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Pakikipagkapwa-tao results in camaraderie and a feeling of closeness one to another. It helps promote unity as well a sense of social justice. Filipinos are also known for being a Family Oriented person. Pakikipagkapwa-tao is a value in which one relates with the others through the recognition that they are both human. Interhuman 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.
Posted by on Nov 24, in Pakikipagkapwa tao essay writing 0 comments. The fulfillment of an obligation against one s inclination and devoid of sincerity cannot be identified with fidelity. In the same sense pakikipagkapwa-tao that is based on mere duty or fulfillment of obligation and devoid of sincerity is not a genuine pakikipagkapwa-tao.
An ethic of obligation can be based on egoism especially when one does the right thing simply because he wants to come up to one s own standard. According to Marcel an ethic of obligation can be construed as symptomatic of fanaticism of the ideal.
What is then problematic for Marcel is a kind of commitment which avoids the rigorism of the Kantian position which is devoid of any positive feeling or desire on one hand and a kind of commitment 19 Ibid. In order to avoid both extremes, Marcel proposes a creative fidelity that is neither coercive nor contingent.
We can also say that creative fidelity should be an essential element of pakikipagkapwa-tao. Creative fidelity satisfies these conditions through the collaboration of two acts, one of which depends on our own initiative and the other on the response of the other.
A commitment implies a refusal to put future state of mind or attitude in question and this attitude is based on our interpretation of future conflict between how one feels and what one ought to do, as a temptation or trial.
The apprehension of the possibility of conflict between what one feels and what one ought to do makes the commitment a risk. Although this conflict can be resisted, it is not enough to erase the doubt that my commitment may have been mistaken.
The object of one s commitment may not proved to be worthy of the commitment or certain conditions have already changed. To make this commitment unshakable and to establish the relation on solid ground Marcel stresses that the commitment must be infused with hope. Hope, however, is an invocation or an appeal to what lies outside of us. It is not depended on our own initiative but on a being external to us.
Hence, fidelity is possible in faith; fidelity to the other is seen to be the shadow of a more absolute fidelity to the Thou. Fidelity is dependent on a response to an appeal. Pakikipagkapwa-tao as fidelity must be based on two things. One is that I should not entertain doubts or have the attitude that in the future my present inner disposition will change or that my feelings will no longer be the same.
This is the refusal to entertain what my future state of mind will be. One s this is entertained then pakikipagkapwa-tao is already on the wrong footing. Of course if cannot be helped that I will have some thoughts that my kapwa will change later on that he will no longer be the same kapwa ve known before and he or she will no longer reciprocate my presence.
This is where the second condition comes in. Pakikipagkapwa-tao based on fidelity is an invocation, an appeal for the kapwa and this appeal for the kapwa is based on hope which is an appeal to something that is external or outside of us. How can fidelity be creative? In what sense is fidelity creative? To be creative is to exist existentially. But what does it mean to exist existentially? It is easy to construe existence as simply to be or to live, to breath.
But for a human being to exist is not only to live or breathe or move. For Marcel, to exist existentially is to exist as a thinking and feeling and creating being. To exist is not only to function like objects; human beings according to Marcel have creative impulse. Our mode of being or existence is dependent on our creative development. Those who pursue their creative development live life qualitatively at a higher mode of being than those for whom experiences are another facet of their functionality.
Marcel says, A really alive person is not merely someone who has a taste for life, but somebody who spreads that taste, showering it, as it were, around him; and a person who is really alive in this way has, quite apart from any tangible achievements of his, something essentially creative about him, 23 The acts of love, admiration, and friendship are creative acts.
Hence to exist existentially is to love, to admire, to relate with others. Pakikipagkapwa-tao is a way of living existentially. Pakikipagkapwa-tao as creativity fidelity must be the basis of intersubjectivity. Intersubjective relations or our participation with others allow us to respond to others as creative and participative beings.
Intersubjective relations as creative draw the human person to an experience of the self as a being-among-beings — pakikipagkapwa-tao. Pakikipagkapwa-tao as creative fidelity, then, entails a commitment to acts which draw the person closer to others, which is balanced with a proper respect for the self. Self-love, self- satisfaction, complacency, or even self-anger are attitudes that can hinder one s existential progress and could go against the creative impulse.
In order to have a greater sense of being, one must have creative fidelity. To be available is to believe in the other and to place one s self at the other s disposal.
Creative fidelity consists in actively maintaining ourselves in a state of openness and permeability, in willing ourselves to remain open to the other and open to the influx of the presence of the other. But what does it mean to be available? One significant insight that Marcel provides us is in the realm of value. Our concrete human experiences are laden with value and this value-laden nature of our existence and being gives us insight into the transcendent nature of our existence.
In other words we are not isolated self-contained subjects or individuals. The value of our life or of our existence is not solely caused by us. There is a transcendent aspect to human existence because it is already endowed with value, which no individual brought to it, or created, but which we recognize, and which will exist after we are gone.
The experience of transcendence is something that should be understood not as coming from the outside, although we recognize that it has an independence from any individual. We recognize the transcendent from our own experiences, both in our personal experiences and in 24 Marcel, Creative Fidelity, p.
This experience of transcendence allow us to experience not just our fellow human being, it could also lead to the affirmation of God. When we say that something is available it means ready to be used as when tools are available and ready for our disposal. People are also available when they are and when they do not have any commitments or appointments. So when something is available we can claim it, we can used it or we can dispose of it. When someone is available we can take him or her, we can ask him or her to do something for us.
So the concept of availability in the common understanding pertains to some forms of utility; it is understood in the utilitarian sense to the extent that people can be used for some purpose if they are available. We need to related with our fellow human beings with openness and humility and that we should not be detached or egocentric or obsessed with our daily affairs.
To give our word and keep our promise is to dispose of — or commit our future. We can only promise something whose fulfillment we can guarantee. Giving our word therefore is only permissible within the limits of our availabilities. But availability for Marcel is not just a commitment in the future; it is associated with the claim 26 Ibid. Availability to someone for Marcel entails a kind of presence which means absolute availability. Presence as absolute availability is an unconditional readiness to make the appropriate response; for Marcel this readiness as presence is the state of being present in a fully conscious manner.
The term presence is used in different contexts although each connote a here-ness that indicates whether or not a person is here. Two people who are sitting side by side each other in a room might not be present to each other, and friends who miles apart speaking on a phone might have a stronger awareness of being together.
There is mystery in presence, according to Marcel, because presence can transcend the objective physical fact of being-with each other. Since non-verbal presence is possible then pakikipagkapwa-tao as a kind of non-verbal presence is possible and this becomes possible through communion.
Communion with other human person beings is possible because of the sharing of ourselves, that is, of who we really are. Such notion is the same as Buber s notion of the I-Thou relation where ontological communion is understood as the free expression of those who are able to give and receive freely to each other. Because of this free and mutual giving of self genuine dialogue is possible. Pakikipagkapwa-tao then is a form of dialogue and communion which is expressed as a free reception of the other — kapwa to oneself - sarili, and vice versa.
According to Marcel to be unavailable is to be preoccupied with one self. He explains that this unavailability is inseparable from a certain kind of self-centeredness which is even more primitive and radical than self-love; self-love is just a manifestation of unavailability. Unavailability is an inner inertness that consists in the inability to respond to an appeal. Hence if pakikipagkapwa-tao is to be available and be constantly present its opposite is pagkamakasarili, that is, to be self-centered.
To be makasarili - unavailable, is to be preoccupied with the self as an object; it means to be self-centered in such a way as to exclude the possibility of engaging with others as subjects. This can only give the person temporary satisfaction because he could used up by all of the things by which he attempts to define himself: job, family, poor health, indebtedness, etc. Marcel compares the encumbered, unavailable life, to a hand-written draft of a manuscript.
In order to avoid both extremes, Marcel proposes a creative fidelity that is neither coercive nor contingent. We see this in the many types of caring such as pakialam, pagkalinga, pagaaruga, pangangalaga, pagtangkilik, and the like. Feminism and english essay Feminism and english essay cicero pro milone vertaling narrative essay essayer konjugieren cycle of poverty essay ioan has physics essays. Hence if pakikipagkapwa-tao is to be available and be constantly present its opposite is pagkamakasarili, that is, to be self-centered. Crossmedia werbekampagne beispiel essay.