Joefer Maninang

This essay offers a systematic account of Filipino identity, thought, and culture through interdisciplinary philosophical inquiry. Fr. Leonardo Mercado, SVD, a Filipino philosopher, derives philosophical insights from the structures of Philippine languages and patterns of Filipino conduct. He argues that Filipino philosophy emerges from the worldview encoded in local languages. The study highlights the Filipino’s holistic and non-dualistic conception of the self, and reveals a worldview grounded in relationality and communal responsibility.

“A life without speech and without action…is literally dead to the world; it has ceased to be a human life because it is no longer lived among men.” – H. Arendt, The Human Condition In her celebrated philosophical work The Human Condition (HC),woman philosopher - political theorist Johanna “Hannah” Arendt (1906-75) writes in the Prologue, “What I propose, therefore, is very simple: it is nothing more than to think what we are doing.” What we are doing, Arendt reiterates, is the central theme of her philosophical work which investigates the vita activa, a term she uses to designate three fundamental human activities namely labor, work, and action. These activities according to Arendt correspond to the basic human conditions of life, worldliness, and plurality respectively which in turn are under the most general condition of existence: birth and death, natality, and mortality (Arendt, 1998). The central theme “what we are doing” is from where this whole papers reflective expository analysis of the current Philippine government administrations political battle cry of Daang Matuwid or “straight path” - the national anti-corruption campaign or honesty in the government platform proceeds and takes inspiration (Casiple, 2014). As we may have known, Daang Matuwid is executed as a public policy by President Benigno “Noynoy” Aquino III (popularly addressed as “PNoy” for President Noynoy) in his legitimate capacity being the highest official of the country. Daang Matuwid is implemented in all branches of the government: the executive, the legislative, the judicial and their departments. It applies to all institutions in their functions, to all offices and their affiliates. Daang Matuwid is mandated to be observed by all government personnel; elected and appointed officials (the president himself included), administrators and staff, and extends to employees of corporations in the public service. Daang Matuwid simply means honesty in the government and is therefore the guiding principle from which all political, legal, and civil action emanates. Daang Matuwid therefore serves as the context of this discursive endeavor.

What is the Writ of Kalikasan? By virtue of the Philippine constitutional provision which mandates that The State shall protect and advance the right of the people to a balanced and healthful ecology in accord with the rhythm and harmony of nature, the Writ of Kalikasan is a Special Civil Action under the Rules of Procedure for Environmental Cases that was innovated by the Supreme Court. The writ is a legal remedy when such constitutional right or any environmental policy or law is violated. The writ is a laudable self- executing provision since it protects the Filipino right to a healthy environment. Employing the lens of social ethics, this article therefore explores the writ and surveys some of its generic cases “involving environmental damage of such magnitude as to prejudice the life, health or property” of affected inhabitants. It informs about the recently written writ which relevantly empowers Filipinos to legally assert their “right to environment” in order to obligate their own government to act. The article discusses some perspectives, criticisms and limitations on the writ as revealed by cases of violations by foreign nationals within Philippine territory and in “contested areas” of the West Philippine Sea. Such areas are ‘contested’ but then the said violations are in fact committed within the Exclusive Economic Zone. The past government administration won an international legal case it brought before an international tribunal, but this didn’t stop the alleged violations while the present administration renewed its diplomatic ties with the country of the foreign perpetrators.

This paper explores Virgilio G. Enriquez’s concept of kapwa as central to Filipino social psychology and the broader movement of Sikolohiyang Pilipino. Enriquez defines kapwa as shared identity, emphasizing unity between the self and others, in contrast to the Western notion of the other as separate. Through this lens, he critiques colonial influences in Filipino psychology that emphasized conformity and superficial values like pakikisama. Instead, he proposes pakikipagkapwa—a deeper, value-laden interaction grounded on equality, dignity, and mutual recognition—as the genuine Filipino interpersonal ideal. Rooted in indigenous language and experience, this framework aims to decolonize psychological understanding by emphasizing culturally embedded concepts. The paper also highlights the broader ethical and social implications of kapwa, noting its relevance not only in psychology but in philosophy and Filipino cultural discourse. Enriquez’s work remains a foundational contribution toward an authentically Filipino perspective on human relationships and values.

A novel coronavirus in 2019 took the life of ‘patient zero’ and then millions of others alerting nation states to protect and secure the lives of their citizens. The coronavirus known as SARS-CoV-2 caused the ‘COVID-19’ disease which had governments impose restrictions on the freedom of movement or the right to travel in the form of ‘community quarantines.’ The serious adverse effects of these on the world and national economies moved the governments to loosen the quarantines and implement versions of so-called ‘vaccine passport,’ an international digital health certificate proving COVID-19 vaccination status. One of the uses of the vaccine passport is to expedite the safe and orderly passage of people in airports which extends to other travel terminals, essential and commercial establishments, and facilities. There are ethical concerns, however, such as the inequitable distribution of the scarce supply of vaccines, among others. In this article, I briefly describe the vaccine passport idea, its uses, and ethical concerns, and then apply these concerns in a national context through the pending bills that aim to legitimize a Vaccine Passport System in the Philippines. In the end, I recommend that lawmakers (who represent the moral interest of Filipinos) consider such concerns before they cast their votes.