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Loób and Kapwa: an Introduction to a Filipino Virtue Ethics

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Loób and Kapwa: an Introduction to a Filipino Virtue Ethics Asian Philosophy An International Journal of the Philosophical Traditions of the East ISSN: 0955-2367 (Print) 1469-2961 (Online) Journal homepage: https://www.tandfonline.com/loi/casp20 Loób and Kapwa: An Introduction to a Filipino Virtue Ethics Jeremiah Reyes To cite this article: Jeremiah Reyes (2015) Loób and Kapwa: An Introduction to a Filipino Virtue Ethics, Asian Philosophy, 25:2, 148-171, DOI: 10.1080/09552367.2015.1043173 To link to this article: https://doi.org/10.1080/09552367.2015.1043173 Published online: 01 Jun 2015. Submit your article to this journal Article views: 7472 View Crossmark data Citing articles: 9 View citing articles Full Terms & Conditions of access and use can be found at https://www.tandfonline.com/action/journalInformation?journalCode=casp20 Asian Philosophy, 2015 Vol. 25, No. 2, 148–171, http://dx.doi.org/10.1080/09552367.2015.1043173 Loób and Kapwa: An Introduction to a Filipino Virtue Ethics Jeremiah Reyes This is an introduction to a Filipino virtue ethics which is a relationship-oriented virtue ethics. The concepts to be discussed are the result of the unique history of the Philippines, namely a Southeast Asian tribal and animist tradition mixed with a Spanish Catholic tradition for over 300 years. Filipino virtue ethics is based on two foundational concepts in Filipino culture. The first is loób, which can easily be misunderstood when literally translated into English as ‘inside’ but which is better translated as ‘relational will’, and the second is kapwa, which is literally translated as ‘other person’ but is better understood as ‘together with the person’. These serve as pillars for a special collection of virtues (kagandahang-loób, utang-na-loób, pakikir- amdam, hiya, lakas-ng-loób/bahala na) which are not individualistic virtues in the same way as most of the cardinal virtues of the Western tradition (i.e. prudence, justice, temperance and fortitude) but are all directed towards the preservation and strengthening of human relationships. This introduction to a Filipino virtue ethics is articulated and organized through a dialogue with Aristotelian-Thomistic virtue ethics. This is an introduction to a Filipino virtue ethics which is a thoroughly relation- ship-oriented virtue ethics. In contrast with the popular scheme of Filipino ‘values’ inherited from twentieth century American scholarship, this introduc- tion presents a revised interpretation of those ‘values’ through a dialogue with Aristotelian-Thomistic virtue ethics. Filipino virtue ethics is the result of the mixing of two traditions—the Southeast Asian tribal and animist tradition and the Spanish Catholic tradition—forover300years.Ithastwomainconcepts: loób and kapwa, which serve as pillars that support a special collection of virtues dedicated to strengthening and preserving human relationships. Correspondence to: Jeremiah Reyes, Department of Philosophy, University of the Philippines, Diliman, Quezon City 1101, Philippines/Hoger Instituut voor Wijsbegeerte, Katholieke Universiteit Leuven 3000, Belgium. Email: [email protected] © 2015 Taylor & Francis Asian Philosophy 149 Glossary of Terms Since one can easily get overwhelmed by the foreign vocabulary when encountering ideas from another country or culture for the first time, perhaps it is best to begin with a short glossary of concepts so that one can survey the landscape. Later on we will discuss each concept in detail. (1) Loób—(Pronounced as two syllables with short o’s, lo-ob.) This word is literally translated into English as ‘inside’. It is used to describe the inside of physical objects such as a house or a jar. However, when it talks about a person, it talks about the person’s ‘relational will’, that is his will towards his kapwa. This concept is fundamental because the Filipino virtues are mostly compound words which say something about the kind of loób that a person has. (2) Kapwa—This word is literally translated as ‘other’ or ‘other person’ but it is in a way untranslatable into English. This is because it is embedded in an entirely different worldview and web of meanings unique to Philippine culture and history—namely, a Southeast Asian tribal and animist culture mixed with Spanish Catholicism. It is tribal and Christian at the same time. Kapwa has therefore been translated by local scholars as ‘shared self’, ‘shared identity’,or ‘self-in-the-other’. I use ‘together with the person’. (3) Kagandahang-Loób—This word is literally translated as ‘beauty-of-will’. The beauty of the will in this context is determined by one’s relationship towards the kapwa. Someone who has an affective concern for others and the willingness to help them in times of need is a person with kagandahang-loób. It is best understood through the paradigmatic example of a mother’s love and concern for her child, most especially during the child’s weakness in infancy. (4) Utang-na-Loób—This word is literally translated as ‘debt-of-will’. It is the natural response to kagandahang-loób. It is the self-imposed obligation to give back the same kind of kagandahang-loób to the person who has shown it to you. When utang-na-loób is returned ‘with interest’, that is more than what is due, it can bring about a circular dynamic between two persons where the one who pre- viously showed kagandahang-loób is now the one with utang-na-loób, and then vice versa; it continues to alternate and strengthen the relationship in the process. This is where kapwa naturally develops into mutually sacrificial friendships. (5) Pakikiramdam—The closest translation might be ‘relational sensitivity’ or ‘empa- thy’. It is about being skilled in reading the other person’s feelings and correctly guessing his inner state. It requires receptivity to many non-verbal cues, such as subtle facial expressions, tones of voice and bodily gestures. This indirect com- munication, though it might seem tedious or frustrating to the foreigner, is a way of practicing a kind of ‘emotional intelligence’, a way of evaluating and deepening the relationship with the other person. (6) Hiya—Hiya has been variously translated as ‘embarrassment’ or ‘shame’. It has often been negatively criticized when studied in isolation, especially for the Filipino tendency to be roundabout and not direct to the point. But it is a virtue when it controls and restrains selfish desires for the welfare of the other (kapwa). 150 J. Reyes One of the most common manifestations is withholding a direct verbal confron- tation that could embarrass the other, especially in public. (7) Lakas-ng-Loób/Bahala na—Lakas-ng-loób is literally translated as ‘courage’, bahala na is sometimes translated as ‘fatalism’ or ‘resignation’, but it is translated more positively as ‘courage to face uncertainty’. Like hiya, these two can degen- erate into negative concepts if separated from the principle of kapwa. The unique history of the Philippines must also be taken into account in order to see that this is not just any kind of courage, but a courage for self-sacrifice for the kinship group. As we will see later, the Tagalog Pasyon (Passion of Christ) play is the key to understanding this virtue and the ideal Philippine hero (bayani). This glossary is a survey of Filipino virtue ethics. Note that it is a Filipino virtue ethics, and not the Filipino virtue ethics, since the words introduced here are derived from Tagalog language and culture, primarily in the Northern island of Luzon and dominant in the capital of the country, Manila. But if any investigation of Filipino virtue ethics is to be undertaken, this would be the logical first step, not only because the national Filipino language is almost completely based on the Tagalog language, but also because the Tagalog culture has been the most thor- oughly Hispanicized during the 300 years of Spanish occupation and therefore shows the most thorough synthesis of the two worlds. After a primary study of Tagalog virtue ethics, one can investigate the similarities with other regional groups in the Philippines. For example, Mercado has identified the counterparts of the Tagalog loób in other language in the Philippines, specifically the Ilokano nakem and the Bisayan buot (Mercado, 1976, p. 54). It is only now that these concepts are being presented as a virtue ethics.1 Since the 1970s, local scholars have only been presenting these as ‘values’. This is because many of the pioneering anthropologists and psychologists embraced the value orientation theory of Clyde Kluckholn and were completely unfamiliar with virtue ethics as an interpretative option.2 For example, the American anthropologist Frank Lynch famously coined the term ‘smooth interpersonal relationships’ to describe the greatest value of Filipino culture (Lynch, 1962, p. 89). The international revival of virtue ethics had to wait for Alasdair MacIntyre’s After Virtue published in 1981. The problem with ‘values’ is that the concept is too broad, and is often simply conflated with the notion of something ‘good’ or ‘important’.3 It also carries with it a very subjective understanding of what constitutes a ‘good’. To say that something like utang-na-loób is a Filipino value is to merely say that it is something that Filipinos find ‘good’ or ‘important’, which is not really to say much, since Filipinos find a host of other things important, such as family or a college education.4 It does not give a clear definition of what something like utang-na-loób in fact is; it just says how we feel towards it. But with the concept ‘virtue’ derived from the Aristotelian-Thomistic tradition, one has recourse to something much more defined than ‘values’. For Aquinas, a virtue is the quality of a power (potentia) of the soul (e.g. the will). A virtue is also a habit (habitus) that makes the person disposed towards the performance of good works.
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