Embracing Wisdom: Acknowledging Limits and Embracing Mistakes for Intellectual Humility

 MARLON D. MACALMA

Divine Word College of Laoag, Ilocos Norte, Philippines

Abstract

 

In this paper, I will argue in affirmation that a life without thinking about yourself can become boring and not satisfying. Socrates, a wise philosopher, reminds us that life becomes more meaningful and interesting when we keep asking questions, learning new things, and growing. The paper begins with a review of the literature on the profound philosophy that a meaningful and purposeful existence necessitates continuous self-reflection, intellectual inquiry, and the conscious exploration of one's beliefs and values, challenging individuals to embrace a life of thoughtful examination to unlock the true depth of human experience.

 

Keywords: unexamined life, life not worth living, self-reflection, introspection

 

Introduction

 

Socrates, one of the most well-known figures in Western philosophical thought, popularly declared, "The unexamined life is not worth living." This deep statement, though not directly quoted from any written work, has become symbolic of Socratic philosophy. Its significance lies not only in its historical background but also in its enduring significance to modern society. Socrates' emphasis on self-examination and intellectual humility challenges individuals to explore into the depths of their beliefs, values, and actions, fostering personal and intellectual growth. This reflection aims to explore the profound implications of Socrates' assertion, drawing insights from both historical sources and contemporary scholarship.

 

Socrates' statement serves as a uniting call for individuals to engage in introspection and serious inquiry. While its origins can be traced back to Plato's "Apology," where Socrates defends himself during his trial, the implications of this statement reach well beyond the confines of the courtroom. Socrates believed that true wisdom arises from recognizing the limits of one's knowledge and being open to recurrent learning and self-improvement. In a society commonly characterized by unwavering beliefs, Socrates' encouragement for self-examination prompts individuals to adopt intellectual humility and recognize the possibilities for personal development.

 

Building upon Socrates' foundational ideas, contemporary scholars like Woodruff explain the practical consequences of Socratic ethics. According to Woodruff (2023), Socratic ethics asks you to change your life, value justice over happiness, and examine yourself all your life. In making moral decisions, you should use a kind of judgment that is not limited by theory and does not fall for false images or doubles of the virtues, such as fearlessness for courage. You should promote virtue also in your community, fostering a collective commitment to moral excellence.

 

Reflecting on Socrates' perspective, one is prompted to consider how self-reflection and the willingness to challenge norms contribute to personal and intellectual development. Embracing Socratic ideals encourages individuals to cultivate open-mindedness, pursue knowledge persistently, and engage in meaningful dialogue with others. By questioning their beliefs and values, individuals can deepen their understanding of themselves and the world around them, surpassing artificial appearances to expose deep truths.

 

Intellectual Humility and Continuous Learning:

 

Socrates' call for self-examination serves as a powerful reminder to acknowledge the boundaries of our knowledge, urging us to embrace intellectual humility. This concept gains further support from the insights of Porter (2015), who emphasizes that individuals with intellectual humility are conscious of the potential errors in their thinking. Intellectual humility, as she describes it, involves recognizing that our beliefs and opinions may not always be accurate. In essence, it requires a willingness to accept the imperfection of our intellect. Porter goes on to highlight a crucial aspect of intellectual humility, pointing to the influence of "identified beliefs" about intelligence. This suggests that our perceptions and beliefs regarding our own intelligence play an essential role in shaping intellectual humility. By intervening at the level of individuals' beliefs, there is an opportunity to cultivate intellectual humility and its associated positive outcomes. Simply put, developing intellectual humility involves being aware of the natural boundaries in our understanding and recognizing the possibility of making mistakes. Intellectual humility and continuous learning are like two good friends that help us become better thinkers and learners. Being intellectually humble means understanding that we don't know everything and being open to the idea that we can make mistakes. It's about recognizing that our thoughts and beliefs might not always be right.

 

Continuous learning is about never stopping the process of gaining new knowledge and skills. It's like a lifelong adventure of discovering new things and understanding the world better. When we're intellectually humble, we're more open to learning because we accept that there's always more to know. Together, intellectual humility and continuous learning create a powerful duo that guides us to approach life with an open mind, always ready to explore, question, and grow. This mindset not only helps us become wiser individuals but also fosters a positive and curious approach to the ever-changing world around us.

 

Self-Reflection for Personal Growth:

 

Socrates' focus on looking at our own life connects with what modern psychology tells us. Thinking about yourself regularly is important for getting better and growing. It helps you to know yourself more, your good and not-so-good parts, and what makes you want to do things. When you explore and think about yourself, you can find areas where you can become better and take steps to make yourself stronger and improve. Reflecting on yourself makes you more aware of who you are, which is really important for growing as a person. It helps you figure out why you react or act in certain ways and gives you insights into how you usually behave. When you recognize these habits, you can make choices on purpose and get better at making good decisions (source: https://esoftskills.com/importance-self-reflection-growth/).

 

Cultural Competence:

 

Cultural competence is about the ability to relate to people who may be of different cultures to oneself, including all aspects of cultures such as race, gender and sexuality. Russell, G. (2020) also stressed in his book “Reflecting on a Way of Being: Anchor Principles of Cultural Competence” that to relate to difference effectively, it is fundamental that one knows oneself. Each of us is made up of many different parts that make us who we are. How we show these parts through our actions and the way we live is really important in figuring out our true selves. It's not just about the obvious things like the food we like, the holidays we enjoy, the clothes we wear, or the languages we speak. It goes deeper – understanding who we are at a more profound level. This involves not only knowing what we think about the world but also understanding how those thoughts came to be. It means trying to be clear about how we learned things while growing up, what ideas we hold, and where those ideas came from. It's like looking closely at how we were influenced by our surroundings, recognizing our preferences, and figuring out where our biases come from.

 

Conclusion

 

To sum it up, the reflection on Socrates' thought, "The unexamined life is not worth living," illuminates the consistent themes of intellectual humility, continuous learning, self-reflection for personal growth, and cultural competence. Socrates' call for self-examination serves as a foundational principle, urging individuals to embrace intellectual humility by acknowledging the limitations of their knowledge. Porter's insights further emphasize the importance of recognizing potential errors in thinking and fostering a willingness to accept the imperfection of one's intellect.

 

The discussion on self-reflection underscores its significance for personal growth, drawing parallels between Socratic philosophy and modern psychological perspectives. Regular self-examination is portrayed as a crucial tool for understanding oneself, identifying areas for improvement, and making conscious choices to enhance decision-making skills. The emphasis on self-awareness aligns with the broader notion of Socratic wisdom, emphasizing a continuous process of self-discovery and improvement.

 

Cultural competence emerges as a vital dimension, highlighting the understanding that effective relations with individuals from diverse cultures require a foundational knowledge of oneself. The reflection delves into the complexity of personal identity, urging individuals to explore deeper aspects beyond observable traits, such as food preferences or language spoken. Russell's insights further reinforce the idea that cultural competence involves recognizing and understanding one's own cultural influences, preferences, and biases.

 

In summary, Socrates' timeless wisdom serves as a guiding thread, weaving together intellectual humility, self-reflection, and cultural competence into a cohesive narrative. This reflection encourages individuals not only to examine their lives but also to cultivate a continuous willingness to learn, grow, and engage with the complexities of their personal and cultural identities.

 

 

References:

 

A. Thesis from Web

 

Porter, Tenelle Joan (May 2015). Intellectual Humility, Mindset and Learning (Thesis). Stanford University.

 

 

B. Articles (With DOI)

 

Russell, G. (2020). Reflecting on a Way of Being: Anchor Principles of Cultural Competence. In: Frawley, J., Russell, G., Sherwood, J. (eds) Cultural Competence and the Higher Education Sector. Springer, Singapore. https://doi.org/10.1007/978-981-15-5362-2_3

 

Woodruff, Paul, 'The Spirit of Socrates', Living Toward Virtue: Practical Ethics in the Spirit of

Socrates (New York, 2023; online edition, Oxford Academic, 15 December 2022), https://doi.org/10.1093/oso/9780197672129.003.0002

 

C. Websites

 

https://esoftskills.com/importance-self-reflection-growth/.

 

 

 

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Martin Heidegger: The Dasein (1889–1976)

 Joann A. Gapuzan

Divine Word College of Laoag

Introduction:

Martin Heidegger became one of the most influential philosophers of existentialism, the sphere of philosophy that questions human existence and our responsibilities as free and independent beings in the world. (Krook, J., 2021)

Heidegger was born on September 26, 1889, in Meßkirch, a small village in what has long been referred to as a "Catholic country." From 1903 to 1909, he attended public secondary schools in Constance and Freiburg with the help of Camillo Brandhuber, the pastor of the local church where his father served as sacristan. During his stay at the two "humanistic" gymnasiums, Heidegger recalls learning "fruitfully from excellent teachers of Greek, Latin, and German."(Dahlstrom, D., 2011)

     Martin Heidegger taught philosophy at Freiburg University (1915–23), Marburg University (1923–8), and again at Freiburg University (1928–45). Early in his career, he came under the influence of Edmund Husserl, but he soon broke away to fashion his own philosophy. (Thomas, S.,2024)

Nonetheless, Heidegger’s essay, Origin of the Work of Art (based upon his first public lectures after resigning as rector), marks a key transition in his thinking. On the one hand, as he attests, the essay is motivated by the same question of being motivated by Being and Time (BT). Moreover, a central theme, namely, that the artwork is the happening of truth as the unhiddenness of beings (thus, supposing hiddenness), reprises but also revises his BT account of Dasein as the primordial “place” the “clearing” of truth. (Dahlstrom, D., 2011)

The Wisdom of Dasein

      The term Dasei refers both to human beings and to the type of being that humans have. The root meaning of the noun is “being there”. According to Heidegger, the primary objective of the phenomenology of Dasein is hermeneutic in the primordial signification of this word, where it designates this business of interpreting. It is through this interpretation the authentic meaning of Being, and also those basic structures of Being which Dasein itself possesses, are made known to Dasein’s understanding of Being. (Sabrine, A.)

Thus, Dasein is then not a disembodied, transcendent being, but rather the experience of being that is peculiar to human beings, an inherently social being that already operates with a pre-theoretical grasp of the a priori structures that make possible particular modes of Being. (Eternalised,2021)

Furthermore, Heidegger says that Dasein understands itself in its being. Another feature that distinguishes Dasein from other entities is the fact that it is a being in the world. Dasein finds itself in the world, but in a very different way than the other entities in it. (Sabrine, A.)

Therefore, the primary way that people interact with the outside world is through their Dasein. Humans actively interact with the world; they are not passive objects within it, and this interaction shapes their perception of it. Furthermore, Heidegger emphasizes the notion that people are always positioned inside particular circumstances that have an impact on how well they interact with the outside world. Dasein's awareness of its own existence is one of its most important qualities. Dasein has the singular capacity to consider its own existence. This self-awareness goes beyond a purely intellectual exercise; it has a significant impact on how Dasein interacts with the outside world. For instance, Heidegger contends that when Dasein is confronted with its own mortality, anxiety develops. This feeling of anxiousness actively changes Dasein's way of interacting with the outside world; it is not only a psychological state. (Laghari, R,2023)

Being in the world can be understood concerning awareness in the following ways:

A.  Intentionality:

Consciousness frequently demonstrates intentionality, which means it is focused on certain things or situations in the outside world. Being aware of something, perceiving it, thinking about it, wanting it, and acting on it are all aspects of our conscious experiences. We can interact with the outside world thanks to consciousness, which also enables us to be aware of our surroundings and our own existence.

B.  A Phenomenological Viewpoint: 

The focus of phenomenology as a philosophical strategy is on the individual experiences of consciousness. With a focus on the first-person perspective, it investigates how consciousness shapes our perception of the outside world. Phenomenology explores the numerous ways that consciousness is experienced and how it shapes our perception of who we are and how the world works.

C.  Temporality: 

Time is essential to both our existence and how we interact with the outside world. Our experiences and perceptions of the world are impacted by past, present, and future temporal aspects since we are always located in a certain temporal setting.

D.  Embodiment: 

Our physique shapes how we interact with the outside world and how we exist. Our bodies are the tools we use to see, act with, and engage with the world around us. Our bodily experiences and capacities have an impact on how we perceive the world and how we react to it.

E.  Embodied Awareness: 

Some viewpoints place a strong emphasis on the embodied component of consciousness, viewing it as inextricably linked to our bodily functions and senses. Our conscious awareness of ourselves and the outside environment is influenced by our body's experiences and sensations. It is believed that awareness interacts with the physical world and molds our perceptions and behaviors through the physical body.

F.  Spatiality: 

We are also fundamentally bound to a certain spatial setting. We move through and interact with the world in spatial terms, seeing things and places and being impacted by our surroundings' physical and geographical features.

G.  Contextual awareness: 

Additionally, consciousness is positioned in a particular setting and shaped by the cultural, social, and historical elements that define our existence. Our conscious experiences are intricately entwined with the meanings, standards, and customs of the environment in which we live.

H.  Sociality: 

Fundamentally, human existence is social. Within social frameworks, which include cultural norms, language, institutions, and interpersonal connections, we function and interact with others. Social influences and our relationships with others have an impact on how we perceive the environment.

I.  Concern & Care: 

Heidegger emphasizes that the idea of caring (Sorge) is a core component of Dasein. Care describes our ongoing and pre-reflective engagement with the world, where we are worried about many things, endeavors, and our own existence. How we perceive and interact with the world around us is shaped by our worries and anxieties.

J.  Existentialism: 

The philosophical philosophy known as existentialism places a strong emphasis on personal existence, freedom, accountability, and the meaning of life. It examines issues related to human existence, decisions, authenticity, and the pursuit of meaning in a world that is unreliable and frequently ludicrous.

K.  Being-in-the-World: 

This phrase is related to Heidegger's Dasein philosophy. The concept of "Being-in-the-World" describes the close relationship between human existence (Dasein) and the environment in which it takes place. It highlights the fact that we interact with the world in a variety of ways and are always located inside a particular context.

L.  Authenticity: 

According to existentialism, authenticity is the quality of being true to oneself and acting following one's personal principles. It entails accepting freedom, accepting accountability for one's decisions, and rejecting false or artificial identities.

M.  Consciousness: An intricate, multifaceted feature of human existence

     Consciousness, a complex and multidimensional aspect of human existence, is commonly considered in the context of "Being in the world." Although Martin Heidegger’s concept of Dasein does not expressly address awareness, other philosophical perspectives and scientific advancements have examined the relationship between consciousness and our existence in the cosmos. It's  

important to keep in mind that ongoing philosophical and scientific studies on   

the nature of consciousness and how it pertains to human existence are being   

conducted. A wide range of interpretations are offered by many philosophical   

systems, and disciplines like cognitive science and neuroscience also aid in our understanding of consciousness.

Conclusion

 Martin Heidegger’s Dasein gives a sole perspective on the life of humans and the essence of existing in this world. Dasein describes the importance of man with the world. Dasein includes the ability to involve with the outside world, with concern, care, intentionality, and self-awareness. Dasein also emphasizes that man should not forget his authenticity.

In this philosophy of Martin Heidegger’s Dasein, the purpose of humans in this world is not to become passive but to contribute to the common good and participate in the betterment of the people around them.

      Becoming a teacher does not end only by transferring ideas and knowledge to learners, but guiding and helping them unleash their potentials and skills that can contribute to solving different problems in our society. Our Dasein now is to let our learners fully realize their Dasein to the world in a way that they are authentic from others. And that I believe even if we die, we have no worries because we surely leave behind a remarkable impact on our students. We can say that we participate, we are involved and have a contribution to humanity and we will be remembered forever.

References:

 Eternalized ( 2021, January 28): Dasein and Being-in-the-world-Heidegger https://eternalisedofficial.com/2021/01/28/dasein-being-in-the-world/

Dahlstrom,V.(2011,May31).Martin Heidegger: https://www.bu.edu/philo/files/2019/09/d-martin-heidegger.pdf

Hussain, A., ( 2023, October) What is Philosophy https://www.researchgate.net/publication/355425176_What_is_Philosophy_By_Abid_Hussain

Krook, J. ( 2021, November 16). The Philosophy of Martin Heidegger: https://newintrigue.com/2021/11/16/the-world-according-to-martin-heidegger/

Laghari, R., (2023, June 11) Human Existence as “ Being There”

 https://www.linkedin.com/pulse/dasein-martin-heidegger-human-existence-being-riaz-   laghari

 Sabrine, Chapter 35:The Ontology of Dasein and the Concept of Truth https://www.academia.edu/35511449/Chapter_35_Martin_Heidegger_The_Ontology_of_     Dasein_and_the_Concept_of_Truth

Thomas, S.,(2024)Routledge Encyclopedia of Philosophy https://www.rep.routledge.com/articles/biographical/heidegger-martin-1889-1976/v-1

 

 

 

 

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ARTHUR SCHOPENHAUER and PESSIMISM

                                         LUZVIMINDA M. MENDIOLA

 Life of Arthur Schopenhauer

            Arthur Schopenhauer (pronounced SHO-pun-how-er) was a German philosopher and an important figure in the German Idealism and Romanticism movements in the early 19th Century. (www.philosophybasics.com/philosophers_schopenhauer.html) He came into the world on February 22, 1788, in Danzig (Gdansk, Poland).  The Schopenhauer family was of Dutch heritage, and the philosopher's father, Heinrich Floris Schopenhauer (1747–1805), was a successful merchant and ship owner who groomed his son to assume control of the family's business (Standford Encyclopedia of Philosophy).

            At the age of 5, Schopenhauer’s family moved to Hamburg, Germany after Prussia invaded Danzig in 1793.  Between 1797 and 1799 he spent a long period living in France together with his father.  They also lived in England, the Netherlands, Switzerland and Austria.  But in 1805 his father died as a result of suicide. (Butler-Bowdown, 2013) (Standford Encyclopedia of Philosophy).              His mother, Johanna Henriette Troisiener Schopenhauer (1766–1838), who was the daughter of a city senator became a well-known writer of the period and started a literary salon in Weimar after her husband’s death. (Standford Encyclopedia of Philosophy).

            Schopenhauer enrolled at the University of Gottingen in 1809, where he focused on philosophy, studying the ideas of Plato and Immanuel Kant. In 1819, Schopenhauer published The World as Will and Representation (Die Welt als Wille und Vorstellung), which would establish his career as a philosopher. Afterwards, he accepted a position at the University of Berlin, where he initiated a rivalry with fellow lecturer Georg Wilhelm Friedrich Hegel. He devised an ill-fated plan to schedule his own lectures to coincide with Hegel’s in an unsuccessful attempt to attract student support away from Hegel.  After the failure of this plan, he dropped out of the academe and never taught at a university again. (Standford Encyclopedia of Philosophy)

            After the outbreak of a cholera epidemic in Berlin in 1831, both Schopenhauer and Hegel moved away. Hegel returned prematurely to Berlin, caught the infection, and died, but Schopenhauer settled permanently in Frankfurt in 1833. He remained there for the next twenty-seven years until his death, living alone except for a succession of pet poodles, observing a strict daily routine and taking an active interest in animal welfare. He continued to write and publish, including "Über den Willen in der Natur" ("On the Will in Nature") in 1836, "Über die Freiheit des menschlichen Willens" ("On the Freedom of the Will") in 1839, "Über die Grundlage der Moral" ("Based on Morality") in 1840, and a set of philosophical reflections called "Parerga und Paralipomena" in 1851. He finally received long-awaited recognition for his early works in the 1850s.  He died peacefully of heart failure on 21 September 1860 at the age of 72. (Hubscher, 2012)

Schopenhauer’s Pessimism

            Arthur Schopenhauer is often referred to as the philosopher of pessimism because pessimism is the most well-known feature of his philosophy. (Internet Encyclopedia of Philosophy) His most influential work, The World As Will and Representation, examines the role of humanity’s main motivation, which Schopenhauer called will. His analysis led him to the conclusion that emotional, physical, and sexual desires cause suffering and can never be fulfilled; consequently, he favoured a lifestyle of negating desires, similar to the teachings of Buddhism. (2015)

            In “On the Sufferings of the World” (1851), Schopenhauer confidently claims: “Unless suffering is the direct and immediate object of life, our existence must entirely fail of its aim.”  This means suffering and misfortune are the general rule in life, not the exception. (2015)Schopenhauer reasoned that evil is a real thing, with goodness being the lack of evil. We can see this by considering that happiness always implies some state of pain or unhappiness being brought to an end; and by the fact that pleasure is not generally as pleasant as we expect, while pain is much worse than imagined. (2015)

            According to Schopenhauer, “Certain it is that work, worry, labour and trouble, form a lot of almost all men their whole life long. But if all wishes were fulfilled as soon as they arose, how would men occupy their lives? What would they do with their time? If the world were a paradise of luxury and ease, a land flowing with milk and honey, where every Jack obtained his Jill at once and without any difficulty, men would either die of boredom or hang themselves; or there would be wars, massacres, and murders; so that in the end mankind would inflict more suffering on itself than it has now to accept at the hands of Nature.” (Schopenhauer)

            Schopenhauer presented various thoughts and images meant to bring the reality of human suffering to the forefront: a) that time walks on and we cannot stop it—it stops only when we are bored; b) that we spend most of life working, worrying, suffering, and yet even if all our wishes were fulfilled, c) in youth we have high hopes, but that is because we don’t consider what is really in store for us—life, aging, and death, d) it would be much better if the earth were lifeless like the moon; life interrupts the “blessed calm” of non-existence; f) if two persons who were friends in youth met in old age, they would feel disappointed in life merely by the sight of each other; they will remember when life promised so much, in youth, and yet delivered so little; g) “If children were brought into the world by an act of pure reason alone, would the human race continue to exist?”  Schopenhauer argues that we should not impose the burden of existence on children. Of his pessimism, he says:

            “I shall be told … that my philosophy is comfortless—because I speak the truth, and people prefer to be assured that everything the Lord has made is good. Go to the priests, then, and leave the philosophers in peace … do not ask us to accommodate our doctrines to the lessons you have been taught. That is what those rascals of sham philosophers will do for you. Ask them for any doctrine you please, and you will get it.” (2015)

            Schopenhauer even claimed, “You may look upon life as an unprofitable episode, disturbing the blessed calm of non-existence. And, in any case, even though things have gone with you tolerably well, the longer you live the more clearly you will feel that, on the whole, life is a disappointment, nay, a cheat.” (2015) (Schopenhauer)

            Schopenhauer disputes that non-human animals are happier than human beings since happiness is basically freedom from pain. The essence of this argument is that the bottom line for both human and non-human animals is pleasure and pain which has as its basis the desire for food, shelter, sex, and the like. Humans are more sensitive to both pleasure and pain but have much greater passion and emotion regarding their desires. This passion results from human beings' ability to reflect upon the past and future, leaving them susceptible to both ecstasy and despair. Humans try to increase their happiness with various forms of luxury as well as desiring honour, other people's praise, and intellectual pleasures. But all of these pleasures are accompanied by the constant increased desire and the threat of boredom, a pain unknown to the brutes. Thought in particular creates a vast amount of passion, but in the end, all of the struggle is for the same things that non-human animals attain—pleasure and pain. But humans, unlike the animals, are haunted by the constant spectre of death, a realization which ultimately tips the scale in favour of being a brute. Furthermore, non-human animals are more content with mere existence, with the present moment, than are humans who constantly anticipate future joys and sorrows. (2015) (Schopenhauer, 2015)

C.  Conclusion

            Schopenhauer’s attitude toward life closely followed the thoughts of a great king who ruled Israel long ago – King Solomon.  In his book, Ecclesiastes, it records what happened to that man who had everything.  The author of Ecclesiastes had tasted just about everything life has to offer. Wealth, Wisdom, Advancement and Fame.  He sampled all of life’s powers and pleasures, yet all eventually disappointed him.  All proved meaningless and worthless.

            King Solomon asked – “What is the point of life?”  That was his question.  You work hard, and someone else gets all the credit.  You struggle to be good, and evil people will take advantage of you.  You accumulate money, and it just goes to rotten heirs.  You seek pleasure, and it turns sour on you.  And everyone – rich or poor, good or evil – meets the same end…We all die.  There is only one word to describe this life:  meaningless!           

            We may ask, “What is the purpose of life anyway?  Is there any crucial meaning?  Even a songwriter, after listing life’s pleasure would ask, “Is that all there is?” Apart from God and without any belief in an afterlife, you may conclude that life is meaningless.

            Nevertheless, King Solomon gave some words of hope in the latter part of his life, “Fear God and keep his commandments, for this is the whole duty of man” (Ecclesiastes 12:13).  The positive message and lessons he learned in life.  In Matthew 16:26 Jesus said, “What good it will be for a man if he gains the whole world, yet forfeits his soul?”

            But since Schopenhauer is godless and does not believe in God, he would view life as totally meaningless.            

References

Butler-Bowdown, T. (2013). 50 Philosophy Classics. London: Nicholas Brealey .

Everett, D. (2015,). Schopenhauer' View. Retrieved from http://www.monsalvat.no/mitleid.htm

Hubscher, A. (2012, ). Biography of Schopenhauer. Retrieved from http://www.bribiography.com/people/arthur-schopenhauer

Stanford Encyclopedia of Philosophy. (2011, ).  Arthur Schopenhauer. Retrieved from https://plato.stanford.edu/entries/schopenhauer/

 

 

 

 

 

 

           

 

            

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MAN: THE CROWN OF WHOLE CREATION IN ST. THOMAS AQUINAS

 Febe Buizon Belisario

ABSTRACT:

This article deals with the origin of man as a created being and is not a product of evolution. Man is not only a mere creature but he is the crown of the whole creation endowed with intellect and will. He is finite and composed of the material body and spiritual soul. He is destined to be happy forever in eternity. But this destiny is not predetermined. His attainment of eternal life is largely dependent on how he utilizes his intellect and will. His ambivalent tendencies towards the golden principle of ethical conduct make it not so easy to do good always and avoid evil, Even his innate desire for life, love, and truth is often stifled by his being human and imperfect. This makes his striving for perfection is a lifetime struggle.

Keywords:   creation, evolution, vitalism, eternal destiny, happiness

INTRODUCTION:

The title of the article was selected among the alternative choices after cursory, preliminary readings of the available sources.

 Philosophy of Man is the subject of the present course. In the process of discussion on the subject, it is found that his paramount dignity among other existing beings is very striking. Hence his attribute as the Crown of the whole Creation was chosen as the subject of the investigation. To delve therefore into the intricacies of his attributes as a rational being endowed with will, Spiritual Soul, and Free Will, pertinent sources and references were consulted, read, and cited such as those listed below.

Man is the crown of the created universe. As the crown of the created universe, man is the apex of Creation and center of the material world owing to his special prerogatives as an intelligent being composite of material body and spiritual soul endowed with free will which even the Creator does not interfere in its exercise. He is a contingent and temporal being and yet destined to participate in the eternal joy and happiness of his Maker.

A crown of the head of a person is a symbol of honor and dignity accorded to a man who has achieved an exceptional status. In the ladder of prestige, it signifies the highest level of honor. In such a case, man is given the highest level of honor by his creator. 

The consideration that man is the crown of the whole creation is based on the Biblical account. It is stated that “man is created in the image and likeness of God, the creator” (Gen. 1:26). Since God does not have an image to be recognized in man, Biblical scholars readily interpret this as the “Spiritual Nature of Man, his Intellect and Will which separate him from the rest of animal creation and make him analogous to God” (New Catholic Commentary on Holy Scripture, p.175, p149a).

Man’s Origin

As early as about 500, BC Greek philosopher Anaximander postulated that Man evolved from simple species, which was expanded by Darwin and company. However, the theory of Anaximander was rejected by Aristotle after applying the theory of eternal or ideal form to the living world.  The Aristotelian ladder of nature as a static hierarchy of perfection is not an evolutionary concept. However, as science produced more evidence that seemed to conflict with the Bible, Biblical assertion began to develop. Hence came the anti-evolution Philosophy known as creationism (Collier Encyclopedia Vol.9 p.479).

Creationism is a belief that all living things created separately possess a unique life force controlled by a Supernatural power called VITALISM. Now whether the Biblical account on creation took place million years ago or not, man was created in the image and likeness of his Creator. He is composed of the material body and spiritual soul endowed with intellect and will.

Under the above-stated title, man’s being the apex of all creation is endowed with encompassing dignity as expressed by the “Psalmist in Psalm 8:4-8” reads as follows:

                        “What is man that you think of him?

                         A mere man that you care for him,

                        Yet you make him inferior only to yourself

                        You Crown him with glory and honor,

                        You appointed him Ruler, over everything you made,

                        You place him over creation.”

This passage in scripture captures and summarizes the complete endowment God has given him. From this biblical account the philosophers, like St. Augustine and St. Thomas Aquinas built their philosophies of Man.

Man’s Dignity

How do we see man’s dignity? Man’s dignity is not something to be achieved through our effort or given by other people or agencies because of our achievement. But dignity is a gift placed by our creator in ourselves which separates us from other nonhuman beings. It makes us different from other creatures.    

God’s special predilection for him as being the object of God’s thought and caring has put him on a pedestal of an exalted position in the hierarchy of earthly creatures. His being created in the image and likeness of God puts him higher than any other living thing on earth as he is the only creature endowed with a rational soul and free will. Because of his intellect, he was appointed to be the master of the earth and everything on it, (Montemayor p. 35) as pointed out in Genesis 1:27-8 states: “God created man in his own image, in the image of God created him; male and female created them. And God blessed them, and God said unto them, be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over fish of the sea, and over fowl of the air, and over every living thing that moved upon the earth.”  This biblical text separates man from other living beings and makes him the crown of the creation. 

Man as Free Being

As a rational being, man is given freedom and free will. He can choose to be or not to be, to be good or to be bad.  However, the biblical text would tell us that such freedom is not a license to do anything we want.   At the outset of his existence, his freedom was tested in paradise. He was prohibited from eating the fruit of the tree of knowledge of good and evil. (Gen. 2:16-17). Such prohibition indicates that though man is given freedom such freedom is limited. Freedom here is freedom to do good but not freedom to do anything according to your own desires. Man failed in the first test of freedom. He followed his own desires.  Though he failed, God does not remove freedom from man. Freedom remains with him and makes him different from other beings.

 Although everything God created was good including man himself, how come that the first man failed to do good? This shows that he is not perfect. His dignity as a free being is not predetermined. He is ambivalent and capable of doing good and bad. This ambivalence is tested in the golden principle of conduct. ”Do Good and Avoid Evil”.  This law of conduct is not man-made but as St. Augustine call it, the Eternal Law, they are always binding as they are immutable and absolute which God the Eternal Reason uses to guide and lead all things in their proper end. “This is the law of conscience admonishing man to be good and avoid evil. Their compliance or violation became the basis of Eternal Law, giver to reward or punish the doer”. (Montemayor, ibid p.53).

Man as a Social and Political Being.

We cannot deny the fact that man is not isolated, man is connected, not only to other human beings but also to the environment around him.  There is a reciprocal relationship among them.  It is only in and through his relationship with others, he can develop as a human person. It is always stated that “No man is an island” as the saying goes. Man’s development is the product or result of the interplay of the different factors in man’s surroundings and environment. His physical, social, and intellectual growth can only be enhanced, improved, and enriched through interaction with others sharing the goods in life which is called ”Bonum est Naturaliter diffusivum” according to Aristotle. ( Zulueta,2010,  p.45). The good is naturally diffusive meaning, it is the very essence of good to be shared otherwise it ceases to be good. For instance, it is the very nature of light to radiate and shine to give heat and illuminate. But if prevented from radiating, it suffocates and dies or is extinguished. Such is the goods in man whether it be his spiritual and natural endowment of his material possession. Sharing them with others through social interrelationships became the medium and channel of his socio-political and psycho-spiritual development as a person.

Mans's Destiny is Eternal/ Perfect Happiness

Everything that comes into being has its purpose of existence whether for itself or for one that caused it to exist. Mans's existence being unique has a very special purpose for his existence to be perfect and completely happy. So to attain this objective all his acts are geared toward the end. “But the end of an act oftentimes is not an end but a means to further end and then this further end became a means to still further end. But we cannot go on to infinity. There must be an absolutely ultimate end beyond which there can be no other.” ( Montemayor ibid p.120).

The intimate craving of man for the satisfaction of his desire for perfect and complete happiness could only be fulfilled beyond the confinement of his finite condition or state. The attainment of the three basic realities, LIFE, LOVE, and TRUTH- in their transcendent state should satisfy the insatiable longing for happiness.

1.      Attainment  of Eternal Life

Though man is created finite and imperfect, he is destined for eternal life. Every temporary and momentary happiness he gains in his earthly life is all imperfect and they are just the foretaste of the perfect happiness in the other life,, for it would be unfair and cruel on the part of God to ingrain in the human heart such desire if there is no way in its final fulfillment and realization 

2.      Eternal Love

Man is the product of God’s gratuitous love because he has no need whatsoever of Man as he is infinitely perfect and Self-existent. But because God is Summum Bonum, THE ABSOLUTE AND THE HIGHEST GOOD, it is inherent in HIM to share his goodness with man as Aristotle used to say; the Summon Bonum est naturaliter Deffusivum. It is the nature of the Highest Good to be Diffusive to share his goodness with His creature.

Hence, God being the Eternal Love Himself wants to share his infinite love to man- his finite earthly children to join Him in heaven.

3.      Eternal Truth

If man’s craving for perfect life and complete love are the realm of biological and emotional needs, his thirst for knowledge is satisfied and quenched with the attainment of truth. However, the validity of knowledge depends on the veracity of the premise on which it is based. These are relative truths and arbitrary presumptions which crumble after rigid investigation. Thus, Absolute Certainty is necessary to satisfy the incessant quest for truth. This could only be attained in Eternal Transcendent Truth which is God.

Conclusion

The title” Man as the Crown of Creation” has been sufficiently shown and presented as evidenced by the gradual treatment of the topic from the Biblical account to the philosophic-theological culmination.

Indeed, man is fittingly called the Crown of the Whole Creation because his rational nature is endowed with intellect and free will and his eternal destiny encompasses all the created entities and surpasses all contingent qualities of nature on earth. Appropriately and properly designated, therefore, as Lord and Ruler of the entire creation.

REFERENCES:

Zulueta, FM.2010.INTRODUCTION TO PHILOSOPHY. National Book Store.

Ramos, Christine CR.2004.  INTRODUCTION TO PHILOSOPHY. Rex Book Store Inc.

Montemayor, F.1995.   INTRODUCTION TO PHILOSOPHY. REV. ED.  National Book Store

Johnston, B.1994.   COLLIERS ENCYCLOPEDIA, Vol. 2, 9, 16, 22, 24.  P.F. Collier, New York, Toronto, Sydney

Shines, KH.1978. GOOD NEWS BIBLE.  United Bible Society. Manila Philippines

Kearn C. OP. 1969.    NEW CATHOLIC COMMENTARY ON HOLY SCRIPTURE

 

 

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Martin Heidegger: Dasein.

 He lived between 1889-1976. He is an existentialist which means that his ideas or philosophy concerns human existence or Dasein. Hegel used the term presence or existence, while Heidegger used the term Dasein which means being-in-the world. Being in the world is not just for the sake of being in the world but being in the world is understood as an “activity of existing”. Dasein or existence is not passive but active involvement or active participation.

Why is Heidegger talking about active involvement?

He calls for active involvement in the immediate world because he knows that life is temporary. The past has gone and the future is not here yet and the only real is the presence. Make the present meaningful. How to make it meaningful? It is to get involved. Life is not forever but all are going toward death (homo viator) or zein zum tode. Death completes the Dasein or existence. Death is certain and human beings should accept it and should always be aware that someday he is going to die while still living he/she should be involved in the world or caring for the immediate world.

Dasein is Care.   

In the course of his existential analysis, Heidegger argues that Dasein, who finds himself thrown into the world (Geworfenheit) amidst things and with others, is thrown into its possibilities, including the possibility and inevitability of one's own mortality. The need for Dasein to assume these possibilities, is, the need to be responsible for one's own existence.   

Heidegger and the Authentic and Unauthentic existence or authentic and unauthentic person.

His view on unauthentic and authentic people is based on his view on unauthentic existence. Unauthentic existence means there is an unauthentic way of existing through time. In the unauthentic existence, the past is no longer held. The future becomes non-existence. Only the objective present is real. The past and the future are real only by becoming present. Thus, the self is viewed as an object lying in this temporal dimension. We live today, the present.  An unauthentic person is bound to agree on the everyday world. He views himself as relatively stable within the world. He imagines very little about his death and declines to care about the indispensable value of his conscience. Their existence is dominated by drives or interests directed by sense and imagination and therefore have a restricted range of objects and a truncated future. The interest is to get its objects. Focus on it and then be satiated and satisfied. (just enjoy life)

The authentic person feels that time is close to his inner being. He reflects that to give time to something is to give himself. To lose time is to lose himself. His case is dominated by futurity.  This future is no longer a non-existent present but the guiding phase of his being. The future is restricted by death. He realizes that his time is ending, he cannot postpone existing. Therefore, he has to make the best out of it. He is aware that time is temporal and thus it makes sure to live authentically.  

 

 

   

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