essence, is not individualist nor a private Utang na loob (debt of gratitude)
Filipino Concept of “Loob” perspective on morality.
Christine Carmela R. Ramos, Ph.D.
Loob
➔ encompassed Filipinos’ humanity, personality,
theological perspective and daily experiences.
➔ aspired harmony with others and nature to be in union
with God
➔ interpersonalistic characteristic of “loob” explained the
dualism in body-soul and emotional-rational of the
Filipinos.
➔ Western philosophy: emphasizes modern science and
technology; departmentalized and detached.
➔ Eastern thinking: is more concerned on the inner and
personal nature of the self; views the world of senses as
ephemeral and illusory.
➔ the Eastern thinker: is acquainted through one’s
personal experience and intuitive grasp of reality which
is of higher value than analytical speculation
I. CONCEPT OF “LOOB”
➔ The Filipinos’ “loob” is connected to the intellectual,
volitional, emotional and ethical aspects of life.
➔ Emotions and thoughts were integrated and not dualistic
in approach. Thoughts, actions and words were all
related with each other.
A. HOLISTIC “LOOB”
➔ referred to the unified entity of the world, the non-
dual outlook of the world.
➔ philosophy is religion and religion is philosophy in the
Orient (does not segregate philosophy which includes
process of thinking, from religion, which is application of
life).
➔ The experience of the individual can be considered as
phenomenological. Reflections are linked to personal
experiences;Questions such as, “What am I living for?”
and “What do I live by?” guide the reflective process
➔ Without “we”, the “I” ceases to develop. That “I” exist
with a reference group emphasizes that “loob” in
➔ brings a person into a face- to-face encounter with
God; elevating one’s experience in the realm of
spirituality such as asking forgiveness to God and
family.
➔ invited to look up in the heaven to experience God
because one’s self-reflection already reached celestial
being.
➔ Therefore, a person does not forsake one’s humanity
but experiences how to be truly human.
➔ As Quito (1975: 50) said, man has to step out of the
Totality of which he is a part or reflect upon himself and
therein arrive at an identification of self with Reality
B. INTERIOR “LOOB”
➔ innate goodness human being
➔ focuses on human-heartedness such as compassion,
kindness and harmonious relationship with people.
➔ embodies moral conscience and ethical dimension.
➔ Loob as interior, encompassed harmony, deepens the
reality of human beings and gives order to their lives
which are connected to the Creator
➔ Loob”, however, encourages one to share one’s self to a
wider reality; thus promotes harmony.
➔ In either specific or broad sense, “loob” is God’s will.
➔ The concept of interrelation of “loob” is rooted from the
Christian concept of unity.
➔ “Loob” is a death which should be understood in its
magnitude.
➔ loob” is a never-ending process.
➔ such, “loob” is religious, spontaneous and emotional in
character.
➔ “loob” was compared to picking fruits. We should be
cautious of choosing a fresh-looking and lush fruit,
which when opened, could be rotten inside. In the same
manner, our bodies which might be strong and healthy
houses “loob”.“loob” will not rot. We should contemplate
life not according to its relevance but in the light of truth.
➔ can be experienced in almost all relationships.
➔ Utang na loob means shifting of obligation to the other
party upon repayment
Example: if a person lends money to his friend in times of dire
needs, the receiver will have “utang na loob” to the benefactor.
If the friend will not honor his debts to his friend, he is
considered “walang utang na loob” (ungrateful)
Smooth Interpersonal relationship (SIR)
➔ the universal principle of reciprocity reinforces family
solidarity which is an appendage of smooth
interpersonal relationship (SIR).
➔ the beneficiary has an everlasting obligation which
further knits the family together.
➔ further manifested in reciprocity and “pakikisama”when
a Filipino is in need, he seeks the support of relatives.
➔ Out of “pakikisama”, the more well-off members of the
family share their gains with relatives and neighbors.
➔ But the giver is likely to predetermine what form which
should be of greater value than the original debt, should
be repaid
➔ Utang na loob” also includes non-kinsmen; fraternization
even with non-relatives was guided by Christian tenet of
extending love for all for the Kingdom of God included
all creation
➔ Loob” sought to avoid fragmentation or “hindi kabuuan;
embraced reference groups, family and political parties.
➔ hindi magkahiwalay ang isip, salita at pagkilos”
II. LOOB”: ANALYTICAL AND SYNTHETIC CONCEPTS
➔ two basic classifications of “loob:
1. analytical concept: dealt on morality
2. synthetic: on the wholeness or process of integration.
 ➔ Similar with other Oriental outlook, Filipinos’ “loob” is
non-dualistic; There is emotional-rational and
body-soul harmony that aspired unity with God:
➔ Indian belief: Anatta: which is denying of the inner self;
Atman: meant to be in union with the Absolute (Mercado
1974: 3). Conversely speaking, harmony between
humanity, nature and God is the essence of “loob”.
➔ The soul in Greek thinking: has nothing to do with
unity. For the Greeks, they consider the soul as
separate from the inner vision of oneself; an external
which swallows the self (Agapay, 1991: 140).
➔ Rand’s selfishness, however, is the independent mind
that recognized no activity higher than its own and there
is no value higher than its judgment of truth.
➔ Fromm (1957: 137) views the self somewhat similar to
the Filipino’s concept of “loob”. For him, care,
responsibility, respect and knowledge are elements of
self.
III. THE RELIGIOUS DIMENSIONS OF “LOOB”
➔ Loob” had been inseparable from religious concerns.
➔ For the practice of religion is not only second nature to
Filipinos, it is the spiritual psychic of the Filipinos to be
religious.
➔ Oriental thinkers emphasize personal transformation
which basically focused on the question, “Who am I?”
➔ “Loob” is distinctive in a way that the action it espouses
is what will benefit society.
➔ Contrary to self, “loob” is not inferred to or reasoned to
but as a reality which we experience in our lives.
➔ the Filipino seeks the support of relatives; due to
authoritarian tradition which prevails to our strong family
system.; Filipino is group-oriented, which could be
rooted from the non-aggressiveness of the Orientals.
➔ Most Filipino values have richly developed which were
crystallized during the EDSA revolution; The willingness
to confront the authority did not coincide with the SIR
value system.
➔ Instead of personalism (features the Filipino’s
emphasis on personalities and personal factor) the
Filipinos fought for freedom and justice which are
abstract ideals
➔ . The Filipino, more importantly, saw the national picture
and chose not to be subservient anymore.
➔ In this respect, the God whom the Filipinos are aware
of, seems to me, the God whom Carl Jaspers thought of
when we encounter the so-called “boundary
situations”; These boundary situations are death,
suffering, guilt and struggle. In my view, Filipinos
normally encounter God during conflicts and
struggles.during the Edsa Revolution, people did pray
in the hope that through faith in God and Virgin Mary,
reconciliation with leftist and armed forces will be
achieved bloodlessly
Mysticism
➔ All religions believe in mysticism; Mysticism seeks the
power beyond us and to unite with this power.
➔ From the Greek “mustes”, which means close the eyes
and mouth, mysticism is a secret
➔ There are some truths beyond ordinary human logic,
where ordinary words of expression are not enough,
requiring a superior form of reasoning.
➔ Mysticism in the East is a conjunction of reason.
➔ Loob is mystical.
➔ the religious aspiration of “loob” cannot be separated
from spiritual enlightenment;
➔ The transpersonal world view of the Filipinos underlies
the belief that the individual can go beyond human
limitations such as geography, space and time.
➔ The transpersonal world view encompasses the world
as run by “spirit” or “spirits” such as God, mind,
providence and others. To achieve direct communion
with God is a universal yearning of the human spirit
➔ the soul is like a lover who longs to return to God. Love
is the union with God.
➔ The soul then enjoys, “happiness of those that are
immortal and in spite of the body, the soul is endowed
with the alacrity of the mind”.
➔ In ecstasy, the mystic has no longer consciousness of
the body, the power of the soul is brought together and
united to God in him.
Confucianism
➔ The Confucian jen is equal to Christian love.
➔ Jen deals with relationships with others which can be
rooted from love of one’s parents, brothers and sisters.
➔ Jen incorporates the self with right conduct.
➔ Similar to Jesus’ pedagogy, jen instructs us to love
others as we love ourselves.
In Hinduism
➔ the Vedantist observes the three stages to
commune with God:
1. Faith: the stage wherein the seeker simply accepts the
laws of nature as expression of divine existence
2. reason: the seeker attempts to understand these laws
by rational and logical processes. God is beyond the
power of any created intellect to comprehend. Only
through experience can the limitation of faith and reason
be complete.
3. experience: the seeker sees the deceptive veil covering
Brahman. The union between the self and Brahman is
finding the Real self which is pure.
Buddhism
➔ The Buddhist practice the four states of sublime
condition: love, sorrow of others, joy in the joy of others
and equanimity as regards on one’s own joy and
sorrows which should be practiced.
➔ Buddhism, similar to Hinduism and other religions, is a
matter of practice
The Indian’s concept of Brahman
➔ has similarity with Ludwig Feuerbach who thinks that in
the essence of Christianity, a person is God and God is
in the person.
➔ For Feuerbach, there is no distinction between God and
human beings.
The Chinese
➔ look at the world as dynamic and relational
(Coppleston, 1980: 145).
➔ The outlook which is a matter of integration is called the
yin and the yang: the male principle and the female
principle, action and passion, matter and form.
➔ In Chinese thought, yin and yang are concrete,
complementary, intertwined in all natural processes.
➔ Similarly, the Japanese’ view the world as a whole; To
him, rather, in him, though.
➔ loob was an influence of the Spaniards during their reign
in the Philippines ; Loob” deepens and broadens the
meaning of God in the lives of the people.
➔ Goodness is embodied in “loob”; loob” is the measure
of one’s personhood.
➔ Further, “loob” encompassed a “give-and-take” ( utang
na loob).
➔ Loob” does not stress individuality per se. Rather, it is
connected with the Filipinos’ .
➔ Loob” is an oasis amidst life’s struggles where peace
and love springs. Alejo’s concept of “loob” surmised
“loob” as a reality which promotes harmony and
creativity.
➔ “Loob” is similar with other Oriental views. Like the
concept of Atman in Buddhism and Chinese’s jen,
“loob” aspires for harmony (sakop) with others, God
and nature.
➔ “Loob” prioritized family, relatives and even
non-kinsmen.
➔ In fact, it bridged individual differences and is the
common factor among human being.
➔ Personalism and high regard of Smooth Interpersonal
Relationship (SIR) are some of these stereotype images
of a Filipino.
Unpacking the Concept of Loob: Towards Developing
Culture- Inclusive Theories
ROGELIA PE-PUA
LOOB
➔ Literally means "inner," "interior" or "internal."
➔ As a concept, it refers to one's inner self, the internal
dimension of one's identity.
➔ has breadth and depth. It can refer to thought,
awareness, memory, volition and emotion. It has
positive, negative and neutral meanings. Loob is the
embodiment of personality, character and humanity.
I. THE EXOGENOUS, THE INDIGENOUS AND THE
CROSS-INDIGENOUS ("CULTURE-INCLUSIVE")
➔ indigenization process in terms of two pathways:
1. indigenization from without or indigenization of the
exogenous.
➔ The exogenous culture is the source, the flow is
inward, i.e., the indigenous culture is the target;
creating an indigenous version
➔ in other words, adaptation of the foreign material
to the indigenous context, producing an
indigenous version of imported materials.
2. indigenization from within or cultural revalidation,'
➔ which Sinha (1997) called internal indigenization.
➔ The source of concepts and methods is the indigenous
culture.
➔ Psychologists start by identifying indigenous concepts,
theories and methods, rather than adapting existing
Western concepts, theories and methods to local
situations.
➔ Through the development of Sikolohiyang Pilipino, one
of its most significant achievements is the identification
of indigenous concepts, which are later analyzed using
various approaches, including hermeneutical, linguistic,
philosophical, historical, sociological, anthropological,
and psychological.
The concept of kapwa
➔ An example is the concept of kapwa (shared identity)
which is at the core of Filipino social psychology, and
which is at the heart of Filipino values.
➔ While foreign scholars who studied Filipino personality
identified a different value, pakikisama [smooth
interpersonal relations) as core value, Enriquez (1978,
1994) discovered that it is not maintaining smooth
interpersonal relationships that Filipinos are most
concerned with, but pakikipagkapwa which means
treating the other person as kapwa or fellow human
being.
➔ theorizing kapwa and relating it to other indigenous
concepts in Chinese and lapanese psychology, for
example.
Hiya
➔ was one of the Filipino values identified by American
scholars in the 1960s.
➔ translated as shame by sibley.
➔ lynch explained it as "the uncomfortable feeling that
accompanies awareness of being in a socially
unacceptable position, or performing a socially
unacceptable action,
➔ "Filipino Andres (1994) described hiva as "an
ingredient in why Filipinos overspend during fiestas
➔ Armando Bonifacio (1976) adopted an indigenous
approach and alerted us to the different meanings of
hiya depending on its form or affixation (napahiya,
nakakahiya, ikinahiya, etc)
➔ hiya in English is not "shame" (exogenous) but
"sense of propriety" (indigenous).
Culture-inclusive
➔ means acknowledging the crucial role of culture in
theorizing.
 ➔ It also means "inclusive of many cultures," which is the
essence of the cross-indigenous approach.
➔ "In this model, the different cultures of the world are
tapped as sources of cultural knowledge.
➔ The resulting pool may then be called 'cross-cultural
knowledge.' More aptly, it is cross-indigenous
knowledge
WHY LOOB?
➔ important study if we want to understand sikolohiyang
pilipino
➔ Enriquez (1975) clarified that psychology should be the
study of kalooban (emotions) and kamalayan
(experienced knowledge), ulirat awareness ofone's
surroundings), sip (information and understanding),
diwa (habits and behavior), and kaluluwa(soul.
➔ loob has always been identified as a core/ central
concept in understanding Philippine values.
➔ next to kapwa, loob is one of the richest indigenous
concepts that came out of Sikolohiyang Pilipino.
MEANINGS OF LOOB
➔ inside; interior; inner part; Will, state of mind; volition;
disposition; kalooban, kagustuhan, kaibigan. 3.
Courage; valor: Syn. tapang; giting; lakas ng loob. 4.
Manners, behavior: Syn. asal,ugali.
➔ loob is not just literally understood, but has some
psychological dimensions.
➔ the following interpretations have been given to just the
word loob:
a. inner self: the internal dimension of a person's identity,
inner being
b. inner being: the subjective worlds
c. the holistic self
d. Cave: containing Filipino thought
e. what's inside the self
f. actual personal feelings of the self
g. core characteristic of the self
h. a Filipino value
i. common humanity
j. core of one's personality and shared identity with others ➔ when combined (Loob+ganda) we get
(kapwa) kagandahang-loob
➔ socio-personal value that links with the core Filipino
LABAS value of kapwa (shared identity).
➔ There is a tendency to contrast loob with labas. a. maganda ang loob (adj.):
➔ labas has been interpreted as: ➔ is generous.
A. physical, outward appearance b. magandang kalooban (beautiful loob) (n.):
B. behavior and actions (versus core characteristic) ➔ is pure-hearted, noble- minded.
c. nagmagandang-loob (v.):
LOOB AND EMOTION/THOUGHT ➔ The act of showing kindness and
➔ There Is also a tendency to contrast loob (in its common generosity
meaning as emotion) with thought (isip), as in 2. Loob +palagay (at ease)
"pag-isahin ang looba t kaisipan" ("to unite feelings and ➔ Palagay means at ease, so when combined with loob
thoughts"). indicates two or more loobs being at e a s e with each
➔ Similar to the example of the concept of hiya, loob takes other.
on some nuanced meaning when prefixes, infixes and a. Palagay ang loob (adv.):
suffixes are added to it. (e.g., kalooban; emotions, ➔ means being in rapport, being
kaloob; will, saloobin; attitude,niloloob inner feelingsand comfortable and at ease with, where there
thoughts, while isaloob, paloob and mula sa looball is mutual trust.
connotes an inward process. kaloob-looban means the b. kapalagayang-loob (n):
innermost. ➔ A friend or someone that one is at ease
➔ Still Consistent With the meaning of loob as emotion, with
the word can also be combined with the word hulog (fall) c. Pakikipagpalagayang-loob (verb-noun):
to form the phrase "nahulog ang loob" which means "to ➔ is the process of mutually establishing
fall in love.") loob have relied on a meta- or rapport and trust,
psycholinguistic analysis of the word. After all, it is not d. makipalagayang-loob (v.):
just a word; it is a rich concept. ➔ is the action of a person tryingto gain the
rapport and trust of another.
Alejo (1990) was able to compile 287 variations of loob . The 3. Loob +kusa (initiative)
richness of understanding loob is brought out by the affixations a. Kusang-loob (n.):
similar to the above, and the combination of loob and another ➔ is a sense of initiative from within, without
root word. prodding from others. It is voluntary (not
forced), from one's own decision. It is
sincere, selfless, and not expecting any
reward.
A. Lexical domain of loob:loob + another root word
1. Loob +ganda (beauty)
4. Loob +tibay (durability)
 a. Tibay ng loob (strength or durability of the
loob) (n.):
➔ refers to an inner strength that is stable
and unwavering.
b. matibay ang loob (adj.):
➔ is unflinching, determined, and brave.
When in crisis, one is given this prodding
or advice, "Tibayan mo ang loob mo!"
("Strengthen your loob,"i.e., call on that
inner strength).
5. Loob +payapa (peaceful)
a. mapayapa ang loob (whose loob is peaceful)
(adi.):
➔ is calm, at peace with themselves,
unperturbed. to always have
b. kapayapaang-loob (n.):
➔ inner peace.
6. Loob +tapat (truthful)
a. tapat na kalooban (a truthful loob) (n.):
➔ is being true to one's self, and sincere.
➔ Someone with this virtue has pure and
noble intentions, a clear conscience,
trustworthy, keeps to his/ her word.
➔ He/She is therefore reliable with what
he/she speaks.
7. Loob +utang (debt)
➔ Utang-na-loob is perhaps the most controversial
indigenous concept in Sikolohiyang Pilipino, having
been exposed to the same exogenous and indigenous
interpretations as hiya.
➔ Utang-na-loob was translated by the American
sociologist Kaut (1961) as "debt of gratitude."
➔ Andres (1994, 190-91) defined it, following Kaut's logic,
as "the principle of reciprocity incurred when an
individual helps another.
➔ returning the favor of interest.
➔ utang-na-loob more closely in the context of Filipino
culture, it actually means "gratitude/solidarity."
➔ It is not necessarily a burden as the word "debt"
connotes, because in the Filipino pattern of
interpersonal relations, there is always an opportunity to
return a favor.
➔ Ang hindi lumingon sa pinanggalingan ay hindi
makakarating sa paroroonan. (Those who don't look
back to where they came from will not reach their
destination)." Ut
➔ ang-na-loob is a calling heard by many Filipinos who go
to other lands but who still retain strong ties with their
homeland.
8. Loob +wala (none)
➔ This is not about having a loob.
➔ Wala sa loob literally means "it is not in the loob."
➔ Therefore, it could mean not being one's self, forgetting
about an important issue, or not taking an important
matter seriously (e.g., when one has said a hurtful thing
but does not mean it, having not thought about ti well).
➔ I can also mean lack of energy or attention to an issue,
or being numb (emotionally), or involuntary in one's
feelings and actions.
9. Loob +bago (new)/balik (return)
a. pagbabagong-loob (renewal of the loob):
➔ is said to have undergone some kind of
conversion, usually for the
better-enlightenment, a paradigm shift, a
shift to another way of thinking.
b. pagbabalik-loob (return of the lob):
➔ for example, balik-Diyos (return to God)
which means a renewal after being lost in
one's way.
➔ It could include repentance, returning
home after forsaking it, returning to (good
old ways and rejecting the negative/bad
path.
10. Loob +tining (sharpness of tone)
a. Tining ng loob (n.):
➔ refers to clarity of thinking, feeling and volition. It
is related to tibay ng loob (integrity).
11. Loob +dakila (great)
a. A Great loob (dakilang loob) (n.):
➔ is taking kagandahang-loob (shared
humanity) to a higher level of being heroic,
self-sacrificing, being able to think of the
wider good, and not just the individual or
the family.
➔ Someone who possesses this is also a
deep and wide thinker. The archetype for
this is God.
12. Loob + baba (low)
a. mababang-loob (a low lob) (n.):
➔ is admired because they are able to live
true to themselves, and know how to be
one with the poor and disadvantaged (
because humility is admired in ph culture).
➔ They respect the equal dignity of others,
listen to others sincerely, accept their own
weaknesses and shortcomings, and admit
their own mistakes.
B. Binary versions of loob
1. Loob +lakas (strong)/hina (weak): Strength of loob
a. lakas ng loob (loob's strength) (n.):
➔ The positive side
➔ means courage.
b. malakas ang loob (adj.)
➔ can be adventurous and daring, and tends
to get into tight situations without being
afraid.
➔ There is an advice to the afraid, "Lakasan
mo ang lob mo!" ("Be brave, strengthen
your loob"), while there is also disdain for
someone who has too much of this, as in
"Ang lakas ng loob mo!" ("Your
daringnessis wrongly placed!" or "How
dare you!")-also said ofsomeone who has
toomuch self-confidence ("bilib sa sarili").
c. hina ng loob (loob's weakness) (n.).
➔ The opposite of lakas ng loob
 ➔ The person who is mahina ang loob (adj.)
is a coward, always afraid, easily
frightened, lacking in self-confidence,
unprepared to take chances, afraid to get
hurt, emphasizes theirweakness rather
than their strength.
2. Loob +gaan (light)/bigat (heavy): Weight of loob
➔ Gaan (lightness) and bigat (heaviness) ng loob are
related to how one feels toward the other--whether you
like or dislike them, whether you feel comfortable with
them, whether you accept them or not.
a. Gaan ng loob
➔ connotes sympathy with the other, and
willingness to show and accept
kagandahang- loob.
➔ It is certainly consistent with palagay ang
loob.
b. mabigat ang loob
➔ I intense form,
➔ can mean distrust, anger or even hate.
➔ It is consistent with sama ng loob
3. Loob +buti (good)/sama (bad): Good and bad loob
a. Mabuting loob (good loob) (adj.)
➔ Is close to magandang-loob (beautiful loob).
➔ Someone who has mabuting loob is kind,
good-natured, pure of heart, honest, has good
kapwa skills.
b. Sama nq loob (n.)
➔ is not the opposite of mabuting loob. It is afeeling
towards another, characterized by hurt feeling,
resentment or bearing agrudge.
➔ Sama (bad) is used here not in an ethical sense
as in masamang-tao (anbad p e r s o n but more
in the sense of the weather (i.e., masamang
panahon, bad weather).
4. Loob +lambot (soft)/tigas (hard): Soft and hard loob
➔ Both malambot (soft) and matigas (hard) ang loob are
sometimes problematic characteristics of a person, for
the Filipino.
a. The malambot ang loob (adj.)
➔ can be someone who is easily swayed by
sweet words, manipulated by the other's
pleading or tricky maneuvers.
➔ But they can also be preferred because
they listen, so it is easy to explain things to
them.
b. the matigas ang loob (adj.)
➔ because they are uncaring.
➔ tough, have no empathy, no sense of
kapwa, not merciful, fierce, stubborn, do
not care about what is happening around
them, and refuse to change their mind
despite reasoning to doso.
5. Loob +lamig (cold)/init (hot): Temperature of loob
➔ Both malamig ang loob (cold loob) and mainit ang loob
(hot loob) have positive and negative qualities.
a. Malamig ang loob
➔ The coldness brings indifference, lack of
interest or cold treatment of kapwa; but it
can also indicate calmness, being
clear-headed and having control of the
self.
b. Mainit ang loob
➔ shows impulsiveness and quick to
anger,but it can also mean being
passionate for a person oracause.
6. Loob + luwag (spacious)/sikip (tight): the space of loob
a. Maluwag ang loob (adj.)
➔ is someone who has space in their loob to
accept another person or a fate that comes their
way.
➔ There Is no resentment; there is only readiness,
open- mindedness.
➔ On the other hand, someone who is experiencing
sikip ng loo finds it difficult to accept their fate, or
someone.
➔ It is related to sama ng loob (hurt feelings).
7. Loob +bukas (open)/pikit (eyes shut): the open and
closed loob
a. Bukas ang loob (open loob) (n.)
➔ is similar to maluwag ang loob--open to others,
approachable, helpful,generous-a close kin of
kagandahang-loob (beautiful loob).
➔ On the other hand, the l o o has eyes too, that
when shut (pikit) o rblind to injustice i scalled pikit
ang loob (adj.)
PRELIMINARY THEORIZING OF THE LOOB
➔ potential for loob covering aspects of Filipino character
or personhood.
➔ As mentioned earlier, the loob has been analyzed by
several scholars.
Loob aa the cave of Filipino thought (Lacaba 1974)
➔ due to centuries of being under colonial rule, the Filipino
consciousness seemed to have withdrawn into their
loob.
➔ The loob, or kalooban, is the "cave" that becomes the
organizer or organization of Filipino thought, much like
darkness, or melancholic forest.
➔ The loob is part of the dialectic of personhood. The
development is internal, borne out of the struggles
within, for example, a society, leading to
pagbabagong-loob (enlightenment or renewal of the
loob)..
➔ Alejo (1990) criticized this interpretation by commenting
that it was not so much that the Filipinos decided to
withdraw into their loob , but that due to the foreigners'
interference in the Filipinos' lives, they lost their home;
they were thrown out of their selves; they lost their loob.
Loob as holistic (Mercado 1974)
➔ loob as being holistic, consisting of four dimensions:
 1. intellectual
➔ isaloob- internalize; loob as mind;
saloobin-attitude
2. emotional
➔ sama ng loob-grudge, resentment; mainit
ang loob-impulsive
3. volitional
➔ kusang- loob-initiative; loobin-will it
4. ethical
➔ utang-na-loob-human solidarity;
magandang loob-shared humanity; balik-
loob-enlightened returning loob)
➔ Mercado (1994) also conceived the loob as closely
linked to katawan (body), to sarili (self), and to bait
(sense, reason).
➔ "Sarili is the 'bigger umbrella' which embraces loob and
katawan.Katawan, in turn, is inseparable from soul and
spirit.
➔ Loob is an interior aspect of sarili.
➔ The loob manifests itself in the katawan and vice-versa
(chapterII, p. 13)."
➔ Alejo regarded Mercado's work as among the first
systematic studies of loob.
➔ He noted though that Mercado did not pay attention to
affixations in Philippine languages which could have
lead him toa fuller understanding of loob.
Loob as state of emotions and core characteristic (Salazar
1977, 1981)
➔ In examining the history of Sikolohiyang Pilipino, he
came up with four filiations of Philippine psychology:
A. the Western tradition of academic- scientific
psychology
B. the Western (clerical) tradition of
academic-philosophical psychology;
C. ethnic psychology (major basis of Sikolohiyang
Pilipino); psycho-medical system with religion as
cohesive element and explanation (Salazar
1985).
➔ loob to other indigenous concepts such as ginhawa
(total well-being), ulirat (awareness of one's
surroundings), malay (experienced knowledge), which
he believed are part of loob since they are niloloob
(inner). In other words, loob is not just emotions. There
is volition, lagay (comfort, saloobin (attitudes).
➔ While emotions, well-being and other aspects of
consciousness are within loob, there are still differences
between these and loob.
➔ Salazar's (1981) further explorations in
psycholinguistics lead him to the loob-labas dichotomy.
The loob has to do with core characteristics, while the
labas has to do with behavior or action
➔ In summary, the loob is pure subject, non-revolution is a
religious adventure.
➔ One Must temporal, individual, ahistorical. However, it is
linked to the labas which is h e world of object, thing,
society.
Loob as the true self (Ileto 1979)
➔ loob is an arena where everyone is equal. but it is not
static and can be seen in external events.
➔ the relation of loob to revolution is that it requires
changes of loob of members of society; must undergo
rituals of purification of the loob. pagbabagong loob,
bukas ang loob
Loob as the center of personality and the world of being
(De Mesa1984)
➔ most productive if not sophisticated
➔ Mesa Was able to grasp the concepts of utang- na-loob,
kagandahang-loob and loop itself.
➔ De Mesa (1984) theorized that loob is the ultimate
framework that is central to our reality.
The architecture of loob (Alejo 1990)
➔ defines loob as the inner sanctum--you must knock in
the most respectful way, and wait for permission to enter
and access the loob.
➔ Sometimes, the loob can be silent, or the door may not
open, so you need to be sensitive and use
pakikiramdam (being sensitive to cues) and slowly gain
trust so that the can come out.
➔ Pakikiramdam is like trying to get into the loob of
someone's loob.
➔ loob is not just "not- labas"-it has breadth, depth and
content.
➔ It is both the container and t h econtent. This is the
sculpture or the shape of loob.
➔ He then proceeded to present the architecture of loob.
➔ Much like any building, you need to admire and
appreciate a building not by just doing it from the
outside, but you must go in and be in the center, inside
the building, and then move around.
➔ Therefore, to understand the loob, you must go inside,
pumaloob, and gain the point of view from the loob, the
seat of consciousness and feeling. You must be able to
enter the lob without forcing yourself in. You need to be
matunog (resonant) and know how to behave;and you
must be good in pakikiramdam.
➔ You also need to go through pakikipagpalagayang-loob
(building rapport and trust) in order for the l o b to come
out, or for you to be allowed to access the loob. Kutob
(hunch) is a relevant concept here.
Filipino Behavior Patterns and Value Structure: Surface,
Core and Societal
colonial/Accommodative Hiva (propriety/dignity)
Surface Value Associated
BehaviorPattern Utang-na-loob
(gratitude/solidarity)
Pakikisama
(companionship/esteem)
Biro (joke)
Lambing (sweetness /caress)
Tampo (affective
 disappointment)
Loob as value (Enriquez 1992) Kagandahang Loob
➔ The fascination with loob started with utang-na-loob and the ➔ malaking bahagi ng pagkataong Pilipino at ang salitang ito ay
Confrontative Surface bahala na (determination) rejection of the exogenous interpretation. wala ring eksaktong katumbas sa Ingles at wala rin itong
Value ➔ Together with kapwa which ended up as core Filipino value, ➔ kongretong depinisyon sa sarili nating wika; may mga
Sama/lakas ng loob utang-na-loob was given a place in Enriquez's redefined sumubok na magbuo ngunit wala pang depinisyon na
(resentment/guts) value system but not as a core value and was considered a masasabing standard.
colonial accommodative value ➔ Sa salitang kagandahang loob, ang nakatatawag ng pansin
Pakikibaka (resistance) ➔ Kagandahang loob ( shared humanity, inner nobility) was ay ang katagang loob
given a more porminent position; socio-personal value linked ➔ Sa Ingles, ang pinakamalapit na katumbas nito ay kindness;
with the core value kapwa kombinasyon ng magandang katangian (e.g., tapat,
Pivotal Pakikiramdam (shared inner
➔ sama/lakas ng loob also earned a place in this model mapag-aruga,mapagpatawad, mapagtiwala, may
InterpersonalValue perception)
➔ utang-na-loob, Enriquez rejected the exogenous konsiderasyon, mapagmalasakit, mapagkumbaba,
COREVALUE KAPWA (shared identity) interpretation of the concept; would be convenient in mapagpasensya, mapagbigay, may respeto, mapaglingkod,
perpetuating the colonial status of the Filipino mind" maalalahanin, at masayahin)
linkingSocio-personal Kagandahang-loob (shared ➔ Enriquez (1992)considers utang-na-loob as ➔ sa social psychology, ang malapit na salita dito ay prosocial
Value humanity) ➔ " value which moves to recognize, respect, promote, and at personality na ibig sabihin ay palagiang pag-iisip sa
times defend the basic dignity of each person" (68). kapakanan at karapatan ng ibang tao, pakikiramay sa kanila,
AssociatedSocietalValue Karangalan (dignity) ➔ Lakas ng loob (guts, daring) was classified as a confrontative at pagkilos sa paraang kapaki-pakinabang sa kanila
s Katarungan (justice)
surface value,described as inner resource for change. ➔ Counseling psychology, ang pinakamalapit na rito ay ang
Kalayaan (freedom)
salitang empathy.
Reductionist/Functional social acceptance", "social Malasakit, Pakikipagkapwa, at Kalinisang Loob: Mga Pundasyon ➔ Shared humanity (Pe-Pua at Protacio-Marcelino); essence of
interpretation equity", "social mobility" ng Kagandahang Loob humanity (Apuan, 2005).
Ron R. Resurreccion
I. Mga Unang Depinisyon ng Kagandahang Loob
Amae A.Kagandahang Loob
Loob is both ubod (core) and daigdig (world) ➔ Katutubong konsepto sa japan na walang katumbas sa ➔ ang lahat ng mabuting katangian na nasa isang tao
wikang ingles. ➔ Ito rin ay maihahalintulad sa pag-ibig ng Diyos sa tao,
Daigdig (world) loob has three elements: ➔ kahulugan ay “pagiging dependent sa pagmamahal at sapagkat ang isang taong may kagandahang loob ay
a. abot - malay pag-aaruga ng isang tao mapagpatawad at hindi kinukunsinti ang mga maling gawain,
➔ The extent of consciousness or awareness measured marunong makipagkapwa, may magandang intensyon para
by breadth LOOB sa ibang tao, nagpapakatotoo, mabait, matulungin),
➔ Includes awareness of self, others (kapwa), the world, ➔ . Ang “loob” ay isang mahalagang konsepto sa kulturang mapagbigay at nakikiramay na hindi lamang
and God Pilipino. nagpapakitang-tao.
b. abot-dama ➔ Ayon kayZeus Salazar (1985), ang pagkatao ng isang 1. Narciso-Apuan (2005)
➔ The extent of emotions, measured by intensity or Pilipino ay may loob at labas (internality at externality) at ang ➔ ang may pinakamalawak na deskripsyon ng kagandahang
depth loob ang siyang mas pinahahalagahan loob.
➔ Getting into the loob of the other person showing ➔ ang loob ang siyang panloob na sarili, ang ubod ng ➔ Ito ay ang “hindi pagiging makasarili, pagbibigay ng respeto
empathy and sympathy being deeply involved and pagkatao, at siyang kinasasalalayan ng tunay na halaga ng sa ibang tao, nakahahanap ng kaligayahan mula sa
being one with God isang tao. pagtulong sa ibang tao, ginagawa ang tama kahit na ito ay
c. abot-kaya ➔ Ang loob ay isang konseptong may kinalaman sa relasyon at mahirap o taliwas sa tingin ng ibang tao, hindi nandidikta o
➔ Extent of ability measured by strength and content naglalarawan sa ating pakikitungo sa iba (utang na loob, namumuwersa ng ibang tao, malaya, maawain,
➔ Integration of the loob, taking responsibility, continuity sama ng loob, kusang loob,” at “kagandahang loob.”) mapagmalasakit, mapagkumbaba, humihingi ng tawad,
of integrity and struggle and hope maunawain, nagpapasaya at nanghihikayat ng mga may
 problema, bukas ang loob, nagpapatibay ng loob ng kapwa,
nagbibigay ng pag-asa, nagtitiwala sa sarili at sa kakayahan
ng ibang tao, nag-aaruga, hindi nanghahamak o nanlalait,
kusang loob na naglilingkod sa kapwa nang walang kapalit,
malawak ang pang-unawa, at malapit sa Diyos.”
➔ Marami-rami anfg katangian na maaring maging batayan sa
pagbuo ng depinisyon ng kagandahang loob, ngunit halos
lahat ay konseptwal lamang at hindi empirikal.
➔ Limitado at hindi pa malinaw ang depinisyon ng
kagandahang loob base sa pagsusuri ng literatura
B. TATLONG DOMEYN NG KAGANDAHANG LOOB
➔ Masasabing ang kahulugan ng kagandahang loob ay ang
“pagiging mapagmalasakit, may pakikipagkapwa, at
pagkakaroon ng malinis na kalooban.
1. Malasakit
➔ Ang taong may malasakit ay sensitibo sa pangangailangan
ng ibang tao at may inisyatibong tumulong.
➔ Hindi nagdadalawang-isip kahit na siya ay maabala.
➔ Siya ay may konsiderasyon sa kapakanan ng ibang tao at
hindi siya nang-aabala.
➔ Kahit sa mga pagkakataon na siya mismo ay may mga
pangangailangan din, uunahin pa rin niya ang
tumulong sa iba.
a. Mga Kategorya ng Katangiang Malasakit
1. Sensitibo
➔ may pagkukusa, hindi na kailangn hingan ng
tulong, nakararamdam ng may
pangangailangan
➔ Hal: kusang pagtulong sa pag-asikaso ng mga
papeles ng kaibigan dahil wala raw siyang
oras para asikasuhin ito.
2. Hindi iniinda ang abala (Unmindful of self)
➔ hindi iniintindi kung siya ay maaabala sa pagtulong sa
ibang tao
➔ Hal: pag aalok ng upuan sa MRT; pagtulong sa
kakalse sa kanyang proyekto kahit siya ay may
gaagwin pa na iba.; paghatid o sunod sa kaibigang
malayo ang tirahan.
3. May konsiderasyon
➔ hindi nanlalamang, disiplinado, iniisip ang kapakanan
ng iba, hindi nang-aabala, sumusunod sa usapan o
sa napagkasunduan, may respeto.
➔ Hal: ang pagiging disiplinado sa pagmamaneho;
Pagpila at hindi pagsingit sa pila, at pagiging
pasensyoso at hindi bumubusina agad-agad.
4. Pag-una sa kapakanan ng ibang tao (Selfless
➔ Iniisip muna ang ibang tao bago ang sarili, handang
magsakripisyo
➔ Hal: pagbibigay ng donasyon; pagtigil sa pag-aaral
upang makapagtrabaho at mapag-aral ang mga
kapati
2. Pakikipagkapwa
➔ ay laging handang tumulong kahit kanino, kahit saan, kahit
kailan at kahit na sa anong paraan.
➔ Kapag sila ay nagbigay ng tulong, hindi sila naghihintay ng
kapalit.
➔ Iniaalay nila ang kanilang serbisyo o ang kanilang pagiging
eksperto para sa mga taong makikinabang dito.
➔ Sila ay nakaaalaalang magbigay ng kahit na maliliit na bagay
lamang sa kanilang mga kaibigan o mga kakilala
a. Mga Kategorya ng Katangiang Pakikipagkapwa
1. Laging handang tumulong
➔ hindi pinipili ang oras, kung sino ang tutulungan, at
kung anong klase ng tulong ang maibibigay
➔ Hal: ang pagsundo sa kaibigan kahit na gabi na at
malayo, o kaya ay ang pagtulong na magbuhat ng
bag ng isang matanda; Ang isa pa ay ang pakikisakay
sa kotse ng mga taong naglalakad sa kalye kahit na
hindi kakilala o ang pagtulong sa mga kapitbahay na
magpatay ng sunog.
2. Walang kondisyon (Unconditional)
➔ Tumutulong at hindi naghahangad ng kahit na
anong kapalit at nagbibigay sa kanila ng
kaligayahan; at hindi ito pianagmamalaki at
lalong hindi ipinanunumbat
➔ Maaring ihalintulad sa salitang altruism
➔ Hal:lalaking tumulong sa babae na magpalit
ng gulong ng kotse. Nang siya ay binabayaran
ng babae ay hindi niya ito tinanggap; pag-tutor
sa isang kaklase na hindi humihingi ng kapalit.
3. Nagbibigay ng serbisyo
➔ Inaalay ang serbisyo sapagkat sila ay eksperto sa
larangan
➔ Hal: sikolohista na hindi naningil sa pasyenteng
mahirap at ang physicaln therapist na nagbigay ng
seminar sa mga nanay ng mga batang may cerebral
palsy
4. Maalalahanin
➔ Naaalala ang mga mahahalagang okasyon,
nagbibigay ng kahit na maliliit na bagay sa
ibang tao
➔ Hal: pag-aambag- ambag ng mga estudyante
ng pera upang makabili ng cake para sa
kaarawan ng isang guro na para na rin bilang
tatay; pag-text sa mga kaibigan ng mga
magagandang mensahe upang mapasaya
nang kaunti ang araw ng mga kaibigan
3. Malinis na kalooban
➔ mabubuting tao at masasabing halos walang bahid ng dungis
ang kanilang kalooban, at kahit ang kabutihan na natanggap
nila ay nais nilang ibalik sa nagbigay.
➔ Sila ay tumatanaw ng utang na loob o nagbabalik sa ibang
tao ng kabutihan,sapagkat sila rin ay nakaranas nito mula sa
kanila.
➔ Bukal ang kanilang loob—tapat at mula sa kanilang puso ang
kanilang mga inihahayag.
➔ Kabutihan lamang ang iniisip nila para sa kapwa
➔ ay kanila ring ibinabahagi sa pamamagitan ng pagbibigay ng
lakas na loob sa kapwa nila
a. Mga Kategorya ng Katangiang Malinis ang Kalooban
1. Tumatanaw ng utang na loob
➔ paggawa ng mabuti sa mga naagawa ng kabutihan sa
kanila
➔ Hal: ang mag-aaral na dumalaw sa kanyang
counselor dahil sa payong naibigay nito sa kany
2. Bukal sa kalooban
➔ may sinseridad; puro ang isip, salita at gawa; tapat at hindi
nagpapangga. Totoo ang kanyang sinasabi at
pagbibigay-puri.
 ➔ Hal: pagsasabi ng “salamat” na mula talaga sa puso at hindi
pilit
3. Nagbibigay ng lakas ng loob
➔ nagbibigay-buhay o pag-asa sa ibang tao.
➔ Nahihikayat nila ang ibang tao na magpatuloy kahit na may
mga problema.
➔ Sapagkat sila ay may malinis na kalooban, nais rin nilang
maibahagi ito sa kapwa.
➔ Hal: panghihikayat sa mga kaibigan na magpatuloy sa
trabaho o pangungumusta sa kanilang kalagayan kapag sila
ay may suliranin.
4. Marangal
➔ hindi nagpapadala sa masamang ginagawa ng ibang tao;
malinis ang konsensya.
➔ Matatag ang kanyang prinsipyo.
➔ Ang hal: nito ay ang pagiging tapat sa trabaho at hindi
nangungurakot kahit na ang kasamahan sa trabaho ay
madalas itong gawin at hinihikayat pa ang iba na gumaya
ang mga katangian sa 12 na nabanggit sa pag-aaral ay may
kinalaman sa pagkilos o observable behavior ng tao.
Mga Katangian ng mga Taong Hindi Nagpapakita ng
Kagandahang Loob
➔ Karamihan sa mga ito ay kabaligtaran ng o salungat sa mga
katangian ng isang may kagandahang loob:
1. Makasarili, walang malasakit,pagkukusa, at manhid
➔ kabaligtaran ng pagiging sensitibo at may malasakit.
2. pananamantala at walang konsiderasyon o nang-aabala
➔ kabaligtaran ng may konsiderasyon.
3. Nanlalamang ng kapwa
➔ kabaligtaran ng pang-una sa kapakanan ng iba.
4. walang sinseridad, mapagkunwari, nanloloko
➔ kabaligtaran ng pagiging bukal ang kalooban at
marangal.
5. Pagiging maramot
➔ kabaligtaran ng pagiging laging handang tumulong
Kagandahang Loob: Ang Lahat ng Mabuting Katangian na Nasa
Isang Tao
➔ Malasakit ang pinakamalapit na katumbas ng empathy at
ang katangiang ito ang pinakalitaw sa mga kasagutan ng
mga kalahok.
➔ Sang-ayon si Narciso-Apuan (2005) na ang taong may
kagandahang loob ay may malasakit.
➔ Sang-ayon rin siya na ito ay walang kondisyon o naglilingkod
nang walang kapalit, bukas ang kalooban at hindi
nagpapakitang-tao.
➔ kagandahang loob ay may konsiderasyon o hindi makasarili,
nagbibigay ng respeto sa ibang tao, at hindi nanghahamak o
nanlalait; . Inuuna niya ang kapakanan ng ibang tao, hindi
iniinda ang abala sa sarili, at laging handang maglingkod;
matulungin, mapagbigay, at nakakahanap ng kaligayahan
mula sa pagtulong sa ibang tao
➔ kagandahang loob ay ginagawa ang tama o marangal kahit
na ito ay mahirap o taliwas sa tingin ng ibang tao.
➔ taong may kagandahang loob ay nagbibigay ng lakas ng loob
at pag-asa at nagtitiwala sa kakayahan ng iba.
Ang Pagkakaroon ng Kagandahang Loob
➔ ang pagkatao ng isang Pilipino ay may loob at labas
(internality at externality) at ang loob ang siyang mas
pinahahalagahan
➔ ang loob ang siyang panloob na sarili, ang ubod ng
pagkatao, at siyang kinasasalalayan ng tunay na halaga ng
isang tao.
➔ Ang loob ay isang konseptong may kinalaman sa relasyon at
naglalarawan sa ating pakikitungo sa iba, kaya naman ang
mga salita natin tungkol sa pakikipagkapwa ay may taglay na
loob (utang na loob, kusang loob, at kagandahang loob).
upang makita ito sa isang tao ay dapat itong mailabas kaya
ang mga katangian sa 12 na nabanggit sa pag-aaral ay may
kinalaman sa pagkilos o observable behavior ng tao.
➔ a ang mga katangian ng kagandahang loob ay mga
katangian na hindi inaamin ng isang tao na taglay
niya/hindi dapat manggagaling sa kanyang sarili ; Dapat
ibang tao ang nakakikita nito
➔ Kagandahang Loob ay iginagawad ng ibang tao (hindi ito
maaring ipagsabi) hindi tulad ng ibang positibong katangian
tulad ng pagiging masayahin.
➔ Sapagkat ito ay mga katangian o traits at ang mga katangian
ay laging may kinakaharap na mga isyu, masasabi rin na ang
mga katangian ng kagandahang loob ay napasailalim din sa
mga isyu ng traits
➔ Katangian ng kagandahang loob sitwasyon (situational) o sa
disposisyon (dispositional)?; pagkapanganak (innate) o
natututunan (acquired)?
➔ Kagandahang loob ay may kaugnayan sa moral value
➔ May epekto kaya ang individualism at collectivism sa pagbuo
ng konsepto ng kagandahang loob?
Implikasyon sa Clinical at Counseling Psychology
➔ Ang pagbuo ng konsepto ng kagandahang loob ay maaaring
makatulong sa pagsisimula ng Filipino Positive Psychology
na maaaring may aplikasyon sa counselingMarahil kung ang
isang counselor ay may
➔ kagandahang loob, isa itong asset o kalamangan (handa
tumulong, magbigay serbisyo, inuuna ang iba) sa counseling
ngunit baka mayroon din itong negatibong epekto sa
counselor (mapagod at mawalan ng motibasyon sa
counseling)
➔ Kung ang pagkakaroon ng kagandahang loob ay
matututuhan, maaari ba itong ituro sa counselor at pati na rin
sa counselee? o maaari bang magkaroon ng
➔ modelo o estratehiya sa counseling na gamit ang
➔ konseptong ito?

Mga Isyu sa mga Katangian ng Kagandahang Loob