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Quarter 2
Discipline and Ideas in the Social Sciences
Lesson: Examine the key concepts and ideas of
Filipino thinkers in
the Social Sciences rooted in Filipino language/s and
experiences
JOSE RIZAL (REFORMIST)
(1861–1996)
• The most influential figure of the Revolutionary period was
Jose Rizal
Two of his most important works
Noli Me Tangere (1887) El Filibusterismo (1891)
Andres Bonifacio
(1863 – 1897)
• Bonifacio is the founder of the revolutionary society,
Katipunan
• Three days after the founding of La Liga Filipina, Rizal was banished to
Dapitan in Mindanao, the southern part of the Philippines.
• Bonifacio, a member of the Liga, thought that was the end of
the line and foundedthe Katipunan (Gripaldo 2013).
• According to Bonifacio a man’s worth is not measured by his
stations in life neither by the height of his nose nor the fairness of
skin and certainly not by whether he is a priest claiming to be
God’s deputy.
• Even if he is a tribesman from the hills and speaks only his own
tongue, a man is an honorable man if he possesses good
character, is true to his word, has fine perceptions and is loyal
to his native land.
Apolinario Mabini
(1864 – 1903)
Apolinario Mabini became well known in Philippine history as
the “Sublime Paralytic” and the “Brains of the Revolution.”
Emilio Jacinto
(REVOLUTIONIST)
(1875 – 1899)
Emilio Jacinto popularly referred to as the “Brains of the
Katipunan” due to significant contributions to the Katipunan,
primarily his Kartilya ng Katipunan (Primer of Katipunan) and
his article published in Kalayaan.
Manuel L Quezon
(Political Philosopher)
(1878 – 1944)
Manuel L. Quezon was elected as the
Commonwealth president in 1935
He believed in Social Darwinism—that governments are
products of political struggles for survival.
Quezon’s political philosophy consists of two strands:
• Political pragmatism
• political preparation for an eventual Philippine
independence
Political pragmatism- is the principle, which says that one must fight for
a goal, but if obstacles towards that goal are difficult to surmount, then
one must fall back to an alternative that is better than nothing provided it
is in the right direction.
Important Thinkers of the Post-
Revolutionary Period
Camilo O. Osias
(1889 – 1976)
Camilo Osias advocated that the educational system must contribute
towards the achievement of the goals of education by inculcating in the
minds and hearts of the youth the value of preserving the patrimony of
the country, promoting the general welfare of the people.
He believes that education must secure for every Filipino the fullest measure of
efficiency, freedom, and happiness.
CLARO M.
RECTO
Claro M. Recto became known as the “foremost
statesman” of his generation due to the various
nationalistic writings that he made as a senator.
He was often heard and read advocating the “Filipino First Policy,”
where he claimed that our country’s development will depend on the
extent by which our country and its interest would be prioritized before
those of other countries, especially our former colonial “masters.”
Virgilio Enriquez
(1942 -1994)
• Virgilio Enriquez, considered the Father of Sikolohiyang
Pilipino (Filipino psychology).
• Sikolohiyang Pilipino is the scientific study derived from the experience, ideas,
and cultural orientation of the Filipinos (Yacat 2013).
• Sikolohiyang Pilipino or Indigenous Filipino Psychology is also known as
Kapwa Psychology.
• Kapwa Psychology draws from folk practices as much as from modern theory.
Core Values or Kapwa (Togetherness)
The concept of kapwa (shared identity) is the core of
Sikolohiyang Pilipino and heart of the structure of Filipino
values.
Pakikipagkapwa- means treating the other person as kapwa or
fellow human being.
Two categories of kapwa:
1. Ibang Tao (outsider)
• Pakikitungo: civility
• Pakikisalamuha: act of mixing
• Pakikilahok: act of joining
• Pakikibagay: act of conformity
• Pakikisama: Being united with the group
2. Hindi Ibang Tao (insider/one-of-us)
• Pakikipagpalagayang-loob: Act of mutual trust
• Pakikisangkot: Act of joining others
• Pakikipagkaisa: being one with others
Examples of Filipino Values:
• Hospitality
• Utang na loob
• Bahala na
Pivotal interpersonal Value
• Another significant Filipino value is that of pakikiramdam
(shared inner perception) which is considered as the pivotal
interpersonal value.
• Within this value, Filipinos use their inner perception of the
other’s emotion in order to efficiently interact with them.
Linking Socio-personal Values
• Another value that contributes to our practice of
pakikipagkapwa is that of kagandahang loob (shared
humanity), in which this value shows an act of charity
toward others.
• Various terms from different locality use to refer to
bayanihan: pintakasi (Samar), kapanyidungan (Batanes),
tiklos (Leyte), and bataresan (Southern Tagalog).
Accommodative Surface Values
The bayanihan or any form of kagandahang
loob is always framed within another set of
Filipino values, which are labeled as
accommodative surface values.
These values include
hiya (propriety/dignity),
utang na loob (debt of gratitude), and
pakikisama (esteem/companionship).
Confrontative Surface
Values
Confrontative surface values that Filipinos
exhibited especially when confronted by
difficult situation
these includes
bahala na (determination),
lakas ng loob(guts/courage),and
pakikibaka (resistance).
Societal Values
• According to Enriquez, Filipinos also hold societal values
which he called pagpapahalagang panlipunan.
• These values include karangalan (honor), katarungan
(justice), and kalayaan (freedom), which are essential to the
preservation of Filipino societal order and harmony.
Zeus A. Salazar
(1934 – Present)
• Zeus Salazar was one of the Filipino scholars who
were trained and whose methods were derived
from the West, and he argued for a shift in
perspective.
• He developed his lifelong crusade for a nationalist
brand of history that became a staple perspective for
the next generation of history students, that is, the
pantayong pananaw.
Key Arguments of the Pantayong Pananaw
• The primary arguments of the pantayong pananaw is the need of
reorienting contemporary historian on the “right” way of
reconstructing the past based on who is talking for whom, with
whom, and to whom.
• According to Salazar, there are three perspectives by which
Philippine history was and is being written.
Pangkayong Pananaw (from-you-for-us)
• This perspective is used by Western historians – who used their
own cultural background and their countries’ politico-economic
agenda – in framing the events that transpired in our country.
• This perspective is used by foreigners or outsiders in talking about
or refencing a particular culture, its people, and their customs.
• To illustrate: the British would say, “You Filipinos are different
from us in many aspects.” (Kayong mga Pilipino ay iba sa amin sa
maraming bagay)
Pangkaming Pananaw (from-us-for-you)
• The pangkaming perspective launched works on the
Philippines made by Filipinos for Western consumption.
• It is used when a native talk to outsiders or foreigners
regarding his or her own society and culture.
• Ones’ own language may or may not be used.
• The main goal of the pangkaming pananaw is to correct the
erroneous Western analysis of the Philippine context.
Pantayong Pananaw (from-us-for-us)
• Philippine history should be written and consumed primarily by
Filipinos and to achieved this goal a key element needs to be
addressed – the use of the Filipino language in transmitting
knowledge.
• Salazar states that a community, society, or culture can claim to have
pantayong pananaw only if all its members use concepts and manifest
habits and behaviors whose meanings can be understood by all, like when
we say “We Filipinos” (Tayong mga Pilipino), including the relationship
between the meanings.
Local Language for Discourse
1. The local terms, when transposed to Western language, lose
their actual meanings and historical significance;
2. our history should be discussed among ourselves and not for
the others. The use of local language characterizes the pantayong
pananaw.
