Miranda Fricker argues of an injustice that is distinctly epistemic though it was born out of societal discrimination, identity power, and racial prejudice. More so, Fricker attempts to establish a theoretical space, where ethics, epistemology, and socio-politics can converge. An epistemology which concerns knowledge not for knowledge’s sake alone, but the kind of knowledge that can morally awaken a knowing subject and which can hopefully influence or bring forth a collective social and political change. I will further argue in this (...) paper that aside from moral awakening, the theory of epistemic injustice also attempts to correct our moral appropriations towards social phenomena as it aims to provide an unbiased epistemic basis on issues of social identities, namely: gender, race, religion, financial, economic, and social status, rank or position in work and institutions, among other factors. Epistemic injustice is a hybrid social theory that presupposes social ethical responsibility and epistemic justice among individuals, as well as in social institutions. It initially arose as part of the developments in virtue epistemology, a new trend in epistemology that emphasizes the role of virtue in knowledge, which sprung from the epistemic debates in virtue epistemology of the Anglo-American analytic philosophers. Epistemic injustice finds its own development of the theory now known as vice epistemology, which have special emphasis on non-virtuous acts, namely—vices. This paper is fundamentally aimed to introduce Miranda Fricker’s concept of “epistemic injustice,” including its possible indications within Philippine societal happenings. I then attempt to appropriate the phenomena of epistemic injustice as theorized by Fricker in the context of the Filipino social experience. This essay attempts to tackle the gaps between the apparent disparity in Philippine societies, particularly on issues that concerned the imperial Manila, the Bangsamoro, and other marginalized minorities, such as, transgender people, farmers, and fisher folks, as well as issues regarding the national language. (shrink)

An irony, however, is that although Nietzsche had read extensively important philosophers of his time, and in fact, had been known for his ad hominem criticisms on his predecessors, there is an astonishing silence on Marx in the Nietzsche literature, as if Marx is unheard-of in Nietzsche’s time despite the very close world they lived in as though neighbors, and also despite the growing influence of socialism in Nietzsche’s time. Nietzsche openly utters his strong disgust to the German National Socialist (...) Party which was later commonly referred as the Nazis. In this connection, he never mentioned the name of Marx as though it did not exist in his vocabulary. Although at first glance, they appear similar in the sense that both of them revolted against morality and religion, and made a distinction of society into opposing classes. But, in truth, they are worlds apart. They lived on two opposite worlds. Nietzsche is from the start an antipode of Marx. Aside from presenting a clear contrast of these two thinkers, here I also come up with a Nietzschean critique on the Marxian thought. (shrink)

This paper is an attempt to localize Herman and Chomsky’s analysis of the commercial media and use this concept to fit in the Philippine media climate. Through the propaganda model, they introduced the five interrelated media filters which made possible the “manufacture of consent.” By consent, Herman and Chomsky meant that the mass communication media can be a powerful tool to manufacture ideology and to influence a wider public to believe in a capitalistic propaganda. Thus, they call their theory the (...) “propaganda model” referring to the capitalist media structure and its underlying political function. Herman and Chomsky’s analysis has been centered upon the US media, however, they also believed that the model is also true in other parts of the world as the media conglomeration is also found all around the globe. In the Philippines, media conglomeration is not an alien concept especially in the presence of a giant media outlet, such as, ABS-CBN. In this essay, the authors claim that the propaganda model is also observed even in the less obvious corporate media in the country, disguised as an independent media entity but like a chameleon, it camouflages into an invisible creature leaving predators without any clue. Hence, the reason to analyze and scrutinize a highly reputable news organization in the country, namely, the Philippine Center for Investigative Journalism (PCIJ) in relation to their portrayal of the Duterte presidency. (shrink)

In this brief philosophical exposé, I will narrate the events as well as my personal and ecospiritual reflections pertaining to the COVID-19 pandemic which began in Wuhan, China sometime in November 2019 and have spread sporadically across countries and continents wreaking havoc medically, politically, and individually, as it claimed more than three hundred thousand lives and had virally infected more than four million of the global population. This phenomenon had led us to confront inevitable eschatological questions: Is this a sign (...) of the end times? Will this efface the vulnerable human race? Will this disrupt the global economy as capitalism had collapsed worldwide? Do these events signal a new political era, perhaps the dawn of socialism and communism, as countries worldwide are led to confront its own deficiencies and inadequacies? Which social and political systems and worldviews are efficient particularly in this age of globalization? What are our chances for human survival? These apocalyptic questions had led me to my reflections on Enrique Dussel’s philosophy of liberation, particularly on his concept of Christian ethics and the moral theology of liberation. In so doing, the paper incorporates a holistic outlook on the pandemic trying to look at the bigger picture in a global scale and considers an all-inclusive interpretation on the pandemic that ranges from the environmental, civic, cultural, political, and socioeconomic concerns. I shall try to sew and patch the pieces together into a much wider, integrated, and comprehensive outlook that includes both the global and the peripheral human experiences. (shrink)

Using Foucault’s concept of governmentality vis-à-vis Appadurai’s “global ethnoscapes” as frames, I argue for a techno-cultural dimension which brought forth the phenomenon of the “dancing inmates,” an argument against the charge of Filipino colonial mimicry of a Hollywood popular entertainment. Albeit the inmates’ dance routines indeed depict Foucault’s “docile bodies” in his analysis of the modern prison, as pointed out by critics, I am inclined to show how the internet mediation through social media networks awakened a culturally imbibed dance and (...) musical character trait vis-à-vis the jolly cultural disposition of Filipinos. Thus, I view these characteristics as existential responses, hence, ‘creative resilience,’ to the inhuman incarcerating conditions of the prison life through using the art of dance with the aid of media technology. I argue on the role of the internet as the prisoners’ avenue to the outside world that was strategically deprived of them as a form of punishment, and the role of the internet as their last frontier to freedom and to realize their human potentials. (shrink)

That “God is dead” is the first thing that would recall to mind the moment one invokes or mentions the name of Nietzsche, as if that’s the only thing people knew of him, that his name has become almost synonymous with atheism. The author defends Nietzsche by arguing that although he is against Christianity, Nietzsche is not totally against God, and a life-giving God is reconcilable into Nietzsche’s thought. -/- Keywords: Nietzsche and Religion, Philosophy and Faith, Filipino Religiousity.

This paper attempts to unravel and explore the stark contradiction between the quest for technological advancement and the struggle for human welfare and well-being. In the frame of Hegel’s master and slave dialectic, the author tries to present the notions of humanity and technology as thesis and antitheses by which the dawning synthesis of technological sensitivity to nature and an ecologically friendly human innovation and emancipation can be made possible. The paper draws heavily from the concepts introduced by notable philosophers, (...) such as, Bernard Stiegler, Donna Haraway, N. Katherine Hayes, Andrew Feenberg, Douglas Kellner, Herbert Marcuse, George Lukacs, Georg Friedrich Wilhelm Hegel, Karl Marx, Martin Heidegger, Karl Popper, Aldo Leopold, and Enrique Dussel. Out from the brilliant concepts of these thinkers, altogether their ideas had served as the building blocks in tracing the origin, nature, history, development, and the future of both the humankind and technology, and its impact to the natural ecology. The author attempts to work out a coherent synthesis of these prevailing thinkers. Their ideas aimed to lead, support, enhance, or give way to the possibility of the notion of an ecologically, environmentally, nature and human-friendly technology. (shrink)

This title was first published in 2002. Knowing God presents an innovative analysis of one of the most difficult and intractable philosophical questions of the past 350 years: the problem of knowledge, and specifically knowledge of God and the transcendental principles of value. This book situates the problem within the context of current social and political struggles, as well as within the contemporary search for meaning and value. Mansueto revisits ancient debates regarding the agent intellect, intentional being, and connatural (...) knowledge, while drawing on recent discussions in neuropsychology, cognitive development theory, and the sociology of knowledge or "ideological criticism". Including a chapter on forms of religious knowledge and concluding with a 'guide for the perplexed' intended to help overcome nihilism and despair, Knowing God reconciles epistemological and metaphysical realism with a recognition of the role of social structure in shaping knowledge. (shrink)

This paper situates Bogdanov in the context of social theory generally and socialist theory in particular. It outlines briefly the principal characteristics of his mature system, and assesses the strengths and weaknesses of his approach to the fundamental problems of social thought. The paper devotes particular attention to the problem of just how systems develop from less complex to more complex forms of organization, and evaluates Bogdanov’s solution to this problem against the background of populist, social democratic, and Leninist alternatives.

This paper situates Bogdanov in the context of social theory generally and socialist theory in particular. It outlines briefly the principal characteristics of his mature system, and assesses the strengths and weaknesses of his approach to the fundamental problems of social thought. The paper devotes particular attention to the problem of just how systems develop from less complex to more complex forms of organization, and evaluates Bogdanov's solution to this problem against the background of populist, social democratic, and Leninist alternatives.

Religion and Dialectics carries to a new level, the critical dialogue between religious belief, dialectical thinking, and socialist practice, which has given birth, among other things, to the theology of liberation and to a new Marxist sociology of religion.

Spirituality and Dialectics is a passionate and rigorous argument against nihilism and a manifesto for the party of meaning and hope. It demonstrates how we can ground principles of meaning and value, against the aesthetic and intellectual hegemony of the enlightenment—culminating most currently through postmodernity, as a basis for the critique of all present injustice. What emerges is a vision of a new social order that permits the full development of human social capacities.

Towards Synergism makes a powerful case for understanding the universe as a relational and self-organizing system. The author shows that human civilization serves as the center for the dynamic complexity of the system of our universe.

This paper analyzes recent work from within the physical sciences which argue for the emergence of a new paradigm capable of unifying the sciences and demonstrating the ultimate meaningfulness of the universe. I argue that while there is powerful evidence for cosmic teleology, the works in question do not represent a new paradigm and neither unify science nor adequately accommodate the evidence in question, but rather attempt to "put new wine in old skins." As Aristotle demonstrated, only teleological argumentation offers (...) a complete scientific explanation, and authentic teleology is effectively ruled out by the hegemonic scientific paradigm which gives first place to mathematical formalism-something which makes possible rigorous description but not authentic explanation. This does not mean returning to Aristotelian science, but rather exploring the "road not taken" when Aristotelian science entered a crisis at the end of the medieval period: generalizing the concept of teleology so that it can accommodate both the physical evidence which created problems for Aristotelian science long before Galileo and Kepler, and account teleologically for such phenomena as chaos and disintegration. The work of scientists like Gal-Or, Bohm, and Prigogine provides important resources for moving in this direction, but a more explicit option for teleology is necessary if the evidence is to be accommodated and the internal contradictions of the existing paradigm to be resolved. (shrink)

This paper argues that: a) philosophy generally, and the dialectical tradition in particular, first emerged in Ancient Greece in response to the nihilism and relativism generated by the development of a market economy; b) despite differences between its 'idealist' and 'materialist' wings, it is possible to speak of a basically unified dialectical tradition extending from Socrates, Plato and Aristotle through the great medieval Aristotelians, up to Hegel, Marx and their interpreters, a tradition unified around the proposition that we can rise (...) by rational means to a first principle which in turn serves as a principle of value and a criterion for ethical norms, thus becoming a standard by which to criticize the market order and argue for an alternative allocation of resources; c) the historic difficulties and current crisis of the dialectical tradition arise from a failure to demonstrate that the universe is a teleological system ordered to the perfection of form or the development of increasing levels of organization; and d) recent developments in the physical, biological and social sciences suggest that we may soon be in a position to remedy this difficulty. This paper criticizes those who say that it is no longer possible to "do philosophy the old way," and argues for the critical importance of philosophy generally and the dialectical tradition in particular for the future of the human civilizational project. (shrink)

Jamel Khermimoun considers that Muslims born in France and in the West now build their identity not from an imported model but from a strong sense of belonging to the nation, which they claim at the same time as their Islam. He wants to shed light on his reading of texts guided by the spirit of flexibility and openness advocated by Islam. We must listen carefully to what he has to say to us; one must know how to confront ones (...) own point of view with ones own, and thus enter into a process of dialogue which, as he writes himself, creates real issues and is capable of appeasing the spirits (Jean Baubrot, professor emeritus of the Chair History and Sociology of Secularism [Ecole Pratique des Hautes Etudes in Paris] and author of several books). Through this book, the author has the merit of advocating the creation of a field of mutual acquaintance [...], a base of common values that can help Westerners and Muslims to get out of the tunnel of reciprocal prejudices, to protect together the true notion of secularism that calls for respect for individual choices and the defense of the right of expression (Claudia Mansueto, doctor of literature, professor at the University of Trieste). Jamel Khermimoun provides answers to the questions raised by the place of the Muslim religion in modern societies. For the author, Islam is not incompatible with secularism because it shares with it the most important values which make possible cohabitation, or even mutual enrichment. Instead of opposing them, it encourages us to reinvest the republican principles that make up our societies. [...] It is for those of us who want to understand the world in which they live. The links of Islam to modernity, to knowledge, to the idea of freedom, to the equality of the sexes, to violence, to fanaticism, to racism, are here dealt with frankness and clarity (Victor Loupan, journalist, author, former international reporter at Figaro Magazine). (shrink)