1st Quarter Performance Task

in Introduction to the Philosophy of the Human Person

Submitted by: Marvin Jayson M. Pasaan & Renil V. Ibanez

Grade and Section: Grade 12-Canigao
Subject: Introduction to the Philosophy of the Human Person
Submitted to: Ma’am Mary Rose G. Olaya
Part I: History of Philosophy

For a long time, philosophy covered all aspects of knowledge. With the development of
knowledge, the different sciences took their own body and became autonomous. Philosophy
specialized without demerit in its ability to systematically address the broader and more general
concepts of the world and man. Like religion and mythology, philosophy seeks the essence of
things, the origin and cause of fundamental phenomena, the explanation of their properties,
movements, effects, and finality. Philosophy is distinguished by being a rational, coherent and
rigorous search. It is a systematic effort to find answers, to solve the central enigmas of
existence. Philosophy is a set of theoretical elements that cannot fail to reflect the social reality
of each era and historical situation. As a reflection of social reality, philosophy suffers from the
impact of contradictory social, economic and political interests. Even escapism, the attempt to
avoid the reality of society, is a way of expressing certain interests.
The word philosophy is made up of two Greek words, phileo: love and sophia: knowing or
wisdom. The textual meaning is “love of wisdom”, but does not convey the main meanings of
philosophy. Different definitions are known, as well as the reluctance of some philosophers to
give a definition of philosophy. On the other hand, the content of philosophy has been modified
from its appearance to the present day. We must understand Philosophy as a discipline of
generalizing concepts about the world and the place that man occupies in it; be understood as an
attempt to know the realities and the essence of things in life and man, to know the meaning and
purpose of existence. Philosophy appears at the beginning of civilization, that is, during the
predominance of the Asian mode of production or slavery in China, India, Egypt and Greece.
Philosophy arises in Greece in the century (VII BC). In the preceding social formations, which
correspond to the times of the savage state and barbarism, abstract thought managed to manifest
itself up to the levels of religious mythology but not of philosophy. The necessary historical
social conditions were the highest degree of productivity of work, the separation of intellectual
from physical work and the splitting of society into antagonistic classes, with different
conceptions of the world, life and relations between men. The mathematician Pythagoras was the
first scientist to give himself the name of a philosopher. The dominant concern for thinkers of
that time was to explain the phenomena of nature.
Plato said that the first virtue of the philosopher is to admire himself. Manuel Garcia Morente
observed in 1937 that the person to whom everything was natural, easy to understand, obvious,
can never be a philosopher. It is required to be permanently restless, to be interested in
everything, to have the attitude of a child, to be rigorous and exact in thinking. Plato developed
the Socratic method. He turned it into dialectic (from the Greek Dialegomai, which means
dialogue) not only when asking but when dialoguing, and in that process, debugging, criticizing
and clarifying the ideas that emerge from the dialogue. Aristotle leaned on Plato’s dialectic, gave
form and structure to the movement with which intuitive reasoning takes place and the advance
in the succession of affirmations and confirmations. The laws of that movement of rational
thought, logic, are Aristotle’s philosophical method. Over and over again, philosophers deal with
the method of philosophy, revalue the discoveries of their predecessors, enrich them with their
contributions; they undertake new paths, they rely on the advances that science is conquering,
and thus they continue the incessant and insatiable philosophical search.

Western philosophy dates back to ancient Greece and is divided into four periods:

Old Philosophy
From the 6th century BC to the decline of the Roman Empire in the 4th century AD. Here many
theses and arguments are covered, always trying to find the ultimate foundation of all things, in
this period they find how to transcend the worldviews and mythologies that prevailed in their
time. In this first period, a handful of philosophers seek explanations for the origin of the
phenomenon of nature, calling this principle Arje. Here we highlight some philosophers:

Pythagoras: (580-504) ac
Parmenides: (540-470) ac
Anaximander: (611-546) BC
Democritus: (460-370) BC
Medieval Philosophy
It extends from the 5th century until the fall of the Western Roman Empire until 1453 until the
fall of the Eastern Roman Empire. The shocks most discussed in this period were: the
relationship between reason and faith, nature and the existence of God, the limits between the
freedom of the human being and knowledge. The main philosopher representatives were:

Thomas Aquinas: (1225 – 1274) dc

William of Ockham: (1280 – 1349) AD
Modern Philosophy
It includes the beginnings of the Renaissance and the Protestant Reformation, until the last years
of the 20th century. In this modern philosophy we have at the end of the 17th century and the
beginning of the 19th century, the German idealism, we can mention:

Immanuel Kant: (1724 – 1804) dc

Friedrich Hegel: (1770 – 1831) dc
Contemporary Philosophy
End of the 19th century, 20th century and 21st century, it is also called Contemporary Age, it
originates from the middle of the 19th century to the present day and seeks to analyze all the
reality of man.

Karl Marx: (1818 – 1883) dc

Auguste Comte: (1798 – 1857) dc
Friedrich Nietzsche: (1844 – 1900) dc
In conclusion, in the philosophical tradition from its origin to the present day, there have been a
number of very numerous philosophers and philosophical movements, so it was a matter of
arguing part of the main characteristics of philosophical history.

(Source: https://historydraft.com/blog/history-of-philosophy/)
Part II: Biography and Works of Philosophers

1. Saint Thomas Aquinas: Thomas Aquinas was most likely born in the castle of
Roccasecca, near Aquino, controlled at that time by the Kingdom of Sicily (in present-
day Lazio, Italy), c. 1225. According to some authors, he was born in the castle of his
father, Landulf of Aquino. He was born to the most powerful branch of the family, and
Landulf of Aquino was a man of means. As a knight in the service of Emperor Frederick
II, Landulf of Aquino held the title miles. Thomas's mother, Theodora, belonged to the
Rossi branch of the Neapolitan Caracciolo family. Landulf's brother Sinibald was abbot
of Monte Cassino, the oldest Benedictine monastery. While the rest of the family's sons
pursued military careers, the family intended for Thomas to follow his uncle into the
abbacy; this would have been a normal career path for a younger son of southern Italian
nobility. At the age of five Thomas began his early education at Monte Cassino, but after
the military conflict between the Emperor Frederick II and Pope Gregory IX spilled into
the abbey in early 1239, Landulf and Theodora had Thomas enrolled at the studium
generale (university) recently established by Frederick in Naples. There his teacher in
arithmetic, geometry, astronomy, and music was Petrus de Ibernia. It was here that
Thomas was probably introduced to Aristotle, Averroes and Maimonides, all of whom
would influence his theological philosophy. It was also during his study at Naples that
Thomas came under the influence of John of St. Julian, a Dominican preacher in Naples,
who was part of the active effort by the Dominican Order to recruit devout followers.

1.2. His works: His best-known works are the Disputed Questions on Truth (1256–
1259), the Summa contra Gentiles (1259–1265), and the unfinished but massively
influential Summa Theologica, or Summa Theologiae (1265–1274). His commentaries on
Scripture and on Aristotle also form an important part of his body of work. Furthermore,
Thomas is distinguished for his eucharistic hymns, which form a part of the church's
liturgy. The Catholic Church honors Thomas Aquinas as a saint and regards him as the
model teacher for those studying for the priesthood, and indeed the highest expression of
both natural reason and speculative theology. In modern times, under papal directives, the
study of his works was long used as a core of the required program of study for those
seeking ordination as priests or deacons, as well as for those in religious formation and
for other students of the sacred disciplines (philosophy, Catholic theology, church
history, liturgy, and canon law).
2. Rene Descartes: René Descartes was born in La Haye en Touraine, Province of Touraine
(now Descartes, Indre-et-Loire), France, on 31 March 1596. René Descartes was
conceived about halfway through August of 1595. His mother, Jeanne Brochard, died a
few days after giving birth to a still-born child in May 1597. Descartes' father, Joachim,
was a member of the Parlement of Brittany at Rennes. René lived with his grandmother
and with his great-uncle. Although the Descartes family was Roman Catholic, the Poitou
region was controlled by the Protestant Huguenots. In 1607, late because of his fragile
health, he entered the Jesuit Collège Royal Henry-Le-Grand at La Flèche, where he was
introduced to mathematics and physics, including Galileo's work. While there, Descartes
first encountered hermetic mysticism. Although he was briefly a Free Mason, he later
abandoned mysticism in favor of reasoned inquiry. After graduation in 1614, he studied
for two years (1615–16) at the University of Poitiers, earning a Baccalauréat and Licence
in canon and civil law in 1616, in accordance with his father's wishes that he should
become a lawyer. From there, he moved to Paris. In accordance with his ambition to
become a professional military officer in 1618, Descartes joined, as a mercenary, the
Protestant Dutch States Army in Breda under the command of Maurice of Nassau, and
undertook a formal study of military engineering, as established by Simon Stevin.
Descartes, therefore, received much encouragement in Breda to advance his knowledge
of mathematics. In this way, he became acquainted with Isaac Beeckman, the principal of
a Dordrecht school, for whom he wrote the Compendium of Music (written 1618,
published 1650). Together, they worked on free fall, catenary, conic section, and fluid
statics. Both believed that it was necessary to create a method that thoroughly linked
mathematics and physics. While in the service of the Catholic Duke Maximilian of
Bavaria from 1619, Descartes was present at the Battle of the White Mountain near
Prague, in November 1620. According to Adrien Baillet, on the night of 10–11
November 1619 (St. Martin's Day), while stationed in Neuburg an der Donau, Descartes
shut himself in a room with an "oven" (probably a cocklestove) to escape the cold. While
within, he had three dreams, and believed that a divine spirit revealed to him a new
philosophy. However, it is speculated that what Descartes considered to be his second
dream was actually an episode of exploding head syndrome. Upon exiting, he had
formulated analytic geometry and the idea of applying the mathematical method to
philosophy. He concluded from these visions that the pursuit of science would prove to
be, for him, the pursuit of true wisdom and a central part of his life's work. Descartes also
saw very clearly that all truths were linked with one another, so that finding a
fundamental truth and proceeding with logic would open the way to all science. Descartes
discovered this basic truth quite soon: his famous "I think, therefore I am."

2.2. His Works: In his Discourse on the Method, he attempts to arrive at a

fundamental set of principles that one can know as true without any doubt. To achieve
this, he employs a method called hyperbolical/metaphysical doubt, also sometimes
referred to as methodological skepticism or Cartesian doubt: he rejects any ideas that can
be doubted and then re-establishes them in order to acquire a firm foundation for genuine
knowledge. Descartes built his ideas from scratch which he does in The Meditations on
First Philosophy. He relates this to architecture: the top soil is taken away to create a new
building or structure. Descartes calls his doubt the soil and new knowledge the buildings.
To Descartes, Aristotle's foundationalism is incomplete and his method of doubt
enhances foundationalism. Initially, Descartes arrives at only a single first principle that
he thinks. This is expressed in the Latin phrase in the Discourse on Method "Cogito, ergo
sum" (English: "I think, therefore I am"). Descartes concluded, if he doubted, then
something or someone must be doing the doubting; therefore, the very fact that he
doubted proved his existence. "The simple meaning of the phrase is that if one is
skeptical of existence, that is in and of itself proof that he does exist." These two first
principles—I think and I exist—were later confirmed by Descartes' clear and distinct
perception (delineated in his Third Meditation from The Meditations): as he clearly and
distinctly perceives these two principles, Descartes reasoned, ensures their indubitability.
Descartes concludes that he can be certain that he exists because he thinks. But in what
form? He perceives his body through the use of the senses; however, these have
previously been unreliable. So, Descartes determines that the only indubitable knowledge
is that he is a thinking thing. Thinking is what he does, and his power must come from his
essence. Descartes defines "thought" (cogitatio) as "what happens in me such that I am
immediately conscious of it, insofar as I am conscious of it". Thinking is thus every
activity of a person of which the person is immediately conscious. He gave reasons for
thinking that waking thoughts are distinguishable from dreams, and that one's mind
cannot have been "hijacked" by an evil demon placing an illusory external world before
one's senses.
3. Aristotle: Aristotle (c. 384 B.C. to 322 B.C.) was an Ancient Greek philosopher and
scientist who is still considered one of the greatest thinkers in politics, psychology and
ethics. When Aristotle turned 17, he enrolled in Plato’s Academy. In 338, he began
tutoring Alexander the Great. In 335, Aristotle founded his own school, the Lyceum, in
Athens, where he spent most of the rest of his life studying, teaching and writing. Some
of his most notable works include Nichomachean Ethics, Politics, Metaphysics, Poetics
and Prior Analytics. Aristotle was born circa 384 B.C. in Stagira, a small town on the
northern coast of Greece that was once a seaport. Aristotle’s father, Nicomachus, was
court physician to the Macedonian king Amyntas II. Although Nicomachus died when
Aristotle was just a young boy, Aristotle remained closely affiliated with and influenced
by the Macedonian court for the rest of his life. Little is known about his mother,
Phaestis; she is also believed to have died when Aristotle was young. After Aristotle’s
father died, Proxenus of Atarneus, who was married to Aristotle’s older sister, Arimneste,
became Aristotle’s guardian until he came of age. When Aristotle turned 17, Proxenus
sent him to Athens to pursue a higher education. At the time, Athens was considered the
academic center of the universe. In Athens, Aristotle enrolled in Plato’s Academy,
Greek’s premier learning institution, and proved an exemplary scholar. Aristotle
maintained a relationship with Greek philosopher Plato, himself a student of Socrates,
and his academy for two decades. Plato died in 347 B.C. Because Aristotle had disagreed
with some of Plato’s philosophical treatises, Aristotle did not inherit the position of
director of the academy, as many imagined he would. After Plato died, Aristotle’s friend
Hermias, king of Atarneus and Assos in Mysia, invited Aristotle to court.

3.2. His Works: Aristotle wrote an estimated 200 works, most in the form of notes
and manuscript drafts touching on reasoning, rhetoric, politics, ethics, science and
psychology. They consist of dialogues, records of scientific observations and systematic
works. His student Theophrastus reportedly looked after Aristotle’s writings and later
passed them to his own student Neleus, who stored them in a vault to protect them from
moisture until they were taken to Rome and used by scholars there. Of Aristotle’s
estimated 200 works, only 31 are still in circulation. Most date to Aristotle’s time at the
Lyceum. Poetics is a scientific study of writing and poetry where Aristotle observes,
analyzes and defines mostly tragedy and epic poetry. Compared to philosophy, which
presents ideas, poetry is an imitative use of language, rhythm and harmony that
represents objects and events in the world, Aristotle posited. His book explores the
foundation of storymaking, including character development, plot and storyline. In
Nichomachean Ethics, which is believed to have been named in tribute to Aristotle’s son,
Nicomachus, Aristotle prescribed a moral code of conduct for what he called “good
living.” He asserted that good living to some degree defied the more restrictive laws of
logic, since the real world poses circumstances that can present a conflict of personal
values. That said, it was up to the individual to reason cautiously while developing his or
her own judgment. Eudemian Ethics is another of Aristotle’s major treatises on the
behavior and judgment that constitute “good living.”

(Source: https://www.biography.com/scholar/aristotle)
4. Ralph Waldo Emerson: Ralph Waldo Emerson was an American Transcendentalist poet,
philosopher and essayist during the 19th century. One of his best-known essays is "Self-
Reliance.” In 1821, Ralph Waldo Emerson took over as director of his brother’s school
for girls. In 1823, he wrote the poem "Good-Bye.” In 1832, he became a
Transcendentalist, leading to the later essays "Self-Reliance" and "The American
Scholar." Emerson continued to write and lecture into the late 1870s. Ralph Waldo
Emerson was born on May 25, 1803, in Boston, Massachusetts. He was the son of
William and Ruth (Haskins) Emerson; his father was a clergyman, as many of his male
ancestors had been. He attended the Boston Latin School, followed by Harvard
University (from which he graduated in 1821) and the Harvard School of Divinity. He
was licensed as a minister in 1826 and ordained to the Unitarian church in 1829. Emerson
married Ellen Tucker in 1829. When she died of tuberculosis in 1831, he was grief-
stricken. Her death, added to his own recent crisis of faith, caused him to resign from the
clergy.
4.2. His Works: In the 1830s Emerson gave lectures that he afterward published in
essay form. These essays, particularly “Nature” (1836), embodied his newly developed
philosophy. “The American Scholar,” based on a lecture that he gave in 1837,
encouraged American authors to find their own style instead of imitating their foreign
predecessors. Emerson became known as the central figure of his literary and
philosophical group, now known as the American Transcendentalists. These writers
shared a key belief that each individual could transcend, or move beyond, the physical
world of the senses into deeper spiritual experience through free will and intuition. In this
school of thought, God was not remote and unknowable; believers understood God and
themselves by looking into their own souls and by feeling their own connection to nature.
The 1840s were productive years for Emerson. He founded and co-edited the literary
magazine The Dial, and he published two volumes of essays in 1841 and 1844. Some of
the essays, including “Self-Reliance,” “Friendship” and “Experience,” number among his
best-known works. His four children, two sons and two daughters, were born in the
1840s.

(Source: https://www.biography.com/writer/ralph-waldo-emerson)
5. Friedrich Nietzsche: Friedrich Nietzsche, (born October 15, 1844, Röcken, Saxony,
Prussia [Germany]—died August 25, 1900, Weimar, Thuringian States), German
classical scholar, philosopher, and critic of culture, who became one of the most
influential of all modern thinkers. His attempts to unmask the motives that underlie
traditional Western religion, morality, and philosophy deeply affected generations of
theologians, philosophers, psychologists, poets, novelists, and playwrights. He thought
through the consequences of the triumph of the Enlightenment’s secularism, expressed in
his observation that “God is dead,” in a way that determined the agenda for many of
Europe’s most-celebrated intellectuals after his death. Although he was an ardent foe of
nationalism, anti-Semitism, and power politics, his name was later invoked by fascists to
advance the very things he loathed. Nietzsche’s home was a stronghold of Lutheran piety.
His paternal grandfather had published books defending Protestantism and had achieved
the ecclesiastical position of superintendent; his maternal grandfather was a country
parson; his father, Carl Ludwig Nietzsche, was appointed pastor at Röcken by order of
King Friedrich Wilhelm IV of Prussia, after whom Friedrich Nietzsche was named. His
father died in 1849, before Nietzsche’s fifth birthday, and he spent most of his early life
in a household consisting of five women: his mother, Franziska, his younger sister,
Elisabeth, his maternal grandmother, and two aunts.

In 1850 the family moved to Naumburg on the Saale River, where Nietzsche attended a
private preparatory school, the Domgymnasium. In 1858 he was admitted to Schulpforta,
Germany’s leading Protestant boarding school. He excelled academically and received an
outstanding classical education there. Having graduated in 1864, he went to the
University of Bonn to study theology and classical philology. Despite efforts to take part
in the university’s social life, the two semesters at Bonn were a failure, owing chiefly to
acrimonious quarrels between his two leading classics professors, Otto Jahn and Friedrich
Wilhelm Ritschl. Nietzsche sought refuge in music, writing a number of compositions
strongly influenced by Robert Schumann, the German Romantic composer. In 1865 he
transferred to the University of Leipzig, joining Ritschl, who had accepted an
appointment there.

Nietzsche prospered under Ritschl’s tutelage in Leipzig. He became the only student ever
to publish in Ritschl’s journal, Rheinisches Museum (“Rhenish Museum”). He began
military service in October 1867 in the cavalry company of an artillery regiment,
sustained a serious chest injury while mounting a horse in March 1868, and resumed his
studies in Leipzig in October 1868 while on extended sick leave from the military.
During the years in Leipzig, Nietzsche discovered Arthur Schopenhauer’s philosophy,
met the great operatic composer Richard Wagner, and began his lifelong friendship with
fellow classicist Erwin Rohde (author of Psyche).

5.2. His Works: Nietzsche’s writings fall into three well-defined periods. The early
works, The Birth of Tragedy and the four Unzeitgemässe Betrachtungen (1873; Untimely
Meditations), are dominated by a Romantic perspective influenced by Schopenhauer and
Wagner. The middle period, from Human, All-Too-Human up to The Gay Science,
reflects the tradition of French aphorists. It extols reason and science, experiments with
literary genres, and expresses Nietzsche’s emancipation from his earlier Romanticism
and from Schopenhauer and Wagner. Nietzsche’s mature philosophy emerged after The
Gay Science. In his mature writings Nietzsche was preoccupied by the origin and
function of values in human life. If, as he believed, life neither possesses nor lacks
intrinsic value and yet is always being evaluated, then such evaluations can usefully be
read as symptoms of the condition of the evaluator. He was especially interested,
therefore, in a probing analysis and evaluation of the fundamental cultural values of
Western philosophy, religion, and morality, which he characterized as expressions of the
ascetic ideal.

The ascetic ideal is born when suffering becomes endowed with ultimate significance.
According to Nietzsche, the Judeo-Christian tradition, for example, made suffering
tolerable by interpreting it as God’s intention and as an occasion for atonement.
Christianity, accordingly, owed its triumph to the flattering doctrine of personal
immortality, that is, to the conceit that each individual’s life and death have cosmic
significance. Similarly, traditional philosophy expressed the ascetic ideal when it
privileged soul over body, mind over senses, duty over desire, reality over appearance,
the timeless over the temporal. While Christianity promised salvation for the sinner who
repents, philosophy held out hope for salvation, albeit secular, for its sages. Common to
traditional religion and philosophy was the unstated but powerful motivating assumption
that existence requires explanation, justification, or expiation. Both denigrated experience
in favour of some other, “true” world. Both may be read as symptoms of a declining life,
or life in distress.

Nietzsche’s critique of traditional morality centred on the typology of “master” and

“slave” morality. By examining the etymology of the German words gut (“good”),
schlecht (“bad”), and böse (“evil”), Nietzsche maintained that the distinction between
good and bad was originally descriptive, that is, a nonmoral reference to those who were
privileged, the masters, as opposed to those who were base, the slaves. The good/evil
contrast arose when slaves avenged themselves by converting attributes of mastery into
vices. If the favoured, the “good,” were powerful, it was said that the meek would inherit
the earth. Pride became sin. Charity, humility, and obedience replaced competition, pride,
and autonomy. Crucial to the triumph of slave morality was its claim to being the only
true morality. That insistence on absoluteness is as essential to philosophical as to
religious ethics. Although Nietzsche gave a historical genealogy of master and slave
morality, he maintained that it was an ahistorical typology of traits present in everyone.

“Nihilism” was the term Nietzsche used to describe the devaluation of the highest values
posited by the ascetic ideal. He thought of the age in which he lived as one of passive
nihilism, that is, as an age that was not yet aware that religious and philosophical
absolutes had dissolved in the emergence of 19th-century positivism. With the collapse of
metaphysical and theological foundations and sanctions for traditional morality only a
pervasive sense of purposelessness and meaninglessness would remain. And the triumph
of meaninglessness is the triumph of nihilism: “God is dead.” Nietzsche thought,
however, that most people could not accept the eclipse of the ascetic ideal and the
intrinsic meaninglessness of existence but would seek supplanting absolutes to invest life
with meaning. He thought the emerging nationalism of his day represented one such
ominous surrogate god, in which the nation-state would be invested with transcendent
value and purpose. And just as absoluteness of doctrine had found expression in
philosophy and religion, absoluteness would become attached to the nation-state with
missionary fervour. The slaughter of rivals and the conquest of the earth would proceed
under banners of universal brotherhood, democracy, and socialism. Nietzsche’s
prescience here was particularly poignant, and the use later made of him especially
repellent. For example, two books were standard issue for the rucksacks of German
soldiers during World War I, Thus Spoke Zarathustra and the Gospel According to John.
It is difficult to say which author was more compromised by that gesture.

(Source: https://www.britannica.com/biography/Friedrich-Nietzsche/Nietzsches-mature-
philosophy)
Part III: Filipino Philosophers and Their Works

1. Manuel L. Quezon: Manuel Luis Quezon y Molina also known by his initials MLQ, was
a Filipino lawyer, statesman, soldier and politician who served as president of the
Commonwealth of the Philippines from 1935 until his death in 1944. He was the first
Filipino to head a government of the entire Philippines (as opposed to the government of
previous Philippine states), and is considered to have been the second president of the
Philippines, after Emilio Aguinaldo (1899–1901), whom Quezon defeated in the 1935
presidential election. During his presidency, Quezon tackled the problem of landless
peasants in the countryside. His other major decisions include the reorganization of the
islands' military defense, approval of a recommendation for government reorganization,
the promotion of settlement and development in Mindanao, dealing with the foreign
stranglehold on Philippine trade and commerce, proposals for land reform, and opposing
graft and corruption within the government. He established a government-in-exile in the
U.S. with the outbreak of World War II and the threat of Japanese invasion. Scholars
described Quezon's leadership as a 'de facto dictatorship' and that he was "the first
Filipino politician to integrate all levels of politics into a synergy of power", having
removed his term limits as president and turning the Senate into an extension of the
executive through constitutional amendments. Quezon died of tuberculosis at Saranac
Lake, New York during his exile. He was buried in the Arlington National Cemetery until
the end of World War II, when his remains were moved to Manila. His final resting place
is the Quezon Memorial Circle.

1.2. His Philosophical Works: Quezon’s philosophy of education is essentially local

or Philippine in orientation. It is a reflection of the need of a colonial people to upgrade
themselves intellectually, morally, and economically through the process of education.
2. Jose P. Laurel: José Paciano Laurel y García was born on March 9, 1891, in the town of
Tanauan, Batangas. His parents were Sotero Laurel y Remoquillo and Jacoba García y
Pimentel, both from Tanauan. His father had been an official in the revolutionary
government of Emilio Aguinaldo and a signatory to the 1899 Malolos Constitution. Just
like many other presidents, he is a Chinese mestizo descendant. His second given name
Paciano was in honor of Paciano Rizal. Laurel studied at San Jose College in Tanauan
before transferring in 1903 to Colegio de San Juan de Letran in Manila. He later attended
"La Regeneracion," where he completed the Spanish secondary course of instruction. In
1907, he finished the intermediate grades at Manila public schools. While a teen, Laurel
was indicted for attempted murder when he almost killed a rival suitor of the girl he stole
a kiss from with a fan knife. While studying and finishing law school, he argued for and
received an acquittal in 1912. Laurel completed his high school education at Manila High
School in 1911. He received his law degree from the University of the Philippines
College of Law in 1915, where he studied under Dean George A. Malcolm, whom he
would later succeed at the Supreme Court of the Philippines. On the same year, he took
the Philippine bar examination and placed second. He then obtained a Master of Laws
degree from University of Santo Tomas in 1919. Laurel was later awarded a scholarship
at Yale Law School, where he obtained his J.S.D. degree in 1920. On the same year, he
was admitted to the Bar by the Supreme Court of the United States and the Supreme
Court and Court of Appeals of the District of Columbia. He later traveled extensively
throughout the United States and Europe, where he also took special courses in
international law at Oxford University in England and at the University of Paris in France
before returning to the Philippines in 1921. He also earned his Doctorate in Jurisprudence
at the Escuela de Derecho in Manila and Humanities at the University of Santo Tomas.
Laurel began his life in public service while a student, as a messenger in the Bureau of
Forestry, then as a clerk in the Code Committee tasked with the codification of Philippine
laws, and law clerk in the Executive Bureau. During his work for the Code Committee,
he was introduced to its head, Thomas A. Street, a future Supreme Court Justice who
would be a mentor to the young Laurel. Upon his return from Yale, Laurel was appointed
first as Undersecretary of the Interior Department, then promoted as Secretary of the
Interior in 1922. In that post, he would frequently clash with the American Governor-
General Leonard Wood, and eventually, in 1923, resign from his position together with
other Cabinet members in protest of Wood's administration. His clashes with Wood
solidified Laurel's nationalist credentials. In 1921, Laurel was also appointed as lecturer
at University of the Philippines, particularly at the College of Liberal Arts and at the
College of Law. Laurel was a member of the Philippine fraternity Upsilon Sigma Phi.

2.2. His Philosophical Works: The Political Philosophy of Dr. Jose P. Laurel,
Filipinism is the assertion of one’s national birthright with patriotism defined as love of
country as a primary element. It takes the form of a passion for self-development alone.
3. Andres Bonifacio: Andrés Bonifacio y de Castro was a Filipino Freemason and
revolutionary leader. He is often called "The Father of the Philippine Revolution", and
considered one of the national heroes of the Philippines. He was one of the founders and
later the Kataastaasang Pangulo (Supreme President, Presidente Supremo in Spanish,
often shortened by contemporaries and historians to just Supremo) of the Kataastaasan,
Kagalanggalangang Katipunan ng mga Anak ng Bayan or more commonly known as the
"Katipunan", a movement which sought the independence of the Philippines from
Spanish colonial rule and started the Tagalog Revolution. With the onset of the
Revolution, Bonifacio reorganized the Katipunan into a revolutionary government, with
himself as President (Pangulo) of a nation-state called "Haring Bayang Katagalugan"
("Sovereign Nation of the Tagalog People" or "Sovereign Tagalog Nation"), also
"Republika ng Katagaluguan" ("Tagalog Republic", Republica Tagala in Spanish),
wherein "Tagalog" referred to all those born in the Philippine islands and not merely the
Tagalog ethnic group. Hence, some historians have argued that he should be considered
the First President of the Tagalogs instead of the Philippines; that is why he is not
included in the current official line of succession.

3.2. His Philosophical Works: Bonifacio’s Philosophies, Andres Bonifacio believes

that education is not a necessity to consider someone as intellectual. Someone could
attain all possible educational degrees, yet could still be uneducated. It also does not
guarantee that they are more intelligent than those whose degrees are lower than theirs.
Bonifacio’s philosophy of revolution can be gleaned from his manifesto, “Ang dapat
mabatid ng mga Tagalog,” which appeared in the Katipunan newspaper, Kalayaan. II
Reflection, in one sense, is meditation that brings about profound insights on an idea,
event, person, or place.