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Sem. John O. Badana                                  II- St. Mark                                              October 7, 2009 Rev. Fr. Juluis Rodulfa D.C.D.							        Philosophy 1

CRITIQUE (the enduring questions) INTRODUCTION: Who am I? What is the purpose of Human Life? How can we achieve happiness? These are just the rampant questions that a Man supposed to answer. However, human as we are, limited in understanding of things which exist or not, we could just affirmed to ourselves that what we know is very little. The book “The Enduring Questions” authored by Fr. Micheal Moga is so essential and somehow necessary to those who are beginners in studying Philosophy. The book focuses much about the essence of Human Life. Fr. Moga presents his ideas in a way of questioning, and gradually answered them in an understandable manner. 'PHILOSOPHICAL LIFE' (part 1) The first chapter of the book of Fr. Michael Moga S.J. “The Enduring Questions” discusses about the ignorance of the Philosopher. One of his examples is the profound sense of ignorance of Socrates. Our lack of understanding about the things around us simply speaks of the mysteries which truly exist and unfathomable. By this reason it will trigger us to wonder and to search for the profound answers; however, because it is a mystery it is always quite mysterious and can never be precisely explicated. The chapter two of the book speaks about the 'true wisdom'. Fr. Moga represents wisdom as a level of human knowing and living which is special. However, that knowledge which is connected with a particular human skill does not represent wisdom. Wisdom is a matter of a knowledge which is more basic and more profound. As a beginner of studying Philosophy course, I found very significant the chapters 1 and 2 of Fr. Moga as my foundation. Those chapters state about the Philosophical Life. I could say that the ideas of Fr. Moga are so interesting and I never encountered any boredom upon reading his book. By the discussions, I learned that humility is very essential in studying Philosophy, it is also to avoid what Pope John Paul II called 'Philosophical Pride'. 'THE QUESTION OF TRUTH' (part 2) All about 'Why are we not thinking?', is the chapter three. For our awareness in things around us and even within us is so swallow. We can just appreciate a thing if it is new to us, yet in the following days, weeks, or years it will just become an ordinary one. We have really a small sense in the tragedy or the glory of human life. The chapter four is all about the different kinds of 'illusions' that we are experiencing in any chapter of our lives. It also unearth those illusions from their soddenness and bring them into the light so that we might recognize them for what they are, and avoid them also towards reality. It is very difficult to break free of the illusions, although it is not also impossible to do so. In chapter five, Fr. Moga discuses about the question 'Is There truth?' This word truth is a strange one, for it provokes a variety of reactions. Many people spend their lives because of this truth seeking either to achieve it or to express. Fr. Moga also presented in this chapter the denial of truth. That any human statement is just a private judgment, but far from truth. 'The achievement of true thinking,' chapter six. Fr. Moga discussed about Heidegger, for in Heidegger, thinking is a high achievement, the greatest possible human accomplishment since it is only through true thinking that we can enter into our nature and become human. For him, what important is that we respond to something provocative and move toward a deeper understanding of things. True thinking is always original. Each encounter with thinking is fresh, responding here and now to the provocations that arise in a particular situation. I am inspired for I found new beginnings for myself, an original discovery of truth and a new path to pursue. When I was in the middle of my reading about the question of truth, I really appreciate the idea of fr. Moga about the disposition of human mind when he or she tuly think. I also discovered that thinking is not that easy to attain, for it needs more focus and awareness. I myself experienced this 'not thinking' any time of my life. However, I could not say that they were all useless for they somehow had at least small good impact in my life. So, those chapters about thinking are worthwhile for me because they are now my guidance in all my endeavors. 'HUMAN EXISTENCE' (part 3) Chapter seven is all about 'What is the purpose of Human Life?' It seems that we are arrogant and narrow-minded when we affirm that life has a particular purpose. That question about the purpose of life brings pain into our lives, so it is better to avoid such question. To affirm that life is just a chance of occurrence, and to give ourselves to life without thinking are the best way to avoid such questioning, said Fr. Moga. This will lead us to realize that there is need for wise reasoning concerning our human desires. We should only choose those desires that will lead to a type of living which is profound, authentic, and wise. 'The Mystery of Body and Soul,' chapter eight. They are two different radically dimensions, yet somehow connected from each other, discussed Fr. Moga. The body is mortal and concerned more on material. However, soul is immortal and it focused on spiritual dimension. Soul is supreme than body, yet body is not really or somehow controlled by the soul. The chapter nine is all about 'I and My Body.' How amazing it is that we humans can live our lives in many different ways. I can live my life as a subject that is separate, I 'have' a body; body as an object or an instrument. I can also live my life as, I 'am' my body; my body as my personal way of being involved in various worlds or contexts, according to Fr. Moga. Chapter ten elaborates about the “thingy” of human existence. Human existence is essentially 'thingy'. That our existence is immersed in an environment or situation which is not only social but also composed of things. Living our lives without knowing the purpose is “like leaves floating in the wind that do not know where they will fall.” As I read the four chapters about the human existence, I was able to put myself into the disposition of silence and reflection. I somehow lost myself when I asked about my existence. Many things come into my mind, yet they were only temporary. I affirmed to myself that life is so mysterious and no one to rely on when things seem complicated except God. And I do believe that human existence is useless and meaningless without the presence of God as our guidance. 'EXISTENTIAL THEMES' (part 4) Chapter eleven is about 'The Authentic Self'. I am authentic if I truly live my own life, said Fr. Moga. In the other hand, I am inauthentic when my life is lived with the 'crowd'. Authenticity represents my uniqueness and creative way of living. However, the crowd type of existence tends to superficial where I merely do they say I should do.In more than 18 years of living here on earth, I could evaluate my way of living as 90% in 'crowd' type and only 10% in my own way of living. As far as I can remember, most of the time that I want to do things I referred it first in my parents and even in my friends. Yet, from the moment that I could already differentiate true from false and good from bad, I already decide with my own self and of course with the guidance of the Holy God. This all about 'Are Fame and Honor real,' chapter twelve. It is undeniable that fame and honors play a major role in our cultural lives. However, those things are not that so essential for the existence of human being, and this fame and honors will not last forever. For what essential in our lives is something which is intrinsic, and not extrinsic. Are we being foolish when we seek them in our lives? In my own case, I could say that not at all if it will not come to the point of greed. For human as we are, we always tend to attain happiness especially in the context of achievements. 'The Encounter with Nothingness,' the discussion about chapter thirteen. Nothingness is present in all human experiences. It is something that undercuts, destroy or darkens that which positive in human life. However, there is a role for a human freedom to play in this lives that contain nothingness, for we can response unto them. Nothingness could be a reason why many people are always at rest when they found out that there's something lacking after attaining such goal or dream in life. 'HUMAN QUESTIONS' (part 5) Chapter fourteen is 'The Mystery of Evolution'. We Humans are filled with wonder as we contemplate the natural world around us. The whole topic concerning the changing of forms of life in the Planet Earth has been given the name of Evolution. Fr. Moga consists of an attempt to connect the scientific and philosophical approaches to evolution with Religious Faith. Evolution and Creation does not contradict each other as many of us thought about it that it does. I am really thankful about the enlightenment given by Fr. Moga. From now on, Evolution could not be any more a negative aspect to me but somehow a 'ladder' that could connect my small knowledge about Creation and the physical aspects of the World today. 'Education for Humanness,' chapter fifteen. It is strange because it is so radically different from what we usually experienced in modern education. Humanness is not given to us automatically, for it is an achievement that could be attained after a long period of development and struggle. Fr. Moga also point out that we should respond to the deeper meaning of life, and care about what is truly important. That we can make this possible by Education for Humanness. Education for Humanness is very important and a need in our complicated time today. However, as a School should be, the Teachers should also listen and give importance about the point of the Students, as Students always believe and respect the teachings of the Teachers. Chapter sixteen, 'The Secret of Unhappiness'. This is all about how to achieve unhappiness in human life. This is the process of gaining a feeling of unhappiness in order to seek and discover the true happiness of life, which is God Himself. The last chapter is the complicated among all, for it speaks about the negative aspects and somehow put me into confusion. However, it emphasized well the need of human person about the presence of God. CONCLUSION: The book of Fr. Moga explains and emphasizes well the sensitivity of Human Person about his Life and the Mysteries happening around him. Every point of Fr. Moga somehow introduces an specific goal or answer, who is God Himself. That everything is mysterious, and only Him that will satisfy us.

John O. Badana                                                                                                                        St. Mark II- Philosophy Rev. Fr. Julius Rudolfa D.C.D

REACTION PAPER (of Philosophy and Life)

Our world now a days is much more complicated than yesterday. There are lots of things that deceived us wherever we are. Often times we are already confused of the persons around us, and thinking if we can still trust them or not. Some bad become good, and some good become bad; for this reason we need to be much careful in engaging with different kind of persons. There are lot of happenings also that we can not wholly comprehend, and some of them bring questions, and in addition bothered our thinking. As I read the Paper given to me entitled 'of Philosophy and Life', many things come into my mind. First is about the use of Philosophy herself in the middle of the battle during does time. I really appreciate their ways and understandings about the use of Philosophy. It seems or they already considered the sole purpose of Philosophy as a universal tool of a human being as it should be. For Philosophy is not only about in using of mind towards intellectual pursuit nor in enriching ones knowledge, rather it is more on putting on act or applying the things that have been learned in the context of living. Because knowledge is somehow useless without using it in a good way in our daily lives. The short yet very informative article of Festin, J. really put me into the disposition of realizing one's self. At first, it is difficult for me to understand it because of the unfamiliar words, and I was compelled to look at dictionary. After doing so, I was somehow sink into the story and explanation. Honestly, it touched my perspective in studying this course Philosophy in relation to my goal of being a Priest. I thought, Philosophy is a way to reason or to articulate excellently to the people who are listening or need to learn. I only thought about the role of my learning, that I can inspire people only by my words and vivid explanation, yet I was wrong for Festin, J. said, “Philosophers should be judged not by the standard of what they know but by the measure of how they live.” It came to me then that people would believe and follow me even without a good and excellent explanation about what I am teaching if they can see it to me living in good way upon it. I do really appreciate the short article of Festin, J., for it helps me a lot. Example is about the Philosophers and their own Philosophy. Boethius Manlius, Philosopher and Roman Senator, who characterized Philosophy as a kind of therapy. The aim of which is to turn mortals into their better selves. His Philosophy in life us beneficial ti the persons who are much sensitive into their human body. Those persons who are giving more of their time in nourishing their physical aspects. Yet, if we will adopt this kind of Philosophy, time will come that what had happened to Boethius will happened also to us when he was pondering his indescribable sorrows and doubtful tomorrows. “Philosophy is not just a pursuit of knowledge; more than anything else, it is a path to truth, a means to live a good and just life,” Socrates said. By the learnings earned by Socrates, he just not took it as it is, rather he putted meaning on it and go behind to the deeper aspect. Socrates had a good philosophy in life. It can not be denied that what he knew and lived through was a great consolation for him and for us who are studying and somehow using his Philosophy. And now, I do believe and sure that Philosopher Socrates is a wise man. For because of his awareness of the mysteries happening around him- he just said to others and to himself that, “One thing I know, that I know nothing.” Socrates is not only a wise person, but also a good, humble, and God fearing one. After the time of Socrates, his student Plato succeeded his good way of learning and living. Plato founded the Academy in Athens, which one of the aims is that, “to learn to live in Philosophical way- to ensure a good life and thereby the 'salvation of soul.' Yes, he focused in intellectual pursuit; however, it is not all of that, for he also gave importance about the spiritual growth and the calmness of his students. Plato balanced the importance of man's composition, bodily and spiritually, that most probably make his student Julian strong in body and also in faith in the field of battle and governance. That is Plato, a wise, prudent, and God fearing person. The wisdom and examples of living of Socrates helped a lot of who Plato was. Being a good Plato also helped in forming a noble Aristotle. Philosophy is the praxis of the good, defined Aristotle. He also said that, a good person is one who is happy. A very simple yet very profound Philosophy of Aristotle. Excellent, as I rate it. Simple yet difficult to do so. Why? Because he added that, “the state of happiness when one realizes one's talents and gifts to the fullest measure of excellence.” I myself later could not appreciate my owns talents and gifts because of thinking that others are better than me, that they have plenty of gift received than me. Philosophy has different kind of meanings. However, what matter most is how we live it and live life a good one to the fullest.

John O. Badana                                                                                                                        St. Mark II- Philosophy Rev. Fr. Julius Rudolfa D.C.D

REACTION PAPER (of Philosophy and Life)

Our world now a days is much more complicated than yesterday. There are lots of things that deceived us wherever we are. Often times we are already confused of the persons around us, and thinking if we can still trust them or not. Some bad become good, and some good become bad; for this reason we need to be much careful in engaging with different kind of persons. There are lot of happenings also that we can not wholly comprehend, and some of them bring questions, and in addition bothered our thinking. As I read the Paper given to me entitled 'of Philosophy and Life', many things come into my mind. First is about the use of Philosophy herself in the middle of the battle during does time. I really appreciate their ways and understandings about the use of Philosophy. It seems or they already considered the sole purpose of Philosophy as a universal tool of a human being as it should be. For Philosophy is not only about in using of mind towards intellectual pursuit nor in enriching ones knowledge, rather it is more on putting on act or applying the things that have been learned in the context of living. Because knowledge is somehow useless without using it in a good way in our daily lives. The short yet very informative article of Festin, J. really put me into the disposition of realizing one's self. At first, it is difficult for me to understand it because of the unfamiliar words, and I was compelled to look at dictionary. After doing so, I was somehow sink into the story and explanation. Honestly, it touched my perspective in studying this course Philosophy in relation to my goal of being a Priest. I thought, Philosophy is a way to reason or to articulate excellently to the people who are listening or need to learn. I only thought about the role of my learning, that I can inspire people only by my words and vivid explanation, yet I was wrong for Festin, J. said, “Philosophers should be judged not by the standard of what they know but by the measure of how they live.” It came to me then that people would believe and follow me even without a good and excellent explanation about what I am teaching if they can see it to me living in good way upon it. I do really appreciate the short article of Festin, J., for it helps me a lot. Example is about the Philosophers and their own Philosophy. Boethius Manlius, Philosopher and Roman Senator, who characterized Philosophy as a kind of therapy. The aim of which is to turn mortals into their better selves. His Philosophy in life us beneficial ti the persons who are much sensitive into their human body. Those persons who are giving more of their time in nourishing their physical aspects. Yet, if we will adopt this kind of Philosophy, time will come that what had happened to Boethius will happened also to us when he was pondering his indescribable sorrows and doubtful tomorrows. “Philosophy is not just a pursuit of knowledge; more than anything else, it is a path to truth, a means to live a good and just life,” Socrates said. By the learnings earned by Socrates, he just not took it as it is, rather he putted meaning on it and go behind to the deeper aspect. Socrates had a good philosophy in life. It can not be denied that what he knew and lived through was a great consolation for him and for us who are studying and somehow using his Philosophy. And now, I do believe and sure that Philosopher Socrates is a wise man. For because of his awareness of the mysteries happening around him- he just said to others and to himself that, “One thing I know, that I know nothing.” Socrates is not only a wise person, but also a good, humble, and God fearing one. After the time of Socrates, his student Plato succeeded his good way of learning and living. Plato founded the Academy in Athens, which one of the aims is that, “to learn to live in Philosophical way- to ensure a good life and thereby the 'salvation of soul.' Yes, he focused in intellectual pursuit; however, it is not all of that, for he also gave importance about the spiritual growth and the calmness of his students. Plato balanced the importance of man's composition, bodily and spiritually, that most probably make his student Julian strong in body and also in faith in the field of battle and governance. That is Plato, a wise, prudent, and God fearing person. The wisdom and examples of living of Socrates helped a lot of who Plato was. Being a good Plato also helped in forming a noble Aristotle. Philosophy is the praxis of the good, defined Aristotle. He also said that, a good person is one who is happy. A very simple yet very profound Philosophy of Aristotle. Excellent, as I rate it. Simple yet difficult to do so. Why? Because he added that, “the state of happiness when one realizes one's talents and gifts to the fullest measure of excellence.” I myself later could not appreciate my owns talents and gifts because of thinking that others are better than me, that they have plenty of gift received than me. Philosophy has different kind of meanings. However, what matter most is how we live it and live life a good one to the fullest.

John O. Badana                                         St. Mark                                                 September 2, 2209 Rev. Fr. Juluis Rodulfa D.C.D. Philosophy 1 A Mini Research about the Life and Works of St. Thomas Aquinas Life Thomas was born into the Italian lower nobility, the youngest son of Landolfo of Aquino, Lord of Roccasecca and Montesangiovanni and justiciary of Frederick II, Emperor of Germany and King of Naples. He was a priest, professor and philosopher who influenced centuries of religious and academic thought with his methodical way of harmonizing faith and reason. He was born on 1225 and died on March 7, 1274. Thomas's father lived to see most of his sons, including Thomas, abandon the causes to which he had devoted his life, shifting their allegiance from the Hohenstaufen emperor to the papacy and from the older monastic institutions to the newer mendicant orders. At the age of 5 or 6, Thomas was placed in the care of the monks of the Benedictine abbey of Monte Cassino with the intention that he should become a monk and, eventually, abbot of this, one of the most prestigious monastic communities in Europe. After 8 years of instruction he was forced by political circumstances to leave Monte Cassino with the other oblates and to complete his education in Naples at a Benedictine house connected with the university there. Thomas remained in Naples 5 years. During this time he came in contact with several influences that changed the course of his life. First, he was attracted to the opportunities for intellectual growth and service offered by the universities. In particular, he came into contact with Greek and Arabic learning, especially the thought of Aristotle and Averroës, which had been recently translated. Second, he was attracted to the newer mendicant orders, which espoused an apostolic life of service in the world (rather than the cloistered meditation typical of Monte Cassino) and which played an active role in the intellectual life of the university. By 1243 Thomas had made a momentous decision: turning his back on his family and the plans that had been made for his career, he joined the Dominicans and received the habit in 1244. Foreseeing that his family would oppose his decision and try to intervene, Thomas allowed himself to be taken immediately out of their reach, initially to Rome and then on to Bologna. Before reaching Bologna he was captured by his older brother and returned home. After a year during which Thomas would not change his mind, he returned to the Dominicans at Naples, from where he journeyed northward to begin his theological education. He used Aristotelian arguments to "prove" God's existence and the truth of Christian beliefs, but held that some doctrinal truths are revealed only by faith. He painstakingly questioned-and-answered his way through two major works: Summa Contra Gentiles ("Summary of Arguments against the Disbelievers) and his final synthesis, Summa Theologica. His thinking, later called Thomism, was rapidly adopted by the church. Known as "the angelic doctor," he was canonized in 1323. In 1879, Pope Leo XIII declared Aquinas's works "the only true philosophy."

Works No single work of St. Thomas can be said fully to reveal his philosophy. His works may be classified according to their form and purpose. The principal ones are Commentary in the Sentences (a series of public lectures; 1254–56), his earliest great work; seven quaestiones disputatae (public debates; 1256–72); philosophical commentaries on Aristotle's Physics, Metaphysics, De anima, Ethics, part of the De interpretatione, and the Posterior Analytics; treatises on many subjects, including the Summa contra Gentiles (1258–60); and, most important of all, Summa theologica (1267–73), an incomplete but systematic exposition of theology on philosophical principles. St. Thomas's philosophy is avowedly Aristotelian; the methods and distinctions of Aristotle are adapted to revelation. The question that guided St. Thomas throughout his journey of learnings and living is, “What does it mean to be?”

St. Thomas' Five Ways of God's Existence 1.) Prime Mover - God is The unmoved mover.	2.) Principle of Causality - God is the First principle. 3.) Necessary being - God is a being that cannot not exist.	4.) Degree of perfection - God is a perfect being. 5.) Ultimate Designer - God is the supreme intelligent being.

The Five Divine Qualities of God by Thomas aquinas 1. God is simple, without composition of parts, such as body and soul, or matter and form. 2. God is perfect, lacking nothing. That is, God is distinguished from other beings on account of God's complete actuality. 3. God is infinite. That is, God is not finite in the ways that created beings are physically, intellectually, and emotionally limited. This infinity is to be distinguished from infinity of size and infinity of number. 4. God is immutable, incapable of change on the levels of God's essence and character. 5. God is one, without diversification within God's self. The unity of God is such that God's essence is the same as God's existence. In Aquinas's words, "in itself the proposition 'God exists' is necessarily true, for in it subject and predicate are the same."

Major Works of St. Thomas Aquinas @ Summa Theologica- Written 1265–1274, is the most famous work of Thomas Aquinas although it was never finished. It was intended as a manual for beginners as a compilation of all of the main theological teachings of that time. It summarizes the reasoning for almost all points of Christian theology in the West, which, before the Protestant Reformation, subsisted solely in the Roman Catholic Church. The Summa's topics follow a cycle: the existence of God, God's creation, Man, Man's purpose, Christ, the Sacraments, and back to God. It is famous for its five arguments for the existence of God, the Quinquae viae (Latin: five ways). Throughout his work, Aquinas cites Augustine of Hippo, Aristotle, and other Christian, Jewish and even Muslim and ancient pagan scholars. @ Summa Contra Gentiles- Written between 1258 and 1264. The work has occasioned much debate as to its purpose, its intended audience, and its relationship to his other works. Thomas' work is divided into several categories: Scriptural commentaries, Aristotelian commentaries, Opuscula (or smaller works), disputed questions and theological syntheses. The SCG is usually classified as a theological synthesis along with his earlier Commentary on the 'Sentences' of Peter Lombard and his well-known Summa Theologica, although there are significant differences in scope and intent between all three of these works.

References: -www.answers.com -www.wikipedia.ogr -Hooked On Philosophy

LOVE STORY"......

The four characters played by Jerzy Stuhr all arrive at the same place at different times in different vehicles: a college professor in his own car, a priest in a taxicab, an army officer in a government vehicle and a prisoner in a police van accompanied by two police officers. As the opening credits roll, the four characters walk about the same building. The professor collects the written exams of his students, and is surprised that one, Ewa Bielska, has written on hers, "I love you." He resists her advances but eventually gives in. For a crucial oral exam with the dean, Ewa asks for the professor's help, because she doesn't know anything at all. When the time comes, Ewa decides to resign, and the dean jokes with the professor that this is Poland, not America, and he wouldn't have been kicked out for having an affair with a student. The priest is at the confessional when a young girl shows up claiming to be his daughter. Her story checks out: he knows her mother from Radom, 11 years ago. The mother died six years ago, the girl says. The girl returns to the orphanage she escaped from. Soon the parish learns but wants the priest to stay on. At the end, he decides to quit the church to be a father to his daughter. The army officer, Colonel Matałowski of the Polish Land Forces, goes home to a house where almost everything is under lock and key, even the fridge and he is estranged from his wife. An old love shows up, Tamara. They have drinks and talk about their love letters. His superiors disapprove of the affair because she's Russian. Matałowski sees her one last time, driving her to the train station.

Colonel Matałowski sees his old love, Tamara, for the first time in a long time. The prisoner, Zdisław Filip, is convicted of trafficking Pakistani heroin and sentenced to five years in jail and a fine of 5,000 zloty. As the police haul him away, he tells his wife Kryska to go to hell. Four years later, during a conjugal visit, Zdisław gives her directions to the buried cash by tapping on her back. Kryska finds the money, but instead of using it to pay Zdisław's fine, she tries to leave the country. Zdisław is upset but claims to have expected her to do that. Since he can't pay the fine, he has to spend another two years in jail.