The Theoretical Framework Man in The

PART I: INTRODUCTION: THE THEORETICAL FRAMEWORK MAN IN THE WORLD A. The Social Nature of Man Man is “social by nature”: he relates himself to other men with the same naturalness as a fish takes to water Man is entirely dependent on others for everything Aristotle said, “every man feels naturally like a friend to other men. “ The natural feeling of man towards other men is friendliness Being unfriendly is like an afterthought, not something spontaneous Only when he starts thinking he may find reasons for not being friendly. This is found across all cultures It is natural and spontaneous for men to form societies End goal of society is for the good of every man In the society (common good). It is for every man, not just for the majority B. Natural Societies Those that arise spontaneously without any new inclination of the will I. Family II. Civil Society Most basic and necessary societies for human activity and development C. Man and History History (Greek word meaning chronicle) happenings in the life of man History is a specific human phenomenon flowing from the rationality of man. “History is the teacher of life” I. History of a person A biography which can be related to the history of mankind as a whole Although the body of man decays, the human soul is spiritual and can be cultivated II. Social History Life of societies, nations, countries, or certain human activities Results of the social nature of man: arise from the fact that some persons have to come together to reach a certain end, and in pursuit of that end a collective history has risen Cause of history: persons with their free activity, which results to: Progress – when man invents something which will improve agriculture or medicine Tradition – when man transmits such to all future generations History does not show a constant pattern of progress or decline, however freedom of man is always involved D. Human Work Work is flowing from human nature a human action which consists in producing something. Example: giving perfection to a being which it did not have before Agere (“activity derives from this verb”) the moral implication of human work: its motivation in relation to the last end Facere actual making; the production Work perfects both the object and the subject or agent since in both cases there is an actualization of potentiality The perfection from facere is only relative perfection. Join facere and agere to achieve absolute perfection E. Sanctification of Work Work sanctifies man: to sanctify work, be sanctified by work, and sanctify other through work It is done for God Should be done with technical perfection Human work flows from human intelligence and will, so that man imprints his own stamp on the things outside himself, and thus brings them up to his own level. In this sense, he spiritualizes them. F. Participation in the Divine Action Man does not “create” the good of those things, but rather helps them to reach their good, according to the principle of subsidiary I. Man may know in the material universe the truth that leads to the creator II. Man may act upon the material universe with his intelligence and will and thus feeding himself. Only if he uses his spiritual powers can he dominate nature III. Man may govern part of creation, thus being the agent of divine providence These highlight the greatness of man and the dignity of the human person INTRODUCTION Filipino worldview There is no full attention on man’s idea of the world around him. Most articles are about folk arts, folk songs, cuisine television and radio dramas. To understand the rationale of Filipino behavior. (i.e. how we perceive our surrounding world, what this world means, how we respond or adapt to it, how do these concepts and meanings of the universe affect Filipino way of life?) The Notion of worldview Worldview- the way people characteristically look upon the universe **The way we look and respond to our surrounding world. To create awareness that makes ideas and events real to human experience Including: nature, society and self => CULTURE Worldview and Culture Worldview is the core of any culture. – the way we see, feel, relate and do things. Consists of the internal models (mental images, feelings and how we look at others and ourselves) of external realities. Worldview is the essence of our way of life, it gives meaning to what we do—these should be experienced/ happen in everyday life. Culture: “A system of symbols and meanings people use to organize their ideas, interpret their experiences, make decisions and guide actions” 1. Pattern of life within a community—activities and social arrangements characteristics of a particular human group. 2. Organized system of knowledge and belief 3. Shared information encoded in a system of symbols 4. Pattern of shared basic assumptions—to teach new members the correct way to perceive, think and feel in relation to problems. 5. Set of values, behavior, and norms which tell people what to do, how to do it and what is acceptable and unacceptable. Central to the concept of culture- Shared knowledge The way they relate to nature, to other humans, supernatural forces and spirits Religious, social and political beliefs **Intellectual, emotional, relational, ethical and moral attitudes about human life and how such life should be experienced and lived within its particular environment. Worldview and Language Language- Medium through which events and things cultural are made explicit, communicated and experienced. (can either be oral or written) When meanings are attached to these sounds or words, they become symbols that form the bases of communication—to express ideas, feelings and actions. We can show what we feel via arts such as paintings, dance, architecture, cuisine etc. but we have to gather these feelings into categories to show what we mean with what we say or intend to do. (we look, we label, we see) Through linguistic labels, we can describe things or events as they are from our POV or specify how we want other people to understand what these ideas and events are, how they should be understood and handled an in what way. Worldview and Religion Communicate our image of the world through religion (religious rituals and ceremonies) Our identity- status, role in the society, relation with others (Physically observed and emotionally experienced) Images can change once certain religious rites are performed on us. Marriage Baptism Water- symbol of the Holy Water (sacred and cannot be used in other activities) Give objects a complex set of meanings that are capable in changing one’s beliefs, attitudes, feelings, and actions. Meanings- links to the sacred part of the surrounding world. Worldview and Customary Practices Customary practices- rights of interaction and understand people’s behaviors. Overt or explicit manifestations of our inner thoughts, feelings, views of the external world— our internal image of things—our worldview. Shaking hands, beso, bowing heads, kissing, etc. Example: Used in medical practice wherein doctors wear a stethoscope around his neck and nurse wears white. For professionalism. For patient’s confidence and positive psychological outlook on what the see/ experience. Ethnographic Base of Worldview -How Filiinos pictures the surrounding world -How they respond to it -Explain the events they experience in their environment through the beliefs and practices. Ethnography- “Thick Description” Description of a culture. Through verbal – long narrative and what they do in actual activities. Focus of the study Rural sectors of Filipino society- many traditions beliefs and practices have remained intact in these places But many of the rural beliefs and practices are also found in urban centers like, Cebu and Manila. (i.e. Quiapo, Binondo Churches—sell medicinal plants, amulets and healing prayers) Karma/ Suwerete (luck)- Many urban dwellers as well as in rural places practice this. Such as doing the sign of the cross, give charity to increase goo karma, praying the rosary, going to Mt. Banahaw. Miracle healings. Kapalaran (fate or destiny)- Exists even among intellectuals, the academicians and the social elites. When faced with uncertainty they seek Manghuhula / palm readers to explain the future or why they are miserable now. Go on pilgrimages, spiritual guidance,, moral strength and inner peace. Awang (witches) and the multo (ghosts)- Nocturnal beings that have the power to change themselves into any form. Balete drive Suberb communities in metro manila Old buildings Hospitals, churches, big houses Urban dwellers are just as sensitive as their rural counterparts. fistfights and killings are provoked by hard stare Respect- kissing the hand or the forehead of the elderly, slight bow of the head and extension of the hands. ** Superstitions DATA GATHERING Fieldwork Interviews and observations In rural villages, slum districts of manila and first class subdivisions To preserve the people’s point of view and keep the original meanings and contexts of the local concepts. The use of English language- to reach a wider audience Make local ways coherent and rational Limitations Culled from unpublished field notes and previously published articles and books Organization of the Book Organized according to what we think constitutes the specific dimensions of worldview: natural biological communal social normative personal (self) ethical moral aesthetic teleological ideological Language Tagalog-based national language terms are used and answers are edited very little to preserve the nuances of traditional culture and/ or the logic of local knowledge. The Social Order I. The Centrality of the Human Person Individual men are necessarily the foundation, cause, and end of all social institutions Man is the center, and the purpose of all economic and social life o The following should be respected and promoted: . Dignity and complete vocation of the human person .

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