Affectivity in the Educational Process

When we talk about philosophy, we should talk about man. Likewise, when we talk about anthropology, the affectivity, which I define as the relationship between tendentious subjectivity and reality, is implicitly present. However, in the philosophical approach, over time, this component of man has been misinterpreted, thus falling into two extremes. One reduces man to this component, thus falling into a kind of monism, or, if we want to be more precise, a type of materialism, sentimentality or psychologism. In contrast, the other, defending a dualistic view, does not attribute any meaning to it, thus considering it as a component that opposes reason, or if we prefer, irrational.
In a realistic philosophical perspective, any type of reductionism is eliminated, concerning the approach of this human component. Thus, taking this perspective into account, affection should be considered as an essentially "non-rational" component, that is, it does not originate from reason. However, this does not mean that it is indifferent to reason and vice versa. On the contrary ... In this sense, affectivity should always be 'integrated' by reason. Reason, on the other hand, should not be deaf to the voice of affectivity. On the other hand, it should always listen to what affection transmits.
The affective map of the human person is very vast and complex ... If I analyzed in detail the entire affective map of the human person, I could commit the mistake of entering into an adventure that would only know its end in the long-term, something that could upset the reader.
Thus, for these reasons, I decided only to analyze some themes of affectivity, more specifically those that nowadays tend to be more misunderstood and that, in this sense, can condition the self-realization of the human person, such as the particular specificities of the affective map of man or woman, love, 'falling in love', intersexual friendship and happiness.
Several philosophers approach these themes... However, wanting to use a realistic philosophical method (a method that, as I stated in precedence, defends that although affection is a "non-rational" component, it must dialogue with reason), I concluded that Julián Marías' philosophy would be the one that would be in the best condition to be able to give us more valid and satisfactory answers to these themes.
After this introduction, I invite you to discover how Marías conceives affectivity in the human person, particularly concerning the themes previously highlighted, and, simultaneously, how affective education is essential in the human person to guarantee this self-realization.