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Intersubjectivity

This document discusses the concept of intersubjectivity, which it defines as the shared perception of reality between two or more individuals. It covers the following key points in 3 sentences: Martin Buber identified two basic modes of intersubjectivity: the "I-It" mode, which is characterized by experience and viewing others as objects, and the "I-Thou" mode, which involves genuine encounters and relationships where both individuals are active subjects. Intersubjectivity is important because it is through social interactions, comparison of perspectives, and agreement between individuals that people can better determine what is real and valid in their shared reality and experiences. The document examines obstacles to dialogue such as seeming, speechifying, and imposition

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Orly G. Umali
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777 views

Intersubjectivity

This document discusses the concept of intersubjectivity, which it defines as the shared perception of reality between two or more individuals. It covers the following key points in 3 sentences: Martin Buber identified two basic modes of intersubjectivity: the "I-It" mode, which is characterized by experience and viewing others as objects, and the "I-Thou" mode, which involves genuine encounters and relationships where both individuals are active subjects. Intersubjectivity is important because it is through social interactions, comparison of perspectives, and agreement between individuals that people can better determine what is real and valid in their shared reality and experiences. The document examines obstacles to dialogue such as seeming, speechifying, and imposition

Uploaded by

Orly G. Umali
Copyright
© © All Rights Reserved
We take content rights seriously. If you suspect this is your content, claim it here.
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Download as PPTX, PDF, TXT or read online on Scribd
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INTERSUBJECTIVITY

Lesson Objectives

Primary Objectives
 Define Intersubjectivity
 Identify Some Basic Modes of
Intersubjectivity
Lesson Objectives
Secondary Objectives
 Discuss the Application and Importance of
Intersubjectivity to Society
 Prove that authentic Dialogue means accepting others
even if they are different from you.
 Demonstrate an appreciation for the talents of persons
with disabilities and those from the underprivileged
sectors of our society
Whenever an
unfortunate event
occurs, you feel
sad or anxious.
How do you assure
yourself that those
feelings are true?
Interacting with others can
confirm the validity of emotions
we may have about a particular
situation or environment.

In this interaction,
INTERSUBJECTIVITY
takes place
Meaning of Intersubjectivity
 Definition of Intersubjectivity
 A good way to think about Intersubjectivity is to imagine
how you relate to your family and friends.
 Maybe your mother enjoyed playing tennis. She took you
with her when she practiced, and you always had a good
time.
 Growing up, you decided to join the school tennis team. If
your mother had not played tennis with you growing up,
you may not have grown to like the sport.
 Your experience with tennis can be called intersubjective
because it was influenced by another person (your mother).
Meaning of Intersubjectivity
 In order to better understand Intersubjectivity,
we first need to define a subject and an object.
 A subject is the person experiencing an action or
event.
 An object is what is being experienced.
Meaning of Intersubjectivity
 When we say something is objective, we mean
that it is factually true.
 When we say that something is subjective, we
mean that it is based on an opinion, or a biased
viewpoint, not on hard facts.
 Everyone in the world has their own subjective
viewpoint.
Meaning of Intersubjectivity
 Each person has a subjective
experience of the world.
 Because this is subjective one cannot know
which events occur in reality or which are
products of self reflection
Meaning of Intersubjectivity

Social interactions among


individuals through
Comparison, Agreement, and
confirmation of each other’s = INTERSUBJECTIVITY
perception makes it easier to
determine real events in
society
INTERSUBJECTIVITY
The shared perception of
reality between or among
two or more individuals.
 Intersubjectivity implies that we all influence and
are all influenced by others to some degree.
 The principle of Intersubjectivity can be applied
to almost any decision we make, big or small.
 We always have to consider how our actions will
affect others.
 We ourselves are constantly affected by the
actions and words of the people around us..
INTERSUBJECTIVITY
Basic Modes
(Martin Buber)
Modes of InterSubjectivity
Martin Buber (1878–1965), a Jewish philosopher, became
famous through his 1923 philosophical writings entitled I
and Thou (Ich und Du). The major theme of the book is
that authentic human existence manifests in genuine
dialogue with each other, with the world, and even with
God. The book explored the psychology of individual man
in two distinct relationships, namely, the ‘I-It’ and the ‘I-
Thou’ (Buber, 1958, p. 3).
The Mode of ‘I – It’
 Buber calls it “experience”
 modern man almost exclusively uses.
 Through experience,
 man collects data of the world
 analyses
 classifies
 theorizes about them.
The Mode of ‘I – It’
 This means that, in terms of experiencing, no real
relationship occurs

 The “I” is acting more as an observer while its object,


the “it” is more of a receiver of the I’s interpretation.

 The “it” is viewed as a thing to be utilized, a thing to be


known, or put for some purpose.
The Mode of ‘I – It’
 There is a distance between the experiencing “I” and
the experienced “it”
 the former acts as the subject and the latter as a
passive object, a mere recipient of the act
 Since there is no relationship that occurs in experience,
the “I” lacks authentic existence
 The I is not socially growing or developing only gaining
knowledge about the object.
The Mode of ‘I – It’
 For Buber, unless the “I” meets an other “I”, that is, an
other subject of experience, relationship is never
established.

 Only when there is an I-I encounter can there be an


experience
The Mode of ‘I – Thou’
 Buber calls it “encounter”

 both the “I” and the ‘other’ enter into a genuine


relationship as active participants.

 In this relationship, human beings do not perceive each


other as consisting of specific, isolated qualities, but
engage in a dialogue involving each other’s whole
being and, in which, the ‘other’ is transformed into a
“Thou” or “You” (Buber, 1958, p. 8).
The Mode of ‘I – Thou’
 This treating the other as a “You” and not an
“it” is, for Buber, made possible by “Love”
 In love, subjects do not perceive each other as objects but
subjects (Buber, 1958, pp. 15-16).
 Love should not be understood as merely a mental or
psychological state of the lovers but as a genuine relation
between the loving beings (Buber, 1958, p. 66).
 Love is an I-Thou relation in which both subjects share a
sense of caring, respect, commitment, and responsibility.
The Mode of ‘I – Thou’
 In this relationship,
 all living beings meet each other as having a unity
of being and
 engage in a dialogue involving each other’s whole
being.
 It is a direct interpersonal relation which is not
mediated by any intervening system of ideas, that
is, no object of thoughts intervenes between “I”
and “Thou”(Buber, 1958, p. 26).
The Mode of ‘I – Thou’
 In this relationship,
 The “Thou” is not a means to some object or goal
 The “I”, through its relation with the “Thou”,
receives a more complete authentic existence.
 The more that I-and-Thou share their reality, the
more complete is their reality.
Key Ideas
 The I – It refers to the world of
EXPERIENCE and sensation where there
are OBJECTS.
 Characterized by a “monologue”
 IT HINDERS DIALOGUE
 The I – Thou refers to the world of
ENCOUNTERS and relationships where
there are PERSONS
 Characterized by a “Dialogue”
Key Ideas
 Human life is not dominated
purely by experience of objects
or purely by encounters with
persons
 Human life is a mixture of Both
 Which between “I – It” and “I –
Thou” predominate any relation is
the real distinction.
Key Ideas
 Buber’s I-Thou mode of relationship is a
clearer path to genuine living through
authentic relation to others.

 By valuing the others we also encourage or


give them reason to value us.

 Authenticity, therefore, lies in reciprocal


intersubjective relations wherein despite
our differences we recognize each other as
humans.
Key Ideas
 The I-Thou relationship could also bring an
absolute relation, an encounter with an
Absolute Thou, God
 the Eternal Thou is not “an object of
experience or an object of thought”, or
something which can be investigated or
examined
 One must employ faith to encounter him for
only through faith that the eternal Thou can
be known as the “Absolute Person” who
gives unity to all beings.
OBSTACLES TO DIALOGUE

 The Way of ‘SEEMING’


 Proceeds from what you wish to seem
 From what you want to appear other than
yourself FOR YOUR OWN INTEREST

 It hinders relationship = it is a L I E
(The way of Being comes from what one really is. It is spontaneous,
without reserve and natural)
OBSTACLES TO DIALOGUE
 SPEECHIFYING
 Refers to one’s talking past another
 It is hearing without listening to what one
says
 It is an impassable wall between partners in
conversation
 It hinders authentic dialogue and
relationship.
IT IS CONTRASTED WITH PERSONAL MAKING PRESENT
It is awareness of the other as a person, his/her uniqueness.
It is seeing the wholeness of the other.
OBSTACLES TO DIALOGUE
 IMPOSITION
 It is telling the other how he or she would
react.
 It is also holding my own opinion, values,
attitudes, and myself without regard fr those
of the other.

IT IS CONTRASTED WITH UNFOLDING.


It constitutes finding in the other the disposition toward what I
myself recognize as true good and beautiful
ON LOVE

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