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Four Filiations of Sikolohiyang Pilipino1

The document summarizes the four filiations of Philippine psychology according to historian Zeus Salazar: 1) Western academic-scientific psychology introduced in 1876, 2) Western academic-philosophical psychology pursued by universities, 3) ethnic psychology which integrates Western traditions with indigenous elements, and 4) a psycho-medical system with religion as an explanatory element. It then discusses Enriquez's significant contribution to defining Filipino psychology (Sikolohiyang Pilipino) by distinguishing it from psychology in the Philippines and psychology of Filipinos. Finally, it notes the development of indigenous concepts and theories from literature on the Filipino personality, while criticizing depictions by some foreign scholars as distorted without full cultural immersion.

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Rendell Agbayani
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989 views2 pages

Four Filiations of Sikolohiyang Pilipino1

The document summarizes the four filiations of Philippine psychology according to historian Zeus Salazar: 1) Western academic-scientific psychology introduced in 1876, 2) Western academic-philosophical psychology pursued by universities, 3) ethnic psychology which integrates Western traditions with indigenous elements, and 4) a psycho-medical system with religion as an explanatory element. It then discusses Enriquez's significant contribution to defining Filipino psychology (Sikolohiyang Pilipino) by distinguishing it from psychology in the Philippines and psychology of Filipinos. Finally, it notes the development of indigenous concepts and theories from literature on the Filipino personality, while criticizing depictions by some foreign scholars as distorted without full cultural immersion.

Uploaded by

Rendell Agbayani
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© © All Rights Reserved
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Four filiations of Sikolohiyang Pilipino

Zeus Salazar (1985a), a historian, later examined the history of Sikolohiyang Pilipino and
came up with a description of the four filiations of Philippine psychology:
(a) The Academic-scientific psychology: the Western tradition – This coincided with the
birth of scientific psychology (German tradition) in 1876, and the entry of Western
psychology (mainly American tradition) at Philippine universities.
(b) Academic-philosophical psychology: the Western (mainly clerical) tradition – This was
pursued by the University of Santo Tomas and later other schools of higher learning,
under the leadership of individual monks and preachers and the Jesuits. The study of
psychology as an aspect of philosophy continued in the tradition of Thomistic philosophy
and psychology.
(c) Ethnic psychology – Major basis of Sikolohiyang Pilipino for integrating academic-
scientific and academic-philosophical tradition into a national tradition of Psychology and
Philosophy as universal disciplines. This stream includes indigenous psychology
(common to the Filipinos, culled from language, culture, literature, etc., psychological
systems worked out by Filipinos with indigenous elements as basis) psychology of
Filipinos (as observed by foreigners or as felt and expressed by Filipinos), the practice of
psychology by Filipinos (normal techniques of enculturation/socialization, and proto-
clinical practice).
(d) Psycho-medical system with religion as cohesive element and explanation.

Basic elements and features of Sikolohiyang Pilipino


Defining Sikolohiyang Pilipino
Enriquez’s most significant contribution to the Sikolohiyang Pilipino movement probably
lies in clarifying what Sikolohiyang Pilipino is. Without a clear definition, the direction of
the movement would not have been as focused and solid. In his 1975 article on the bases
of Sikolohiyang Pilipino on culture and history (Enriquez, 1975) and a 1976 article on
perspectives and directions of Sikolohiyang Pilipino (Enriquez, 1976), he distinguished
Sikolohiyang Pilipino (Filipino psychology) from Sikolohiya sa Pilipinas (psychology in the
Philippines – the general form of psychology in the Philippine context) and Sikolohiya ng
mga Pilipino (psychology of the Filipinos – theorizing about the psychological nature of
the Filipinos, whether from a local or a foreign perspective).
Development of indigenous concepts and theories
There is a good deal of literature on the Filipino personality which has become available.
The Filipino personality is a popular area of study of many foreign scholars who came to
the Philippines. Using language interpreters and without really immersing themselves in
the culture of the people, these foreign ‘‘experts’’ have published their versions of Filipino
values. These depictions filtered into the textbooks of the Philippine educational system,
which was already greatly influenced by Western ideas to begin with. These ‘‘Filipino
values’’, together with other colonial interpretations offered by the foreign scholars, have
been transmitted from one generation to another, thus perpetuating a distorted, if not
false, picture of the Filipino.

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