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a. self-understanding
b. behavior
2. There are and have been many “classic” images of the human person and
answers to the question, “Who are we?”
b. Judeo-Christian Theology
i. Genesis 1:26-27
The author cries out in his misery, speaks of life and death, cites
his restlessness and life's struggle and notes that he will not see
happiness again.
3. An important subtlety is that philosophy asks “who” rather than “what” we are.
o “Who” emphasizes that human beings do not have a fixed, objective nature,
like an oak tree or piece of granite.
o Instead we are much more than any “nature” we might have, since we:
i. understand ourselves,
o This also captures the truth of the existential claim that came through in the
video for our first discussion, “existence precedes essence.”
o In the textbook, Viktor Frankl maintains the need to focus on “who” we are
in order to best appreciate the challenges of understanding ourselves. See
Chaffee textbook, pp. 36-38.
a) Two ways that change takes place in humanity and greatly impacts each of us:
ii) Outwardly (forces from outside like the devices and applications of
technology).
o Stephen Hawking, the theoretical physicist who just passed away this
year captured this interrelationship in this way:
“The problem now is it’s the thousand-dollar genome, but it’s the
million-dollar interpretation because you can get the sequence but
understanding what it does takes hundreds of hours of manpower
to interpret and understand, and we’re not even that good at it.”
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o We are not riveted to a few operations but have a “natural” capacity for an
unlimited number of activities.
o So, in a very short time it has become “natural” for us to communicate with
someone electronically rather than by a writing a letter.
c) BUT, the past understanding in Western thinking opposed or resisted this first
characteristic concerning our ability to adapt, grow, and change.
d) One criticism or suspicion of this first characteristic and its stress on “change”
is that it promotes relativism and by extension instability when striving to
understand the complexities of human existence.
the individual
the culture
And it is this moving target and fluidity that gives way to instability.
So, when I had you watch the brief video about brain chips, genetic editing,
and synthetic blood, it ends by asking “should we” embrace all these bio-
technologies?
o Despite asking “should we” take on a certain technology to gauge the positive
or negative direction that such change will have upon us, ideas like the doctrine
of progress have tended to paint a glowing picture of “change for the sake of
change.”
However, more in line with our position to carefully monitor all change and
innovation is this story, “Six Scientists Who Regret Their Greatest
Inventions” – Big Think, 5/29/2016 – Arthur Galston and Agent Orange
http://bigthink.com/laurie-vazquez/6-scientists-who-regret-their-greatest-
inventions
https://www.propublica.org/article/agent-orange-vietnam-veterans-their-
families-share-stories-exposure
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o We do not start life with an isolated self and then add on the world.
And out of this prior unity, self and world emerge in a reciprocal relation.
o Since there might be a little uncertain about how philosophers approach the
notion of “self,” let’s look at p. 92 of the textbook, “Do You Know
Yourself?”
And for our current purposes, pay particular attention to the points about
how the body and self interface.
o To say that there can be no self without a world is also to assert that there
can be no isolated self without a body.
o Only as “embodied” selves can we act on the world or be acted upon by the
world.
This came through well in the Science Friday interview for our
discussion last week on the mind-body problem when Katherine
Kuchenbecker, the engineer working on digitizing touch with “haptic”
technology, observed:
“I mean, life is a lot more than just what you see and what you hear. You
can’t do anything in the real world without reaching out and touching
something. And you should be able to feel it.”
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c) Summary
o We are not just a soul or just a body forever living in separate realms.
This, however, was the stance of René Descartes, as we saw in the video
for the mind-body problem discussion.
d) Idealism
Despite the easy route it is for most of us to appreciate a more balanced sense of
how important our bodies for our existence in the world overall and how they
are specifically well interconnected with our minds and souls, a previous
intellectual movement known as “idealistic” offered a strong counterpoint.
o Idealism emphasized and prized the spiritual, intellectual, and “soulish” side
of our existence to the disparagement of the bodily and worldly side.
o This thinking was given a great foundation and further impetus by these two
philosophers:
https://www.wga.hu/index1.html
2) René Descartes (d. 1650 CE) – “I think, therefore I am.” (As you know
well from our discussion last week.)
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o The essential role that our bodies play in our sense of personhood and the
conviction that they are not detached from our minds, souls, and hearts has
been advanced and emphasized by the contemporary philosophy known as
existential-phenomenology.
o The Chaffee textbook treats this in Chapter 3 (pp. 143-146), “The Self Is
Embodied Subjectivity: Husserl and Merleau-Ponty” – The Lived Body
Instead, our “living body” is a natural synthesis of mind and biology, and
so any attempts to divide them or into separate entities are artificial and
nonsensical.
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Phenomenology [continued]
Not just waking up, but many other experiences like dancing, musical
performance, and playing a sport well illustrate the lived body.
Only after fully embracing the richness of how the experience strikes us –
on all dimensions of our being – is it possible to start applying theories
and concepts.
o economics,
o finances,
o Food, health, housing, education, etc. – All the many things of this world
for our bodies and material existences are important.
o On the one hand, there is a “floor,” beneath which we do not want to fall.
a. Aristotle (384-322)
b. Book of Proverbs
c. Scarcity Mindset
a) Martin Buber (d. 1965) – “All real living is meeting: I and Thou.”
It’s not the case that, first of all, I exist, and then I take note of other people and
relate myself to them, as if this relation were something added on or extra.
How do you think this philosophical idea gets complicated today in an ironic
way?
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One aspect of our lives that has ironically made our inherent social nature
complex is “always” being virtually in contact with one another.
o On the one hand, there’s the possible downside. Let’s listen to this story
from Religion & Ethics Newsweekly on “Digital Addiction” -
http://www.pbs.org/wnet/religionandethics/2016/09/02/digital-
addiction/29965/
o But in a positive and even more lofty way, here’s a story on the person who
co-founded Wikipedia who has a broad communal mission in mind: “Jimmy
Wales – The Sum of All Human Knowledge” (cue 0:00-0:40, 8:15-10:20,
14:11-)
https://soundcloud.com/onbeing/jimmy-wales-the-sum-of-all-human-
knowledge?in=onbeing/sets/jimmy-wales-the-sum-of-all-human-knowledge
The basic point of this third characteristic: Community belongs to our very
essence!
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2) While animals are also social creatures, we can use our thinking and language
abilities to reflect on our communities and evaluate them:
3) The fact that the state is prior to the individual, according to Aristotle, also
means that we can achieve our full potential only through our social existence.
o Since the state is prior to the individual, then the interests of the individual
are secondary to the interests of the entire community.
o Common Good (definition) – The sum total of social conditions which allow
people, either as groups or as individuals, to reach their fulfillment more
fully and more easily. (Pacem et Terris, # 55)
Rachel Lu, “Can Catholic Social Teaching Help Solve the Labor Crisis?”
America Magazine, 8/10/2017:
iii. only “reluctantly” people come together to form a society and give up
their individual rights for the common good.
Globalization
Pope Francis has repeatedly turned the world’s attention to the crisis with
the interesting and ironic observation that we have grown “indifferent” to
the plights of migrants and refugees – “The Migrant Pope” in America
Magazine, 7/15 (para. 4 and 5):
http://www.americamagazine.org/issue/migrant-pope
Aside from the challenges that more contemporary realities like globalization
present, philosophy has long sought to discern long-standing paradoxes that act
as barriers to our sense of being-with-others.
In other words, think about how the groups or organizations to which we all
belong:
o Now let’s look at the issue of “conflict minerals” to underscore the issues of
our own contribution and complicity that is hard to detect in large systems –
structures – of injustice or pathology:
Today, we are faced with the more demanding task of working out a
compromise and finding a balance that allows for:
The past traditional Western emphasis, by contrast, has often stressed the
primacy of thinking over doing.
o In other words, while stressing action, there still must be thinking and
reflection, otherwise we could easily do something irrational.
Karl Marx said it best with regard to being practical and getting things done:
“The philosophers have only interpreted the world in various ways, the
point, however, is to change it.”
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o Since a genuine “human act,” which is free, is very different from a mere
happening.
This will also help prepare you for the final project: The School of Life –
“Philosophy: Thomas Aquinas” -
https://www.youtube.com/watch?v=GJvoFf2wCBU
o “Human acts” are not just anything that you and I as human beings may
casually bring about.
Rather, a “human act” is what we “do” through our free and deliberate
choices.
A “larger lofty good” toward which our will deliberately directs itself.
2. The intention - the more “immediate purpose” for which the act is chosen.
“A morally good act requires the goodness of the object, of the [intention], and
of the circumstances together.”
o Aquinas was basically looking for a way that we can easily assess our level of
agency in an action, which in turn may confirm or lessen our culpability.
A case came before the Supreme Court this week about a man convicted of
murdering a police officer, sentenced to death, and now is so mentally
incapacitated that he cannot remember what he did.
While it is clear that he had full agency when he committed the crime, has
his dementia compromised his ability to own that act and the commensurate
punishment?
When discussing agency and freedom, we also cannot overlook that freedom is
one of the most essential, difficult, and mysterious aspects of human existence.
o Thus, if the ability to freely act is taken away, our human dignity is
diminished.
iii. The Mystery of Freedom and Risk: The Principle of Double Effect
However, there is a risk to our use of free will, since in all actions we cannot
see all the results that will follow.
What we intend for good may turn out to have unexpected deleterious side
effects.
Let’s look at a recent story where the unintended “side effects” of human
actions complexify issues of complicity giving way to regret and anguish.
“On Sept. 11, He Checked Hijackers onto Flight 77. It's Haunted Him
Ever Since,” NPR, 9/9/16 -
http://www.npr.org/2016/09/09/493133084/on-sept-11-he-checked-
hijackers-onto-flight-77-its-haunted-him-ever-since
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AGENCY [continued]
This is the view that who we are is simply based on what we do and the roles
we play.
Today, two roles that we play often overly define who we are:
a) Consumers
b) Workers
https://www.youtube.com/watch?v=fSQgCy_iIcc
o In our first discussion on the meaning of life, you may recall the
Marketplace story, “Why Most of Our Jobs Are Meaningless” –
https://www.marketplace.org/2018/05/23/business/meaningless-jobs
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This characteristic does not contradict the first one mentioned at the outset,
“Changing Humanity.”
o To say that we are “unfinished” or forever “changing” does not deny that
we have also reached a “summit” or decisive stage of maturity or
sophistication in the history of humankind.
o More and more we have taken over the world and the conditions of
human life under our control.
o As a result, we are less and less dependent for our well-being on forces
outside ourselves, whether natural or supernatural.
The important philosophical notion associated with this idea of having come
to maturity and sophistication, and in turn now having many things under
our control, is responsibility.
RESPONSIBILITY [continued]
Instead of thinking everything is under our control, we are actually dealing with
an unprecedented responsibility, which means there is:
o answerability
o accountability
In other words, we are not completely autonomous in this period of
unprecedented scientific and technological maturity.
Because technology has placed so much power and control at our disposal, we
should not arrogantly conclude that we are the “measure of all things,” in the
words of Protagoras.
However, modern voices from various quarters have argued that our
contemporary sophistication brings about “a new world order” in which
humanity is in complete and unaccountable control.
This has often found the loudest expression from atheistic perspectives.
o In other words, the old order where God or some absolute Truth/Truths like
the Natural Law, were in control has been eclipsed by a new era where
humans are in complete charge.
Let’s read the primary text from Nietzsche’s The Gay Science/The
Joyful Wisdom (paragraph 125).
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RESPONSIBILITY [continued]
being God
versus
o Most pointedly, the interpretation of certain passages from the Bible has
given often been used to give humans a license to misuse their “God-like”
powers.
Let’s look at Genesis 1:26-31 and the operative words – “dominion” and
“subdue.”
To counter and past misuses or abuses of this biblical text, let’s take a
look at portions of Pope Francis’ recent encyclical letter on the
environment titled On Care for Our Common Home (Laudato Si’):
RESPONSIBILITY [continued]
a) I am responsible to myself.
o Let’s stop and think about this one, is it reasonable to hold us accountable to
people that don’t exist?
e) And, some would also say I am responsible to God or some other Higher Being,
Purpose, or Order.
All this points to the bigger picture or wider setting of our responsibility.
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CONCLUSION:
CONCLUSION: [continued]
The philosophical answer to the question about the end or goal of our existence
is:
o Our end or goal is to be (to exist), and we achieve that end when we “are” in
the fullest manner that is open to us.
In light of the above Five Characteristics, we really “are” (that is, we really
attain our end of human flourishing) when we:
b) Accept our life “in-this-world” and lay hold of the rich possibilities that it
offers: Embodiedness