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Chapter I Introduction

Many realities in life are still superficial to our own understanding that somehow pursues the philosophers to philosophize more in order to unveil these hidden realities that keep hiding in their unknown abyss of existence. The researcher believes that these realities have a great significance to human race as they venture to travel the path of life that is bombarded with ungrasped realities. These said realities, moreover, can really help man to know more about himself and about his environment where he belongs. Apparently, the latter is actually a possible one because as have known by facts, man is capable of knowing the truths in life. But, the absolute Truth is still on going to be known because it is actually the greatest unveiled truth which still serves as the primary mystery in the life of man. At any rate, this term paper is all about the truth about man and his significance of having this given life. It strives to know more about the pertinency of man: his mode of existence through his actions, his response to his call of nature as a peculiar being which means his difference from animals, his duty to know the First Truth where all extrinsic truths are based or grounded from, and his earthly duty to the call of his environment. The researcher, moreover, sought this pertinency of man as his vital duty since in nature, as Rene Descartes also stated, “Man is indisputably a thinking being.” As part of man's consciousness of his nature to think, it is proper to say that man has this duty of making realities visible to his perception as far as mind's boundary. Apparently, in a zealous way of scrutinizing about man's field of study, the researcher is trying to present in this paper the significant areas about man which may have the repercussion of knowing more about man's nature. For knowing such things, everyone may be able to put out the patch of ignorance that somehow blinds man to see life's and his real meaning. Giving an understanding more about man, furthermore, is actually a great advantage for anyone to be able to get rid the very implication of man and his pertinency in lifetime existence. It is a wonderful thing to discover more about the veracity of truth about the subject which is the main reason of the reasercher's presentation – to know more about man. Finally, having in mind to give information on man's theory, the researcher wants to give enlightenment about man's obligation of making life a worthwhile living which implies one must have a hunger of knowing what is truth which is the main perception of Socrates. As what he once said, “The unxamined life is not worth living.” Chapter II Related Literature Man as a Rational Being A certain prominent philosopher, St. Thomas Aquinas, said that there are the 3 types of cognitive powers which determine the kind of cognitive power that man has. These 3 cognitive powers are: Sense power, Angelic Intellect power, and the Human Intellect power which is the one that man possesses. This kind of cognitive power that man has, the human intellect, is the basis of man's distinction among the animals. Having this faculty of man, he is, then, capable of understanding things around him which makes man conscious to his environment. This capacity of man, however, is actually the result of cosmic union of material and immaterial aspects of man: the body and soul. According to St. Thomas Aquinas that man is a composite union of two beings: the soul and the body. When this cosmic development of these two beings is done, a new being comes out. It is a being that is in the world of sensible and at the same time, composed of immateriality of the soul. Apparently, this development of new being has the repercusion of new faculty which is peculiar from two cognitive powers, the sense power and the angelic intellect. That's the reason why St. Thomas said again and again, “There must a power in us, capable of making whatever is not actually intelligible become intelligible in us” (Man as Infinite Spirit, pp. 11). This new being refers to man. Man is a being that has the power of mind to grasp things. He is capable to understand something which is not possibly intelligible to other lower kind of beings, the brute animals. However, when we say man as a rational being, it means that he is manifestly capable of reasoning out all his possible concepts and ideas on certain things through the usage of his intellect. By this capacity to reason out whatever concepts that man has is the main foundation that he is distinct from irrational ones. This is also the reason why he is called a rational being. As a rational being, the result of cosmic union of material and immaterial world of beings, man can have a knowledge of everything that is existing. He is even capable of knowing imperceptible things, yet superficial and limited. However, where does this man's knowledge come from by the way? In accordance to Plato, is it true that man has already this innate ideas which are already existed in our soul and these ideas are only needed to be reminisced or recollected in order to be remembered? Or according to great empiricists, is knowledge derived from our experiences and only by the power of mind to grasp, certain facts are known? Which of these two proposed ideas is correct and reliable in order to identify whether man's ideas are innate or to be derived from experiences? Nonetheless, what is actually important is that, since man is a rational being, capable of comprehending, he must, then, understand the importance of his mind. He must realize that he is the only being in the world, gifted with this capacity to think, to analyze, to agree or disagree, and all these kinds of mind's acitivity (Bhagwani, 2003). As a rational being, man has the obligation to think, to understand and reason out which is the very main reason of his rationality. Where does man's Rationality reside? According to a certain ancient philosopher, Plotinus, there is a Supreme Being who is self-sufficient. This Being is Himself pure intelligence and can never be caused by someone or something because He Himself is the Caused. Thus, He has no attributes and can never be predicated. He is the highest Being among the beings. From this Supreme Being, all beings reside. This is the reason why He is the Fountainhead of all beings because He is the Source and Ultimate of all that exists. Hence, all attributes of all existing beings are come from this hountainhead. To be particular, the intelligence of man which makes him a rational being is indisputably coming from this Fountainhead. Man's knowledge always seeks for his ultimate source of rationality that no other beings can do so, but him. Man as a Social Being Indisputably to say, man is actually confronted with a context wherein he finds something that is lived and shared. It is a context which is composed of many individuals that somehow help a certain person to recognize more the implications of things around. It is pointing to a life that is shared and common to co-beings. Indeed, it needs for man to be in the relation with others in order to have a positive outlook of what life means. Apparently, this positive outlook can be able to open the ground of life's meaning; for also through having a good relationship with others, one may be able to recognize the value of things in life that somehow leads man to come closer to the meaning of his existence. As a new being of cosmic development of material and immaterial world, man needs to be in contact with others because experience of human relationships is one of the areas of understanding the “sense of totality” of human life (Moga, 2004). Human relationship is one of the indispensible ways in finding the meaning of human life and even of man himself. According to Michael Moga, “A relationship is experienced as a totality which embraces our mutual lives together with all the actions and feelings that are found there” (Human Worlds, pp.55). It simply means that there is a experienced of totality which in relationship that somehow brings man to the awareness of self-understanding. On the contrary, if life is lived with an isolated egos, then, there is no experience of an overall relationship. In such case, there is no real living of one's totality or understanding of man's meaning (Moga, 2004). So to say, human relationship also conceives the key of what life and existence is all about, for existing as a rational being, there must be a taking of consideration that in shared and communitarian life, meanings in life are being slowly and gradually acquired. However, this world of socialization is responsible for truth even to the great extent of knowing man's goals. It somehow opens his mind to recognize that beyond of these things around, lies his significance. For instance in relationship with the parents, a certain individual can be able to endure his identity because parents will actually tell him/her who he/she is. In this case, one may be able to know more about himself/herself. Apparently, having a knowledge about own self can help one to understand and answer the “why's” of himself. Moreoever, not just in the parents wherein we can know more about ourselves but also to our friends, relatives, school, accomplishment, religion, and any environmental involvement. In these said areas, one can be able to slowly and distinctly unveil the meaning of life. But off course, these different areas of relatedness have also different acquisition of realizations in life, and yet they are all connected for they only intersect to the point of knowing what life is. Primary Goal of Man's Existence As have mentioned about man, he is composed of “body” and “soul”, and he is a new kind of being which is endowed with intellectual faculty to have knowledge about things; finally, he is a social being that must relate with his co-beings as a sign of experiencing his totality. However, the researcher has this question, “What is man's existence for by the way?” “As man having his life, is their really an absolute quest for him to do?” And “What is the meaning and primary goal of his life?” However, these are the questions that lye in man's contingency that somehow lead him to his terminal and final point in striving to know his significance in life. Significance of Man's Existence Man is accordingly and indisputably a rational being, as have said. Even just with the help of his rationality, man can be able to recognize that he has this ability to choose, which has this implication that he is a free being. As a free being, “man is able to make decisions, decisions about particular elements in his life and decisions about his life as a whole” (Michael Moga, 2005). He has this inner freedom to have dominion all over his actions, and the way he thinks. He has no boundary of whatever he chooses to think the things that suit him. This freedom, furthermore, is the accompanied with his rationality that somehow guides his decisions, whether they are good or bad. In such case, this full capacity to choose is the major basis of man's morality. It is because the results of his choices are the main aspect in determining whether his actions are good or bad. Which means to say, man is accountable to his decisions in life. His actions, then, are determined to be good or bad whether man's choice is directed for the welfare of his environment or may cause harm to others. By this sense, since the morality of his actions, which are rooted from his own will, are based on the goodness and badness they may take, man, then, can also be called a “moral being”. He is a moral being in the sense that he is free being so to say. Fortunately, determining that he is a free and moral being, the significance of his existence comes in. In particular field of man's pertinency, regarding in his earthly life, man is bound to make choices which have the repercussion of good results to his environment. His choices must be directed to what life demands which are considered as life's needs. The desires of man, then, must always strive to give importance to his existence as a part of others' concern. It means to say that since man knows what are his basic necessities in life, being part of the universality of being in his environment and having the duty to give hand to others which is the task of being part of the genus of species, man must be also sensitive enough regarding to what his co-beings don't have which is condered as their needs also in life. This implies that man should response to his nature as a social being since he is not just existing alone on this physical world. As have said, in order to find meaning of his existence, there must be an experienced of totality by having good relationship with his environment. Experienceing this totality is through having mutual connection with the beings around him. So to say, there must be a proper sharing of life by man with other contingent beings in which he can be able to see his life's totality at the same time, his very significance of existence. In other words, the significance of man's existence is to live his life with due much respect to his environment which implies that a shared life is indispensible one in his life. It is a life that is lived with moral sense since man is a free being which is the very basis and ground point of his moral aspect. Man's Primitive Quest As the reseacher observes the medieval philosophers, eventhough they have their own way of philosophizing in coming to know the meaning and ultimate significance of human world, they still come to one conclusion that is and must be Something and Someone which and who is the responsible of all causes, existence, and movements. Take for example the famous medieval philosopher's idea, the Aristotle's theory of motion. This said philosopher, Aristotle, comes to infer that upon all the motions in the context of time and space, there must be Someone who is responsible of all movements that take place in every existing being. Upon the movements of all beings, caused by each other, there should be an Unmoved Mover which is the starting point of all the movements that are happening. Aristotle also named this Unmoved Mover as the Prime Mover because in it, the movements start. It means to say that the Prime Mover is the starting point of all the motions in universe. However, speaking of starting point, it is actually the main target of all the philosophical inquiries in the time of medieval period. That's why medieval philosophers always tend to end their philosophy in the conclusion of God. They keep presenting their own way of thinking, different from another; yet, they still meet in one point of intersection. Another example of medieval philosopher is St. Thomas Aquinas. This said famous philosopher has also in the mind that, the same pattern of Aristotle's inquiry, since this world is a world of causes, which means beings are just being aused by another being in order to exist, to move and any other forms of being caused, there is and must be Someone who is the Caused of all these causes. It is a Someone who is not caused by other but a Someone who is the cause of Himself; and St. Thomas named it the Uncaused Cause. Meaning, it doesn't need help from other factors in order to move and to exist. It is dependent with His own self and not with others. However, in relation to man's ultimate goal, these said philosophers and other unmentioned philosophers are eventually the people that serve as the key to recognize the primary quest of man. Since man is already recognized as a rational, social and moral being, people now, then, can be able to arrive to a certain thought of what is really the meaning of man in line with these rational, social and moral aspects. Even if these said aspects are already recognized, his acquisition of his meaning as an existing being is still precarious and superficial. That is the reason why the researcher talks about the mentioned philosopher, as have said, the key in recognizing man's quest. Moreover, since man has these all attributes, intelligence, morality, etc., through the use of his mind, he can be able to recognize that his faculties must be come from Someone who is higher than him. A Someone whom man must return to since he is just a fleeting and passing shadow of this world and he is just come from this higher Someone. Like Plotinus' idea, he (man) must be brought back to this Supreme Being from whom all things are. Man should engage himself to the pureness of living in order to have an ecstasy of oneness with the Supreme One. In such case, man, then, must be able to realize that he must go back to his very own Source for he knows that only through his recognition to his Source, he can be able to find meaning of his existence. Eventhough man has the power to grasp and find the intelligible species of a thing and even if he already knows about the things of his environment, but still his capacity lacks understanding about the meaning of his existence. It is actually true that his knowledge can't still unveil the purpose, significance and meaning of his contingency. Yes, man can know things but within a limit. His power to think has limitations; and these limitations depict his lack of capacity to know the meaning of his existence. Furthermore, in order for man to know the fullness of life's purpose, he should try to go back to his very starting point, the origin of his contingency, because the acquisition of life's meaning is only possible if man goes back to the origin of his existence. Meaning, this task of man, to unite himself to his Originator, is considered as the primary goal of his life since his knowledge still lacks in trying to understand the meaning of the existing world. Thus, man should be more focus in looking back to the Originator of all things in which man can fully grasp the significance of existing world.

Chapter III Summary

All living creatures are endowed with soul which is said to be the principle of life. However, upon these living creatures, there is only one genus that is very different among the others for it has the power to analyze, to think, to understand, and to reason out. Now, this being is what we called “man”. Moreoever, having the faculty to reason out and to think and to understand things are the reason why man is called a rational being. As a rational being, man is obliged to always response to the call of his nature. It is a nature of providing the demands of the mind to know everything; and as a rational one, moreoever, different from brute animals which only act in accordance to their instincts, man should have a dominion over to his instincts since he's not an animal and his rationality is more superior to it. Secondly, having his rationality, man can also figure out that he is a social being because he is not existing alone. He eventually lives with his co-being. That's why, man should always relate himself to other co-existing beings in order to experience the totality of his life, for a secluded life is not conducive to man's nature which is to relate with others. Meaning, man should always in relationship with others in order to experience his totality. In such case, man must keep intact within the society where he can relate with. However, since man is in contact with others, he must also preserve this relationship through having good companionship with his co-beings. This companionship implies that he should act in accordance to the needs of others so that the experienced of totality is possible and continuing. So to say, man must act for the common goodness and for the benefit of the entire society where he belongs. Finally, eventhough his knowledge and his experienced of totality are there, yet, the fullness of meaning of man's life is still subtle and vague. In order for man to know the purpose of his contingency, he is ought to go back to his very own Source so that he can be able to figure out the meaning of his existence for one can only know the purpose of his contingency if he is able to go back to his starting point. It means that looking back to the Maker and Giver of life is an indispensible task for man to do. It is absolutely necessary because only such quest, man can understand the meaning of things. In such idea, one can really say that the primary goal of man is to have union with his Maker. Conclusion

Since the aspects of man are already presented, which are man as a rational, social and free being, the researcher wants to infer that man must always strive to act in accordance to his nature. Man is obliged to use his attributes that make him different from the brute animals which are only acting by the use of their instincts. Having these attributes, however, man must be able to think which shows that he is a rational being; he should also relate with others in order to fulfill the call of his being a social being; and speaking of being a social being, which implies to be in communion with others, he must alwas strive for good in order to create a static and stable community. By such case, therefore, all human beings should always remember that they are not born in order to destroy but to build a strong society that enables to avoid conflicts and devastation of human nature for the researcher believes that rationality is given by Someone not for badness, but for common good. Furthermore, the researcher also wants to conclude that man is a lucky being because he is given such a great chance to experience the value of life that somehow makes him realize that life is really a blessing from the Almighty One. It is a priceless blessing that no one can give except the One Giver. Thus, this life must always be directed to this Giver so that man can be able to give his warmth gratitude in letting him to experience the beauty of life. Apparently, this beauty of life can only be experienced in relating with others, using one's mind for the goodness of others, and above all, in trying to unite oneself to the Supreme Being from whom all things are. Finally, the researcher concludes that human race should make use of all these given attributes with great respect to the environment, with other beings, most of all, to the life Giver. For doing that so, the purpose, significance, and the meaning of this existing life of man is already at hand. Thus, no other such statement that depicts the researcher's inference, but in five words. “Life is a great gift!”

Bibliography

Felizanan, Lysander L. and Nestor P. Gajete (2003). “Who Art Thou?”. Great Books Trading. 27 	Masikap St., Brgy. Pinyahan, Sikatuna Village Quezon City. Moga, Micheal D. (2000). Human Time. ST PAUL. 7708 St. Paul Road, San Antonio Village 1203 	Makati City, Philippines. Moga, Micheal D. (2004). ST PAUL. 7708St. Paul, SAV, Makati City 1203 Metro Manila, Philippines. Msgr. Glenn, Paul J. Ph. D. S.T.D. (1929). The History of Philosophy. B. Herder Book Co.. U.S.A. O'neill, Reginald G. S.J. (1962). Readings in Epistemology. Prentice-Hall, Inc.. 551 Fifth Avenue, New 	York.

Acknowledgment

I would like to give thanks to the following persons who helped me in finishing this term paper. Without them, this paper would not be possible. First, to my family, especially to my parents, thank you for unceasingly supporting me in terms of financial, moral, and emotional. Then, to my batchmates, the third year seminarians, thank you for being my friends and companions throughout my seminary formation. Thank you for giving me ideas in making this paper. To Mrs. Socorro Palar, our school librarian, thank you for allowing me to use the library and borrowed the books for my references. To all the priest formators of St. Francis Xavier College Seminary, thank you for your guidance and encouragements. To Rev. Fr. Pepe Retorca, thank you for teaching the third year seminarians with enthusiasm and passion. Thank you for giving us moral pieces of advice that somehow guide us how to be a good seminarian. Thank you for your words of wisdom that keep thrusting into our consciousness and which are very essential in the life that we have chosen. Lastly and most especially to our Almighty and One God, the Giver of all talents, thank you for the talents that you've bestowed upon me. Thank you for your shared knowledge and guidance in making this term paper.

Table of Contents

Contents										                   Page Title Page i 	Acknowledgment --  ii	Table of Contents  	iii Chapter I: Introduction -- 1 Chapter II: Body --	2-7 Chapter III: Summary and Conclusion --  8-9 Bibliography --- 10

FRONT PAGE
The Nature of Man and his Pertinency in Lifetime Existence

A Term Paper Presented to the Faculty of St. Francis Xavier College Seminary

In Partial Fulfillment to the Requirements in Philosophy of Man

Submitted by: Arvin B Luna February, 2010

PASTORAL REFLECTIONS
Arvin B. Luna				          	       Skyline			           	         January 10, 2010

Reflection Paper

“Man can be able also to learn within the context of community.”

“Learning one's self is also through self-actualization.” This was my come up idea after having our last pastoral exposure. What happened in our pastoral exposure was, for me, a kind of disappointment. We departed from seminary to our assigned GKK at around 1:04pm. I was really thinking that there would be children in our assigned GKK. We have to ride on a motor cycle because the GKK of San Vicente is really far. It took for us approximately 8mins to trvel by a motorcycle. To continue, unfortunately, when my companion and I were about to reach their GKK at around 1:16pm, we saw no children. One of the children that we encountered along the street saw us approaching and telling us that some of them would go to a certain organization SMYLE. However, having in mind that were children would come, we patiently waited them. At around 2pm, there were 2 children who passed by, bring cellophane. I was certain that one of these children was Dodong. I thought they would come to us, but instead, they went to mango tree and picked some. Furthermore, my companion and I still waited some children to come. We just found ourselves conversing while waiting for the children. But still, there were none. That's why we decided to go back to seminary and finally got log in at 4pm. Having our last pastoral exposure, I realize that the thought that Fr. Russell had shared to us is true. He said that out of evil, man can draw good out. However, I am not really equating that having no children in our assigned GKK is an evil event. Anyway, I realize last pastoral exposure that one more thing. I am somehow enlightened that as practicing to become a shepperd, I must have to give importance to my flock by calling and gathering them to impart some idea about our religion. I admit that my companion and I just waited the children to come. Our mistake was that we didn't give so much effort to find some children having in thought that some were sleeping. I realize that the next time it would happen, I must remind myself to go after them and try to gather children. However, as part of my realization about myself after that last pastoral exposure of ours, I realize that I have still to work about my being sensitive. I found out that I am got hurt of being frustrated that somehow makes me realize that I am a little bit emotional person. That's why I must have to be emotionally giant and not just only to be intellectually giant so that I will not be easily carried away by my emotions. A feeling of frustration was I felt because I admit that I have compassion to the children. So being compassionate is the one that puts my consciousness in frustation. As my conclusion, I still have to give so much effort in trying to become a shepperd to the children for they are actually like a sheep that is lost. They need guidance in order for them to be guided. Apparently, this is actually the duty of a shepperd, to guide his flock.

Skyline Group		               December 13, 2009

Reflection Paper

“Sharing one's self through benevolence can help us to see God's goodness.”

“One learns by doing.” This was our come up idea after we had our pastoral exposure last Sunday. We experienced to have caroling with the little children and had a little Christmas Party, to eat with them, sharing infantile ideas with them, played with them and got to know more with them. As we tried to give our best in our respective pastoral areas, we learned many rare and priceless principles that served as a help in our formation. Eventhough there were difficulties in our pastoral areas, we still learned out of it. We admit that pastoral work was not really easy, walking under the eat of the sun, or while raining, even just walking, and going to far assigned GKKs were tough ones. But, we learned that out of sacrifices, values were earned which, for us, mattter most compared to winning achievements of fame. For us, acquiring values is more profitable than earning big sallaries. Apparently, the former and the latter were the realizations of Skyline Exposurist. As we try to reflect our pastoral exposure last Sunday, we come to realize that people nowadays really need someone to guide them along the path of truth. People, especially the children, need guidance so that they can be able to know the important things in life. We can say this because only few children and youth are attending in our pastoral exposure. Some of them preferred to play rather than to hear catechesm. That's the reason why it is also a big challenge for us, as “Fisher's of Men”, to encourage people to involve theirselves in any religious movements. However, as we exposed ourselves to our respective assigned GKK's, we learned that simple things are more valuable than big ones which only focused on self-fullfilment. In our realization, we learned that small things are inexpensive and precious for in small things, we see happiness even how small it is, even just the smile a certain child made us happy. That's the reason why we can also say that developing friendship with the children is important in order to let them feel the presence of Christ in us. Finally, we also learned that involving one's self in service, we can really say that the Holy Spirit of God is guiding us. That's why we can infer that Jesus never abandons his disciples in times of difficulties, challenges, and problems. As our point of inference, we conclude that service is really hard for it demands sacrifices and takes a lot of fortitude. But out of these sacrifices, we can also learn priceless values that somehow form us to be good person in our lifetimes existence. These values, then, are the ones that must be also transmitted to other people by teaching these values to them.

Arvin B. Luna					    Skyline			                November 15, 2009

Reflection Paper

“Consolation in small things, with just sincerety, is what matters most compared to big things.”

“Lightness of feeling is achieved in the midst of naive children.” This is my come up idea after having our pastoral exposure last Sunday in sitio Felomina. So far, compared to our other pastoral exposures this year, it is my best experience among the Sundays when we had our pastoral exposure. It is because the children last Sunday were quite serious in wanting to know the prayers: “Amahan Namo” and “Maghimaya Ka Maria”. The children brought papers and pencils/ballpens for their taking notes of the said prayers. They copied the prayers at the blackboard willingly. Then later on, we told them to memorize their copied prayers so that my companion and I could be able to teach them another prayers for the next Sundays. Then, after taking their notes, my companion and I had a little sort of games with them which they enjoyed a lot. After the play, we bought them some food. Having our pastoral exposure last Sunday, I come to experience the peculiar enjoyment with the little children. It is an enjoyment which is very superficial to explain. But the feeling of consolation is achieved. That's why I can say that there is really something, which is still now I don't know what it is, that lies in service in which one can be able to see the wonderful thing in charity. That's also the reason why I remember late Blessed Mother Theresa who involves herself in charity. However, relating my pastoral exposure to myself, one thing that I able to realize. I realize that I found myself having this happiness in serving other people. That's why, there's no wonder why I really want to become an altar boy before when I was a high school student. It is beause myself sees this superficial consolation in every work of charity and service. A consolation which is still vague in understanding but sees it clearly to the extent of letting myself to serve more. But what I am really certain of is that one of the characteristics of this superficial consolation that I am talking about is that there's a happiness that lies in it; a happiness which has a distinct nature within that enables my consciousness to do such kind of act of service. Apparently, that is the one of the consoling parts of charity, as only for me. As my point of inference, I can really say that life is full of paradox. This paradox is sometimes has its repercusion of pushing one to continually pursue in wanting to see the real meaning of life, even just in small things. But sometimes, it is in small things where one can see the indisputable reality of life.

Arvin B. Luna				                Skyline	                                        November 22, 2009

Reflection Paper

“Exposing one's self to the community can help one to see the real face of environment.”

“Something good will happen.” This was my realization after we had our pastoral exposure last Sunday in sitio Felomina. Honestly to say, I was a little bit disappointed in my pastoral exposure because only one who brought notebook and ballpen out of 6 children. Even the number of children last Sunday made me disappoint. We were supposed to teach them another prayer that day. That was why we just asked them to recite their copied prayers. But, I found out that they had already memorized the prayers especially “Hail Mary” and “The Lord's Prayer”. It was the reason why I was a little bit relieved from disappointment. However, I also realized that these children went to GKK despite the fact that they had also their personal leisures and preferences. That was why I could say that it was not also easy for them to join with us. I could say that they were unconsciously making sacrifices. Finally, when we left and finally reached the area of skyline, the feeling of disappointment was immediately turned into the feeling of happiness because when my companion and I, while going back to seminary, we happened to pass two girls playing. Then, suddenly, they held our hands to bless. Upon the time interval of conversation with these two cute girls, I told them to attend mass together with their parents at 5pm mass. Moreover, the thing that made me happy most was the time they told us, “Balik kayo kuya ha?” Hearing that statement made me to be in the state of consolation. A feeling of lightness and happiness keep stirring inside my consciousness that somehow made me realize that my disappointment was gone. However, having our pastoral exposure every Sunday is gradually making me realize the beauty of service in life. It even helps me to go deeper and see the good thing in service which is, for me, happiness. I realize that having a knowledge of a thing and having experience a thing have a big difference. I realize that there are still things that I know which remains only as theories. I realize that I have something much to learn not just theoretically but in a matter of exposure or experiences. For example, the concept of service, I can say that service here inside the community and service outside the seminary have different kind of experience even if they are just grounded in one idea which is service. It is because, service outside the seminary is really different. Different because outside demands more effort and further exertion of direction. It needs more exertion of effort because you know the needs of the people outside. The status inside and outside the seminary is very different. That's why I can also say that service here inside the seminary is already a practice, a practice for the needs of the people outside the seminary. That's also the reason why I said that “Exposing one's self to the community can help one to see the real face of environment.” Finally, with regards to my relization in my human formation, I can say that I have his feeling of being compassionate to people outside because I know that they need someone to guide them. To be compassionate, I found myself being easily to have willingness to help others. As my conclusion, service helps one to see the real face of our society. Service, then, can promote this feeling of being compassionate to others for it opens one's eyes to see the real status of people.

Arvin B. Luna					Skyline 			            December 6, 2009

Reflection Paper

“There are a lot of uncertainties in life that help us to call upon the name of our God.”

“Faith is the best armor against uncertainties.” This was my come up idea after having our pastoral exposure in sitio Felomina. Unfortunately, I was disappointed last pastoral exposure because I thought there would be children around in our pastoral area. My companion and I really waited the children for having the thought of their coming. We waited until around 3:30pm. But sad to say, there were no children came. Having in mind to go back to the seminary, we started to walk under the heat of the sun. Along the road, we happened to meet the PSK. We told her that there were no children in their GKK. In reply, she told us that she would try to gather the children next Sunday which would be our last pastoral exposure of this year 2009. As she promised us, I was hoping that next Sunday, there would already be children for I was planning to ask them to write Christmas Cards and to practice Christmas Songs. Since, it is uncertain, I am really hoping as a sign of my faith that these plans will be done this coming last pastoral exposure of this year. As I'm trying to reflect our pastoral exposure, I realize that life in service is also full of uncertainties in terms of not knowing what will happen to you on the journey. Many sacrifices will be made and challenges and problems wil be endured along the way. That is why I can say that there are also no certainties in the life of service, especially for those religious men and women who willingly accept the task of going to other places. As for me, it is really a hard one because you'll never know what is ahead of you along the road of mission. However, as I have also said, these uncertainties in life will only be possible to conquer by the help of our faith to the One whom we are serving for. That is the reason why my first statement in introduction is “Faith is the greatest armor” (Og Mandino) against uncertainties and, I would say, even challenges in life. On the other hand, as part of my realization about myself, I found out that I have this process of vitalizing and strengthening my faith to the One whom we call God. I can say that to have a strong faith undergoes really a process through experiences of uncertainties in life. Apparently, that is what I am experiencing right now. Even just in small things, I want to give emphasis on how to give vitality to my faith in my God. As my point of inference, all I can say is that experienced of hardships, challenges, uncertainties and problems in life opens the eyes of a person to ask help to God. The latter is apparently manifesting the vitalization of one's faith in God.

Arvin B. Luna			          		    Skyline			     	    December 13, 2009

Reflection Paper

“God brings men to deep waters, not to drown them, but to cleanse them.”

“God is always there to help you in times of nowhere to go.” This was my come up idea after having our pastoral exposure last Sunday. By the time when my companion and I arrived at San Vicente sitio Felomina, I thought that our last pastoral exposure of this year 2009 would be frustrated one because we didn't see any children in their GKK. But a few moment of waiting, their Secretary and PSK arrived together with the children. Then, after they knew that it was the last Sunday of our pastoral exposure of this year 2009, the children immediately exclaimed to have a Christmas Party which made my companion and I stunned and didn't know what to do for it was out of our plan to have Christmas Party due to have no budget. But, due to God's providence of idea, it came out from my mind and said “Mag-caroling nalang ta!” Then, they immediately agreed and rushed to get guitar and tambourine (cup of bottles) and started the caroling which was led by the one of the GKK's leader. Almost 33 children sang together: “Kasadya ning Takna-a”, “Umanhi ka Mesiyas”, “Malamig and Simoy ng Hangin”, and “Maligayang Pasko”. Thank God, we earned P367.00 from 8 houses that we had carolled. Then, the money was used to buy 1 case of softdrinks and biscuits. Honestly, having no plan, we had just immediately our littles Christmas party at their GKK. We had our parlor games inside and outside their chapel which almost 33 children enjoyed. Having our last pastoral exposure, I can say that it was the best one among the exposures that we had because I really did experience the providence of God in little way. As we expose ourselves to the little children last Sunday, I come to realize the importance of simplicity and generousity. Simplicity in the sense of being together with the simple persons who show their real status in life, having no pretensions and mask-wearing. I come to appreciate the simplicity of life, a life of serenity and at peace. On the other hand, Generousity. Generousity, because I come to realize that being generous of one's self, we can learn more valuable and inexpensive and even rare theories that we cannot acquire in any formal education. One of these theories is to learn that simple and small things in life are the things that matter most compared to the big things which are only focused on self-fullfilment. Moreoever, to be generous, one can really feel, but unexplainable, the happiness of 'to love' and 'to be loved.' Apparently, these are the wonderful and, as for me, rare and valuable things that I experienced last pastoral exposure. To look further, I can see also the hand of God working in us and in the situation which we are involved, because he just organized things which were for us, unorganized, and out of plan, it was just done fluently. Finally, with regards to myself, I realize that I still need to develop myself in terms of handling the little children; and I still have to work more in prolonging my patience in handling playful children. As my point of inference, Christ is apparent to see in simple things around us. He is there in times of uncertainties in life and makes crooked ways straight. As Don Moen's title of song, “God will make a way.” God is seemingly not there, but in times of exhaustion and frustration, He is there to lift you up and will guide you along the way.

Arvin B. Luna		          	      	           	Skyline			                  November 8, 2009

Reflection Paper

“Sharing some infantile ideas from and to little children helps eveyone to see theirselves.”

“I can see superficially myself to the little children.” This is my realization when we had our last pastoral exposure last Sunday. What we did last Sunday in our assigned area of pastoral exposure was that, first, we waited the little children almost an hour because they thought we would not be around at that Sunday. But, upon the time interval of waiting them, they finally arrived. What we nextly did was that my companion and I and the little children just shared some infantile ideas that helped the children to be at ease in us. Then, we decided to teach them next Sunday about prayers, such as “Maghimaya Ka Maria”, “Amahan Namo”, and “Maghimaya”, because they only memorized partly these prayers. What I had in my mind, together with my companion, was that we would going to teach them how to pray the Holy Rosary in vernacular form. Having our pastoral exposure, however, I found myself having a good time with the little children because while conversing them, and watching them eating the ice drop and candy that we had bought, I saw my early years when I was also at the same age like them. Their naiveness made me realize how wonderful to be a little children, because, practically, there were no really serious problems which a child was thinking of. I saw myself in them, moreover, especially while they were eating the ice drops, for I also used to eat ice drops when I was young. But in general sense, having been exposed myself to these children, what I discovered was that I had this feeling of wanting to be freed from the problems that kept exhausting my energy; even just for awhile. Apparently, later on, I realized that this feeling of wanting to be freed was already achieved in my part. When? It was the time that I had been exposed to these children. Those times that I shared my infantile ideas with them and vice versa. Finally, I can really say that involving one's self to service or being exposed to other people helps us to be consoled in times of challenges and even problems. This consolation is more intensified if we found out that we have done something good to our neighbors. However, it is very consoling on my part in trying to teach these little children about prayers. At least, in some little way, my companion and I can help them in memorizing more these said prayers. Hopefully. As my point of inference, I conclude that there is a consoling feeling in one's self which is involved in the way of life that Christ has. Being exposed one's self to other people, of course with due respect and diligence, one can be able to achieve this consolation which is very peculiar compared to other consolations in material thigs. This consolation in service can even bring one's self in the state of relief.

Arvin B. Luna				                Skyline			                    October 11, 2009

Reflection Paper

“Involving one's self in service entails readiness of one's self to whatever consequences it may take.”

“Serving others implies readiness of own self.” This was my come up idea after having our last pastoral exposure in San Vicente Ferrer, sitio Felomina. Unfortunately, what happened in our pastoral exposure was that there were only 3 children attended in our pastoral exposure. The worst thing was that they arrived very late at around 3:15pm. My companion and I really waited the children until that time. It took a long time for us waiting them at their chapel. Until Jasmine, Michelle and Van2x only arrived on that said time. At first, I was confused why there were no children. But, finally, one of the children said that most of the little children went to a certain organization called SMILE to have their session. That's why, we departed after having some a little conversation with the 3 children. After having our pastoral exposure, I found out that I have this a little frustration because of children's absence. I am in the state of incompletion in my pastoral exposure for every time we go to our assigned area, children are there except once on a specific Sunday. But in spite of what happened, I am still trying to draw out some formative idea from that experience in order to know more myself. Finally, I realize that I am a little bit sensitive. A feeling of compassion and frustration are thrusting into my consciousness. Compassion in the sense that the children have been able to miss an opportunity to know more about our faith. It is a feeling of troubled emotion and something unusual depth that seemingly and unconsciously stirring in my consciousness. I can't really describe in details but that's it how it almost feels like. On the other hand, Frustration in the sense that I am really expecting some children because I already told Myka the other last pastoral exposure to remind her friends, little ones, to attend our class and last session for this school semsester. Generally, that's why I can say that I am quite sensitive person. As my point of inference, having involved one's self to service must be ready to what are the possible challenges it may take and must also ready in what consequences our decisions may take. But I can also conclude that in every little thing that we experience or encounter, there are always formative values and ideas that we can draw; and these values may be able to know more even just a little aspect of our humanity.

Arvin B. Luna				                Skyline			                      October 4, 2009

Pastoral Reflection

“Being with the little children needs enthusiasm and patience.” This idea is intensified within me last pastoral exposure due to the playful character of the children in my pastoral area. Mostly, boys are playing toygun and tend to run around and play. However, my companion and I gave them the other last pastoral exposure an assignment, but only one of them did their assignment which is to ,e,orize the first five commandments. Only Myka brought a Bible and memorized the given assgnment; and the boys, brought toygun. But what we did was that I reminded them to bring notebook and remind their friends to attend next Sunday, because there were only few children compared to our last pastoral exposure. But I realized also that there were still some children who were willing to spend their time with us, especially Myka, Dodong, Michelle and Maris. I really appreciated their effort of being with us last pastoral exposure. Furthermore, in spite of what happened, I was still trying to take that opportunity to know more myself; and I found out that I have still this need of controlling myself of not to be easily angry. Eventhough, I have managed myself to longer my temperance here in the seminary, but the environment outside is very different, especially being with the children who sometimes tend to disobey and play around. I found out that I still need to learn in controlling myself in terms of being with the little children. I admit that I am a little bit annoyed when most of the children in my pastoral exposure tend to play around, running and playing toygun; but what is important is that I realize that I must be able to give focus also on that single aspect so that there will be a development in my human formation. Apparent;y, that is what I am trying to develop last patoral exposure, to control my temper being with the little children whi have a playful character.

Finally, as my conclusion, exposing myself to teach little children can thrust an important virtue that is needed in service, patience.

Arvin B. Luna 	3rd Year Reflection Paper (Skyline Exposurist)

Many things in our lives that cannot be explained of how they make us happy. Some modernized people nowadays are happy with great possessions, money-making, having great companies of famous branded items in our society and other earthly things which some consider them as their value of happiness. However, I ask myself, is that true happiness? What is true happiness by the way? What is the standard of having true happiness in one's life? These some questions are brainstorming into my mind during my exposure in San Vicente Ferrer Chapel, Sitio Felomina. Having seen little children in our assigned area, laughing with each other, listening to their family background and status, one thing I realized. That, these people need guidance. And I don't know why, but there is something that coercing me to thrust in my mind that these people need an assistance of leading to the place of refuge. Something that cannot be explained, but I have this kind of compassion of helping them from their invisible ignorance to the truthness of life. Just like Jesus said in the gospel last Sunday, they are like sheep without a shepperd for there is a sense of needy to the people who are looking for affection, care, guiding assistance, and leading hands in which I am struck. However, with the connection to my introduction, in being with the people whom I am with during my pastoral exposure, it may seem paradoxical, but I have seen the happiness in service. Happiness in the sense that I am able to help them from leading them the way to what is right in life. With this, there is something I notice; and that is happiness in every little thing: my happiness of giving affection and care to the little children, in teaching them partially how to read, singing religious songs with them, listening to their family backgrounds, and all these things that I have experienced. Although, it's not an easy one, but the more difficulty in my service, later on, after the exposure, the more sort of happiness that is enkindling within me. And this happiness is really different from the happiness in any material possesions. Different in the sense that it is unique and cannot be sought in material things in life. Finally, I can say that this happiness in service even just in every little thing, is true happiness compared to the happiness in earthly stuffs. For happiness in great things cannot be tantamounted to the true happiness in service. As my conclusion, true happiness cannot be sought in any rare material possessions here on earth for true happiness doesn't lye in any great earthly stuffs, but in every little thing wherein one gives his whole effort of obtaining the goodness for other people.

Arvin B. Luna					      Skyline			                September 13, 2009

Reflection Paper

“There is a paradox in service.” This is my come up idea after having our pastoral exposure lst Sunday. In pastoral exposure, there is one thing that I realize which I believe that it is also common experience of all people who engage theirselves in service. I realize that in service, it is very exhaustive in energy to be with the little children because teaching little ones demands and needs patience and diligence or enthusiasm. Without which, I don't think that one can go on in teaching ministry. But, despite this fact, it is also accompanied with a thing which I also believe that this thing helps to love teaching; and this is actually the beautiful thing in service. This is happiness in service.

Even if how exhaustive the day of pastoral is, the energy of happiness itself is the one that keeps filling energy to the boday that somehow ables it to keep continuing the service. Apparently, this is my actual experience in my pastoral exposure. However, what makes me happy in pastoral exposure is the naiveness of children's smiles, especially the boy named Nini who is about 4 years old I think. During our lecture, it is very hard to handle the children due to their nature of having young minds. But, I realize that I am already seeing the image of Christ who is surrounded with little children while teaching them. In a subtle way, I feel that I am like Jesus, because the children are surrounding me while asking questions. Furthermore, after the lecture, we had decided to play some a sort of games, which brought my body to an exhaustible one. But after the game, the children ask me to give them assignment. That's why I give them assignment, and that is to memorize the first 5 Commandments of God; and the time when we were about to leave, the thing that struck me also is when the children told us to come back again. I feel heart warming when Myka and RJ said that, which makes me feel their sense of gratitude in teaching and playing with them.

Arvin B. Luna				  	      Skyline				         August 22, 2009 Reflection Paper

“Life is a gift from God that contained with unveiled and mysterious realities.”

Life of people is really simple but from which we can draw something that makes us to be appreciative in a life of simplicity. The latter is my realization as I expose myself to the children in my pastoral area in San Vicente Ferrer Chapel. The state of being quality of innocent of the children helps me to become aware that simplicity of life is actually and undoubtedly a serene life. Their way of life ables me to realize that real happiness is in simple way of living. “Smiles are priceless gifts.” This is my come up idea when our pastoral exposure has done. Teaching little children is a thing that one can draw a consistency of forgetfulness of problems, but I know that it's a momentarily experience. However, I am quite perplexed and have a feeling of compassion the moment I notice that they know a little bit of knowledge about the prophets such as Moses and the story of Noah. Seeing the children, at any rate, I also notice that they really want to learn because they raise some questions about the lives of saints such as San Vicente Ferrer. But, sad to say, I must allow first myself to browse over about his life. Moreover, as my general realization, after the lecture, I feel the built bond of closeness as a sign of friendship among the little ones. That's why, they invited us to play a game with them whenever the lecture was done; and during the game, I am really directed and struck by their smiles that somehow manifest their appreciation of teaching them about Moses, Noah, jesus, Joseph, Mary, Mary Magdalene, the Apostles and other personalities in the bible; and what struck me most was that they even wanted us to come again in to have lecture and play games after. The latter somehow makes me happy becase it's my first to be appreciated not by the old ones but by the children. As my point of conclusion, witnessing the children's smiles are a thing that can never be bought. Their naiveness helps me to realize that these children must be taught about our faith for I can see from them the longing to learn about God. Finally, I can really say that one of the mysterious realities in life is that happiness tht can be drawn from simplicity of life.

MODERN PHILO - FICHTE
The German philosopher of ethical idealism Johann Gottlieb Fichte (1762-1814) posited the spiritual activity of an "infinite ego" as the ground of self and world. He believed that human life must be guided by the practical maxims of philosophy. Johann Gottlieb Fichte studied theology at Jena and Leipzig universities, and in 1790 became an enthusiastic student of Kant's philosophy. He devised a system of his own, based on Kant's thought. He termed this development ‘subjective idealism’. Fichte was born in Rammenau, Upper Lusatia. In 1780, he began studying at the Jena theology seminary. In 1784, without completing his degree, Fichte ended his studies. Fichte worked as a private tutor in Zürich, and in 1790 he became engaged to Johanna Rahn, who happened to be the niece of the famous poet F. G. Klopstock. In 1790, Fichte began to study the works of Kant, which were to have a lasting effect on the trajectory of his life and thought. Fichte did not endorse Kant's argument for the existence of noumena, of "things in themselves", the supra-sensible reality beyond the categories of human reason. Fichte saw the rigorous and systematic separation of "things in themselves" (noumena) and things "as they appear to us" (phenomena) as an invitation to skepticism. Rather than invite such skepticism, Fichte made the radical suggestion that we should throw out the notion of a noumenal world and instead accept the fact that consciousness does not have a grounding in a so-called "real world". In fact, Fichte achieved fame for originating the argument that consciousness is not grounded in anything outside of itself. Johann Gottlieb Fichte was born Rammenau on May 19, 1762, the son of a Saxon peasant. As a child, he impressed a visiting nobleman, Baron Miltitz, who adopted him and had him schooled at Pforta. In 1780 he became a student of theology at the University of Jena and later studied at Wittenberg and Leipzig. He soon assimilated three major ideas that became the foundations of his own philosophy: Spinoza's pantheism, Lessing's concept of striving, and Kant's concept of duty. Fichte's metaphysics is called subjective idealism because it bases the reality of the self and the empirical world on the spiritual activity of an infinite ego. From the principle of the infinite ego, Fichte deduced the finite ego, or subject, and the non-ego, or object. This split, or "oppositing," between subject and object cannot be overcome through knowledge. Only through moral striving and the creation of a moral order can the self be reunited with the infinite ego. The System der Sittenlehre nach den Principien der Wissenschaftslehre (1798; The Science of Ethics as Based on the Science of Knowledge) expresses the necessity of moral striving in the formula, "If I ought I can." Even God is identified with the moral order in the essay "On the Ground of Our Belief in a Divine World Order" (1798). Fichte was wont to claim that in his own life "he created God every day." Metaphysically Fichte was the first to strip the transcendental element from Kant, arguing that consciousness is the sole ground for the explanation of experience, and that all consciousness directed towards anything else has consciousness directed towards itself as its origin. This was conjoined with Kant's conception of the moral life as an infinite pursuit of an unattainable goal, so that all existence becomes the insatiable striving of the ego, which posits the external world as an obstacle to its own completion. This dynamic, active idealism, coupled with the elevation of self-consciousness, laid the groundwork for Hegel, and can be seen as an early transition from the philosophy of Kant to that of absolute idealism. Fichte's work is well seen in Bestimmung des Menschen (1800, trs. as The Vocation of Man, 1848); his Reden an die Deutsche Nation (1807-8, trs. as Addresses to the German Nation, 1922) are sometimes cited as one of the first expressions of 1.	In his work Foundations of Natural Right (1796), Fichte argued that self-consciousness was a social phenomenon — an important step and perhaps the first clear step taken in this direction by modern philosophy. A necessary condition of every subject's self-awareness, for Fichte, is the existence of other rational subjects. These others call or summon (fordern auf) the subject or self out of its unconsciousness and into an awareness of itself as a free individual. Fichte's account proceeds from the general principle that the I must set itself up as an individual in order to set itself up at all, and that in order to set itself up as an individual it must recognize itself as it were to a calling or summons (Aufforderung) by other free individual(s) — called, moreover, to limit its own freedom out of respect for the freedom of the other. The same condition applied and applies, of course, to the other(s) in its development. Hence, mutual recognition of rational individuals turns out to be a condition necessary for the individual 'I' in general. This argument for the subjects simply happen to share some nature, is so central to the conception of selfhood developed in the Jena Doctrine of Science (aka 'Wissenschaftslehre') that Fichte, in his later lectures (his Nova Methodo), incorporated it into his revised presentation of the very foundations of his system, where the summons takes its place alongside original feeling, which takes the place of the earlier Anstoss (see below) as both a limit upon the absolute freedom of the I and a condition for the positing of the same. 2.	The 'I' must set (setzen) itself in order to be an 'I' at all; but it can set itself only insofar as it sets itself up as limited. Moreover, it cannot even set for itself its own limitations, in the sense of producing or creating these limits. The finite I cannot be the ground of its own passivity. Instead, for Fichte, if the 'I' is to set itself off at all, it must simply discover itself to be limited, a discovery that Fichte characterizes as a repulse or resistance (Anstoss) to the free practical activity of the I. Such an original limitation of the I is, however, a limit for the I only insofar as the I sets it out as a limit. The I does this, according to Fichte's analysis, by setting its own limitation, first, as only a feeling, then as a sensation, then as an intuition of a thing, and finally as a summons of another person.

MORE ELABORATION 3.	The I ('Das Ich') itself sets this situation up for itself (it posits itself). To 'set' (setzen) does not mean to 'create' the objects of consciousness. The principle in question simply states that the essence of an I lies in the assertion of ones own self-identity, i.e., that consciousness presupposes self-consciousness. Such immediate self-identify, however, cannot be understood as a psychological fact, nor as an act or accident of some previously existing substance or being. It is an action of the I, but one that is identical with the very existence of this same I. In Fichte's technical terminology, the original unity of self-consciousness is to be understood as both an action and as the product of the same I, as a fact and/or act (Tathandlung), a unity that is presupposed by and contained within every fact and every act of empirical consciousness, though it never appears as such therein.

4.	Self-consciousness is an acute sense of self-awareness. It is a preoccupation with oneself, as opposed to the philosophical state of self-awareness, which is the awareness that one exists as an individual being; although some writers use both terms interchangeably or synonymously.[1] An unpleasant feeling of self-consciousness may occur when one realizes that one is being watched or observed, the feeling that "everyone is looking" at oneself.

BOOK REPORT
Arvin B. Luna		3rd Year Teacher: Mrs. Mercedes Darlucio Date: August 19, 2009 BOOK REPORT

Title The Greatest Salesman in the World by Og Mandino (1968)

About the Author

Augustine "Og" Mandino II was born on December 12, 1923 in Italy and died in September 3, 1996. According to the 1930 U.S. Census, he was named after his paternal grandfather. He was a "sales guru" and the author of the bestselling book, The Greatest Salesman in the World which I am now reporting about. He wrote a total of 19 books, in which 16 of them are still in print; and at the age of 52, he retired. He died at the age of 61.

Settings

The story happened in many places due to the main character's moving from place to place. However, the beginning of the story happened in the Mount of Olives. Then, from this place, the main character, Hafid, went to little Bethlehem. From Bethlehem, he departed to the nearest and holy town called Jerusalem. Then, with the feeling of disappointment, he went to Palmyra, the place of the lad's teacher and also the place where he received the very important gift from his master that molded him to be greatest salesman in the world. Finally, he went into the city of Damascus where the main character achieved his desire in life.

Characters

Hafid – He was a young camel boy who worked with Pathros and whose goal in life is to be the 	greatest salesman in the world. He was the boy who received the “Ten Ancient Scrolls”, 	contained with principles in business. Later on, in the city of Damascus, he became great 	salesman as once he desired in life.

Pathros – He is an old man who invited Hafid to enjoin with him since the little boy had no family. He serves as Hafid's teacher. He is well-known as a wealthy man in Palmyra. Finally, he is the 	one who gives the “Ten Ancient Scrolls” to the lad, Hafid.

Erasmus – He is the bookkeeper of Hafid and is considered as Hafid's greatest friend. In the last part 	of the last chapter of the book, he is the one who receives the visitor, who is the 3rd receiver of 	the “Ten Ancient Scrolls”.

Paul – He is the one who visited Hafid's palace in the city of Damascus. He was asked by Jesus to go to 	Hafid in order to receive the greatest secret of the salesman, “Ten Ancient Scrolls”. However, 	he was once a persecutor of Jesus' follower. Plot There was an old man named Pathros who owned a caravan of selling robes in which made him a wealthy one. He sold these robes throughout the land of different places such as Bethlehem, Jerusalem, Mount Olives, Palmyra, etc.. However, this old man had a camel boy named Hafid, who was the main character of the story and who was influenced by his master to have the desire of being a greatest salesman in the world. Thus, the boy asked his teacher to teach him how to be a great salesman like him; and due to the strong determination and willingness that he saw in the little boy, he made an agreement with him. The agreement was that, if Hafid could sell the red robe that was to be given to him, his sire would turn him, from a camel boy, to salesman and he would be taught about the principles and secrets of how to be an effective salesman. Without any hesitation, the boy, then, went to Bethlehem with the words of advise from his master. Hafid tried to sell the given red robe at the town market. With full exertion of selling the robe, he roamed the whole little market. But he couldn't still sell it until his third day of staying in the little Bethlehem. On his third night in Bethlehem, while staying inside the cave and had some rest together with his animal, he was suddenly confronted with a bearded-man and beautiful woman. At their feet, on a cattle fodder, slept an infant. Due to his compassion that he felt to the infant, who was struggling from the coldness of the night, he got the red robe and clothed the helpless baby; as a sense of mother's gratitude to the lad, she kissed the cheeks of Hafid. Later on, Hafid, with intense failure's feeling, left the cave and went back to his master and accepted that he could never become a salesman due to his unaccomplished assignment that was given by his master, Pathros. The next day, due to the imbued loyalty and compassion of the little boy, Pathros sought these as qualities of a salesman. Thus, with great certainty, Pathros told the boy about the secrets of being a salesman and gave the “Ten Ancient Scrolls”, which contained wisdom of the ancients in how to be a greatest salesman in one's life. With great fascination, Hafid received the scrolls from his master and thrusted the words of Pathros into his life as a guiding assistance in facing the lying ahead challenges in the life of a salesman. Then, Hafid left and went to the walled city of Damascus and studied the “Ten Ancient Scrolls” of wisdom. Later on, he became a great salesman, after studying all the words of wisdom in the scrolls and applying them into his life.

Climax

One day, while Hafid was sitting on his bench which embedded with golden leather, Paul, who was before a persecutor of Christ's disciples, but now became Jesus' evangelizer, went to Damascus and looked for Hafid for he was told by Jesus to do so. Apparently, upon reaching the palace of Hafid, Paul was received by Erasmus, the bookkeeper of Hafid, and let him enter the cloister. In seeing Hafid, Paul immediately told his purpose to Hafid of why he came to him. Upon the time interval of conversation, Paul once told Hafid that he was asked by Jesus Christ to go to Damascus and looked for a man named Hafid for he would be given a gift that was needed for his envangelization ministry in which it was required a kind of strong persuasion of dealing with other people. Finally, upon recognizing by Hafid that the infant, whom he had helped before during that one faithful night, was Jesus, he exclaimed and told Erasmus that the time he had waiting for was already come; and this was the time of passing the “Ten Ancient Scrolls” to the 3rd receiver, who was Paul himself.

Conclusion

As my point of inference, I can really say that this book is no doubt of being one of the best-sellers in the world, for it helps the reader to be more effective in life in the sense that life must not be lived with full of languishes even if anguishes are bombarding in lifetime existence. This book helps the readers how to deal in life and thrusts the necessary values that help them how to deal in ups and downs of life. Thus, like Hafid's story, this book encourages the reader to be more diligent in giving effort of not giving up in life and not just being adrift to the forces of problems and challenges that have the repercusion of one's stumbling down. Therefore, I finally conclude that this book is a good reading because it contains inspiring words that help man to deal with challlenges that sometimes turn one down.

Recommendation

After reading “The Greatest Salesman in the World”, I can say that this book is more on not giving up in life's struggle. Thus, this book is, generally, a good reading for those people who are hopeless in life due to the fact of unconsiderable circumstances which may weaken their ground of life's foundation, which is hope. Thus, this book is for those people who are struggling in different problems which are permeating throughout the society. This book may help the depressed people on how to deal with the unwholesome experiences in their lives.

Arvin B. Luna		 	3rd Year				                           December 09, 2009 Teacher: Mrs. Mercedes Darlucio

BOOK REPORT

Title The Greatest Salesman In The World Part II: The End Of The Story (1968)

About the Author

Augustine "Og" Mandino II was born on December 12, 1923 in Italy and died in September 3, 1996. According to the 1930 U.S. Census, he was named after his paternal grandfather. He was a "sales guru" and the author of the bestselling book, The Greatest Salesman in the World which I am now reporting about. The book was a success that made Mandino to become one of the most popular motivational speakers in the U.S. However, he wrote a total of 19 books, in which 16 of them are still in print; and at the age of 52, he retired. Lastly, he died at the age of 61. Settings

The story began in the walled city of Damascus. Then, the main character went to Caesarea Philippi, Bethsaida, Chorazin, hillside of village of Nazareth where Hafid met Sergius Paulus. Then, he gave talk in aisles of Pompey, near at the heart of Rome, where he wore the red robe of Jesus. Meeting Luke at the said place, they immediately went to Capitaline Hill where Paul of Tarsus was convicted. Finally, Hafid went to Mt. Hermon, the final place of his last days.

Characters

Hafid – he is a retired great salesman. He is the main character of the story wherein he makes a 	continuation to the “Ten Ancient Scrolls” in part I which is called “The Vow of Sucess”. His	profession as a salesman is applied into his new career as a great speaker who helps hopeless 	people from their afflictions and distress.

Lisha – she is the dead wife of Hafid. Her tomb was in the center pation of Hafid's garden. She 	appeared in Hafid's dream in order to remind the greatest salesman to stop his seclusion and 	help 	those people who are in the abyss of depression and affliction.

Erasmus – he is the bookkeeper and faithful companion of Hafid's year of success. As Hafid's new 	path of 	career, he is always there whenever the greatest salesman has his conference and talk before 	the 	people.

Galenus – he is the man who asks Hafid to give inspiring and life-giving words to the crowd for the 	wellness of people's lives. He is the one whom Lisha is pointing about in Hafid's dream. He is a 	promoter of exhibitions and other events of entertainment for masses.

Sergius Paulus – he is a longtime Roman Governor of the island of Cyprus who is converted by Paul 	of Tarsus, the one to whom Hafid gave the “Ten Ancient Scrolls” which contains wisdom. Sergius 	is also the one who tells Hafid where Mary lives. Mary – she is the mother of Jesus who is crucified in the time of Pilate's rule. She is the old woman in 	the story who returns the red robe to its real owner who is Hafid.

Luke – he is one of the evangelizers of Jesus. He is the one who informs Hafid that Paul of Tarsus is 	convicted and sentenced to death.

Paul – he is the man to whom Hafid gave the “Ten Ancient Scrolls” which helps him to be an effective 	fisher of men. He is imprisoned in Capitaline Hill, near the place of Nero, a persecutor of 	Christ's 	followers. Plot

One day, while Hafid was sitting on a bence which was placed iniside his garden which at the center of it stood his wife's tomb, Lisha, Erasmus suddenly woke him up from sleeping. Hafid told Erasmus that he dreamed of his wife telling him to continue his life helping people from their state of anguish and affliction. In his dream, his beloved Lisha told Hafid that there would be someone who would visit him and would offer him to give conference and little talk in front of the afflicted people. Then, Erasmus momentarily forgot that there was someone who wanted to see his master due to his astonishment on Hafid's declaration of stopping his seclusion that caused his master great grief and made himself a hermit. The visitor who wanted to see Erasmus' master was Galenus. The visitor convinced the greatest salesman to give enlightnment to the mind of the people who had fallen into the pit of discouragement, languish, great depression due to the lifetime struggles and challenges that had been encountered. However, upon the time interval of conversation, Hafid finally agreed to Galenus' proposal. The visitor, then, set the time and place when and where would be the first conference of the greatest salesman. Hafid started his talk in Caesarea Philippi, next to Bethsaida, to Chorazin, Capernaum, and finally to the hillside of Nazareth where he met Sergius Paulus, who was astonished and impressed to the wittiness of Hafid's ideas and strong persuasion and conviction. Sergius was an old friend of Hafid long time ago. Moreoever, when they had met, they greeted each other as though they lost each other and finally found. Upon their time interval of conversation, Hafid happened to tell his old friend that he was the one who gave Jesus the robe which the soldiers torn on the day of Christ's cruxificion. Then, the conversation was led to the decision of going to the mother of Christ on the following day. The greatest salesman and the Roman Governor went to the hillside of Nazareth where a small house built. As they knocked the door, they were confronted with an old woman and let them in the house. By the time the old woman, Mary, recognized Hafid, who was the one who gave the robe to Jesus, she immediately kissed and exclaimed that the robe which was in her care must be returned to the real owner. That was why, she gave the red robe to Hafid with full of willingness. Moreoever, while Hafid was setting himself and had a cup of coffee together with his companion, Erasmus, and Galenus, after giving inspirational thoughts at the near heart of Rome, there was suddenly a bearded man, Luke, who approached them and gave info to Hafid that his friend Paul of Tarsus, the one whom he gave the “Ten Ancient Scrolls”, was convicted and sentenced to death. Due to Hafid's outbreaking of compassion for Paul, he immediately decided to visit Paul's prison hall which was located in Capitaline Hill, near the place of Nero, which also served as the house only for those prisoners who committed grave crimes against the state. Then, seeing Paul and having enough time of conversing with him, Hafid decided to give the red robe to Paul and convinced him to wear it on his last day.

Climax

The greatest salesman finally decided to put all his inspirational thoughts in a written form so that those unreachable people may be able to assimilate his wisdom that he got from the “Ten Ancient Scrolls”. He commenced his literary work called “The Vow of Success”, which served as the continuation of the “Ten Ancient Scrolls”, at the Mt. Hermon, the place where Jesus spent his 40 days praying. On the other hand, due to his bookkeeper's great concern, Erasmus got to Mt. Hermon, the place of Hafid's seclusion. When he was about to enter the house, without Hafid's presence, he saw the chest on the table which contained the finished work of his sire, “The Vow of Success”. Startled as he was, Erasmus tried to find his master to congratulate him in finishing his greatest work. Finally, as he got to the exact place where Jesus before knelt on a rock, Erasmus found his sire lying on the ground with the red robe. He found out that his sire was dead.

Conclusion

As my point of inference, I can really say that this book is no wonder why it becomes a number 1 bestseller. It can really help those people who are in the state of depression, affliction, anguish, and great grief not to give up in every lifetime's struggle. Moreover, this book somehow opens the eyes of the readers to be optimistic in life even if how deep and big their problems are. In implicit way, this book is vilatizing the strength of people to go on in life, a life that is almost mantling on the ground. Thus, as one of Hafid's thought on his “The Vow of Success”, this book helps people to “never never never give up” and guides them to go to the top of happiness even if they are almost in the pit of discouragement.

Recommendation

Since this book is apparently a self-help book, I recommend this book to those people who are afflicted and depressed due to the lifetime struggles that they have encountered and are encountering. It is a recommended reading to those people who think that life is no longer worthwhile living due to natural experiences of problems, hardships, interminable challenges and other factors that may possible turn ones down, especially to those people who no longer believe to the veracity of hope. This book helps one to have a sudden enlightenment that life must not be a full of languishes even if there is a great number of anguishes. Thus, this book is recommended to those people who are in their crises moment of life.

TERM PAPER in PHIL. LIT.
Chapter I Introduction Studying Philippine Literature, it helps one to realize that, there are many Filipino writers have been able to erect the pride of Filipinos in terms of literary writings. With this, it is right to say, then, that as a Filipino, one must give an high estimation of respect to the Filipino writers who are able to show to the world the Filipino's capability in literature. As their great contribution, it is a duty, then, to the Filipino to have just even a little sort of acknowledgment about these prolific Filipino writers which serves as a sign of respect for their effort on carving the title of Filipino in literary field. However, one of these great Filipino writers named Bienvenido N. Santos who gives an instructive literary works in tearing the wraparound personal perception of Filipinos. His great influence helps our society today to give importance to what is really happening around us by means of opening to the public the real situation of our society today. He gives an idea that Filipinos must be become sensitive to what is truth even how or what consequences it may take. His works manifest his love for the truth that somehow opens the eyes of the Filipinos that they must also anchor their freedom of willingness to express the realities in life.

In order to give hope for the Filipino who are yearning to know the unknown realities in life, Bienvenido N. Santos must be immitated in giving importance to the events and lives of the people around by allowing to permeate into the mind of the people the exactness of realities' quality through literary works. By this, his pertinence in Philippine Literature is apparently detected which is to helping the practice of telling what is true from what is falsehood and to promote a veracious literature that somehow helps our society to percieve and overview the realities in life. Santos' works, however, help people to realize the significance of being a proletariat writer who uses to divulge the quality of truth and even of truth itself to the society, especially today.

Chapter II Related Literature About Bienvenido

Bienvenido or shorltly called “Ben” N. Santos was born in Tondo, Manila, with no exact information on the year 1911 and died on 1996. His family roots are originally from Lubao, Pampanga. He raised in Tondo where he finished his elementary and high school years. He finished his college in the University of Philippines in 1932 with teacher's degree http://www.answers.com/main/ntquery?s=Bienvenido+N.+Santos&gwp=13. During his life as a student, however, at the age of nineteen, he had first published his story, “The Horseshoe” which appeared in the Graphic in 1930. At this rate, it was the starting career of his life as a prolific writer that resulted into more than hundred of stories and poems. Some of his stories found their way of publication in English which able him to win in several short-story contests and third prize in the Palanca Memorial Literary Awards for 1951. He also won other prizes in short-story contest given by other publications (Pathways to Philippine Literature in English). After he graduated in Universtity of Philippines, Santos taught in Albay. He stayed there, teaching, until the time when he went to specialize his English in University of Illinois after winning as first place in a government examination that served as a government's pension. From that University, he finished an M.A. in English. Moreover, in America, he took graduate courses in Harvard and Columbia wherein it was the time when he was in contact with some critics and practitioners of short-story. Being caught by the war in the United States, the World War II, he spent his short time in America in lecturing around the country to familiarize the Americans with Philippine. One of his lectures has an incident that serves as the basis of his famous story, “Scent of Apples” that makes him win an American Book Award from the Before Columbus Foundation in 1980 http://www.answers.com/main/ntquery?s=Bienvenido+N.+Santos&gwp=13. On the other hand, during his stay in America, he also able to realize that his story materials were just around him. This realization was how the Filipinos lived lives in foreign land. When he went back to Philippines, Santos jotted down Filipinos' way of life in America in a book on 1955.

The Relevance of Ben Santos Many writers are in good quality of how they beautifully express ordinary things which appear as very extraordinary literature that motivates the readers to read further. Some writers are good in fantasy stories, love stories and other kinds of stories that somehow relfect their life and personality and even their taste in literary thing. However, what is the basis of being a good writer by the way? Is it the way how they go to the emotion of the readers? Or isn't it how they form a story? Or how many awards they receive from writing stories? Well then, some writers may be like this. But Santos, as a Filipino writer, is different. His personal way of writing somehow manifests that he is very differently compared with other writers. His being a proletariat writer gives an emphasis on winning several awards from his stories. However, Santos' literary works are worthy of awards. It's not because he goes to the emotion of the reader, or how he forms a short story. But, it is because of his being a way of medium that enable the readers to see that life in foreign lands is like an anguish. Now, with this, one can be able to give space in mind that Santos is a kind of writer that must be immitated. The portrayal of life's struggle in his works opens the eyes of Filipinos in particular without giving wrong impression or “indictment against an indifferent society” nor “at man's inhumanity to man” as Fr. Miguel Bernad's words. Hence, he is a writer who shows no bias against and from his characters in his stories and at the same time gives enlightenment to what are the unseen realities in life at the foreign land, or even just in barrios. He serves as an eye-opener to the society which is somehow blinded by their personal perception of phenomenal realities which they equate as the whole reality. Through his work, one can apparently see the pertinency of his existence in literary corner in Philippine literature. His way of writing that reveals the real situation of Filipinos' way of life on alien land, draws the common and general inference to the fellow countrymen the precise and concrete feelings of a certain agent who is standing on a strange land where the experience of hardships, loneliness, and grief are endured. However, if people try to broaden this idea, it helps them to realize the implication of truth-exposing, that is to embrace the imperceptible reality that shouts for publicity awareness. It is very awful to say that lies are more prevalent than what is truth. Isn't it? Manifestly, Beinvenido Santos is one of the examples who imparts the realities of the unseen truth, which must supposedly be embraced by present society, to the public's eyes. Santos helps the mind to clean up the unclear stagnant water by pouring clear water of fidelity in order to have clear water's surface. His existence in Philippine literature can possibly give a chain quality of a proletariat writer which verified fact demands. He is giving the future Filipino writers a sudden enlightenment that there must be a veracity in every literary output since the majority has this habit of wanting to know what is truth and factual realities in life. Apparently, his being a proletariat writer can imbue to the mind of the future writers, hopefully, that what the present society needs today, which is almost swallowed with unrevealed phenomenas, is a writer who is going to open the door of reality which is not very exposed to the public perception; and visibly, his quality as a writer may be followed by the future writers in which this shows his pertinency in present time.

The Naked Truth in Santos' Works

Realities in life are sometimes not exposed to the world of man's perception. Apparently, people need a kind of medium that serves as the bridge that enables the fact to across the water of ignorance and thoughtlessness. In order to give life to the longingness for truth, one must be able to put the realities to something that the eyes of majority may be able to overview and see the nakedness of truth. However, many instances that Ben Santos jotted down the painful, whether physically or emotionally, experiences about the life of Filipino in abroad. Particularly, emotional suffering is the main and basic and even serves as the number one unwholesome experience of Filipino in America. Just like in his work entitled, “The Day the Dancers Came”. It talks about the longingness of a certain Filipino named Felimon “Fil” Acayan, a U.S. citizen, for his fellow countrymen. He stayed in America for about 10 years in a small apartment together with his friend named Antonio “Tony” Bataller, a retired Pullman Porter. At any rate, his work “The Day the Dancers Came” is a story of living-life of Filipino with a certain seeking for attention as to be recognized by the people from his land of childhood years. It is a story of wanting to be with the fellow countrymen, who are the presentors of native customs and folkways of Filipino's own land, by an old Filipino, who is apart from his native land and now, a U.S. citizen. Now, in the view point of the researcher, what makes Filipino lonely in abroad is that there is no commonality in many things in living together with the other nationality. First, the most difficult situation that serves as a mean of difficult life in abroad is no the same culture which Fil Acayan experienced in foreign land. For the researcher's point of view, he thinks that living a life together with the people who have different folkways is thrusting a kind of loneliness and longingness for own culture which somehow moves Fil to experience emotional suffering. Apparently, living on a land which has different customs is almost the same with living in the wilderness which has a feeling of being isolated. Isolated in the sense that there is a feeling of having a big gap that separates Fil from his own country and fellow countrymen; and at the same time, there is a feeling of being different (i.e. customs, culture and folkways) from other foreign people. What a tough life, if that what will it be like. On the other hand, as for researcher's own opinion, he thinks that how wonderful to live a life together with thy own countrymen who have the same way of living with yours. A life that is full thy own native things. Second, the other difficulty of life in abroad is that there is a feeling of seeking family attention, which is most commonly practiced here in the Philippines. Now, living in foreign land is something different for there's no longer family members who can be with. Moreoever, this implies the separation of loved ones in which it may take a kind of depression that enters to one's emotional realm. Obviously, having separated from loved ones is not an easy thing to do by the one who is acquainted with strong family ties. So much to the Filipino culture, family bonding is well-exercised which is apparently difficult to languish from one's life, for family orientation is already a part of Philippine culture. At any rate, This said work of Santos, “The Day the Dancers Came”, also speaks about the physical painful experience of Filipino in America. A painful experience in which no family members and relatives can help to treat the malevolent experience. The pain suffering of Filipinos seems to be the great battle in the arena of strange land. As he stated in his work: “Fil remembered those times, at night, when Tony kept him awake with his longdrawn outsighs of pain... ...afterwards, as if unable to hold the pain any longer, Tony screamed, deadening his 	cries with a pillow against his mouth... ...he curled up in the bedsheets like a big infant suddenly hushed in its crying.” To live on strange land takes sacrifices on facing physical illnesses. For the researcher's inference, physical suffering, which is very rare to experience in other places, is an inevitable experience of Filipinos due to the sporadic climate and atmosphere and most probably to the environment. The worst is that there is no one who can even help the alone Filipino in abroad. The researcher does not only looking for Tony's situation, but he also generalizes the situation that there are many Filipinos in America who are struggling so much with some diseases without no one who can help them. The researcher is quite sure that there are some Filipinos who experience this life with no one they can lean on in times of pain suffering which is a very hard thing in which it is a situation which is not used to experience by the most Filipinos. How awful to think that our fellow countrymen are crying for comfort and shouting for help at the times of being alone that nobody tries to help them. They are like a big infant who curled up in the bedsheets and suddenly hushed in its crying. They are deadening their cries with a pillow against their mouth. It is a picture of helplessness. Isn't it? However, there are also some experiences that jotted down by Ben and is not really speaking about the pain of Filipino only in abroad, but also in Philippines hersef. In his work entitled “Early Harvest”, he stated here the cruel experiences of some Filipinos who were tortured by the Japanese. His work pictures out the cruelty and badness of Japanese to the Filipinos during the old days. He points out the anguish of the Filipino in the hand of the Japanese regime in which the fellow country men of the author must recognize; and these anguish and unwholesome experiences of the Filipino are screaming for justice. He is making the Filipino in this present time to let them know how evil the Japanese before. As he stated in his said work: “'Mother', said my brother in a voice that was full of kindness, 'these are not men, 	they are beasts in men's clothes. They not only kill, they torture, ripping off one by one 	the fingers of their victims. They stab them in the back with bamboo sticks, or tickle 	them to death with wire or beat their bodies until nothing is left but pulp. They have 	taken some of the women in the capital and those who would deny them, they hung 	upside down and burned with gasoline.” Reading the book “You Lovely People of Ben, particularly his short story, “Early Harvest”, the researcher has picture out how cruel the Japanese before by doing demonic act against the Filipinos in which he can say that Filipinos are enduring the inhuman disrespect of Japanese. The situation of Filipinos before under the evil hand of Japanese is apparently in abyss of chaos. Personally, the researcher realizes the grieving of his countrymen who are seeking for respect of their human dignity. Just to think the cruel experiences of Filipinos before, one cannot seemingly imagine their situation for they are treated not as human but almost as animal. I cannot bear even just to imagine the tormented Filipinos of how they live their lives under the Japanese regime. It seems that they are no longer human in the eyes of the Japanese people; and it seems that the word “evil” is not enough to describe the Japanese before. As what in the work of Santos said, “These are not men, they are beasts in men's clothes.” As for reasercher's perception, “beast” is still not enough as an adjective for these evil tormentors. However, now, we can see here the very and exact situation of Filipinos before. The picture of Filipino life during early years is very degrading to the part of Filipinos in which it manifests the discourtesy of Japan. In this particular book, it draws the feeling of how to be treated as an animal which in the part of Filipino people, it is very a kind of reducement of one's vital dignity. It is likely to say that we, Filipinos, have no human right. In the eyes of these Japanese, Filipinos are only an objects which they can play and use with anytime they want. Apparently, it is absolutely degrading our mark as Filipino or even just our dignity as a person. Furthermore, these tormentors want to emphasize that we have no right to go against them. In their eyes, Filipinos are only slaves who gather harvested crops for Japanese own sake. At once instance that Bievenido stated in his work, “Early Harvest”: “The Japanese soldiers came in trucks and took away the harvest. It lay there 	already gathered and piled in the stacks all over the fields. They piled the harvested 	grain in their truck and drove away...” This work of Santos opens our eyes today in order to see the situation of Filipino before under the hand of Japanese regime. The resercher can say that Filipino must not forget to browse the historic life of Filipino. The feeling of degradation is a very vital thing that we, Filipinos, must not just let it pass. Santos wants us to know and act upon and reflect upon these unethical experience of our countrymen from the hand of these “beasts in men's clothes”. Generally, these two works of Santos, “The Day the Dancers Came” and “Early Harvest” which are found in his book You Lovely People, show to the present people the reality that seems to be neglected and forgotten as generations passes by. He presents these quality of events in order to remind and open the ignorance of Filipinos into the view of realities. His works, finally, give an importance to the nakedness of truth that seems to be veiled with forgetfulness and unawareness. The Importance of Santos' Literary Outputs

Viewing the relevance of Santos' works helps one to see the importance of his literary output. Browsing them can be able to open one's eyes to see the real world outside and inside the country. Manifestly, this what makes his works very important to us, Filipinos. His works are like the door that opens the unperceptive world which is more likely to say that this world can never be possibly exposed which has the repercussion of being unprevalent to the society. Recognizing the content of literary outputs of Santos, outweighing of emotions are surely going to thrust to one's consciousness. This is due the touching real life experiences of the Filipinos. The proletarian heart of Ben Santos ables to write down its abundance of conscience which quivers with truth as N.V.M. Gonzalez says. Now, the proletariat literature of Santos helps to erect its very importance to Filipino people in the sense that his works are like a T.V. that projects the events with a voice that keeps shouting for help, justice, comfort, and longingness. As N.V.M. Gonzalez said, “It is very like watching a tender twig on which a sunbird has alighted.” What it means here is that Santos writes things as they are, with veracity of even small details in which one is very like watching the events in actual. Due to his works' revelation of truthful occurrence, however, the longingness for the publicity of real things around is commencing. With this, it gives some good effects to the people who keep seeking the truth. One of the good effects is that his works unlock the cell that prisons the perceptive people's point which serves as ignorance. His works, then, release the people from their cells of ignorance which somehow keep blinding them from the reality. This effect, moreover, is a great advantage for the majority because they deserve to know what are the factual events in life; and having this advantage is a great implication of a gradual diminution of hidden realities that are wrapped with vagueness of people's own perception. Having this latter effect, it's also accompanied with the second good effect of Santos' works; and that is the great realization of Filipinos within their selves. This realization somehow broaden their idea that there are many unexposed realities inside and outside the country that fellow countrymen are experiencing. It's a good thing to say that people must be aware of the happenings of the co-Filipinos outside and inside the country, particularly those unexposed events. Finally, through the second effect's occurrence, the third good effect emerges. The other good effect of Santos' works, moreover, is their contribution to the Philippine society. That is to build an instructive and constructive content that helps the society to embrace the unknown actual existence of things in life. Apparently, this may help to strenghten the hope, especially, of struggling Filipinos from whatever unwholesome experiences; because through proletariat works, the Filipinos can be possibly helped from the darkness of malevolent experiences. Because of jotting down the things as they are, which means that the struggles of individuals are being set down, there are great possibilities that these life's struggles can be treated due to the helping hands of others which motive is to help.

Chapter III Summary

Philippine society is put to the state of being conscious to the realities in life through to the existence of a certain significant author named Bienvenido N. Santos who is born in Tondo, Manila, with no exact information on the year 1911 and died on the year 1996. His undertaking college in America takes his opportunity to acquire the proletariat character by putting into writings the experiences of Filipino. However, his existence in Philippine literature makes a space in minds of the future writers that what are the unveiled realities in our environment must be exposed to the society. There must be an ardent effort to communicate the truth in life in order to see by the majority the naked truth in lifetime existence since the public outcry for truth is intensely manifested. A fervent effort of exposing the realities in life is the main idea that one can draw from Santos' personality. Santos helps the people to see the life of Filipinos outside the country. The experience of grief, longingness, pains, and hardships are recorded on his writings in which the people can view the real way of life at alien land. His way of writing helps the society to see the unseen objective existence in life that somehow tears the patch of ignorance that unables the public eyes to see the truth within the environment. His works serve as the eye-opener to the present society that is bombarded with unknown truth. Apparently, this is what the society needs today, a writer who is going to express the factual events in life.

Conclusion

After having the research about his works and finishing to jot down the significance of Santos' works and of he himself, the reseacher concludes that Santos is very significant in this present time due to his prolific mind and proletarian heart that convey the importance of truth. His passion in giving life to the seemingly dead realities which are about to be forgotten and neglected by perceptual generation, is the main constituent that carves his pertinency in Philippine literature; and the researcher sought this as the main reason to talk about Santos. Thus, his existence is giving the society an idea to let the truth spread throughout to the nation as the main duty of everyone. It implies that people must not let ignorance be prevalent in the society but let the indispensability of truth be given a great focus into our lives, for what this life needs is truth itself. Objectively, the prevalence of truth-exposing may help to strengthen individuals' ground of life's foundation, which is hope. The researcher, therefore, concludes that Bienvenido N. Santos is very significant in the Philippine literature. Bibliography

Hufana A.G. (1997). Philippine Writings *Short Stories*Essays*Poetry* with German Contribution on 		Manila: Regal Printing Company.

Roseburg A.G. (1966). Pathways to Philippine Literature in English. Quezon City, Philippines: Alemar-		Phoenix Publishing House.

__________________ (2001). Random House Webster's Dictionary. 280 Park Avenue, New York: The 				Ballantine Publishing Group, Random House Inc..

Santos, Bienvenido N. (1976). You Lovely People.

http://www.answers.com/main/ntquery?s=Bienvenido+N.+Santos&gwp=13 (2009).

REDEMPTOR HOMINIS
Arvin B. Luna				        Philosphy of Man 		    	         January 18, 2010 Teacher: Rev. Fr. Pepe Retorca Reflection Paper Redemptor Hominis by John Paul II

The environment which comprises of different aspects of life such as tress, plants, animals, ect., is a principle of unification that somehow reflects the existence of human beings. This unification of life implies the relatedness of beings, taking the consideration of uniqueness of every individual. Apparently, this is the quest of man on this world, to be in one with his co-being and environment in order to arrive at a certain goal of the very purpose of life's existence. This oneness, however, undergoes a certain and gradual process before the goal is at hand. It is a process that not only time it needs but also the docility of every mankind to be part of this union. Consequently, this union may have acquired the faculty to open the door of world's realities; these are the realities which are often times neglected by most contingent minds which are wrapped with natural and adrift perceptions. Manifestly, the significance of this principle of unification is to tear this wraparound perceptions and draw out these beyond realities in order to view them so that human perceptions will not be limited. Again, these goals of unity are only possible if man's free will, which mirrors man's dignity, must be inconformity to actualize this oneness. In such a case, this task really implies that man's goal is superficial to achieve, but can certainly be at hand. The existence of human being is bombarded with unseen realities that are bound to recognize if man is only keen and diligent enough to discover them. I believe that man can still grasp these realities even if how deep and metaphysically present they are, because man's mind which has the network of ideas that turn to knowledge is subjected to these truths. However, in order to relinquish these truths, which are grounding in Ultimate Truth, into man's hand, man must first see the importance of unity, since man is also a social being, aside from his rationalistic characteristic. This unity must have a fountainhead in order to sustain a certain kind of membership stability. Apparently, what I'm pointing to is the visible unity of the Catholic Church who has the Pope to guide her universality and unity in order to continue her perenial existence as she ventures to follow Chirst. We can't deny the fact that “human dimension” is grounded with “mystery of Redemption”. That's why, in order to have even just a little glimpse on this mystery, rational power of human minds must come to reach a certian point of insection that tries to undertand God's purpose in man. This understanding is very impossible unless God will reveal Himself. That's also the reason why that in order for man not to remain as “a being that is incomprehensible for himself”, man must take advantage to the revealed love of God, who is, no other than, Jesus Christ, the oneness of man and Divine. So to say, it is necessary for man to acquire the element of docility to be in one with co-being, in order to find meaning in Christ. On the other hand, this unity actually actualizes the spirit of love for each other and not a threat for one another. This unity must be in the state of “progress” and not a predator for other member of society, as John Paul II states. Indisputably to say, every one must be sensitive enough to what other's needs so that the “concern of man's vocation in Christ” is attainable for what really aims this principle of unification is to exercise its “responsibility for truth” who is Jesus Christ Himself. Finally, in order to fulfill this great aim, man must acknowledge the docility of Christ's Mother so that he can have a concrete way of finding the very purpose of man's existence. As my conclusion, since man is created not alone, he must be, then, in connection with others as he tries to venture the Truth in life; it is a connection which is moved with faith, hope and love. Having these said virtues, like the Mother of Christ also has, man is now being dociled in making himself to participate in the principle of unity that strives to follow Chirst.

Dialogue of St. Thomas Aquinas with a student
Arvin B. Luna									  	     February, 2010 Subject: Epistemology Teacher: Fr. Perseus Gonzales

A Dialogue about St. Thomas' Abstraction and the Nature of Truth

Student: Good Mr. St. Thomas Aquinas! St. Thomas: Oh, good morning young boy!. What can I do for you today? Student: Mister saint, can I ask some question regarding to your philosophical inquiries. That's why 	I'm here. St. Thomas: Surely, just ask some questions and I'll try to answer them in an understandable way. Student: My first question mister saint is “What do you mean by the word Abstraction?” St. Thomas: Oh, Abstraction, first and foremost, generally means the separation of one thing from 	another. If we apply it to human knowledge, it means the separation of universal from the 	individuating characteristics which concretely determine and limit it to existing particular 	and singular objects. That's why in this process, there must be corporeal things that are 	being presented to senses. Moreoever, abstraction may occur in two ways: “Composition 	and Division” which is equivalent to judgment, and “Simple and Absolute Consideration” 	which is equivalent to simple apprehension. Student: Mister saint, I also heard your idea about matter, material and phantasm. What about them? St. Thomas: Ah, before I 'll explain these concepts to you. I want to ask you. Is there a difference 	between matter and material? Student: For me, they are both them same because matter is something that occupies space and 	material is apparently an object. So, for me, they're both the same and there's nothing 	difference on them. St. Thomas: Hmm.. You have already hit the target. Actually, there's a difference among them. When we say matter, it simply talks about the principle of individuation. Meaning, it points 	out to the different parts and essential characteristics of a thing. On the other hand, 	material is simply the substance itself which has possessed individuated characteristics. Meaning, it is the thing itself. However, when we say phantasm, it is a singular and 	material image sensibly representing the material thing that is sensed by the perceiever. Example! A tree. The tree itself is the material thing; and its matter is the tree's color, 	shape, size, height and other phantasms that determine the tree itself. The matter of shape 	of a tree's bark is elongated. The matter of color of tree's leaves is green. Student: Ah... and through the phantasms of the tree are the ones that enable us to determine the 	thing we percieve is a tree, right? St. Thomas: Exactly! Student: Therefore, mister saint, are you implying that material things cannot be understood apart 	from matter because the former is the one that helps the latter to be understood by human 	intellect through phantasm, right? St. Thomas: Definitely, yes! When we relate it to the process of abstraction, material things cannot 	be understood by the abstraction of the universal from the particular for abstraction is only 	done in the separation of a “universal” from the particular characteristics, which is the 	matter of a material thing. Student: Ah.. Now I get it. However, mister saint, speaking of human intellect. What does it mean? St. Thomas: First and foremost, there are 3 kind of cognitive powers. They are the sense, which is 	the corporeal organ capable of perception, and which is only appropriate for brute animals; 	then, angelic intellect which is proper to it to know a form existing individually in 	corporeal matter but not as existing in this individual matter ; and this cognitive power is 	only appropriate to spiritual beings which we the angels. Finally the human intellect 	which holds a middle place of sense and angelic intellect because it is not the act of an 	organ alone and yet it is a power of the soul which is the form of the body. Meaning the 	human intellect is comprisement of sense and angelic intellect. Upon the development, it 	results to a new cognitive power which is the one that man has, the human intellect. That's why, we are very different from animals which only use sense power or instincts. Student: Ok mister saint. I'm done with my question about abstraction. Uhm, regarding to you topic, 	the nature of truth. What is it all about? St. Thomas: Hmm ok.. First thing, I'll ask you, “What do you mean by the words True and False?” Student: True simply means in aacordance to facts and false is not. St. Thomas: Correct!. “And where can we find true and false?” “Is it in the mind or in things?” Student: Uhm.. Since things are in reality, and this reality are just being conceptualized by our mind, 	then true and false are not in things but in the mind, right? St. Thomas: You're a smart one!. Yes, you're correct. True and false are not in things but can be 	found in the mind; however, when we say about the word truth, it means that it is in 	conformity of things and intellect. Student: But mister saint, “where can we primarily and secondarily find the truth?” St. Thomas: Aha! Nice question young man. Hmm.. Truth is ought to be primarily predicated of 	that which its full meaning is primarily found. Apparently, this fullness of truth can only be 	found primarily in our mind because only in which that one can see the very implication of 	the truth that lies in things. Meaning, only in our mind we can see the truth of a thing. Therefore, truth is primarily found in the mind, and secondarily in things. Student: St. Thomas: Student: St. Thomas: Student: St. Thomas: Student: St. Thomas: Student: St. Thomas: Student: St. Thomas: Student: St. Thomas: Student: St. Thomas: