Intentional Will

 

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Hamok na plano.

There are those who begin the year by contemplating new resolutions, some hope to lose weight, others plan to start a healthier diet, and many aspire to be kinder in 2026. Yet too often, these promises remain mere words, spoken with good intentions but never carried into action.

Take, for example, people who aim to be kinder because they recognize times they may have hurt others. Some traits are deeply rooted and difficult to change, while others may not even be fully noticed, small, impulsive reactions and habits that sometimes emerge unexpectedly during interactions, showing the more challenging sides of one’s character.

Changing long-standing habits is often more complex than simply declaring a new intention. As Duhigg (2012) explains, behaviors are shaped by deeply embedded habit loops that require conscious effort and sustained practice to transform. Similarly, Goleman (1995) emphasizes that emotional patterns, especially those formed over years, often resurface in moments of stress or conflict, making genuine behavioral change challenging. Together, these readings highlight why resolutions rooted only in words rarely lead to lasting transformation.

But then again, there is the matter of will, what some call the intelligent will. When a person recognizes their flaws and consciously chooses to work on them, change becomes possible. It requires sustained effort and constant self-awareness, but over time, the old tendencies can gradually lose their hold. In their place emerges a new, learned disposition, one shaped with intention and aligned with what is good and life-giving.

The capacity for personal transformation is grounded not only in self-awareness but also in this intentional or intelligent will. When individuals acknowledge their maladaptive tendencies and commit to modifying them, they activate a deliberate process of behavioral change.

Research on habit formation and self-regulation supports this, suggesting that such change requires sustained effort, consistent reflection, and the repeated practice of alternative responses (Duhigg, 2012; Goleman, 1995). Over time, these intentional actions can weaken ingrained patterns and foster the development of new, prosocial traits that better align with one’s desired identity and contribute to the greater good.

Only then can a renewed version of oneself truly emerge, one shaped by intention rather than impulse, and such transformation is not confined to the turning of a new year.

Ultimately, real change comes not from yearly resolutions but from the daily choice to confront our flaws with honesty and to reshape our habits with intention. When we commit to this steady inner work, transformation becomes possible, quiet, enduring, and not bound by the turning of a new year.

Devoid of the Spirit

 

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Kinahanglan mahamok hasta mabibo.

Materialism inevitably surfaces during the Christmas season, as seen when teachers express concern over delayed salaries and benefits, claiming they cannot prepare meaningful activities for their class celebrations. This reflects how holiday expectations, particularly the need to provide food, gifts, or tokens, have become intertwined with a sense of adequacy and responsibility, revealing a socially reinforced material pressure that extends even into professional spaces.

The emphasis on food, gifts, branded items, and elaborate gatherings illustrates a form of relational materialism, where goods serve as symbols of affection, gratitude, or social responsibility rather than personal luxury. In a society where pamasko, aguinaldo, and gift exchanges are embedded in tradition, material giving functions as a mechanism for maintaining social ties and avoiding hiya (shame) or perceptions of inadequacy.

Scholars note that Filipino holiday practices blend cultural obligation with consumption-based expectations. Pertierra (2002) and Rafael (1993) observe that Filipino social life is deeply shaped by utang na loob, pakikisama, and the moral economy of giving, which often manifest in material expressions during communal events. These practices reveal that gift-giving is not merely transactional but an essential part of sustaining relationships and social identity.

Yet while material pressures grow, the spiritual essence of Christmas often recedes into the background. At its core, Christmas is a profoundly religious celebration, inviting believers into quiet reflection on the mystery of the Incarnation, how God became flesh and embraced humility by being born in a manger. The hymn Silent Night, Holy Night reinforces this contemplative dimension, reminding us that the true meaning of the season lies in stillness, reverence, and the simplicity of the nativity story rather than in noise or excess.

At the same time, commercialization shapes expectations. Retailers and product-driven industries craft marketing strategies designed to entice consumption, defining what a “proper” Christmas should look like. These campaigns often leave many feeling stressed or inadequate when they cannot purchase cakes, lechon, ham, or other holiday staples. In effect, the pressure to consume has subtly replaced the simplicity of celebration, turning what should be a meaningful tradition into a source of anxiety.

This societal pressure may also explain why feelings of depression tend to intensify during the season. Ready-made “templates” of merriment, abundance, fulfillment, and constant cheer, contrast sharply with personal realities, leaving individuals with a painful sense of inadequacy or isolation. The pressure to perform happiness, rather than experience it authentically, becomes an emotional strain that overshadows the season’s genuine significance.

To counter this, we must reclaim the power to define happiness on our own terms. True joy cannot flourish when we are burdened by debt simply to meet society’s prescribed standards of celebration. Contentment emerges not from external conformity but from embracing simplicity, authenticity, and the values that genuinely nourish well-being.

Ultimately, Christmas should awaken the heart, not empty the pocket. True celebration lies in love, presence, and gratitude, not in the weight of material expectation.

Don't Speak

 

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Gusi  ak brep hasta bolog ak relo!

“Hindi ka naka-Rolex, hindiI ka naka-Gucci, ako pa pinili mo?”

This was the shouted retort of former COMELEC Commissioner Atty. Rowena Guanzon in a viral video reportedly showing her arguing with an alleged Chinese national inside a mall in Makati. According to Atty. Guanzon, the altercation escalated when the individual allegedly told her to leave, implying she might be contagious and pose a risk to others. Feeling publicly humiliated, she reportedly filed charges against both the person involved and the uploader of the video. While she has remained firm in defending her position, little has been heard from the perspective of the individual she confronted.

In everyday life, people sometimes feel compelled to call out behavior they perceive as inappropriate or unlawful in public spaces. For example, one might remind someone smoking inside a terminal or gymnasium that such acts are prohibited by law and harmful to others through secondhand smoke. When confronted, a calm response such as, “Who is being harmed or complained against here?” can help balance asserting public norms with avoiding personal conflict.

This writer does not take issue with Atty. Guanzon’s reaction; however, the reference to luxury brands raises questions. Does mentioning such markers imply that only those with wealth or luxury items have the right to call out perceived misconduct? Or was it merely a rhetorical expression, not intended to suggest whose opinions carry weight in public discourse?

In a democratic society, freedom of expression is a fundamental right that must be respected, as it enables civic engagement and open discourse (Dahl, 1998; Mill, 2003). Yet exercising this freedom invites reflection on intent, was the confrontation driven by malice, or by genuine concern for public order? Social psychology research suggests that perceived public humiliation can trigger strong emotional reactions, including anger or defensiveness, as individuals seek to protect their self-worth and social identity (Lazarus, 1991; Tangney & Dearing, 2002). Such reactions are often human responses to perceived threats to dignity rather than misconduct.

What may trouble onlookers is the implied message that one must be wealthy or possess luxury items to feel entitled to call out behavior perceived as inappropriate or harmful to the greater good. This incident reminds us that while freedom of expression is essential, moments of perceived humiliation can quickly turn honest concern into an emotional response.

 

No To Apathy

 

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Hawoy na usahay maniid.

Calloused. This is the feeling of a person who is constantly bombarded with negative experiences until they begin to grow numb, no longer reacting to what comes next.

In Psychology, this is often linked to emotional desensitization, a state where repeated exposure to stress, pain, or criticism gradually dulls a person’s emotional responses, making them feel detached or indifferent over time.

With the political turmoil, the exposes, the scandals, the conflicting statements from public figures, the propaganda, the lies used to mask failures in leadership, and the misuse of public funds, all these factors have pushed the common Filipino toward emotional desensitization. People learn to numb themselves simply to cope, because taking in everything at once can feel overwhelming and potentially lead to emotional or mental breakdown.

Research shows that when people are continuously confronted with chaos, corruption, and public misconduct, they may gradually numb their reactions to preserve psychological balance (American Psychological Association, 2023; Funk, 2020). While this coping mechanism helps individuals in the short term, scholars warn that prolonged desensitization can reduce civic engagement and weaken a community’s ability to collectively respond to social issues.

Perhaps this, too, is a political strategy, to overwhelm the public with a constant stream of confusing and scandalous issues until people retreat into their own protective shells. Could it be a deliberate move by self-serving individuals to numb the emotions of the populace, slowly pushing them into a zombie-like silence? When citizens grow exhausted and desensitized, holding leaders accountable becomes even harder, and apathy becomes an unintended refuge.

Studies on democratic fatigue further warn that sustained exposure to political scandals can heighten apathy and reduce trust, leading individuals to retreat into silence as a means of coping (Boulianne, 2020). These findings support the idea that constant scandal and confusion can desensitize the public over time.

Still, we must not fall silent when our democratic processes are threatened. We are called to raise our voices, on every platform available, to affirm the courage that remains in our hearts, even when we find ourselves standing against those driven by self-interest. In moments when others attempt to suppress or confuse us, speaking out becomes not only an act of resistance, but also a reminder that democracy survives only when its people refuse to be muted.

Ultimately, our greatest defense against chaos and manipulation is a people who refuse to surrender their voice, their clarity, and their courage.