Upload
rodneypepito
View
378
Download
4
Tags:
Embed Size (px)
Citation preview
Chapter 1
THE PROBLEM AND ITS SETTING
1.1 Introduction
The account of the Philippine history proves that Filipino culture has been
diversified by the influences of the different colonizers and they greatly shaped the
Filipino values. Every Filipino considers himself as a son of Filipino culture where
Filipino values has taken its place. He lives and breathes the Filipino values and
traditions despite his westernized education.1 He practices his Filipino values within
the context of his Filipino culture. However as the time passes by, so much of the
modern Filipino lifestyles have become unexamined if Filipino values is concerned.
Confusion in practicing Filipino values among the Filipinos is quite noticeable. Some
practice Filipino values as part of culture while others do it because it is the tradition.
This scenario earned reactions and comments both in negative and positive. And the
question: “How do Filipinos of today live the Filipino values?” remain unanswered.
The complexity of the history of the Philippines takes the major role in the diversity of
the Filipino values.2 To live a Filipino lifestyle blended with Filipino values has
become a serious and difficult business for everyone.3 Filipinos of today have become
more liberated.
1 Dionisio V. Miranda, SVD, Buting Pinoy Probe Essay On Value As Filipino, (Manila: Divine Word Publications), 16
2 Dr. Tomas Quintin D. Andres and Pilar Corazon D. Ilada-Andres, Making Filipino Values Work For You (Manila: St. Paul Publications, 1986), 28.
3 Evelyn Miranda-Feliciano, Filipino Values And Our Christian Faith (Quezon City: OMF Literature Inc., 199), 25.
2
They are always armed with justifications whenever their actions contradict the
Filipino values. They are hardly conscious of how the modern Filipino lifestyle affects
their daily lives, just like when they are going to identify the value of pakikisama in
the context of Filipino values or when the favorite phrase bahala na becomes the
prevailing option during decision making.4
Max Scheler, a German phenomenologist said “that such a formulation of the
priori is abstract and as a consequence fails to account for both the unique obligation
one has to another person and the unique call to responsibility given in the ethical
imperative.”5 In other words, the issue is not about what is socially recognized as
good, rather what is actually good or bad. Here, values has something to do about
obligation that someone has for other persons and it does not limit only on what one
should necessarily do for the others, but it is also what he has experienced being he
himself and not what he is ought to do. For Max Scheler, “a material or non-formal a
priori arises in experience, specifically in the experience of value. All experience is
already value latent”6 If Filipinos nowadays are becoming more liberal in their views
about Filipino values, more rational in following them, are they therefore cannot be
judged of deviating from the context of values? Man is not determined by values to
fulfill them because he is free and autonomous.7 Filipinos in general are innately
4 Ibid.
5 Ibid
6 Ibid.7
K.S. Dr. Remegiusz Krol, The Issue Of Value According To Max Scheler And Nicholai Hartman, (London: Routledge, 2009), 30.
3
imaginative, creative and adventurous, who are always up to discover the many ways
of living. For the Filipinos, values has many faces.
Inspired by the encounter with the common people in the apostolate area, this
study on interpreting bipolarity of Filipinos values in Max Scheler concept of values is
undertaken.
1.2 Statement of the Problem
This study is to interpret the bipolarity of the Filipinos values in Max Scheler
concept of values. Thus this entire work aims to:
1. trace the complexities and developments of the Filipino values from the
time of the Spanish regime to the present times.
2. trace the possible display of bipolarity of the Filipino values in the modern
Filipinos
3. make an exposition of Max Scheler’s concept of value.
4. interpret bipolarity of Filipino values in Max Scheler concept of value.
1.3 Significance of the Study
Due to the different colonization’s brought by the Chinese, Spanish, Japanese
and Americans, complexities of Filipino values is undeniably true. Filipinos nowadays
are obviously rational with their views toward Filipino values and this resulted to their
being liberal in putting them into action. Thus the researcher hopes that this study will
Re-acculturate the people in his apostolate area to the Filipino values that are now
given less importance and eventually get acquainted with it by taking the positive side
4
of it. For instance, the value-context of utang na loob which in most cases, many
Filipinos are trapped emotionally and tend to put their life in danger or take unlawful
actions just to pay the utang na loob. Also the bahala na - which is not only a popular
expression of the people in his apostolate but also the perfect maneuver of the un-
reflected decision which oftentimes resulted not only to self-destruction but the cause
of other people’s destruction.
Further, other seminarians will also benefit in this study because it traces the
complexities and developments of the Filipino values as it is interpreted in Max
Scheler concept of value. And finally, the researcher is hoping that other readers will
be enlightened and see the importance of practicing the Filipino values that are
identified positively.
1.4Scope and Limitation
This study primarily focuses on the interpretation of Filipino values in the light
of Max Scheler’s concept of Values. Specifically, the researcher is interested in seeing
values which is according to Max Scheler’s with his framework of Axiology. The
researcher acknowledges his limitation in the German language and sociology.
1.5 Definition of Terms
To preclude the ambiguity and confusion, the following terms are defined as
used in the study.
Being. It “proceeds from what one really is”, the real person is presented, one
who is acting who he really is.8
8 Buber, The Philosophy of Man, 65.
5
Community. “Is no longer side by side but with one another of multitude of
persons. Moving towards one goal, and experiencing everywhere a turning to, a
dynamic facing of, the other, a flowing from I and Thou.” This also refers to man’s
real behavior or attitude in front of others or even being alone, as his response to a
given situation or task assigned to him.9
Imposition. Developed in the realm of propaganda. In this obstacle, man tries
impose himself, his opinion and his attitude on the other in such a way that the
individual feels the physical result of the action to be his own insight.10
I-Thou Relationship. A subject-to-subject relationship.11 Relationship which
is genuine because it constitutes genuine listening. Genuinely living because we are
prepared for any and every response to our address, the expected and the
unexpected.12
Man. Whose existence is anthropological, not in his isolation, but the
completeness of the relation between man and man.13
Pakikisama. Good public relation or the avoidance of public disagreement or
conflict with another.14
9 Ibid., 3.
10 Buber, The Philosopy of Man, 73.
11 Ibid.
12 Manuel B. Dy, Jr, Philosophy of Man: Selected Readings (Makati: Goodwill Trading, 2001), 218.
13 Manuel B. Dy, Jr, Philosophy of Man: Selected Readings (Makati: Goodwill Trading, 2001), 218.
14 Panopio, Isabel, Felicidad, Cordero, Adelisa, Raymundo, Sociology Focus in the Philippines, 4th
Ed.(Mandaluyong: Popular Book Store, 2004), 71.
6
Philippine Values System. Philippine particular pattern or arrangement of sets
of values.15
Relation. The second movement of human life that puts men into mutual
relationship or the entering into relation.16
Seeming. It is what one wishes to seem to be , it can be one’s desire to
become, or one’s ideals or he wanted to do or act but not being acted or performed.17
Smooth Iterpersonal Relationship. Highly valued facility in interpersonal
relations, and desirable immediate goal.18
Social realm. Social realm is a kind of relationship purely a person collective
existence. In which men are carried by the spirit of the social group, afraid of being
alone or alienated in the society.19
Values. Consttitutes the totality of beliefs about the good, achievable, and
desirable; any internal or external reality endowned with some quality. Concept which
we use as a point of reference or ccriterion for recognizing expressing and evaluating
social realities in environment.20
1.6 Reasearch Methodology
15 Hunt Chester, Quisumbing Lourdes, Espiritu Socorro, Ccostello Michael, Lacar Luis, Sociology In the Philippine Context: A Modular Approach, 75.
16 Ibid.79
17 Ibid 75
18 Buber, Knowledge of Man, 80-81.
19 Ibid. 20 Ibid.
7
As a qualitative research, this study commences with a set of exposition on the
key topics of this study that include: First is about Max Scheler’s Filipino Values
concept of communicative action and the factors of Values. To achieved this aim, this
study will proceed in exposing and examining Max Scheler’s the concept of Filipino
Values of communicative action through library research and internet sources.
Chapter 2
MAX SCHELER’S HISTORICAL BACKGROUND
2.1 Life of Max Scheler
8
Max Scheler’s was born on August 22, 1874 in Munich, Germany. His mother
was an orthodox Jewish and his father was a Lutheran. In his adolescents he was
drawn to Catholicism, probably because of Catholic’s teachings on love.21
Max Scheler’s studied at the Universities of Munich, Berlin, Heidelberg, and
Jena.22 At Berlin he was influenced by W.Dilthey in the history of philosophy and the
philosophy of vitalism, by Carl Stumpf in descriptive psychology, and by George
Simmel in the study of social forms. At Jena, Scheler’s studied Kant under Otto
Liebmann and there he met his most influential teacher, Rudolf Eucken. Eucken
introduced Scheler’s to Saint Augustine and Blaise paschal and to “the philosophy of
spirit.”23 “ Scheler’s received his doctorate in 1887 at Jena University. His ad visor
was Rudolf Eucken who lectured in Europe and American on the task of achieving a
unity of mankind in order to prevent the destructive forces that worked in modern
society.”24
“In the year 1899, Scheler’s written his habilitation-thesis and also began his
teaching at Jena University. In December 1906 he taught at the predominately
Catholic University of Munich. He met here a number of early phenomenologist’s, but
he had already at that time distance himself from a number of facets of the
understanding of phenomenology generated by “the father of phenomenology,”
21 Max Scheler’s, “ A short biography of Scheler”, 83.
22 New Catholic Encyclopedia, Volume XII. (The Catholic University of America.1981),
1123.
23 Ibid.
24 Max Scheler’s, “ A short biography”, 90.
9
Edmund Husserl.”25 Scheler’s was never a student or disciple of Husserl’s but was
rather critical of the “master’s” “Logical Investigations “and “ideas I, “he also
harbored reservations of Heidegger’s Being and Time whom he also met various
times.26
“From the year 1907, Scheler’s joined the so-called Munich circle of
phenomenologist.”27 “Due to the dissolution of his marriage with Amalle Von
Dewitz- Krebs, who was a divorcee seven years of senior and subsequent to
controversies between the University and political Parties not favorable to
Catholicism, the lost his position in Munich in 1910.28 Later, forced to leave Munich
and went to Gottingen to be near Husserl and the members of Gottingen Circle. While
at Gottingen Scheler’s delivered occasional lectures regarding the problems of ethics
and began a number of independent phenomenological investigations (published
posthumously in 1933) on death, shame, freedom, the idea of God, and
epistemology.29
“Having lost permission in Munich to teach at a University, Scheler’s became
a private scholar, lecturer and free-lancer writer between 1910 and 1919.” This was a
most productive period for him. Having no income, he went to Gottingen in 1911 to
25 Max Scheler’s,” A short biography of Scheler’sr”.
26 Max Scheler’s” Biography,” [article on-line]; available from http://www.maxscheler.com/#1-
BioData; 17 July 2012.
27 Max Scheler’s, “A short biography of Schele’sr”.
28 Ibid.
29 Max Scheler’s, Biography,”[article on-line]; available from http://
www.maxscheler.com/#1-BioData;10 July 2012.
10
give private lecturers, often in hotel room rented by his friends D.v. Hildebrand. He
met a number of the early members of the fledgling phenomenological Gottingen
circle, among them Th. Husserl, A. Koyre, and H. Reinarch.”30
“A captivating orator, he kept his audience spellbound. His private lecture s in
Gottingen laid the foundation of Edith Stein’s conversion to Catholicism. Her
characterization of Scheler’s in Gottingen sums up the excitement for Scheler’s among
students and the general audience there. She reports that Scheler’s influence on her
went far beyond philosophy although Scheler’s was baptized but a non- practicing
Catholic faith and to shed all rational prejudices. Her first impermissions of Scheler’s
made her think that he presented in person the phenomenon of a genius.”
In 1919 Scheler’s became professor of philosophy and sociology at the
University of Cologne and he stayed there until 1928. Early that year, he accepted a
new position at the University of Frankfurt, A.M. He looked forward of meeting here
A. Cassirer, K. Mannheim, R. Otto and R. Wilhelm, who was sometimes referred to in
his writings. In 1927 at a conference in Darstadt, near Frankfurt, arranged by Graf
Keyserling, Scheler’s delivered a lengthy lecture, entitled “ Man’s particular Place”
( Die sonderstellung des Menschen), published later in much abbreviated formas Die
stellung des Menschen in Kosmos [ literally: Man’s Place in the Cosmos”]. His well
known oratory style and delivery had captivated his audience- for about four hours.31
30 Max Scheler’s,” A short biography”. [ book on- line] ( accessed 17 September 2012); available
from
http;//www.questa.com/read/62394150?title= The%20Mind%20of%20Max%20Scheler%3a%20The
%20Fi
rst%20Comprehensive%20Guide%20Based%20on20the20Complete%Works
31 Ibid.
11
Toward the end of his life, many invitations were extended to him, among
them were those from China, India, Japan, Russia, and the United States. However,
on advice of his physician, he had to cancel reservations already made with star line.
Afterward Scheler’s increasingly focused on political development. He met the
Russian emigrant philosopher N. Berdgaev in Berlin 1923. Scheler’s was the only
scholar of rank of the German intelligentsia who warned as early as 1927 in public
speeches of the dangers of the growing Nazi- movement and Marxism.”32 Politics and
Moral,” “The Idea of Eternal Peace and Pacifism” were subjects of talks he delivered
in Berlin 1927.33 His analyses on Capitalism revealed it to be a calculating, globally
growing “mind-set,” rather than an economic system. While economic capitalism may
had some roots in ascetic Calvinism (M.Weber), it’s very mind-set, however, is
shown to have its origin in modern, sub-conscious angst expressed in increasing needs
for financial and other securities, for protection and personal safeguard as well as for
rational manageability of all entities. Though, the subordination of the value of the
individual person to his mind-set was reason enough for Max Scheler’s to denounce it
and to outline and predict a whole new era of culture and values. Which he called
“The World- Era of Adjustment.”34
Scheler’s also advocating an International University to be set up in
Switzerland. Already at that time he was a supporter of programs such as “continuing
education,” and of what he seems to have first called a “United States of Europe.” He
32 Ibid
33 Ibid
34 Ibid
12
deplored the gap e existing in Germany between power and mind, which gap he
regarded to be the very source of an impending dictatorship and the greatest obstacle
toward establishing a German democracy. Five years after his demise, the Nazi
dictatorship (1933-1945) suppressed Scheler’s worked.35
2.2 Works of Max Scheler
It is customary to divide Max Scheler’s philosophy into two periods of
development. The forts period spans the time between his dissertations (1897) up to
his work On the Eternal in Man (1920/1922). Most of this period is covered in
volumes 1 through 7 of the Collected Works.36 The second period spans the years
1920/1922 to 1928, and his covered in volume 8 through 15 of the Collected Works
during the first period, the predominant areas of investigation were value-ethics,
feelings, religion, political theory, and related areas thereof, all treated under the
aspect of Max Scheler’s very own understanding of phenomenology.37
In the first period, his first two major works, The Nature of Sympathy and
Formalism in Ethics and Non-Formal Ethics Values, Scheler’s focused on human
feelings, love, and the nature of the person. He showed that the ego, reason and
consciousness presuppose the sphere of the person and denied the possibility of a pure
ego, pure reason or pure consciousness. In this, Scheler criticized the well known
positions held by Husserl, Kant, and German Idealism. It is the human “heart” or the
seat of love, rather than a transcendental ego, reason, a will or sensibility, that
35 Ibid
36 Max Scheler’s Biography,” [article on-line]; available from
http://www.maxscheler.com/scheler2.shtm1#2-Synopsis; 10 July 2008
37 Ibid.
13
accounts for the essence of human existence. He distinguished many types of feelings,
most of them are quite hidden and personal, and among which human love is shown to
be the center. The human person is at bottom a loving being (ens amans). From this
followed a major tenet that runs through the entire first period: feelings and love have
logic of their own, quite different from the logic of reason. In this Scheler followed the
seventeenth century French mathematician and philosopher, Blaise Pascal.38
In their initial inceptions, all feelings are conjoined to experiences of values.
There are five value ranks fell- able by all humans. They are felt in variable body-
feelings, feelings of needs, feelings of life, and feelings of the person and the Divine.
Feeling values are comparable to seeing colors. Just as colors are independent of the
things they are felt with. The value of holiness, for instance, can be experienced with
God, but also with a fetish, or with mother earth as in American Indian cultures.
Nevertheless, throughout the countless variegated feelings of values, there is a hidden
order at the same time as there is a hidden spectral order among the countless
variegated coloration.39
The spectral order of values is fivefold, situated deeply in man’s order of love,
or “ Ordo Amoris”, quite different from a rationally contrived order . each rank of this
order is felt in particular kinds of feelings. The order begins with the lowest rank of se
nsible values, the pragmatic values of usefulness and needs, values of life, the r a nk
of mental values (having three kinds: aesthetic values, juridical values and values of
the cognition of truth) and, finally, the value of the holy (plus all their respected
38 Ibid.
39 Ibid.
14
negative values).40 Scheler’s e thics is based in a large part of the I nitial “learning”
towards values , or what he calls pre- ratioanl “ preferring.” If a person freely leans
toward something , say, toward a value higher than the one given at the moment, the
difference of the heights of those values is pre- rationally intuitive, although we might
subsequently make judgments that contadict those I nitial leanings. Whenever an
initially preferred value is being realized, a good automatically “ rides” on the back of
the realization of this higher value. If a child, for intance, sponteneously leans toward
giving his or her mother a hug rather than keeping on playing with cookie cutters in a
sand box, the child realizes a value higher ( loving) than that of playing even without
specially “willing” to do so.41
Since the emotive depths of all personal feelings can also be insincere and
subject to deceptions, Scheler offered a number of studies into value deceptions. To
such studies belong, among others, Ordo Amoris, The Idols of Self-knowledge,
Repentance and Rebirht, and Ressentiment. These studies appear to be rare
masterpieces on their respective subject, replete with inspiring insights into our
emotional life, even in our era of technology when feelings are frequently minimized
by rational explanation and calculation that often fail to show what is truly going on
within us, or in others.42
While both of his earlier and later works which cannot be separated from
Scheler’s pioneering wor k on Sociology of Knowledge (1924), his book On the
Eternal in Man is the nearest bridge to his second period. In this book, Scheler’s p
40 Ibid.41
Ibid.
42 Ibid.
15
hilosophy of peligion suggests that the Absolute is given in a “sphere” or region of
our mind that offers two alternatives: (1) it is either filled out with faith in God, or (2)
with belief in idols. In either case, however, this “sphere” of the Absolute in us
remains unaffected even if it is filled out with nothingness as may be the case with an
agnoistic or a nihilist. This sphere of our mind is a tether between human existence
and the Ground of Being accessible only in religious acts such as of repentance, etc.—
acts, only Scheler’s has shown to be different in essence from all others acts of the
mind.43
Mention should be made also of some other current topics Scheler addressed,
among others, during his first period of production, such as “Shame and Modesty,”
“T he Meaning of Suffering,” “Death and After- Life,” “The Meaning of the
Feminist Movement,” “ On the Tragic,” and “ Problems of Population.”44
The second period is characterized by almost daring elucidations of the Deity
as unfinished and becoming along with becoming of the cosmos and human history
themselves.45
In the second period Scheler defies the notion of a creator-God. Deity,Man,
and World form one becoming process of unification taking place in absolute time.
Absolute time is no measurable clock-time used in science and daily life. Absolute
time resembles the time that passes when we are not thinking of time,e.g. while you
had been readin g on this site. Absolute time is inherent in all process of self-
regeneration, aging, self-modification; atomic processes, plants, and animals included.
43
Ibid.
44 Ibid.
45 Ibid.
16
Wlile a number of genuises of modern science and philosophy (e.g., Einstein,
Heidegger, Husserl, Ka nt, Newton) had their simply put: without a self-generating
life, no time. And absolute time, in turn, is the condition, Scheler shows, for the
measurable time we are so used to identify as time per se. insofar as he associated
with it a four-dimensionsional expanse, however, his concept of absolute time does
come c lose to Einstein’s general theory of relatively with which Scheler’s was quite
familiar.46
The process of a universal, cosmic becomi ng in a absolute time has two
increasingly mutually penetrating poles; (1) an uncreated vital energy, or
“Impulsion,” and (2) “Spirit.” Without life, which is the form of impulsion. Spirit is
shown to be impotent to bring anything into existence. Spirit needs realizing factors
such as life conditions, history, economics, geo-politics, social and geographic
conditions that make possible for spirit to realize ideas “with” them. Sometimes such
realizing factors allow ideas to at least part work in practice, sometimes, as we all
know, they just don’t. Needles to emphasize that Scheler’s position on the functions of
impulsion and spirit is akin to pragmatism, especially that W. James whom he
considered to be a “genius.”47
One can get a glimpse of the unity of the becoming of the unfinished Deity, of
World and Humanity, in Scheler’s last book, The Human Plate in the Cosmos (1928).
But the posthumos bolk of this is contained in Valumes 11 and 12 of the Collected
Edition. References to Buddha can be found in these volumes, especially with regard
46
Ibid.
47 Ibid.
17
to the notion of suffering and non-resistance. Max Scheler’s non-Darwinian theory
evolution is more compatible with recent archeological findings in Chad (Touma)
which point to a previously unknown genus-species being at the basis of humankinds
family tree, rather than to the ape-hypothesis.48
In his last book “The Human Place in the Cosmos” (1928 Scheler’s also
proposed several times that the human place in the cosmos is “outside” the cosmos.
Already in 1925 Scheler’s had referred in The Forms of Knowledge and Culture to
the human place as “opposite” ( gegenuber) the cosmos. These latest insights are of
significant import for both Scheler’s latest philosophy and for contemporay thought.
They remained largely unnoticed.49
The meaning of this “outside” the cosmos appears to be the following; the
human mind or “spirit” as Scheler preferred to say has the ordinary capacity of
experiencing all entities or things as objects. Even space and time, death and life,
atomic particles - and even the cosmos itself- are objects of the mind, as they are, for
instance, in the sciences. But the source of all objectifications of the center of the
person’s mind cannot itself be an object. This source must be “outside” all objects
and, hence, the source e is nowhere. In addition, Max Scheler says in his last book
that humans are “ world-open.” This would imply that human objectification does not
make humans tantamount to “being-in-the- world” (Heidegger), but that they are,
ontologically, being-outside-the-world.50
48 Ibid49 Ibid.
50 Ibid.
18
2.3 Theoretical Framework
“Phenomenology is refusal to go beyond the only evidence available to
consciousness, namely, phenomena, which is derived from appearances.”51 This
study is based on the phenomenology of values by Max Scheler. In this
phenomenology of values Max Scheler had taken out the non-essentials of values
remained what is on ly essential. It shows that values is an act or a movement from a
lower to higher values and values do not cease but it endures all things. And in this
theoretical framework, the reseacher will attempt to present the philosophers that
improved the phenomenology of values by Max Scheler.
1. Blaise Pascal (1623-1662)
For Pascal the goals that people seek in their common lives are shown to be of real
worht and will not brings us real happiness, the faculties are unable to help us f ind
the knowledge we seek. Our senses are fallacious, and our reasoning is inclusive or
contradictory. We have no rationally guaranteed principles on we have are instinctive
and not evidential: “the heart has its own reason which the reason itself does not
know.” These heartfelt principles mmay or may not be true, depending upon the
source of our faculties. If they are formed by chance, or by some demonic force, they
the principles are revealed to us, they could be true,52
“ The heart has its own reasons, which reason does not know. We feel It in a thousand things. I say that the heart naturally loves universally Being, and also itself naturally, according as it gi ves itself to them; and it hardens the self against one or the other as it will. You have rejected the one and kept the other. It is by reason that you love yourself? It is the heart which experiences God, and not the reason. This, then, is the 51 Dy, Philosophy of Man Selected Readings, 4552 Ian McGreat, Ed., Great Thinkers of the Western World. ( USA: HarperCollins Publisher, 1992), 211.
19
faith: God felt by the heart, not by the reason.53
It would appear that, instead of reason or regorous thinking, Pascal substituted the
elements of feeling or emotion. Thus, for Pascal, the guide to truth is the heart. Pascal
does not give a precise definition of the “heart”, but f rom the various ways in which
he uses the term, it becomes clear that by “ the heart” Pascal means the power of
intuition.54
Moreover, if we study his use of the word ‘heart’ we can see that he is not here placing
feeling above rationality; he is contrasting intuitive with deductive knowleldge.55
2. Franz Brentano (1838-1917)
Franz Brentano is a German philosophical psychologist influential in the
development og phenomenology.
For Brentano,all psychological phenomena possess an “intetionality” a
property not found in physical phenomena.56 According to him, there are three types
of psyc hic phenomena. First is “mere presedntations”, second is “ judgements” and
third is “feeling of love and hate”.57 “These phenomena are not static concepts;
Brentano saw them all as “activities” that refer d ifferently to objects.”58 An analysis
of each type uncovers a basic truth. “First, representations are the primary
phenomena; thus every psychological phenomena is, at least originally, a
53 Robert Gwinn, Blaise Pascal. (Chicago: The University of Chicago. 1990), 222.54
Stumpf and James Fieser, Socrates and Beyond., 186.
55 Anthony Kenny, A Brief History of Western Philosophy. ( USA: Blackwell Publisher, 1998), 219.56 New Catholic Encyclopedia, Volume II. (USA: The Catholic University of America. 1967), 786.
57 Ibid. 58 Ibid.
20
representation. Second judgments are objectivity true or false; yet certain judgments
are exxperienced by all men as self-evident. And third, all acts of love and hate posses
the value of good or evil; analogously, certain of these volitional acts are experience
as naturally good or evil.”59
His ethics is based upon the analogy he believes to hold between intellectual
and emotive attitudes. “For Brentano, each case , the attitude is either positive or
negative.”60 “We may affirm or deny the object of the idea, and we may love or hate
that object.”61 And the emotive attitudes, like the intellectual attitudes, may be correct
or incorect to say that a thing is intrinsically good, according to him, is to say that it
is correct to love that thing as a n end, and to say that za thing is intrinsically bad is to
say that is correct to hate that thing as an end.”62 Brentano believed thet we can be
immediately aware of the correctness of certain of our emotive attitudes, just as we
can immediatelu aware of the correctness (i.e the truth) of certain of our intellectual
attitudes. In each case, the correctness consists in relation of appropriateness or
fittingness between the attitude and its object.63
3. Edmund Husserl (1859-1938)
Have spoken of a philosophic discipline called “phenomenology” which
describes its ob jects instead of constructing explaination. Phenomenology,
59
Ibid.
60 Ibid.
61 Ibid.
62 Dy, Philosophy of Man: Selected Readings., 45.
63 Ibid.
21
acccording to him, can begin only after the “transcedental phenomenological
reductions”. Descriptions not preceded by this “reduction” are not phenomenological.
Anyone who wants to understand the claims made by Husserl for this
“transcedental phenomenological” and, even more, anyone who wants to employ the
phenomenological method must first understants and practice the transcedental
phenomenological reduction. The transdcedental reduction is callled “transcedental”
because it uncovers the ego for which everything has meaning and existence. It is
called “phenomenological” because it transforms the world into mere phenomenon. It
is called “reduction” because it leads us back to the source of the meaning and existe
nce of the experience world, in so far as it is experience, by uncovering intentionality.
There are three stages of Husserl’s phenomenology. The first step is the
“epoche” which is literally maens “bracketing”. This is the preliminary step in the
phenominological method. Before man can investigate anything, he must have to
bracket, that is to hold in abeyance the natural attitude which consist of prejudices,
biases, clear fixed precise, unquestioned, explicit knowledge of the object towards the
object he is investigating.64 The second step is phenomenological eidetic reduction. In
this step, man can see the object as independent to any prejudice.
The eidetic reduction is derived from the Greek word “eidos” which means
essence. To arrive at the essence man must reduce the experiences.65 And the third step
is the phenomenological transcendental reduction. Under this step, man reduces the
object to the very activity itself of his consciousness.
64 Ibid.
65 Ibid.
22
Max Scheler was influnced in Husserl’s phenomenology, particularly the idea
of an eidetic reduction. It is specifically philosophical technique, aimed at making
clearer or more distinct the universal ‘ideas’ which we already prossess and use in
everyday life, albeit in a more or less indistinct and unclear way. Construed as a
philosophical device the eidetic reduction take elements of that tacict everyday
understanding and transforms them into something more expli cit, clear, and complete.
It takes for example, our normal vague and unsystematic grasp of what preceptio is,
and transforms it into a philosophically more adequate grasp.
4. Alexander Pfander (1870-1941)
Scheler’s also is indebted to pfander, his Munich colleage. In particular Scheler
appropriated three elements of Pfander’s phenomenology of motivation: the notion of
the correlation between inclinations and their targets (Streben and Erstrebtes), the
notion that to will always is to will a realization, and the notion that inclining and
willing entail directional involvement of the i.66
“Pfander elaborates this con ception by distinguishing between “blind” and
rational momen ts and between casual and grounding factors within the phenomenon
of motivation.”67 He positions the i as a center, sorouded be a subjectively indwelt
human body (Inh-Leib) and receptive to inclinations arisi ng either within itself
(zentral) or from outside (exzentrisch).68 “From this core a “certrifugally” directed act
66 Ibid.67
Ibid., 25.68
Ibid.
23
of consciouness first establishes an object, its target.”69 “Second, its object seems to
affect the i centripetally”.70 “Third, another centrifugal tendency arises, an inclination
for which the object has become the target.”71
2.3 Review of Related Literature
Corazon Cruz. Philosophy of Man. 1993.
The book is a compilation of different ideas of several philosophical
anthropologists. The concept of man is an essential, as rational being and as a person.
Man is indeed an interesting topic even during the ancient time. This book is useful for
tertiary students and even to the people who are interested on diverse philosophical
ideas about man. The first part of this book speaks about philosophy while the second
part talks about man, stressing on Filipino culture and society.
This book is very useful to the research study because it contains the
comprehensive summary concept of philosopher Max Scheler,s and also deals with
different Filipino values. In addition, it contains “Original Remembrance” which
interprets the genuine dialogue. Moreover, the book is in a great use because it
exposed the development of different concepts of man from the Ancient Greeks until
69
Ibid.70
Ibid.71
Ibid.
24
the contemporary philosophers that can be used in the elaboration of Max Scheler’s
concept values.
Dionisio Miranda. Buting Pinoy Prove Essay of Value as Filipino. 1993
This book is useful to the research-study because it speaks of the meaning and
ways of being human specifically, as being Filipinos and Christians. By realizing these
things we are evaluate if our pakikisama value is ethically or morally correct with
beings as human.
In addition, it is important to the study because it relates pakikisama to other
synonymous values such as makapamilya, pakikipagkapwa-tao, and pakiibagay.
Leonardo Mercado, Essay on Filipino Philosophy. 2004.
This book is also useful for the researcher, because it contains specifically
Filipino’s Social Philosophy. This book contains a compilation of different essays of
the author, both published and unpublished. Some of the topics in each chapter can
also be found on his some books, which the researcher as an additional reference.
Tomas D. Andres. Positive Filipino Values. 1989.
This book is important to the topic because it intends to discuss pakikisama in
relation to other Filipino values in the realm of society and education. The author
makes pakikisama into one chapter. The chapter includes pakikisama’s positive side, a
tool for leadership, and the negative side of barkada, which is rooted in pakikisama.
According to the author since the book is a substantial source of Filipino values, it
would be a good source in the development of the study, especially on pakikisama.
25
Furthermore, the book is important to the study because it edits the works of Frank
Lynch, SJ, who is respected authority of Philippine values.
Evelyn Miranda-Feliciano. Filipino Values and Our Christian Faith. 1990
The book relates pakikisama trait to the life of Filipinos as Christians. The
author exposed the positive and the negative implications of pakikisama in the day to
day living and the cultural practices. Despite of the westernized style of the Filipinos
live our values and traditions
In addition, it is related to the topic because the book presents pakikisama on
another Perspective, for better understanding and comprehending on pakikisama as a
Filipino trait.
Yenyogan Aram A. and Makil Perla Q. Philippine Society and the Individual selected essays of Frank Lynch: Revised Edition. 2004.
The book is important to the study because it contains the salient Filipino
culture and the practice of the marginalized Filipinos who are would not fit the
modernity of the time. This book contains the repository of Frank Lynch writings,
which serves as the primary and authoritative source of my second variable,
pakikisama. Though this book conches the language of an older theory.
Lynch , Frank, and De Gusman Alfonso. Four Readings on Philippines. 1972.
The book contains the different popular Filipino culture including the social
Filipino values (SIR) in which pakikisama is among the vehicle to maintain it. The
topics include social Acceptance Reconsidered, Reciprocity in the Lowland
Philippines, the Manilenos Mainsprings, and Filipino Manufacturing
26
Entrepreneurship. Moreover, reveals if how far we are from any tested truth regarding
Philippine values orientation.
The book is important to the study, since the researcher utilizes Frank Lynch’s
idea of pakikisama.