Filipino Ethics

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Filipino Virtue Ethics and Meaningful Work

Ferdinand Tablan
Arts and Humanities Division
Bellevue College
3000 Landerholm Circle Bellevue, WA 98007, USA
Email: ftablan@bellevuecollege.edu

Abstract:
A number of paradigms have been proposed to understand the sources of meaningful work,
but a non-Western approach has attracted little attention. This study aims to make a theoretical
contribution toward an understanding of meaningful work from a virtue-ethics framework that
is culturally meaningful and relevant to Filipino realities and their distinct cultural heritage. It
develops a paradigm for a Filipino view of meaningful work that could guide both researchers
and practitioners in business ethics by defining what is meaningful work, explaining why it is important,
and presenting some examples of concrete measures that management can utilize to promote meaningful
work in the Philippine workplace.

Keywords: Filipino Ethics, Virtue Ethics, Meaningful Work, Philippine Studies, Business Ethics

This study aims to make a theoretical contribution toward a Filipino view of meaningful
work (MW) that could guide both researchers and practitioners in business ethics. Several studies
indicate that MW has positive effects to both employee and organizational outcomes. It relates
to employees’ wellbeing, mental health and job satisfaction. On the part of the organization,
MW promotes organizational citizenship and commitment, work engagement, increased
productivity, increased level of motivation and performance, employee retention, and reduction
of employee cynicism (Yeoman et al. 2019; Bailey and Madden 2016; Veltman 2016; Michaelson
et al. 2014). However, according to Bailey and Madden (2016, 6) MW is a complex and a profound
concept, “going far beyond the superficialities of satisfaction or engagement.” Managing MW
implies “a great ethical responsibility” on the part of the management, for MW is “an experience
that reaches beyond the workplace and into the realms of the individual’s wider personal life” (14).
Because MW is about finding fulfillment in one’s work, it is a normative and an ethical concept.
The idea that MW depends on some objective characteristics of work is based on erroneous
assumptions (Tommasi 2020; Tablan 2019; Yeoman et al. 2019). A number of paradigms have been
proposed to understand the sources of MW, but a non-Western approach has attracted little
attention. Because some authors have argued that MW has positive valence that has eudaimonic
rather than hedonic content, a virtue-ethics approach to MW has been used (Tablan 2019; Veltman,
2016; Beadle and Knight 2012). Virtues are character traits or dispositions to act that are essential in

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Ferdinand Tablan - Filipino Virtue Ethics and Meaningful Work

order to live a good life. For Aristotle, our actions, when habitually performed have an enduring
influence in the kind of person we become and in our overall well-being. Lack of virtues is a sign of
deficiency in character. Virtue ethicists acknowledge that work and places of employment have
profound influence in shaping our character and living a fulfilled life.
This essay develops a paradigm of MW from a virtue-ethics framework that is culturally
meaningful and relevant to Filipino realities and their distinct cultural heritage that Filipino
and global managers who have little familiarity with Philippine culture can consider as one of
the models in measuring and promoting MW among Filipino workers. It analyzes the most
common character traits that are indigenous to Filipinos and are exhibited in their daily activities
and interactions as reported by different scholars who researched this topic. They are also observed
among first generation Filipino immigrants and even among US-born Filipino Americans (Mina
2015; Aguila 2015; Sanchez and Gaw 2007). These virtues are Pakikisama (get along), Bayanihan
(cooperation), Pakikiramdam (sensitivity), Malasakit (caring), Hiya (shame), Utang na Loob
(gratitude), and Family Orientation.1 I make no claim that all Filipinos carry these virtues. Due to
Western influence and materialistic management, these virtues are diminishing in the workplace.
However, “It is very unlikely,” According to Lanaria (2013, 243) “that indigenous values which have
withstood the vagaries and contingencies of history for centuries are about to be phased out in
contemporary times by the forces of modernization and globalization.” By focusing on Filipino
Virtues (FV), I do not imply that Western virtues such as justice, courage, or prudence are unknown
in the Philippines, this is obviously false. But the practice of Western virtues in the Philippines is
also influenced by FV. Filipino worldview is described as collectivist that emphasizes interdependent
self-construal. Courage for many Filipinos is less of a virtue if the goal is simply to further one’s own
benefits at the expense of others. Referring to justice, Sison and Palma-Reyes (1997, 1520) write,
“The appeal to justice seems to be restricted either to legislation or to the courts, which is the arena
different from that of business.” Instead, Filipinos tend to be non-confrontational and prefer to
“have recourse to arbitration procedures brokered by neutral third parties, such as elders.”

A Filipino virtue ethics


Early scholars in Philippine studies, most of them are foreigners who are not familiar with
virtue ethics as an interpretative option (Reyes 2015a, 150) regard FV as values. They did not have
at their disposal the more recent scholarship that uses Aristotle’s virtue ethics framework in
interpreting non-Western ethical systems such as Buddhism, Hinduism, and African Philosophy.
Nonetheless, many of them agree that these so-called Filipino values connote behavioral patterns
and are sometimes designated as traits. While they are rooted in Filipino culture, they are not just
cultural preferences but standards of goodness and a measure of one’s character. But to consider
them as values is a philosophical mistake (Reyes 2015b). Values are general beliefs that incline us
to choose one way or another and normally pertain to goals like happiness, freedom, dignity, etc.
“The problem with ‘values’ is that the concept is too broad, and is often simply conflated with the
notion of something ‘good’ or ‘important’. It also carries with it a very subjective understanding of

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what constitutes a ‘good’.” (Reyes 2015a, 150) To identify something as a value does not explain
what it is, but how we feel about it (Reyes 2015a). The subsequent value approach taken by Filipino
scholars in developing a Filipino philosophy makes them vulnerable from attacks from foreign critics
for trying to extract philosophy from culture.
Reyes argues that the more proper way of interpreting Filipino ethics is through the lens
of virtue ethics. This avoids the shortcomings of ethical relativism commonly found in social
sciences. Virtues are both descriptive and normative. They are not only descriptions of actual
Filipino behaviors, they also establish standards of actions “learned in childhood, reinforced or
modified in puberty and adolescence, and put to actual practice in adult life; they constitute the
fundamental educational mechanisms that mold an individual into an acceptable member of …
society.” (Jocano 1997, 115) The absence of these virtues is a sign of bad character, lack of
refinement (rudeness) or education, and poor breeding, that can result in being looked down,
censured or excluded from group. Like Aristotelian virtues, FV define appropriate behaviors,
specifically in social relations, and determine the kind of person one is. They are applied to both
actions and persons. As these standards are internalized, they become constant guides where one
bases her judgments when met with moral problems and dilemmas, especially during those
moments that require on-the-spot decisions. As Aristotle noted, virtues are our second nature.
“Among Filipinos, these are a matter of fact, taken for granted, because they are what they are born
into and grow up with. It is only when these behaviors come in conflict with Western ways that
the Filipino gives them a second thought.” (Pe-Pua and Protacio-Marcelino 2000, 57)
However, there are fundamental differences between Aristotelian and Filipino virtues.
Aristotle’s argument is predicated on the claim that we have a final end (telos) and virtues enable us
to achieve it. If the human telos for Aristotle is eudaimonia (flourishing), in the Filipino context,
this flourishing cannot be understood in the individual sense, but flourishing with and for
Kapwa (others/fellow humans). FV promote, not necessarily excellences in human function or
arete (this may be secondary) but excellences in human relations. The aim is to establish
harmonious and reciprocal flow of social interaction and strong connection where all parties
experience endearing and enduring relationships. Unlike Aristotelian virtues that can be divided
into intellectual and moral, FV are rooted in Loob (core/deep inside), they have both rational
and emotional contents.

Loob and Kapwa


A careful survey of literature about Philippine ethical discourse reveals two key concepts: Loob
and Kapwa. Loob is generally regarded as the basic component of moral behavior, the center of
indigenous interpretations of ethical concepts and principles (Agaton 2017). Understanding Loob
has significant implications for understanding the person as well as the nature and morality of
interpersonal relationships from a Filipino perspective. When asked, many Filipinos know what
Loob is but they struggle on how to express it in English. Literally, Loob means what is deep inside,

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thus it connotes interiority, the core of one’s being. For Filipinos what is of value is the internal rather
than external. It is in what is inside where one can find what is true, authentic and essential. To
speak of one’s Loob is to be authentic, it means to say one’s deepest truth and conviction. Not to
know the other’s Loob is not to know the real person. Loob is “person’s interior truth since this is
the ultimate, organizing center of human reality. It is the very center of his humanity where his
idea, beliefs and behavior lie and the true worth of a person is situated.” (Agaton 2017, 60)
As the inner subject (as opposed to the outside, i.e. the object) and one’s authentic self,
Loob is said to be analogous to the Hindu concept of Atman, a term that refers to physical body,
mind, reason, and vital principle. Loob is not distinct from the faculties of the person, and is
inseparable from the body as long as she is alive (Mercado 1994). It has several dimensions:
intellectual, volitional, emotional, ethical. Thus, Loob is a holistic concept that covers both emotion
and reason, heart and mind – the totality of one’s personal experiences, i.e. her wholeness. It
transcends physical-mental or corporeal-spiritual dichotomies (De Castro 1999, 39). All persons
have Loob in the sense that they have mind, reason, etc., - differences are external or outside – yet
each person is affected by what is outside differently and uniquely.
Loob is a relational understanding of the person (Reyes 2015a). It is part of the essence of what
lies within to be manifested or expressed outside. In a way, it is “what-lies-within-that-lives-
without.” (De Castro 1999, 39) Loob is sometimes translated as will because Filipinos use it to
express desire or volition. But Loob as will is not the will in traditional Western philosophy that is
the counterpart of the intellect, for the Filipino worldview is non-dualistic, it does not separate
will from intellect or emotion from reason (Mercado 1994). As the inner subject, it can never be
known as an object. Rebustillo (2017, 251) states: “Loob comes to be through its activity: without
such activity Loob is not; it does not exist.” If Loob is best expressed by the word will, it must be
understood as relational will (Reyes 2015b) because Loob is known through relationship and
interaction. Thus, “it is meaningless to investigate Loob without relating it to Kapwa and to the
values and virtues that emanate from this ‘tandem’” (Rebustillo 2017, 251).
Literally, Kapwa means both and fellow. For Pe-Pua and Protacio-Marcelino (2000), Kapwa
is shared identity, the expression of the relational aspect of the person. They argue that it is not
smooth interpersonal relationship per se as claimed by foreign scholars that Filipinos want to
achieve, but unity of self with others. But in contrast to the Western view that defines the other
as that which is opposed or different from the self and vice-versa, Kapwa is the synthesis of the
self and the other. According to Bulatao (1992) the self-construal of Filipinos is contrary to the
atomistic and autonomous view of Western orientation where self-governance is of prime value,
while opening or sharing of oneself to others is a choice or an option. To define Kapwa in reference
to the self and the other is already to assume a separation between the two, which is the thesis
that Kapwa negates, for the meaning of Kapwa is that there is no self that is distinct and
oppositional to the not-self/other.
There are two ways to interpret Kapwa. We can treat it as a contraction for the word
Kapwatao (fellow human). This is the notion of Kapwa in a limited sense. “This term implies that

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others should be treated as equals and with dignity. A person without this shared identity ceases
to be human.” (Edman and Kameoka 2000, 2) It is the obligation to treat the other as yourself,
regardless of the other’s individual characteristics or stature of power and privilege. Not to have
the sense of Kapwa is the worst that can be said to a person, it refers to someone who exploits
others for his own good. On the other hand, the word Kapwa in ordinary conversation is often
attached to a noun. It is also used as a qualifier to an action word to suggest reciprocity. Its root
words are ka (being related to) and puwang (space). By itself, Kapwa is vague and ambiguous but
carries an innate ethical dimension for it suggests the notion of togetherness "that bridges a gap
or eliminates a space between two beings. That being so, the term Kapwa appeals to accept the
Other fellow-being who is similar to me, and at the same time different from me.” (Meneses 2019, 8)
Kapwa is only Kapwa from the outside, but in the final analysis Kapwa is also Loob.
In their highest level of expression Loob and Kapwa are inseparable. Loob is revealed through
Kapwa while the latter opens itself and embraces Loob until the unity of all is achieved. This is the
telos of Filipino ethics, the ideal expression of humanity and oneness where all Loob is one (pag-iisang
Loob). This is the moral ideal and the Filipino view of the good life, which is highly collectivist.
This oneness (pag-iisang Loob) is actualized and made perfect by virtues. Without these virtues
“The Loob instead of fostering a loving relationship together with the Kapwa becomes an instrument
of division and destruction.” (Rebustillo 2017, 252) FV emanate from the Loob and are directed
toward the Kapwa, and ultimately to his Loob. Like Aristotelian virtues, FV are guides or skills rather
than clear-cut rules, they are situational but not relativistic. The correct exercise of these virtues will
depend on the right context, the right time, and according to specific situations. FV are not good in
and of themselves, they need to be moderated and directed to the right telos, otherwise
they degenerate into emotionalism, passivity, favoritism and factionalism. In the final analysis,
virtues reveal the kind of person you are, i.e. your Loob, and enhance your relationship with Kapwa.

Pakikisama
Lynch was one of the first anthropologists to study Pakikisama among Filipinos. He
explains Pakikisama as “a facility at getting along with others in such a way to avoid outward
signs of conflict: glum or sour looks, harsh words, open disagreement, or physical violence.
It connotes the smile, the friendly lift of the eyebrow, the pat on the back, the squeeze of the arm,
the word of praise or friendly concern.” (Lynch 1962, 89) This word is derived from the Tagalog
sama – to go along with, “the lauded practice of yielding to the will of the leader or majority so as
to make the group decision unanimous. No one likes a hold-out.” (Lynch 1962, 90) For Saito (2010)
Pakikisama implies friendliness and affinity. By using indirect expressions and euphemism, showing
pleasant or jovial attitude, keeping things vague or ambiguous, hiding one’s feelings, avoiding
confrontation, harsh words or disagreements – stressful situations are avoided. “In short, the
emphasis is placed on getting along with others and making concessions to them, being sensitive
to their feelings and making every effort to be agreeable in the face of difficult circumstances, even
to the hurt of oneself.” (Mulzac 2007, 86)

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The above descriptions focus on conflict and isolation avoidance. It implies that Pakikisama
is being passive and “conceding to the wishes of the collective” (Sanchez 812) just to preserve
camaraderie. The emphasis on going with the flow ignores the fact that sama in Tagalog also
connotes solidarity. According to (Jocano 1997, 65-66) Pakikisama “is a willingness to subordinate
one’s own interest in favor of others, in the spirit of harmony, friendship, cooperation and
deference to majority decision so that group goals can be easily achieved.” It can be considered as
a cardinal virtue because it is interconnected with and is an essential ingredient of other virtues
since it involves sacrificing one’s individual interest and cooperating for the sake of the common
good. It means to prioritize the collective good over one’s individual advantage or benefit. Not
to show Pakikisama is a betrayal of trust. It means a person cannot be relied upon or trusted
because she is only thinking of her own welfare. Through Pakikisama a trusting relationship is
built where individual members of a group know that they have some people to depend on, a kind
of relationship that is not based on material needs.
Pakikisama is indispensable in the workplace. Even if the workload is heavy or difficult and
work conditions are wanting, Filipinos are often happy because of positive co-worker relationships
(Rungduin 2014; Ilagan 2014). “Further, when they are comfortable to each other problems at
work would not become a burden as they believe there are other employees who can help them.”
(Abun 2018, 7579) Many Filipinos will go out of their way in order to assist a co-worker even
if they do not get anything from it. Being a good worker involves not just technical competence
but interpersonal skills as well. In fact, making Pakikisama in terms of possessing excellent
interpersonal skills is considered by Filipinos as job-related (Ilagan 2014). Like other virtues,
the exercise of Pakikisama depends on context and situations. It can be as trivial as smiling, taking
breaks together or sharing meals, or as profound as sacrificing one’s convenience, possessions, or
priorities in order to help another in times of need or crisis. In business, it could also mean recourse
to arbitration procedures brokered by third parties, such as elders, in order to find a win-win
solution and avoid lengthy and expensive litigation (Sison and Palma-Reyes 1997, 1520). Thus, it
is not only a mechanism for conflict avoidance, but also for conflict resolution (Rungduin 2014).

Bayanihan
The most common image that depicts Bayanihan is that of a house being lifted and
transferred to another location by volunteers. This image is both metaphorical and literal. Literal
because in many rural villages, this is how people move their houses. Metaphorical because
the essence of Bayanihan is to work together to make sure the project will get done. In modern-day
setting, this could be construction or maintenance of irrigation canals, harvesting or planting,
livelihood projects, or community chores. Such activities bring together people from all walks of
life – everyone is doing their part, no matter how big or small. Those who are physically able can
carry loads, others can provide refreshments, some are entertainers, etc. Bayanihan also involves
taking turns so others can rest. Today, it is widely practiced both in its original model – house

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moving, and in many voluntary and civic projects. It need not be community directed project as
it may involve business sector or non-government organizations.
While Pakikisama happens in daily interaction, Bayanihan is aimed at a specific project – its
fast and efficient completion through self-help and cooperation. This cooperation may be solicited
or voluntarily given, but in either case no renumeration is promised except perhaps, that the whole
undertaking is accompanied by a festive atmosphere through sharing of food and drinks, jokes,
stories, and music. Like carrying a house, Bayanihan projects usually involve manual labor.
The idea is to unite people in a common task because what cannot be done by a single individual
is accomplished by the group. To practice Bayanihan, donation of money is not enough. The
participant must at least be physically present, for Bayanihan is about sharing one’s time, labor
and talent.

Pakikiramdam
This refers to an interpersonal skill that manifests Filipinos’ heightened sensitivity that helps
them navigate social dealings in a culture where not everything is expressed in words, or expressed
directly. It is described by Filipino psychologists as an “emotional a-priori” that involves sensitivity to
non-linguistic. Darwin and Teresita Rungduin (2013, 19) state that Pakikiramdam has both affective
and cognitive domains since it involves “sensing the situation, including the feelings and thoughts
of others and anticipation of action” in order to determine the appropriate way of interaction.
Of all FV, Pakikiramdam is probably the one most frustrating to many foreigners. In
relating with strangers, Filipinos often pass a stage of Pakikiramdam or sensing each other. In
stark contrast to the frankness or straight talk common among Americans, Filipinos have the
tendencies to beat around the bush, use euphemism, engage in small talk, and use indirect
expression or passive rather active voice. The interplay of verbal and non-verbal cues can cause
bewilderment or confusion to non-Filipinos. Fluency in English or even in one of the Philippine
languages may not be enough to comprehend whether a Filipino is agreeing or disagreeing.
Reyes (2015b) compares Pakikiramdam with Aristotle’s prudence, but with qualified
difference. Unlike prudence, Pakikiramdam is directed toward the Loob of the Kapwa and has
both rational and emotional content. Pakikiramdam is a relational virtue, it is a kind of “shared
feeling or shared inner perception” (Reyes 2015a, 149). It is a combination of empathy and
emotional intelligence – to feel and understand the Loob of the other (Kapwa), which cannot
be known directly. Like other virtues it is a skill that can be developed with time, careful
attention, and deliberation through socialization and constant interaction. Pakikiramdam is
needed when relating to someone who is still a stranger. Between friends or when there is intimacy,
Pakikiramdam happens spontaneously.
In the workplace, Pakikiramdam has several implications. Unlike American familiarity
where bonding is quickly established with shake of hands, managers should take the extra mile
to get along and know their workers as individuals as well as their personal circumstances.

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Constant presence of the management on the shop floor and daily discourse are important
to establish good rapport. Oftentimes managers only talk to their employees when there is a
problem or to discipline them. While Filipino employees do not want to be ignored, direct
communication or being straight to the point does not always work. Managers must try to avoid
anything that can cause negative emotion even if they are not obvious, for negative emotions in
the workplace make it difficult for Filipinos to become productive and concentrate in their work.
On the other hand, positive feelings encourage effective work habits (Rungduin 2014, 96). This
does not mean that management cannot give any negative criticism if it is necessary, but it should
always be accompanied by positive feedbacks and reinforcements. Fact to face interaction should
be preferred over emails and memos. If possible, managers should facilitate training and
development workshops, rather than rely on external consultants, in order to foster trust and
credibility. Because it takes time to truly get to know the Loob, companies should discourage
frequent transfers of managers.

Malasakit
This is the virtue of selfless concern for other’s well being though caring, emotional
involvement, compassion, and commitment without demanding anything in return. To be a
perfect virtue, it needs to be related to other virtues like Pakikisama or Pakikiramdam. Like
Pakikiramdam, it has an affective element, it means being able to feel the pain of the other as a
result of misfortune, or as an outcome of your own wrongful behavior. Thus, Malasakit is
often translated as emphatic caring. Although Malasakit comes during times of tragedies, it is
also practiced in daily activities. It is all about alleviating pain, even if no successful solution is
found to a problem. Unlike Pakikisama, Malasakit does not involve reciprocity and it can be
directed to non-persons (institutions or physical objects) and even to strangers and enemies. It is
a virtue that is shown to anyone, including those who do not deserve our caring, and even to
those who do not ask to be cared for or be helped. Still Malasakit is Kapwa-oriented like
other virtues because the idea is to treat the other the way you would like to be treated, or to treat
the possession of the other as if it were your own possession.
Malasakit effects a sense of ownership among workers. Workers who have Malasakit to
company properties will care for them the way they care for their own personal belongings. So,
if you do not want to willfully destroy your personal property that is the product of your own
sweat, you do the same to company properties. Co-workers are treated as if they were family
members, clients are regarded as friends. This will minimize or eliminate discrimination, sexual
harassment, office bullying and other harmful and counterproductive behaviors. With Malasakit,
workers will go extra mile to satisfy clients and customers and will avoid wasteful or irresponsible
use of company resources. They will not only relate with each other as family members do, they
will also treat the office as their own home where they live and grow together as persons, not simply
a place to work from 8 to 5.

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Utang na Loob
Rungduin et al. (2016) explain that Utang na Loob has a multi-layered meaning as it
connotes reciprocity, gratitude, acknowledgement, and appreciation that may be given to the
giver who may be a person, an organization, or a country, and extended to those who are close to
the giver. Examples of instances that generate Utang na Loob are: borrowing money, receiving
food or help during times of needs or calamities, asking help in harvesting rice, looking after
one’s children, or being helped in finding job. But because the “debt” (utang) is from within
(Loob), it is not debt in the sense of expecting to get the equivalent of the good deeds done or
the material thing given. What is owed is intangible and thus cannot be repaid by material things,
i.e. it is understood to be non-repayable. “The magnitude of the feeling of indebtedness depends
on the gravity of needfulness of the person” (Agaton 2017, 63) and not on the worth of what is
given. The key concept here is not the word utang (debt) but Loob, what is owed is not money
but goodwill. There is an implicit expectation in the consciousness of the receiver that the act
of goodness will be returned, but at the same time she knows that such act cannot be paid
equally or fully. Utang na Loob is both conditional and unconditional (Rungduin 2016, 14).
Utang na Loob is often misunderstood as a kind of unwritten contract for mutual advantage
(quid pro quo). In his study, Reyes clarifies that it is not a commercial transaction because the sense
of obligation is “self-imposed” rather than a result of external pressure. A demanded Utang na
Loob is not a virtue. Just like other virtues, it emanates from within (Loob) and must be expressed
freely out of goodwill. It is a virtue of the receiver, not the giver. The goodness that is done to a
person should bring out the goodness of the Loob of that person. When one gives, there should
be no strings attached, otherwise it rules out Utang na Loob, and the giving and receiving becomes
a mere commerce rather than a virtuous interaction.
Utang na Loob often signifies an ever present sense of obligation because it creates a cycle of
return of favor since the act of gratitude creates the return of kindness that creates a sense of
indebtedness on the original giver, who is now the recipient of the act of kindness. This is due to
the fact that what is owed is immaterial so no amount of money can fully repay it, not because
the giver is always expecting something in return. “By no means does utang-na-loob indicate that
all favors thus invoked must be granted; a diplomatic, sincere, and honest explanation may be used
to convey non-compliance with a request.” (Mina 2015, 21) Not every good act generates Utang
na Loob. A good act that is done with ulterior motive, or for the sake of profit, or when a person
is being paid or benefiting for doing a service does not merit Utang na Loob. “In effect, it is
understood that utang na loob is a communal trait that is seen between those who helped and those
who were helped.” (Rungduin et al. 2016, 22) The goal of Utang na Loob is to strengthen Kapwa
relationship, not the repayment of favor per se. It is not “merely a debt to be repaid to a good or
kind deed previously done by someone. It is a priori being responsible to someone in the name of
human solidarity.” (Lanaria 2013, 249) For Pe-Pua and Protacio-Marcelino (2000) a better
rendering of Utang na Loob in English is solidarity because it ultimately strengthens the bond

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that ties Filipinos to their family, community, or country. Utang na Loob is a way of recognizing
our dependence on others to live a fulfilling life.
This virtue has broad manifestations in organization. It creates relations between different
groups or bridges social classes, as well as serves to redistribute/balance resources and workload
(Lorenzana 2015, 9). The gender, age or social status of the giver is irrelevant. A network of people
is necessary for the attainment of all goals, particularly in business. Utang na Loob promotes
an expanding and self-sustaining solidarity that encourages workers to share and help whoever
is in need. In addition to strengthening contractual obligations, Utang na Loob goes beyond
contractual reciprocity or professional engagement as it adds emotional and personal dimension
to the latter. On the other hand, Utang na Loob may be an occasion for conflict of interest
as employees might feel obligated to return favors to clients and suppliers at the expense of the
firm’s interest. But this should not be the case. Utang na Loob is both a social norm and a
communal trait that includes responsibility for the common good. “A collaborative expectation
of people does not necessarily consider the benefactor to receive expected terms of repayment
but rather, prosocial behavior as part of the community is much anticipated from the beneficiary.”
(Rungduin et al. 2016, 22) Finally, when employees are promoted or given salary increases,
management should emphasize that these are based on merit and company productivity, and not
a kind of gifts that employees must repay with Utang na Loob.

Family orientation
Nothing is more important to Filipinos than the family – no other institution in the
Philippines commands as much commitment, sacrifice and affection as does the family. The
family is not only the basic unit of Philippine society, it is also the primary socializing force. It is
in the family that the Filipino individual is born and grows into a mature adult. Major decisions
are made in consultation with family members. Young Filipinos choose the career that is favored
by their family as parents are expected to finance the education of their children until college or
graduate studies. Unlike other Western cultures where children are pushed to early autonomy,
independence is not a matter of urgency in the Philippine culture. In some cases, this is not an
issue at all. Children are not expected to leave the family home, fend for themselves and find
their own place in the world. Instead, most of them help in the farm or family business and
at times, contribute to the education of their younger siblings, and continue to live with their
parents until marriage or even when they have families of their own. In many cases, Filipino
households are multi-generational. Family orientation has a strong influence in business
organizations in the Philippines where family corporations are plenty and are very successful. The
pervasiveness of family also underscores the constitution of Philippine political dynasties, “even
religious organizations are not saved from the encroachment of family interests” (Ramirez 1984, 43).
Sociologists tend to focus on the “close” term in the expression close family ties that is
commonly used to describe Asian families. The Filipino family, however is not “close knit” in the

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sense of being rigid and exclusive. While parenting is mostly done by parents, responsibility is often
shared by other relatives and even by the eldest sibling. Family roles and relationships are negotiated
rather than fixed. The head of the household could be the parents, grandparents, or one of the
siblings. Filipino family is characterized by diffusiveness and non-specificity of relationships.
Filipinos tend to use the term family (mag-anak) ambiguously as it refers to a “system of reckoning
relationships among members of the group either by blood (consanguineal), by affinity (in-law) or
by compadrazgo (ritual).” (Jocano 1997, 90) When this relationship is established, one is accepted
as kapamilya/hindi ibang tao or one of us. Not to be a family member is to be ibang tao i.e. outside
the group or not one of us, something like a stranger. In addition to one’s immediate and distant
relatives – the family network extends to include relationships created through social alliances
like weddings or baptisms. Relationships are not exclusively consanguineal but multilinear
and intertwined: your uncle could also be your godfather in baptism, and this will make the latter
both a brother and compadre of your father. Even long-time family friends are addressed as uncles
or aunties both as a sign of respect and acceptance to the family circle.
While family orientation can be considered a value (a conception of what is good or object
of intentional feelings) we can also consider it as a virtue in the Philippine context as it requires
specific behavioral patterns or dispositions. “It provides the people with a uniform and specific
frame of references for their actions. Through recognized relationships, as indicated by kinship
terminologies, they know what behaviors are appropriate or inappropriate for what kind of
interactions; what social etiquette is necessary and what to disregard” (Jocano 1997, 92). What is
essential in virtue ethics is the cultivation of character. In the Filipino context, this cultivation
takes place in the family. To recognize someone as a family member is to treat that person in a certain
way. Respect for the elderly is expressed by placing their hands in one’s forehead, using po and
opo, and showing Malasakit when they are old. Family members should be willing to make
personal sacrifices for each other and through this, the virtue of Pakikisama is harnessed. “In
small barrios, or within a family setting, Hiya forces a web of self-censure which ranges from
the maintenance of family harmony to the prevention of acts of violence.” As parents exert their
best efforts to raise and educate their children to give them a better life, the latter manifests Utang
na Loob, which serves to further strengthen the binding relationships of love, loyalty, and
Pakikisama. Children are expected to take care of their aging parents when they are already
grown up. Thus sending parents to home care is not common in the Philippines because to do so
by their children is not to have Utang na Loob.
Cultivation of virtues in the family is both deliberate – through oral instructions and systems
of reward and punishment, or indirect i.e. through examples and daily interaction. Through the
widely accepted practice of extended family and the mechanism of seniority where older members
have greater authority and command respect and obedience from younger members, virtues are
handed down from generation to generation. Those who show these virtues are admired and
emulated as being “good people” by other family members, and this in turn, reinforces such

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behaviors for the following generations. Character is cultivated by acquiring these traits, and since
these traits have something to do with family dynamics, these are relational and interactive.
Family relationship becomes the reference point in gauging the exercise of these virtues. “As he
begins to participate in the adult world, the child learns further that he can engage in harmonious
relations with other members of the community through the reckoning of kinship ties which
exist between them.” (Jocano 1997, 117) Eventually these traits are internalized and become a
stable part of one’s Loob.
In the Filipino context, to treat the other virtuously is to treat them as if they were part
of family. This is how the other becomes Kapwa. The common expression is hindi iba (not
a stranger). The family is not only the setting where virtues are cultivated but the reference point
as well or the measure of excellence in practicing them. It is in the family that Filipinos learn
the value and significance of human relationships, it is here where they grasp the deep meaning
of Kapwa.2 Much has been said already about the self-construal of Asian cultures, i.e. self is
collective. For Filipinos, self-identity is construed in reference to belonging or being a part of a
family. Philippine family functions “in a complex process of a natural support system of
reciprocity and mutual caring to which the individual’s concept of self is strongly subsumed.”
(Sanchez and Gaw 2017, 812) To be a Kapwa, i.e. to treat the other the way you like to be
treated, is no different from treating the other as if she were a member of your family.

Hiya
Filipino philosophers often disagree about the essence of this virtue and whether it is a virtue
at all. Hiya is commonly translated as shame, sense of inferiority, modesty, or sense of propriety.
It is often depicted as a kind of inhibition or fear of making mistakes or losing face in public as a
result of having a low sense of worthiness or self-esteem. It inhibits competitiveness and arrests one’s
actions (Sanchez and Gaw 2007, 812) that may result in withdrawal behavior. Because of Hiya,
one is hesitant to express her views to avoid being laughed at or embarrassed. Some describe Hiya
as deference to authority, a kind of feeling when one is face to face with someone of greater
authority or importance. Bulatao (1992) explains that Hiya is a painful emotion felt during
occasions perceived to be dangerous to one’s ego: e.g. when one is unable to pay debt, fulfill
promise / obligation, or unable to live up to others’ expectations.
The distinction made by Reyes (2016) between passive and active meanings of Hiya
is helpful in understanding it as a virtue. Although these two are not mutually exclusive,
misinterpretation happens when they are confused and conflated. As passion, Hiya is a negative
and passive emotion that is felt when one is in an uncompromising situation or has done a socially
unacceptable action. Because of this Hiya, Filipinos will spend money or extend help or hospitality
to visitors although they do not have enough, even to the extent of borrowing money just to avoid
the negative feeling. But in an active sense Hiya involves skills for not offending anybody. As a virtue
Hiya is not passion or an affective state. Reyes offers two definitions of the virtue of Hiya, one particular

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“a virtue of a person that prevents other people from suffering” (2016, 76) and a more general one:
“a virtue of a person that controls individual wants for the welfare of the other person.” (77)
To understand Hiya as a virtue, Reyes compares it to the virtue of temperance (temperantia)
of Thomas Aquinas, a way of controlling one’s inclination or impulses. Temperance “involves
a habitual self-control and restraint, especially when it comes to natural bodily desires of food,
drink and sex.” (Reyes 2016, 67) While close to temperance, what makes Hiya different is that
like other FV, it is relational. Hiya is about showing consideration, its “temperance towards others”
to promote their welfare, rather than merely temperance to achieve mastery of oneself. Not to
have Hiya is to be inconsiderate to others, to think only of oneself or one’s benefits, and to satisfy
only one’s own needs or desire without consideration for the needs of others, e.g. eating all food
in the table and not leaving something for others. Like temperance, Hiya plays a central role in
the exercise of other FV. Recall that for Aristotle, virtues can turn into vices because they both
belong to the same continuum. Excellence in action lies in a choice lying in the mean relative to
a situation as determined by practical wisdom. Hiya is a kind of self-censure to avoid overacting
or inaction. Without moderation, Pakikisama can turn into group thinking and submissiveness,
familism into nepotism, and Bayanihan into passionate but short-lived commitments. Excess of
Utang na Loob can compromise one’s judgment that may lead to corruption or bribery.3
Pakikiramdam and Malasakit are often misinterpreted as “innate aversion to rational structures.”
When too much, they degenerate into sentimentalism and subjectivism exhibited in popular
culture in the form of TV melodramas and romantic ballads. While this is self-evident among
Filipinos, perhaps the lack of appropriate terms in the Filipino language to express excess or defect
of these virtues makes it hard to conceptualize or identify with precision their moderateness. Hiya
involves a kind of empathy, to feel how others would feel in the same situation. “In general, the virtue
of hiya is a quality of one’s Loob that makes him control or sacrifice an individual desire for the
sake of the Kapwa’s welfare. … To be called walang hiya (without hiya) means that you are only
thinking of yourself, of how to satisfy your impulses and desires, even at the cost of your Kapwa.”
(Reyes 2016, 165) With Hiya, one tempers his desire to act, express his views, or say what he
means in order not to offend or hurt Kapwa. It requires placing oneself in the shoes of the other
and assessing what is the appropriate manner of acting or feeling from that vantage point, in
consideration of time, context, and situation.

Filipino virtues and meaningful work


To provide Filipinos with MW, managers must recognize that they have particular needs
and desires that must be met (Abud et al. 2018; Lamoya et al. 2015; Angeles et al. 2015). “Many
individual moral dilemmas that arise within business ethics can best be understood as arising
from a tension between the type of person we seek to be and the type of person business expects
us to be.” (Hartman et al. 2018, 87) Filipino workers’ needs are other-oriented (Lamoya et al 2015;
Ilagan 2014). Among other things, they want “belongingness and perceived family, opportunities

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for growth and development, being challenged by task and opportunities to meet other people”
(Rungduin 2014, 89). Consistent with many studies on the topic, MW for many Filipinos is
not simply about collecting paycheck. For them, “coworker relations is an integral part of
how they view their job.” (Ilagan 2014, 137) Professional relations are embedded in personal
relation while economic transaction is personalized. Meaningful relationships in the workplace –
the quality of relationship with co-workers and the sense of belonging to an organization – is
important (Ilagan 2014, 122). Filipinos rate career related needs as low in importance, this implies
that many Filipino workers will sacrifice a challenging career for the sake of family or personal
relationship. This is not to say that designing work to be interesting and challenging is
unimportant. But in providing Filipinos with MW, positive co-worker relationship is as important
as the nature or complexity of job tasks. Even in the issue of employee loyalty, Filipinos tend to
be loyal workers because they want to preserve personal relationships that are created in the
workplace. On the other hand, negative relationship in the workplace is the strongest source
of dissatisfaction and turn-over, especially in relation to perceived unfairness, neglect or failure
to understand the personal circumstances of employees, conflict with colleagues, and berating
or shaming employees in public (Rungduin 2014). Promoting MW is more than practicing
justice and fairness. For Filipino workers, fairness is expressed and felt through harmonious
relationship (Rungduin 2014).
Understanding Filipino culture and getting to know the defining characteristics of Filipinos
and their ethical system is important, especially for foreign managers and entrepreneurs who want
to do business in the Philippines or who work with Filipinos abroad. FV are Kapwa-oriented,
which means that they are about relationality and reciprocity. Filipinos expect everyone, even
foreigners to treat them in accordance with these virtues. Even if Filipinos understand that
people of different cultures do not have high regard for these virtues, they will feel hurt or offended
if they are treated otherwise. FV set the standards of human behavior per se and shape Filipino
social interaction, especially in the workplace where they spend most of their waking hours.
For most Filipinos, foreigners who speak frankly are blunt, those who are too forward or
overconfident have no Hiya, and the lack of Pakikisama is a defect in character. To gain respect
from Filipinos, managers whether foreigners or not must show Malasakit to their employees.
This means caring for them personally, not to treat them as mere instrument of production.
Promoting MW also has positive benefits to businesses in the Philippines, for
“organizational support is believed to be influenced by relationships employees have in their
organizations.” (Rungduin 2014, 94) Studies done on effective management in the Philippines
indicate that successful firms are those that have formed effective relationships, not only with
customers but also with employees, suppliers and dealers (Angeles et al. 2015; Lamoya et al. 2015;
Gupta and Kleiner 2001). More than competent and visionary leadership, quality of relationship,
especially between managers and subordinates, is very significant in achieving team effectiveness
among Filipinos. “Rather than just being able to work together, Filipinos place a premium on

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being able to exchange personal experiences and stories” (Alafriz et al. 2014, 118). FV can create
better interaction in the company and minimize tensions and interpersonal conflicts that interfere
with the operation of the company or its overall growth and productivity. They are indispensable
moral guides for building and cultivating personal relationships (Lorenzana 2015, 10). A Filipino
who experiences MW is a highly participative and engaged worker. FV create the type of workers
who will provide the most return on investment to the company, they “mold workers to become
more competent in terms of their knowledge, skills and attitude” (Adanza 2014, 3). Knowing what
makes work meaningful for Filipinos will also enable managers to align company goals and
priorities with employees’ vision of a good life, and develop effective and culturally sensitive
human resource management strategies. Further, since virtues involve skills, FV that enhance
interpersonal skills and empathy are very relevant in service-oriented professions in health care,
hotel and restaurant industry, communications, education, public relations and public service.
Kapwa orientation is said to be the root of Filipino hospitality that is very important in the travel
and tourism sector.
Currently, managerial focus to create MW is task or skill oriented i.e. elimination of
monotonous jobs, job enrichment, job rotation or by improving job-fit. These may be necessary
but not sufficient as Filipino workers are more relationship than task-oriented (Alafriz et al. 2014).
According to Prof. Franco of Ateneo University (2010) “it is still possible that employees will
find meaning in their work even in the most tiresome or monotonous one, provided that workers
are given opportunities for friendships and camaraderie.” Many believe that workplace
relationship is something that grows naturally over time. On the contrary, like other personal
relationships, those in the workplace are never instantly or instantaneously established, they
develop gradually and progressively. FV provide ways to cultivate and nurture workplace
relationship. Since virtues involve practice, they can be developed and cultivated. Aristotle
points out that there is a kind of loop between virtues and human behavior. Virtues promote
and improve human behavior but as human behavior improves, these virtues are also enhanced
and developed. We acquire virtues through practice and the more we practice them, the more we
become the kind of person who exhibits these virtues. Once FV are cultivated in the workplace,
a corporate culture is built that reinforces these virtues.
Rather than through institutional or formal mechanisms, the most effective way for
management to cultivate FV among workers to improve interpersonal relationship is by giving
the right example. In virtue theory, role modeling is important. “The motivational theory of role
modeling asserts that an organization, company or society for that matter can achieve bigger and
greater value if the leaders running it are exemplary individuals commendable enough to be imitated
from among the subordinates.” (Agaton 2017, 64) Part of Hiya as passion is showing high regard
and deference to one’s superior. Thus, business leaders in the Philippines enjoy great respect,
influence, and adulation. Consciously or not, they are always leading by example. Out of Hiya
Filipino follows a leader who is willing to walk the talk.

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Ferdinand Tablan - Filipino Virtue Ethics and Meaningful Work

The first step is for management to learn the dynamics of FV, and this is best done through
personal interaction with Filipinos. As mentioned, Filipinos build relationships by passing
through a stage of Pakikiramdam that takes time until a sense of trust and intimacy is established
between parties. Communication must involve deep listening and mutual sharing while giving
careful attention to non-verbal cues like eye contact, facial expression, hand gestures, body
language, pauses, and voice intonation in order to avoid any potential source of friction. The goal
is to explore similarities, connections, common interests, and shared understanding of each other
(Kapwa) that will give access to each other’s Loob. Until the interaction approaches this level,
resort to intermediary or go-between – a common acquaintance who is known and trusted by both
parties is sometimes employed. Filipinos tend to complain less and are reluctant to say no or refuse
(most of them would rather say they will think about it), expecting instead the interlocutor to
be sensitive enough to intuitively grasp what they actually feel. This is also their way of expressing
that they are flexible and are willing to compromise. Thus, communication should be open and
continuous, but a deadline for making final decision must be set. Managers must be patient in
encouraging Filipinos to express themselves and pay careful attention when they convey job
dissatisfaction. Since most Filipinos are non-confrontational, they will just endure the problem
or vent it out on social media or co-workers (Rungduin 2014). When they decide to take the
active approach, it means that the problem has worsened.
Once positive bonding is established in the workplace through Pakikiramdam, it leads to
Pakikisama, which exerts a strong influence in Philippine work culture that makes it personalist,
consensual and collectivist rather than impersonal, competitive and individualist. Respect of
worker’s autonomy should be counterbalanced with efforts to foster teambuilding and solidarity.
Organizing workers into smaller units would foster better interaction and cooperation that would
minimize anonymity. Working as a team encourages constant communication, collaboration,
interdependence, and mutual respect and understanding. Individual rewards are important in
terms of promotion or salary increases, but managers must not forget the importance of
promoting teamwork and linking rewards with group/department/overall company performance
as well. Studies indicate that generally, human resource practices adopted in collectivist cultures
in Asian countries such as stock ownership plans, flexible job boundaries, lower overall pay
dispersion, internal recruiting, assignment of targets to departments rather than individuals,
scheduling of general assembly meetings, seniority system and consideration of soft skills in
employee evaluation and promotion work well in managing Filipino workforce.
Stakeholders throughout the organization are guided to a large extent by the “tone at the
top.” Managers have a very influential role in shaping the firm’s culture. There are several ways
by which managers can incorporate FV in the corporate culture. Bayanihan can be promoted
through corporate outreach programs and community involvement. Rather than just setting
up disaster funds, it is better to harness Bayanihan in the company by organizing relief
operations to help members of the community who are victimized by natural calamities,

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which are quite often in the Philippines being a tropical country. This will also manifest that
the company has the virtue of Malasakit, and further enhance this virtue to its employees.
Because of Hiya, “Filipino is extremely sensitive to any kind of personal affront such as
being criticized publicly, shouted at, berated, derided, humiliated, or any form of adverse
confrontation.” (Mulzac 2007, 84) Once embarrassed, they will be reluctant to express their
mind, ask relevant questions, or participate in group discussions. Employee evaluation should
be constructive and given in a personal, discreet and informal manner rather than direct and
confrontational. Darwin and Teresita Rungduin observe that (2013, 29) when an offensive
behavior is done against them, most Filipino workers take it at the emotional level rather than
assert and assess their self objectively. Management needs to emphasize to them that even in
healthy families, conflicts occur. If something unfair happens to them in the workplace, the
company has a formal, transparent, and procedural grievance mechanism that they can use to
resolve the issue and prevent it from escalating.
Supporting one’s family is the major reason why many people work, not just Filipinos.
If money is the number one extrinsic motivator, this is only because Filipinos use their salaries
to provide for the maintenance and education of their children and extended family. Filipinos
prefer to spend on their families before themselves (Ilagan 2014). Many Filipino workers are
married and have children, single lifestyle is not culturally valued. Family motivation also enhances
energy when intrinsic motivation for work is low. In addition, family provides strong support
system to many workers that help them cope with and withstand emotional problems and tensions
they experience in the workplace.
The first way to implement the virtue of family orientation is through work-life balance.
Work-life balance is defined as “any relationships between dimensions of the person’s work life
and the person’s personal life.” (Edralin 2012, 202) It is “the satisfaction and good functioning at
work and at home with a minimum of role conflict.” There are several possible ways that work-life
balance can influence MW. (1) Spillover phenomenon where problems at home affect work
performance. (2) Relationships at work extend outside the workplace and become personal
relationships too. (3) Non-compartmentalization in our search for meaning – pursuit of MW is part
of the general pursuit of meaningful life. Work-life balance is a growing concern today especially
that in most families both husband and wife have careers, it becomes very challenging to
simultaneously fulfill work responsibilities and responsibilities at home – which include not only
taking care of the children but also of elderly dependents. Family problems may have negative
spillover in the workplace in terms of tardiness or absenteeism, not being fully functional or being
in a bad mood. Some workers quit their job or find jobs near their home to spend more time
with their families. For Filipinos, company loyalty is only second to family.
The fear that putting family first is harmful to organizational productivity is unfounded.
On the contrary, work-family conflict lowers job satisfaction and increases turnover intentions.
Family support is needed in order for workers to cope when conflict between work and family
demands arises. The challenge for management is to see to it that personal and corporate goals,

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interpersonal and professional relationships, are closely aligned, rather than in conflict. This
will motivate employees to work harder. Direct involvement of managers in personal problems of
their workers may not always be advisable, but they can offer compensation package that
addresses their family-related needs, in addition to decent salaries. In their study Kim and Ryu
(2017) find that Filipinos prefer compensatory time-off, child care policy, health care, life
insurance, paid sick leave, and job security. The last is very important for Filipinos. Because of
Utang na Loob, they tend to exhibit employment loyalty. However, many workers who support
large families live from one paycheck to another. For Filipinos, providing for siblings and
aging parents is not a burden but an opportunity to practice Utang na Loob. The mere thought of
losing their jobs can cause them anxiety. We can also add here housing benefits, family medical
leave, educational benefits for children, and flexible work schedule. Filipinos like to work
overtime because it is a significant source of extra income, but it is also important to get
time-off/reduced hours during traditional festivities in order to celebrate them with families.
Excessive time demands that require working on weekends should be eliminated or minimized.
The second way to implement family orientation is to develop a family culture in the
company. Indeed, many Filipinos consider the business organization they work with as their
second family (Angeles et al. 2015). Their social environment affects their perception of their work
environment (Rungduin 2014, 90). The firm is a social union rather than a mere instrument. It is
not simply a place to work but a venue where workers know each other, grow together and develop
their potentials. Filipinos love to be treated like family members. They also expect to
find social and emotional support in the workplace, especially during difficult times. Like the
parent-image in the family, business leaders are supposed to be nurturing and firm, able to show
Pakikisama and Malasakit and at the same time, capable of disciplining members who are
stubbornly self-centered and uncooperative. Management should welcome employees when
they share family concerns at work. While they are not expected to solve personal problems of
their employees, the mere act of listening, coupled with comforting words and expression of
empathy is already an example of Malasakit of managers that employees will deeply appreciate.
Family culture may imply a paternalistic style of management but it does necessarily mean
micromanagement or tight control (Selmer and Corrina 2001, 138). Out of Pakikisama Filipino
workers can take initiative. Utang na Loob motivates them to honor their obligations while
Malasakit discourages unproductive behavior in the office.
There are other ways management can develop family culture in the firm. As Pakikisama
Filipinos like to talk and share and they rarely eat alone. Shared spaces where workers can interact
should be maximized. While participative management is encouraged, Filipinos show preference
“to participate in institution-related tasks that are not part of their regular workload” so that they
can spend more time with their colleagues (Rungduin 2014, 94). This can be done through company
celebrations, employee recognition ceremonies, sports fest, civic activities and annual retreats. It
is good to involve family members in these activities to strengthen the ties among the families of

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employees. Bayanihan can also be enhanced by encouraging voluntarism in organizing these events.
In addition, managers are usually invited to be godparents in baptism or confirmation or wedding
sponsors (especially when co-workers are married to each other), making work relationships become
part of employees’ kindship system through the compadrazgo practice. Overtime, an authentic
family culture is created that is expansive and inclusive as it extends outside the workplace. The result
is that just like the family, the company becomes a significant unit of the community it serves.

Conclusion
FV have both strengths and weaknesses. Managers can use these virtues to motivate Filipinos
in executing company principles, vision and mission and in the process, provide them with
meaningful employment and harness their potentials. At the same time, they should avoid their
pitfalls by paying attention to their excesses. The challenge is for mangers to acquire the practical
wisdom needed to find the right balance, and according to Aristotle, this comes through theoretical
learning coupled with hands-on experience. They must not lose sight of the concept of Kapwa
and direct these virtues toward their telos, which is the well-being of the company and the unity
of everyone’s Loob. Outside this context, unless they are Kapwa oriented, they lose their essence as
virtues and may even turn into vices.
What we accomplish in this essay is to develop a Filipino virtue-ethics framework that
defines what is MW, explains why it is important, and contains some examples of concrete
measures that management can utilize to promote MW. This research is not exhaustive. Empirical
studies are needed across industries that measure the presence of these virtues in Philippine
companies so that the paradigm we develop can be fully operationalized.

Endnotes:
1. Filipino writers struggle to find equivalent English concepts for these terms. Following Philippine
scholars, I use terms that are derived from Tagalog – the basis of the Filipino national language.
Among many linguistic subgroups in the Philippines, Tagalog is the dominant economically,
politically and culturally. Different ethnic groups in the country have their own indigenous
rendering of these concepts. Language itself is a carrier of meanings and that the literal translation
does not fully capture the nuances of the Filipino terms. They lose their actual cultural and
behavioral meanings when translated (Rungduin 2014; Rungduin et al. 2013). Thus, I will
consistently use Tagalog words after giving a rough literal translation in English the first time they
appear in this essay.
2. This is not to say that the Filipino family is perfect. Like other institutions it is subject to human
frailties, imperfections and external treats (economic, technological, global influences). But since
for majority of Filipinos, the family is the most dependable psychological support system and the
only institution to rely on in the absence of social safety nets usually provided by the government
like adequate retirement benefits, unemployment insurance, institutional care for elders, universal
health care, and affordable education, the Filipino family manages to be both resistant and resilient
in the face of challenges, and when necessary, makes concessions and compromises to remain the
bedrock of Philippine society.
3. An essential component of Utang na Loob is the concept of golden mean or moderation. Not

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Ferdinand Tablan - Filipino Virtue Ethics and Meaningful Work

having it, one becomes ungrateful – a moral defect. Excessive Utang na Loob however, becomes a
kind of blind loyalty or obedience in order to return a favor. In fact, most Filipinos will not accept
favor or help in order to avoid having Utang na Loob. The implicit understanding is that it should
not be overused or abused. To demand Utang na Loob is looked down, it is a manifestation of
being shameless or no Hiya because it is taking advantage of people who are in need.

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