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 become more liberated. Filipinos of today have

Dionisio V. Miranda, SVD, Buting Pinoy Probe Essay On Value As Filipino, (Manila: Divine Word Publications), 16 Dr. Tomas Quintin D. Andres and Pilar Corazon D. Ilada-Andres, Making Filipino Values Work For You (Manila: St. Paul Publications, 1986), 28. Evelyn Miranda-Feliciano, Filipino Values And Our Christian Faith (Quezon City: OMF Literature Inc., 199), 25.
3 2

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 latent6 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

Ibid. Ibid Ibid.

5 6

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 Schelers 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 colonizations 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 unreflected decision which oftentimes resulted not only to self-destruction but the cause of other peoples 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 Schelers concept of Values. Specifically, the researcher is interested in seeing values which is according to Max Schelers 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.

5 Being. It proceeds from what one really is, the real person is presented, one who is acting who he really is.8 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 mans 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

Buber, The Philosophy of Man, 65. Ibid., 3. Buber, The Philosopy of Man, 73. Ibid. Manuel B. Dy, Jr, Philosophy of Man: Selected Readings (Makati: Goodwill Trading, 2001),

10

11

12

218.
13

Manuel B. Dy, Jr, Philosophy of Man: Selected Readings (Makati: Goodwill Trading, 2001),

218.

6 Pakikisama. Good public relation or the avoidance of public disagreement or conflict with another.14 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 ones desire to become, or ones 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

Panopio, Isabel, Felicidad, Cordero, Adelisa, Raymundo, Sociology Focus in the Philippines, 4th Ed.(Mandaluyong: Popular Book Store, 2004), 71. Hunt Chester, Quisumbing Lourdes, Espiritu Socorro, Ccostello Michael, Lacar Luis, Sociology In the Philippine Context: A Modular Approach, 75.
16 15

14

Ibid.79 Ibid 75 Buber, Knowledge of Man, 80-81. Ibid.

17

18

19

7 we use as a point of reference or ccriterion for recognizing expressing and evaluating social realities in environment.20

1.6 Reasearch Methodology 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 Schelers Filipino Values concept of communicative action and the factors of Values. To achieved this aim, this study will proceed in exposing and examining Max Schelers the concept of Filipino Values of communicative action through library research and internet sources.

20

Ibid.

8 Chapter 2 MAX SCHELERS HISTORICAL BACKGROUND

2.1 Life of Max Scheler Max Schelers 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 Catholics teachings on love.21 Max Schelers 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, Schelers studied Kant under Otto Liebmann and there he met his most influential teacher, Rudolf Eucken. Eucken introduced Schelers to Saint Augustine and Blaise paschal and to the philosophy of spirit.23 Schelers 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, Schelers written his habilitation-thesis and also began his teaching at Jena University. In December 1906 he taught at the predominately
21

Max Schelers,

A short biography of Scheler, 83.

22

New Catholic Encyclopedia, Volume XII. (The Catholic University of America.1981),

1123.
23

Ibid. Max Schelers, A short biography, 90.

24

9 Catholic University of Munich. He met here a number of early phenomenologists, 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, Edmund Husserl.25 Schelers was never a student or disciple of Husserls but was rather critical of the masters Logical Investigations and ideas I, he also harbored reservations of Heideggers Being and Time whom he also met various times.26 From the year 1907, Schelers joined the so-called Munich circle of phenomenologist.27 Dewitz- Krebs, Due to the dissolution of his marriage with Amalle Von

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 Schelers delivered occasional lectures regarding the problems of ethics and began a number of independent phenomenological investigations (published posthumously in 1933) on death, shame, freedom, epistemology.29
25

the idea of God, and

Max Schelers, A short biography of Schelersr. Max Schelers Biography, [article on-line]; available from http://www.maxscheler.com/#1-

26

BioData; 17 July 2012.

27

Max Schelers, A short biography of Schelesr.

28

Ibid. Max Schelers, Biography,[article on-line]; available from http://

29

www.maxscheler.com/#1-BioData;10 July 2012.

10 Having lost permission in Munich to teach at a University, Schelers 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 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 Steins conversion to Catholicism. Her characterization of Schelers in Gottingen sums up the excitement for Schelers among students and the general audience there. She reports that Schelers influence on her went far beyond philosophy although Schelers was baptized but a non- practicing Catholic faith and to shed all rational prejudices. Her first impermissions of Schelers made her think that he presented in person the phenomenon of a genius. In 1919 Schelers 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, Schelers delivered a lengthy lecture, entitled Mans particular Place (
30

Max Schelers, 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

11 Die sonderstellung des Menschen), published later in much abbreviated formas Die stellung des Menschen in Kosmos [ literally: Mans Place in the Cosmos]. His well known oratory style and delivery had captivated his audience- for about four hours.31 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 Schelers increasingly focused on political development. He met the Russian emigrant philosopher N. Berdgaev in Berlin 1923. Schelers 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), its 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 Schelers 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
31

Ibid. Ibid Ibid Ibid

32

33

34

12

Schelers 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 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 Schelers worked.35

2.2 Works of Max Scheler It is customary to divide Max Schelers 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 Schelers 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, Schelers focused on human

35

Ibid Max Schelers Biography, [article on-line]; available from

36

http://www.maxscheler.com/scheler2.shtm1#2-Synopsis; 10 July 2008

37

Ibid.

13 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 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 bodyfeelings, 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 mans order of love, or Ordo Amoris, quite different from a rationally contrived order . each rank of this
38

Ibid. Ibid.

39

14 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 negative values).40 Schelers 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

40

Ibid. Ibid.

41

15 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 Schelers 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, Schelers p 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 Schelers 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

42

Ibid. Ibid. Ibid.

43

44

16
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 selfregeneration, aging, self-modification; atomic processes, plants, and animals included. 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 Einsteins general theory of relatively with which Schelers 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

45

Ibid. Ibid.

46

17 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 dont. Needles to emphasize that Schelers 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 Schelers 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 to the notion of suffering and non-resistance. Max Schelers 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 Schelers also proposed several times that the human place in the cosmos is outside the cosmos. Already in 1925 Schelers 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 Schelers latest philosophy and for contemporay thought. They remained largely unnoticed.49

47

Ibid.

48

Ibid Ibid.

49

18 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 persons 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

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 improved the phenomenology of values by Max Scheler. that

1. Blaise Pascal (1623-1662)

50

Ibid. Dy, Philosophy of Man Selected Readings, 45

51

19 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 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

52

Ian McGreat, Ed., Great Thinkers of the Western World. ( USA: HarperCollins Publisher, 1992),

211.
53

Robert Gwinn, Blaise Pascal. (Chicago: The University of Chicago. 1990), 222. Stumpf and James Fieser, Socrates and Beyond., 186. Anthony Kenny, A Brief History of Western Philosophy. ( USA: Blackwell Publisher, 1998),

54

55

219.

20 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 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

56

New Catholic Encyclopedia, Volume II. (USA: The Catholic University of America. 1967), 786. Ibid. Ibid. Ibid. Ibid.

57

58

59

60

21 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 describes phenomenology which

its ob jects instead of constructing explaination. Phenomenology,

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
61

Ibid. Dy, Philosophy of Man: Selected Readings., 45. Ibid.

62

63

22 nce of the experience world, in so far as it is experience, by uncovering intentionality. There are three stages of Husserls 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. Max Scheler was influnced in Husserls 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.

64

Ibid. Ibid.

65

23 4. Alexander Pfander (1870-1941) Schelers also is indebted to pfander, his Munich colleage. In particular Scheler appropriated three elements of Pfanders 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 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

66

Ibid. Ibid., 25.

67

68

Ibid. Ibid. Ibid. Ibid.

69

70

71

24 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 the contemporary philosophers that can be used in the elaboration of Max Schelers 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.

25

Leonardo Mercado, Essay on Filipino Philosophy. 2004. This book is also useful for the researcher, because it contains specifically Filipinos 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 pakikisamas 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. 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.

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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

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 Lynchs idea of pakikisama.

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