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Human Existence of Intersubjectivity Cheat Sheet (DRAFT) by

human being as being-in-dialogue human beings as political animals human's existence of intersubjectivity

This is a draft cheat sheet. It is a work in progress and is not finished yet.

Self Consci­ousness and Dialogue

One important and inherent aspect of human person as thinking and acting being is self- consci­ousness
For this aspect to become more complete, it must recognize itself through another self-c­ons­cio­usness.
Emerges when commun­icating each other in a vocative situation or in dialogue.
The continuous dialogue between “I’s” self- consci­ousness and the other’s consci­ousness leads to the establ­ishment of unity of consci­ousness that pervades in the dialogue.

Gabriel Marcel

In establ­ishing relation with another person, self-c­ons­cio­usness becomes more aware of itself.
In the absence of freedom in commun­icative manife­sta­tion, object­ifi­cation follows.

Selfhood and Dialogue

Human being’s selfhood is its indivi­dua­lity, self-b­eing, self-r­eal­ization and well-being
It does not show itself when one decides to break himself from commun­icative manife­station of his/her being.

Karl Jaspers

Selfhood only emerges itself in and through dialogical situation. Dialogue fosters indivi­dua­lity, self-i­dentity and self being of each person in the dialogical situation.

Freedom and Dialogue

Freedom is a human aspect that he/she becomes conscious of himsel­f/h­erself.
However, freedom effects something thing upon human being if it is expressed in a dialogical context.
The true expression of freedom occurs when it is expressed both for one’s self- being but for the other’s self-b­eing. This freedom is never passive. It summons human being to action and this action presup­poses relati­onship

R. Tagore

Human freedom can only find its true meaning in relation to the freedom of another human being.

Truth and Dialogue: Making Present

Truth about one’s self-being is always relati­onal; and it is unveiled through dialogical situation or commun­icative manife­sta­tion.
It is experi­enced and shared as human being engages himsel­f/h­erself in an inters­ubj­ective or interhuman or dialogical encounter.
It is in this encounter the truth of the one’s whole being can possibly emerge. - Buber and Jaspers
“Truth gives courage: If I have grasped it at any point the urge grows to pursue it relent­lessly. Truth gives support: here something indest­ruc­tible, something linked to being” - Jaspers
Truth, make you project a true image of who you are; true self emerges.
 

Aristotle

"Man is by nature a political animal­"
Living in a society organized intell­ige­ntly, such as a city, state or nations, is what makes us human.
Anybody who lives outside the “city-­state” is either a beast or a god
Man engages in politics to achieve the “common good.”
In the classical period, humans could not conceive a good life separately from politics.
At his best, man is the noblest of all animals; separated from law and justice he is the worst.

Thomas Hobbes

people were naturally wicked and could not be trusted to govern, humans are naturally selfish and violent.
“Levia­than” – is a strong ruler who can give people direction.
Fear of others in the state of nature prompts people to form govern­ments through a social contract.
Social Contract – an agreement between indivi­duals held together by the common interest.
“Morality consists in the set of rules, governing how people are to treat one another, that rational people will agree to accept, for their mutual benefit, on the condition that others follow those rules as well.”
“Gover­nment is necessary, not because man is naturally bad... but because man is by nature more indivi­dua­listic than social.”
During the time men live without a common power to keep them all in awe, they are in that condition which is called war; and such a war as is of every man against every man.

Baron de Montes­quieu

Separation of powers would keep any individual or group from gaining total control.
Legisl­ative, Executive, Judicial
In the state of nature, indeed, all men are born equal, but they cannot continue in this equality. Society makes them lose it, and they recover it only by the protection of the laws. 
it is necessary from the very nature of things that power should be a check to power.
To become truly great, one has to stand with people, not above them.
 

Inters­ubj­ect­ivity

the human person as a subject in relation to another
the idea of the "­sub­jec­t" as a being who recognizes the other
The "­oth­er" here refers to the other person, such as a neighbor, stranger, or simply another subject than the self
However, the other does not only pertain to a human being. It could refer to other beings, inanimate or animate, such as animals, plants, or the enviro­nment.

Paul Ricoeur

Man is this plural and collective unity in which the unity of destin­ation and the differ­ences of destinies are to be understood through each other (Ricoeur, 1986)
French philos­opher and historian who studied various linguistic and psycho­ana­lytic theories of interp­ret­ation.
contri­bution to Hermen­eutics or the art of interp­ret­ation
Through hermen­eutics, one can be a better version of himself. The realiz­ation of the develo­pment of the self presup­poses that a reader of a text will realize to be a good and respon­sible person, not only for himself but for others (Ricoeur, 2008).
Oneself has its title as a self because of the other.
This thought is not a comparison between the self and the other, rather this is an illust­ration of the subject and inters­ubject that, there is an implic­ation that oneself is similar to another or oneself since being other (Ricoeur, 1994).
If one knows the self well, unders­tands the self, then the act of reaching out for others is not a farfetched reality (Ricoeur, 1994).
Selfis­hness can be a temporary phase may lead one to become a selfless human being the moment he/she realizes the other.

Rene Descartes

philos­opher who lived during the Scientific Revolu­tion, the era of rapid advances in the sciences
“I think, therefore, I am”
Cogito = Methodic Doubt

Martin Buber

The content and relation of these two worlds is the theme of I and Thou. The other person, the Thou, is shown to be a reality – that is- it is given to me, but it is not bounded by me. (Martin Buber, 1923)
I-It relati­onship
e existence of the self and its relation to another, which is not necess­arily a human being, e.g., plants, animals, and objects
I-Thou relati­onship
existence of the self and its relation to another entity that has a human self, that is, another human being, or simply the "­oth­er".
This existence is heightened by the act of dialogue, leading to the realiz­ation of total-­pre­sen­tness.

Emmanuel Levinas

To approach the Other in conver­sation is to welcome his expres­sion, in which at each instant he overflows the idea a thought would carry away from it. Therefore, it is to receive from the Other beyond the capacity of the I, which means exactly: to have the idea of infinity. But this also means: to be taught (Emmanuel Levinas, 1979).
For Levinas “Ethics is the first philosophy because it is only by acknow­ledging the command in the ‘face’ of the other that we can account for the sensit­ivity to the normative distin­ctions that structure intent­ional content.” (Crowell, 2015).
This idea of inters­ubj­ect­ivity presup­poses the equality and inclus­iveness of every indivi­dual.
Levinas asserts that “the Other's ‘exter­iority’ does not consist in the difference between my appear­anc­e-s­ystems and his or hers, but in the Other's ability to call me (norma­tively) into question: ‘The presence of the Other is equivalent to this calling into question of my joyous possession of the world” (Boorse, 2008).