10th International Conference on Arts, Social Sciences, Humanities and Interdisciplinary Studies (ASSHIS-17) Dec.

17-18, 2017 Manila (Philippines)

Filipino Concept of “Loob”

Christine Carmela R. Ramos, Ph.D.

 of thought. The experience of the individual can be

Abstract— The paper discussed Filipino indigenous thoughts to considered as phenomenological. Reflections are linked to
appreciate its culture. “Loob” encompassed Filipinos’ humanity, personal experiences; a particular event is related to the total
personality, theological perspective and daily experiences. It aspired experience of a person.
harmony with others and nature to be in union with God. The
Questions such as, “What am I living for?” and “What do I
interpersonalistic characteristic of “loob” explained the dualism in
body-soul and emotional-rational of the Filipinos. live by?” guide the reflective process (Dy, 1989: 70).
The paper focused on the two dimensions of “loob”: as interior Experience vis-a-vis reflection focus on the growth of the “I”
and holistic. The interior “loob” affirmed the innate goodness. in the community -- the “we”. Without “we”, the “I” ceases to
“Loob” is reconstructed not only the world but itself as well. The develop. That “I” exist with a reference group emphasizes that
holistic concept referred to the unified entity of the world, the non- “loob” in essence, is not individualist nor a private perspective
dual outlook of the world. More, the author took note of the on morality.
interplay of emerging contrasts between the views of Ayn Rand and
the Filipino concept of “loob”. The holistic concept of “loob” brings a person into a face-
While the Western philosophy emphasizes modern science and to-face encounter with God; elevating one’s experience in the
technology, the Eastern thinking, however, is more concerned on the realm of spirituality such as asking forgiveness to God and
inner and personal nature of the self. The Western thinking is family. At this point, one is invited to look up in the heaven to
departmentalized and detached. On the other hand, the Eastern experience God because one’s self-reflection already reached
thinking views the world of senses as ephemeral and illusory. celestial being. Therefore, a person does not to forsake one’s
Likewise, the Eastern thinker is acquainted through one’s personal
humanity but experiences how to be truly human. As Quito
experience and intuitive grasp of reality which is of higher value than
analytical speculation (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
Keywords— Loob as holistic, Loob as interior, Objectivism, identification of self with Reality.
Personalism
B. INTERIOR “LOOB”
I. CONCEPT OF “LOOB” The interior dimension of “loob” focuses on human-
Church (1986: 95) opines that many Western concepts and heartedness such as compassion, kindness and harmonious
process such as objectivity do not readily fit in to Filipino relationship with people. Further, as the innate goodness of
experience. In relation to this, this paper analyzed Rand’s human beings, “loob” embodies moral conscience and ethical
view of the individual in light of Volksgeist, or “diwa ng mga dimension. “Loob” as interior, encompassed harmony,
Filipino.” Mercado (1974: 6) had identified the Filipinos’ deepens the reality of human beings and gives order to their
concept of “loob” in two-fold. lives which are connected to the Creator (Alejo, 1990:29).
First, “loob” is holistic, secondly, “loob” is interior. The Rand’s concept of the self, on the one hand dichotomizes
holistic concept centered on the unified entity of the world. people into rational and emotional entities. She further defends
The Filipino’s view of the world is non-compartmentalized her philosophy on selfishness as based on rationality (Rand,
and holistic. The Filipinos’ “loob” is connected to the 1946:34). To quote Rand (1946: 447): A man’s self is his
intellectual, volitional, emotional and ethical aspects of life. mind – the faculty that perceives reality, forms judgments and
Emotions and thoughts were integrated and not dualistic in chooses values.
approach. Thoughts, actions and words were all related with “Loob”, however, encourages one to share one’s self to a
each other. wider reality; thus promotes harmony. In either specific or
broad sense, “loob” is God’s will. The concept of interrelation
A. HOLISTIC “LOOB” of “loob” is rooted from the Christian concept of unity. The
According to Quito (1975: 3-5), philosophy is religion and story of Adam and Eve (Genesis 2: 24), for instance, came
religion is philosophy in the Orient. The Oriental does not from a realization that we have a need for others and for God.
segregate philosophy which includes process of thinking, from We are called to be united or in communion with one another
religion, which is application of life. Quito stressed, “Life for and with God.
oriental thinkers is a translation of thought; it is philosophy in “Loob” as the seat of Filipino religiosity can be the best
action.” The fruit and application of life must be an extension summarized in the following verses from Psalms 40: 8:
How I love to do your will, my God!
Christine Carmela R. Ramos is with the Mapua University, Philippines.
I keep your teaching in my heart!

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10th International Conference on Arts, Social Sciences, Humanities and Interdisciplinary Studies (ASSHIS-17) Dec. 17-18, 2017 Manila (Philippines)

the heartfelt prayer of a good man works very powerfully.

Hence, the definition of self of the Filipinos vis-a-vis the My brothers, if one of you strays away from the truth and
self of Rand, eclipses the Filipinos’ “loob” as such, “loob” is another one brings him back again, remember this;
religious, spontaneous and emotional in character. In his whoever turns a sinner back from his wrong way will
discussion of “loob”, Alejo (1990: 1-9) alludes to many save that sinner’s soul from death and bring about
objects. For instance, “loob” was compared to picking of forgiveness of many sins.
fruits. We should be cautious of choosing a fresh-looking and
lush fruit, which when opened, could be rotten inside. In the “Loob” sought to avoid fragmentation or “hindi kabuuan.”
same manner, our bodies which might be strong and healthy It embraced reference groups, family and political parties.
houses “loob”. However, Rand’s concept of the self, eliminated moral
So that our “loob” will not rot, we should contemplate life evaluation (Rand, 1946: 25) which totally eclipsed “loob”
not according to its relevance but in the light of truth. “Loob” consciousness on principles of affection, responsibility,
is a death which should be understood in its magnitude. feelings and attitudes. “Loob” does not only fulfill reasons of
Understanding of “loob” is a never-ending process. Like an the mind but reasons of the heart and personal involvement as
artist who dedicates time and whole person in perfecting his well. Alejo (1990: 57) affirmed “hindi magkakahiwalay ang
craft, so too, we should not stop in contemplating within our isip, salita at pagkilos”.
“loob” so it will be perfect, we can further delineate the
essence of “loob” in I-thou relationship and We-relationship. II. “LOOB”: ANALYTICAL AND SYNTHETIC CONCEPTS
The I-thou relationship and sustains the community; there is There are two basic classifications of “loob”. First, “loob”
no antagonism between different groups. Andres (1986: 37) as an analytical concept and secondly, “loob” as synthetic.
calls the communion with self, others and God vis- a-vis The analytical concept, dealt on morality; while the synthetic,
harmony of the mind, emotion and will as the Christian view on the wholeness or process of integration. Similar with other
of “tripartite Being”. In contrast, Rand’s view of the world or Oriental outlook, Filipinos’ “loob” is non-dualistic. There is
any aspect of it as divided into two-fold, between related by emotional-rational and body-soul harmony that aspired unity
but separate or antagonistic elements (e.g. mind versus body). with God.
“Loob” touches the daily human aspect of the Filipinos. For For instance, the Indian belief, of Anatta, which is denying
instance, “utang na loob” (debt of gratitude) can be of the inner self or the Atman, meant to be in union with the
experienced in almost all relationships. “Utang na loob” Absolute (Mercado 1974: 3). Conversely speaking, harmony
means shifting of obligation to the other party upon repayment between humanity, nature and God is the essence of “loob”.
(Church, 1986: 39). As such, if a personal lends money to his The soul, in Greek thinking, has nothing to do with unity.
friend in times of dire needs, the receiver will have “utang na For the Greeks, they consider the soul as separate from the
loob” to the benefactor. If the friend will not honor his debts inner vision of oneself; an external which swallows the self
to his friend, he is considered “walang utang na loob”. Thus, (Agapay, 1991: 140). Rand’s selfishness, however, is the
“loob” in this case is the measurement of one’s morality and independent mind that recognized no activity higher than its
personhood in Philippine culture. own and there is no value higher than its judgment of truth.
Moreover, the universal principle of reciprocity reinforces But, Fromm (1957: 100) thought otherwise. He opined that
family solidarity which is an appendage of smooth most people live under the illusion they follow their own ideas
interpersonal relationship (SIR). Upon receiving the favor, the and inclinations. That they are individualists, they have arrived
beneficiary has an “utang na loob” to the giver and in at their own opinion as the result of their own thinking - and
exchange, the beneficiary has an everlasting obligation which that it just happened that their ideas are the same as those of
further knits the family together. “Utang na loob” also the majority. As it happens, Fromm (1957: 137) views the self
includes non-kinsmen (Mercado, 1974: 97). Such somewhat similar to the Filipino’s concept of “loob”. For him,
fraternization even with non-relatives was guided by Christian care, responsibility, respect and knowledge are elements of
tenet of extending love for all for the Kingdom of God self.
included all creation. The following verses describe the type On the one hand, Fromm shares his view with Rand that the
of help members of the People of God give to one another. self should not just be a conglomeration of strong feelings but
To quote St. James (5: 13-20): should also be based on a decision; henceforth, on judgment.
If anyone of you is in trouble, he should pray; if Rand (1946: 447) maintained that there can be no
anyone is feeling happy, he should sing a psalm. If compromise on any party (e.g. government) because according
anyone of you is ill, he should send for the elders of the to her, compromise is tantamount to surrendering individual
church. And they must anoint him with oil in the name of rights and thus, will lead to gradual enslavement.
the Lord and pray over him. The prayer of faith will save To quote Rand (1946):
the sick man and the Lord will raise him up again. And if To be free, a man must be free of his brothers. That is
he has committed any sins, he will be forgiven. So freedom. That and nothing else.
confess your sins to one another, and this will cure you; Rand upheld the individual, whereas “loob” is essentially a

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relational and social concept before it is a privately personal be achieved bloodlessly.

concept. Further, Filipinos look at themselves as holistic from All religions believe in mysticism. Mysticism seeks the
interior dimension under the principle of harmony (Mercado, power beyond us and to unite with this power. From the
1974:40). Greek “mustes”, which means close the eyes and mouth,
mysticism is a secret. Mysticism is a mystery in which the soul
III. THE RELIGIOUS DIMENSIONS OF “LOOB” craves to understand God (Smith, 1978: 9). Indeed, the East
“Loob” is totally connected to the emotions (Mercado, used intuition and mysticism only as a last resort, when human
1974: 66). Rand, on the one hand, condemns all forms of logic has reached its limits.
mystics, dark emotions and instincts which are not in There are some truths beyond ordinary human logic, where
accordance with reason (Quito, 1986: 45-40). The entire ordinary words of expression are not enough, requiring a
philosophy of Rand can be summarized in her book entitled superior form of reasoning. Mysticism in the East is a
With Charity towards None. “Loob”, on the one hand, is the conjunction of reason.
basis of charity which is a manifestation of gratitude (Gorospe, “Loob” is mystical. The religious aspiration of “loob”
1988: 31). cannot be separated from spiritual enlightenment (Van Over,
“Loob” had been inseparable from religious concerns. For 1977: 9). The transpersonal world view of the Filipinos
the practice of religion is not only second nature to Filipinos, it underlies the belief that the individual can go beyond human
is the spiritual psychic of the Filipinos to be religious. limitations such as geography, space and time. The
Oriental thinkers emphasize personal transformation which transpersonal world view encompasses the world as run by
basically focused on the question, “Who am I?” “Loob” is “spirit” or “spirits” such as God, mind, providence and others.
distinctive in a way that the action it espoused is what will To achieve direct communion with God is a universal yearning
benefit society. Contrary to self, “loob” is not inferred to or of the human spirit.
reasoned to but as a reality which we experience in our lives. In this junction, the soul is like a lover who longs to return
The intuitive grasp of reality is valued more than analytic to God. Love is the union with God. The soul then enjoys,
speculation. In the first place, true thinking never reaches a “happiness of those that are immortal and in spite of the body,
state of completion any more than man in his movement the soul is endowed with the alacrity of the mind”. In ecstasy,
toward death he achieves completion. the mystic has no longer consciousness of the body, the power
In material need, the Filipino seeks the support of relatives of the soul is brought together and united to God in him. The
(Church, 1986: 42). According to Timbreza (1989: 23), the soul and God are entirely bound (Pourrat, 1953: 209).
need to immerse the individual in the group may be due to The Confucian jen is equal to Christian love. In Matthew
authoritarian tradition which prevails to our strong family 22: 37-40:
system. The individual is told what he is to do, follow the Love the Lord your God with all your heart, with all
advice of the elders. In short, the Filipino is group-oriented, your soul and with all your mind. This is the greatest and
which could be rooted from the non-aggressiveness of the most important commandment.The second most
Orientals (Quito, 1986: 13). important commandment is like it:
For Quito (1986: 10), the state of philosophy in the Love your neighbors as you love yourself.
Philippines is identified in two levels. The first level is Jen deals with relationship with others which can be rooted
confined in the academic atmosphere of university classrooms. from love of one’s parents, brothers and sisters. Jen
The second is the popular or grassroots level, a philosophy incorporates the self with right conduct. Similar to Jesus’
which is not only mass-based but is in the process of pedagogy, jen instructs us to love others as we love ourselves.
formalization. As we undergo the process of knowing ourselves, we
There is a room for optimism. Most Filipino values have acknowledge the fundamental goodness of our nature and
richly developed which were crystallized during the EDSA share it to others as well. Our preoccupation with ourselves
revolution. The willingness to confront the authority did not must be regulated by temperance.
coincide with the SIR value system. Instead of personalism, In Hinduism, the Vedantist observes the three stages to
the Filipinos fought for freedom and justice which are abstract commune with God: Faith, reason and experience (Van Over,
ideals. The Filipino, more importantly, saw the national 1977: 47): Faith is the stage wherein the seeker simply accepts
picture and chose not to be subservient anymore. the laws of nature as expression of divine existence. Reason,
In this respect, the God whom the Filipinos are aware of, which is the second path, is wherein the seeker attempts to
seems to me, the God whom Carl Jaspers thought of when we understand these laws by rational and logical processes. God
encounter the so-called “boundary situations”. These is beyond the power of any created intellect to comprehend.
boundary situations are death, suffering, guilt and struggle. In Only through experience can the limitation of faith and reason
my view, Filipinos normally encounter God during conflicts be complete.
and struggles. For instance, during the Edsa Revolution, Through experience, the seeker sees the deceptive veil
people did pray in the hope that through faith in God and covering Brahman. The union between the self and Brahman is
Virgin Mary, reconciliation with leftist and armed forces will finding the Real self which is pure. The self overcomes

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worldly attachments until the self becomes ultimately naked in in Buddhism and Chinese’s jen, “loob” aspires for harmony
Brahman. The flesh is a mirage to the self for the spirit if of (sakop) with others, God and nature. “Loob” prioritized
greater dignity than the flesh. family, relatives and even non-kinsmen. In fact, it bridged
According to Hindu chants: individual differences and is the common factor among human
I sought Him and I found beings.
Brahman sought in vain and on high. The concept of Rand’s “self” and Filipino “loob” had
Vishnu deduced vainly underground, diversities but their differences should be overcome. Their
Him in my soul found I. concepts should not oppose each other. Rather, the best of
The Buddhist practice the four states of sublime condition: their views should be integrated in the pursuit of a free and
responsible individual.
love, sorrow of others, joy in the joy of others and equanimity
There is a certain apprehension toward the group-oriented
as regards on one’s own joy and sorrows which should be
approach of the Filipinos which regresses the individual’s
practiced. Buddhism, similar to Hinduism and other religions,
initiative and responsibility. In one view, the individual
is a matter of practice (Mclean, 1970: 41). The philosophy of should be disciplined from within rather than fear from
Rand on self explicitly describes that each person is plainly authority figures. Discipline and responsibility should be
responsible for his own individuality. What we are, each of us, inculcated especially to the youth through education. There
is determined by ourselves. But as the existentialists say, “We ought to be a balance between values and culture, money and
are responsible for more than what becomes of us; we are society. Similarly, Hinduism and Buddhism value discipline
also responsible for what becomes of others.” (e.g. yoga) which is the way towards a happy, contented life
The Indian’s concept of Brahman has similarity with (Dy, 1989: 187).
Ludwig Feuerbach who thinks that in the essence of Personalism and high regard of Smooth Interpersonal
Christianity, a person is God and God is in the person. For Relationship (SIR) are some of these stereotype images of a
Feuerbach, there is no distinction between God and human Filipino. Personalism features the Filipino’s emphasis on
beings. The Chinese look at the world as dynamic and personalities and personal factor. During election campaigns,
relational (Coppleston, 1980: 145). The outlook which is a for instance, politicians invite movie personalities to support
matter of integration is called the yin and the yang: the male their candidacy. Meanings are not in words but in people.
principle and the female principle, action and passion, matter Most Filipino voters consider the political pageantry and pomp
and form. In Chinese thought, yin and yang are concrete, associated with the candidate rather on their political platform.
complementary, intertwined in all natural processes. Similarly, The SIR is further manifested in reciprocity and
“pakikisama” (Timbreza, 1989: 167). When a Filipino is in
the Japanese’ view the world as a whole. To him, rather, in
need, he seeks the support of relatives. Out of “pakikisama”,
him, though.
the more well-off members of the family share their gains with
relatives and neighbors. But the giver is likely to predetermine
IV. CONCLUSION
what form which should be of greater value than the original
“Loob” is indigenously Filipino, philosophically and debt, should be repaid (Church, 1986: 38).
culturally speaking. Though “loob” was an influence of the It is the author’s task to encourage students to think, to let
Spaniards during their reign in the Philippines (Church, 1986: them speak out their own views. The author allows the
54), the core of “loob” can be traced to the Filipinos’ journey students to decide for themselves so they will be responsible
toward oneness with God. “Loob” deepens and broadens the for their own lives and bear the consequences of their choices.
meaning of God in the lives of the people (Alejo, 1990: 45). However, Church (1986: 129) thinks that the Filipinos’ nature
The basis of Christian value of sensitivity to the needs of of trying to get along with others spring from recognizing the
others and gratitude is traced in “loob”. Goodness is dignity and feelings of others. Further, Church opines that
embodied in “loob”. Thus, if children answer back to their Filipino image is stereotype in lieu of personality and culture.
parents or leave them when they were sick and old, they were
considered to have bad “loob” or “walang utang na loob” ACKNOWLEDGMENT
(ungrateful).
The preparation of this work would not have begun without
Hence, “loob” is the measure of one’s personhood. Further,
the encouragement and confidence of my mentors in De La
“loob” encompassed a “give-and-take” relationship among
Salle University-Manila and Mapua University-Manila. The
Filipinos. As such, Filipinos repay those who have helped
author wishes to express her sincere gratitude for the
them as manifestation of “utang na loob” or debt of gratitude
continuous belief of the organizers to Asian thinkers. To her
(Timbreza, 1989: 36). “Loob” does not stress individuality per
relatives, colleagues and students, their insights, without
se. Rather, it is connected with the Filipinos’ transpersonal
doubt, added dimensions in the preparation of this paper.
view of the world, that is, the self is governed by personal
To all thinkers, who continuously make a difference, thanks
being and that goods should be for the advancement of many.
for walking with the author in this journey called LIFE. Her
“Loob” is an oasis amidst life’s struggles where peace and
encounters with you were truly humbling.
love springs. Alejo’s concept of “loob” surmised “loob” as a
Above all, the author is indebted to her family. She
reality which promotes harmony and creativity. “Loob” is
thanks her parents,
similar with other Oriental views. Like the concept of Atman

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Mr. Ernesto R. Ramos and Mrs. Chalita R. Ramos (†) for

the legacy of faith, selflessness, and philo (love) to change
lives for the better.
She also expresses her gratefulness to her siblings Eng. Jose
Mari R. Ramos and Dr. Mary Anne R. Tumanan, for their
loving support.
Because of all these people and those behind this
undertaking, this work became inspiring.
Finally, to God, thank you for the chance to write and share
my humble efforts!

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[3] T. Andres, Management by Filipino values, Quezon City. Values and
Management center. 1986, pp. 37
[4] T. Church, Filipino personality: A review of research and writings.
Manila. DLSU press, 1986. pp. 39.
[5] F. Copplestone,, Philosophies and culture, Oxford. Oxford University
Press. 1980. pp 145.
[6] Dy, M. Mga babasahin sa pilosopiya, Manila. Goodwill Trading Co.
Inc. 1989, pp. 70.
[7] E. Fromm, The art of loving. London. Unwin books. 1957, pp. 100,
137.
[8] G. Mclean, Philosophy and Christian theology, Belgium, Cultural
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[9] D. Mercado, D. (1974). Elements of Filipino philosophy. Tacloban
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[10] C. Ramos, “Individualism as a virtue: Analysis of Ayn Rand’s
Philosophy”. Thesis, Department of Philosophy, De La Salle
University, Manila. 1994.
[11] A. Rand, Anthem, Idaho. Caxton Printers Ltd. 1946, pp. 25, 41, 140,
447.
[12] M. Smith, M. The way of the mystics, New York, Oxford University
Press, 1978. pp. 9.
[13] F. Timbreza, F, Mga hugis ng kaisipang Pilipino, Manila, University of
Sto. Tomas Press. 1989. pp. 36.
[14] R. Van Over, Eastern mysticism, New York., New American Library.
1977. pp. 9, 47,140.

Dr. Christine Carmela R. Ramos, author of

Introduction to the Philosophy of the human
person, Globalization and Technology and
Introduction to Philosophy, obtained her Ph.D. in
Philosophy of Philosophy at De La Salle
University, Manila graduating with distinction
(magna cum laude). She also completed her
Master’s Degree in Philosophy and AB-BSE at De
La Salle University. A former professor of The
Philippine Women’s University and the Philosophy Department of De La
Salle University, Dr. Ramos is currently teaching at Mapua University. She
was also cited for her significant contributions in the fields of humanities and
community development. She had given training to women in putting up
daycare centers in the outskirts of Manila, as well as facilitated students in
their community outreach. In 1995, she received a scholarship from
Women’s Council of Great Britain, studying in Hertfordshire College,
England where she found the inspiration to write her book on globalization.
She was a member of the Philippine National Philosophical Research Society
(PNPRS), Philosophical Association of the Philippines (PAP), Asian
Association of Christian Philosophers, and National Organization of
Professional Teachers (NOPT). Born in the sign of Cancer, her other interests
include learning to speak foreign languages, traveling in other countries,
visiting museums and other historical places, and singing. Her family and
friends consider her a dedicated, intelligent and trustworthy

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