8 Panel Open Forum

Before anything else everybody ladies and gentlemen I'd like to acknowledge the presence of the dean of the college of liberal arts of Delosal University professor Dr. Ador to good morning Dean. Okay. So interesting panel discussion with Dr. Yum Yum and Dr. JJ per I hope everyone's okay. No. Uh again face to face book us don't worry uh lunch is on us. Okay. But before anything else before we started the panel discussion. Uh let's give a round of of applause to all our teachers here who are teaching philosophy. Okay. Philosophy subjects that are related to it. No. uh very very important nation building. So a big round of applause to all of you and I hope you overcome the challenges that come with it. So anyway, so let's make this uh very organized. We can uh you can post here a summarized version of your question s chat area no and I will call you. So again first come first serve and then you can expound on that knowledge you can either direct it to Dr. Yumy or Dr. JJ or to both of them and anyway lectures we can have more time with our discussion. So questions so very from FEU high school uh from uh Mr. Juan Miguel Moreno. This is for Dr. Deario. So yes, Mr. Moreno. Go ahead. >> An good morning po. So first of all, thank you so much to both of our speakers for their discussions. Um I actually have two questions. One for Dr. Deitaria and another for Dr. Walking. Perhaps they may share their both both of them may share their insights on these questions. So first for Dr. Demetriio um how can we or how can we integrate these ideas or how can we integrate the very idea of the importance of the humanities um into other disciplines and I'm coming from the perspective of senior high school cuz with a strengthened senior high school curriculum um gals introduction to philosophy as a core subject for all students so it's only limited to I think ash or humes students So yeah, how can we better make sense or how can we apply philosophical ideas into other disciplines or do you also feel that philosophy should have a dedicated space in the curriculum and not just merely dispersed and integrated into other disciplines poin um Um I I think um I've been using philosophy. So my my my life story is very different. So I was a philosophy professor in San Ba College full-time until our department was uh shuttered by the Benedicting monks. So I migrated to I migrated to Delasal University in the Filipino department. But I'm every now and then I'm I'm supervising uh philosophy doctoral students in Dasal University. Now the way my uh the way I use philosophy in uh Philippine studies is that I use it as a theory, I use it as a method in uh in talking about Philippine studies, in talking about heritage studies. I I use philosophy there. So maybe that's the the the easiest the lowhanging fruit that we can do is in integrating philosophy to other humanities and social sciences subjects in senior high school is to uh is to extract the the theoretical methodological dimensions of philosophy and use it in enriching Philippine humanities and Philippine uh social sciences. I I think I have very limited I have very limited uh I have very limited experience direct experience with senior high school teaching because I've never taught in senior high school but I'm mentoring a great number of senior high school teachers in their research. So just recently I finished mentoring about 20 uh uh teachers from the academy writing uh writing or converting some of their manuscripts to Scopus level papers. That's my strategy to infuse to infuse their uh to infuse their uh research writing with philosophical theories and methodologies. It might not be acceptable to everyone but uh that's my life story. I was exiled from the philosophy. I I was removed from a philosophy because our department was shuttered in the first place. So I was forced to negotiate it this way. That's my negotiated practice of philosophy as of the moment. Thank you. >> Thank you Boser. Now um for Dr. Um, with the diminishing space that philosophy is occupying now, especially in Philippine education, perhaps how can we better make sense of the idea that philosophy ought to positively improve society? Cuz earlier we've already been talking about the challenges that Filipino scholars are facing. So on a general level, how can we how can we parang positively improve society in spite of the challenges that Filipino philosophers are facing right now po? >> Yeah, thanks for the question. Uh one Miguel like the name. All right. So, uh, first I'm not sure if there's actually a diminishing space that philosophy is occupying in Philippine education. I'm not proed uh general education but I think the idea was if I'm not mistaken is that philosophy will be at uh the bedrock of general education. So if you if you take them by their word, this means that we as philosophers are not really out of the whole picture of uh basic education. We're there. We're part of it. We're part of the building blocks of basic education. But I I I know what where you're coming from because we're experiencing it in our department as well. So we're we're worried whether we'll still have some subjects that we'll teach later. But I think the question could be distinguished from how can philosophers our philosophical training uh or our ideas of philosophy can improve society possibly improve society. Now I'm not sure how old are you? I won't ask but if you're part of the earlier generation which I'm assuming because you're part of this early career group you had some philosophical training and you are undergoing some philosophical training now and that's a good thing because it's fun to be alive in today's philosophy 20 years ago actually that's not true 25 years ago 30 or almost 30 years ago when I was starting out as a philosopher no I I my teachers are here. So Demits was a teacher all the rest of the gang. So I'm not saying that Demits is old. What I'm saying is that today you have the opportunity not just to learn from our top global philosophers but really engage philosophers from outside Philippines. The internet, AI, YouTube, all the books that you could read are all out there. all the data is all out there uh on the internet. So it's a great you know equalizing mechanism. The thought is once you learn those things once you gain the techniques how would you use these philosophical ideas to quote unquote better our society? I'll give you an example and this is something that um uh Raymond Dunn and I were thinking about a while back. So in I think in 2021 2022 uh there was this whole discussion about you know this uh carbon emissions again because of the SDG uh program. we need to recalibrate our ideas about uh climate change, recalibrate our ideas about you know gas emissions and so on. So we thought about writing a paper on how should we do that exactly? How should we have a kind of policy which would be applied worldwide in terms of reducing gas emissions or fuel emissions. Now I gave him one idea and the idea did not come from me personally. It came from someone else, a philosopher in the 1970s, uh, Derek Barett, where he thought of how to think about the f future generations and to leverage or have a kind of economics using that kind of, you know, data in your computations about present distributions or present distribution of um, responsibilities and accountabilities. Unfortunately, that idea was not published. We wrote it, but no, no one uh got on board. But right now, I'm still developing that idea in in another book. What I'm saying is that all those information, I did not learn those information from my teachers. I learned them from discussing things with other philosophers uh in the world and really you know joining conferences and conversing your philosophical and that hopefully you'll use them to improve society in I hope that helps po >> thank you very much Mr. Moreno for your questions are very very relevant and I feel for you know at the rate things are going I hope that we still have philosophy subjects to teach in the near future. So >> we will say sir have faith because our technical panel chair is here. >> Okay okay okay. [laughter] But anyway so questions from again from Mr. Alex Henson of PUP. So Mr. Henson. Uh, welcome back. Let's go. So, I think he asked a question. So, hello po Alex Henon po. Alex Hen Hson. Sorry. Sorry. [laughter] Sorry. Hon. Okay. Honest question is the ongoing debate on the general education in Jed and at the same time the highlighting of the employability versus critical thinking. no in uh in our uh curriculum no uh which is postponed but at the same time still debatable and still know so uh here's my question for both of our speaker no with the continuing downgrading of humanities including also philosophy here and social development studies in the Philippines which is already happening no in favor of a more marketdriven employability and technical fields do you think which is Um he highlight in the debates emphasizing critical thinking alone is enough to justify the relevance or do we need a broader reimagining of how these disciplines contribute to the nation building civic engagement and social transformation which in the pre in the previous presentation there are already um efforts no to have a civic engagement and nation building uh ideas no given by the previous philosophers that we have. But now that you know and at the same time that the strategies and the systems are also changing, do we think that there's still be a a need a broader reimagining of the ideas that we are uh conveying no to our not just to our institution but also in terms of our societal building. That's my question for I'll answer first. So maybe >> before beauty >> uh yes uh maybe we can uh we can show everyone that uh technology, business, sciences they're not enough. Yes, there are fuels for development. Yes, but we will not be able to see or understand the historical patterns. For example, the rise of the uh research universities, they were conceptualized by humanities professor Schlar Maker Humboldt. Without them, we will not be talking about research now. Okay. So uh for uh historically also if we try to uh to understand the history of of course these are persons who conceptualize the research university but if you dig deeper into the history why research universities evolve or develop further I think you can also relate them to war. For example the development of uh Berlin University is the first research university. This was premised on the devastation of of Prussia by the French Prussian war. So uh you and then the development of American research universities. This was premised uh premised by uh World War II and the Cold War and China's rise to power was fueled by the research universities. And I think uh Dr. Raymon's example of Vietnam, I think they were reflecting on their civil war experience. they were reflecting on their being ravaged by uh their civil war. And so they they decided politically, decisively said we must develop first our research universities. And now uh in the Philippines now I think uh I think we we did not suffer as much as those uh in in Prussia or in America or this this world this this wars that that premise this uh this uh this uh development of the research universities. But now that we're threatened by China, I think it's the humanities and social sciences professors that can that can forcibly urge our our country to support to support research and the development of research universities. Science and technology will not be able to see these things. It's the humanities and social sciences that will see this patterns that will see these patterns and teach our country. We will not be able to defend ourselves if we will not cultivate our knowledge, our own knowledge production. That's my answer. >> Yeah. Uh wait, I'm trying to think about your question because it's related to the previous one. I think one of the assumptions that we're making right now is that because we have downgraded I don't know what you mean by that perhaps um because we have less units perhaps we have uh what else less years of people of teaching these uh courses that's why we don't think that there is humanities or social sciences in social development studies in the country. I think that's a wrong way of no sorry it's not wrong way perhaps there's another way of thinking about this idea of downgrading there's no downgrading of humanities in fact right now we have a lot of humanities people uh document is here palanka awardees are there you know we have a lot of humanities people social science people political scientists who are now in front of the TV cameras because of what's going on. So we have a lot of those people right now. I think the question is whether we are maximizing these experts in our universities. I agree with uh Dr. a while ago when German universities even in recent times when the Australian universities uh the US universities were really thinking about how to come up with the universities they're looking at the humanities people the social sciences people to really well get on board go get on board and really you know think about how to to to fund not in terms of money to fund the intellectual enterprise of pain. Again, I think we need to be as you said in your question, we need to have a broader reimagining of what's going on right now. In fact, if you look at the data, we have more academics, we have more humanities people, social scientist people right now than in previous generations. That's a fact. We don't dispute that. question is how can we maximize these people in our in our universities in our societies I think that's uh another way of looking at uh this thing because most of us are thinking about humanities social sciences and so on in terms of the number of load or courses that are available in the curriculum I'm looking at it in terms of people and the production of these people of how they generate knowledge and we have it that's why we have this conference that's why we have a lot of published works by social scientists by humanities a question how can we maximize them perhaps one way of maximizing them is having this kind of workshops or perhaps by writing in the public sphere putting our ideas out there we're maximizing um our collective intelligence and I'm I'm not sure if I'm answering the question but I'm really thinking about it because perhaps this is the mindset that some government officials are having we don't need philosophy actually they're in saying that they're doing philosophy because they're they're arguing for that thanks thanks this is a really helpful exercise you have to maximize Nice. No. Yeah, >> I get that. What you're saying is like >> uh even if even if you're not teaching philosophy subjects, you can do >> all these other things, but you have to be part of an institution. And to be part of an institution, you should be teaching subjects because that's a reality check. So, how can these our young philosophers be employed in an institution and flourish if nobody's going to be paying for their salaries? That's a very very good question. Actually, that's a Yeah. Yeah. Yeah. That's a social reality that we [laughter] have per on the other hand. On the other hand, look at where our impeachment case is going right now. Look at the staring people. You have chill jout. You know, we're influencing philosophers are influencing how people think. >> Yeah. Not just in terms of the academ but also uh how how do we maximize our philosophical training and how gainfully employed they're gainfully employed. So yes, I think challenge will be for us in the academ how would we make ourselves more relevant. I think it's happening now. It's happening now in terms of the majors out there even our songwriters like Marcos Adoro philosophy major. Marcus Adoro was a philosophy major. >> Ci Yano is also a philosophy major. See Dong Abai was also a philosophy major. So we have those people out there really. I'm not sure if you want Dong Abai to be your [laughter] to emulate Dong Abai or Marcus Adoro as philosophers. But you have those philosophers out there and their philosophical training is helping them well shape society in one year. I don't know if I'm answering the question, but I'm really happy that we're thinking about this right now. FYI lang guys Marcus Adoro members eraser heads. Oh, eraser heads. Sorry member of an Yano. >> Okay. Because some of the younger [laughter] members here might not be too too familiar. No. So, >> we're far removed from their age. the the eraser heads were very popular in the 90s. But anyway, let's proceed. Now, let's have a another uh question here again from Mr. Quto from UP Dan. No, this is for Dr. Wen. So, Mr. Quetto ready. >> Hi, Doc. Uh wait, um wait, where's my question? I for I have this memory. Goldfish, I wrote it here. Um it's lost in the chat box. >> Oh, here >> I can read it. [laughter] >> All right. [clears throat] See uh well uh for context I noticed in the presentation how there are philosophers like Abula Grialdo uh their way of contribution seems and I don't know if it's like that really but uh this is in the context of me viewing how Vienna like I don't know Vienna circles or Frankfurt circles collective philosophical groups um could it be that those groups did they exist in history or are they hidden beneath the beneath the institutions or like and yeah and um I'm also curious if they exist uh how they were able to pave their way towards contribution like I don't know formation of communist parties or cool stuff I don't know if that's cool for you but like anyway so yeah >> yeah thanks is uh Joe Malayan. Yes. Uh okay, Mr. Quutoto, welcome back to the Philippines. Um, just to tell you, I've been doing a lot of historical research on the no formation of Filipino philosophy in the past few years and I notice that we are at least most of our uh let's call them our fore parents I were not geniuses in terms of an individual genius rather they worked with groups. One group is as I mentioned a while ago you pasi boys. So uh these people were the founders of analytic philosophy in the Philippines. They were all from the University of the Philippines. So their head was this guy Ricardo Pasqual who studied as I've said with Berto Carnap and he brought analytic philosophy here in the his students were Alfredo Lagmay who's the founder of one of the founders of Filipino Jose incarnation who's founded the UP school of economics which heavily influenced um NEA and our economic policies Actually the Marcus policies during the 1970s came from that group you international group as as far as I I noticed in their writings you have someone else uh Ruben Santos Kuyugan who's a sociologist who came from Harvard I think and he brought in you know a a kind of cosmopolitan mindset in terms of uh of of sociology. Then you have Armando Benifasio and so on. So that's the group that uh sorry um who's the other guy Cesar Mahul who's a historian political scientist and one of the amazing writers of the book. So that's one group, the the UP group, the Pasi boys or the whatever group. Then you have the other group from Delasa University plug uh headed by uh Kito, you have Siniza, you have Tempressa, Abulad and so on. You also have the Atuneo group. You have Raman Reyes, Leo Decastro. But these people, the Atineo and US and Lassal group came together and formed this uh philosoph philippine academy for philosophical research which really influenced a lot of our educational policies from the 80s down until now because Alico is still um championing a lot of indigenous philosophy, Chinese philosophy stuff. actually the curriculum that you studied was a product of their work in the 80s and the 90s right so that's another group and you have the seminarians the the priests they also have their group so a lot of Filipino philosophers right now are doing stuff within groups like the Mindanao group you have women doing philosophy you have you know the Lasalian don't care stuff h philosophy and so on. So yeah, we have a lot of groups here in the village. We might not be as influential as the Vienna Circle or the Bloomsberry uh group or the Frankfurt Circle and so on. But we're doing stuff right now and a lot of things are wait for it, it's going to happen soon. A lot of things right now are are came about because of the influence of those. I think now the question is right at present what will be the influence that will be making future. I hope I answer your question. So yes, thank you for clearing that up. Okay, by the way, is this the one pinos? Ah, that's the original philos philosophical association of the Philippines. >> Everybody a piece of history. No. So, yan. All right. >> 1976. Yes. Okay. So, yeah. Wow. Very inspiring. Anyway, uh we have here is uh this a short question by Mr. Juel Barroso of ATS. No. Uh I don't know address Mr. Barroso and Mr. Baros if you don't mind. What is ATS? >> Uh Asian Theological Seminary. Thank you. >> Okay. Okay. So, can Mr. Barosa Dr. Y Dr. JJ >> to both professors. >> Okay. Okay. So, so >> go ahead sir. Go ahead. >> Yeah. Um this discussion po about you uh helpful impact fields humanities philosophies. Uh it reminded me of this one work by uh an epistemologist, a s uh I think Mr. Bar. So let's give him a half a minute. No. And uh I think maybe he's trying to reconnect. Okay. Uh we'll give him about half a minute lang guys. He was here first s chat area. Sir, when you were teaching seda, how many fellow subjects were the students required? No, both majors and non philosophy majors. How many units? >> How many units did that? Uh at the time I think we had uh >> two philosophy of man and uh logic. >> Ah okay. >> For uh for the non- majors >> but >> ethics was ethics was uh taken over by uh theology. >> Okay. For liberal arts students >> for the philosophy majors I think lesser than the usual because we had a double major. It was philosophy and human resource development. It was applied philosophy >> wi-i which I heard was very popular. >> Yes. Yes. Yes. It was a very we had two sections then >> actually one of the vice mayor in our town in Batangas was your student before. See attorney Chavez. He's now the vice mayor. He was part of your golden age of philosophy. I think >> he remembers you fondly. He remembers you. Uh we'll talk about it. Anyway, Mr. Barosa. Okay. Hello poina. I was sorry for the data po. I was uh talking about how our discussion reminded me of a social epistemologist who or a Steve Fuller who argued that if uh our knowledge production processes uh should be more just uh we should have more inclusion uh we should we should include more marginalized sectors miss mo uh and I'm just curious how is our philosophical studies here in the Philippines have been doing on on that aspect when it comes for example policy research any sort of grounding or consultation with people effects philosophy I'll answer first. Um, now with AI, I think we have uh better chances now. Uh, I remember I have an engagement in Samar. One event was the cleaning of uh Spanish period fortifications and I was talking to Tupad volunteers. A research paper was published in a in an international paper and uh I was we were talking we were giving an overview to Tupad volunteers. So I asked AI to give me a grassroot level uh presentation of an international Q1 journal summary of a Q1 journal grassroot level in their own language and I was able to I was able gave me a very good uh presentation slide. I delivered the slide to the uh to pad volunteers who are in charge of cleaning the uh stone fortification somewhere in summer in a barangai in western summer. Then uh I I think many of them were taking down notes and at the end of uh the lecture they talk to me in what I cannot I can understand a little war if it's written if it's spoken slowly but if it's spoken like a native I could no longer understand so meaning to say they were convinced they were able to understand they were able to I think they thought that I can speak uh what I so I think with AI now research communic unication beyond or below journal level journal level communication. I I think it can be facilitated by AI now and we can bring this closer to the people. For philosophy um I have no experience yet with philosophy but for my uh heritage studies group I have experiences already. Yes. >> Yeah. Thanks. Uh jewel jewel ba jewel bar but also for the question. Yeah. >> Yeah. >> Uh interesting. So I'm really thinking about your question. How is philos uh philosophy doing when it comes to involving marginalized knowledge production? Actually I don't know. I don't know what the answer to that question is because one I'm not sure what you mean by marginalized sector in are you thinking about those who are not part of the of the elites or those who have not been in the uh confines of a university setting or whatever. But the good thing about Filipino philosophy like the research that Tima had I think Marcado Vitaliano and so on the older generation so they were thinking of applying actually a kind of XFI. So Jet Dr. Janet Yasol Neville talked about XFI or experimental philosophy. So these early Filipino philosophers in the 70s, they were using a kind of experimental philosophy. They're using this linguistic analysis as trying to figure out whether this Filipino saying has some kind of philosophical uh import or whatever. So I think that's one of the innovations that they created in the 70s whether it involves uh marginalized sectors perhaps because I I know that Tim did some field field work also did some field work. He went to the provinces actually there were uh from the provinces so they studied those things and so on. But I'm thinking about your question in terms of right now some Filipino philosophers are doing what's known like Jerry Imbong is doing some indigenous philosophy trying to get the indigenous ideas and formulating it into a kind of philosophy a wholesale philosophy perhaps an ethics perhaps a metaphysics or an epistemology that's also a good project. uh would that be a kind of philosophical research that involves the marginalized sectors perhaps but I'm not sure what what you mean by uh this question but there's another aspect wherein I'm a bit iffy about using mar the marginalized sectors because at least uh using them or involving them in your research because there's a kind of you know you poverty scholarship that is using the poor as part of your research activities then asking funding for those uh alivating the poor or the marginalized sector without really giving them anything. So I'm I'm a bit iffy about those kinds of projects. Uh if that's what you mean by that uh involving those marginalized people then perhaps a better way is to really open up know the knowledge production let them in the discussion educate them or I don't know I not sure how to answer this question because it's really hard to figure out perhaps uh another way of understanding understanding your question is how could uh the jeepy driver outside understand my my research in logic the technical research I'm doing in logic perhaps that's what you meant well one the GP driver won't care won't care less about my technical work in uh logic he won't care but one of our task as educators as well not just as professional philosophers but as educators is really to give our ideas um make our ideas as know I I don't want to say palatable but open to everyone for them to read for them to understand perhaps to gain some knowledge but um I don't think that I'm as a professional philosopher I'm required know to really get them on board my my field of research. I'm not sure. I hope that answers your question, Mr. What do you think, Ces? Sir Dantini, they ask him, "Sir, he just says Yeah. Yeah. Actually, that's also good. You could you could, you know, mine some common folk knowledge and so on. I'm not I'm a bit iffy about that because I I feel that I'm exploiting them >> in a way. Exploitative. I don't know if that's an exploitative uh kind of research. I'm not sure how to think about yet. Okay. Maybe let's see. I'm a bit [laughter] wait I'll give an So we have here from up dean uh Mr. James Aza. I hope I'm pronouncing that correctly. Jamesa. Okay. So, wait. Sorry. Sorry. Scroll. Sorry, my mistake. Wait, address. Okay. Scroll. Wait long wait long here guys. Okay. Ah, here here this is for Dr. Deitario from uh Edgardo del Rosario Jr. Okay. So, Mr. Del Rosario, uh you can ask your question. >> Good morning, Plet. Uh good morning, Doc. Uh Demetri, this uh questions for you. Uh I'm also an IT member, a Indian from Abra and uh in our generation right now many of us don't know how to speak our own native tongue. maybe out of 20 individuals was living in our community in Abra especially in our group uh one from that 20 people is can only speak our own native tongue and I think it's continually declining due to I would say many of us would prefer to speak in Tagalog in English already and we don't have even uh I I don't know if we have but I don't see any part of our curriculum that would have more focus on our native tongues or our dialect of Filipino. I I would love to hear from you doc if you have any uh this uh own uh country. Okay. Uh I I will go back more than 100 years ago in Mindanao. Uh I encountered this very interesting word from Ferdinand Blumitry and he called it Bisayani Sashion Bisayani Sashon talking about the tendency of Alumad Alumad tribe to imitate the culture and language of the Visayians in Mindanao because they saw the Visians as the more progressive group. So this is common in in in our country. Whenever an IP group is in touch with a a a mainland a more dominant group the tendency is for this IP group to copy the culture and the language of that of that dominant group in order for them that's that's a that's a process of empowerment for them so that they can integrate more easily into that into that progressive society. I I think our uh multi- multilingual education was was supposed to be the key, but unfortunately they erased it. I'm not sure if it still exists in your in your region because it became optional. The key in that in that educational reform is not only to teach the language but to teach the culture because you cannot separate culture from language. For example, ethnoscience, for example, you talk about the medicinal medicinal practices and uh products in that in that forest area in your in your IP territory in your reservation in your uh domain in your uh IP domain. I think uh people will be very interested. I have a I have a paper directed now by one of my students and we're talking about the weaving practices of the cordillera uh groups and tingan is one of the cordillera groups. So talking about the dyes, talking about the fibers, talking about the tech technologies, I think we it becomes language becomes more interesting if we connect it to the culture. Talking about food, talking about farming techniques, even astronomy, even their local astronomy, it will be very interesting. So if you just study, if you just make them study language, it can be a burden because they will say, "No, we don't need that language. We need ilukano, we need uh Tagalog more, we need English more. But if you are going to connect it to their culture, their material culture and uh intangible culture, then I think it becomes more urgent that we study the language that we can preserve this material culture and immaterial culture. I think that's my answer. That's my answer. Thank you. >> Okay. >> Thank you. So we'll have another guys that we'll have before the lunch break question. The first one will be from uh Roland Mr. Roland Makawi from UPLB and I saw your question Mr. Jamesa question. So can you just summarize questions so that at least so let's have Mr. Maki from Banos all the way from UPS. Are you still here? >> Thank you Mr. Okay. Sir, >> thank you to both our speakers now for showing us the possibilities for Filipino philosophy. Question Dr. Demetio for those who are doing what Greto called cultural approach. Do you suggest ways through which we do not fall to romanticizing or essentializing Filipino concepts which more often than not the case among the social sciences that are tooling indigenization? I remember a comment by Zazarad's work when when the direction is to show Filipino mind as the opposite of the western mind. It was done already by the westerners themselves. So researches philosophy through you know researching Filipino concepts. Thank you. >> Thank you uh Roland. I think I I will be talking to you tomorrow. You're one of my uh assigned participants for our uh run uh focus group discussion tomorrow. Um I will connect your question with the question addressed by Dr. Co during his uh opening lecture a few a few days ago a few days ago or a week ago in US. So the discurso the Apertura of Dr. Alfredo co in USA. I listened through the YouTube uh recording of that talk and he was mentioning that uh Filipino philosophy already have this concepts scattered concepts bua ly and so on but Filipino philosophers failed to construct this into cohesive theories or cohesive discourses. I think the problem with Dr. uh co Alfredo co is that he did not believe that Filipino language is already intellectualized enough to be used in philosophizing because if you use Filipino language and I think this categories that were already discovered can be threaded more naturally in in Filipino language otherwise if you set them in English language then it's very difficult to construct a philosophical system meaning to we should be using Filipino language in order to philosophize using this uh using this concept and of course we have to do we have to do social linguistic historical research like what uh Dr. Susalasar is an expert of historical social linguistics. I think we have to also study with that at least we go deep into into our uh dictionaries perhaps Spanish dictionaries, Spanish Filipino, Spanish Spanish Tagalog, Spanish Cibuano, Spanish Bolano. I think they can already be helpful as well as the very scant textual uh textualized materials we have of course in Spanish and some are in some of course are in our native Filipino languages when they are in for example they're in novenas in sermons in uh prayers these are these are used that's why a while ago when I said paraluman can be male or female I was basing it on prayer on an old prayer Tagalog prayer in which San Augustine was uh called a paralumat. So I think social linguistic research will offset the uh romanticization of of our uh unearthed suddenly unearthed uh uh concepts because concepts can change can change rapidly. For example, I have this uh experimental thought on pentacasi pintasi for example. Pentagasi now is uh cockfight. It's a fight during fiesta. But there was a time when Pentacasi was uh referring to the fiesta, not to the cockfight. There was a time when Pentagasi was referring to the patron saint. And the older meaning of pentacas is of course uh is of course uh advocate, lawyer or advocate. advocate uh and you can even connect it to connect it to our Malay our Malay roots. Pintakasi is uh to call for to call for mercy in in Malay. So I I think this comparative social linguistics can can can help us against the temptation or the the slippery slope of going into uh romanticized nationalism. Yes. Thank you. Can I have a short comment lang cesar about because I'm really interested about this kind of social linguistic approach as well. So I'm thinking we could do that in that terms in those terms. So you could have those kind of comparative social uh social linguistics or even no intra semantic pragmatic analysis of what's going on in the language. for example, the Gallo Guay or whatever language. But right now there's a a move in philosophy that's uh known as globalizing philosophy. So some philosophers like Victoria Harrison that you'll meet later uh she's thinking of how we could use know the the conceptual resources from other cultures to address specific philosophical questions that have been around since time in memorial. For example, some Indian philosophers or sorry, some scholars of Indian philosophy are are unearthing or going back to Indian ancient Indian ancient philosophy to address some questions in the philosophy of religion that are currently invoked in in the literature or some philosophers uh I think the Italians are doing some experimental work to really mine what's going on in different social linguistic cultures. to address questions about social justice like linguistic injustices or epistemic epistemic injustices and so on. So you could have that kind of social uh linguistic as part of your research but you could extend that to some kind of philosophical question like the questions about questions of the philosophy of religion questions in metaphysics epistemology and so on to make it more coden philosophic. So I think that will be a good uh project and NCCA will be happy to fund that kind of project. I think right sir you >> maybe maybe >> David David's group Dr. and David's [laughter] group language. >> You know, these are very interesting questions and very young philosophers enthusiastic, you know, we should be having this every year. So maybe so would be nice to go. But anyway, uh we'll have one more question. But before that, let me remind everyone of please register and please answer the Google forms. And before our lunch break, we have a very interesting question because it's about outcomebased education. Okay. So I think it's a very relevant question. So uh this is from Mr. James Anza of UP Dean. So Mr. Anza, if you're if you're there, you can unmute your your ano microphone and your camera. tamak. >> Yes. Oh yes. Yes. Very good. >> Okay. So good morning everyone. So personally no reflecting on the condition of Filipino educational system aligning with global standards of OBBE and the mislication of OBBE in our very own system. This has always been my problem. Now how does the OBBE framework's emphasis on measurable competencies risk reducing humanity's education to compliance rather than critical inquiry? And then how can philosophical research challenge the institutionalized model of education that prioritizes producing workers over cultivating citizen? Because uh let's face it though um Hisilipinos they are more no focusing on the employability of uh Filipino students. Now we cannot truly know uh argue against that because we Filipinos need to be employed cuz that's our social reality, social economic reality. No, we need to work. No, we need uh at least no, we need some uh income. No, uh generally speaking, because we need to survive. Now, with that, I leave the question for the both professors. Thank you po JJ OBBE. JJ Ea, Dr. JJ, >> uh I'm not really passionate about OBBE. Cesar's uh dissertation is an OB. Now kidding aside, I think yeah that's true but again the challenge for us philosophers I think most of you have been involved in discussing with Ched whatever proposal. Again, I think the challenge for us is really to emphasize that OBBE as you Ched is implementing it is not OBBES or that's not OBBE. That's not what outcomes based. It's not outcomebased education. It's a good framework to think about to be honest. It's a good framework in thinking about how to have how to teach how to have no concrete outputs out of your of your uh courses. That's a good uh innovation. That's a a terrific idea. However, some of our officials, I'm not naming names uh winalen uh some of them are really uh thinking about sorry uh employability stuff as you have said that's a social reality that we have of course but on the other hand we need to think about how to cultivate not just you know great employees but cultured citizens of our country. So that that's the best way I can put it. But don't think that OBBE is bad. It's not OB that's bad. It's the people who are trying to implement it. It's bad. That's why we need to go to the forum or the fora that shed is uh uh organizing every year or every month. Uh write to your Congress people. I've been in contact with some more Congress people like S Chel Jock though about this issue cuz that's the the best way of really uh improving our lot as philosophers or as academicians here. go to your congress people, go to your uh deans like my dean here, talk to them and really push for the advocate for you know the value of the humanities and philosophy and I think that's the best way but again OB is not that it's not bad it's a good framework to think about but you know let's be clear about how to implement >> I think it's an implementation I when I was working on my dissertation I was able to through a common friend email Dr. and he answered that it's focusation. >> Yeah. >> Measurability but actually if you look at spades framework about measurability actually it gives a lot of freedom to the instructors to the teacher and it's the implementation and well again But anyway, uh >> yeah, wait. Uh just a last word about go. >> Please, please, we we we need to talk to our Ched people. That's why we invited Chen here. That's the ulterior motive. Let's talk to them. really emphasize the importance of philosophy and the humanities in the academ the university. >> Yeah, we can do actually among the participants here at the end of the two-day uh seminar. We can also have a par positions would be nice also. But anyway, uh guys uh that's all the time we have. No, I'm sure you have more questions for Dr. Dim, Dr. Wen. uh well if we if we are face to face tomorrow and if you see them maybe you can approach them okay and uh maybe they can answer some of your inquiries also but thank you very much a lot to all those who participated in the discussion there are a few more questions here but again uh we're limited by time but again thank you very much guys thank you for enthusiasm it's very it's energizing on uh especially during these times when the weather is not cooperating So,