Exploring Filipino Philosophy: The Quest for Original Thought and Identity

Philosophy, defined as the pursuit of fundamental questions concerning existence, knowledge, morality, values, and society, has a rich tradition in the Philippines dating back to the 16th century. Though formally introduced into the academic curriculum at the University of Santo Tomas in 1611, Filipino philosophizing as a reflective practice is considered a more recent development, gaining momentum in the 20th century through scholars such as Emerita Quito, a leading philosophy professor at De La Salle University.

The core question arises: Can a Filipino be a philosopher? Philosophizing is not solely about possessing a degree but rather engaging deeply with philosophical inquiries, including those relevant to Filipino society, politics, and cultural identity. This approach encourages insights into the Filipino mindset and worldview.

Debates persist among Filipino intellectuals regarding the definition and existence of Filipino philosophy. Alfredo Co of the University of Santo Tomas interprets it as the collective body of work produced by Filipino philosophers. Conversely, Emerita Quito emphasizes the indigenous worldview inherent to Filipino culture as the essence of Filipino philosophy. Both perspectives hold merit and shape the ongoing discourse.

Understanding Filipino philosophy as grounded in indigenous cultural heritage might limit its scope but remains a valid endeavor, especially when informed by historical context. Works like Karl Gaspar’s studies on Mindanawon and Lumad philosophical traditions exemplify this approach.

Alternatively, if Filipino philosophy includes original contributions to timeless universal philosophical themes, it expands its potential significantly. Filipino philosophers can develop novel perspectives on these themes, offering ideas unique to their cultural and intellectual experiences. Such contributions could elevate Filipino philosophy to international recognition and influence.

This dual approach—exploring indigenous worldviews alongside universal philosophical questions—opens the door for Filipino philosophers to assert intellectual independence. It challenges the tendency to merely replicate Western philosophical doctrines and encourages courageous, original thought akin to Galileo’s defiance of dominant paradigms.

In conclusion, there are no natural barriers preventing Filipinos from becoming philosophers. It requires intellectual bravery to independently analyze and contribute to philosophical discourse. Embracing this spirit will enable Filipino thinkers to achieve parity with their global counterparts and enrich the philosophical landscape both locally and internationally.