“The Filipino is worth dying for”
This simple yet powerful statement, attributed to Benigno “Ninoy” S. Aquino, Jr., is one of the most popular quotes in Philippine society. It is quoted by great statesmen in their speeches, it is reprinted on thousands of t-shirts – but in truth, Ninoy never said this, at least not verbatim. The full text of this statement, which Ninoy delivered before the Asia Society on August 4, 1980 in New York City, goes deeper than the oft-quoted truncated version implies. The following is the full statement:
“I have asked myself many times: Is the Filipino worth suffering, or even dying, for? Is he not a coward who would readily yield to any colonizer, be he foreign or homegrown? Is a Filipino more comfortable under an authoritarian leader because he does not want to be burdened with the freedom of choice? Is he unprepared, or worse, ill-suited for presidential or parliamentary democracy? I have carefully weighed the virtues and the faults of the Filipino and I have come to the conclusion that he is worth dying for because he is the nation’s greatest untapped resource.”* In its full form, Ninoy’s statement gains eloquence and a deeper meaning lacking from the six-word truncated version – it is no longer a mere one-liner espousing blind nationalism and sacrifice for heroism’s sake. In the full passage, Ninoy honestly considers the sobering doubts and limitations of the Filipino people, yet despite this his resolve wavers not; For Ninoy, despite all of the Filipino’s faults, the Filipino is worth dying for because he is the future of this nation. As we again celebrate Ninoy’s legacy this August 2010, let us remember the wisdom of what he was really trying to say when he said “The Filipino is worth dying for.” I believe when he said this… “the Filipino is worth dying for” is that simply because without this Filipino, our country would have been colonized forever, living in fear. Filipino is worth dying for because Filipino is the strength of his country, the protector of its name.
The Analects of Confucius
The similarities between Books V and VI indicates a likelihood that these two books were recorded at around the same time. Their style is also similar whereas later books are strikingly different from the rest of the text. It is not clear why Yen Hui is described as having died prematurely, yet later seems to be alive; some scholars feel this change was added later to existing texts. In Chapter 3, for example, Confucius tells the Duke Ai that Yen Hui had a great love of learning, and that there are none whom he has met who matched Yen Hui's love. In Chapter 5 of Book VI, Confucius states that Hui was capable of occupying his mind with thoughts of goodness for three months on end. It is unclear if this statement took place before or after Yen Hui's premature death. Some scholars add that the Taoists claimed Yen Hui as an exponent of tso-wang or "sitting with a blank mind", the Chinese equivalent of yoga. In Chapter 9, Confucius praises Hui again, stating that his natural cheerfulness allowed him to endure what others would have found depressing. Such devotion to a disciple gives us a glimpse into Confucius as a person, rather than the sage-like visage we generally are exposed to. He was clearly moved by Yen Hui's death and saddened by the fact that he would not be able to converse with his student again. Much of The Analects deals with Confucius's dismay over the grasp for power by regional lords and ministers as the position of kings became gradually weaker. Consider how this might have influenced Confucius's teachings during his lifetime. Much of The Analects does not simply state the principles of what a life of goodness would be, but also appears to be a reaction to unjust or improper events that Confucius witnessed in his lifetime. Sheng were mythological figures, believed to be rulers of human dynasties, but still endowed with divine characteristics and powers. The Sheng rules not by force...
Please join StudyMode to read the full document