This paper inquires into the problems concerning Filipino values and moral norms. Based on the interviews with the social science and philosophy scholars and the youth leaders in the Philippines, the study identifies the following problems: Filipino identity, distortion and dysfunctionalization, manifold ambivalence, dissonance, false justification and misuse, cynicism, and decline of moral courage. Analyzed based on Hans Kelsen’s concept of validity and efficacy, the problems prove to be radical given that the purported Filipino values system is actually a chaotic constellation of competing and conflicting pre-colonial, colonial, and postcolonial normative paradigms. Distorted, ambivalent, and dysfunctionalized, Filipino values and norms fail to provide effective normative guidelines. The proposed antidote of moral and values education is bound to be futile in the face of a severely mutilated social conscience.
This paper deals with the rules of Aristotelian categorical syllogism as presented in various logic textbooks by Filipino authors. These textbooks allot a chapter or a considerable space for a discussion on categorical syllogisms. However, the presentations exhibit marked discrepancies and differences, which primarily involve the number of rules stipulated, rule number sequence, and the rule statements. From the viewpoint of instruction, in which diversity of learning sources and independent learning are desired, the above-indicated differences and discrepancies not only expose learners, particularly the beginners, to unnecessary difficulty and confusion but also stifle their ability and opportunity for an effective and independent learning. To address this problem, this paper offers a distinct alternative pedagogical approach to Aristotle's categorical syllogism. The approach, which employs specialized symbols, not only eliminates the need to indicate the rule statement number and sequence but also reconciles the discrepancies and differences found in the textbooks. It also provides a pragmatic strategy for teaching and learning the rules of valid categorical syllogisms more efficiently and effectively.
Organizational health dictates the functionality of an organization. This stance enables the organizations to undertake evaluative procedures called organizational diagnosis. It is a form of collective introspection implemented as a preventive or interventional mechanism and a measure of affirmation. The study adopted Dr. Apla-on's (2012) Asian approach to organizational analysis and Weisbord's Six-Box Organizational Model (1976) as its theoretical roots. The study utilized quantitative and qualitative methods, employing an Organizational Diagnosis Questionnaire (ODQ) by Robert Preziosi (1980) to address the functioning level and an interview schedule to determine the strengths and weaknesses. The study revealed that the organization is well-functioning with strong and healthy domains that include relationships, leadership, purposes, and helpful mechanisms. The best domain is people, followed by task and structure. The weakest link is logistics and technology. The study showed that the academic personnel is the optimal domain and noted that the most severe issue is the crippling and disabling bureaucracy that stifles the proper functioning of the organization. It is recommended that organizational diagnosis be undertaken regularly for personal and collective reflection, thereby extracting the best lessons of the past, productively square with the present, and developmentally anticipating the future.
As rational animals, human beings not only have the ability to think but also the capacity to understand. Human rationality is constituted by thinking and understanding. The immediate connotation of rationality, however, is almost always thinking. Hence, to speak of man as an animal rationale is to speak of man as a thinking being. But following his mentor Martin Heidegger, Hans-Georg Gadamer insists that man does not only think, but most importantly understands. To understand is an essential part of being human, of being rational. But what understands? What does it mean to understand? The issue of human understanding is not something simply epistemological; rather, it is something hermeneutical. That is to say, understanding always relates to the act of interpretation. In his monumental work Truth and Method, Gadamer diligently considers the matter of human understanding from a purely hermeneutical perspective. This paper, then, aims to synthesize Gadamer’s hermeneutical theory and argues that for Gadamer, human understanding is essentially characterized by a kind of textual intercourse, that is, a dialogic interaction or an intimate exchange of horizons between an interpreting subject and a text which, in very broad terms, can refer to any object of interpretation. Keywords – understanding, interpretation, hermeneutics, text, language, dialectic
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