Political dynasties in the Philippines: Tradition or hindrance to democracy

By Awi Prince F. Icoy 

(This piece was originally submitted as a term paper for the author’s Fundamentals of Political Science class under the AB Political Science program of the University of San Agustin.)

In every Philippine election, the same names dominate the ballots. Marcos, Duterte, Tolentino, Tulfo, Cayetano, Villar, and Revilla. Over 70% of incumbent officials come from political dynasties (Mendoza, Beja, Venida, & Yap, 2012). Instead of serving as a genuine democratic process, elections have become mere formalities for transferring power from parents to children, from one sibling to another, or one relative to the other. (Philippine Center for Investigative Journalism, 2024). Political dynasties have long shaped the Philippine political framework, raising questions about whether they represent a cultural tradition or a hindrance to democratic development. For you, what do you think? Is it just merely a tradition? Or is it a hindrance to democracy? When power remains in the hands of a few families, governance becomes exclusive, limiting opportunities for new leaders who may be more capable, experienced, and deserving of public office.

The issue of political dynasties becomes clearer when examined through classical philosophy. Plato, in The Republic, warns that leadership should never be based on family lineage but on the ruler’s wisdom, virtue, and rigorous preparation for governance (Plato, 380 BCE/1992). Confucius similarly emphasizes that authority must be earned through moral integrity, competence, and virtue, not inherited privilege (Confucius, 1998/500 BCE). From this perspective, political dynasties contradict ethical leadership because they prioritize bloodline over character and ability. Aristotle further argues that rulers must act for the common good and not for personal or familial advantage, as corruption emerges when leaders use power to secure benefits for their own household (Aristotle, 1999/350 BCE). Together, these philosophers highlight why dynastic politics distort the moral foundations of governance.

This paper argues that when political power is concentrated within families, the consequences extend far beyond unfairness. Political dynasties limit equal access to leadership, weaken democratic participation, and create an environment where accountability is compromised. They overshadow the true duty of leaders, who are expected to uphold justice and serve the people with fairness and virtue.

As a result, the favored families rise while other deserving citizens are denied opportunities to lead, slowing national progress and weakening the future of democratic governance in the Philippines.

Aristotle cautioned that governance becomes tainted when political power is concentrated in the hands of a few influential families, turning what should be a virtuous aristocracy into an oligarchy motivated by self-interest rather than the public good (Aristotle, 1999/350 BCE). This issue is notably evident in the modern Philippine setting. As noted by Acuña, Alejandro, and Leung (2025), political dynasties in the Philippines have not only grown but have also become more internally unequal, with a handful of dominant clans amassing excessive influence both within and across regions. The researchers observed that areas with strong dynastic presence consistently show lower Human Development Index scores, indicating that concentrated family rule restricts access to public services and opportunities for the general populace. This situation echoes Aristotle’s warning that societies deteriorate when leaders exploit public office to bolster familial power instead of advancing collective welfare.

Plato (380 BCE/1992) argues that leaders should be selected based on their wisdom and virtue, rather than through inherited status or popularity. He imagines a “philosopher-king” whose power is rooted in knowledge, ethical decision-making, and experience, ensuring governance that benefits the public. In contrast, modern political dynasties in the Philippines frequently contradict this ideal. According to Mendoza, Beja, Venida, and Yap (2012), over 70% of the legislators in the 15th Philippine Congress were from political families, many of whom gained office through inherited influence rather than through competence or experience in public service. These trends demonstrate how dynastic politics erode Plato’s vision of leadership based on merit and virtue, as electoral victories in many regions rely more on family ties than on wisdom, experience, or ethical governance.

Confucius (500 BCE/1998) asserts that true authority should be achieved through moral integrity (de) and ethical leadership, rather than through inherited status or popularity. In the Philippines, political dynasties frequently oppose this principle. According to Davis, Mendoza, and Yap (2024), regions with a higher prevalence of dynastic power are notably linked to increased corruption risks, as evidenced by public procurement data. This suggests that dynastic dominance can foster self-serving governance and impunity, where officials prioritize familial or clan interests over their ethical obligations to the public. Such trends clearly conflict with Confucian ideals, as

leadership in these regions is sustained by inherited power rather than by competence or accountability.

In summary, these observations enhance our comprehension of this political dynasty, which stands in opposition to Aristotle’s concept of the common good, as their actions are driven by self- interest rather than collective benefit. Additionally, they challenge Plato’s notion of the philosopher-king system, as evident in the numerous issues plaguing our government due to a leader unfit for the role. Furthermore, Confucius’s principle of meritocracy is undermined when power and authority are often inherited through family connections. This system’s persistence is unjust, impacting us negatively and causing suffering. Consider the scenario where you, as an individual, dedicate yourself wholeheartedly to achieving a goal, only to find it unattainable due to this inequitable system.

Aristotle’s focus on the common good and the risks of oligarchy illustrates how concentrating political power within a few powerful families can harm societal welfare and ethical governance. Plato’s notion of the philosopher-king highlights the necessity of choosing leaders based on wisdom, virtue, and thorough preparation rather than inherited privilege or popularity. Similarly,

Confucius stresses that legitimate authority stems from moral integrity, ethical behavior, and proven competence, rather than family lineage or social status. By analyzing the current Philippine political scene through these philosophical perspectives, the study aims to determine whether dynastic governance aligns with or opposes these timeless ideals of ethical leadership and public service.

To provide empirical support for the philosophical analysis, the study incorporates findings from secondary research, including Mendoza, Beja, Venida, and Yap (2012), who note that over 70% of legislators in the 15th Philippine Congress are part of political dynasties, often gaining office due to inherited influence rather than competence or prior public service. It also references Acuña, Alejandro, and Leung (2025), who show that political dynasties have become more interconnected and internally unequal, with a few dominant clans wielding disproportionate influence across regions, and demonstrate that areas with a stronger dynastic presence correlate with lower Human Development Index outcomes.

Additionally, Davis, Mendoza, and Yap (2024) find that higher dynastic concentration is significantly linked to increased corruption risk in provincial governance, suggesting that inherited political power can encourage self-serving practices and reduce accountability. By integrating these studies, the research combines normative philosophical reasoning with descriptive empirical evidence, allowing for a comprehensive evaluation of both the ethical implications and practical consequences of dynastic politics. This approach is explanatory and interpretive, rather than experimental, as it seeks to critically analyze the moral, social, and political effects of concentrated familial power, the limitations it places on democratic participation, and its implications for leadership quality, accountability, and societal welfare in the Philippines, providing a nuanced understanding of the challenges posed by political dynasties in contemporary governance.

References:

Aristotle. (1999). Nicomachean ethics (T. Irwin, Trans.). Hackett Publishing Company. (Original work published ca. 350 BCE)

Acuña, R., Alejandro, A., & Leung, R. (2025). The families that stay together: A network analysis of dynastic power in Philippine politics (Preprint). arXiv. https://doi.org/10.48550/arXiv.2505.21280

Confucius. (1998). The Analects (D. C. Lau, Trans.). Penguin Classics. (Original work published ca. 500 BCE)

Davis, D. B., Mendoza, R. U., & Yap, J. K. (2024). Corruption risk and political dynasties: Exploring the links using public procurement data in the Philippines. Economics ofGovernance. https://archium.ateneo.edu/asog-pubs/273

Mendoza, R. U., Beja, E. L., Venida, V. S., & Yap, D. B. (2012). An empirical analysis of political dynasties in the 15th Philippine Congress. Ateneo de Manila University. https://ssrn.com/abstract=1969605

Philippine Center for Investigative Journalism. (2024, December 8). 71 of 82 governors are from political families. https://pcij.org/2024/12/08/governors-political-dynasties-philippines-provinces-elections/

Plato. (1992). The Republic (G. M. A. Grube, Trans.; Rev. ed.). Hackett Publishing Company. (Original work published ca. 380 BCE)

Davis, D. B., Mendoza, R. U., & Yap, J. K. (2024). Corruption risk and political dynasties: Exploring the links using public procurement data in the Philippines. Economics of Governance. https://archium.ateneo.edu/asog-pubs/273

Mendoza, R. U., Beja, E. L., Venida, V. S., & Yap, D. B. (2012). An empirical analysis of political dynasties in the 15th Philippine Congress. Ateneo de Manila University. https://ssrn.com/abstract=1969605

Philippine Center for Investigative Journalism. (2024, December 8). 71 of 82 governors are from political families. https://pcij.org/2024/12/08/governors-political-dynasties-philippines-provinces-elections/

Plato. (1992). The Republic (G. M. A. Grube, Trans.; Rev. ed.). Hackett Publishing Company. (Original work published ca. 380 BCE)

Davis, D. B., Mendoza, R. U., & Yap, J. K. (2024). Corruption risk and political dynasties: Exploring the links using public procurement data in the Philippines. Economics of Governance. https://archium.ateneo.edu/asog-pubs/273

Mendoza, R. U., Beja, E. L., Venida, V. S., & Yap, D. B. (2012). An empirical analysis of political dynasties in the 15th Philippine Congress. Ateneo de Manila University. https://ssrn.com/abstract=1969605

Philippine Center for Investigative Journalism. (2024, December 8). 71 of 82 governors are from political families. https://pcij.org/2024/12/08/governors-political-dynasties-philippines-provinces-elections/

Plato. (1992). The Republic (G. M. A. Grube, Trans.; Rev. ed.). Hackett Publishing Company. (Original work published ca. 380 BCE)