Division of City Schools 

COMMONWEALTH HIGH SCHOOL

Ecols St. Brgy. Commonwealth, 
            Quezon City 

SENIOR HIGH SCHOOL

First Semester – SY 2020 – 2021 
INTRODUCTION TO THE PHILOSOPHY OF THE HUMAN PERSON
WEEK NO.  8 WORK SHEET #  8 QUARTER  First Quarter 
TOPIC  Human Person as Embodied Spirit: Ancient & Contemporary Thought
CONTENT STANDARD  The learner understands the human person as an embodied spirit.
PERFORMANCE The learner distinguishes his/her own limitations and the possibilities for his/her
STANDARD  transcendence 
LEARNING The learners will able to: 
COMPETENCY  1. Recognize & evaluate own limitations & the possibilities for their
transcendence 
2. Recognize how the human body imposes limits & possibilities for
transcendence
3. Distinguish between the limitations & possibilities for transcendence
 ACTIVITY 1: Look at online pictures of ancient tribes such as Pre-Spanish
Philippines whose manner of clothing haven’t yet been influenced by
western colonizers. (ex. Tattooed Kalinga women, indigenous Aetas)

“The Archaic epoch”

Answer the ff. questions:
(a.) Note down significant differences bet. the way tribal Filipinos dressed
before Spain’s arrival from the way we dress nowadays.
Before the Spanish era, the Tagalog of Luzon already wore the
Baronbaro, the predecessor of the Tagalog. [1] The first mention of
Pharaoh is recorded in historical records that Filipinos wore coarse
cotton layered garments called kanga that hung just below the waist.
There is no collar and there is a hole in the front. The double line
represents a sign of male social status and courage. Red was for
leaders and brave people, and black and white for ordinary citizens.
Their waists were covered with colored bahagas from between their
legs to the middle of their thighs.
Early pre-colonial clothing from groups such as Tagalogs and Visays
included both Baro and Saya made from matching colored silk. This
style was worn exclusively by upper-class women, while lower-class
women wore baro and floor-length wrap skirts made by tapping white
bark. Women usually wore jewelry such as gold necklaces and
earrings to symbolize wealth and beauty. In some tribes, women have
tattoos to symbolize beauty, power and wealth.
In contrast, the Visayas wore clothing similar to those of Indonesians
and Malaysians. They wore outerwear called Marlota or jackets called
Baquero, which had no toe collars. Clothes or jackets were brightly
colored. The Tagalog and Bishai tied their foreheads and temples with
a long, narrow cloth called a putong. Her neck was wrapped in a gold
necklace, and her wrists were wrapped in exquisitely designed gold
bracelets called Calombigas. Others wore jewelry.
Way back to the time of Spanish colonization, Filipinos are more
conservative when it comes to the way they dressed. While us, are
more modernized, and some even dresses that shows a lot of skin.
(b.)If some Filipinos still dress the way of pre-colonized
ancestors in our cities today, what would be the general
reaction of the people? Why?
The people would be shocked, mesmerized and
astounded. Who would not be amazed to people who
managed to preserve the classical culture of our
country. It will be a once in a blue moon reaction if
this happens due to the fact that the dress code
nowadays is way far from how Filipino ancestors
dress before which was very conservative but
beautiful.

(c.) Do you think the attitude of Filipinos, and other people

in general, towards the body has changed throughout
history? What has changed?
I think the attitude of Filipinos and other people in
general towards the body would change. The way
people will look, respect one another and treat their
own self will change.
Application  

1. What is the difference bet. western medicine and oriental medicine?

How do they treat (diagnose and cure) the same disease differently? 
Relate their differences to the the different philosophies of
embodiment.
Traditional Chinese medicine considers both the patient's
symptoms and the patient's individual stage (or stage) diagnosis.
Traditional Chinese medicine, which is based on various diagnostic
procedures, such as pulse and tongue tests, usually uses complex
patterns of dissonance or imbalance in the body to make a diagnosis
for the whole person. Practitioners of Traditional Chinese Medicine
(i.e., Traditional Chinese Medicine) generally use natural forms of
treatment including herbal medicine, acupuncture, nutrition, mind and
body exercises (tai chi, yoga, etc.) or massage, whereas Western
practitioners often use medicine, physical therapy, etc. , surgery is
recommended. , psychological counseling, etc.
The two types of treatment are very different, but each has a
place in today's healthcare environment. Many Eastern and Western
physicians are looking for ways in which treatments can complement
each other. Western medicine diagnoses with laboratory tests and
focuses on treating symptoms, but usually does not help correct side
effects in the body. Traditional Chinese medicine focuses on the
body's overall response to treatment and perceives the body as one
interconnected biological system.
CHECK FOR UNDERSTANDING: 
1. Create 5 slogans, one for each of the historical periods (from Plato,
Augustine, Descartes, Phenomenologists, & Chinese Philosophy)
that capture their main points.
Plato:
“No one is more hated than he who speaks the truth.”

Augustine:
“To fall in love with God is the greatest romance; to seek him
the greatest adventure; to find him, the greatest human
achievement.”

Descartes:
“It is not enough to have a good mind; the main thing is to use it
well.”

Phenomenologists:
“We know not through our intellect but through our experience.”
–Maurice Merleau-Ponty

Chinese Philosophy:
“The man who asks a question is a fool for a minute, the man
who does not ask is a fool for life.” –Confucius

2. What makes Gabriel marcel & Maurice Merleau-Ponty’s perspective

on mind-body relationship a groundbreaking development in western
philosophy? Explain

In Maurice Merleau-Ponty's perspective, he pointed out that

there is never a moment in which we are separated from our
body. He explains that our body represents us and if we have
our body, we exist. What more is that, Marcel also added that a
man is not merely just a body, but an embodied spirit.
 Merleau-Ponty's ideas continue to inspire contemporary
research beyond traditional intellectual history and interpretive
sciences, especially in the fields of feminist philosophy,
philosophy of mind and cognitive science, environmental and
natural philosophy, political philosophy, art philosophy,
linguistic philosophy, and phenomenological ontology. There is.
His work has also had a significant impact on researchers
outside of philosophy, especially in anthropology, architecture,
art, cognitive science, environmental theory, film studies,
linguistics, literature and political theory.

Marcel argued that the fact that the incarnation of a human being
is not a typical "property" presents a challenge to any
philosophy, such as Cartesianism, which seeks to question the
fact of an incarnation, since the relationship between people and
their bodies is not the typical "property". Therefore, it would be
wrong to understand the incarnation in terms of ownership or to
say that people “have” their bodies as instruments. Instead, it
would be more correct to say, "I am my body." This meant that
Marcel could not see your body as an object or problem to be
solved because the necessary logical separation could not be
achieved. Indeed, as soon as I regard my body as an object, it
ceases to be "my body", since the nature of conceptual thinking
requires separation from the analyzed object. But I also cannot
see my body experiences as the totality of my life.

3. Can you say that the insight of phenomenologists on our embodied

nature is similar to that of ancient Chinese thought? How are they
similar?
In my own perspective, I can say that the insight of phenomenologists on
our embodied nature is similar to that of ancient Chinese thought. They are
similar in a way how in Husserl's embodied phenomenology, the living
body is the living center of experience, and the special registration of
motor capacities and sensations plays an important role in his account of
how we encounter other embodied actors in common space. A connected
and unexplored world. The body concept of ancient Chinese thought was
more developed and varied than the body concept of modern Western
cognitive theory. The ancient Chinese reached a state of blending nature
and man, improving from body to mind and from mind to body.
What I like about my body What I don’t like about my
body

Eyebrows Figure (being chubby)

Nose Eyes
Lips Teeth
Hands Height
Neck Skin color
REFLECTION:

We are our bodies as much as we have bodies. Our

bodies are wholly ourselves, and at the same time
they are objects we can observe, evaluate and upon
which we can have an effect.
The status of our bodies is constantly changing.
The body is easily forgotten as long as it allows us to
get on with our life without a hitch, but it becomes a
major cause for concern as soon as its vital functions
are impaired. It can be our accomplice in pleasure, or
an enemy when its appearance starts to jar with the
image we would like to portray.
 Going back to my dislike columns, if one of my
dislike body parts is lost, destroyed or injured, I won’t
be able see, eat or I would feel much worse than I am
right now. My achievements & ask yourself would not
be possible to achieve anymore if these disliked body
parts are injured. Reaching my dreams and
aspirations would still make me able to do it even
without these body parts, but it will make my life
boring and miserable. In my perspective, it is better to
carry what I don’t like about my physical features
while living my life to the fullest rather than living with
an incomplete body just because I dislike some parts
of it will just be useless.

So discontent, contempt, and self-loathing

grows, creating an ever-growing gap between who we
are and who we want to be. To reconcile with the body
means to accept it as it is, while also indulging it and
demanding it. Maybe it's time to change what we don't
like. The inner beauty debate has its limits. We know
how painful this ignoring gaze is, and we know the
damage that ruthless self-criticism inflicts on
ourselves. If we are to go out into the world with
confidence, we must gain confidence in ourselves and
in our reflection. This does not mean that he
advocates fatalistic resignation, but rather that we
must accept our shortcomings and individuality.
Accepting your body is acknowledging your family
heritage. Reconciliation with the body confirms our
individuality and helps us rediscover our sense of
belonging.