivity in packaging’s-Tao arises from one amphetamine with the other “selves” and vice versa. Through empathy, one can have an access to the other “selves” – he is acquiring the knowledge of the others as he primordially owns the experience of the others, though non-primordial in content. In the act of amphetamine, one realizes the fact of the recognition that what he experience is an experience of the other subjects, I. E. , the experience of his fellow.

Considering the Filipino value of packaging’s-Tao under Edith Stein’s empathy, I can say that this Filipino value is a result of our ability to empathic with the others, that is, we have the realization of our “selves” as human beings – our subjectivity, knowledge, and value of ourselves – as we come to know and recognizes others as our fellow human. Conclusion Thus I have met my contention, that the Filipino value of packaging’s-Tao can be better understood through Edith Stein’s empathy as interconnectivity. Packaging’s-Tao arises because we can empathic.

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