Filipino Culture

Socio-cultural immersion is an integral part of every student's learning. Integration to unfamiliar community is crucial particularly for students who choose to study overseas. The researchers employed a qualitative research approach. Descriptive and phenomenological research designs were used to observe the behavior of participants and semi-structured interview to narrate the respondents' lived-experiences. Findings revealed that the foreign students of Batangas State University experience socialization positively and negatively. The social challenges encountered by foreign students in terms of academic performance are language barriers, medium of instructions, and communication and collaboration towards academic inclination. There is also a rising problem in terms of socialization in relation to language preferences, common norms, and values attributed to foreign and local students. In terms of adaptation to Filipino culture, foreign students are challenged in understandin...

The course of this paper is to explore the philosophical tendencies and exposition of a Philippine Language/Culture with the inspiration of a western thought with the use of an Ilokano Methodology "Maiyannatup a panagripirip", a methodological paradigm that employs suitable approaches and analyses to generate the Ilokano ontology, epistemology and ethics. Bridging the Ilokano word "Abrasa" and the Philosophical point of view of Jean-Luc of Marion's Phenomenology of love will bring me to a greater appreciation of understanding an Ilokano language as a lived conscious experience.

The Republic of the Philippines as one of the South-East Asia countries has both its own peculiarities and similarities with its neighbors. Whether it is about Filipino nature and climate or its unusual history or the Filipino people - friendly and mostly helpful, the only way to get to know the country is to go and visit it. Here comes my own view of the Philippines and mostly Manila, I got after a short one-week stay in September 2018. Speaking of Manila historic districts, its problems and its most typical characteristics, of its dwellers and a bit of political situation and comparing most of the things with other South-East Asian countries, I would like to create kind of an image of the Philippines.

This paper reflects on a negative Filipino trait "Kapal ng Mukha" as a dimension of a Filipino identity and culture. I shall argue that kapal ng mukha is a dimension of hiya and utang na loob which could only be understood in the context of Filipino values. I shall further argue that kapal ng mukha is supported in the Filipino Morality and Epistemology. And lastly, I shall project some vestiges of kapal ng mukha in the Philippine politics.

We tend to regard culture and history as simple addition in which layers of cultures and histories were added to our original identity. Because of this, we tend to have this notion that the true Filipino identity is the prehistoric and precolonial state. In other words, we regard identity as the state after subtracting all the imposed layers brought by cultural and historic events.

A number of paradigms have been proposed to understand the sources of meaningful work, but a non-Western approach has attracted little attention. This study aims to make a theoretical contribution toward an understanding of meaningful work from a virtue-ethics framework that is culturally meaningful and relevant to Filipino realities and their distinct cultural heritage. It develops a paradigm for a Filipino view of meaningful work that could guide both researchers and practitioners in business ethics by defining what is meaningful work, explaining why it is important, and presenting some examples of concrete measures that management can utilize to promote meaningful work in the Philippine workplace.

Defining Filipinoness has been problematic throughout history. Previous studies have focused on the persistent impact of the colonial experience on Filipinos (Bernad, 1971; Constantino, 1977; Enriquez, 1992; Yacat, 2005). Some scholars have framed their understanding vis-a-vis the search for a national consciousness resulting in a unif ied Filipino identity (Anderson, 1983; Constantino, 1969). But in the age of globalization, statehood and nationhood have become questionable concepts (Adamson & Demetriou, 2007; Ahmad & Eijaz, 2011; Guehenno, 1995; Omae, 1995). Who has the Filipino become amid a modern-day diaspora? I propose an analysis of history not as archival and disconnected from the present but as part of an ongoing story of identity formation. Recognition is given to kapwa, a view of self-and-other as one. This indigenous ontology offers a postmodern lens to understand the complexities of being Filipino through time and space. For contemporary Filipinos, identity formation ma...

While Hip-hop is recognised as a global musical culture, few studies have examined its practices of choreography. This essay privileges the ways Hip-hop dancers in Manila theorise their practices through four main aspects-genre, mode, dimension and conflict-in order to draw attention to the principles of meaning-making in contemporary Hip-hop performance. This article suggests that a dance-based system of knowledge is helpful to our understanding of music and performance in Asia and the Pacific because it fleshes out internal discourses of Hip-hop and promotes a mindfulness regarding assumptions around the performing body. Taken as a whole, these aspects help articulate conventional concerns around studying Hip-hop dance. This explanatory framework, hopefully, clears up more room to move when theorising through and about Hip-hop and promotes the critical study of dance practices in the Philippines with larger implications for contemporary
popular music and performance in Asia and beyond.

The ultimate outcome of ultranationalism is the disappearance of the state altogether, and its replacement by power structures that do not recognize any form of democratic control by the very people these structures affect. Nor do these structures restrict themselves to what used to be known as national borders. This reality of globalism after the annihilation of the nation-state forms a dark and perverted version of that other dream of decentralized powers that reaches beyond the nation-state: the progressive project of stateless internationalism. I will introduce here a number of examples of the infrastructures proposed by groups advocating for different practices of stateless internationalism. These examples are gathered from my work as founder of the New World Summit—an artistic and political organization that develops parliaments for stateless and blacklisted organizations—and as cofounder (with BAK, basis voor actuele kunst, Utrecht) of the New World Academy, where stateless political groups have developed collaborative projects with artists and students, exploring the role of art in political struggles for representation. The aim of the New World Academy is to investigate artistic practice in relation to the stateless state, with the concept of “state” referring as much to a condition as to an administrative structure.

Religious people help. A bulk of studies indicates that the high importance an individual gives to his/her religion is associated with prosocial behavior (e.g., Saroglou, 2013). Although religiosity is consistently associated with prosocial behavior, most Western studies found that religiosity is more related to helping close others whereas spirituality is associated to helping both close and unknown others. Yet, when applied in Filipino context, peculiarities were found. Specifically, correlation result indicates that the religiosity and spirituality among Filipinos are strongly associated. Moreover, result on moderated hierarchical regression analysis shows that religious prosociality among Filipinos does not depend on the social categorization of the target of help. Together, these results reflect the dynamics of religiosity and prosocial behavior among Filipinos.

Statistical information from cancer studies show that the Philippines has the highest incidence rate of breast cancer in Asia. Efforts on creating awareness are being spearheaded by the country's health department, local governments, and cancer-interest organizations. Despite these, discussions on the issue remain a forbidden topic among many Filipinos, particularly the patients and their families themselves. This study aims to know the central discourses behind the prevailing treatment of Filipinos on female breast cancer as taboo and the correlation to the slow development of awareness on the illness. A quality circle was conducted on three middle-aged women from General Santos City, southern Philippines. All of the respondents were breast cancer survivors. A discourse analysis on the data figured that there are two central and interconnected discourses hindering the awareness and acceptance of breast cancer: (i) fear and denial due to financial instability, and (ii) folk belief. The researchers suggest that instead of coursing breast cancer treatment budget through the Philippine government's health insurance provider, it should be directly allocated to the country's health services program. They concluded that beyond creating awareness, it is with the accessibility of treatment that the Filipino people will be liberated from the prevailing central discourses on breast and any type of cancer.

Much has been said about Filipino millennials. Born in the 1980s and 1990s, they are often described in passionate terms: they can seize the day, pursue their dreams, and travel the world. And yet they can also be self-entitled and narcissistic. How true are these characteristics? Drawing from the empirical work of 17 scholars from around the country, this collection presents an alternative view. Millennials belong to a fragmented generation whose dreams, abilities, and dispositions need to be understood in context. An agenda-setting collection, this will be useful for researchers and practitioners who wish to understand the state of the youth and the emergence of new generations.

Update: Awarded Best Book in the Social Sciences, National Book Awards 2022.

Defining Filipinoness has been problematic throughout history. Previous studies have focused on the persistent impact of the colonial experience on Filipinos (Bernad, 1971; Constantino, 1977; Enriquez, 1992; Yacat, 2005). Some scholars have framed their understanding vis-a-vis the search for a national consciousness resulting in a unif ied Filipino identity (Anderson, 1983; Constantino, 1969). But in the age of globalization, statehood and nationhood have become questionable concepts (Adamson & Demetriou, 2007; Ahmad & Eijaz, 2011; Guéhenno, 1995; Omae, 1995). Who has the Filipino become amid a modern-day diaspora? I propose an analysis of history not as archival and disconnected from the present but as part of an ongoing story of identity formation. Recognition is given to kapwa, a view of self-and-other as one. This indigenous ontology offers a postmodern lens to understand the complexities of being Filipino through time and space. For contemporary Filipinos, identity formation may involve a continuing resistance against colonialism now set amid the diaspora in the digital age. This article further presents an alternative view of Filipinoness by arguing that diasporics remain Filipino despite physical estrangement from the Philippines. An essential point echoed from other scholars is how cultural identity should not be seen as singular and unchanging (Hall, 1990; Said, 1993/2012). Rather, Filipinoness may refer to evolving, varied and fluid Filipino identities. This evolution involves a past that folds into the present and impacts the future in locations around the world.

DO NOT RE-PRINT WITHOUT PERMISSION.  This paper is designed to show the theoretical formulation on the left column, and demonstrate this formulation by cultural narratives on the right column. 

This is a pre-presentation draft for Asian Theological Association Theological Consultation 2018.  This paper argues that even with a new term in use (i.e., Contextual Theology), theological education in Asia needs to go through a process of decolonizing.  This will help the local context to identify the victimizing hegemonic consequences of an imported systematic theology from the west that is base in a philosophy of modernity.  Paulo Freire calls this “conscientization,” i.e., liberation, of the colonized local mindset.  This desired outcome allows the conscientized local mindset to “re-member” its colonized past.  As it moves forward, this liberated mindset engages in local theologizing that follows a new path, where it leaves behind the hegemonic control of its colonized experience.  Leny Strobel calls this decolonization. In the end, this paper will posit that Asian primal cultures are precursors to the western construct of postmodernity.

The study is an aim to reconstruct proto-terms of weaving from Proto-Autstronesian (PAn) to Proto-Philippine (PPh) using Comparative-Historical method wherein subgrouping and genetic relatedness of languages are examined using phonological changes.

Blust (1995b) reconstruction of PAn proto-terms was primarily used to trace reflexes on chosen languages in each Philippine micro-group. The languages included are Itbayat, Ifugao, Kapampangan, Agutaynen, T‘boli, Hanunoo, Palawano, Tagalog, Maranao, Manobo, and Subanun. Proto-terms in weaving, such as PMP *tarum, PAn *pangdan, PAn *zarum, PWMP *bahaR, PMP *tapis, PAn *habel, and PWMP *laja were found to have reflexes in most of the languages. And, terms such as Musa textilis abaka, tie-dye batik, and backstrap loom are probable terms which originates from Proto-Philippine language.

On woven textiles, it is discovered that the most abundant dyeing colors in Philippine weaving are indigo, black, red, and yellow. The prominent garments are skirt PAn *tapis and loincloth PWMP *bahaR. Also, backstrap loom is dominantly used than footloom. Cultural specific concepts were also researched and described on the latter part of the study.

Arthur Marwick (2004) insisted that physical beauty is only skin deep and nothing else but a visual aphrodisiac, whereas image and characteristics are more important for people to hold value. For some people, saying “beauty is only skin deep” is subjective and dependent on the type of person seeing it. There is also a need to consider various factors that can influence a person’s perception of beauty. Such as culture, environment, society and external influences like the mass media. In the Philippines, having white skin is said to be the equivalent of beauty. It is also associated with power and wealth. It is an ideology that is rooted in the country’s past colonisations by western countries and a narrative portrayed by the country’s media and advertising industry.

This dissertation aims to discuss the various factors that shaped the Filipino people’s idealisation of beauty. It will also conduct an in-depth analysis of the growing influence of the Philippine media and advertising industry in the Filipinos’ perception of white skin privilege and the superiority it suggests over dark skin.

In chapter one, an overview will be given on the general views of beauty before going to its cultural background in the Philippines. It will be followed by a brief discussion on how the country’s media industry portrays people with white and dark skin. Chapter two will present a literature review of past academic studies and online articles relevant to the research. Various media and communication theories such as the Agenda Setting, Social Learning and Gebner’s Cultivation theory will be explored to illustrate how mass media influences people’s view of beauty. How Filipinos use media will be discussed in conjunction with concepts such as Participatory culture and the Uses and gratification theory. Additionally, the Two-step flow theory and the Elaboration likelihood model will be analysed and its correlation to how people are persuaded to form their views from the messages they received through the media.

A case study on how the Philippine media and advertising industry promote white skin superiority will be presented in chapter three. It will be done through the contextual analysis of the brand GlutaMAX’s advertising practices. The brand’s past and current campaigns seem to suggest that having white skin is the standards of beauty and wealth. The brand was also accused of promoting skin discrimination. An in-depth discussion of this case will be conducted in chapter four to analyse its overall impact in parallel with the research topic. The last two chapters will discuss the limitations identified during the dissertation process and provide recommendations on what further research can be conducted. A conclusion will be given at the end to support the significance of this study in the broad understanding and knowledge of the role of mass media in establishing the views of the Filipino people towards beauty and their skin colour.

After reading seven short articles in a part of the book “Pinoy Pop Culture,” I found myself asking these questions: who defines what is Pinoy; when does a Pinoy become a “certified” Pinoy; where in the map can Pinoys be located; why is it too hard to trace our own national identity; and how are the Pinoys perceived by the eyes of other nations? I found it problematic in asking all these questions because I myself can hardly explain my own views about being a certified Pinoy.

Socio-cultural immersion is an integral part of every student's learning. Integration to unfamiliar community is crucial particularly for students who choose to study overseas. The researchers employed a qualitative research approach. Descriptive and phenomenological research designs were used to observe the behavior of participants and semi-structured interview to narrate the respondents' lived-experiences. Findings revealed that the foreign students of Batangas State University experience socialization positively and negatively. The social challenges encountered by foreign students in terms of academic performance are language barriers, medium of instructions, and communication and collaboration towards academic inclination. There is also a rising problem in terms of socialization in relation to language preferences, common norms, and values attributed to foreign and local students. In terms of adaptation to Filipino culture, foreign students are challenged in understanding cultural diversities, hence, adapting to cultural preferences. Hence, the implementation of inclusion initiatives and adaptation strategies for foreign students was recommended including Include Me Now Project, Foreign Students Caravan, Universal Language for students of Batangas State University, #WeAcceptasOne-Project, and the WeSite website portal platform.

"The social sciences are enmeshed with their own subject area in complex ways. Social-scientific discourses have an impact on the self-perception of tradition, authenticity and identity in the broader society. In the following sections, I shall trace various scholarly discourses on Filipino tradition, national identity, and popular Christianity.
Hence religion functions either as obstacle to or source of national identity. From the post-Second World War years until today, the intellectual attitude towards Christianity varied considerably: outright refusal of the oppressor’s religion by left-wing nationalists, reappraisal of a revolutionary »Passion Catholicism« by the »history from below« discourse, attempts of reconstructing pre-Christian animism, Austronesian cosmology and/or mystic-messianic nationalism as the true religion of »the« Filipino people, or post-nationalist appreciation of religious »creolization« and »hybridity«. Such discourses are inseparable from the political development after independence and the postcolonial struggle over intellectual self-determination.
This chapter examines various attempts of Filipino intellectuals to contribute to the collective identity of their nation. As will be shown below, over a long period of time this ambition could be achieved only by selecting and defining certain essentials that make the desired collective »good to think«. Thus, the scholarly endeavour is aimed at compensating the loss of a supposed cultural authenticity of the past, destroyed by colonialism. In their neo-Marxian struggle for a classless society of »the people«, in their post-Rousseauistic attempts of re-constructing an »imagined community«, or in their recent esteem of cultural difference and »hybridity«, historians and socio-cultural anthropologists unavoidably take positions in the political arena."

En el siglo xvi, Felipe de las Casas Martínez fue un criollo cuya infancia y juventud le permitieron ser un niño rico, misionero franciscano y mártir, para ejemplo de muchas generaciones de católicos. Al iniciar el siglo xvii, en la Villa de Colima, México, fue declarado santo patrono contra incendios y temblores, y desde entonces protege a los colimenses contra esas calamidades. En el ámbito religioso, su trayectoria de vida es importante porque lo llevó a convertirse en el primer santo de México: san Felipe de Jesús. Y como se hará evidente en el presente documento, existen ciertos acontecimientos, fenómenos naturales y desastres que han sido desvalorados por la historiografía, pero que al incorporarlos al contexto histórico permiten reinterpretar las razones del martirio de Felipe de Jesús y 25 religiosos más, ocurrido el 5 de febrero de 1597 en Japón. Para la teoría de las representaciones, éste es un caso de representación cultural con enfoque histórico en un personaje que es el núcleo de una representación en transición.

This paper primarily exposes Albert Camus’ concept of philosophical suicide as an interpretative framework in elucidating the manifestations of Filipino folk Catholicism’s characteristics and practices that exemplify philosophical suicide. The implications of Albert Camus’ philosophy of Absurdism to explain the manifestations of philosophical suicide in the prevailing Filipino folk Catholicism were extracted through an explanatory approach. This was done by examining credible references on the manifestations of philosophical suicide in Filipino folk Catholicism in the light of Albert Camus’ The Myth of Sisyphus (1955), Rolando Gripaldo’s Roman Catholicism And the Filipino Culture (2009), Felipe Landa Jocano’s Filipino Catholicism: A Case Study in Religious Change (1967), and Antoine Vergote’s Folk Catholicism: Its Significance, Value and Ambiguities (1982). To identify the manifestations of philosophical suicide within Filipino folk Catholicism, this research adhered to its indicators which include: extreme admiration for sacred objects which constitutes idolatry, extreme displays of religious devotion; uncritical zeal; obsessive enthusiasm, and; superstitious expression of folk Catholicism which reflects religious fanaticism. Based on the results, the characteristics and practices of Filipino folk Catholicism show that it is more harmful than beneficial. It may lift up people's morals and encourage communal relationships, but it can also become intoxicating to the point that people use it to cover up the harsh realities of life. The folk practices incorporated with it are clear evidence of philosophical suicide. Through the aforementioned indicators, it was concluded that Filipino folk Catholicism strongly manifests philosophical suicide. Turning into the supernatural and abandoning reason to cope with the absurdity of life emanates that Filipinos choose to commit philosophical suicide rather than confront the hardships that come with life. The endeavor of studying the characteristics and practices that manifest philosophical suicide within Filipino folk Catholicism can provide an aid to the enrichment of future researches especially to the theoretical corpus of Philippine and Asian studies.

May mga nagsasabing ang wikang Filipino ay wikang hindi para sa mga edukado, may mga nagsasabing ayaw nila gamitin ang wikang Filipino dahil ito raw ay hindi babagay para sa katayuan nila sa lipunan, at may mga nagsasabing ang wikang Filipino ay isang wikang walang kuwenta dahil hindi nila mahanap ang mga salita para maipahayag ang kanilang mga damdamin.

Socio-cultural immersion is an integral part of every student's learning. Integration to unfamiliar community is crucial particularly for students who choose to study overseas. The researchers employed a qualitative research approach. Descriptive and phenomenological research designs were used to observe the behavior of participants and semi-structured interview to narrate the respondents' lived-experiences. Findings revealed that the foreign students of Batangas State University experience socialization positively and negatively. The social challenges encountered by foreign students in terms of academic performance are language barriers, medium of instructions, and communication and collaboration towards academic inclination. There is also a rising problem in terms of socialization in relation to language preferences, common norms, and values attributed to foreign and local students. In terms of adaptation to Filipino culture, foreign students are challenged in understandin...

This thesis focuses on the artworks of Filipina-American artist, Pacita Abad. Trapunto, derived from a thirteenth-century Italian technique of embroidering or quilting, is both a medium and technique that incorporates found materials, stitching, layering of fabric, painting or dyeing. I therefore focus on the allusions to material and the techniques of creating trapuntos in order to investigate how this is particularly significant in the idea of cultural identity. Furthermore, within the three chapters of this thesis, I will investigate the ways in which Abad’s trapuntos, whether conceptually through the narratives portrayed within them, or through the techniques by which they are made and constructed inform the historical and contemporary issues of surrounding the Filipino identity. Informed by postcolonial and decolonial frameworks, I seek to decentralise this collective idea of the “Filipino Identity” by beginning to addressing how this problem first manifests within the national context and consequently, by continuing to explore how Abad in relation to both historical and current developments in the (Western) art world, subverts the narrative of modernism often upheld by art institutions and art historical discourse.

This paper consists of foreign perspective of both Singaporean and citizen of People's Republic of China on Filipino lifestyle in the Philippines. It inscribes our culture shocks such as lifestyle food, entertainment, and education on comparison with Singapore's and China's cultures.

George Barton, PhD: “Ang sakuna at kalungkutan ay nagtutulak sa isang kaluluwa o isang bansa na hanapin muli ang mga pundasyon ng buhay. Ang mga panahon ng kalungkutan ay naaayon sa panahon ng paglago ng relihiyon. Ang pagkatapon sa Babilonya ay hindi eksepsiyon. Sa katunayan, ang impluwensya ng pagkatapon na ito sa relihiyon ng Israel ay napakalaki. Ito ay sa isang bahagi dahil sa ang katunayan na ang pagkatapon ay ang panlabas na kaganapan na kinakailangan upang gawing kristal ang mga resulta ng makahulang mga impluwensya na gumagana sa loob ng mahabang panahon, ngunit ito rin ay sa isang bahagi dahil sa pagpapalalim at paglilinaw ng relihiyosong pang-unawa na nakakapinsala. at kalungkutan ang nagdadala."

“Ang impluwensya ng pagkatapon sa Babilonya ay makikita sa tatlong dakilang larangan ng buhay: (i) sa pagkaunawa sa katotohanan ng relihiyon; (2) sa panlabas na organisasyon ng relihiyosong buhay; at (3) sa mga pamantayan ng pampublikong moral. Sisikapin nating maikli na talakayin ang bawat isa sa mga puntong ito, ngunit bago gawin ito, kailangan muna ng ilang salita na may kinalaman sa likas na katangian ng pagkakatapon dito." (IMPLUWENSYA NG BABYLONIAN EXILE SA RELIHIYON NG ISRAEL, PROPESOR GEORGE A. BARTON, PH .D.) Kaya, dito si Barton, na malinaw na nagpahayag ng maraming iskolar, at malinaw na nagsasaad na ang hula ni Jeremias - kasama ang pagdurusa at sakit ng Pagkatapon, ay nakapagpabago ng pakinabang sa teolohiya at pananaw sa daigdig ng Judaismo.

Gamit ang lenteng "Language as a worldview," susuriin ng papel na ito ang mga panghalip at panlapi sa wikang Tagalog na walang direktang katumbas sa wikang Ingles. Pagkatapos, titingnan kung may direktang salin ang mga panghalip at panlaping ito sa ibang katutubong wika ng Pilipinas: ang Kapampangan at Bikol. Sisiyasatin sa saliksik na ito kung nagtataglay ba ng pare-parehong pagtanaw sa mundo ang tatlong magkakaibang wikang ito ng Pilipinas.

"Proper knowledge maps or mirrors the actualities of the real world." K Gergen A map without a proper concept-theory of social consciousness and spirituality is an unhealthy distorted model. 
Social consciousness in a nutshell: “In each of these [identities or roles] there is stored implicit and ingrained knowledge about appropriate values and behaviors, likes and dislikes, ways of being.”

The Lion’s Share: “Three main forms of automatic self-regulation are identified: [1] an automatic effect of perception on action, [2] the automatic pursuit of a goal and [3] a continuous automatic evaluation of one's experience.

Based on the accumulated evidence, the authors conclude that these various non-conscious mental systems shoulder the lion's share of the self-regulatory burden, thereby keeping the individual grounded in their current environment.”

Mental categories are absolutely essential for simplifying and understanding the information-rich environment, …

The express link between perception [of the environment] and action likely exists for a good adaptive reason, such as creating appropriate behavioral preparations in the absence of conscious guidance and monitoring.

“The idea that social perception is a largely automated psychological phenomenon is now widely accepted.”
Our identities are multifaceted – mother, musician, teacher, yoga enthusiast, NASCAR fan. In each of these [identities] there is stored implicit and ingrained knowledge about appropriate values and behaviors, likes and dislikes, ways of being.

Mula sa isang tiyak na pananaw-sa konsepto, ang core at esensya ng "Buhay" ay talagang at tunay na Enerhiya!! Ang buhay ay enerhiya-sikolohikal at siyentipiko. Nangangahulugan iyon na ang mga pinagmulan ng Life-Force bilang Enerhiya ay lampas sa saklaw ng rational analysis at quantification. Saan nagmula ang enerhiya na ito? iyon ay isa sa mga pangunahing misteryo ng buhay. Kaya, sa kontekstong iyon ang pahayag ni Viktor Frankl na "Ang kahulugan ng buhay ay upang bigyan ng kahulugan ang buhay!" mas may katuturan. Iyon ay, sa isang napaka-basic na kahulugan ang mga tao ay may enerhiya at kailangan nilang malaman kung ano ang gagawin dito.

Mula sa malayo ay lilitaw kaagad na ang buhay ay-sa kaibuturan-"enerhiya!" Higit pa rito, kapag titingnan mo ang mga motibasyon, layunin at maging ang mga simbolo, tumitingin ka sa mga pinagmumulan ng enerhiya. Higit pa rito, sina William James, Carl Jung lahat ay nagsalita tungkol sa mga simbolo, mahalaga sa pagganyak, ay mga anyo ng makapangyarihang enerhiya. Sinabi ni Donald Kalsched, Ph.D., isang Clinical Jungian Analyst, na, "Ang archetypal energy ay nakaugat nang malalim sa walang malay at ito ay 'archaic', primitive, at 'typical' din. Archetypal energies and affects are not easily assimilated by the may malay na pag-iisip. Maaari silang maging maliwanag o madilim, mala-anghel o mala-demonyo, ngunit dahil umiiral ang mga ito sa hilaw, walang-pamagitan na anyo, sila ay may posibilidad na maging sobrang kapangyarihan." Paunang Salita at Pananaw Ang paraan ng pagtingin mo sa mga bagay ay ang pinakamakapangyarihang puwersa sa paghubog ng iyong buhay! John O'Donohue-Irish na makata at espirituwal na pinuno.

Ang kamalayan at espiritu bilang puwersa
Ang Banal na Espiritu sa mga Ebanghelyo
Ang mga sinoptikong Ebanghelyo, sa pangkalahatan ay may mas kaunting sinasabi tungkol sa Banal na Espiritu kaysa sa ebanghelyo ni Juan. Ang Ebanghelyo ni Marcos ay may pinakamaliit na sasabihin at binanggit ang Banal na espiritu ng anim na beses lamang. Tulad ng lahat ng Ebanghelyo, itinampok ni Marcos ang bautismo ng espiritu bilang tanda ni Jesus. Sa katunayan, iyon ang pinakatampok ng pagsulat ni Marcos tungkol sa Banal na espiritu - na ang gawain ni Kristo ay mas mataas at mas tumpak dahil siya ay nagbautismo sa Banal na Espiritu, hindi lamang sa tubig. Sinasalamin ni Lucas ang sinabi ni Marcos sa Kabanata 24 bersikulo 49: Ang "pangako ng Ama" ay ang bautismo ng Banal na Espiritu." Sinasabi ng 1 Juan 2:27 na "ang pagpapahid na tinanggap ninyo sa kanya ay nananatili sa inyo" (1 Juan 2:27). Ang metapora para sa "bautismo sa Banal na Espiritu" ay naging sa "Kristiyanismo" isang mahalagang aspeto ng "Kristo." Ang metapora ay kinuha ang ideya ng paglilinis ng katawan ng tao sa pamamagitan ng bautismo sa tubig at pinalawak ito sa paglilinis ng espiritu ng tao sa pamamagitan ng bautismo sa Banal na Espiritu.

It would be possible to describe everything scientifically, but that would make no sense; it would make no sense, as if you were describing a Beethoven symphony as a variation of wave pressure.― Albert Einstein
The Neuroscience of Morals – preface
Complexity of Interconnections within the Human Brain
Funk and Gazzanigna observe that: “Moral neuroscience is an intricate and expanding field. This review summarizes the main scientific findings obtained to date. Morality is a set of complex emotional and cognitive processes that is reflected across many brain domains. Some of them are recurrently found to be indispensable in order to emit a moral judgment, but none of them is uniquely related to morality…………Some of the emotions processed are more central to morality than others, but all emotions contribute to moral judgment given specific contextual situations. (Brain Architecture of human morality, Funk and Gazzaniga)…….The neural circuits of brain regions implicated in morality overlap with those that regulate other behavioral processes, suggesting that there is probably no undiscovered neural substrate that uniquely supports moral cognition.”  Brain Architecture of human morality, Funk and Gazzanigna Current opinion in Neurobiology 2009 19:678-681)
I find it interesting that it appears that carl Jung had an intuitive grasp of how the human brain functioned.  In general Carl Jung viewed "the psyche" not as "an indivisible unity but a divisible and more or less divided whole. Although the separate parts are connected with one another, they are relatively independent...... I have called these psychic fragments “autonomous complexes,” (CW8 582) The bottom line is that in moral decision-making numerous processes are involved. From reading various neuroscience studies, it appears apparent hat different situation trigger different regions of the brain into action and several regions of the brain work in tandem.