The history of philosophy is replete with thinkers who have had such great impact on humanity. History will attest to the lasting legacy that philosophers have left behind, and even in our times today, their names and views on life and the world are still remembered. Generations to come will hopefully still recall them with such fondness.

One philosopher who the world recalls is the man from the ancient state of Lu, in the southern part of the present Shantung province in eastern China. Known as K'ung Tzu or Kung Fu Tzu or Kong Zi, he is popularly known in the west as Confucius. Born during the dark age known as the Warring States Period, Confucius grew up in a society marked with chaos and turmoil. It was during this age when political power and patronage were the only things that mattered. China was fragmented into many feudal states which fought against each other in the quest for supremacy. Erstwhile allies became bitter enemies in the process. Due to power struggle, rampant disorder, corruption in high levels of government, and violence were the normal occurrences of his time. Alongside this, the moral fiber of the people greatly suffered. Immorality became the rule, age-old values were ignored. The once powerful Chou dynasty, a great accomplishment of the ancient Chinese civilization, was destined to become a civilization gone with the wind (Tudisco, 1969:27). Although marked with political turmoil, Co (1992:10) contends that the time of Confucius is fondly referred to by many scholars as the Golden Age of Chinese Philosophy, because it was during this period when many great and original thinkers emerged in China. He calls this the "Period of the Blossoming of A Hundred Flowers".

Confucius was born in 551 BC to a poor family, and as a young man, tended sheep and oxen (Co, 1992:104). At the age of fifty, he entered government service but was forced to resign after a political intrigue (Fung Yu-lan, 1960: 38). He went into exile and spent the next thirteen years of his life travelling from one state to another, hoping to find an opportunity to realize his ideal of political and social reform (Yu-lan, 1960: 38). He loved the glory and the grandeur of the past age and its leaders. It was, for him, a duty to bring that great era back to Chinese society-an era when government leaders were righteous, virtues were upheld and morality, rightfully observed. This dream of Confucius unfortunately never materialized. He died in 479 BC a disappointed and rejected man.

A story is beautifully mentioned by Alfredo Co (1996:105). This story gives the reader an idea of the great influence that Confucius had to generations that came after his death:

"...the grand historian of the Han Dynasty, Sima Qin, paid a visit to the burial place of Kong Zi. Overwhelmed by the reverence paid to the Old Master he said with amazement, "When I contemplated the hall of the funeral temple, his chariot, his vestments, his ritual utensils...all those who at the prescribed time performed the rites in his dwelling, I tarried there and could not depart. There are legions in this world who have enjoyed in their lifetime a glory that ended in their deaths. But the glory of Kong Zi, though he was not a man of noble class, has been handed down to more than ten generations. Emperors, dukes, and all in the Middle Kingdom have honored this Master and took his teachings for guidance. That is what is called perfect sanctity..."

If there are two words that best describe the philosophy of Confucius, these would be humanistic and traditional-humanistic, because the philosopher never spent his time in metaphysical speculation. He gave emphasis on the human person: his values, his society, his life. And traditional, because he recognized and valued the wisdom of the past. In recognizing and valuing this past, Confucius likewise heralded a future that had room for innovation in the society's intellectual life-something that the past itself had scarcely known (Levenson and Schurman, 1969: 47). Confucius established this feeling for the paradigm in history since his genius is for moral judgment, a type of absolute, and it necessarily resists the relativeness of passing time and change in the human condition. Confucius, then, was a figure of grand paradox, an innovating traditionalist, harbinger of a future age that would clash with the past that he ostensibly sought to revive. He considered the past in order to renovate the present for the future. Thus, one can say that his ideas are influential even in our times today. The Lun Yu, or the Analects, is the text associated with Confucius. It is a compilation of the wise sayings attributed to Confucius collected by his disciples after his death. Co (1996: 106) says that the Analects are instructive, but not dogmatic; sincere and inspiring but never pedantic. They can easily convince the reader that true nobility of thought and action is the only way to virtue and happiness.

As a philosopher, Confucius conceived himself as a "tansmitter, not an originator"(Analects, VII,1). This is simply means that Confucius did not see himself as a philosopher with grandiose ideas, but one who brought people back to traditional teachings, at the same time giving them interpretations derived from his own moral concepts (Fung Yu-lan, p.40). While transmitting these ideas, Confucius in the process, actually formed new ideas. This spirit of originating through tansmitting was continued by the followers of Confucius even after his death. This is what made Confucius different from other sages of his time. He was considered even as the founder of a new school, known as the School of the Literati.

The question that we wish to answer in our lecture today is the question: How can the philosophy of Confucius be relevant to the Filipino family in this millenium? In order to answer this, we shall first present the basic teachings of Confucius and relate this with the issues confronting the Filipino family.
 

To the Master, a society can only be at peace when certain virtues have been developed and are actually lived by the people. These virtues are not simply theoretical ideas, but must be concretized in the people's everyday lives. For morality to be brought back to people, it was necessary that they be reminded of these virtues.

1. Jen
   The virtue of Jen is what the Master considered to be the most important virtue. It is the virtue of all virtues. This virtue of Jen may be translated as "Compassion," "Charity," "Sympathy," "Supreme Goodness," "Benevolence," "True Manhood," "Perfect Character," "Perfect Virtue," "Human Goodness," "Human Kindness," "Human-Heartedness," "Love," "Charity." In Chinese ideogram, Jen is represented as man. For this reason, Confucius considered something unique in the human person: the ability to recognize the needs of others. This means a consideration of people in our midst: a consciousness of their existence. The Existentialist claim, "To exist is to co-exist", was therefore anticipated by the Master himself. Jen is a virtue that makes us recognize that not only do I exist but others as well, and in this recognition, the "I" finds itself with "others." In the process of recognizing this fact, one naturally cannot turn a blind eye to the needs of others. This is precisely the start of developing this virtue of Jen. To be a person of Jen is necessarily therefore to be a person sensitive of the needs of others, to recognize their needs, and accordingly, to respond to these needs. As a consequence, the Confucian Golden Rule finds itself concretized in the process. This Golden Rule of Confucius is manifested through the Principles of Chung and Shu: Chung, the Golden Rule in the affirmative, "Do unto others what you want others do unto you," and Shu, the Golden Rule in the negative, "Do not do unto others what you do not want others do unto you."(Analects, Bk.15, Part 23). This same Golden Rule was echoed by religious philosophers after Confucius. The Principle of Chung, being positive in formulation, reminds people to treat others the way they want to be treated. In the classic Doctrine of Mean, this saying is presented: "Serve your father as you would require your son serve you. Serve your ruler as you would require your subordinate serve you. Serve your brother as you would require your younger brother serve you. Set the example in behaving among your friends as you would require them to behave with you" (Co, 108). The Principle of Shu, on the other hand, contends that we are not to treat others in the way we would not want ourselves treated. Thus, in the Great Learning, Ta Shueh, we read: "Do not use what you dislike in your superiors in the employment of your inferiors. Do not use what you dislike in your inferior in the service of your superiors. Do not use what you dislike in those who are before you to prove to those who are behind you. Do not use what you dislike at the right to display towards the left. Do not use what you dislike at the left to display towards the right" (1992: 108). The person who lives by the Golden Rule necessarily becomes a person of Jen. So important is Jen that a meaningful life depends on it. Confucius said, "A resolute scholar and a man of Jen would never seek to live at the expense of injuring humanity. He would rather sacrifice his life in order to realize humanity (Analects, Bk15, Pt. 8). Because Jen is the mark of a truly human person, to give it up or to abandon it is to give up a truly meaningful life. Ultimately, it is Jen that makes life worth living (Koller, 1985: 266).

   The man of Jen is what Confucius called the Chun Tzu or the Gentleman or the Big Man. This is the state whereby the person has already developed within himself and actually lives the virtue of Jen. The Chun Tzu is necessarily the person who is sensitive to the needs of others and responsive to those needs, to bring hope to the hopeless. In the Analects, we read: "There are three things that a gentleman places above all the rest: from every attitude, every gesture that he employs, he must remove all traces of violence or arrogance; every look that he compasses in his face must be a token of good faith; from every word that he utters, from every intonation, he must remove all trace of coercion or impropriety" (Analects, Bk. 7, Pt.4). A gentleman acts according to what is good for humanity, never for a selfish or self-centered reason. Four characteristics, according to Confucius, are proper to the gentleman: courteous, in his private conduct, punctilious in serving his master, righteous in providing for the people's needs, and just in exacting service from the people (Analects, Bk.5, Pt. 15). The influence of the Chung Tzu to the people is compared to the wind which when passing through the grass, makes them bend accordingly (Analects, Bk. 12, Pt. 19). When every person has become a Chung Tzu, society will achieve its peace and harmony. The Chung Tzu, or the person of Jen, is therefore, the model persona for Confucius.

2. Li
   The virtue of Li is translated as Propriety. Other translations include,"Good Manners," "Civility," "Deportment," "Politeness," "Decorum," "Rites," "Ceremonies," "Rituals." The virtue of Li, properly seen, governs human relations. Koller (1985: 267) says that Li is the genuine way of relating with others, a way in which all our wild impulses are tamed, transforming them into civilized expressions of human nature. This virtue may in fact include religious and social rituals. It includes relationships with definite attitudes toward one another: love in the parents, filial piety in children, respect in younger brothers, friendliness in elder brothers, loyalty among friends, respect for authority among subjects and benevolence among rulers. It means moral discipline in personal conduct. It means propriety in everything (Koller, 1985: 267). Confucius himself says, "While parents live, serve them with Li. When they are dead, bury them with Li and sacrifice to them with Li." (Co, 111). By means of Li, the degenerate son is kept from becoming worse than a beast, and the aggressive man is prevented from injuring himself (Co, 112). Humanity is therefore grounded on Li. When an individual has truly developed in himself the virtue of Li, he will develop within himself a sound appreciation for the finer things in life and an appreciation of past ages as well. It was recorded that one day, after a ceremony, Confucius heaved a great sigh, and upon being asked why he was sighing, he replied, "Oh, I was thinking of the Golden Age and regretting that I was not able to have been born in it and to associate with the wise rulers and ministers of the three Dynasties" (Koller, 1985: 267). In a very special way, Confucius looked back to the Shang and Chou Dynasties, considered to be the Golden Age in Chinese History.

   This virtue of Li was, however, to be distinguished from Fa, or Law. Co (1992: 111) refers to Li as positive action while Fa as prohibitory. This virtue of Li was, to Confucius, reserved for the aristocrats, scholars, intellectuals and mandarins who were above the Law while Fa applied to the rest of the multitude. In the Li Chi, we read, "Li does not go down to the common people; punishment does not go up to the Great Prefects" (Co: 111) Li was a means of training in virtue while Fa was cure for evil (Co: 111).

   Li, when taken seriously, gives the person a sense of discipline-discipline not just in terms of conforming to ritual principles but moral discipline in its real sense.

3. Yi
   The virtue of Yi is translated as "Righteousness," "Duty," "Obligation," "Rectitude." It means doing things that ought to be done, not for the sake of some ulterior motive or vested interest. It likewise refers to the right way of acting in given situations so that the individual works in accord with Jen. To Confucius, there are actions that must be done simply because they are right. One may cite here respect of parents. Respect of parents must be observed at all times because it is morally right to do so. Honesty and industry as well. A person who works because of some ulterior motive does not act according to Yi. A politician who helps the poor and the underprivileged, expecting that he be reelected in the future works not according to Yi. This virtue, in short, is nothing else but the performance of duties regardless of the their outcome.

   To Confucius, every title that we possess carries with it certain duties. Thus, in the Analects, we read: "Let a leader be the leader, the follower be the follower; let the father be the father, the son be the son" (Analects, Bk.7, Pt. 11). Every person has a title, and for every title that we have, carries with it certain duties that must be performed. To rectify one's title is therefore to observe the duties inherent and accept responsibilities particular to this title. The ruler's Yi is therefore to be just; the follower's Yi is to be obedient; the father's Yi is to be benevolent; the mother's Yi is to be submissive; the son's Yi is to be filial. Failure to live up to the duties of our title creates in us a state of malfunction, a situation which needs to be rectified. Two options are thus open to us: either we change or mend our ways, thus enabling us to live up according to the standards of our title; or to change our title altogether. Thus, the student who refuses to study and stubbornly refuses to do so, has only one option left: that of changing his title. If a teacher refuses to teach well, then he does not have any right being called a teacher. His title must therefore be taken away from him given the fact that he stubbornly refuses to improve his ways. If men took this matter seriously, then people will do what they are supposed to do, and excel in it as well. There must be no room for mediocrity in one's performance of certain duties.

4. Hsiao
   The virtue of Hsiao is translated as Filial Piety. Family consideration was paramount to Confucius. Hsiao refers to the virtue of being faithful to one's family. In the family, the child learns to respect, love and consider others. This is first reflected in the relationship between the child and his parents, then to his siblings, then extending further, to one's neighbors and friends, then to the rest of humanity. The family therefore trains the individual proper way of relating himself with others. Hsiao therefore is also the giving of respect and reverence to one's family. It means making all effort in preserving the good name of one's family, and not being a source of embarrasment to them. It is to honor one's ancestors and parents in every possible way by obeying them, bringing honor to their name, making them known and respected by his conduct of life (Koller: 269). Even with the death of his parents, the child is expected to realize the aims and desires of his parents. This would also include offering sacrifices in memory of the departed parents'. From the Analects, we read: " A young man's duty is to be filial to his parents at home and respectful to his elders abroad, to be circumspect and truthful, and while overflowing with love for all men, to associate himself with humanity" (Analects, Bk.1, Pt.6).

   Properly seen, the virtue of Hsiao must not just be confined to one's family but must extend itself to the rest of humanity. For when children learn respect and reverence from their parents, that same love and respect must be given to their brothers and sisters, and when this has been accomplished, they can love and respect all humanity. In this sense, the state must be seen as an extension of the family and where the family is in harmony, the same harmony will likewise be felt in the whole state. As Lin Yutang says, "when individual families have learned kindness, then the whole nation has learned kindness...when the individual families have learned courtesy, then the whole nation has learned courtesy" (Yutang: 21). Thus, the beginning of Jen is found in Hsiao.

5. Chin
   This virtue is also known as "Wisdom". Some writers translate this as "Knowledge." Scholars point to this as the Chinese equivalent to the Greek, Sophia. This virtue of Chih implies the necessity of possessing and transmitting wisdom (Co: 112). This virtue, properly seen, refers to the ability of the individual to find rational enlightenment, and as a consequence, to act based on this rational enlightenment. One is reminded here of Socrates who said, "Knowledge is virtue." Thus, to know what is good necessarily follows to do what is good. As Confucius himself said, "To know what is good and yet not do anything about it, what use is there then for that knowledge?" (Analects, Bk 4, Pt. 8) Like Socrates, Confucius recognized the fact that people do evil because of ignorance. The process of being educated must pave the way for changes in one's character. The most important goal of education is to come to know humanity (Koller: 272). Confucius says, "The principles of the higher education consist in preserving man's clear character, in giving new life to the people and in dwelling in perfection, or the ultimate good" (Great Learning: 139). Whatever is realized in education must have its concrete application in the life of the individual. To preach therefore necessitates the living out of what is being preached. Confucius says, "One who studies widely and with a set of purpose, who questions earnestly, then thinks for himself about what he has heard. Such one will incidentally achieve goodness" (Analects, Bk. 19, Pt.6).

6. Hsin
   This virtue refers to faithfulness-especially in the spoken word. It means fulfilling one's promises, living up to one's words. The spoken word to the Chinese is sacred, and therefore all effort must be exerted in fulfilling what one has promised or said. Living up to the virtue of Hsin develops in us the qualities of respectability and credibility. When people are faithful to their spoken words, not only will there be mutual trust, but a sense of sound confidence will be established. The man who is faithful to his word is regarded as a man of character, one who earns the trust and goodwill of people.

THE FILIPINO FAMILY AND ITS VALUES

Despite the many challenges posed against the family, Filipinos still look up to the family as their source of strength in moments of difficulties. While it has been observed that the Filipino family is in the verge of breakdown due to many factors, we still maintain the family as the basic unit of society.

Coller points out that family patterns in the Philippines have been moving away from what may be termed as sacred familism to secular familism. Sacred familism is characterized by adherence to traditional moral values, the presence of an authoritarian figure who is status-dominated and traditional. Secular familism, on the other hand, is characterized by members of the family who claim success of the familly as their goal but whose definition of success has been changed to a mere secular material sort (Panopio et al., 1994: 202). Whatever the case is, one thing that we still maintain is the fact that the Filipino still takes his family seriously since in this family, the individual grows and learns to adopt and adjust himself to others.

What values may we consider as present in the Filipino family?

Foremost, is the value of asal. Asal, as a standard, refers to sets of dominant and commonly shared values and norms which Filipinos use as points of reference in expressing themselves, interpreting the actions of others and regulating interpersonal and inter-group relations. One is ultimately judged, accepted or rejected by other members of the community according to his asal (Jocano, 1999: 52). Asal, in short, reveals the quality of the person's inner character and highlights his desire for ethical and moral excellence. Asal likewise defines the level of correctness in behavior (Jocano: 53).

If this "sense of correctness" is observed, harmonious relations emerge between individuals or groups of individuals; once disregarded, conflicts arise between them (Jocano: 53). This asal, or better yet, kabutihang-asal, is first learned in the family. Asal, embodies the essence of our character as Filipinos. That is why asal is synonymously used with the term ugali or character. Desirable behavior is the expression of good character and right conduct. Good character refers to the quality of behavior which mark and distinguish a person from other members of the group. Right conduct, on the other hand, refers to correct or proper behavior, that is, behavior conforming to the prevailing social conventions and customary practices. Good character is known as mabuting asal and right conduct is magandang asal (Jocano: 54). Both reinforce each other in defining the parameters of what is true, good and beautiful. Mabuting asal is akin to the virtue of Li that Confucius presented. The individual with mabuting asal becomes the understanding, tolerant, respectful, responsible, kind, helpful and cooperative individual (Jocano: 55). They are always conscious of proper decorum on all occasions and in whatever they do. They not only know what is right, but also feel obligated to do what is right, such as being decent, fair, and honest to their fellowmen. The mabuting asal thus gives rise to kagandahang loob. Kagandahang loob is a disposition that inclines the person to wish well others and to seek to do them good. Kagandahang loob, because it emanates from within, therefore, wishes nothing else but the good of the other. This kagandahang loob is therefore associated with kindliness (Miranda, n.d: 178). As a value, there are certain characteristics of kagandahang loob that, when closely analyzed, brings out the same notion of the Confucian virtue of Jen. Miranda (n.d.: 179) points to these as:

1. Kagandahang loob is absolute unselfishness or self-forgetfulness; acting for the sake of others. It affirms life to the full, respects the individual, pleased in giving, satisfied with the privilege of helping. It never imposes, never forces, is completely free. This kagandahang loob never interferes, and does not burden. It is long-enduring, all-embracing.

2. Kagandahang loob is compassion. It is the natural sensitivity to the pain of another human being. It is not selective, but responds to all pain - pain that is not only physical but emotional and spiritual as well. The strong moral undertone of this is best expressed in the Filipino concept of pakikiramay-that is, the going out of one's way in order to share the sorrow of others in times of crises.

3. Kagandahang loob is pity. Pity is the instinctive response to another's pain and the corresponding desire or urge to help. It does not only notice but actively turns its attention to the pain of others. Its response is never mechanical but personal. It is willing to serve not just for this moment but for a longer extra mile.

4. Kagandahang loob is mercy. It soothes the bitterness of humiliation. It seeks to commiserate with the sufferer. It seeks to understand the tempted. It cheers the sad, encourages the worried and anxious, provides refuge for the fearful, supports the weak. It provides moral strength or hope, comforts the pained, builds up self-esteem, ennobles, warms the heart, forgives the erring and the enemy, makes for peace and understanding. It is tolerant beyond expectation. It is never severe, rash or rough. It is the epitome of courtesy.

5. Kagandahang loob is graciousness. It does not only heal, but heals with kindness. It does not only give but gives gladly and with a smile. It is gracious not only in word and action but even in thought. It does not criticize nor despise; it sees only the good. It focuses on the pleasant, the wholesome and the uplifting. It softens up the rigid and cheers the sad. It has all the time in the world for the neighbor. It listens without getting bored. It is infinite patience. It allows others to be kind to oneself. It enjoys people; not only does it understand but accepts people as well. In accepting people, it understands them. It only loves; it does not only spread love; it makes love possible in others.

Functionally, Kagandahang loob and Jen both refer to the concern, the support and the help that we extend to others-both friends and non-friends alike. The Filipino family, in the process, trains children to develop that kagandahang loob or the Confucian virtue of Jen.

The Filipino value of delicadeza, which also emerges from the family, may be related to the Confucian virtue of Li. Delicadeza, Jocano contends, means "being proper"(1999: 76). It is the norm governing refinement of behavior or acts of propriety. It means nothing else but behaving properly and in accordance with one's own self-respect and standing in the community and with the occasion one is attending. Delicadeza is manifested when, for instance, one does not abuse friendship by doing something that would hurt or embarrass a friend.

The importance that Filipinos give to the family is akin to the Confucian virtue of Hsiao. The Filipino family is closely-knit, where strong ties are maintained even after the children have married. It is not surprising to find an extended family system among Filipino families. We may also cite here the system of ranking and seniority with its corresponding authority as existing in the Filipino family. Mercado (1993: 95) cites that even children have a rank as shown in kinship terms. The eldest has rights and authority over the younger. The younger ones also show deference to older siblings. Parental authority is so strong that it even extends to the choice of the children's profession. Individual interests are likewise subordinated to family interests. Mercado likewise contends that Filipino etiquette requires that "one be silent when scolded by a superior. Hence a child, though he be right, must be silent when his parents reprimand him" (1992:95). Going back to the Confucian Rectification of Malfunctions, Mercado (1992: 95) also says that neglectful parents are always censured for leaving a child at home...with this kind of child rearing, a Filipino naturally wants a companion in his activities such as taking a walk. Since the Filipino has concern for others, to ask somebody where he is coming from or where he is going is considered good manners. Good children are supposed to ask leave from their parents, a good husband is supposed to inform his wife where he is going (1995: 96). Likewise, when conflict arises, in deciding between the individual interest and that of his group, the family usually prevails. Thus, the eldest of a family will postpone marriage for the sake of supporting his younger brothers or sisters (1995:96).

Respect and veneration for the dead are taught to the child by the parents as well. This, in a very special way, is also a manifestation of Hsiao. Mercado (1995:173) says that although this practice has been condemned by unenlightened churchmen as idolatry, modern research has found that the departed ancestors are thought to act as intermediaries or intercessors before God. Filipinos venerate their dead for the same reason, that is, that they intercede before God who is considered remote and inaccessible (1995: 173).

To the Filipino, happiness is being with the family. The family is nothing else but the paradigm of society. To Confucius, mankind is one large family governed by the principles of love, reciprocity and differential functions. With these in mind, we can safely state that indeed, the Confucian virtue of Hsiao is somehow present in the Filipino family.

Finally, the Filipino value of dangal is a consequence of the Confucian virtue of Hsin. To have dangal or to be marangal is to have a sterling character-firm in conviction, fair in judgment, careful in words. Persons who are marangal do not transgress the kapwa principle, they do not hurt the damdamin of others and show concern for the welfare of their fellow humans. This dangal is first and foremost learned in the family, where word of honor is maintained and respected.
 

CONCLUSION

Because the Filipino looks at other persons from the viewpoint of harmony, he desires to be in harmony with others and with himself. Such harmony is imbibed to him by his family, where basic values like love and compassion, propriety, truth and word of honor, loyalty and faithfulness, are first learned. In the philosophy of Confucius, the same virtues are expressed and lived.

There indeed is so much to be learned from the Master's philosophy. Filipinos regard the family as the center of their lives, primary support and source of moral strength. Properly related, Confucian virtues may in fact be applied to the life of the Filipino family. In this age of information technology, the relevance of the family should not be underestimated. Upholding traditional values in the family may, in fact, be the answer to the questions on family breakdown.
 Confucian philosophy, at best, will help us see the Filipino family in a clearer light.

REFERENCES

The Analects. 1938. Trans. by Arthur Waley. New York: Vintage Book.

The Great Learning. 1938. Trans. By Lin Yu-Tang in the Wisdom of Confucius. New York: Random House, Modern Library.

Co, Alfredo. 1992. Philosophy of Ancient China. Manila: University of Sto. Tomas Press

Fung Yu-Lan.1948. A Short History of Chinese Philosophy. Ed. Derk Bodde. New York: The Free Press.

Jocano, F. Landa 1999, Filipino Value System: A Cultural Definition. Quezon City: Punlad Research House.

Koller, John. 1985. Oriental Philosophies.New York: Charles Scribner's Sons

Levenson J. and Schurmann F. 1969. China: An Interpretative History. Los Angeles: University of California Press.

Mercado, Leonardo, SVD 1995. Elements of Filipino Philosophy. Tacloban City: Divine Word Publications.

Miranda, Dionisio, SVD. n.d.. Buting Pinoy: Probe Essays on Value as Filipino. Manila: Divine Word Publications.

Panopio, Isabel, et. al. 1994. Sociology: Focus in the Philippines. Quezon City: Ken Inc.

Tudisco, Jeff A. 1969. Asian Studies Inquiry Program: Confucianism and Taoism. University of California- Berkeley: Field Education Publications Inc.