Mark Gatus

Academic programs set learning competencies as essential standards to ensure that students acquire the necessary knowledge, skills, and values. The Commission on Higher Education (CHED) prescribed the competencies for the AB Philosophy Program through CMO No. 26 s. 2017, which includes the ability to demonstrate critical and logical thinking, construct cogent arguments, engage analytically and interpretively with philosophical texts, develop research and academic writing skills, apply philosophical theories to concrete situations, and critically evaluate the essence of philosophical learning in relation to the True, the Good, and the Just. However, the teaching-learning process was disrupted during the COVID-19 pandemic, raising concerns on students’ capacity to achieve the program mandated learning competencies. Given the limited research, there is a need to understand how philosophy students achieve learning competencies during the pandemic. This study used a phenomenological lens to characterize the lived experiences of Bicol University philosophy students (n=13), aged 21-23, on distance learning during the pandemic. Based on their narratives, this study characterized the “I—Learning” experience, which is composed of a triadic theme: a) I—Learning Spaces, b) I—Thou Learning, and c) I—I (self) Learning. This characterization highlights\ the interdependent and relational act of meaning-making of the “I” (philosophy student) to their learning spaces, others (educators, family, peers), and the “self” that explains how they confront their lived realities to thrive during the pandemic. The findings of this study also provide practical insights for developing a learning system that is both responsive and adaptive during periods of disruption, such as the COVID-19 pandemic.

This paper examines the culture of domination and oppression that poses a challenge in creating safe spaces. This culture normalizes oppression affecting marginalized groups, particularly women. This culture threatens safe spaces, which hinders women’s participation in society without the fear of being silenced, dismissed, and excluded. But how can we establish safe spaces in a culture where dominant groups control the narrative of society? This paper analyzes the culture of domination in the Philippines using the philosophical lenses of Iris Marion Young, bell hooks, and Judith Butler. Young’s Five Faces of Oppression and hooks’ notion of intersectionality were used to analyze the intricate relationships between oppression’s multiple manifestations and how they affect Filipino Women. Butler's work is also cited to explain how social constructs like gender as performativity shape women’s experiences and actions in different spaces. Finally, this paper suggests creating safe spaces when this oppressive culture persists.

Digital media can shape people’s political perspectives as it is used as a medium for communication and information. In the Philippines, the use of Facebook has become an avenue not just for socialization but also, for political discourse. Being considered as one of the world’s top Facebook users, Facebook is used by individuals to serve as a platform to construct propaganda networks. Diehard Duterte Supporters (also known as the “DDS”) use this digital media platform to rally behind President Duterte, promote his achievements, and also, to defend him against criticisms. On the other hand, Jean Baudrillard believes that media plays a pivotal role in constituting a new realm of experience. Baudrillard’s central thesis is that the media serves as a key simulation machine that constitutes a hyperreality. In this paper, the researchers examined how political propagandas is conveyed by selected Die-hard Duterte Supporters (DDS) through Facebook. In light of Jean Baudrillard’s notion of hyperreality, the have elucidated the serious concerns regarding the proliferation of political propaganda in social media. As a result, the researchers claim that Facebook pages are used by the DDS as key simulation tools for framing the contents of their political propaganda to match their political objectives and it is therefore described as, “political framing”. Political framing of information and content is comparable to Baudrillard’s notion of simulation, wherein it involves a judicious process of creating political propaganda which involves filtering, recycling, editing information, selecting content and arguments that ultimately, blurs the distinction between the true information and disinformation, thus, creates hyperreality.