Module1: Man and Religion

1. Nature of Man

1.1. Human nature is a concept that refers to the fundamental dispositions and characteristics that humans are said to have naturally, such as ways of thinking, feeling, and acting. The term is frequently used to refer to the essence of humanity or what it "means" to be human. As he bears the image of God, he is God's steward of creation, compose of body & soul.

1.2. The nature of man has been debatable topic ever since as we actually don't know the right answer. People are entitled to have their own opinion on whether a man is good or a bad person.

1.2.1. GOOD VS. EVIL

1.2.1.1. According to Sigmund Freud (psychologist), every man possesses an id, an ego, and a superego. The id part of a human contains the desire to do something that benefits you but may cause harm to others. Superego is the polar opposite - the unconscious part of your brain that tells you what to do. Ego informs you of a sort of compromise between the two, which can sometimes lead to harm and/or help. Some people have different levels of each part depending on who they are.

1.2.1.2. There are people in this world who chooses their path on their own will who we can recognize as good or evil like for instance we can say that priest, monk, and, Gandhi is a good person as they worship God and is living doing good deed to be followed by people, However, we can say that evil people are those who commit crime, and unimaginable attitude towards another person.

1.2.1.3. Rousseau believed that man was born naturally good. The only reason why man become evil is because society changes them. “We are born capable of sensation and from birth are affected in diverse ways by the objects around us"

1.3. Conclusion

1.3.1. The nature of man is a hotly debated topic, with many people believing that man is either good, evil, or neutral. Even though everyone has some evil within them, there is always good within Man. People see evil in people first because evil tends to manifest itself when Man is trapped in situations that put people under pressure. You really have to get to know someone to see the good in them, and that is when people realize that man isn't always bad.

2. Three Views of Man

2.1. 1. Scientific View of Man

2.1.1. "All learning begins in the senses," Aristotle said, and the problem with the scientific view of man is not that it begins with it, but that it ends with it. The more technologically advanced we become, the more people seem to believe that we can explain all of reality empirically.

2.1.2. Though many elements of the scientific view of man are factually correct, this view comprises a most fundamental understanding of man and, when taken alone, becomes a lethal reduction of the reality of human existence. It sees humans as tools to be used rather than as ends in themselves to beloved. It is capable of reducing humans to weights and measurements in an equation. It allows humans to be manipulated, used, and eliminated if there is an imbalance in the end result. We are rational beings, so we must look beyond the purely material to see how the gift of our intellects provides insight into the human condition that the material sciences do not.

2.2. 2. Philosophical views of Man

2.2.1. According to the philosophical view of man, we are both moral and intellectual beings. It offers a framework for understanding the nature of human excellence as embodied by the perennial virtues that all good men strive for. The philosophical perspective on man can ground material notions of man in universal truths about the nature of being. This, in turn, allows for the discovery of the objective standard of virtue and vice, which is available to all human souls who seek it earnestly. Man's rational nature as a composite of body and soul is addressed in the philosophical view of man. Man discovers reality through the proper use of reason, and through a proper view of philosophical man, one can learn much about the common nature that applies to all humans. This view of man contains much truth, goodness, and beauty, but it is not the entire picture. If one stops with a philosophical view of man and ignores the role of the Author of Life, he may fall short.

2.2.2. EASTERN

2.2.2.1. The true key is inside. The inner world of a human being and his or her ability to control and develop it is of the highest value. The way to the top is inside yourself, through self- development. "The superior man understands what is right; the inferior man understands what will sell." Confucius quoted.

2.2.2.2. Eastern philosophy is drawn much more into groups or society or people's actions and thoughts as one in order to find meaning in life as they try to get rid of the false "me" concept and discover the true "me" in relation to everything around them, or as part of a larger scheme.

2.2.2.3. Their main principle is unity, this cosmological unity is the main point in the journey of life as it goes towards the eternal realities. Life is round, and the recurrence with everything around it is important. Ethics is based on behavior, and dependence is from the inside to the outside. In order to be liberated, the inner self must be freed first in accordance to the world around it.

2.2.2.4. Eastern philosophy also thrives on virtues. This would be explained with the selfless approach to life. Satisfaction with what one has is the key. They are also more about the spiritual.

2.2.3. WESTERN

2.2.3.1. Aristotle believe that self-realization is the highest good attainable by man. The highest, richest, and supernatural form of self- realization stems from the full cultivation of man’s highest nature, namely, rational.

2.2.3.2. Western civilization is more individualistic, trying to find the meaning of life here and now with self at the center as it is already given and part of the divine.

2.2.3.3. They are based on self-dedication to be of service to others. Life is service to God, money, community, and so on. Due to its Christian influence, there has to be a beginning and end to find meaning. Linear as it seems, Western philosophy is logical, scientific, and rational compared to the East’s concept of eternal and recurring.

2.2.3.4. Western philosophy focuses on ethics. As individuals, one must do what is supposed to be done without causing ill to others. Success is based on how much one walks his path without hurting others. They are also more of a hands-on style.

2.3. 3. Theological Views of Man

2.3.1. Theological explanations for man's origin differ from scientific explanations, which believe that man evolved by chance. According to the theological viewpoint, God created man on purpose with divine intentionality as an ineffable act of love. "Man is a creature that God created in His created universe. Except for God, who is the uncreated Creator, everything in existence is created by God. All men are the result of a unique creative act. Being a composite of material and spirited souls endowed with life by our Creator requires us to conform our perceptions of reality to the moral and intellectual principles elucidated by the Eternal, Divine, and Natural laws.

2.3.2. It considers the relationship between the two faculties of the soul, the intellect and the will, which comprise the image of the Divine Creator, because it is made in the image and likeness of God. We learn that we have certain duties in our short time here if we are to properly fulfill the ends of the theological view of man by learning about our substance, origin, and final end.

2.4. Conclusion

2.4.1. It is critical not to choose only one of man's views but to recognize the theological view's comprehensiveness as well as valid parts of the other two as they serve to fulfill the theological view. They must all be considered in their respective spheres, with the appropriate weights, ranges, depths, and limits. All three points of view correspond to some aspect of the reality of man's existence to varying degrees. The correctness or incorrectness of the views is determined by how each individual viewpoint is weighted. The most fundamental point of view is that of scientific man. There are real and current facts associated with this point of view, and many of its components can be verified by observable data.

3. Filipino View of Man

3.1. In any case, for the Filipino mind, evil is hardly explainable by simple want of order. Which leads us then to another possible area of Filipino thought. A third possible area of Filipino thought is religion.

3.2. Religion is not fundamentally a culture, nor a set of ethical values, but primarily the belief that God has spoken, and in the case of Christianity, the belief that God has become man, has become present in human history. Having received the "good news", it is the task of each people and each culture to respond to such a historical event in terms of its own cultural spirit and genius.

3.3. Like any other people, he must eventually take consciousness of his own particular life and his world, his society and his gods in the light of Truth, and thereby realize his proper being. And so now we have specific devotions for specific favors: thus a saint for finding lost objects, another saint for finding a good husband, still another for really impossible, hopeless cases. This self- sufficiency, however, refers not to the individual self, but to the family to which he owes a special debt of gratitude for having brought him to life and nurtured him.

3.4. Socrates may be right in saying that the poet is possessed by the divine, thus "en-theos-iastic"; for indeed he must speak in the light of eternal truth. Should he meet success in life through his hard work and endurance, he should therefore attribute it to luck rather than to his own effort.

4. Religion

4.1. is a personal set or institutionalized system of religious attitudes, beliefs, and practices; the service and worship of God or the supernatural.

4.2. Religions are most often based upon the lives, teachings, and beliefs of a historical or archetypal figure (e.g., Christ, Buddha, Moses, Krishna, Muhammad). The details of their lives as holy or highly evolved beings have been carried to us across the mists of time through oral tradition and written scriptures. These figures are the subject of worship and devotion and form the foundation of religious practices and rituals in a community.

4.3. On the whole, a formal religion is often an objective experience. This is the equivalent of object-referral in which your attention is placed upon the objects in your experience. In other words, there is usually a greater focus on the externals: - Houses of worship (e.g., a church) - Books of scripture - Eternal rituals - Observances

4.4. It is a structured, frequently rule-based construct that to some degree governs the behavior of its members. Moral rules, laws, and doctrines, as well as specific codes and criteria, create the organized structure that contains the religion’s specific belief system. This isn’t necessarily a bad thing. In previous, more uncertain times, the rules and dogma of organized religion helped to give society a sense of certainty and helped to guide and comfort those whose faith was lacking.

4.5. At its core, religion is about faith. That is to say, belief in something based upon unconditional acceptance of the religion’s teachings. Unlike the scientific worldview, religions don’t require evidence to validate their claims. Through religion, you are taught to have faith in God or the scriptures as being the infallible and ultimate truth of reality. Acceptance and surrender to the divine are taught as the path that leads to ultimate salvation.

5. Spirituality

5.1. connotes an experience of connection to something larger than you; living everyday life in a reverent and sacred manner.

5.2. is more often based upon the practical application of the founder’s teachings.

5.3. This leans more toward self-referral or the internalization of your awareness of your soul. Spirituality is an inward journey that involves a shift in awareness rather than some form of external activity. As such, spirituality is much more about inner understanding than outer worship. This is not to say that worship is not a part of spirituality; it’s a matter of where the devotion and worship are directed: - To an external practice, object, or figurehead - To your soul, higher self, or divinity within

5.4. Spirituality breaks free from the restrictions and rigid structure sometimes associated with traditional religion. The spiritual aspirant recognizes that he or she is on a “pathless path” of self-discovery. They are following not a set of external rules, but their own inner call to spirit. In this way, spirituality can sometimes feel like a rebellious act of going solo and leaving the tribe, very much in the spirit of American philosopher and poet Ralph Waldo Emerson when he said, “To be yourself in a world that is constantly trying to make you something else is the greatest accomplishment."

5.5. Spirituality doesn’t dismiss faith; however, it often leans more heavily on direct experience of the soul or divinity. Spiritual practices such as meditation, yoga, silence, and contemplation allow you to make conscious contact with more expanded states of consciousness, thus helping to experientially validate the teachings rather than accepting them on faith alone. You know something because you have tasted the experience yourself and have allowed it to resonate, as opposed to taking the word of another.