In this paper, I discuss the relevance of indigenous normativity in advocating a deliberative yet autonomous political institution of the Gran Cordillera. I develop what I call ‘normative intercultural discourse.’ This notion attempts to integrate indigenous normative approaches and deliberative theory judiciously, without eliminating the distinctive character of each. In my opinion, this view can forge a shared understanding in the direction of the proposed Cordillera autonomous region. I argue that it can open the possibility for a stronger Cordillera demos that reflects the Cordilleran aspiration to determining its economic, political, and social affairs.

The problematic features of teaching philosophical ethics are inextricably linked to, and are dependent upon, the problematic features of philosophical ethics itself. This thesis is exemplified by two radically diverse approaches to searching for the good and the good life. The differences within each approach are discussed in terms of the principles of Plato and St. Augustine, on one hand, and William James and John Dewey, on the other hand. Before introducing their thoughts, attention is given to a context of teaching ethics to collegiate students, that is, to a structure or framework within which to organize and to interpret the development of principles in the history of ethics. I have concluded that differing conceptions of the good require correspondingly differentiated modes of searching for the good, both of which must be considered in teaching ethics in the collegiate classroom.

This paper traces the development of “cultural philosophy,” distinguishes it from the “philosophy of culture,” discusses African and Filipino philosophical dimensions, and then makes the concluding remarks. This paper argues that while cultural philosophy is a significant development in the history of ideas, any given culture must opt to develop its own philosophical tradition.

One of the fundamental group rights that belongs to ethnic people is selfdetermination. By this right, ethnic people determine how to control their destiny, life, identity, and resources. This right is often contested especially by modern nation-states as they often see it as a threat to the collective survival of the state. But because of oppression and violation of their group rights ethno-nations often assert their right to self-determination. The peoples in Nigeria’s Niger Delta are at the forefront in campaigning for their right to selfdetermination, not secession. Through a critical analysis and evaluation this right is examined with how it has been championed in the region. The concern here is to argue in support of the right to internal self-determination as only this can guarantee social stability—political peace—and enable the people to flourish and protect their environment that has been damaged by both the Nigerian state and oil multinational forces. The conclusion is that the peoples of the Niger Delta have this right to self-determination and it should be enhanced by the Nigerian state.

The paper examines the loss of African identity within the modern/ contemporary era. African identity has been a recurrent theme in all domains of African studies, serving as a major intellectual concern of many African scholars. Debates on the reality of African Philosophy are anchored on the questions surrounding African identity giving rise to thoughts and contents of that philosophy. Despite the volumes already generated on the theme, the controversial circumstances that engendered the subject of African identity makes its intellectual concern sustainable and almost inexhaustible. The question of African identity is basically an ontological question of the reality of Africa cum the being of an African. The series of infiltration and appraisals of Africa by foreign elements tend to plunge the continent into crises of identity. In addition to the various approaches to the subject, the nature-culture perspective presents the argument that if culture is ideally the product of a people’s nature, African culture represents the objective manifestation of the Africanity of the continent and its organic/holistic content. Such frame of thought embellished with philosophic tools provides further locus for a more feasible and stable definition of African identity as the holistic nature and character of being African.

In this paper, I will argue that embodied presence and ultimate commitments are not necessary for the authenticity of online relationships. In the first section, I will present Hubert Dreyfus’s Kierkegaardian analysis of the Internet. In the second, I will show the different positions that disagree with Dreyfus. And finally, in the third, I will look into (1) the distinction between human to human and human to nonhuman online interactions, (2) the continuity or discontinuity of the online and the offline relationships of persons, and (3) the forms of the relationship that occurred. From that analysis, I will derive some cases that will show the inadequacies and problems of the conditions presented by Dreyfus.

Two lines of evolution in modern philosophy, empiricism and rationalism, are illustrated with ideas from the film, The matrix. The essay concludes with Kant’s defence of the idea that we do indeed live in a “matrix,” but it’s one of our own constructions. Awareness of this fact sets us free to create a better world.