Chapter 1

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.