INTRODUCTION TO THE PHILOSOPHY OF THE HUMAN PERSON (Core Subject) Chapter 1 Understanding Philosophy by Doing It Lesson 1: A Holistic Perspective: The Philosopher's Way, ‘To understand Philosophy is to engage in it. This entails opening ourselves up to the experience of questioning of our own established beliefs, of looking with the mind beyond what we “see” with our senses. Philosophers use their minds “to see the whole”. ‘They have insight. Insight means “seeing with the mind” (Ferriols, 2001). If Philosophy has a “basic requirement” before one can engage in it that would be the courage to break open our partial perspective in order to have a glimpse of a broader truth. Doing philosophy entails a holistic rather than a partial perspective. With a holistic perspective, we are able to see the connectedness of parts to see a meaningful whole. Having a glimpse of the whole allows us to see the meaning of the activities that we do everyday - from rising to working to sleeping. “My philosophy comes from a worldview that looks at the world as one. It's a holistic view that sees the world as interconnected and interdependent and integrated in so many different ways. Did you know? The first noted philosopher in western history is Thales (c. 624-545 B.C). He was a thinker who loved to gaze at the star. By sensing the harmony in the movements of the heavenly bodies, he deduced the relationship of things in the universe. He said that everything is related to each other because everything that exists contains water. Lesson 2: What it means to be a Philosopher? ‘The word “Philosophy” comes from two Greek words ‘philos’ which means love and ‘sophia’ which means wisdom, So philosophy literally means love of wisdom. Sometimes, however, the term ‘pilosopo’ has a negative connotation like someone who asks nonsense questions for selfish reasons. The etymological meaning, however, leads us to the true meaning of ‘pilosopo’ as someone who asks questions because of a genuine desire to know and to view things in a different way. His questions emanate from real confusion, astonishment and wonder and from an honest admission that he does not know. His questions are personal because they deeply touch on his understanding of the meaning of life. In a broad sense, wisdom is the goal of philosophy.Generally, Philosophy is defined as the science that by the natural light of reason studies the first causes or highest principles of all things. A. Branches of Philosophy 1. Metaphysics - It investigates the fundamental nature of reality, being and existence. It is an extension of a fundamental and necessary drive in every human being to know what is real. The question is how to account for this, unreal thing in terms of what you can accept as real. (Appearance vs. Reality) 2. Ethics - The study of what is right and wrong in man's behavior as well as the pursuit of good life. (For Socrates, to be happy person is to live a virtuous life. Knowing what is in the mind and heart of a human being is achieved through self-knowledge. Thus, knowledge does not only mean theoretical or speculative, but a practical one. Practical knowledge means that one does not only know the rules of right living, but one lives them). 3. Epistemology - the study of the origins, presuppositions, nature, extent, and veracity of knowledge. How do we acquire reliable knowledge? a, Empiricism - the view that knowledge can be attained only through sense experience. Real knowledge is based on what our sight, hearing, smell, and other senses tell us. b. Rationalism - the view that real knowledge is based on the logic, the laws, and the methods that reason develops. ¢. Pragmatism - the meaning and truth of an idea tested by its practical consequences. 4, Logic- It is the science and art of correct thinking. Aristotle was the first philosopher to devise a logical method. He understood truth as the agreement of knowledge with reality; truth exists when the ideas in the mind correspond with things in the objective world. 5, Aesthetics - is the science of the beautiful in its various manifestations- including the sublime, comic, tragic, pathetic and ugly. To experience aesthetics, therefore, means whatever experience be that of creative artist or of appreciation. B. Filipino Philosophy 1, Loob; Holistic and Interior Dimensions Kagandahang-loob, kabutihang-loob, and kalooban are terms that show sharing of one’s self to others. Interiority manifests itself in freedom. Loob puts one in touch with his fellow beings. In short, the Filipino as individual looks at himself as holistic from the interior dimension under the principle of harmony. As a result, the Filipino generally believes in the innate goodness of the human being.2. Filipino Philosophy of time ‘The Filipino believes in the gulong ng palad (wheel of fortune) and hence looks at life as a series of ups and downs. This philosophy of life makes the Filipino an unmitigated optimist. When the so-called wheel of life is on the downtrend, he looks to the future with hope because life’s wheel cannot stay down forever. The Filipino looks at every event, fortunate or unfortunate, as fleeting or transitory. The Filipino Time is mistakenly interpreted as always delayed in the committed time of arrival. This notion can be misleading since the Filipino farmers are early risers to go to their field and waste no time for work. 3. Bahala Na ‘The Filipino subconsciously accepts the bahala na attitude as a part of life. Bahala na literally means to leave everything to God who is Bathala in the vernacular. The bahala na philosophy puts complete trust in the Divine Providence; it contains the element of resignation. Thus, the Filipino accepts beforehand whatever the outcome of his problem might be. “This is patently absurd; but whoever wishes to become 4@ philosopher must learn not to be frightened by absurdities.” ~ Bertrand Russell. Did you know? Socrates (c. 470-399 B.C) of Athens, Greece, is known through the writings of his student Plato (c. 427-348 B.C). In one of Plato's writings (Apology), a friend of Socrates went to a priestess (an oracle) to ask who the wisest man was. The priestess answered that “there is no man wiser than Socrates.” He was sentenced to death for the charges of disrespecting the gods and for corrupting the minds of the youth. He was killed by being {forced to drink the poison hemlock. Lesson 3: Philosophical Questions/Reflections ‘The French philosopher Gabriel Marcel (1889-1973) shares that philosophical questioning begins with a metaphysical unease. Simply put, this form of unease is described as metaphysical because the scope of the questions we ask cover something broader and deeper than what is immediately before us, beyond what we physically sce. The scope of these questions point to something that we share with other human beings. ‘Judge a man by his questions rather than by his answers."- Friedrich NietzscheCHAPTER 2 ‘TRUTH AND PHILOSOPHY Lesson 1: The Domains of Truth If we examine the perspective on truth that has been dominant in society, we would find that people mostly equate truth with scientific truth, We often say that something is true because it is based on facts. Furthermore, we say that something is factual when it is scientifically proven, that is, when it is backed by data-gathering, analysis and repeated verification. Truth understood this way is what philosophers call objective truths. They point to descriptions of ‘state of affairs” which remain true regardless of who is viewing them. Examples of these are the truths about the water cycle or the truth about the constant acceleration of a free falling body (9.8m/s2). Both examples point to observable phenomena that remain constant and true, Whether or not it is a woman or a man, Japanese or Filipino, a child or an adult viewing this phenomenon, the truths about them remain the same. Some scientists, however, point out that the scientific truths are part of just one among the many ways of understanding truth, Domains of Truth Objective Domain Jurgen Habermas argues, in his universal pragmatics, or the study of the structure of communicative language as we use it everyday, that apart from the scientific truths, there are other domains in life in which we understand truth differently (Habermas: 1979). Scientific truths are covered by the objective domain of fe. This pertains to the natural world that maintains a relative independence from the perspective and attitude of human beings that perceive them. Typhoon season, which belongs to the natural realm, comes and goes whether or not we want it. Water's boiling point remains 100 degrees Celsius, and will remain so even if a powerful tyrant wants to change it. Social Domain In the social domain, “Truth” is analogous with (not the exact equivalent) of a general agreement or consensus on what is right as opposed to what is wrong. The truths in the social domain are mostly products of an “agreement” in society that has been established over time. Because of time-honored presence, they become so embedded in our society such that they are hardly questioned by anyone. It is in this way that norms or values appear as truths. Nevertheless, we have to be constantly aware that these truths are “created” or constructed by people, As such they can be changed through a critical examination and deliberation among the members of a community.Personal Domain Aside from the social domain, there is also the personal domain where truth is analogous with sincerity. This is a precarious domain of truth because no one can have access to our minds and our thoughts except ourselves. For this reason, the truths that we claim in this domain need corresponding actions that will establish trust. A person who proves to be consistent with what he declares about himself is regarded as authentic and can therefore be trusted or trustworthy. Truth and Justification Richard Rorty offers a simple way of defining truth: Truth can be understood as what has passed “procedures of justification” (Rorty, 1989). Justification means the process of proving the truth or validity of a statement. This process is made up of ways of critically testing a claim against certain criteria. Domains of Truth Justification/Criteria for Truth Scientific/Objective domain - Empirical Evidence Social domain - Acceptability to a particular time in history Personal domain - Consistency and. authenticity of the person who claims it Criteria for Truth ‘Scientific Statement - held as true when it is justified by data gathered from ‘careful observation and analysis. It goes through a rigorous review process where experts raise critical questions that the researchers should be prepared to answer and defend with data. As soon as scientific claim is no longer questioned or criticized, it more or less gains the status of a scientific truth. In the language of Rorty, the claim of the scientist has passed the procedures of justification. Social Norms - its justification takes longer than scientific truths. This is especially true when what is involved in the process of justifying them are people coming from varying backgrounds and history. Despite the difficulty of gaining a consensus, however, this does not discount the possibility that we can talk about social “truth.” Social norms turned to social “truths” are the basis for the balance in our society. Without them, society will be no different from a jungle in which only the strong and powerful survive. Personal Truths — its justification is probably the longest to complete among the three. This is because personal truths take a whole lifetime of consistency in the actions and decisions of a person who makes claim about himself. For example, when someone says, “I love you” to his girlfriend, how would one know that this is true? True love, as the adage goes, is tested by time. For this reason, believing on someone's sincerity takes years of hard work.Lesson 2: Truth and Opinion ‘An opinion is a statement of judgment of a person about something in the world. Not all opinions, however, are made equally. Some opinions are so weak while other opinions are very strongly put that people unquestioningly take them as true. Thus, ‘opinions are statements of judgment that are in need of further justification. If they do not pass the test of justification, opinions will have to be defended with better reasons to strengthen them. How to critically examine opinions? First, we need to clarify what an argument is. An argument is a group of statements that serve to supporta conclusion. It is composed of a claim (the conclusion of an argument) and premises (the reasons used to support the conclusion). “There is no hope in the Philippine government” (This is not yet an argument. It is an expression of opinion) “There is no hope in the Philippine government because many officials are corrupt, and Filipino voters continue to elect them” (This is an example of an argument) Let us examine genuine arguments from fake ones. We call fake arguments ‘fallacies’. Fallacies are a group of statements that appear to be arguments, but fail to support the conclusion. Among the many fallacies enumerated in logic, here are some of the most common ones. a, Argumentum ad misericordiam (Appeal to pity) - A specific kind of appeal to emotion in which someone tries to win support for vh igan argument or idea by exploiting his or her opponent's feelings of pity or guilt. b. Argumentum ad ignorantiam (Appeal to ignorance) - Whatever has not been proved false must be true, and vice versa. ©. Equivocation - This is a logical chain of reasoning of a term or word several times, but giving the particular word a different meaning each time. Example: Human beings have hands; the clock has hands. He is drinking from the pitcher of water; he is a baseball pitcher. Argumentum ad hominem (Against the person) - This fallacy attempts to link the validity of a premise to a character or belief of the person advocating the premise. fe. Argumentum ad baculum (Appeal to force) - An argument where force, coercion, or the threat of force, is given as a justification for a conclusion. { Argumentum ad populum (Appeal to the people) - An argument that appeals or exploits people's vanities, desire for esteem, and anchoring on popularity.g. False Cause (post hoc) = Since that event followed this one, that event must have been caused by this one. This fallacy is also referred to as coincidental correlation, or correlation not causation. h, Hasty generalization - The fallacy is commonly based on a broad conclusion upon the statistics of a survey of a small group that fails to sufficiently represent the whole population i, Argumentum non sequitur - it isa fallacy where an argument does not follow as the arguer concludes from the premises. Lesson 3: Methods of Philosophizing Rene Descartes and Western Modern Thinking Rene Descartes (1596-1650), a French philosopher says that only the mind, not the body can arrive at clear and distinct ideas which cannot be doubted. He arrived at this truth by first, asking if objects that I come to know through my senses can be fully trusted. We know that we can not because of the deceptive nature of the senses. We see things- big burger in a billboard, a slim fashion model in a magazine cover- but find upon closer look that we have been deceived. Descartes then knew that the body and the senses cannot be trusted when it comes to arriving at indubitable truths What can be trusted then? Descartes continues to ask. In the process, Descartes comes to the conclusion that there is one thing that cannot be doubted, and that is, doubt itself. Even if he doubts that he is doubting, the doubting still clearly demonstrates that he is doubting. From this insight, Descartes proceeds with asking what else he can find that cannot be doubted by the mind. He realizes that doubting is thinking. Therefore, thinking cannot likewise be doubted. The more he doubts that he is thinking, the clearer it appears that he is actually thinking. Finally, Descartes realizes the most important truth shown in this process. If there is doubting and thinking, then there must also be thinker and a doubter. And that, of course, is Descartes himself, Cogito Ergo Sum - “I think, therefore I am” When one thinks, one intuitively or immediately realizes that he exists. This is the first clear and distinct idea that one arrives at, namely, that thinking implies the thinker’s existence,‘The Oriental Thought The Chinese thought differs greatly with its western counterpart, particularly with the Aristotelian logic. Central to this difference is the Taoist theory of the Yin and Yang which permeates Chinese culture including traditional Chinese medicine, martial arts, agriculture, etc. Yin and Yang refer to the two polarities of an entity- the bottom and the top, the inside and the outside. Yin represents rest, darkness, the ground below or earth while Yang is the opposite- activity, brightness, the sky above or heaven. In nature, the moon is Yin and the sun is Yang. In society, the emperor is Yang, the loyal subjects are Yin-Yang relationship. But unlike the Aristotelian logic that influenced western thought for a long time, Yin and Yang are not like A as opposed to not-A. Something can both be Yin and Yang at the same time; there is no pure Yin or pure Yang. Everything is relative: the leg, as we said earlier, is Yin but only in relation to the head. The leg is more Yang when compared with the feet which is more Yin than the legs. The central tenet of Taoism is that everything is Qi, which literally means energy. Everything, my self- body and mind, the world and the things around me is Qi, manifested in different forms and moving differently as Yin and Yang- thinking/moving, resting/working, taking in/letting go. Because Qi is in everything, the relationship between the human being and the universe is very much intertwined. Unlike western modern thinking where the thinker is separated from the world- looking at the world from an objective point of view, The Taoist thought stresses that human being is one with the universe: everything that happens in the universe will ultimately affect man and everything that man does will affect the universe. To understand the truth, therefore, is to understand the Tao: “In the common sense it (Tao) refers to the way of doing anything, or the pathway to some destination. In its higher meaning, Tao refers to the way of the universe, the way things are. As a spiritual system, Tao means the way to achieving a true understanding of the nature of mind and reality, to the way of living in harmony with the changes of Nature. Thus the Tao is the goal, the path and the journey all in one’. What is the oriental “method” to understanding truth? It is by striving to achieve balance in everything - a balance between thinking and moving, resting and working, taking and letting go. induism’s basic tenet is that many roads exist by which men have pursued and still pursue their quest for the truth and that none has universal validity” ~Kenneth Scott LatouretteCHAPTER 3 ‘THE HUMAN PERSON AS EMBODIED SPIRIT Lesson 1: ‘The Body as Limitation and Transcendence Human Limitations Human existence is embodied existence. Many things that are related to our existence as persons are related to our bodies ~ age, sex, race, relationships, etc. We are “confined” to the details about ourselves. Confine comes from the Latin confinis made of two words: con- ‘together’ + finis ~ ‘end, limit or territory’. It is as if our bodies are made up of fixed boundaries that we cannot transgress. As limitations, the body-related aspects about ourselves are not products of our free choice. They have, ina sense, been given to us on a permanent basis. ‘The Body as Transcendence While we mostly complain about how there are so many things that we can’t change about our lives because of our bodies (the most common example for this is our height as Filipinos), we hardly see that the body also opens possibilities. There is an important paradox about the body that we need to understand. While the body limits us, the very same limitations create opportunities for us. For instance, Manny Pacquiao used his limitation of being lack in height as an opportunity to define boxing in a new way. The Paradox of possibility in Limitation We often complain that we cannot be everything we want to be. In this lesson, the paradox of the body as both limitation and possibility teaches us to be thankful that we cannot be everything, because trying to be so would end us up being nothing at all. This is a paradox. A paradox is a statement that brings together two opposing ideas as true at the same time. In the outset, a paradox seems senseless or absurd. Upon closer look, however, the contradiction is sending a very powerful meaningful message. For example, “It is through our limitations that possibilities become real.” “A small body of determined spirits fired by an unquenchable {faith in their mission can alter the course of history” -Mahatma GandhiLesson 2: ‘The Human Person as an Embodied Spirit: Ancient and Contemporary Thought 1. Ancient Greek Philosophy: Plato and Aristotle About four (4) centuries before Christ, Plato (428-348 B.C.) Socrates’ student wrote about the nature of the human soul. In Plato’s eyes, man has an immortal and a mortal perishable body. The soul has a tripartite nature consisting of: a) A soul or an immortal rational part, which existed before it became part of the body b) A courageous or a spirited part ©) An appetitive part In book IV of Repulic, Plato writes that the soul, “is the giver of the body, the permanent, changeless and divine element as opposed to the changing, transitory and perishable body. This makes the human being “a soul using the body. 2, Medieval Christian Philosophy: St. Augustine The novelist Luis de Wohl portrayed the life of St. Augustine in his book entitled The Restless Flame. The human person is a restless being, continuously searching for restful waters, wanting to attain a restful life. Indeed, St. Augustine was restless until he found rest in God. In his Confessions he attributes this restlessness with the distractions of the body’s urges and appetites. What does St. Augustine say about the human being? Firstly, St Augustine says that man consists of soul and body, “a soul in possession of a body" which does not constitute two persons but one man. The human soul is an immaterial principle which animates/gives life to the body. In the Confession, St. Augustine says the human person is created after the image and likeness of God, and what makes him as such is his power of reason and will. 3. ‘The Modern Period and the Primacy of the Mind over the Body Descartes’ methodical thinking has served as the model for western modern thought. The division between body and soul became even more pronounced as he formulated the concepts res cogitans (thinking thing) and Tes extenza (extended thing). The former refers to the soul, the latter refers to the body. As the terms indicate, the body is viewed simply as an extension or a machine of the mind, After Descartes has shown that the foundation of all certitude is the cogito, the thing that thinks whose existence cannot be doubted, a certain priority has been given to the self as thinking being. This also means greater importance is given to the mind’s activity- thinking. 10Impact of the priority to the mind over the body: A) Perception over manual labor B) View against women 4. Phenomenology Edmund Husserl Gabriel Marcel - There is an emphasis on the famous adage “back to the things themselves’, A common denominator among known phenomenologists is their dismay on how philosophy has become far removed from everyday life. One of the effects of this detached way of living is the growing lack of sensitivity among persons. People have become more and more indifferent to injustices such as violations of people's rights. Having and Being The body as an Object - Marcel says that on the one hand, we relate to our bodies as if it is something that we have. “I have a body”. We relate to the body in the same way that we related to things we own. “This is my body. | can do whatever I want with it” Like a property, we “use it’ for our needs and wants. We can even abuse it. To treat the body as something we have is to treat itas an object. ‘The body as subject - Marcel reminds us that the relationship with the body as something you “have” is just one dimension of our everyday experience. Objects like new shoes or phone no matter how much we try these objects are one day going to separate ftom us. This is the tragedy we are all bound to experience. The body, however, is not something that we can simply lose. If we lose our bodies, we cannot go on to say that we are still ourselves. To lose our bodies, literally, is to die. In this way, we begin to understand that our bodies are not just objects. It is our being, “Iam my body”. Marcel says that the root of the problem in this broken world is that we have forgotten how to reflect. Reflection is not something you do by isolating yourself from the world. For Marcel and other phenomenologists, reflection begins with experience. It means that we need to reflect as we live in our experiences as one - body and spirit as one. uMaurice Merleau-Ponty The Intelligent Body, the Embodied Mind Maurice Merleau-Ponty articulated the meaning of the inextricable union of mind and body. He pointed out that there is no experience that is not an embodied experience. Everything that we experience in this world- experience of joy, sadness, love, remorse- happens with our bodies. Our bodies open our existence to the world. Because of our bodies, we are in the world. We learn how to live in the world through the constant “communication” between our bodies and the world. When we first learned how to walk, our legs were wobbly and our body movements were awkward. Merleau-Ponty says that this was our entrance as a novice into the world, trying to find our way through things. He believes that body has knowledge. The most important it introduced is the realization that the body is not a mindless tool waiting for the spirit to move it. The body learns things long before we become conscious of what it learns. This is what is groundbreaking about Merleau-Ponty’s observation. He unsettled the traditional way we explain learning: learning concepts in the consciousness, then application of these concepts using the body. He pointed out that we can also learn even while we are not conscious of it. We learn with our bodies. On the other hand, Mearleau-Ponty also stresses how our thoughts in the mind are always embodied. They are never just “pure ideas”. Every idea in the mind needs to have an embodied form. Through our bodies, we open our inner realities into the world. When we want to espress pain, love, joy and sadness, these expressions are always embedded. There is no such thing as love that is just a pure idea, In Filipino we way, "Pangatawanan mo!” Even in our culture, we understand how it is important to enflesh our thoughts and our words. 5. Integrated Unity of Body and Spi in the Asian Culture Oriental thought has long understood and lived in this truth that western culture is just beginning to appreciate. In other words, Merleau-Ponty's groundbreaking insight on the intertwined union of body and spirit is not as groundbreaking for Asians, as specially shown in ancient Taoism thought, which is continually integrated with Chinese Medicine. RCHAPTER 4 ‘THE HUMAN PERSON IN HIS/HER ENVIRONMENT Lesson 1: Approaches to Understanding the Relationship of the Human Person with the Environment 1, Cosmos-centric Approach The whole of the cosmos is one whole system of order of which we are part. The cosmo-centric approach to understanding our relationship to the environment shows that human beings are a microcosm of the cosmos (‘micro'-small + ‘cosmos’ - universe). It means that the universe is reflected in us; we are small version of the universe. The same cosmic patterns that govern nature also govern our being. What this means then is that when these natural laws and cosmic patterns are tampered with (ie, increased air pollution leading to global ing), the resulting imbalance will also affect the balance (ie, increase incidence of asthma). If there is no balance of energies in nature, the persons also feel imbalance within themselves. On the reverse side, when there is imbalance within the person, there would also imbalance within the person, there would also be imbalance in everything around it. 2. Theocentric Approach ‘Theo (God) - centric approach refers to an understanding coming from a religious interpretation. The creation story relates after creating the world, and all that is in it, including man and woman, God said “Go and multiply; fill the ‘earth and subdue it.” The creation story tells how God entrusted the earth to man and woman by giving them role of stewards of creation. It is important to stress the meaning of stewardship here. To steward over something is to manage or to put something under your care. In Filipino, to be a steward is to be katulong or kkatiwala. It is important to stress this in order to prevent the tendency of interpreting scripture as a welcome note to dominate and completely lord over the environment. 3. The Anthropocentric Approach ‘This approach, anthropos (man) + centric, is like the theocentric approach that puts the human person in dominion over the earth, but de-emphasizes the role of God. During the modem era and up to the present, science dominated the landscape: we discovered that we have the ability to control and tame nature to meet our desires. This however led to the unabated destruction of the natural world to meet our unquenchable needs. 3BA Balanced Approach Learning from all these approaches, we can see that itis possible to put them all together. The cosmos-centric approach emphasizes on the human being as 2 balance between heaven and earth. This relates to the anthropocentric approach which shows how we are earthly beings in need of resources, and the theocentric approach that emphasizes on our heavenly role as stewards of creation. ‘The task of the student of philosophy of the human person in relation to the environment is to constantly examine his dominant approach. We need this to complement the sciences that address environmental Issues from a purely technical perspective. Lesson 2: ‘The Central Role of the human Person in Addressing Environmental Problems We are the ultimate culprit of all forms of environmental degradation and we are the only ones who can also arrest it. We need to change our materialistic and consumeristic lifestyle that is rooted on greed and selfishness. There is such a thing as sustainable development defined as a development that meets the needs of the present without compromising the ability of future generations to meet their own needs. ‘The fight for the environment should begin on the personal level: individually, we should do our part in preserving and protecting our environment. However, to have a greater impact, the fight should be brought to the social and political level: laws and policies should be enacted to save and revive the natural world and to protect nature from further degradation. Let us not be defeatist; let us be proactive and use our freedom responsibly and commit ourselves to a lifestyle that is beneficial not only to ourselves but also to nature and to our fellow human beings especially to the generations that are yet to come. “Authentic development includes efforts to bring about an integral improvement in the quality of human life, and this entails considering the setting in which people live their lives. These settings influence the way we think, feel and act. In our rooms, our homes, our workplaces and neighborhoods, we use our environment as a way of expressing our identity. We make every effort to adapt to our environment, but when it is disorderly, chaotic or saturated with noise and ugliness, such over stimulation makes it difficult to find ourselves integrated and happy.” - Pope Francis, Laudato Si References: Corpuz, Brenda B. Et al: Introduction tothe Philosophy ofthe Human Person, Lorimar Publishing Inc. 2016. Mabotoc, Christopher Ryan: Introduction to the Philosophy of the Human Person, The Inteligente Publishing Inc. 2016. 4