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Philosophy > Chapter 6: Intersubjectivity > Flashcards

Chapter 6: Intersubjectivity Flashcards

1
Q

means we are beings thrown into the world.

A

Dasein

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2
Q

can be understood as an

environment, situation, world, space, or even objects and people.

A

there

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3
Q

“Dasein is never ‘proximally’ an entity which is free from Being-in, but which sometimes inclines to

A

take up a ‘relationship’ toward the world.

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4
Q

WHO — there are things about human existence that are not controlled by our
free will and intellect and which we cannot fully comprehend.

A

Heidegger

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5
Q

It refers to the conditions given to

us and fixed from without. It means that there are features that are beyond our control.

A

factity

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6
Q

human beings are not only limited to recognizing both things and people but are most essentially capable of

A

connecting with those objects and relating to those individuals encountered.

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7
Q

This means that we do not only recognize the things and the people in
our world but, more so, connect and relate with them.

A

Being relational beings

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8
Q

This refers to a condition of our existence that has been decided or created by us.

A

transcendence.

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9
Q

establishment of meaningful and authentic relationships

A

subjects

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10
Q

suggests either being ready-at-hand or present-at-hand.

A

objects

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11
Q

human beings, as Dasein, pertain to two conditions:

A
  1. we are being thrown into it with no access to freedom.

2. we must realize that human beings, as subjects, are innately relational beings.

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12
Q

Since we have the innate tendency to establish relationships with our fellow human beings, we have the capacity to

A

transcend our own facticity.

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13
Q

person. It means that there is no gap

or distance between the body and the subjectivity.

A

my body

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14
Q

If we express ourselves through our embodiment, we cannot be distinguished
from it.

A

my body

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15
Q

(my body) For Gabriel Marcel, intimacy is a moment wherein

A

realities are shared

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16
Q

suggests that people should realize and

consider the bond that exists between the self and the body.

A

Intimacy

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17
Q

There will be no avenue for the self to use or manipulate one’s body because

A

there is a recognition that the body is also the person and not an object.

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18
Q

is understood as the possession of the body. It means that we
own our bodies as we own things.

A

Having a body

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19
Q

We understand our body as a possession because our subjectivity
appears to other people as a body.

A

Having a body

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20
Q

authentic relationships among humans can only be possible

A

if we treat each other as subjects and not as mere objects, just like treating our embodiment as a person.

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21
Q

It is a fundamental notion that human persons are not solitary beings. This means that a person always lives one’s life together with other human beings.

A

Intersubjectivity

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22
Q

In this relationship, a person not only fulfills one’s call to be human to others but,
most importantly, values this kind of relationship.

A

Intersubjective

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23
Q

described as the subject-to-object relationship.

A

I-It

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24
Q

_______, a Jewish existential philosopher, would differentiate it as an ‘I-Thou
relationship,” subject to subject, and “ I-lt relationship,” that is, subject to object.

A

Martin Buber

25
Q

there is no unity in each other’s being but only distance.

A

I-It relationship

26
Q

is described as the subject-to-subject relationship.

A

I-Thou relationship

27
Q

This kind of relationship is an

interpersonal relationship.

A

Interpersonal relationship

28
Q

a relationship is not a meeting wherein one keeps a distance from the other, but an encounter wherein realities are shared and unified.

A

I-Thou relationship

29
Q

Stated that “If I face a human being as my thou and say the primary word I-Thou to him/her, he/she is not a thing
among things and does not consist of things”

A

Buber

30
Q

violations of our I-Thou relationships.

A

Manipulations and violations

31
Q

the life of relation.

A

dialogue

32
Q

defined and understood as disguised dialogue. It is when one insists on
talking all by oneself without allowing others to be heard.

A

monologue

33
Q

As a form of dialogue wherein, an authentic relationship is impossible, what two do not manifest but rather manipulation and abuse reign in monologue?

A

respect and mutuality

34
Q

described as objective understanding.

A

technical dialogue

35
Q

because it seeks to achieve a shared understanding and knowledge in both parties but not relationships.

A

Technical dialogue

36
Q

is commonly understood as a humane dialogue wherein sincerity, presence, sharing,
mutuality, availability, and fidelity are manifested. Through this dialogue, all forms of relationship are gradually developed, strengthened, and grounded.

A

genuine dialogue

37
Q

Buber adds that authentic dialogue is much more essential and sincere in our relationship with
the

A

eternal thou

38
Q

with God, there is no such thing as a

A

potential substance of being

39
Q

means unchanging

over time. It is calling us to be courageous and persistent in our fidelity while being persevering.

A

Constancy

40
Q

are manifestations of how

constant we are to our fidelity.

A

persenverance and immutability

41
Q

Marcel introduced availability, or as he called it

A

Disponibilité.

42
Q

________ means being present in

all circumstances.

A

Availability

43
Q

The first act is to commit to the other
without _______. The second act is the ________ to that
commitment.

A

questioning one’s future disposition; response of the other person

44
Q

is always put into question in a genuine relationship since it requires
constancy over time, perseverance, and commitment.

A

fidelity

45
Q

is a reality wherein one does not only express one’s creativity to fidelity but, most essentially, create one’s life to meet the demands of fidelity.

A

creative fidelity

46
Q

“to be disposable is to believe

the other, to place me at her disposal and to maintain the openness of

A

Disponibilité.

47
Q

consists in actively maintaining ourselves in a state of openness and permeability — open to the influx of the presence of the other”

A

creative fidelity

48
Q

Creative fidelity is not just about being

committed and disposed to the other but also about having

A

gleaming hope toward the relationship

and the other.

49
Q

something transcendent that human beings keep.

A

Hope

50
Q

For

Marcel, it is the final guarantor of fidelity.

A

Hope

51
Q

It means that we submit everything to a transcendent being

(Buber calls it “Eternal Thod’), hoping that He will be with us in our journey of commitment and fidelity.

A

Hope

52
Q

The beauty of hope gives us an avenue to

A

participate in that intervention and help.

53
Q

“Hope consists in asserting that there is at the heart of being, beyond all data, beyond all inventories
and all calculations, a mysterious principle which is in connivance with me”

A

Marcel

54
Q

In Otherwise than Being or Beyond Essence, Levinas speaks of ______ as the essential, primary, and fundamental structure of subjectivity

A

responsibility

55
Q

ordains that the I be responsible for that Other; such is

ordination to goodness.

A

face of the other

56
Q

When the I recognizes and claims this responsibility as a predetermined morality before ontology,
which leads the Ito summon the self to be present, then the responsibility of the Ito the Other will never _______, but a ________

A

be a return to the self but a continuous responsibility that is always outside of the self.

57
Q

In this situation, the many Other, which Levinas called the ______, is substantially disturbing this intimacy
between the land the Other

A

third

58
Q

Our responsibility’s generality obliges us to compare the unique Other with
all Others, meaning to say to allow for

A

equal treatment and calculation.

59
Q

an inescapable and ad infinitum responsibility

A

The life of others, the being of others, falls to me as a duty:

Philosophy (3 decks)

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