Intersubjectivity

Part 1
Lesson
13
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 Intersubjectivity
Intersubjectivity- It refers to shared
meanings constructed by people in their
interactions with each other.
 Intersubjectivi is the philosophical
ty
the interaction concept
betweenofthe “self” and the
“other”. It is the mutual recognition of each
other as persons.
 It refers to the shared awareness, and
understanding among persons. It is made
possible by the awareness of the self and
the other.
 Jean-Paul Sartre

 Jean Paul Sartre, explains that when you look at

a person, the act of objectification allows you
to capture that person’s freedom to be what he
or she wants to be. That is, you are limiting a
person’s possibilities by a look.
 This is evident when you stereotype or label a
person
based on his or her appearance or certain
actions.
Totalization
● TOTALIZATION occurs when one limit the other to a set of
rational categories, be they racial, sexual or otherwise. One
totalize the other when one claim he/ she already know who
is that person before they can even speak to.
 Edmund Husserl
 Edmund Husserl believes that
intersubjectivity is more than just shared
understanding, but it is the capability to
put oneself in the place where the other
is.
 Intersubjectivity
acts occurs an
empath because when people
undergo
of y
experience intersubjective
is highly empathic. This
happens when people put themselves in
the shoes of others.
● Empathy- the ability to
share emotions. This
emotion is driven by a
person’s awareness that
the other is a person
thoughts and feelings.
● Empathy enables us to
experience another
person’s
emotions, such as
happiness, anger, and
sadness.
● Sympathy is “feeling
with”, while
● Availability- the willingness
of a person to be present
and be at disposal of
another.
The Ethics of is an
Care ethical the
theory that emphasizes
moral dimension of
relationship and interactions.
 This moral perspective
encourages individuals to
help other people, most
especially the
vulnerable.
 Rene Descartes

 An advocate of individualism.
 As a proponent of the doctrine of
individualism, he resolved to doubt
absolutely everything that could
possibly be doubted--in the hope of
thereby finding
something that was beyond doubt.
(“Doubt
everything that can be doubted”)
 According to him there is one thing
that
● “Seeming”- actions where an individual presents
himself or herself in a certain way when dealing with
others. Persons take on “roles” or act out characters
when dealing with certain people or when in certain
situations.
● There may be instances when people behave a certain
way in
order to intentionally deceive or manipulate other
people.

Most human interactions, however, are not
based on deception. Since our human nature
derives us to uphold dignity and goodness, our
interactions with others are also geared
towards what is good and beneficial.
These lead human to strive to achieve deeper
and more substantial interactions and relations
with other people.
This deeper and more genuine interaction is
called dialogue.
● Dialogue- an interaction between
persons that happens through speech,
expressions, and body language.
● Dialogue is not confined to words alone,
actions, gestures and other expressions
may be used to convey a person’s inner
life.
● A dialogue occurs when two persons
“open up” to
each other and give and receive one
another in
their encounter.
ACTIVITY

1. How can you practice intersubjectivity

in your life?
2. Why do you need to respect/accept
others point of view, action or differences?
3. Ask them about the pictures again on
slide 2. How do you proper address the
situation?
 II-
Recognizing
and Relating to
Others
 Martin Buber, a Jewish philosopher had a
great
interest in the study of relating ourselves to
others.
 He said that “I” or yourself, can only be
realized
through recognition of “others.”
 The “I” cannot be aware of its
uniqueness and
existence without encountering the
 Several ways by which we relate to others
(according to Buber)
The “I-I” relationship
 “I-I” relationship in which people make themselves
the center
of their world.
 Talking to other people do not interest them and if
they talk to
others, it is the “I” who will be the center of the
conversation.
 They don't really listen to what others are sharing.
 “I-It” relationship
 “I-It” relationship is the second type of relationship.
 There are people that treat the other people into the
status of
an object—an It.
 Examples:
1.Researchers who have indigenous people
as their participants. They are very prone to
reducing the other into mere It, i.e. as mere
objects of investigation.
2. In the medical field when practitioners look
at their
patients as objects of investigation.
 “I-It” relationship
 There are also “I-It” relations where the I clearly has bad intent
on the other,
treating the other as mere It or object.
Examples:
1.How oppressive employers treat their workers like machines or
robots who are immune to physical, verbal, psychological, and
emotional abuse
2.Any relationship which has one party reducing the other to a
status of an object:
a)bully who treats a person with disability as an object of his
amusement
b)a liquor company using body of women as their advertisement
to improve
sales,
Objectification of women in advertising
 “I-It” relationship
 This kind of relationship results into what alienatio
 we call
It happens n.
when human relationships are inauthentic,
deceptive
exploitativ and
It arises when a ceases to view the other
e. person person andas a
distinct or authentic considers the other
merely
as person
a mere object or a means to satisfy personal interests.
 Alienation is a disorientating sense of exclusion and
separation and if left unaddressed, will discount the
humanity and dignity of a person that leads to
dehumanization.
 “I-Thou” relationship
 It is in this kind of human relations that genuine sharing of
one another takes place.
 It is in this type of relationship that the other is treated as
distinctly other, the I treats the person as a Thou (You)—-as
another person who is different from the I; one has a different
set of interests, visions, beliefs, values, and characteristics.
 The center of this relationship is a genuine form of
conversation: a
dialogue.
 Authentic Dialogue

 Authentic dialogue is a form of

interpersonal communication which
occurs when people recognize that
they are part of a greater whole and
can relate with others within the
whole.
 In some cases, non-verbal dialogical
relations are not only the more
appropriate means of conversation,
but considered as a more profound
form of conversation.
 I-Thou relationship for Buber is the experience of being
through conversation in communion with the other; and here,
the other may not necessarily be a human being. It could be
your dog, or your tree, or God.
 In line with this, we must remember that a privileged form of
relationship is the I-Thou relationship. This relationship
involves effort.
 Martin Heidegger argued that
humankind is a conversation.
 Conversation is more than just a simple talk
but rather a dialogue. It means that humanity
is gradually accustomed to communication
about Being.
 Language, as one of the controls of human,
creates human world. Language is a tool for
communication, information, and social
collaboration.
 For Heidegger, all conversations are really
one conversation, the subject of which is
Being. A conversation is creative, expressive,
and profound that allows humanity to exist
as more than objects. We are human beings
 According to Paulo Freire’s “Pedagogy of the
Oppressed”, dialogue is the encounter between
men, mediated by the people in order to
transform the world.
 For him, dialogue is not just simply an
interaction between people to explore the world
together, it is also a sign of freedom, equality,
and responsibility in discovering and
transforming the world of every human being.
 True dialogue cannot exist unless the partners
engage in love, humility, faith, trust, hope, and
critical
conceptthinking. Therefore, dialogue
of the true becomes
without dialogue
the
no sign and
education, “ the central
communication, there is
and without
communication,
be no true there
” can
education .
 Recap
Intersubjectivity is the
philosophical concept
of the interaction Ways we relate to
between the “self” and others:
the “other”. It is the
1. “I-I relationship”
mutual recognition of
each other as persons. 2. “I-It relationship”
3. “I-Thou
relationship”
1. Empat Authentic
hy Dialogue
2. Availa
bility
3. Ethics
of