A Brief Philosophical History of the Social Function of Private Property in the Philippines

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Estudios de Deusto: revista de la Universidad de Deusto, ISSN 0423-4847, Vol. 68, Nº. 1, 2020 (Ejemplar dedicado a: Five Centuries Sailing The Legal World (II)), pags. 89-154

English

Social function of property
social function
philosophy of private property
philosoph of property
Buddhism
Nagarjuna
western philosophy
Hume
Kant
Locke
Grotius natural law
problem of induction

Social function of property
social function
philosophy of private property
philosoph of property
Buddhism
Nagarjuna
western philosophy
Hume
Kant
Locke
Grotius natural law
problem of induction
Fernando Lumba, Solomon
A Brief Philosophical History of the Social Function of Private Property in the Philippines

According to the Buddha, we all seek the eternal cessation of suffering. It is the ultimate end goal of our existence over which we have no choice. Due to this “ultimateness,” it explicitly or implicitly permeates everything that we do. Due to the lack of choice, whatever conduces towards it must necessarily be moral. On its face, this article is about a legal principle for regulating and allocating private property – the Social Function. However, since this principle is a human creation, it is unavoidably an expression of a moral philosophy on how to bring about best what we are compelled to pursue, and the role that property plays in that pursuit. As a philosophy, it is a collection of asserted truths. But in order to properly evaluate these assertions, it is necessary to first have an appropriate theory of truth (epistemology) and a theory of reality (ontology) because, like the unity of space-time, they are epistemo-ontolo- moral. To make a mistake in one is to make a mistake in all. Accordingly, Section B is devoted to the development of an epistemo-ontological framework that will allow us to compare, apples to apples, all philosophies in terms of their truth values. In the process, we will correct the epistemo-ontological errors of the Western philosophical tradition using the Buddhist philosopher Nagarjuna’s solution to the Problem of Induction that has bedeviled this tradition since the time of Hume in the 1700s. In Section C, we will apply this framework to compare and evaluate two (2) moral philosophies – Locke’s and Grotius’ natural law. We will show that their truth values are both “false.” Afterwards, we will extrapolate their probable solutions to this fictional problem: Suppose that there are nine (9) healthy adults and a terminally ill baby on an overcrowded sinking lifeboat cast adrift at sea. To survive, one of them has to be thrown overboard. The adults decide to sacrifice the baby. Is their decision moral? The solutions will highlight their differing notions of the common good and positions on the redistribution of wealth: Is it moral to take from the rich and give to the poor? This in turn will accentuate the difference of the Social Function from other regulatory and allocative legal principles. In Section D, these philosophies will be situated within a historical context to trace the philo-historical evolution of the Social Function of the Philippines. In Section E, we will integrate our epistemo-ontology with a Buddhist theory of morality to understand why correct epistemology and ontology is an indispensable prerequisite to attaining the ultimate purpose of our lives. Lastly, in Section F, we will conclude that, since the Social Function, as currently constructed, is based on a false philosophy, it is at most an expedient while the Philippines searches for the correct path to true freedom.Received: 07.11.2019Accepted: 20.12.2019Published online: 03.07.2020

Article

Fernando Lumba, Solomon

Fernando Lumba, Solomon

Fernando Lumba, Solomon

A Brief Philosophical History of the Social Function of Private Property in the Philippines

A Brief Philosophical History of the Social Function of Private Property in the Philippines

A Brief Philosophical History of the Social Function of Private Property in the Philippines

A Brief Philosophical History of the Social Function of Private Property in the Philippines

A Brief Philosophical History of the Social Function of Private Property in the Philippines

brief philosophical history of the social function of private property in the philippines

2020

https://dialnet.unirioja.es/servlet/oaiart?codigo=7483925

1709752493738557440

dialnet-ar-18-ART00013968152020-07-07A Brief Philosophical History of the Social Function of Private Property in the PhilippinesFernando Lumba, SolomonSocial function of propertysocial functionphilosophy of private propertyphilosoph of propertyBuddhismNagarjunawestern philosophyHumeKantLockeGrotius natural lawproblem of inductionAccording to the Buddha, we all seek the eternal cessation of suffering. It is the ultimate end goal of our existence over which we have no choice. Due to this “ultimateness,” it explicitly or implicitly permeates everything that we do. Due to the lack of choice, whatever conduces towards it must necessarily be moral. On its face, this article is about a legal principle for regulating and allocating private property – the Social Function. However, since this principle is a human creation, it is unavoidably an expression of a moral philosophy on how to bring about best what we are compelled to pursue, and the role that property plays in that pursuit. As a philosophy, it is a collection of asserted truths. But in order to properly evaluate these assertions, it is necessary to first have an appropriate theory of truth (epistemology) and a theory of reality (ontology) because, like the unity of space-time, they are epistemo-ontolo- moral. To make a mistake in one is to make a mistake in all. Accordingly, Section B is devoted to the development of an epistemo-ontological framework that will allow us to compare, apples to apples, all philosophies in terms of their truth values. In the process, we will correct the epistemo-ontological errors of the Western philosophical tradition using the Buddhist philosopher Nagarjuna’s solution to the Problem of Induction that has bedeviled this tradition since the time of Hume in the 1700s. In Section C, we will apply this framework to compare and evaluate two (2) moral philosophies – Locke’s and Grotius’ natural law. We will show that their truth values are both “false.” Afterwards, we will extrapolate their probable solutions to this fictional problem: Suppose that there are nine (9) healthy adults and a terminally ill baby on an overcrowded sinking lifeboat cast adrift at sea. To survive, one of them has to be thrown overboard. The adults decide to sacrifice the baby. Is their decision moral? The solutions will highlight their differing notions of the common good and positions on the redistribution of wealth: Is it moral to take from the rich and give to the poor? This in turn will accentuate the difference of the Social Function from other regulatory and allocative legal principles. In Section D, these philosophies will be situated within a historical context to trace the philo-historical evolution of the Social Function of the Philippines. In Section E, we will integrate our epistemo-ontology with a Buddhist theory of morality to understand why correct epistemology and ontology is an indispensable prerequisite to attaining the ultimate purpose of our lives. Lastly, in Section F, we will conclude that, since the Social Function, as currently constructed, is based on a false philosophy, it is at most an expedient while the Philippines searches for the correct path to true freedom.Received: 07.11.2019Accepted: 20.12.2019Published online: 03.07.2020Según el Buda, todos buscamos el cese eterno del sufrimiento. Es el objetivo final de nuestra existencia sobre el cual no tenemos otra opción. Debido a esta “supremacía”, impregna explícita o implícitamente todo lo que hacemos. Debido a la falta de elección, lo que sea que conduzca hacia él debe ser necesariamente moral. A primera vista, este artículo trata sobre un principio legal para regular y asignar la propiedad privada: la Función Social. Sin embargo, dado que este principio es una creación humana, es inevitablemente una expresión de una filosofía moral sobre cómo lograr lo mejor que estamos obligados a perseguir, y el papel que juega la propiedad en esa búsqueda. Como filosofía, es una colección de verdades afirmadas. Pero para evaluar adecuadamente estas afirmaciones, primero es necesario tener una teoría de la verdad (epistemología) y una teoría de la realidad (ontología) apropiadas porque, como la unidad del espacio-tiempo, son epistemo-ontolo-morales. Cometer un error en uno es cometer un error en todos. En consecuencia, la Sección B está dedicada al desarrollo de un marco epistemo-ontológico que nos permitirá comparar, manzanas con manzanas, todas las filosofías en términos de sus valores de verdad. En el proceso, corregiremos los errores epistemo-ontológicos de la tradición filosófica occidental utilizando la solución del filósofo budista Nagarjuna al problema de inducción que ha afectado a esta tradición desde la época de Hume en la década de 1700. En la Sección C, aplicaremos este marco para comparar y evaluar dos (2) filosofías morales: la ley natural de Locke y Grotius. Mostraremos que sus valores de verdad son ambos “falsos”. Luego, extrapolaremos sus soluciones probables a este problema ficticio: supongamos que hay nueve (9) adultos sanos y un bebé con enfermedad terminal en un bote salvavidas hundido y hacinado a la deriva en el mar . Para sobrevivir, uno de ellos tiene que ser arrojado por la borda. Los adultos deciden sacrificar al bebé. ¿Es su decisión moral? Las soluciones resaltarán sus diferentes nociones del bien común y las posiciones sobre la redistribución de la riqueza: ¿es moral tomar de los ricos y dar a los pobres? Esto a su vez acentuará la diferencia de la Función Social de otros principios legales regulatorios y asignativos. En la Sección D, estas filosofías se situarán dentro de un contexto histórico para rastrear la evolución filohistórica de la Función Social de Filipinas. En la Sección E, integraremos nuestra epistemo-ontología con una teoría budista de la moralidad para comprender por qué la correcta epistemología y ontología es un prerrequisito indispensable para alcanzar el objetivo final de nuestras vidas. Por último, en la Sección F, concluiremos que, dado que la Función Social, tal como se construye actualmente, se basa en una filosofía falsa, es como mucho un expediente mientras Filipinas busca el camino correcto hacia la verdadera libertad.Recibido: 07.11.2019Aceptado: 20.12.2019Publicación en línea: 03.07.20202020text (article)application/pdfhttps://dialnet.unirioja.es/servlet/oaiart?codigo=7483925(Revista) ISSN 0423-4847Estudios de Deusto: revista de la Universidad de Deusto, ISSN 0423-4847, Vol. 68, Nº. 1, 2020 (Ejemplar dedicado a: Five Centuries Sailing The Legal World (II)), pags. 89-154engLICENCIA DE USO: Los documentos a texto completo incluidos en Dialnet son de acceso libre y propiedad de sus autores y/o editores. Por tanto, cualquier acto de reproducción, distribución, comunicación pública y/o transformación total o parcial requiere el consentimiento expreso y escrito de aquéllos. 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