Rodrigo Emil Carreon

Authenticity depicts a return to the original intention of a constituted being; this is not limited to merely individuals but political phenomena as well. Hegel offers a theoretical pathway to address political apathy and cynicism. It goes beyond the empirical measurement of manifestations of the said phenomena, therefore ascertaining Hegelian dialectical concepts of freedom, recognition, and ethical life. These concepts are set as categories to qualify and translate the Heideggerian principles of Eigentlichkeit (Authenticity) and Uneigentlichkeit (Inauthenticity). The Hegelian concepts further build on prominent political experiences and circumstances that Heidegger qualifies as social. Therefore, having Hegelian qualifications of Heideggerian principles ascertain a categorical understanding of being political in the realm of being social. The importance of using Hegelian concepts does not mean inclination to being eclectic rather this is a methodological necessity. While it is true that Heidegger sheds light on how political actions may be manifested as authentic or inauthentic at the level of individuality, it is Hegel that provides the instruments to diagnose those actions as contributory to collective rationality, development in historicity, and institutionalism Moreover, the paper utilizes a dynamic understanding of collective rationality through the Geist – an unfolding spirit in historicity which is a counterforce against apathy and cynicism. Thus, exposing that the phenomena are not merely behavioral issues but existential pathologies within the socio – political sphere. The Geist is not confined to the political being alone but rather transcends to the political circumstance and their ontological impact to posterity. Further, the paper prominently proposes a Hegelian understanding of the sociological facet of politics where it becomes a force that is anti – apathetic and anti – cynical. This study argues that the mark of inauthenticity in political life, manifested by erosion of public trust, political disengagement, and low voter – turn out is a regression away from authentic political participation, self – actualization, and recognition.

Self-deception is given a definition that hinders the Self from attaining authenticity, therefore, not free. Thus, it is commonly regarded as an epistemic and ethical defect. This research intends to prove the determination of self-deception as not inherently and intrinsically evil and may be ethical in utility through its specie, wishful thinking. To achieve this, Jean-Paul Sartre’s Gaze is used to justify a phenomenological-existential framework. The endeavor used the literature review section as a foundational threshold for the evaluation of existing theories of the variables in this paper, namely wishful thinking, self-deception, and justification. In the same manner that the arguments were presented in a manner that it would reinforce the conditions to justify wishful thinking. The exposition of the problem of Sartre’s Gaze was used as the central theory. This study attempted to answer the question “How is the Gaze an enabling factor for the allowability of Self-deception by wishful thinking?” Therefore, the explication of the theories of ethics are posited and will be the foundations of future pursuits on the facets and variations of Self-deception and wishful thinking. If properly qualified into disposition, wishful thinking may ascertain psychological resilience and guarding of epistemological identity.

The exploration of sex as more than a purely physical act requires a complex and nuanced analysis, particularly when considering sex as an activity of the mind. This philosophical inquiry examines the role of passion in sex and how it contributes to the experience of pleasure. To properly frame this investigation, the study begins with a literature review that explores the key variables related to the research: passion, sex, and pleasure. These variables provide a foundational basis for the analysis. The researcher focuses on deconstructing the components of sex and the passions involved, aiming to show how they are deeply connected to the mind. The core objective of this work is to reveal the intricate, often overlooked aspects of these everyday activities. The study also incorporates thought experiments to further examine the epistemological dimensions of the variables under consideration. Ultimately, this research highlights the ontological properties of the faculties involved in sexual activity and the epistemological distinctions that separate the mind from the physical experience of sex.

Waste management remains a persistent challenge in the fisherfolk community of Lian, Batangas, where recurring waste continues to affect Tayum Bay despite long-standing community initiatives. This study aims to understand how waste acquires existential meaning for community members and how this shapes their ecological awareness, participation, and capacity for action. Using a qualitative single case study design, the research draws on field observations, a semi-structured interview with the association leader, and thematic analysis guided by Deep Ecology and Leopold’s Land Ethics. The analysis generated three themes: Individual Awareness and Transformation, Collective Environmental Engagement, and Recognition of Structural and Institutional Barriers. Findings reflect a progression from personal awakening to shared ecological practice, limited by systemic constraints. While context-specific, the findings suggest that similar communities may experience ecological action as a balance of ethical awareness, collective effort, and structural support. These insights inform the proposed Community Ecological Action Framework, offering guidance for sustainable community-led stewardship and local policy development.

The standard of pleasing art creates a notion that is axiological in the nature of the art itself. Given this claim Schopenhauer asserts that disturbing art does not provide relief for the spectator, therefore it may not be viewed as a temporary escape from life’s suffering. This opus claims otherwise using the very same principle of Arthur Schopenhauer on aesthetics and the Will to Life. The introduction provides the philosophical inquests of Arthur Schopenhauer that are associated with the metaphysical position of the very banal action of appreciation. This opens the threshold for a review of written positions on the variables that would ascertain this principle of the Will to Life, the material of disturbing art, and the framework of the transcendence argument. These are crucial to establish the argument that this paper asserts in accordance to the research questions provided in the introduction, which focuses primarily on the transcendental analysis of the value of a qualified disturbing art. Following this review, the methodological means and the framework of transcendence is given premium. Deriving these contents from the hermeneutical processes, the opus provides a graphic representation on employing the transcendental method through hermeneutical procedures. Thus, creates a framework for the apparent philosophical investigation. Given these, the explications and discussions allow a better view on justifying and qualifying disturbing art according to its metaphysical and phenomenological connection with the Being as a natural spectator. Thus, leads to a possible novel argument utilized under the principles of Arthur Schopenhauer.

The standard of pleasing art creates a notion that is axiological in the nature of the art itself. Given this claim Schopenhauer asserts that disturbing art does not provide relief for the spectator, therefore it may not be viewed as a temporary escape from life’s suffering. This opus claims otherwise using the very same principle of Arthur Schopenhauer on aesthetics and the Will to Life. The introduction provides the philosophical inquests of Arthur Schopenhauer that are associated with the metaphysical position of the very banal action of appreciation. This opens the threshold for a review of written positions on the variables that would ascertain this principle of the Will to Life, the material of disturbing art, and the framework of the transcendence argument. These are crucial to establish the argument that this paper asserts in accordance to the research questions provided in the introduction, which focuses primarily on the transcendental analysis of the value of a qualified disturbing art. Following this review, the methodological means and the framework of transcendence is given premium. Deriving these contents from the hermeneutical processes, the opus provides a graphic representation on employing the transcendental method through hermeneutical procedures. Thus, creates a framework for the apparent philosophical investigation. Given these, the explications and discussions allow a better view on justifying and qualifying disturbing art according to its metaphysical and phenomenological connection with the Being as a natural spectator. Thus, leads to a possible novel argument utilized under the principles of Arthur Schopenhauer.

The existence of game shows in the Philippines is ascertained and examined under the Kantian Deontology. In a more popular view, game shows provide a type of enjoyment that is not only felt by the viewers or spectators, but rather those who are able to be fortunate enough to receive prizes given by such activities. On the onset, the opus presents the conditions of the game shows in the Philippines and that of the other countries in a comparative light. This is necessary so that the ethical discussions may be nuanced in light not of the circumstantial factors but rather on the acts themselves. Moving forward, the methods of Kantian Deontology gives light on the framework by providing the necessary principles of the Categorical Imperative, Respect for Persons, and On Duty and Reasonableness. These certain principles allow the phenomena to be subjected to an examination in light of inherent value and axiological dispositions. Having said such, the arguments presented are those that further verify and actualize how and what should be done on issues arising from the phenomenon of gameshows. It can be argued that there should be a respect for dignity, as such this means that the intention of the said activities must point only to benevolence. Furthermore, the representations of societal problems and issues must never be used to sensationalize such problem at the cost of exploiting the experiences of certain participants. Lastly, the argument on duty to be prudent on what certain social effects a certain action may merit, the uncontrollable evil may also be considered as a result of negligence to be prudent and as such negligence of duty as well. Keywords: Kantian Deontology, gameshows, ethics, dignity, exploitation.

It is circumstantial enough to merit that the Filipinos, even those who are educated seem to not to get out of the cycle of the conservative thought. The Filipino people elect politicians notwithstanding their wrongdoings and lack of accomplishments. This behavior is popularly connotated as “bobotante behavior”, to which this paper intends to prove otherwise. The Eichmann problem is a derivative of philosophy where it influences the morality and rationality of a political being, as such will be used in this opus as a framework for debunking the “bobotante phenomenon”. The researchers attempt to explicate reconciliation between the Eichmann problem and the minds and behaviors of the Filipino people in their political participation. This study thereby poses the debunking of the term “bobotante” as it subjects the phenomenon to a philosophical concept that shall be a contribution to the research on political theories.

The reconciliation of high medieval philosophical theories and its praxis is expressed in this opus. The “oust Duterte” petition is a move not of an individual political being but rather of a political sphere upon which the individual is subjected to. The role of philosophy has always been subjected to the endeavor of continuously seeking the truth. The truth is categorized as logical and ontological, where it is hermeneutically subjected to the philosophical engagement proponents of ontology and logic, St. Anselm of Canterbury, and St. Thomas Aquinas respectively. The highlight of this paper is explicating the inviolability of the ruler – constituent relationship under the interpretation of ontology and logic. The contribution of this opus is its pure philosophical engagement into a situation which is material, as such that the latter is viewed by its antecedent vis a vis the evolution of the philosophical theories presented as modalities.

The conventions of perceiving art have been substantially linked to the appreciation of beauty as an end to the causality of pleasure. The perception of society has always been influenced by constructs of norms, mores, and ultimately, conventions, where a certain premium on pure reason and rationality is given. As such, the affective and emotive factor as a means for appreciation of what is pleasurable seems to be diminishing and thus subjugated to the principles of stern rationality. In this view, Korsmeyer detests the convention by giving premium to the emotive will of the core of the human entity. Thus, the principles of the Ego and Id, where it is psychological in nature as patterned in the theoretical ideas of Jacques Lacan and Sigmund Freud, have been the approach of overarching the rationality conventions. This opus qualifies Korsemeyer’s approach on discrediting the pure rational convention and have accused such as patriarchal in nature. In the same view, Korsmeyer uses the psycho – philosophical principles of emotion and passion. However, the reinforcement of this position endangers the argument to be more supportive of the subject which Feminist Aesthetics itself seeks to discredit, - the canonical conventions of Aesthetics. This opus shall determine the probable misgivings or interpretation of Korsmeyer’s position on the involvement of Psychoanalysis, where the latter, instead of serving as a counterargument becomes a supporting premise to the conventions. Thus, creating a scaffold involving existentialism and metaphysics as a tool to bring about Transcendental Appreciation of a subject. Keywords: Feminist Aesthetics, Korsmeyer, Pleasure, Transcendental Appreciation.