Values and Ethics

I.       Filipino Values And Characters

a.      Bipolarity of Filipino Values

Positive Polarity	Negative Polarity
Lakas ng Loob	Panghihina ng Loob
Kusang Loob	Walang Kusang Loob
Utang na Loob	Walang Utang na Loob

The following Filipino traits show an ambivalence of positive and negative aspects.

Hiya (shame)

·         Negative, because it arrests or inhibits one's action. This trait reduces one to smallness or to what Nietzsche calls the "morality of slaves", thus congealing the soul of the Filipino and emasculating him, making him timid, meek and weak.

·         Positive, because, it contributes to peace of mind and lack of stress by not even trying to achieve.

Ningas-kugon (procrastination)

·         Negative, by all standards, because it begins ardently and dies down as soon as it begins. This trait renders one inactive and unable to initiate things or to persevere.

·           Positive, in a way, because it makes a person nonchalant, detached, indifferent, nonplussed should anything go wrong, and hence conducive to peace and tranquillity.

Pakikisama (group loyalty)

·         Negative, because one closes one's eyes to evils like graft and corruption in order to conserve peace and harmony in a group at the expense of one's comfort.

·                  Positive, because one lives for others; peace or lack of dissension is a constant goal.

Patigasan (test of strength)

·         Negative, because it is stubborn and resists all efforts at reconciliation. The trait makes us childish, vindictive, irresponsible, irrational. Actions resulting from this trait are leaving the phone off the hook to get even with one's party line; stopping the engine of the car to prove that one has the right of way; standing one's ground until the opposite party loses its patience.

·         Positive, because it is assign that we know our rights and are not easily cowed into submission. It is occidental in spirit, hence in keeping with Nietzsche's "will to power."

Bahala na (resignation)

·         Negative, because one leaves everything to chance under the pretext of trusting in Divine providence. This trait is really laziness disguised in religious garb.

·         Positive, because one relies on a superior power rather than on one's own. It is conducive to humility, modesty, and lack of arrogance. 

Kasi (because, i.e., scapegoat)

·         Negative, because one disowns responsibility and makes a scapegoat out of someone or something. One is never to blame; one remains lily white and has a ready alibi for failure.

·         Positive, because one can see both sides of the picture and know exactly where a project failed. One will never suffer from guilt or self-recrimination.

Saving Face

·         Negative, because, being closely related to hiya and kasi, it enables a person to shirk responsibility. One is never accountable for anything.

·         Positive, because one's psyche is saved from undue embarrassment, sleepless nights, remorse of conscience. It saves one from accountability or responsibility. This trait enables one to make a graceful exit from guilt instead of facing the music and owning responsibility for an offense.

Sakop (inclusion)

·         Negative, because one never learns to be on one's own but relies on one's family and relatives. This trait stunts growth and prevents a person from growing on one's own. Generating a life of parasitism, this trait is very non-existential. Blaring music, loud tones are a result of this mentality. We wrongly think that all people like the music we play or the stories we tell. This mentality also makes us consider the world as one vast comfort room.

·         Positive, because one cares for the family and clan; one stands or falls with them. This trait makes a person show concern for the family to which he belongs.

Mañana or "Bukas na" (procrastination)

·     Negative, because one constantly postpones action and accomplishes nothing. This aggravates a situation, a problem grows beyond correction, a leak or a small break becomes a gaping hole. This arises from an indolent mentality that a problem will go away by itself.

·         Positive, because one is without stress and tension; one learns to take what comes naturally. Like the Chinese wu-wei, this trait makes one live naturally and without undue artificiality.

Utang na loob (indebtedness)

·         Negative, because one overlooks moral principles when one is indebted to a person. One who is beholden to another person will do anything to please him, thinking that by doing so he is able to repay a debt. One condones what the other person does and will never censure him for wrongdoing.

·         Positive, because it is a recognition of one's indebtedness. This trait portrays the spirit behind the Filipino saying, "He who does not know how to look to the past will never reach his destination."

Kanya-kanya (self-centeredness)

·         Negative, because self-centered; one has no regard for others. So long as my family and I are not in need, I do not care about the world.

·         Positive, because one takes care of oneself and one's family: "Blood is thicker than water."

b.      Strengths of Filipino Values

Pakikipagkapwa-Tao (regard for others). Filipinos are open to others and feel one with others. We regard others with dignity and respect, and deal with them as fellow human beings. Pakikipagkapwa-tao is manifested in a basic sense of justice and fairness, and in concern for others. It is demonstrated in the Filipino's ability to empathize with others, in helpfulness and generosity in times of need (pakikiramay), in the practice of bayanihan or mutual assistance, and in the famous Filipino hospitality .Filipinos possess a sensitivity to people's feelings or pakikiramdam, pagtitiwala or trust, and a sense of gratitude or utang-na-loob. Because of pakikipagkapwa-tao, Filipinos are very sensitive to the quality of interpersonal relationships and are very dependent on them: if our relationships are satisfactory, we are happy and secure. Pakikipagkapwa-tao results in camaraderie and a feeling of closeness one to another. It helps promote unity as well a sense of social justice.

Family Orientation. Filipinos possess a genuine and deep love for the family, which includes not simply the spouses and children, parents, and siblings, but also grandparents, aunts, uncles, cousins, godparents, and other ceremonial relatives. To the Filipino, one's family is the source of personal identity, the source of emotional and material support, and the person's main commitment and responsibility. Concern for family is manifested in the honor and respect given to parents and elders, in the care given to children, the generosity towards kin in need, and in the great sacrifices one endures for the welfare of the family. This sense of family results in a feeling of belonging or rootedness and in a basic sense of security.

Joy and Humor. Filipinos have a cheerful and fun-loving approach to life and its ups and downs. There is a pleasant disposition, a sense of humor, and a propensity for happiness that contribute not only to the Filipino charm, but to the indomitability of the Filipino spirit. Laughing at ourselves and our trouble is an important coping mechanism. Often playful, sometimes cynical, sometimes disrespectful, we laugh at those we love and at those we hate, and make jokes about our fortune, good and bad. This sense of joy and humor is manifested in the Filipino love for socials and celebrations, in our capacity to laugh even in the most trying of times, and in the appeal of political satire. The result is a certain emotional balance and optimism, a healthy disrespect for power and office, and a capacity to survive.

Flexibility, Adaptability and Creativity. Filipinos have a great capacity to adjust, and to adapt to circumstances and to the surrounding environment, both physical and social. Unplanned or unanticipated events are never overly disturbing or disorienting as the flexible Filipino adjusts to whatever happens. We possess a tolerance for ambiguity that enables us to remain unfazed by uncertainty or lack of information. We are creative, resourceful, adept at learning, and able to improvise and make use of whatever is at hand in order to create and produce. This quality of the Filipino is manifested in the ability to adapt to life in any part of the world; in the ability to make new things out of scrap and to keep old machines running; and, of course, in the creative talent manifested in the cultural sphere. It is seen likewise in the ability to accept change. The result is productivity, innovation, entrepreneurship, equanimity, and survival.

Hard work and Industry. Filipinos have the capacity for hard work, given proper conditions. The desire to raise one's standard of living and to possess the essentials of a decent life for one's family, combined with the right opportunities and incentives, stimulate the Filipino to work very hard. This is manifested most noticeably in a willingness to take risks with jobs abroad, and to work there at two or three jobs. The result is productivity and entrepreneurship for some, and survival despite poverty for others.

Faith and Religiosity. Filipinos have a deep faith in God. Innate religiosity enables us to comprehend and genuinely accept reality in the context of God's will and plan. Thus, tragedy and bad fortune are accepted and some optimism characterizes even the poorest lives. Filipinos live very intimately with religion; this is tangible--a part of everyday life. We ascribe human traits to a supernatural God whom we alternately threaten and thank, call upon for mercy or forgiveness, and appease by pledges. Prayer is an important part of our lives. The faith of the Filipino is related to bahala na, which, instead of being viewed as defeatist resignation, may be considered positively as a reservoir of psychic energy, an important psychological support on which we can lean during difficult times. This pampalakas ng loob allows us to act despite uncertainty. Our faith and daring was manifest at EDSA and at other times in our history when it was difficult to be brave. It is seen also in the capacity to accept failure and defeat without our self-concept being devastated since we recognize forces external to ourselves as contributing to the unfolding of events in our lives. The results of the Filipino's faith are courage, daring, optimism, inner peace, as well as the capacity to genuinely accept tragedy and death.

Ability to Survive. Filipinos have an ability to survive which is manifested in our capacity for endurance despite difficult times, and in our ability to get by on so little. Filipinos make do with what is available in the environment, even, e.g., by eking out a living from a garbage dump. This survival instinct is related to the Filipinos who bravely carry on through the harshest economic and social circumstances. Regretfully, one wonders what we might be able to do under better circumstances.

c.       Weakness of the Filipino Values

Extreme Personalism. Filipinos view the world in terms of personal relationships and the extent to which one is able personally to relate to things and people determines our recognition of their existence and the value. There is no separation between an objective task and emotional involvement. This personalism is manifested in the tendency to give personal interpretations to actions, i.e., to "take things personally." Thus, a sincere question may be viewed as a challenge to one's competence or positive feedback may be interpreted as a sign of special affection. There is, in fact, some basis for such interpretations as Filipinos become personal in their criticism and praise. Personalism is also manifested in the need to establish personal relationships before any business or work relationship can be successful. Because of this personalistic world view, Filipinos have difficulty dealing with all forms of impersonal stimuli. For this reason one is uncomfortable with bureaucracy, with rules and regulations, and with standard procedures--all of which tend to be impersonal. We ignore them or we ask for exceptions. Personal contacts are involved in any transaction and are difficult to turn down. Preference is usually given to family and friends in hiring, delivery of services, and even in voting. Extreme personalism thus leads to the graft and corruption evident in Philippine society.

Extreme Family-Centeredness. While concern for the family is one of the Filipino's greatest strengths, in the extreme it becomes a serious flaw. Excessive concern for the family creates an in-group to which the Filipino is fiercely loyal, to the detriment of concern for the larger community or the common good. Excessive concern for family manifests itself in the use of one's office and power as a means of promoting the interests of the family, in factionalism, patronage, and political dynasties, and in the protection of erring family members. It results in lack of concern for the common good and acts as a block to national consciousness.

Lack of Discipline. The Filipino's lack of discipline encompasses several related characteristics. We have a casual and relaxed attitude towards time and space which manifests itself in lack of precision and compulsiveness, in poor time management and in procrastination. We have an aversion to following strictly a set of procedures, which results in lack of standardization and quality control. We are impatient and unable to delay gratification or reward, resulting in the use of short cuts, skirting the rules (the palusot syndrome) and in foolhardiness. We are guilty of ningas cogon, starting out projects with full vigor and interest which abruptly die down, leaving things unfinished. Our lack of discipline often results in inefficient and wasteful work systems, the violation of rules leading to more serious transgressions, and a casual work ethic leading to carelessness and lack of follow-through.

Passivity and Lack of Initiative. Filipinos are generally passive and lacking in initiative. One waits to be told what has to be done. There is a strong reliance on others, e.g., leaders and government, to do things for us. This is related to the attitude towards authority. Filipinos have a need for a strong authority figure and feel safer and more secure in the presence of such an authority. One is generally submissive to those in authority, and is not likely to raise issues or to question decisions. Filipinos tend to be complacent and there rarely is a sense of urgency about any problem. There is a high tolerance for inefficiency, poor service, and even violations of one's basic rights. In many ways, it can be said that the Filipino is too patient and long-suffering (matiisin), too easily resigned to one's fate. Filipinos are thus easily oppressed and exploited

Colonial Mentality. Filipinos have a colonial mentality which is made up of two dimensions: the first is a lack of patriotism or an active awareness, appreciation, and love of the Philippines; the second is an actual preference for things foreign. Filipino culture is characterized by an openness to the outside--adapting and incorporating the foreign elements into our image of ourselves. Yet this image is not built around a deep core of Philippine history and language. The result is a cultural vagueness or weakness that makes Filipinos extraordinarily susceptible to the wholesome acceptance of modern mass culture which is often Western. Thus, there is preference for foreign fashion, entertainment, lifestyles, technology, consumer items, etc. The Filipino colonial mentality is manifested in the alienation of the elite from their roots and from the masses, as well as in the basic feeling of national inferiority that makes it difficult for Filipinos to relate as equals to Westerners.

Kanya-Kanya Syndrome. Filipinos have a selfish, self-serving attitude that generates a feeling of envy and competitiveness towards others, particularly one's peers, who seem to have gained some status or prestige. Towards them, the Filipino demonstrated the so-called "crab mentality", using the levelling instruments of tsismis, intriga and unconstructive criticism to bring others down. There seems to be a basic assumption that another's gain is our loss. The kanya-kanya syndrome is also evident in personal ambition and drive for power and status that is completely insensitive to the common good. Personal and in-group interests reign supreme. This characteristic is also evident in the lack of a sense of service among people in the government bureaucracy. The public is made to feel that service from these offices and from these civil servants is an extra perk that has to be paid for. The kanya-kanya syndrome results in the dampening of cooperative and community spirit and in the denial of the rights of others.

Lack of Self-Analysis and Self-Reflection. There is a tendency in the Filipino to be superficial and even somewhat flighty. In the face of serious problems both personal and social, there is lack of analysis or reflection. Joking about the most serious matters prevents us from looking deeply into the problem. There is no felt need to validate our hypotheses or explanations of things. Thus we are satisfied with superficial explanations for, and superficial solutions to, problems. Related to this is the Filipino emphasis on form (maporma) rather than upon substance. There is a tendency to be satisfied with rhetoric and to substitute this for reality. Empty rhetoric and endless words are very much part of public life.

            As long as the right things are said, as long as the proper documents and reports exist, and as long as the proper committees, task forces, or offices are formed, Filipinos are deluded into believing that what ought to be actually exists. The Filipino lack of self-analysis and our emphasis upon form is reinforced by an educational system that is often more form than substance and a legal system that tends to substitute law for reality.

II.                  The Many Faces of the Filipino People

From this discussion of the strengths and weaknesses of the Filipino, it is clear that there is much that is good here, but there is also much that needs to be changed. Many of our strong points are also the sources of our weakness.

As a people, we are person-oriented, and relationships with others are a very important part of our lives. Thus, we are capable of much caring and concern for others. On the other hand, in the extreme our person orientation leads to lack of objectivity and a disregard for universal rules and procedures so that everyone, regardless of our relationship with them, is treated equally. Our person orientation leads us to be concerned for people, and yet unfair to some.

Our family orientation is both a strength and a weakness, giving us a sense of rootedness and security, both very essential to any form of reaching out to others. At the same time, it develops in us an in-group orientation that prevents us from reaching out beyond the family to the larger community and the nation.

Our flexibility, adaptability and creativity is a strength that allows us to adjust to any set of circumstances and to make the best of the situation. But this ability to "play things by ear" leads us to compromise on the precision and discipline necessary to accomplish many work-oriented goals. Our sense of joy and humor serves us well in difficult times. It makes life more pleasant, but serious problems do need serious analysis, and humor can also be destructive. Our faith in God and our religiosity are sources of strength and courage, but they also lead to an external orientation that keeps us passive and dependent on forces outside ourselves.

There are other contradictions in the many faces of the Filipino. We find pakikipagkapwa-tao and the kanya-kanya mentality living comfortably together in us. We are other-oriented and capable of great empathy; and yet we are self-serving, envious of others, and unconstructively critical of one another.

We also find the Filipino described alternately as hardworking and lazy. Indeed we see that we are capable of working long and hard at any job. However, our casual work ethic as well as our basic passivity in the work setting also is apparent as we wait for orders and instructions rather than taking the initiative.

III.                The Agents of Character Formation

a.      Family & Home Environment

-Childbearing practices, family relations, and family attitudes and orientation are the main components of the home environment. Childbearing in the Filipino family is characterized by high nurturance, low independence training, and low discipline. The Filipino child grows up in an atmosphere of affection and over protection, where one learns security and trust, on the one hand, and dependence, on the other. In the indulgent atmosphere of the Filipino home, rigid standards of behavior or performance are not imposed, leading to a lack of discipline. Attempts to maintain discipline come in the form of many "no's" and "don'ts" and a system of criticism to keep children in line. Subtle comparisons among siblings also are used by mothers to control their children. These may contribute to the "crab mentality."

Ten Big Ideas for Raising Good Children:

·         Morality is Respect

·         A morality of respect develops slowly, through stages.

·         Foster mutual respect

·         Set a good example

·         Teach by telling

·         Help children learn to think for themselves

·         Help children take on real responsibilities

·         Balance independence and control

·         Love children

·         Foster character development and development and family life at the same time.

b.      Social Environment

- The main components of the social environment are social structures (the distinctive, stable arrangement of institutions whereby human beings in a society interact and live together) and social systems (is the patterned series of interrelationships existing between individuals, groups, and institutions and forming a coherent whole) such as interpersonal religious and community interaction. The social environment of the Filipino is characterized by a feudal structure with great gaps between the rich minority and the poor majority. These gaps are not merely economic but cultural as well, with the elite being highly westernized and alienated from the masses. This feudal structure develops dependence and passivity. The Filipino is raised in an environment where one must depend on relationships with others in order to survive. In a poor country where resources are scarce and where the systems meant to respond to people's needs can be insensitive, inefficient, or non-existent, the Filipino becomes very dependent on kinship and interpersonal relationships. Sensitivity about hurting established relationships controls our behavior. We are restrained from making criticisms no matter how constructive, so standards of quality are not imposed. We have difficulty saying no to requests and are pressured to favor our family and friends. That trying to get ahead of others is not considered acceptable exerts a strong brake upon efforts to improve our individual performance. The struggle for survival and our dependence on relationships make us in-group oriented.

c.       Economic Environment

- Many Filipino traits are rooted in the poverty and hard life that is the lot of most Filipinos. Our difficulties drive us to take risks, impel us to work very hard, and develop in us the ability to survive. Poverty, however, has also become an excuse for graft and corruption, particularly among the lower rungs of the bureaucracy. Unless things get too difficult, passivity sets in.

d.      Educational Environment

- Aside from the problems inherent in the use of a foreign language in our educational system, the educational system leads to other problems for us as a people. The lack of suitable local textbooks and dependence on foreign textbooks, particularly in the higher school levels, force Filipino students as well as their teachers to use school materials that are irrelevant to the Philippine setting. From this comes a mind-set that things learned in school are not related to real life. Aside from the influences of the formal curriculum, there are the influences of the "hidden curriculum" i.e., the values taught informally by the Philippine school system. Schools are highly authoritarian, with the teacher as the central focus. The Filipino student is taught to be dependent on the teacher as we attempt to record verbatim what the teacher says and to give this back during examinations in its original form and with little processing. Teachers reward well-behaved and obedient students and are uncomfortable with those who ask questions and express a different viewpoint. The Filipino student learns passivity and conformity. Critical thinking is not learned in the school.

e.      Mass Media Environment

-Mass media reinforces our colonial mentality. Advertisements using Caucasian models and emphasizing a product's similarity with imported brands are part of our daily lives. The tendency of media to produce escapist movies, soap operas, comics, etc., feed the Filipino's passivity. Rather than confront our poverty and oppression, we fantasize instead. The propensity to use flashy sets, designer clothes, superstars, and other bongga features reinforce porma.

f.        Leadership Environment

- Filipinos look up to their leaders as role models. Political leaders are the main models, but all other leaders serve as role models as well. Thus, when our leaders violate the law or show themselves to be self-serving and driven by personal interest--when there is lack of public accountability--there is a negative impact on the Filipino.

g.      Political Environment

- The Philippine political environment is characterized by a centralization of power. Political power and authority is concentrated in the hands of the elite and the participation of most Filipinos often is limited to voting in elections. Similarly, basic services from the government are concentrated in Manila and its outlying towns and provinces. A great majority of Filipinos are not reached by such basic services as water, electricity, roads, and health services. Government structures and systems--e.g., justice and education--are often ineffective or inefficient. Since the government often is not there to offer basic services, we depend on our family, kin, and neighbors for our everyday needs. The absence of government enhances our extreme family-and even community-centeredness. We find it difficult to identify with a nation-family, since the government is not there to symbolize or represent the state. The fact that political power is still very much concentrated in the hands of a few may lead to passivity. The inefficiency of government structures and systems also leads to a lack of integrity and accountability in our public servants.

h.      Religion

- Religion is the root of Filipino optimism and its capacity to accept life's hardships. However, religion also instills in the Filipino attitudes of resignation and a pre-occupation with the afterlife. We become vulnerable also to being victimized by opportunism, oppression, exploitation, and superstition. In addition to the meaning of religion as used in this paper, our use of the terms "humanism" and "character" deserve some explication. Humanism, a dedication to human values, interests and dignity, is generally recognized and urged by two different groups, the secular and religious humanists. Of course, religious humanists accept religion as an important factor in the human dimension; secular humanists either neglect or play down or deny the importance of religion in the human make-up. In this paper when we refer to humanism we are writing about secular humanism, not religious humanism.

The term "character" also needs explanation, but as it is treated at length elsewhere in this book we only summarize our understanding of the term. "Character" is the sum of a person's consistent ways of moral being and acting; "being" includes one's values and methods of making moral decisions.

The paper contains five divisions:

- 1. How religion adds a deeper dimension to moral education even though at times different religions may offer differing moral solutions.

- 2. We face a special problem: if there is this deeper dimension, why do religious people behave no better than other people? All port's research-based solution on "interiorization" is seen as the answer.

- 3. Major findings of four current investigations of the moral behaviors of religious people as judged from students' non-academic behaviors? One special finding: the advantage of more recent kerygmatic methods for interiorizing religion.

- 4. Modern religious education aims at interiorizing religion through use of varied modern teaching methods. We use as an example the justice theme in modern religious education.

- 5. How volunteer service can be successful as a method of interiorizing and deepening one's religious commitment.