Republic of the Philippines

Department of Education
Region VI - Western Visayas
Schools Division of Iloilo
P.D. MONFORT NATIONAL SCIENCE HIGH SCHOOL
P.D. Monfort South, Dumangas, Iloilo

Disciplines and Ideas in the Social Sciences (HUMSS 11 – Plato)

Quarter 4: Module 1

Key concepts and ideas of Filipino thinkers in the Social Sciences rooted in Filipino language/s and experiences

Examine the key concepts and ideas of Filipino thinkers in the Social Sciences rooted in Filipino
language/s and experiences:
a. 19th Century (Isabelo delos Reyes, Jose Rizal, others) (HUMSS_DIS 11-IVe-1)
b. 20th – 21st Century (Sikolohiyang Pilipino, Pantayong Pananaw, others) (HUMSS_DIS 11-IVf-
3)

Important Thinkers of the Revolutionary Period

JOSE RIZAL (REFORMIST) (1861–1996)

-The most influential figure of the Revolutionary period was Jose Rizal.
-It was during his stay in Europe that he penned two of his most important works, which are
believed to have sparked the 1896 Revolution: Noli Me Tangere (1887) and El Filibusterismo
(1891).
are fictional works which were based on the social issues that Filipinos were experiencing
during that period – inequality, racism, and colonialism, among others.
-Rizal claimed that the form of revolution that the Philippines needed to go through is that of
intellectual revolution - every Filipino should be educated well on the concepts and exercise of
freedom and it can only be attained by educating the masses of the truth – a truth that is based on
science and rational thinking, and non from the morality-based education provided by the Church.

Andres Bonifacio (1863 – 1897)

-is the founder of the revolutionary society, Katipunan.
-When Spanish authorities discovered it, the society already had some 30,000 members in a
period of approximately six months.
-Three days after the founding of La Liga Filipina, Rizal was banished to Dapitan in Mindanao,
the southern part of the Philippines.
-a member of the Liga, thought that was the end of the line and founded the 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)

-well known in Philippine history as the “Sublime Paralytic” and the “Brains of the Revolution.”
-born to an illiterate farmer and market vendor with seven other children in Tanauan,
Batangas, -had no initial economic and social capital that could have secured him a good education.
-he was able to receive scholarships and part-time jobs teaching children, which allowed him to
complete a Bachelor of Arts degree at the Colegio de San Juan de Letran and a Bachelor of Laws at
UST
Another struggle that he overcame was his paralysis. In 1895, Mabini was struck with polio and
lost the capacity of his lower limbs. During such time, he had started writing his most influential works –
El Verdadero Decálogo (The True Decalogue) and Ordenanza de la Revolución (The Ordinance of
the Revolution).
According to Mabini, humans are naturally good. It is from this stand that he argues for the
concepts of freedom being a by-product of people’s exercise of goodness (rationality and being
just). Mabini said, “True liberty is only for what is good and never for what is evil; it is always in
accordance with reason and the upright and honest conscience of the individual”. He also
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distinguished reason as a key element in the citizens’ participation in political life. It is also the same
element that should guide

revolutions because without reason, such movement will be mere futile, if not disastrous for the society.
This is clearly synonymous to Rizal’s call of reliance on the “Truth”.

Emilio Jacinto (REVOLUTIONIST) (1875 – 1899)

-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.
-He became Andres Bonifacio’s advisor and secretary.
-died at the young age of 23 due to malaria, he remained as one of the most recognized heroes
from the Revolutionary period due to his literary works that guided the Katipunan.

Kartilya - became the source of values of the revolutionaries, exemplified core values like that of charity,
piety, honor, and equality.

a. Charity - were linked with the performance of care for others that is void of self-interest. A person
helping another without expecting anything in return is an example of Jacinto’s ideal charity
b. Piety - is the practice of charity wherein a true pious individual would extend support to others and
conduct himself or herself with fairness. With fairness comes
c. Honor - an honorable person is one who has commitment to his or her word, integrity, and the well-
being of his or her countrymen. Finally, Jacinto promoted the concept of
d. Equality - argued that any person, whatever his social class, gender or skin color, should be treated
fairly. (race, gender, and social status) He highlighted the importance of women in the process of
building a strong society, the capacity of the underprivileged to contribute to social development, and
the irrelevance of one’s race in his or her capacity to be a good citizen.

Manual L Quezon (Political Philosopher) (1878 – 1944)

-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:

1. 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.
2. Political preparation for an eventual Philippine independence
-He believed in justice for all, a social justice that would allow the working class to receive decent
compensation to enjoy culture and leisure. His social justice program included higher wages, credit
facilities that would allow the Filipinos the opportunity to earn a decent livelihood, and the
protection of the rights of women and the poor, among others.
According to Quezon, there can be no progress except under the auspices of peace. Without
peace and public order, it will be impossible to promote education, improve the condition of the
masses, protect the poor and ignorant against exploitation and otherwise ensure the enjoyment of
life, liberty and property.

Important Thinkers of the Post-Revolutionary Period

Isabelo De Los Reyes (1864 – 1938)

-is referred to by many historians as the “Father of Filipino Socialism” due to his writing on
anti-Catholicism and labor unions. He was one of the founders of the Iglesia Filipina Independiente
(Philippine Independent Church) or the Aglipayan Church, which is an independent Christian
Protestant Church.
-exhibited immense talent at a young age, having won a silver medal for his work El folk-lore
filipino (Filipino Folklore) at the Exposición in Madrid. He founded the first labor union in the country –
the Unión Obrera Democrática.

Camilo O. Osias (1889 – 1976)

-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.

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 - “the school has an important role in the dynamic nationalism and internationalism in
relation to democracy in the education of the youth. High educational institutions should do more
to turn out graduates who can think logically, scientifically and creatively.” And further he said, that
"our education should instill love for work, spirit of tolerance, respect for law, love for peace and practice
thrift".
He believed that “our education should instill love for work, spirit of tolerance, respect for law, love
for peace and practice thrift”.

CLARO M. RECTO
-known as the “foremost statesman” of his generation due to the various nationalistic writings
that he made as a senator. Recto became
-known for his advocacy of highlighting Filipino nationalism as opposed to the colonial backdrop
that most people were embracing.
- 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.”
-a true free government is that which is capable of making economics and social decisions for its
citizens without placing as its primary consideration the interests of other governments.

Virgilio Enriquez (1942 -1994)

-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 -

draws from folk practices as much as from modern theory. It perceives no contradiction between
indigenous folk beliefs and modern psychological concepts and scientific norms. It includes in its
study the IKSP of healing from the Babaylan and Albolaryos (native shamans and healers) as well as
the religio-political approaches of the Filipino mystics and folk heroes and other ancestral ways of
knowing. Kapwa psychology implies a call for social action. Scholars and students are encouraged to
go to the villages to learn from the people and in turn, serve them with the gain knowledge.

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 - the friendly and generous reception and entertainment of guests, visitors, or strangers
❖ Utang na loob – debt of gratitude.
❖ Bahala na – fatalism or determination and being risk taker. Bahala na ang Diyos (God will take care of
us)

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

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 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. The practice of bayanihan
or community-based action entails the participation of the community on a task that is meant to improve
the quality of life and livelihood of the members of the locality. Various terms from different locality use to
refer to bayanihan: pintakasi (Samar), kapanyidungan (Batanes), tiklos (Leyte), and bataresan (Southern
Tagalog) tawili (Hiligaynon)

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. Moreover, these
values shape a psychological unity among Filipino communities as they build a common perception of
moral obligation to other members of the community who are considered as kapwa.

Zeus A. Salazar (1934 – Present)

-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.
-He believed that Philippine history should be written in the local language or dialect.

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. This is made possible with the existence of a language, which is the basis and channel
of understanding and knowledge.

Local Language for Discourse

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 According to Salazar, Philippine history should be written in the local language or dialect for two
important reasons:
(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.

Salazar urged the Filipino nation to have a talastasang bayan that is oriented toward discussion of
Philippine history for the Filipinos and by the Filipinos.

Performance Task: Create a TWO LINER SLOGAN in Mother

Tongue or Hiligaynon based on the indigenous concepts. 50 pts.
(Shortsize bondpaper, landscape)

Choose only one (1) from the concepts below.

utang na loob
pakikisama and pakikisalamuha
bayanihan
pagdamay

Examples:

(Utang na loob)
Indi mabaylohan sang balor sang kwarta
Ang putli nga kasingsing sang isa tinuga

(Pakikisama and pakikisalamuha)

Ang maayo nga pagtamdanay sa tagsatagsa
Magabunga sang katawhayan kag kalipay

(Bayanihan)
Kabug-at kag kabudlayan sa aton komunidad
Malampawasan sa pag-ugyon sang tagsatagsa

(Pagdamay)
Ang pagbulig kag maayo nga kabubut-on sang tawo
Magadulot sang kalipay kag masanag nga kawsa

Glossary
The following terms used in this module are defined as follows:
Colonialism – the policy or practice of acquiring full or partial political control over another country,
occupying it with settlers, and exploiting it economically
Futile – incapable of producing any useful result; pointless
Pen – write or compose
Pivotal – of crucial importance in relation to the development or success of something else.
Racism – the belief that different races possess distinct characteristics, abilities, or qualities, especially so
as to distinguish them as inferior or superior to one another
Social Thinkers – individuals in society who can be regarded as forefronts and visionaries towards the
improvement of society in a particular time
Statesman – a skilled, experienced, and respected political leader or figure

References
Alejandria-Gonzalez, Maria Carinnes P., and Elizabeth T. Urgel. DIWA Senior High School Series: Discipline
and Ideas in Social Sciences. Makati City, Philippines: DIWA Laerning Systems Inc., 2016.
Botor, Celeste O. and Aniceta M. Ortinero. Philosophy of Education Concerns: Purposes, Content and
Methods of Education. Quezon City, Philippines: REX Bookstore, 1994.
Duka, Cecilio D. Philosophy of Education' 2006. Manila City, Philippines: REX Bookstore 1994
Gayanes, Tessalonica. Frameworks in the Philippine Context. Accessed May 31, 2013.
[Link]
Gripaldo , Rolando M. Philippine National Philosophical Research Society, 2007.

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Guillermo, Ramon. “Pantayong Pananaw and the History of Philippine Political Concepts.” Kritika Kultura 13
(2009): 107-116. [Link]
Jose, M. D. and Ong, J. A. Disciplines and Ideas in the Social Sciences. QC: Vibal Group, Inc. 2016.
Pe-Pua, Rogelia and Elizabeth A. Protacio-Marcelino. “Sikolohiyang Pilipino (Filipino psychology): A legacy of
Virgilio G. Enriquez.” Asian Journal of Social Psychology 3, no.1 (2000): 49–71. [Link]
839X.00054.
Yacat, Jay. “Filipino Psychology (Sikolohiyang Pilipino).” Cross‐Cultural Psychology 2 (2013).
[Link]