Love and Human Person Essay

1. Phenomenology is a course of seeing, of grasping the world from ones lived experience, and as a manner makes much use of epoch and the phenomenological reductions to describe mans experiences. 2. victimisation secondary reflection on my lived experience, I discover the inescapable occurrence of my existence I exist as a being-in-the-world-with others, and this is because of the datum called my dust. My body encroaches upon both being and having. *3. As an embodied spirit, I am facticity-transcendence, temporalty and historicity. All these are manifested in my being a homo faber. feed is a way for me to express and liberate myself, and to humanize the world.4. Consciousness is intentional. gracious knowing is a dialectical unity of the subjects desolation to reality and the self-givenness of reality in an endless series of profiles against a sentiment of other possible objects.5. At first glance, freedom and responsibility plastered the capacity to choose, to act on my o wn, to be the source of my concrete actions and to be accountable for them. But as I gradually unfold in the world, I become free and response-able. Authentic freedom then develops into a self-possession with an objectively directed project of life.6. Dialogue is not identical with cacoethes but it is required in love. The obstacles to dialogue are seeming, speechifying and imposition. 7. make out is the unconditional giving of oneself to the other as other. passion of the other as other does not run counter to self-love but presupposes it. Love is essentially a movement tending to the enhancement of value. (Scheler)8. Justice is the nominal demand of love rooted in the inviolability of the human person. 9. The socius exists as a dialectic to the neighbor. The neighbor passes through the socius, expresses itself on the fringes of the socius or rises against the socius.10. The family is not a problem but a mystery, a value and a presence, the shape of the pact between the huma n persons and life, rooted in creative fidelity and hope.11. The enounce exists to provide the external conditions and structure for the human persons being-with-others. The principles of solidarity and subsidiary are important to counteract the totalitarian tendency of the state and to promote the value of democracy. As a political being, the human person has a double-duty towards the state.12. Civil society, as distinct from the state, the economy and political parties, offers an substitute framework for sustainable societal development, and resolves the contradictions of elite versus participative democracy, rights-oriented liberalism versus communitarianism, and welfare state versus neoconservative antistatism.13. In being-towards-death, ones existence can be both inauthentic or authentic (Heidegger). Death is a test of love and the condition of freedom (Troisfontaines).14. Human love in itself, which is the crowning situation of all of my activities, does not guarantee my total fulfillment as a person but fails short of my search for authenticity. Thus reflecting on my historicity, and veneering the inescapable fact of death, I long for the Absolute Thou who is the panorama and Ground of my earthly existence.