Reflection about Filipino Ethics and Moral Reasoning PDF

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This essay is a reflection of the things I have learned and the questions I still have in mind about Filipino Ethics. It also includes discussion about indigenous moral reasoning in our present times....

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Filipino Philosophy and Psychology: A Reference to Filipino Ethics and Moral Reasoning

In our learning of any intricate discipline, the prudence of putting ourselves to authority is apparent. This authority is the law, or simply put, the guidepost for the common good of the people. Ethics works this way. As defined by what I have learned and reflected from the previous topic, ethics attempts to answer the question of how one should live. It encompasses morality, which encourages us to do good and make good choices in our daily lives. Now, in relation to the topic of this module, Filipinology or Pilipinolohiya attempts to explain the concept of ethics among Filipinos in terms of Philosophy and Psychology by compressing the idea of ethics down to our own understanding. In a nutshell, this is the perception of ethics and morals in the view of Filipinos. The Filipino Psychology, or Sikolohiyang Pilipino, highlights the distinction between the literal meaning of “kapwa” in English and its meaning in our society and culture. According to Enriquez (1992), kapwa in its common definition in English means “others”, whereas in Filipino, kapwa means pakikipabahagi ng sarili sa iba which he called “shared inner self.” It implies the hospitality of Filipinos towards other people. In my viewpoint, it partly answers the question of ethics of how one should live, or how Filipinos should live rather. It is through pakikipagkapwatao at pakikiugnay sa iba. It does not end there however. The morality of our culture also incorporates the values of “pakikiramdam,” or also called as shared perception and “pagkakaroon ng utang na loob” or debt of gratitude. The perspective of Filipino psychology was traced back to our culture and value system. I believe that the experiences, aspects, and practices of the country’s various ethnic groups paved the foundation for the establishment of Sikolohiyang Pilipino. As I read through my research, however, I realized that Filipino cultures of how one should live have a negative side. I have always thought of Filipino customs as positive, but it turns out that even the positive may have negative aspects. For instance, the “pakikisama” behavior. What does being submissive towards other people entail? They take advantage of it. Here in the Philippines, I have thought that nepotism is pervasive, whether at work, the government, school, or even at home. Because of “pakikisama,” one feels obligated to choose a friend or family member for a potential employee. Now, nepotism exists which could lead to a form of corruption, leniency at work and poor output performance. In business or jobs, this is considered unethical. Other

employees or applicants who deserve the position more will, on the other hand, be branded "makikisama" because they have no choice but to follow because of nepotism. So, what exactly does this imply? There will be little to no progress all because of the concept of “pakikisama.” Another culture that appears to be good at first point but carries toxicity behind it is “pagkakaroon ng utang na loob.” For instance, I paid for my friend’s hospital bills because she did not want her parents to know that she had an accident and that she has no enough money at that time; she will take my deed as a debt of gratitude. However, when the time comes that I will be the one in need, I may or may not oblige her to do the same for me because of the fact that she has an “utang na loob” from me. Having a "utang na loob" for someone also denotes unwarranted loyalty, which is unhealthy. These are only a few of my observations of Filipinos’ ostensibly “ethical” culture, which yet imply unethical behavior. Part of our identity as Filipinos is the language we use. For instance, the aforementioned word, kapwa in the means of our culture, is our identity as Filipinos – we are for the people. The dominating influence towards our language upon our personalities as Filipinos created two levels of behavior – the outsider or “ibang-tao” and one of us or “hindi ibang-tao.” These two levels of behavior denote variations of “pakikipag-kapwa” or the interaction towards other people. According to Santiago at Enriquez (1976), the outsider or “ibang-tao” includes the conceptions of civility, mixing, participating, conforming and adjusting; while the one of us or “hindi ibang-tao” incorporates the conceptions of establishing mutual trust, getting involved, fusion, oneness and full trust. The philosophy of Filipino also explained that the language of Wikang Filipino strongly encapsulates the culture and distinguishing character of Filipinos. Taking this into consideration, the creation of these terms implies the beauty and art of Wikang Filipino, which further outlines its the significant role for the advancement of Pantayong Pananaw, also called the Bagong Kasaysayan or New History (Salazar, 1997). Following up on my research, I have learned that Pantayong Pananaw is a deliberate attempt to oppose Philippine historiography's perceived western bias, thus its name called New History. So, what does this have to do with ethics? What role does ethics play in this study? Let us go back to my understanding of the definition of ethics – how one should live. From my own point of view, we cannot own the truth of our own moral standards if we continue to live in the shadow of another society’s or culture’s understanding of them; although we cannot deny that our culture has been heavily influenced by other cultures. That is why it was encouraged to use the language of Wikang Filipino in the explanation of Pantayong Pananaw in

order for us to better understand and grasp the idea of our practices and traditions; of what it is like to be a Filipino without the touch of western image. It was stated that the formation of Sikolohiyang Pilipino arose from the practices of many ethnic groups to which the indigenous people of the Philippines, who are culturally diverse, belong. Despite the fact that these indigenous peoples in ethnic groupings are separated by language, morals, and culture, the interpretation of Filipino mind and conduct is unaffected. Its overall concept was realized by the common language which served as the instrument of channel for all Filipinos. The indigenous moral reasonings can still be seen and is truly instilled in the lands of this country and the minds of Filipinos. As previously said, the concept of "kapwa" and its underlying ideology as our own ethics served as a cultural identity. These indigenous moral reasonings can be observed today, yes, which leads me to question if there are other moral reasonings from before which have been overlooked and are not practiced in the present time anymore. Despite reading and learning the study of ethics from the perspective of Filipinos, I still do not fully comprehend Pantayong Pananaw’s lengthy description, though given that its central idea is clear and easily understood. On the other hand, Sikolohiyang Pilipino really piqued my interest as it was engaging to know the roots and branches of the behavior and the way of thinking of Filipinos. In the course of my study, I came across the notions of Pilipino Ethics, Filipino Ethics, and Philippine Ethics; and I am interested in learning more about the variations between them as well as the fundamental discussions regarding our individuality. Nonetheless, despite the cultural diversity and western influence, the research and study of Filipino Psychology and Philosophy proved that observing its notable significance is owning our identity.

References

Enriquez, V. (1976). Sikolohiyang Pilipino: Perspektibo at Direksyon. Quezon City: UP Press. Enriquez, V. (1992). From Colonial to Liberation Psychology: The Philippine Experience. Quezon City: UP Press. Salazar, Z. (1997). Ang Pantayong Pananaw Bilang Diskursong Pangkabihasnan. Sa Navarro, A; Rodriguez, MJ at Villan, V (mga patnugot). Pantayong Pananaw: Ugat at Kabuluhan, Pambungad sa Pag-aaral ng Bagong Kasaysayan. Mandaluyong City: Palimbagang Kalawakan, p. 79-125. Santiago, C at Enriquez, V. (1976). Tungo sa makaPilipinong pananaliksik, Sikolohiyang Pilipino: Mga ulat at balita 1 (4) pp. 3-10. Naimprentang muli sa Enriquez, V. (1992). From Colonial to Liberation Psychology: The Philippine Experience. Quezon City: UP Press....