WHY LOOB? For Paring Bert, a person's loob consists of a series of connections.

"Hindi isang sulok ng dibdib, kundi isang daigdig ng makabuluhang

Loob featured among the important things to study if we want to ugnayan." (Not a space inside the body, but a world of meaningful
understand Sikolohiyang Pilipino. Enriquez (1975) clarified that relations.)
psychology should be the study of kalooban (emotions) and
kamalayan (experienced knowledge), ulirat (awareness of one's For example, when a loved one is killed, we say that we feel hurt or
surroundings), isip (information and understanding), diwa (habits wounded (masakit ang loob). When we are faced with difficulties,
and behavior), and kaluluwa (soul). we say that our family gives us strength (ang pamilya ang nagbibigay
ng lakas ng loob). In such instances, the entities related to us are, in
In several studies and explorations into the Filipino philosophy and Paring Bert's words, "kadugtong ng bituka" or connected extensions
the Filipino personality, loob has always been identified as a core of ourselves.
concept. Aside from Filipino philosophers (Mercado 1974, 1994; De
Mesa 1984) and psychologists (Alejo 1990: De Guia 2005; Enriquez Such ideas are at the core of Paring Bert's message in the light of
1992), historians (Salazar 1977, 1981; Ileto 1979; Rafael 1993) and a the war on drugs. Seeking to understand those who were killed and
poet (Lacaba 1974) have also analyzed loob. their families as kapwa-tao (fellow being), with deeply connected
inner selves, we are open to the possibility of empathy and respect.
Loob is also a central concept in understanding Philippine values. In
fact, next to kapwa, loob is one of the richest indigenous concepts This way of understanding is the opposite of tokhang, a process
that came out of Sikolohiyang Pilipino. which, instead of knocking on doors, saying Tao Po! and signaling
one's intentions, deploys dahas (force) – "pilit kang pumapasok,
Albert Alejo hindi ka naman kumakatok at hindi ka naman pinapatuloy." (You
force yourself to enter without knocking, without making your
Tao Po! intentions known, without being allowed to enter.)
In 1990, Paring Bert published Tao Po! Tuloy! which contained his In the context of pakikipagkapwa-tao (fellowship with shared
ideas and arguments on the concept of loob (inner self or relational humanity), Paring Bert asks, what if we facilitate a meeting between
interiority) and kapwa (fellow human being), two important the families of those killed by drug addicts and those killed in the
elements in sikolohiyang Pilipino (Filipino Psychology). war on drugs? Helping them recognize and share each other's loss
This book earned him a National Book Award. But more importantly, and suffering might lead them to find solace together, and through
it placed his ideas in conversation with fellow thinkers seeking to this, rely on each other's strength (humugot ng lakas ng loob) as
unearth, through language and culture, the profundity of the they seek justice, recover lost dignities, and even grant forgiveness.
Filipino social experience. It might also shift our focus to the ineffectiveness of the current
method, a method of killing that only results to the loss of lives
without actually solving the problem. "Baka naman hinahabol mo voluntad or “will” (de San Buena Ventura 1613, 671; de Noceda and
'yung daga, pumasok sa isang bahay, sinunog mo 'yung buong de Sanlucar 1860, 193). 68 In fact, the 1860 dictionary is particularly
bahay, nakawala rin yung daga." (You might be chasing a rat that interesting because it has two separate entries for loób. One entry
entered your house, and what you do is burn the entire house includes “voluntad” among other definitions (“Adentro, voluntad,
down, even if the rat was able to escape). querer, entrar al aposento [in, will, want, enter the room]”) and the
second entry defines loób as voluntary action (“Hacer algo
Alejo’s Loob voluntariamente [do something voluntarily]”). The sense of loób as
will or willed action has the greatest proportion overall compared to
Loób is the most obvious key term in Filipino virtue ethics
other definitions of loób.
because so many Filipino virtues are of the form x-loób such as
kagandahang-loób, utang-na-loób, and lakasng-loób. There are also The loób is not only the combination of the lawak (breadth)
negative descriptions of loób such as masamang-loób or mahinang- and lalim (depth) of the walls, fl oors, and eaves of a room but the
loób. I conceive of other virtues, such as pakikiramdam and hiya as laman (content) which are gathered in the center and that which
virtues of loób. In short, as I will show, loób is the subject of the moves from the center unto the corner and out into the front. Loób
virtues; it is what the virtues affect and modify. is also the surroundings that is composed of the sounds which are
heard by the one who is knocking and not invading. The loób is that
There is ample academic literature on loób. Pe-Pua (2016)
which is felt even in its silence which is understood when someone
has provided a helpful survey of the different authors who have
understands and shares that loób.
tackled loób: Filipino philosophers (Mercado 1972, 1994; de Mesa
1986), psychologists (Alejo 1990; de Guia 2005; Enriquez 1992),
historians (Salazar 1977, 1985; Ileto 1979; Rafael 1993) and a poet Loob
(Lacaba 1974). An author whom Pe-Pua did not include in her list,
but whom I consider one of the most important authors on loób is HOLISTIC “LOOB”
the theologian Dionisio Miranda, who has the longest single
treatment on loób to date (Miranda 1989). These authors have According to Quito (1975: 3-5), philosophy is religion and religion is
philosophy in the Orient. The Oriental does not segregate
given various definitions for loób, usually as an “inner self,” “inner
philosophy which includes process of thinking, from religion, which
being,” “what is inside the self,” “holistic self,” “core of oneself,”
is application of life. Quito stressed, “Life for oriental thinkers is a
“core of one’s personality,” etc. As I am about to show in this translation of thought; it is philosophy in action.” The fruit and
chapter, my interpretation of lóob is completely different from the application of life must be an extension of thought. The experience
general trend so far. of the individual can be considered as phenomenological.
Reflections are linked to personal experiences; a particular event is
Loób is simply the person’s will. This meaning is shown in
related to the total experience of a person. Questions such as,
the two older Spanish Vocabularios where it is mentioned as
“What am I living for?” and “What do I live by?” guide the reflective
process (Dy, 1989: 70). Experience vis-a-vis reflection focus on the out. Pakikiramdam is like trying to get into the loob of someone's
growth of the “I” in the community -- the “we”. Without “we”, the loob.
“I” ceases to develop. That “I” exist with a reference group
emphasizes that “loob” in essence, is not individualist nor a private Alejo (1990) started his theorizing of loob by suggesting that loob is
perspective on morality. not just "not labas"—it has breadth, depth and content. It is both
the container and the content. This is the sculpture or the shape of
The holistic concept of “loob” brings a person into a face-to-face loob. He then proceeded to present the architecture of loob. Much
encounter with God; elevating one’s experience in the realm of like any building, you need to admire and appreciate a building not
spirituality such as asking forgiveness to God and family. At this by just doing it from the outside, but you must go in and be in the
point, one is invited to look up in the heaven to experience God center, inside the building, and then move around. Therefore, to
because one’s self-reflection already reached celestial being. understand the loob, you must go inside, pumaloob, and gain the
Therefore, a person does not to forsake one’s humanity but point of view from the loob, the seat of consciousness and feeling.
experiences how to be truly human. As Quito (1975: 50) said, man You must be able to enter the loob without forcing yourself in. You
has to step out of the Totality of which he is a part or reflect upon
need to be matunog (resonant) and know how to behave; and you
himself and therein arrive at an identification of self with Reality.
must be good in pakikiramdam. You also need to go through
INTERIOR “LOOB” pakikipagpalagayang-loob (building rapport and trust) in order for
the loob to come out, or for you to be allowed to access the loob.
The interior dimension of “loob” focuses on human-heartedness Kutob (hunch) is a relevant concept here. It can be a slight hint,
such as compassion, kindness and harmonious relationship with which could prove to be wrong, but at least give you a glimpse of
people. Further, as the innate goodness of human beings, “loob” the loob. It takes time to understand someone's loob. It requires
embodies moral conscience and ethical dimension. “Loob” as patience, intense observation, listening, and focus (Alejo 1990).
interior, encompassed harmony, deepens the reality of human
beings and gives order to their lives which are connected to the Alejo elaborated on how loob is both ubod (core) and daigdig
Creator (Alejo, 1990:29). (world), much like the center and the rays of a wheel. As daigdig,
loob has three elements: (a) abot-malay-the extent of consciousness
Tao Po! Tuloy! Isang Landas ng Pag-unawa sa Loob ng Tao or awareness, measured by breadth; (b) abot dama-the extent of
emotions, measured by intensity or depth; and (c) abot-kaya-the
Immediately defines loob as the inner sanctum-you must knock in extent of ability, measured by strength and content. Abot-malay
the most respectful way, and wait for permission to enter and includes awareness of self, others (kapwa), the world, and God.
access the loob. Sometimes, the loob can be silent, or the door may Abot-dama includes getting into the loob of the other person,
not open, so you need to be sensitive and use pakikiramdam (being showing empathy and sympathy, being deeply involved, and being
sensitive to cues) and slowly gain trust so that the loob can come one with God. Abot-kaya includes integration of the loob, taking
responsibility, continuity of integrity, and struggle and hope. (Alejo Hiya. Sibley (1965), an American scholar, translated hiya as
1990) ‘‘shame’’. Another American, Lynch (1961) saw hiya as ‘‘the
uncomfortable feeling that accompanies awareness of being in a
Filipino Personality and Values socially unacceptable position, or performing a socially
unacceptable action.’’ For example, when an employee is scolded in
Rethinking Filipino values Enriquez was critical of this approach to
front of other people. To add to the negativity of this interpretation
the study of Filipino values. He encouraged Filipino scholars to take
of hiya, Andres (1994) described hiya as ‘‘an ingredient in why
a second look at these values using a Filipino orientation. Social
Filipinos overspend during fiestas in order to please their visitors,
scientists such as Lagmay, Salazar, and Bonifacio took up the
even to the extent of going into debt’’ (p. 64). This conventional
challenge in their own research. Let us examine three of these
interpretation of hiya is inadequate because it does not take into
‘‘Filipino values’’ from the exogenous and indigenous perspectives.
account the importance of understanding how affixations in
Bahala Na. The Filipino cultural value of bahala na has no exact Philippine languages can give a new meaning to a word. Bonifacio
English translation. Bostrom (1968) was the first psychologist to (1976) alerted us to the different meanings of the word hiya
analyze this value by comparing it with American fatalism. This is depending on its form – nakakahiya (embarrassing), napahiya
obviously a pervasive interpretation that when Thomas Andres (placed in an awkward position), ikinahiya (be embarrassed with
published the Dictionary of Filipino Culture and Values, he still someone), etc. With some affixes, it becomes negative, e.g.,
defines bahala na as ‘‘the Filipino attitude that makes him accept napahiya; with others, positive, e.g., mahiyain (shy); and in still
sufferings and problems, leaving everything to God. ‘Bahala na ang other forms, it can either be positive or negative depending on the
Diyos (God will take care of us)’ . . . This attitude is a fatalistic context, e.g., kahihiyan (sense of propriety, or embarrassment).
resignation or withdrawal from an engagement or crisis or a shirking Salazar (1981, 1985b) expounded on affixation and hiya and showed
from personal responsibility’’ (Andres, 1994, p. 12). The the internal and external aspects of hiya. Evidently, it is the external
Sikolohiyang Pilipino perspective interprets bahala na differently. aspect which foreign scholars have captured. After all is said and
Lagmay (1977) explained that bahala na is not ‘‘fatalism’’ but done, the more appropriate translation of hiya in English is not
‘‘determination and risk-taking’’. When Filipinos utter the ‘‘shame’’ but ‘‘sense of propriety’’.
expression ‘‘Bahala na!’’ they are not leaving their fate to God and
Utang na loob. Utang na loob was translated by Kaut (1961) as
remaining passive. Rather, they are telling themselves that they are
‘‘debt of gratitude’’. Andres (1994, pp. 190–191) defined it,
ready to face the difficult situation before them, and will do their
following Kaut’s logic, as ‘‘the principle of reciprocity incurred when
best to achieve their objectives. The expression is a way of pumping
an individual helps another. The person helped then feels an
courage into their system so that they do not buckle down. In fact,
obligation to repay the debt in the future when the helper himself
even before they have said ‘‘Bahala na!’’ they have probably done
(sic) is in need of aid, or he (sic) may repay his debt by sending gifts.
their best to prepare for the forthcoming situation.
It is often not clear when a debt has been fully paid, so that the
relationship becomes an ongoing one.’’ Hollnsteiner (1961) took this categories of kapwa: the Ibang-Tao (outsider) and the Hindi-Ibang-
interpretation further by claiming that the recipient of the favor is Tao (‘‘one-of-us’’). In Filipino social interaction, one is immediately
forced ‘‘to show his (sic) gratitude properly by returning the favor ‘‘placed’’ into one of these two categories; and how one is placed
with interest.’’ Enriquez (1977) dared to speculate that there is an determines the level of interaction one is shown. For example, if
element of wanting to promote reciprocity which is useful for one is regarded as ibang-tao, the interaction can range from
maintaining the image of the colonizer as benefactor. But looking at pakikitungo (transaction/civility with), to pakikisalamuha
utang na loob more closely in the context of Filipino culture, it (interaction with), to pakikilahok (joining/participating), to
actually means ‘‘gratitude/solidarity’’. It is not necessarily a burden pakikibagay (in-conformity with/inaccord with), and to pakikisama
as the word ‘‘debt’’ connotes, because in the Filipino pattern of (being along with). If one is categorized as hindi-ibang-tao, then you
interpersonal relations, there is always an opportunity to return a can expect pakikipagpalagayang-loob (being in-
favor. It is not absolutely obligatory in the immediate future, for the rapport/understanding/ acceptance with), or pakikisangkot (getting
opportunity to show utang na loob might come only in the next involved), or the highest level of pakikiisa (being one with).
generation, maybe not in your lifetime. Your children will see to it
that it is recognized and respected. It is a beautiful element of Filipino Theology
Filipino interpersonal relationships that binds a person to his or her The term “animism” was first proposed by E. B. Tylor as the “the
home community or home country. In fact, this is expressed in a general doctrine of souls and other spiritual beings in general”
popular Filipino saying, ‘‘Ang hindi lumingon sa pinanggalingan ay (Tylor 1871, 21). Though he must be faulted for a condescending
hindi makakarating sa paroroonan. (Those who do not look back to attitude to the primitive tribes that he studied, calling them “lower
where they came from will not reach their destination)’’. Utang na races” and applying the “often-repeated comparison of savages to
loob is a calling heard by many Filipinos who go to other lands but children” (Tylor 1871, 28), he does helpfully list the general traits
who still retain strong ties with their homeland. and characteristics of animist beliefs in primitive society: An idea of
Pakikisama vs. pakikipagkapwa. Pakikisama was identified by Lynch pervading life and will in nature far outside modern limits, a belief in
(1961, 1973) as a Filipino value, giving it the English translation of personal souls animating even what we call inanimate bodies, a
maintaining ‘‘smooth interpersonal relations’’ by going along with theory of transmigration of souls as well in life as after death, a
the group or the majority decision, i.e., conformity. Enriquez (1978, sense of crowds of spiritual beings, sometimes flitting through the
1994) started unfolding the concept of kapwa (shared identity), air, but sometimes also inhabiting trees and rocks and waterfalls,
which is at the core of Filipino social psychology, and which is at the and so lending their own personality to such material objects. (Tylor
heart of the structure of Filipino values. He discovered that it is not 1871, 260) In the animist worldview everything is “alive” with
maintaining smooth interpersonal relationships that Filipinos are personal souls and spirits. There is no purely lifeless or physical
most concerned with, but pakikipagkapwa which means treating the matter as we conceive of it in modern science.31 I adopt what
other person as kapwa or fellow human being. There are two Owen Barfield (who drew from Emile Durkheim and Lucien
LevyBruhl) calls “original participation.” The primitive tribes who between consciousness and the body, and 2) a lifeless and
came before the rationalization of the Greeks and the monotheism mechanical view of the world populated only by extended objects
of the Hebrews had a different consciousness of the world which (cf. Taylor 1989, 145, 161). If “original participation” had all the
had not yet put a strict divide between the world and the self. “The naiveté and wonder of a child, modern philosophy represented the
self, so far as there yet is one, is still aware that it and the disenchanted and disillusioned adult. Perhaps one benefit of having
phenomena derive from the same supersensible source” (Barfield the animistic tradition still alive in the Philippines is that it affords
1988, 122-123). The animist was enmeshed, woven, and connected some kind of access to this “original participation” which has been
into the world around, such that one could identify oneself with lost and forgotten in the West. The actual events of Homer took
their animal totem, be possessed by the spirit of one’s ancestors or place three millennia ago, and the epics are studied merely as
nature spirits, and be absorbed into the cosmic whole in death. 31 literature. In contrast a “preHomeric” (purely oral) culture was
“It has been noted that Philippine languages have no original or present in the Philippines only 450 years ago when the Spanish
non-loaned words for ‘religion’ or even for ‘sacred’; the distinction arrived, and its living influence remains until now. Deep in the semi-
between grace and nature, sacred and profane does not even arise” conscious regions of the modern Filipino psyche lurk the same
(Maggay 1999, 29).40 Everything in human life was also understood spirits which inhabited his pre-Spanish ancestor, and which are
in regular cycles that coincided with the cycles of nature. Notably likewise found today in modern Javanese, Sumatran, or Malaysian
among our indigenous peoples (but also among rural Filipinos, societies. Theologies and names of God and the spirits may have
although to a lesser degree) there is no division between the changed but the “realities” upon which these names are projected
religious and the social, economic, cultural and other aspects of remain the same. (Bulatao 1992, 50) The “original participation”
human life. The Creator is seen in the signs of nature: the rainbow, that Barfield talks about can also be called “connectivity.” The
sun, moon, stars, streams, trees, birds and flowers are symbols of vocabulary of being one with another, or having a “shared identity”
the divine. Prayers and offerings are made in times of planting, with another contains a trace layer of this animistic worldview. This
harvesting, fishing and hunting; in the life-phases of birth, marriage layer is hinted at by Miranda when he says: “For the Filipino the
and death. Once in a lifetime events are perceived to be somehow world is not so much the world of nature as it is the world of
sacred moments as well. (Miranda 2003, 270; cf. Jocano 1998a, 183) persons; indeed, even the physical universe is a personalist
The first breach from “original participation” according to Barfield universe” (Miranda 1992, 244). 32 Suggested readings on the
was through Greek philosophy (Barfield 1988 43-44) and its positive relationship between the Middle Ages and modern science
flowering in the Middle Ages, which allowed human consciousness are Jaki (1978) and Grant (1996); both followed the lead of Pierre
to inspect things as distinct from the self through the use of human Duhem (cf. Jaki, 1987). 41 The most notable figure in Philippine
reason. The Middles Ages still contained elements of “participation” animism is the babaylan or the priestess class, who served as the
(97-99) but also paved the way for modern science.32 The second bridges and mediators between human beings and the spirits. But
and more radical breach was through Descartes and the empiricists they were also the primary culture-bearers of the barangay
in the 17th century. It was the combination of 1) a sharp divide societies. The babaylan are very interesting, since they are the most
central character in past Philippine society in the fields of the arts, seers, priests and so on. Faith healers, whether as individuals or
religion, and medicine, and all the kind of theoretical and practical groups of Espiritistas are living fossils of the biocosmic worldview.
knowledge concerning the phenomena of nature.33 (Salazar 1999, Certain forms of devotions to the Santo Niño, Black Nazarene,
6; translation mine) Although they were mostly women, there were Marian shrines, and thaumaturgic 33 “Ang babaylan ay
sometimes men who also served as babaylan. 34 But their privileged napakainteresante, sapagkat siya ang pinakasentral na personahe sa
status as women is connected to the more general equality dating Lipunang Pilipino sa larangan ng kalinangan, relihiyon at
between men and women in Philippine society. “The equality of medisina at lahat ng uri ng teoretikal at praktikal na kaalaman
men and women is an ancient Malay tradition which has withstood hinggil sa mga penomeno ng kalikasan” (Salazar 1999, 6). 34 “May
Muslim influences in Indonesia and Spanish Catholic traditions in mga babaylan ding lalaki, subalit kadalasan sila ay may pagkabakla o
the Philippines” (Guthrie and Jacobs 1966, 42). There were several kaya talagang tahasan nang bakla o kaya binabae/hermaphrodite”
insurgencies led by babaylan until the early 19th century, when they (Salazar 1999, 23). 35 For a picture of Marian devotion in a modern
were gradually replaced by more Christianized peasant movements. Philippines context, see Sapitula (2013). 36 Though the aswang is
Though the time of the babaylan is past, what is more interesting is quite popular in Filipino culture and I think, quite revealing of the
how animism has survived in and through Catholicism. One will note residues of animist beliefs, it has been largely ignored by scholars.
that Catholicism at least provides an alternative to the babaylan in One of the most notable exceptions is Maximo Ramos’ Creatures of
the figure of the Virgin Mary, who is also a mediator and intercessor Philippine Lower Mythology (1971).42 saints are arguably the
with the divine.35 The ancestor and nature spirits have been products of formally Christian elements and biocosmic strata. In this
replaced with the saints. The result is a unique brand of “folk movement the indigenous biocosmic view clearly stood its ground
Catholicism” which mixes elements from both worlds. A brown while absorbing elements from Christianity. (Miranda 2003, 250)
scapular or prayer booklet might simultaneously be understood as Some might even claim that the living elements of animism are still
how it is taught by Roman Catholic theology and also as an anting- weightier and more tangible than what people would call
anting (“magical amulet”) from the animist worldview. The belief in “orthodox” Catholicism. As a belief system, [animism] is so deeply
the aswang or dark creatures is not contradicted but somehow rooted that it simply supersedes official Roman theology in spite of
supported by the Catholic faith.36 “Many Filipinos move freely the fact that most of these people are Roman Catholics. Even
between the two spheres without adverting to any rupture or among the well-educated class there is often a split between the
contradiction. Occasional Christians during particular events (Pasko, conceptual thought system which is learned in school and the
Mahal na Araw, Ondas, Pyesta), they are arguably animist for the emotional awareness absorbed from the culture. (Bulatao 1992, 52)
rest of the year” (Miranda 2003, 270). Miranda also adds: Hardly Some people, like Joaquin, defend the animist layer as contributing
anyone denies that some elements of the religio-magical view have to the vitality and extravagance of Filipino folk Catholicism.37 Unlike
survived into our time, either through metamorphosis, popular the Catholicism in Europe where the over-intellectualization of faith
maintenance or inculturation. Benevolent spirits are often pointed has surrendered to widespread secularism, Catholicism in the
to as mediators by their mediums, e.g., native shamans, magicians, Philippines still preserves a living experience of the inarticulate and
mysterious. Animism should definitely not be ignored in our Christianity or true religion. Do they? Can Christianity, can religion,
understanding of Filipino concepts. Loób is not an autonomous will really be reduced to pure and simple ethics – to living by God’s
but a will which is still bound to this “connectivity.” There is word, to doing and being good? That was the Puritan ideal – and we
reasonable grounds to calling it not just “will” but a “holistic and know how sick the Puritans ended up. Their mistake was in thinking,
relational will,” as I will argue later (section 3.1.4-5). Keeping the being no friends of exuberance, that they could reduce religion to
notion of “original participation” in mind presents a useful counter its most common denominator and could take the thu out of
to thinking about loób in terms of an independent will or a modern enthusiasm, being too austere to care for a word that unites divinity
“self.” If the central concept of loób is grounded in this animist and frenzy, though it perfectly expresses the religious impulse in
worldview, the same goes for all the Filipino virtues which take the man” (Joaquin 2004, 105).43 interpersonal relationships today. The
loób as their primary subject. To conclude this section on the understanding of loób should not ignore the background of
Southeast Asian tribal and animist tradition, I should reiterate that it animism, which persists in Filipino folk Catholicism. In the absence
is not “past” but still active and alive, though running underneath of any ancient canon or written text that definitively establishes
the two newer traditions. The understanding of kapwa is linked to these connections, one should pay very close attention to the
the tribal mentality of the past, which is still an undercurrent in history of the culture itself. At the very least, an awareness of how
Filipino familial and 37 “Almost gone, happily, is the day when Filipino ethical concepts are grounded in the tribal and animist
puritans assailed or, worse, smiled down at such marriages of the tradition will help us avoid acceptance of any theory that denies its
pagan and the Christian, though there are those among us who still characteristic features (by taking for granted modern individualism
deplore our “folk Catholicism” as religious illiteracy. The last word is or materialism for example). As we will see in the next section,
the key to the misunderstanding. A certain class of society regards perhaps one reason why the Spanish Catholic tradition was able to
religion as something to be read – from a Bible, a missal, a prayer merge well with the Southeast Asian tribal and animist tradition was
book. Its ideal Catholic is the well-behaved person who makes, in because it also affirms the importance of both kinship relations and
well-bred tones, the proper responses in a dialogue mass. That’s spirituality.
what’s called the participation of the laity. But for the common folk
of the Philippines, participation has to be far more active than a Filipino Philosophy
mere reading out of words from a page. Too much nonsense has There are at present three different views about “Filipino
been said about Catholics being passive in worship. In the West philosophy.” Any taxonomy on this topic— Feorillo Demeterio III
maybe; but not here in the Philippines, where our style of worship, (2012a), for example, has a taxonomy of sixteen different meanings
on the contrary, approaches the extravagant. We chant or sob our of “Filipino philosophy”—can always be reduced to these three
prayers out loud; we walk on our knees; we dance in church; we categories. The first is the traditional or the authentic philosophical
carry holy images on our shoulders in howling procession; we flog approach; the second is the cultural approach; and the third is the
ourselves on Good Friday. Outsiders to our culture find our style of nationality or constitutional approach.
worship distasteful and conclude that we don’t “understand”
Traditional/Philosophical Approach  Jacinto (Gripaldo 2002) capitalized on the Enlightenment
idea of a free reign of reason, of the freedom to think and
The traditional approach is the genuine philosophical approach. It do (i.e., intellectual liberty) rather than the freedom to will
answers the question, “What is your own philosophy?” It is the truly and do (l.e., volitional liberty). He apparently believed that
philosophical approach as traditionally used by historians of the issue on which comes first, the freedom to think and do
philosophy. It follows the Greek philosophical model. It enumerates or the freedom to will and do, is highly situational. In a
Filipino individual philosophers and discusses their respective colonial situation where both will and thinking are
philosophical ideas. I have so far written two books—Filipino suppressed, where intellectual fanaticism is the rule, where
philosophy: Traditional approach, Part I, Sections 1 & 2 (2009c and one’s will is conditioned to submit to tyranny, it is
2009d) on this type of approach. In these books I discussed the intellectual liberty that becomes primary. The freedom to
philosophical ideas of Jose Rizal, Andres Bonifacio, Emilio Jacinto, think and do is a rebellion against a tyrannized will. In such a
Manuel Quezon, Jose Laurel, Renato Constantino, R. Esquivel debased situation, there is no will to think freely, there is
Embuscado, Cirilo Bautista, Claro Ceniza, and Rolando Gripaldo. No only a leap to exercise the freedom to think (intellectual
doubt, this list is not complete and certainly the discussions of the freedom). One should be able to think through his situation
philosophical views of these philosophers are not exhaustive. A clearly before he can will anything significant at all.
complete history of Filipino philosophy has yet to be written.  Quezon’s political philosophy consists of two strands:
 Bonifacio’s philosophy of revolution was published in the political pragmatism and political preparation for an
revolutionary newspaper, Kalayaan (literally, “Freedom”). eventual Philippine independence. Political pragmatism is
Agoncillo (1956,12) attributed the phenomenal increase of the principle, which says that one must fight for a goal, but
Katipunan membership to the dissemination of the if obstacles towards that goal are difficult to surmount, then
revolutionary ideas in Kalayaan as the “power of the written one must fall back to an alternative that is better than
word.” Making use of the Enlightenment idea of a contract, nothing provided it is in the right direction. Quezon realized
Bonifacio (1963) transformed the blood compact between it was difficult to obtain from Congress an immediate and
the Spanish explorer, Miguel Lopez de Legazpi, and complete independence because Democratic President
Sikatuna, the chieftain of the island of Bohol, in central Woodrow Wilson, whom Quezon thought would be
Philippines, as a kinship contract. The blood compact, different from Republican presidents, would not allow it. So,
Sanduguan, consisted in mixing in a vessel drops of blood he persuaded Congressman William Jones to author a bill,
taken from the wrists of at least two individuals and drank which would promise Philippine independence as soon as a
by both of them. It signifies the union of the two as blood stable government in the Philippines could be obtained.
brothers. It means a contractual agreement of helping each Erving Winslow, the secretary of the American Anti-
other in their needs and development. Imperialist League, persuaded Senator James Clarke to
author an amendment in the Jones bill that would make the
 Philippines independent in four years. Quezon supported term “ethnophilosopher.”7 The product of an individual who
and fought for its passage, but the Clarke amendment was philosophizes is a personal philosophy, while the product of an
defeated in the Senate by one vote. The Jones Bill of 1916 individual who extracts philosophical ideas from the languages and
eventually became a law. folk literature of a group of people is an ethnophilosophy (see the
comments of Hallen 2010, 73-85). This distinction is very significant
Cultural Approach in the Philippine setting as the cultural or ethnophilosophical
approach seems to undermine the authenticity of the genuine
The second approach is the cultural one. It answers the question,
Filipino philosopher. So far, I have distinguished the philosopher
“What is the people’s philosophical perspective?” or “What are the
from the historian of philosophy and the ethnophilosopher. The first
philosophical views of the people based on their socio-linguistic,
is the authentic thinker in the sense that he creates his own
cultural, and folk concepts or the like?” Originally, I called this the
philosophy which is distinguishable from the ideas of other
anthropological approach (1996, 3) because Leonardo Mercado
philosophers, although this may not be purely original. The latter
(1976), the author of the book Elements of Filipino philosophy, is an
two extract the philosophical ideas either from the writings or
anthropologist. Florentino Timbreza (1982), who wrote Pilosopiyang
lectures of philosophers (and present these historically) or from the
Pilipino, also followed the anthropological approach (see
cultural oral or written literature of an ethnic group (tribal or
Mancenido 2010, 80-94). But when I attended in Tehran in 1999 the
national). We should also distinguish the ethnophilosopher from the
World Congress on Mulla Sadra—a philosophical conference on an
philosopher of culture. The former extracts the embedded
Iranian philosopher—I met Dr. George F. McLean, the editor of
philosophical underpinnings of a people’s languages, folk literature,
various books published by the Council for Research in Values and
folk reasoning, and so on, while the latter reflects upon the merits
Philosophy.5 In 2000 I requested him to write the foreword of the
and demerits of one’s culture, how culture can be meaningful, what
first edition of my book, Filipino philosophy: Traditional approach,
essence there is—if any—of culture, the ethical dimensions of
Part I, Section 1 (2000a). He suggested that I 3 use “cultural” instead
culture, and the like. An ethnophilosopher can be a philosopher of
of “anthropological,” since any social science approach to Filipino
culture and vice versa, but the two activities are quite distinct.
philosophy—be it anthropological, psychological, sociological, and
Moreover, there are ethnophilosophers who simply remain as
so on—is basically, broadly speaking, cultural in nature.6 To
ethnophilosophers by resisting any meaningful philosophical change
distinguish the genuine philosopher in the Greek traditional model
of one’s culture (see Gripaldo (2012a, 59-65).
of an individual who does his own original philosophizing on various
philosophical themes from the cultural model of hermeneutic Nationality/Constitutional Approach
philosophizing—that is an individual who extracts interpretatively
the myriad philosophical underpinnings, presuppositions, The third approach I call the nationality or constitutional approach.
implications, or nuances of Filipino languages and dialects, myths, It answers the question, “How do we classify a Filipino work on a
folk songs, riddles, folk sayings, and the like—I now broadly use the Western or Eastern subject from the point of view of bibliography
writing?” When I was gathering the philosophical materials of a of the author. A deconstruction is necessary. We shift the central
research on a bibliography on Filipino philosophy (1996, 2000b, focus—or the criterion of classification—to the nationality of the
2004) I simply gathered all writings by Filipinos on any philosophical writer himself or herself 4 regardless of the subject matter. The
topic, including ethnophilosophical topics, together with the basis of this deconstruction is the fact that when we say that
writings of foreigners on Filipino thinkers like Rizal and Constantino. Heidegger’s concept of Being is German philosophy, it is not the
But when I began classifying the works into several philosophical “concept of Being” that is German, but rather it is the bearer of the
categories—like ethics, epistemology, metaphysics, aesthetics, and idea—Heidegger himself—who is German. So when we deconstruct,
so on—I was faced with the problem as to what to include as we place the nationality of the author at the center and place the
Filipino philosophy. A more accurate classificatory criterion was subject matter at the periphery. There is another important reason
needed. What is Filipino philosophy from the perspective of for the shifting of the center to the nationality of the author in that
bibliographic writing? What is a Filipino in the first place and who when a Filipino, for example, writes about Heidegger’s concept of
are the Filipinos? Should I consider a work on Bertrand Russell’s Being, the product is interpretative—even in basic expository
idea of neutral monism—written by a Filipino—a work on British writing on a philosopher’s ideas, which, it has been claimed, has no
philosophy or is it a work on Filipino philosophy? Most of the so-called “Filipinoness”—but this hermeneutic insight, no matter
writings I have gathered are of this nature—a Filipino work on how slight, is essentially his or her own interpretation. When we
Heidegger’s Dasein, on Sartre’s existentialism, on Foucault’s apply this new deconstructive perspective, a Filipino work on
genealogy, on Plato’s republic, and so on. These are works of Heidegger’s concept of Being is necessarily a work on Filipino
Filipino philosophy scholars (see Gripaldo 2009b). What is the philosophy in terms of the nationality of authorship and the
standard criterion for classifying philosophical works? So you see hermeneutics that goes with the writing of the work. This analysis
how great my predicament was. If I discard all Filipino writings on enables me to justify the inclusion of Filipino works on foreign
foreign philosophers and philosophies, then my research work will philosophies—Western, Indian, Chinese, etc.—in my Filipino
be reduced into a few pages as there are only very few writings philosophy bibliography. And this is our answer to the fourth (4)
done on both (i) ethnic and indigenous philosophical ideas and (ii) question above. But deconstruction works both ways in so far as my
on original or derivative but distinctive philosophical works by Filipino bibliography is concerned. Deconstruction can also mean a
Filipinos themselves. This is something I was not prepared to do. decentering, which suggests that there is no permanent center or
The normal or standard procedure is to classify Filipino works on periphery depending on the situational need or context. I have
foreign philosophies in terms of substance or content with the collected some works by foreign authors on Rizal’s or Bonifacio’s
nationality of the author simply taken for granted. So a Filipino work ideas, for example. What should I do with these if not to revert to
on Heidegger’s concept of Being is a work on German philosophy; a the original center—the subject matter—regardless of the
Filipino work on Sartre’s concept of nothingness is a work on French nationality of the author? So Eugene Hessel’s (1983) book, The
philosophy; and so on. The standard central focus of analysis, in this religious thought of Jose Rizal, is likewise included in the
case, is the substance or subject matter regardless of the nationality bibliography. In contemporary times, the author’s nationality is
defined in the country’s constitution. In answer to our first question also paradoxically represent the closeness of Filipino family
above (1), a Filipino generally comes from the Malayan race, and he members.
is a Filipino as stipulated in the 1987 Philippine Constitution (Art. IV,
5. Bahala Na In situations that become problematic, are unable to
Secs. 1-5). It is for this reason that sometimes I call the nationality
be resolved, and one ends up in a tight corner, Filipinos will usually
approach as also the constitutional approach to Filipino philosophy.
say, Bahala na(Avelino & Sanchez, 1996). Bahala na, or come what
Samples of Philosophy may indicates the tendency of Filipinos to resign oneself into the
hands of destiny or fate. This come what may will lead to Que sera,
1. Pakikisama According to the results of the survey, the Filipino sera (What will, will be), and no matter what happens, Filipinos
trait most taken up was Pakikisama. This indicates that this is a believe that it is the work of fate.
typical Filipino trait. Pakikisama refers to an interpersonal
relationship where people are friendly with each other. To be with 6. Amor propio Amor propio means self esteem, with the meaning
someone and to get along with each other indicates basic human expanding to confidence, pride, strength, competence, and aptitude
friendliness and affinity. that one is a useful and necessary asset to the world.

2. Hiya (Shame) The Tagalog word Hiya indicates shame, disgrace, 7. Bayanihan This trait involves cooperation and bonding with
embarrassment, sense of modesty and manners, and to lose face. people. According to Andres (1989), Bayanihan is the Filipino value
The word involves inadequacy, anxiety, feelings of timidity and that denotes camaraderie among the people in the community and
reservation (Andres 1989 & 1996; Jocano 1997). Carson-Arenas helping one another in time of need. A Filipino proverb that depicts
(2004) defines Hiya as a spreading sense of inferiority. The trait is this value is “kung sama-sama, kayang-kaya”(if we are together, we
characterized by the Filipinos low sense of value as an individual and can do it). Etymologically speaking, Bayanihan comes from the
independence, as well as deference to authority. Tagalog word “bayani” which means “hero”. Bayanihan, therefore,
represents spontaneous activeness to heroically help others, and
3. Utang Na Loob The third trait taken up as a Filipino trait was Bayanihan spirit indicates the bonding of team members feelings in
Utang na loob, which means inner debt of gratitude (Carson-Arenas order to achieve a particular goal.
2004). This is the tendency to feel grateful to a person who has
extended a kindness to them. The term indicates deep gratitude 12. Manana Filipinos have a strong tendency to procrastinate and
towards the person who has extended kindness, and the heartfelt put off doing their work orstudies. If there is something amusing,
wish to repay for the kindness. what they will do is put aside what they have to do, even if it is of
importance, and become absorbed in the amusing event that is in
4. Close Family Ties Filipinos are said to value and take good care of front of them. This is called the Manana habit. It is a matter of
their family. Although there are times when family ties are so strong course that many are tardy and absent from school or work.
that they lead to conflicts between other families, these conflicts
13. Fiesta Grande Filipinos love festivals. Fiesta celebrations are held
in honor of the patron saint of the town or relgion. Lavish festivals
and celebrations are a part of the Filipino culture. Even in times of
crisis or economic delay, when it is time for fiesta grande events
Filipinos will become engrossed in celebrating in grand style and the
gaiety of the festivals. Guests will be served extravagant feasts, and
special arrangements will be made. Historically, the custom of fiesta
grande has been inherited from the Spanish, who ruled the
Philippines during the colonial period.

9. Ningas Cogon Ningas Cogon indicates a tendency to be

enthusiastic when beginning something, but eventually losing that
enthusiasm after a time. At the beginning of a task, energy and
enthusiasm will gain speed to reach a climax, but when there ceases
to be more excitement or challenge in the task, one will lose
interest and passion (Carson-Arenas 2004, Avelino & Sanchez 1996).
To be easily warmed up, but just as easily cooled down explains the
Filipino trait of Ningas cogon.