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Full text of ' FILIPINO PHILOSOPHY: A CRITICAL BIBLIOGRAPHY, 1774-1997 2nd edition ROLANDO M. GRIPALDO Foreword Tomas G. I Published in 2000 by De La Salle University Press, Inc.

Sep 25, 2011 - N a m e BAPIAL, MARYLOU ANOCHE BAQUE, DONNA MANIMBO BAQUE. JIM PONTECILLA CONVENCIDO, MARICAR ABAD CONVERSION, WILMA. ELOIZA ARIBAN GALAO, MITHUS MATIAS GALAPIA, EDNA TABILI. JONALD JUSTINE UMALI ITURRALDE, RAY JOHN DELGADO IWAG,.

2504 Leon Guinto St., Malate 1004, Manila, Philippines Tel. (632) 536-1761; Telefax: (632) 526-5139 E-mail: press@mail.dlsu.edu.ph Homepage: Second Printing 2001 Copyright © 2000 byRolando M. Gripaldo ALL RIGHTS RESERVED.

No part of this publication may be reproduced, stored in a retrieval system, or transmitted in form or by any means — whether virtual, electronic, mechanical, photocopying, recording otherwise — without the written permission of the copyright owner. ISBN: 971-555-344-3 ii FOREWORD TO THE SECOND EDITION This second edition of R. Gripaldo's Filipino philosophy: A criticial bibliography, 1774-1997 could be considered as a landmark in the history of research on the works of Filipino philosophical thinkers and scholars. No similar achievement of this magnitude, as far as I know, has ever been done or published. One is tempted to assert that this is his magnum opus — he notes, however, that this is an ongoing project every five years — if one measures it in terms of time, effort, and sacrifice invested and in terms of its immeasurable value to current and future scholars on 'Filipino philosophy.' It is then an outstanding and, probably, an unsurpassable scholarship feat.

The author discloses a very broad-minded view of 'Filipino philosophy' in this exhaustive bibliography of books, articles, reviews, translations, and poems on wide-ranging topics that are directly or indirectly philosophical. Although he has a bias for what he calls the 'traditional approach' to philosophy, he expands his conception of Filipino philosophy to two other approaches: namely, the 'constitutional' and the 'anthropological.' He admits that works falling under the category of either the constitutional approach or the anthropological approach cannot be considered 'Filipino philosophies' in the strict sense; nonetheless, he deems it appropriate to include them in this compilation based on his perspective as a historian of Filipino philosophy. In view of the current vision and the growing desire among Filipino teachers of philosophy to explore the possible resources of 'Filipino philosophy,' we may gladly endorse Dr. Gripaldo's holistic approach to this bibliography of Filipino writings on Filipino Volkgeist. One may not agree with him on the inclusion in this compilation of works that fall under the 'constitutional' and 'anthropological' views of philosophy.

In other words, writings that are not specifically philosophical in character might be deemed misplaced in this bibliography by scholars of 'pure philosophy.' A criticism of this nature, however, entails the contemporary problematic of whether philosophy in general should be an exclusive enterprise or should it be in dialogue with the natural and social sciences for it to be relevant. What is, at least, significant in this research is that the author provides us with an expanded area for the exploration of Filipino philosophical insights and reflections towards the enrichment of Filipino self-understanding and the development of a 'Filipino philosophy.' With this improved and updated compilation, Filipino scholars and researchers in the field of philosophy can seriously shift their interest from a Western outlook of philosophy to an indigenous philosophical world-view.

This vast research material should encourage Filipino philosophy teachers to initiate a collaboration among themselves in order to iii determine in a systematic and sustained study the Filipino perception of human living, his relation to the world, and his relation to a supernatural being. In a very significant way, Dr. Gripaldo's diligent and ongoing scholarship, in this neglected area of philosophical speculation, is a persistent invitation, if not a call, for us to engage in a dedicated exploration of the resources of Filipino philosophy.

Undoubtedly, his continuous research and painstaking gathering of Filipino literature on philosophy is a clear demonstration of his own conviction that Filipino consciousness is also philosophical. It would be our own gesture of gratitude to him for this great work and his own vision to give a definite shape to Filipino philosophy out of the various reflections and voices of Filipino scholars and writers if the invitation of his work was heeded. Hence, this new edition of Filipino philosophy: A critical bibliography, 1774-1997 should be an impetus to all Filipino philosophical scholars to be more vigorous in their research on Filipino philosophy. Tomas Rosario Jr., Ph.D. 28 April 1999 Department of Philosophy Ateneo de Manila University Quezon City iv FOREWORD TO THE FIRST EDITION In attempting to establish a tradition of research in a country where this is a cultural innovation, in the sense that scholarly pursuit through publications is relatively recent, the need for biographical tools and state-of-the-art reviews is particularly called for in order to stimulate a tradition of research as an on-going activity characterized by continuity and persevering build-up. Thus, De La Salle University by conscious policy, through its research agencies and its university press, has encouraged the publication of state-of-the-art reviews of specific disciplines as these are pursued in this country and of listings of works done by Filipinos about Philippine topics. Over the years, our professors have published such bibliographic volumes in philosophy, chemistry, business and management, religious education, educational research including language education, educational management, and guidance counselling. Examples of cost drivers in globalization of markets.

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