308:. The Tagalog ground swell was noiseless, invisible, but tangy enough to cause tremors in the delicate nostrils of both civil and ecclesiastical politicians—those connoisseurs of hidden currents. When respectable people can talk Tagalog in public as badly as I do and be applauded for it, it must be high time for such as me to speak Tagalog in public without having to fear the censorious eyes of some pure Bulakanese.
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to schedule them. "To give you a chance to pick the best times," with a sinister twitch of the eyelids. As a result we had classes during meal times: 7:00 to 8:00 A.M., 12:00 to 1:30 P.M., 6:00 to 7:00 P.M. We were tolerated in private, boasted of in public while we made such rules as: one may eat and drink during class, just so he does it quietly—no
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There were difficulties to begin with. After the lord highs had allowed the experimental classes (I tried to explain: my classes are not experiments, they are for real, my students are usually human beings, never laboratory rats; but the classes were still called experimental), the scheduler failed
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Then it was time to go to school. Trying to make friends in the playground, I talked to my peers in something I thought was
Tagalog and was laughed at. In North Sampaloc nobody felt superior to you if you spoke a different accent or mixed Ilocanisms with your Tagalog. Not three kilometers away, the
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Tagalog was beginning to be very much in the air in the late sixties. One attended public functions at which luminaries of church and/or state spoke bad
Tagalog or fumbingly read prepared Tagalog statements. There was a desire to be with Tagalog. There was the usual strong wind for England (and/or
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For
Ferriols, in philosophizing in Filipino or in other native language, one is awakened into a particular mode of thinking and living. He contends that "each language is a way of being alive that is irreducible...has unrepeatable potentials for seeing and feeling, its very own genius, its own
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At home, the grown-ups talked to each other in
Ilocano or Spanish. To the children they talked—condescendingly, I felt—something they called Tagalog. In the grassy roadways children of former farmers and of comers from elsewhere played together and talked to each other in something we called
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It was the beginning of school year 1969-1970 and it occurred to a certain character that it was time the Ateneo college offered the entire philosophy core curriculum with
Pilipino as the medium of instruction. That character is me. It is now April of '75.
190:(philosophizing). In reflecting on the language of his youth decades later, and after a chance encounter with an old neighbor who spoke the same, he thought: "In six years, one comes to know that, for human thinking, North Sampalokese is better than
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or popcorn, no breaking of bottles—for as the soul regales itself it is not just that the body be left out in the cold. Class members were volunteers. The members of that first year were very game indeed (215-16).
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Critics of the approach point to the practice as unnecessary considering that most educated
Filipinos who might be interested in philosophy or in philosophizing spoke, wrote, and read in
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and early on faced much skepticism from the administration. At present, the university has kept the tradition with about half of classes in philosophy taught in
Filipino.
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nuance." In so doing, Ferriols invites the speaker/knower to creatively explore the potential of one's language to express their deepest experience.
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little sons and daughters of the
Tagalese were enforcing elitist norms. Slowly I came to know that my language is not Tagalog but North Sampalokese.
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A classicist, having been brought up in the Græco-Roman tradition, Ferriols is also noted for his translations in
Filipino from the original
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stock, and learned to speak in what he referred to as "North
Sampalokese," a variant of Tagalog mixed with Ilocano. He recounts:
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His experience of speaking in the peculiar North Sampalokese shaped his thinking on the nature of language and its relevance in
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Veric, Charlie Samuya (2020). "Introduction: Reconstruction and Reckoning: Entanglements of Filipino Postcolonial Thought".
329:. There were also concerns surrounding the method for being potentially confusing arising from difficulties in translation.
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441:"Ang Pilosopiya at Pamimilosopiya ni Roque J. Ferriols, S.J.: Tungo sa Isang Kritikal na Pamimilosopiyang Filipino"
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367:. Quezon City: Office of Research and Publications, School of Arts and Sciences, Ateneo de Manila University.
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Among his works include a collection of essays and translations on selected philosophical literature in
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thought in the Philippines, in particular, in its interest in philosophizing lived experience.
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America?): speak English, speak to the world, educational, scientific, literary, civilized,
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full name Roque Angel Jamias Ferriols, (August 16, 1924 – August 15, 2021) was a Filipino
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Ferriols died on August 15, 2021, at the age of 96, a day short of his 97th birthday.
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of knowledge production. His body of work is also influential to the development of
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Ferriols, Roque J. (1997). Que, Nemesio S.; Rodriguez, Agustin Martin G. (eds.).
144:(Glimpses Into My Beginnings) detailing his early life and his experience of the
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Children of the Postcolony: Filipino Intellectuals and Decolonization, 1946-1972
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Pagdiriwang sa Meron: A Festival of Thought Celebrating Roque J. Ferriols, S.J
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Pagdiriwang sa Meron: A Festival of Thought Celbrating Roque J. Ferriols, S.J
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movement of the late 1960s to 1970s, a period marked by a shift toward the
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and was ordained a priest on June 19, 1954. He later earned his Ph.D. at
249:(often translated as "being"); and a treatise on philosophy of religion
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530:. Quezon City: Office of Research and Publications. pp. 215–222.
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Ferriols began his teaching of philosophy in Filipino in 1969 at the
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Father Roque Ferriols, pioneer of philosophy in Filipino, dies at 96
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as a novice in 1941, having entered the Sacred Heart Novitiate in
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408:. Quezon City: Ateneo de Manila University Press. pp. 46–63.
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241:, first published in 1979; an introduction to metaphysics
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Ferriols' efforts are intimately linked to the broader
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priest and philosopher known for pioneering the use of
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In 2016, he published the first volume of his memoirs
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Ferriols, Roque J. (1997). "A Memoir of Six Years".
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In a short essay "A Memoir of Six Years," he writes:
428:. Quezon City: Ateneo de Manila University Press.
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53:of quality, and to make it neutral in tone.
16:Filipino philosopher and Jesuit (1924–2021)
222:with a dissertation on the philosophy of
69:Learn how and when to remove this message
543:"Rising to the Roque Ferriols challenge"
541:Esmaquel II, Paterno (August 25, 2024).
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239:Magpakatao: Ilang Babasahing Pilosopiko
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245:(1991) in which he discussed the
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491:"Sulyap sa Aking Pinanggalingan"
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268:Ferriols taught at the defunct
234:became one of his professors.
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595:20th-century Filipino Jesuits
118:, of selected texts from the
620:People from Sampaloc, Manila
220:Fordham University, New York
198:Religious life and education
470:Ateneo de Manila University
426:Glimpses Into My Beginnings
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263:Ateneo de Manila University
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284:Philosophizing in Filipino
605:Christian existentialists
278:Loyola School of Theology
214:, he studied theology in
625:Tagalog-language writers
615:Woodstock College alumni
424:Ferriols, Roque (2016).
388:"Who is Padre Ferriols?"
255:Christian existentialist
253:(2014) drawing from the
251:Pilosopiya ng Relihiyon
243:Pambungad sa Metapisika
232:Dietrich von Hildebrand
466:"Apologia ni Sokrates"
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173:He continues:
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472:. 2019-01-17
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454:(2): 25–50.
194:'s Greek."
47:clean it up
579:Categories
552:August 26,
501:2021-04-01
476:2021-03-12
341:References
208:Novaliches
152:Early life
59:March 2021
314:chicharon
274:Cebu City
124:Aristotle
169:Tagalog.
547:Rappler
448:Kritike
327:English
162:Ilocano
90:Tagalog
45:Please
86:Jesuit
444:(PDF)
333:Death
247:meron
226:. At
192:Plato
130:(The
116:Greek
554:2024
272:in
212:war
122:to
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