THEORIES OF ETHICS

1. Hedonism is an ethical doctrine which claims that pleasure is the norm of morality.

Aristippus is regarded as the founder of the pleasure principle (c.400 B.C.). He taught that
pleasure is the one and only good, hence it must be the basis of moral judgment.

Brihaspati Lanka “Kumain, uminom, at magpakasaya ka, pagkat minsan ka lamang

mabubuhay.”

2. Stoicism considers apathy or indifference to pleasure as the moral norm. Stoics’ highest
virtues or ideals are mental tranquility, temperance, contentment, serenity and composure.
The greatest is peace of mind. The basis for moral action for them is apatheia or a state of
imperturbability which is attainable through apathy or indifference to pleasure.

Epictetus (50-130 A.D.) “Huwag tayong papayag na ligaligin ng iba kung ayaw nating
maging alipin nila.”

Lucius Seneca (1-65 A.D.) “Walang kasamaan o kasawiampalad na makatatalo at

makababagabag sa isang taong matapang.”
Marcus Aurelius (121-180) “Ang kaligayan ay nakasalalay sa kalidad ng iyong pag-iisip.”

3. Epicureanism is the intermediate pleasure doctrine between hedonism and stoicism. Its
founder is Epicurus (341-270 B.C.) Moderate pleasure is moral norm: “Katamtaman
lamang.”

4. Situationism is also known as contextualism or situation ethics.

Its advocate is Joseph Fletcher. He mentions three approaches to morality: legalism

(legalistic approach), antinomianism (no absolute precepts or moral principles by which to
be guided in making decisions), and situationism (the moral norm depends upon a given
situation, but whatever this situation may be, one must be always act in the name of
Christian love.

Fletcher cites three types of love: eros, philia, and agape. Erotic love means sexual love;
Filial love refers to the affection that binds a parent to his or her child, a brother to his
sister, a brother to his brother or sister to his sister. Both eros and philia are ambivalent.
Either one becomes or deflects to the other or vice versa. Agapeic love refers to one’s
concern and kindness towards others. Christian love, in Fletcher’s view, best exemplifies
agape.

5. Power Ethics claims that might is right.

Thyrasymachus “What is right or just is nothing but the interest of the strongest.”

Nietzsche (1844-1900) “Nakaukit sa kailakasan ng bawat tao ang pagnanasang maging

makapangyarihan.”

Machiavelli (1469-1527) “Sa pangangasiwa ng bansa ay maaaring gumamit ng batas at

puwersa ang isang pinuno; kung hindi epektibo ang batas, kailangang daanin niya sa dahas
upang mapanatili ang kaayusan at kapayapaan.”
 6. Humanistic Ethics claims that self-realization is the true ultimate standard of morality.
Self realization is understood as self-fulfillment, fullness of life, and full development of
all the functions of an individual. Any act that promotes self-realization are good; whereas
all acts that hinder it are evil.

Aristotle (384-322 B.C) is regarded as the foremost proponent of the ethical school of
thought known as self-realizationism, which is exclusively found in Nichomahean Ethics,
named after his son Nichomachus to whom the book was dedicated. “Ang sariling-
kaganapan ay siyang pinakamataas na kabutihan na maaaring makamit ng isang tao.”
Aristotle equate the highest good with eudemonia or well-being or happiness; for happiness
or well being is concomitant with self-fulfillment and self-actualization. The doctrine of
the golden mean, or moderation is central in the self-realization ethics of Aristotle,
especially in the full exercise of functions regarding the development of man’s vegetative
and sentient nature.

7. Thomistic Ethics. St. Thomas Aquinas (1225-1274) gave this ethical doctrine in its most
influential formulation and articulation. In Aquinas’ view, the source of moral law is the
reason itself. “Do good, avoid evil.” “Gawin ang mabuti, iwasan ang masama.” He used
the term synderesis to describe this inherent capacity of every individual, lettered or
unlettered, to distinguish the good from bad.

8. Filipino Centripetal Ethics refers to the people’s using the self as the center, basis, or
gauge of moral judgments, of good and evil. The Filipino Centripetal Concept of Morality
revolves around (1) the golden rule (ginintuang tuntunin), and (2) the nonjudgmental or
noncritical (di paghuhusga o di pamumula)

Ginintuan Tuntunin “Ang masama sayo, wag mong gawin sa kapwa mo.”
Tuntuning Di Paghuhusga’t di Pamumula “Kutyain mo muna ang iyong sarili bago mo
kutyain ang iba.”

Primary Reference:
Timbreza, Florentino T. (2005). Quest for Meaning: Philosophy Made Easy for Filipinos.
Quezon City: New Day Publishers