Jonathan James O. Canete

Bio: Jonathan James O. Canete is an academic researcher from De La Salle University. The author has contributed to research in topics: Sociology & Identity (music). The author has an hindex of 3, co-authored 9 publications receiving 15 citations. Previous affiliations of Jonathan James O. Canete include La Salle University.

When expressions of faith in the Philippines becomes a potential COVID-19 'superspreader'.

Abstract: The Filipino people are known for their strong religious faith. Even in the midst of the most trying moments of their collective history their faith remains steadfast. The isolation brought by the COVID-19 pandemic did not stop the Filipino Catholic faithful from expressing their faith but made it stronger. Allowed by the government to attend Church celebrations, the Filipino Catholic devotee flocked in the Quiapo Church just to attend the feast of the Black Nazarene and had a chance to hold its image with a firm conviction that the grace of God could protect them from the pandemic. However, the local medical experts called their devotion, in this time of crisis, as a 'superspreader', a sign not of hope but of despair.

The social paradox of COVID-19 pandemic: the duality of socialization and the value of fraternal charity.

Abstract: Government across all nations had promulgated precautionary measures in controlling the wide spread of the disease. One that takes precedence is the practice of community quarantine where people are mandated to stay at home and avoid going outside if is not utterly necessary. This mandate caused a lot of catastrophic outcomes in the socio-economic condition and mental health of many. Many people are in psychological and existential despair for the loss of their jobs and the isolation that they are experiencing. However, in the midst of this undesirable condition, the natural tendency of the human person to socialize is still present. Done in the spirit of fraternal charity, an individual's way of socialization gives hope to those who are in despair. The COVID-19 pandemic does not deter the human person to exercise his fraternal instinct but gives him sufficient reason to employ it all the more, creating the social paradox of human presence.

The Social Dynamics of Spirituality and Youthfulness: A Social Interplay Between Disposition and Process

Abstract: Issues and topics concerning spirituality is not new in the social sphere. Many great thinkers in the fields of philosophy and theology have tried to excavate the richness of the topic. Though not new a topic, there are still various avenues in the sphere of spirituality that need to be examined and discovered through intellectual abstraction and practical observation; it is a topic that is ancient yet new, an idea suggesting a paradox of time and permanence. The relevance of spirituality cannot be contained in a specific era nor time frame or even in established social structures because it deals with people and their disposition toward life and a certain desire in their very being for transcendence. In other words, spirituality is all about a person's attitude towards life and a quest for an existential meaning behind every experience that might be of unequalled value or significance. Hence, spirituality is not static but dynamic in its very being, for as long as man desires to go beyond his present state of being and moves into another manner of existence, spirituality is evident; it manifests itself in that affinity for self-transcendence. The term youth, alternatively, also speaks of a dynamic progressive or regressive movement of the self, outside of its present state of being. This study, therefore, is an attempt to phenomenologically interpret and appropriate the concept of spirituality as an unfolding of existence on the concept of youthfulness not just an ordinary process in the life of a person wherein one becomes open for self-improvement or self-transcendence

Pakikipagkapwa (Fellowship): Towards an Interfaith Dialogue with the Religious Others

Abstract: The present study examines the ways in which the Filipino Christian value of pakikipagkapwa (fellowship) can be seen and experienced in modern society. Using empirical phenomenology, this paper aims to (re)imagine the ways of cultivating ways of dialogue with religious others while understand the meaning of pakikipagkapwa (fellowship). This study explores the contemporary notions and practices of pakikipagkapwa among select Filipino Christians and how such cultural value fosters interreligious dialogue. Moreover, the study investigates the importance of dialogue between religious actors as they navigate the uncharted waters of the COVID-19 pandemic. The authors contend that pakikipagkapwa and interreligious dialogue build communities, support social cohesion, and help religious actors find meaning in difficult circumstances.

The Filipino community pantries: a manifestation of the spirituality of 'Alay Kapwa' in the time of the pandemic.

Abstract: The coronavirus disease of 2019 pandemic has brought not only disaster to humanity but also the best in each human individual. Filipinos, in a special way, have exhibited the inherent greatness of the human person in the construction of the community pantries where people who can sustain their needs in time of pandemic would donate some provisions to those who are needy. The establishment of various community pantries across the Philippines embodies the spirituality of 'Alay Kapwa', a spirituality that connects people together especially in time of crisis to be persons for others rather than harboring an unnaturalistic human and primitive attitude of self-centeredness.

Building Blocks of Sacralities: A New Basis for Comparison across Cultures and Religions - eScholarship

Abstract: SACRALITIES For inclusion in: Raymond F. Paloutzian and Crystal Park, eds., The Handbook of Psychology of Religion and Spirituality, 2 nd ed. Guilford, 2012. Building Blocks of Sacralities: A new basis for comparison across cultures and religions Ann Taves University of California at Santa Barbara Author Note The author thanks Ralph Hood, Jared Lindahl, Bryan Rennie, and Ted Slingerland for their comments on the first draft and the members of the Southern California Working Group in Cognition, Culture, and Religion – especially Justin Barrett, Pete Hill, and Rebekah Richert – for precipitating a thoroughgoing revision more closely attuned to the target audience. Above all, I thank my husband (and editor) not only for reading every draft numerous times, but also for many more discussions of the content than a chapter author had any right to expect!

Face Mask Detection Using Deep Convolutional Neural Network and MobileNetV2-Based Transfer Learning

Abstract: The rapid spreading of Coronavirus disease 2019 (COVID-19) is a major health risk that the whole world is facing for the last two years. One of the main causes of the fast spreading of this virus is the direct contact of people with each other. There are many precautionary measures to reduce the spread of this virus; however, the major one is wearing face masks in public places. Detection of face masks in public places is a real challenge that needs to be addressed to reduce the risk of spreading the virus. To address these challenges, an automated system for face mask detection using deep learning (DL) algorithms has been proposed to control the spreading of this infectious disease effectively. This work applies deep convolution neural network (DCNN) and MobileNetV2-based transfer learning models for effectual face mask detection. We evaluated the performance of these two models on two separate datasets, i.e., our developed dataset by considering real-world scenarios having 2500 images (dataset-1) and the dataset taken from PyImage Search Reader Prajna Bhandary and some random sources (dataset-2). The experimental results demonstrated that MobileNetV2 achieved 98 % and 99 % accuracies on dataset-1 and dataset-2, respectively, whereas DCNN achieved 97 % accuracy on both datasets. Based on our findings, it can be concluded that the MobileNetV2-based transfer learning model would be an alternative to the DCNN model for highly accurate face mask detection.

자기 초월(self-transcendence)

Abstract: 본고는 목회상담 현장에서 흔히 부딪치는 신앙적 자기 부정과 심리학적 자기 긍정 사이의 갈등에 관하여 신학적 및 심리학적 고찰을 시도한다. 특히 자기 초월의 개념을 사용하여 인간의 심리학적 및 신앙적 성장의 과정은 자기 부정과 자기 긍정 사이의 변증법적 상호작용의 과정임을 보이고자 한다. 자기 초월이 자기 부정과 자기 긍정 사이의 변증법적 상호작용의 과정임을...

The Value of a Person

Abstract: The basic intuition. Many people have the intuition that adding a person to the world is not valuable in itself, even if the person would enjoy a good life. If a new person will make such demands on the world's resources that her existence will do harm to people already alive, that is a reason against creating her. On the other hand, if a couple want a child, that is a reason for them to have one. But there is no reason that arises from the person's own interest. If a person could be created, and would lead a good life if she was created, the fact that her life would be good is not a reason for creating her. The existence of a person is ethically neutral in itself. I shall call this 'the basic intuition'. It must be qualified. If a person's life would be bad, were she to be created, that is a reason against creating her; a person's existence is ethically neutral only if her life would be good. Jan Narveson says, 'We are... neutral about making happy people'.2 That is the basic intuition. For instance, suppose a couple are wondering whether to have a child. Suppose there is no doubt their child's life would be good if they had one. But suppose the couple decide their own lives will be better on balance if they remain childless, and because of that they do so. Few people would think they are acting wrongly. It is not that we think the couple have a reason to have a child-her life would be good-that can justifiably be outweighed by their own good. Instead, we think there is no positive reason at all why they should have a child. If having a child would be bad for the couple

Pandemic and Typhoon: Positive Impacts of a Double Disaster on Mental Health of Female Students in the Philippines.

Abstract: Humanitarian emergencies pose a great challenge to how all sectors perform their functions in society. In several countries, these emergencies combined the pandemic and other man-made and natural disasters: "double disaster", which affected the health, safety, and well-being of both individuals and communities. Students are a particularly vulnerable population for mental health problems considering the challenges with their transitions to adulthood. Using narrative analysis, this study explored the impacts of a double disaster on the mental health of students and how they cope up with these emergencies. The results showed that the occurrence of natural disasters during the lockdowns from pandemic brought stress to students in adjusting to distance education, completing academic requirements, and accessing technology for online learning. Participants expressed their anxieties about the spread of the virus in the community, particularly in the disaster evacuation centers with less strictly observed social distancing, insufficient hygiene and sanitation facilities, and lack of basic needs. Participants described their learnings and coping strategies that included helping one another, following the government protocols, finding additional sources of income, using energy for important purposes only, and leaning on faith. The findings of this study would be instrumental in formulating policies and strategic measures that best complement the needs of community members during a double disaster, particularly in addressing the mental health impacts of humanitarian emergencies.