Introduction
In this paper of mine, I would like to relate “The Seminarian” to the different philosophies of the contemporary philosophers. These philosophies are Husserl’s “Lebenswelt” and “Intersubjectivity”, Heidegger’s “Mitsein” and Scheler’s “Values” and “Community.” Speaking of the seminarians, they are the ones who aspire to become priests. They are being prepared and formed for the priesthood in their formation house called “seminary.” Before they become priests, they experience several trainings, formations and recollections. In this way, the call to the priesthood is being intensified. I used Husserl’s “Intersubjectivity”, Heidegger’s “Mitsein” and Scheler’s “Community” to emphasize the interconnectedness of the subjects, the nature of man as relational beings and their quest “to-be-in/with-the-community” in relation to being a seminarian. Scheler’s “Values” will emphasize the psychological side of man, his quest towards “Holiness.” Husserl’s “Lebenswelt” will emphasize the going back of the seminarians to their natural attitude, their life-world, in relation to their “relating-with” the ordinary people.
The Seminarian based on “Intersubjectivity”, “Mitsein” and “Community”
The seminarians, because of the humanity in them are “Intersubjective.” Husserl’s “Theory of Intersubjectivity” is the theory that says that all subjects are interconnected and interrelated. The interconnectedness of man is part of his very nature. Before we humans were born, we are already interconnected in the “We-World” and in the “We-Time.” Being born in the real world reveals the nature of man as interconnected. The interconnectedness of man is given. It is absolute and true. Being conceived in the mother’s womb shows the act of interconnectedness between the child and the mother. All subjects are connected to other subjects. The seminarians are connected to the entire humanity and other beings.
Another philosophy that can be related to the seminarians is Heidegger’s “Mitsein.” It shows how relational man is. “Mitsein” means “being-with.” To “be with” needs an Other. In “being with” the Other, relationship starts. We cannot achieve “Mitsein” without the Other. As relational beings, it is our very nature to be “in relation with.” Because seminarians are humans, and like other humans, they always have the tendency to be in relation with other beings. “Mitsein” shows that man is not in nature solipsistic. In relation to the seminarians, seminarians should relate not only to the priests and other seminarians but also to the ordinary or lay people (both rich and poor). The relationship must not be exclusive especially to the opposite sex because as seminarians, to be strict about the rules, are not allowed to have a girlfriend. They are not allowed to have a girlfriend because the relationship must not focus to one person only, but for God, His church and all humanity.
Another philosophy that can be related to the seminarians is Scheler’s “Community.” The seminarians, before they become priests, are already trained to live in the community. They live in the seminary which is a community. They are also sent to their pastoral areas which is a community. They are trained to be in/with the community because whether one becomes a parish priest and religious priest, they still live in the community. The community is emphasized in the seminary because it is very basic in the ministry. The priests serve not himself but the community. That is why, the seminary formation emphasizes the community life. Like Jesus, the life of priests is offered for the community. The life of the seminarians and priests is a quest “to-be-in/with-the-community.”
The “Values” of a Seminarian: The Fading of the “I” and the Quest to “Communion”
Aside from the community, one of the focuses of Max Scheler’s philosophy is “Values.” “Values” is the phenomena of acts. Man’s actions are based from what he/she values. Values can either be good or bad. A person who does good actions values doing good acts while a person who does bad actions values doing bad acts. The root of values is the “liking” and “attraction.” The first time one sees it to an exemplar, he/she likes it without knowing the reason. The “Values” for Scheler is empirical but a priori which is innate.
Personhood is the goal of humanity. One’s person can be known through his/her actions. One’s actions reveal one’s values and one’s values reveal the person. Person is a good act done unto others. A single act of good act does not make one a person. It is more than a habit. It’s a continuous practice and journey. For Scheler, as humans, it is the project we need to reach while we are living. In life, there are four levels of values. These are survival values, spiritual values, moral values and the values of the holy. The survival values are the lowest level of values man can achieve. The focus of it is survival and life. It is usually the values of the children. The spiritual values are the values of appreciation to arts, knowledge, language and sciences. As of now, the highest level of values man can achieve is the moral values. There, personhood is achieved through doing good acts to other beings. It is achieved by persons. The highest level of values which usually cannot be achieved is the values of the holy. It is where the “fading-of-the-I” happens where one does not think of one’s self anymore. It is the values of the saints. Through the “fading-of-the-I”, communion happens.
Seminarians, as future priests, are to be persons of good acts. For me, the level of values we seminarians should achieve is the moral values and the highest is the values of the holy. Of course we cannot take for granted the survival values and the spiritual values because it is needed to achieve the two higher levels of values. What I mean is, at least, one’s highest level of values should be the moral values or more than that which is the values of the holy. Seminarians and priests should represent Christ. Because we represent Christ, we should have the values near to that of Christ. The values of Christ are the values of the holy. In the values of the holy, it is where the “fading-of-the-I” happens. Christ forgets Himself in order to save us for the good of all. There, the good acts are spontaneous and over-flowing. It is more than the person. It is not just personhood. It is martyrdom.
The Going back to the “Lebenswelt”
Husserl’s “Lebenswelt” refers to the going back of the ego to the life-world. After one reaches the transcendental attitude, one has to go back to the natural attitude and review or revisit the life-world. The life-world includes relationships, human institutions, community, culture, language, worldview, etc. It is the ordinary life and world where other egos live. This is Husserl’s realization and the impact of Heidegger’s criticism to Husserl’s transcendental reduction.
In relation to the seminarians and the priests, after they have achieved the higher level of themselves from all the trainings and preparations for the priesthood, they have to learn going back to the level of the ordinary people, which is in the life-world. Ordinary people are not philosophers and theologians. They would think different and their reality is not viewed as that of the seminarians and the priests. That is why, seminarians and priests need to go back to the level of the ordinary/lay people and listen and meet their views because they cannot go up immediately to the level of seminarians and priests. Because priests and seminarians have to follow Christ’s example, it is them to go back to the level of the ordinary people and not the ordinary people going back to their level. That is why, being a priest and seminarian is a hard responsibility to take. One has to learn to fade one’s ego in order to achieve the level of the holy, which is that of Christ and the saints. Achieving it is martyrdom-killing one’s ego. After all the high level seminarians and priests can achieve, it is always important to go back to the “lebenswelt” and dialogue with the ordinary people. There, communion happens.
In this paper of mine, I would like to relate “The Seminarian” to the different philosophies of the contemporary philosophers. These philosophies are Husserl’s “Lebenswelt” and “Intersubjectivity”, Heidegger’s “Mitsein” and Scheler’s “Values” and “Community.” Speaking of the seminarians, they are the ones who aspire to become priests. They are being prepared and formed for the priesthood in their formation house called “seminary.” Before they become priests, they experience several trainings, formations and recollections. In this way, the call to the priesthood is being intensified. I used Husserl’s “Intersubjectivity”, Heidegger’s “Mitsein” and Scheler’s “Community” to emphasize the interconnectedness of the subjects, the nature of man as relational beings and their quest “to-be-in/with-the-community” in relation to being a seminarian. Scheler’s “Values” will emphasize the psychological side of man, his quest towards “Holiness.” Husserl’s “Lebenswelt” will emphasize the going back of the seminarians to their natural attitude, their life-world, in relation to their “relating-with” the ordinary people.
The Seminarian based on “Intersubjectivity”, “Mitsein” and “Community”
The seminarians, because of the humanity in them are “Intersubjective.” Husserl’s “Theory of Intersubjectivity” is the theory that says that all subjects are interconnected and interrelated. The interconnectedness of man is part of his very nature. Before we humans were born, we are already interconnected in the “We-World” and in the “We-Time.” Being born in the real world reveals the nature of man as interconnected. The interconnectedness of man is given. It is absolute and true. Being conceived in the mother’s womb shows the act of interconnectedness between the child and the mother. All subjects are connected to other subjects. The seminarians are connected to the entire humanity and other beings.
Another philosophy that can be related to the seminarians is Heidegger’s “Mitsein.” It shows how relational man is. “Mitsein” means “being-with.” To “be with” needs an Other. In “being with” the Other, relationship starts. We cannot achieve “Mitsein” without the Other. As relational beings, it is our very nature to be “in relation with.” Because seminarians are humans, and like other humans, they always have the tendency to be in relation with other beings. “Mitsein” shows that man is not in nature solipsistic. In relation to the seminarians, seminarians should relate not only to the priests and other seminarians but also to the ordinary or lay people (both rich and poor). The relationship must not be exclusive especially to the opposite sex because as seminarians, to be strict about the rules, are not allowed to have a girlfriend. They are not allowed to have a girlfriend because the relationship must not focus to one person only, but for God, His church and all humanity.
Another philosophy that can be related to the seminarians is Scheler’s “Community.” The seminarians, before they become priests, are already trained to live in the community. They live in the seminary which is a community. They are also sent to their pastoral areas which is a community. They are trained to be in/with the community because whether one becomes a parish priest and religious priest, they still live in the community. The community is emphasized in the seminary because it is very basic in the ministry. The priests serve not himself but the community. That is why, the seminary formation emphasizes the community life. Like Jesus, the life of priests is offered for the community. The life of the seminarians and priests is a quest “to-be-in/with-the-community.”
The “Values” of a Seminarian: The Fading of the “I” and the Quest to “Communion”
Aside from the community, one of the focuses of Max Scheler’s philosophy is “Values.” “Values” is the phenomena of acts. Man’s actions are based from what he/she values. Values can either be good or bad. A person who does good actions values doing good acts while a person who does bad actions values doing bad acts. The root of values is the “liking” and “attraction.” The first time one sees it to an exemplar, he/she likes it without knowing the reason. The “Values” for Scheler is empirical but a priori which is innate.
Personhood is the goal of humanity. One’s person can be known through his/her actions. One’s actions reveal one’s values and one’s values reveal the person. Person is a good act done unto others. A single act of good act does not make one a person. It is more than a habit. It’s a continuous practice and journey. For Scheler, as humans, it is the project we need to reach while we are living. In life, there are four levels of values. These are survival values, spiritual values, moral values and the values of the holy. The survival values are the lowest level of values man can achieve. The focus of it is survival and life. It is usually the values of the children. The spiritual values are the values of appreciation to arts, knowledge, language and sciences. As of now, the highest level of values man can achieve is the moral values. There, personhood is achieved through doing good acts to other beings. It is achieved by persons. The highest level of values which usually cannot be achieved is the values of the holy. It is where the “fading-of-the-I” happens where one does not think of one’s self anymore. It is the values of the saints. Through the “fading-of-the-I”, communion happens.
Seminarians, as future priests, are to be persons of good acts. For me, the level of values we seminarians should achieve is the moral values and the highest is the values of the holy. Of course we cannot take for granted the survival values and the spiritual values because it is needed to achieve the two higher levels of values. What I mean is, at least, one’s highest level of values should be the moral values or more than that which is the values of the holy. Seminarians and priests should represent Christ. Because we represent Christ, we should have the values near to that of Christ. The values of Christ are the values of the holy. In the values of the holy, it is where the “fading-of-the-I” happens. Christ forgets Himself in order to save us for the good of all. There, the good acts are spontaneous and over-flowing. It is more than the person. It is not just personhood. It is martyrdom.
The Going back to the “Lebenswelt”
Husserl’s “Lebenswelt” refers to the going back of the ego to the life-world. After one reaches the transcendental attitude, one has to go back to the natural attitude and review or revisit the life-world. The life-world includes relationships, human institutions, community, culture, language, worldview, etc. It is the ordinary life and world where other egos live. This is Husserl’s realization and the impact of Heidegger’s criticism to Husserl’s transcendental reduction.
In relation to the seminarians and the priests, after they have achieved the higher level of themselves from all the trainings and preparations for the priesthood, they have to learn going back to the level of the ordinary people, which is in the life-world. Ordinary people are not philosophers and theologians. They would think different and their reality is not viewed as that of the seminarians and the priests. That is why, seminarians and priests need to go back to the level of the ordinary/lay people and listen and meet their views because they cannot go up immediately to the level of seminarians and priests. Because priests and seminarians have to follow Christ’s example, it is them to go back to the level of the ordinary people and not the ordinary people going back to their level. That is why, being a priest and seminarian is a hard responsibility to take. One has to learn to fade one’s ego in order to achieve the level of the holy, which is that of Christ and the saints. Achieving it is martyrdom-killing one’s ego. After all the high level seminarians and priests can achieve, it is always important to go back to the “lebenswelt” and dialogue with the ordinary people. There, communion happens.