GUIDANCE 2 –

( VALUES FORMATION AND EDUCATION)

I-INTRODUCTION

1.1 DEFINITION OF VALUES

1. Values are implicitly related to a degree of behavioural freedom or autonomy by human

beings; values steer or guide the person, on the basis of internally chosen options. Thus,
values imply the (conscious) prioritising of different behavioural alternatives which are
perceived to be possible for the individual. Values can apply to groups (such as Filipino
values’) or individuals (religious values), and can be both processes or goals. In example,
democracy is both a process, and a goal.

2. Values are the internalized, unique standards of an individual. They start of as being
desirable. Because the individual “knows” and feels” that they are right and proper to
want for himself and for others and they also promise enjoyment or satisfaction in their
attainment. They contain the properties of interests, appreciations and attitudes, though
they can be intellectualized as they can be defended logically and can be supported by
facts about human societal living.

3. Value is intimately related to the search for meaning in human life. Life is meaningful
when a man has found something capable of arousing his commitment to it, something
deserving for his best efforts, something worth living for and worth dying for.

4. Values enable man to change to establish self control and self direction.

5. It is a concept describes the beliefs of an individual or culture. It is set of values may be

placed into the notion of value system.

6. Values are considered subjective and vary across people and cultures.

7. Values are ideas and norms considers relevant and good

8. Values comes from the Latin word “Valere” which means to be strong or to be worth:

PERSONAL VALUES

Personal values evolve from circumstances with the external world and can change over
time. Integrity in the application of values refers to its continuity; persons have integrity if they
apply their values appropriately regardless of arguments or negative reinforcement from others.
Values are applied appropriately when they are applied in the right areas.
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For example, it would be appropriate to apply religious values in times of happiness as well as
in times of despair.

Personal values are implicitly related to choice; they guide decisions by allowing for an
individual’s choices to be compared to each choice’s associated values.

Personal values developed early in life may be resistant to change. They may be derived
from those of particular groups or systems, such as culture, religion, and political party.
However, personal values are not universal; one’s genes, family, nation and historical
environment help determine one’s personal values. This is not to say that the value concepts
themselves are not universal, merely that each individual possess a unique conception of them.

Example – A personal knowledge of the appropriate values for their own genes, feelings
and experiences.

Personal values of other persons is dignity of that other person.

SUBJECTIVE AND OBJECTIVE VIEW

There are, basically, two kinds of values: the objective and subjective values. The former
may be defined as ‘those’ which originate from without, from truth itself –those absolute moral
values which are ethically and socially binding to all men at all times and in all places” while the
latter as those w are either the cultural which emanate from within, the behavioural values
which are either the personal views of an individual man or the collective concepts of cultural
group ( Esteban, 1990).

When one, for example, acts on the basis of a universal law, he has objective values. His
actions are influenced by an external standards – i.e. by the law - and not by his own perceptions.
This can be illustrated by the following situation. A mother is pregnant with her fifth child. Her
husband has syphilis while she has tuberculosis. They have four children: the first one is blind,
the second one died one month after delivery, the third is deaf and mute and fourth one has
tuberculosis

What must the mother for? If she would have her way, she would be willing to have an
abortion. But is she free to choose what to do with her fifth child? Certainly not. For she would
be violating God’s law. Thou shall not kill”. Thus, it would be better for her to allow the child to
be born first - to give it a chance to live - and let God take care of the rest. The same standard,
is actually applied when one forbids such acts as stealing, adultery, backbiting and all kinds of evil.
It is an undeniable fact that all cultures would value honesty, respect, hard work, peace. Specifically
the law which directs human behaviour in human acts is called moral law; and in so far as man
recognizes it whit his own, it is called “natural law” (de Torre,1994)
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If a person however , does not base his judgement on an objective standard, then he has
subjective values. This happens most of the time because of peer pressure, the influence of
superiors, Example”

GOD GOD

God is Supreme Being Infinite

God is God is dead! Perfect ,Immutable
Distant ! near

SUBJECTIVE OBJECTIVE

VALUE AS GOOD

Traditionally, values is often, if not always, associated with notion of good. So much so
that whatever is deemed valuable is also considered good.

THOMISTIC VIEW ST THOMAS AQUINAS,

A noted theologian in the 13th century once said: Things are good insofar as they

Are” (de Torre,1994). This statement means that every being, inasmuch as it is exist is
good . Thus, even the so-called “enemies” of society are considered good simply because they
exist. The idea of being prompts us to ask the question: “What does it mean to
be?”(ODonnel,1996). This idea of good is best understood in the following explanation. Which is
better, to get a score of one point in the test or to get zero. Getting score of one is obviously,
better. For score of one , however small, implies that a person has at least something in his
head. Thus, we may interpret the score of one as being and the score of zero as non-being.

Following this kind of reasoning what is essential may be derived from the existence of a
thing or being. Even criminals or sinners can be called good inasmuch as they exist. This is the
very reason behind the church’s teaching: Hate the sin and not the sinners.” For despite his
propensity to commit mistakes, man remains a being with the potency to become good or better
.Indeed every created being for that matter is good and, therefore, has value.
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THE ARISTOTLIAN VIEW.

According to the great philosopher , the good is “that at which all things aim” the basic
question that is asked of every being is: what is it for? In metaphysic, the purpose or end of a
being is called the final cause. Thus, the final cause of the bullpen is for writing, the book is for
reading, the dress for covering one’s body. And insofar as each has an end. It is good.

We must take note that the term “end “ means the real purpose and not just any kind of
end. For a thing may acquire another r purpose which is not real. For instance, a bullpen may be
used for digging a hole instead of using it for writing. The book may be used as a pillow instead of
reading material. Nevertheless, a thing should serve the purpose for which it is made.

Among the living things, the purpose varies according to the nature of each. Thus,animals
have a different purpose compared to plants and man. One cannot expect the pig to act like a
man or the plant like the fish for each has a different aim in life. Every being follows a certain
end which is unique to that particular being alone. This is what moralist call the Eternal law.
Which is important in the preservation of things, “Because God has created materials universe out
of nothing it does not contain within itself the power to sustain itself in existence. God must
sustain in existence everything which he brings into existence out of nothing. God is therefore
the Lawmaker who preserves and governs what He creates”(O’Donnel,1996)

The good in relation to moral law. The third notion of good is anchored on the definition
of the Moral Law. In the preceding discussion, we defined the eternal law as that law which
generally applies to all beings. The Moral Law, on the other hand, is specific to man alone
inasmuch as this law enables him, through the light of his reason, to know right from wrong
(O’Donnel, 1996)

He recognizes that some actions are bad and, therefore to be avoided. Likewise, through
his reason he knows that some actions are good and, therefore, to be performed. Thus, he
affirms that stealing, lying, cheating, and the like are bad in the same way as he agrees that
honesty,justice,peace, harmony, are good. These are self-evident truths, which are applicable to all
men of every place and time.

Animals are exempt from this law because they act on mere instinct. Whatever actions
they make are always without deliberation and free choice. For instance, the lion cannot be
accused of manslaughter nor the dog of littering. Man, however, thinks first before doing
anything. His decisions are always a result of planning and violation. He can change his mind
anytime he likes and when he finally sets his mind on doing something, he becomes responsible
for any consequences that may arise from such an act. Thus the Moral Law applies only to free
and rational creatures.
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GOOD IN RELATION TO MORAL LAW

The moral Law, on the other hand is specific to man alone inasmuch as this law enables him,
through the light of his reason, to know right from wrong. (O’Donnel,1996).

He recognize that some action are bad and, therefore , to be avoided .Likewise, through his
reason he knows that some actions are good and, therefore, to be performed. Thus, he affirms that
stealing, lying, cheating, and the like are bad in the same way as he agrees that honesty, justice , peace,
harmony, are good. These are self evident truths , which are applicable to all men every place and
time.

Animals are exempt from this law because they act on mere instinct. Whatever actions they
make are always without deliberation and free choice. For instance, the lion cannot be accused of
manslaughter nor the dog of littering. Man however, thinks first before doing anything. His decisions
are always a result of planning and volition. He can change his mind anytime he likes and when he
finally sets his mind on doing something be becomes responsible for any consequences that may arise
from such an act. Thus, the Moral Law applies only to fee and rational creatures .

Nonetheless, man needs more that just his reason to know right from wrong. He needs an
external standard other than his own judgment. And it is precisely this very reason why we need laws.
Without laws, there is only chaos. “To insure ethical behaviour, each community must have an
authority structure, laws, and sanction.” (O’Donnel, 1996). As an example, we the university of the
Moral Law.

APPLICATION OF THE MORAL LAW

BASIC NORM SPECIFICATION UNIVERSAL VALUES

Doing Good and Avoiding Evil 10 commandments Peace, respect, unity, justice,
Code of Ethics for Professions Love of God and neighbour,
Traffic Rules Charity, honesty, freedom
Constitutional Laws

TYPES OF VALUES INCLUDE:

1. moral values
2. Doctrinal/ideological (political, religious)values
3. Social values and
4. Aesthetic values

MORAL VALUES – Are those that directly pertains to the functioning of intellect and will: those
choices, decisions, and actions by which man’s national faculties are involved and perfected.

CHARACTERISTICS OF MORAL VALUES

1. Moral values are goods having intrinsic qualities of desirability.

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2. Moral values are universal - they appeal to man as man and to man as a specific
individual.
3. Moral values are obligatory - they come as natual duty because possession of them is
expected as an integral quality to man as rational creature directed by natural powers
towards truth, beauty and goodness.

FOUR MORAL VIRTUES ACCORDING TO SCHOLASTIC PHILOSOPHY

1. Prudence
2. Justice
3. Fortitude
4. Temperance

PRUDENCE - It is characterize by being careful about one’s choices, not taking undue risks, and
not saying or doing things that might later be regretted. ‘Prudence roots date back to Aristotle’s
writings on practical wisdom, in which he hails it as a crucial, linking virtue.
Currently, prudence is usually used in reference to financial or political situations, but to
psychologists prudence’s meaning extends much further. According to Peterson and Seligman
(2004),“Individuals with this strength have the following attributes.

They take a foresighted stance toward their personal future, thinking and caring about it,
planning for it, and holding long-term goals and aspirations

1. They are skilled at resisting self-defeating impulses and at persisting in beneficial

activities that lack immediate appeal.
2. They show a style of thinking about everyday life choices that is reflective, deliberate,
and practical.
3. They harmonize the multiple goals and interests that motivate them, forming these
into a stable coherent, and un-conflicted form of life.

JUSTICE

It is the concept of moral rightness based on rationality law, natural law, religion, fairness,
or equity, along with the punishment of the breach.

According to most theories of justice, it is overwhelmingly important: (John Rawis) claims

that “justice” is the first virtue of social institutions, as truth is of systems of thought “justice
can be thought of as distinct from and more fundamentals than benevolence, charity, mercy,
generosity or compassion. Justice has traditionally been associated with concepts of fate,
reincarnation or Divine Providence.

The association of justice with fairness has thus been historically and culturally rare and
perhaps chiefly a modern innovation (in western societies)
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VARIATION OF JUSTICE

1. Utilitarianism - It is a form of consequentialism, where punishment is forward-looking.

Justified by the ability to achieve future social benefits resulting in crime reduction,
the moral worth of an action is determined by its outcome.
2. Retributive justice - It regulate proportionate responses to crime proven by lawful
evidence, so that punishment is justly imposed and considered as morally correct and
fully deserved. The law of retaliation (lextalionis) is a military theory of reattributed
justice, which says that reciprocity should be equal to the wrong suffered. “life for
life, wound for wound, stripe for stripe.
3. Restorative justice – It is concerned not so much with retribution and punishment as
with (a) making the victim whole and (b) reintegrating the offender into society. This
approach frequently brings an offender and a victim together, so that the offender
can better understand the effect his/her offense had on the victim.
4. Distributive justice - It is directed at the proper allocation of things - wealth, power,
reward, respect - among different people.
5. Oppressive Law - exercises an authoritarian approach to legislation that is “totally
unrelated to justice”, a tyrannical interpretation of law is one in which the
population lives under restriction from unlawful legislation.

FORTITUDE

The strength or firmness of mind that enable a person to face danger, pain or
despondency with stoic resolve.

Fortitude is one of the four cardinal virtues. As such, it can be practiced by anyone, since,
unlike the theological virtues, the cardinal virtues are not, in themselves, the gifts of God
through grace but the outgrowth of habit.

Fortitude is commonly called courage, but it is different from what much of what we
think of as courage today. Fortitude is always reasoned and reasonable; the person exercising
fortitude is willing to put himself in danger if necessary, but he does not seek danger for
danger’s sake.

TEMPERANCE

It is defined as moderation in action, thought or feeling; restraint” It has been studied by

religious thinkers, philosophers, and more recently, psychologists, particularly in the positive
psychology movement. It is considered a virtue, a core value that can be seen consistently across
time and cultures. It is considered one of the four cardinal virtues, for it is believed that no virtue
could be sustained in the face of inability control oneself, if the virtue opposed to some desire.
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Temperance is generally defined by control over excess, so that it has many classes, such
as abstinence, chastity, modesty, humility, prudence, self-regulation, and forgiveness and mercy
each of these involves restraining some impulse, such as sexual desire, vanity, or anger.

OTHER VALUES

1. Religious Values
2. Cultural Values
3. Social Values

RELIGIOUS VALUES - Pertains to man’s relationship with God, guiding and regulating his
communion with him.

CULTURAL VALUES - Pertains to man’s relationship sharing with others in a given community of
persons, shaping their spiritual kinship, and directing their attention to define ideals of behaviour.

SOCIAL VALUES – Pertain to the relationship necessary in the promotion of human society as a
whole, integrating the motivation and interests of members towards the common objective or
goal

GUIDES IN OUR PREFERENCE TO CHOOSE VALUES.

1. Permanent or lasting values must be preferred over temporary values. Example:

education over courtship.
2. Values favoured by greater number of people must be preferred over those that
appeal only to the few. Example: Discipline over personal freedom

3. Values that are essential must be preferred over those

4. That are accidental Example: Health over beauty

5. Values that give greater satisfaction must be preferred over those that provide short-
lived pleasures. Example: Pursuing your artistic hobby over fanatical devotion to a movie
star.

THE HIGHEST VALUE - GOD

He is the Summum Bonum, the ultimate and absolute good that will fulfil all human
desires. God is the ultimate end of human life. God is not only the Alpha and the Omega of the
created universe, he is the preserver of values.

Summum Bonum - is a Latin word and means the highest good, one which cannot be
subordinated to any other.

This principle obligates the ethical reasoned to examine all possible goods that bear on
an issue, to rank them in ascending, and to choose the highest among them as the “master
good”. Such ranking can be based on the truths of purpose, goodness, morally, and mentally, and
utility, among others. As such, the concept of summum bunum characterizes the morals of
amoral. It is debated whether some values are innate.

KINDS OF VALUES -ACCORDING TO THE LEVEL OF HUMAN LIFE TO WHICH THE CORRESPOND.
1. Biological Values
2. Social Values
3. Rational Values

Biological Values necessary to the physical survival of man as an organism

1. Life and health

2. Food and shelter
3. Work

Social Values - Necessary to the sensual needs and fulfilment

1. Leisure and Sex

2. Marriage
3. Family and home
4. Parental Authority
5. Education Rational Values - Necessary to the nations and fulfilment of intellect and
will.
1. Understanding and Control of Nature
2. Guide and control of oneself
3. Solidarity
4. Parental Authority with Fellowmen
5. Religion

PURPOSES OF VALUES.

Values have uses. They help us to decide whether preferences or events are good or
bad, right or wrong, desirable or worthless, important or insignificant. Since these are problems
of choice where we need standards, the values act as such. For example, the high-order value
of equality can be translated into equity, not the equal distribution of land (equality) but the
equal accessibility to opportunity (equity). The democratization idea where the highest score in
the Philippine Science High School National Competitive examinations from the regions are invited
to be scholars is a good idea with equity as the standard

Values as standard can do more. They become the basic determiners of perceptions,
opinions and attitudes. Going back to the perception - values continuum, the arrow can point to
the other direction and make it a two-way affair.

HAPPINESS. All of us are searching for happiness which is the possession of the true, the good
and the beautiful, the aggregation of all good things, as defined by Boethius. In this search we
found out as articulated by Panizo (1964) that:
 1. Riches cannot confer full happiness even if they give the possessor a sense of power,
security and social influence for wealth has a strange way of corrupting man.
2. Physical strength, health of the body cannot full happiness because the body
disintegrate and returns to the inorganic world of matter.
3. Pleasure and luxuries cannot confers full happiness because they carry a sense of
limitation and discomfort.
4. Glory, prestige, honor and social glamour cannot confer full happiness because they
are based upon the whims and caprices of a fickle public opinion.
5. Not even science and virtue can confer perfect happiness because of the difficulties
they imply, although virtue is the best way to attain happiness.

Murray (1990) thinks of happiness from another point of view by associating it with
people being left alone to take trouble over imp those with important things. This is their
privilege. He starts with saying that money has very little to do with a privileged life. Money buy
access to things and possibilities but not the capacity to enjoy them. “The privileged are not those
with the most money but the gifts’ - natural abilities, curiosity and interest , realized through
education – and enough money (which is not necessarily a lot) to exercise them.” With these gifts
go more options for pursuing happiness.To those who have few gifts or none at all, how will it
come to pass that they will reach .

VALUES SYSTEMS

A set of interconnected elements which have been identified as a worthy of isolation for
consideration may be a system. The essential point is that each element performs its specified
function so that the system as a whole can accomplish the prescribed purpose.

For serving a prescribe purpose, that of communication, we have a telephone system. A

group of body organs that together performs one vital function, which is the digestion of food, is
the digestive system. An organized or established procedure in typing is the touch system. A group
o f interacting bodies under the influence of gravitation is the solar system. An organized society
or social situation regarded as ineffective is a system that usually goes by the term establishment.
Similarly, an organized set of related values mutually reinforcing each other is a value system.

Systems often appear in a hierarchy, that is, in a structure in which a large system
encompasses a smaller system. The human body is a system and the central nervous system is
a subsystem within it. In dealing with system we are usually more concerned with the overall
behaviour of the systems over which we have no control, like the solar system. We are more
interested in systems over which we can exercise control.

EVOLUTION OF A VALUE SYSTEM., an other-oriented value system, etc

Earlier we noted the evolution of values from perceptions to opinions then to attitudes .
complex of a values integrated into an each a and finally to values. When we classified values
and came out with types we were in fact systematizing them, that is, bringing order out of
confusion. So now we can speak of an intellectual value system. A religious value system, a
professional value system, an other values integrated into an order- oriented value system, etc.
each a complex of relationship. But there is another way of evolving value systems and this is
from the common sense viewpoint.

COMMON SENSE VIEWPOINT

The accumulated views and convictions which are shared with one’s fellows and endorsed
by social convention and with which we understand practical affairs are referred to as a common
sense (Brubacher,1969). People tend to take it for granted and is largely relative. It varies in time
and place, according to the changes and diversities of the cultures involved.

When the person says, It makes sense” there is implied prudence and soundness. He has
come to sense - that is, to experience in a way that is common to the cultural society to which he
belongs. What makes it common further is when such ability is had to an average degree without
sophistication or special knowledge by an ordinary person.

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Common sense views are everyday thinking resulting from experiential or empirical data
assessed and organized by reason. They appear obvious because the individual born and raised in
a given society takes as obvious what his society considers as such. After all, society is older and,
being large, it is also presumably wiser than any of its members.

SOURCES OF VALUES

Cultures (Japanese, Indian, etc.) and sub-cultures (Christianity, youth, democracy, science,
etc.) are the riches sources of values no matter how culture is defined. According to Hunt and
Metcalf (1955),”the culture of a people includes their material achievements (, buildings,
artifacts,etc.), social institutions, symbol systems, customs, beliefs and attitudes.” Taylor (1871) made
culture more speficific when he defined it as “that part of the sum total of human action and its
products which is socially, rather than genetically , transmitted”. Other social scientists define
culture as a set of rules that includes objects that are symbolic and evaluative; as ideational
(sociologist); as mainly customs (anthropologist). Lawton, 1981.)

Culture is very important in shaping personality which is prime determinant of our

behaviour, the outward manifestation of our values. A well-integrated culture promotes good
mental health and values formation. Cultures that are full of discrepancies, contradictions,
dualisms, dichotomise lead to conflict. Cultures adapting technologies , specially imported ones, also
lead to conflict. These technologies speed change and break up society into specialized groups,
each with it’s own point of view and peculiar interest. Just enough conflict makes us “stop” look
and listen” and pave the way to a better society.

NATIVE CULTURE

According to Quito (1986), every people has a national spirit or volksgeist which has
molded their very attitude towards life. This volksgeist can be found in the body of legends and
myths or folklore that has engendered the attitudes, habits and values of people. It comprises the
folk wisdom or beliefs of people whose simple minds tried to work out a system of folk beliefs,
virtues, customs, superstations, etc. that would somehow assure them a formula for living well
to insure peaceful afterlife.

FOLK BELIEF

The beliefs manifest a people’s insights into the natural world and the structure of the
universe and into the life of man himself. They reflect a people’s feelings and attitudes towards
their family and relatives and the larger community and Philippine society as a whole.

Foremost of these folk beliefs is Bahala na, a kind of optimistic fatalism. The word bahala na
is really Bathala, the Tagalog word for God . Bahala na therefore reveals a strong faith and
confidence in God, a deep-seated Filipino belief in leaving everything to God. This is a manifestation
of man’s complete trust in a supreme being who guides the destinies of men and nations.

Another Folk belief is Gulong ng Palad, Gulong ng Palad , literally means wheel of fortune
and as this wheel goes up and down so does the Filipino go through wealth and poverty, health and

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sickness, success and failure. Gulong ng Palad reminds him to be careful or not to push his luck too
far when he is up. Misfortune comes and goes in this unending Gulong ng Palad.

CUSTOM

Every single corner of the Philippines has some kind of fiesta, a very popular custom. It is
the time when people are extra hospitable, when people forget about their worries and think only
about reaching each other. It is promoted by the fiesta Island program of the Department of
Tourism to attract tourist. For the tourist, the program is tied up with the focuses on food,
shopping and music festivals.

Much of the fiesta is a valued custom that is tied up with the religious beliefs of the people,
there are practices associated with the celebration that are negative.People sometimes go into debt
just to be able to celebrate it.

The month of MAY is dedicated to the Virgin Mary. May is the month of flowers which is
dedicated to the mother of Jesus. There are special religious festivities during this month. There is
the Flores de Mayo where flowers are offered to the Virgin Mary in a special altar for her in
church.

SUPERSTITIONS

There is observation that the superstitions are the creation of people who live under
difficult conditions. They buoy a people’s will to overcome their difficulties and thus keep alive
their will to try again.

RIGHT AND THE HUMAN PERSON

Rights are due to a man precisely because he is a person, and therefore, possessing worth
and dignity. Man is not merely a piece of matter, a robot, a tool, a bundle of drives, or a
meaningless question mark as some philosophers would reduce him to. He is person; he has the
power to think, judge, and reason ; he is the master of himself and his action. He has a supreme
purpose which transcends this life (Chapter 4) from the Christian viewpoint , he is of infinite value
because he is made to the image and likeness of God, being endowed with an immortal soul
destined for everlasting life with God.

By virtue then of his human nature (or by virtue of the natural law), by virtue of his
Supreme worth and dignity as a person, man is the subject of rights and possesses rights.

Thus, since man is born and is destined by nature to attain his purpose, man has the
right to live and work out his destiny. Thus, since he is creature, he has the right to worship his
Creature in accordance with the dictates of his conscience. Thus since he is by nature a social
being, he has natural right to have and support a family, to a place in society, and so forth.

IMPORTANCE OF THE DOCTRINE OF HUMAN RIGHT

The moral doctrine of the dignity of man and his consequent rights is extremely important
to the social order; for as we shall show later, it is this very principle of human rights which
determines and defines the proper relations that should exist among members of society; as for
example the relations between the individual citizen and the state, between employer and
employee, landlord and tenant, and even between parents and children in a family. In industrial
ethics, involving capital and labor relations.

The importance of this principle of natural human rights can hardly be overemphasized: It is
the basis of equality or justice on which lies the foundation of democracy and social ethics. The
lowliest of the poor servants is equal to the king or the highest official of the land because they
have the same fundamental rights. It governs the relations which exist between rulers and ruled;
employer and employee, capital and labor, For instance, the humblest of citizens has rights prior
and superior to the state, rights which the state can never deprive him of. The least paid
labourer, likewise, is a man and, therefore, should live with the dignity of the human being; he should
not be required to work under such conditions as impair his health or his moral character; he
has the right to a wage sufficient to support himself and his family. He is a man and, therefore,
should be treated as a human being, not as mere tool or a mere cog in the wheel of industry.

REALITY AND JUSTIFICATION OF RIGHT

Napoleon is also quoted to have said that “the essence of human personality is
obedience; man has no rights” and he was merely expressing what dictators of totalitarian states
believe and put into practice.

Likewise we see how a purely positivistic or a materialistic or an idealistic philosophy-

recognizing fact alone is powerless to establish the existence of rights which are naturally possed
by the human being, anterior and superior to any written legislation, rights which the state does not
create but must recognize and sanction as universally valid.
DEFINITION OF RIGHTS

Right, loosely speaking, is anything due to a person. In a stricter sense, right is a moral
power residing in a person, in virtue whereof he refers to himself as well as his own actions as
also other things, which stand referred to him in preference to other persons. (Definition of Joseph
Ricaby, S.J.)

Right is also defined as that, by virtue of which, a man calls anything his own

Right is moral power as distinguished from physical force or ability. One, for instance, may
have the physical power over something but not necessarily the right. Thus a strong man can
(physically) annihilate his weak opponent but he has no right to do so. The distinction is the same
or similar to the distinction between authority which is moral, and power or force which is
physical

LIMITATION OF RIGHT

Rights are limited by what the natural law prescribes or allows. There is never the right, for
instance to do evil.

Second all are follows from the principle of justice. This means that each one has his rights
to respect each other.

Thirdly – right must be limited for the preservation of the social order, unlimited rights
necessarily means conflict of the rights and eventually leads to the very dissolution of all rights.

Lastly – Human rights are limited because of the very limitation of mans nature. Man is
always a mixture and never a pure being or pure act. Man is physically free yet morally bound.
Man ia a spirit yet bound to matter, etc., etc.

LEGAL FOUNDATION OF VALUES EDUCATION

THE PHILIPPINE EDUCATIONAL SYSTEM : ITS LEGAL BASES, ADMINISTRATIVE ORGANIZATION AND of
STRUCTURE.

HISTORICAL PERSPECTIVE OF THE PHILIPPINE EDUCATIONAL SYSTEM

During the pre- Spanish times, education was informal and unstructured, and devoid of
methods. Parents and tribal tutors provided thir children with more vocational training and less
academic (3 Rs). Major changes occurred during the Spanish colonization. The tribal tutors were
place by Spanish missionaries. With the aims of the Spaniards to Christianize and to conquer the
country, the Philippine education under this regime was religion-oriented.

The education was elite and was the only liberalized through the enactment of the
Educational Decree 1863. Which provided for the establishment of our primary school for boys
and girls in each town under the supervision of the Jesuits was also established.
 The defeat of Spain by American forces paved the way for Aguinaldo’s Republic under a
Revolutionary Government. The schools maintained by the Spaniards for more than three
centuries were closed for the time being but were reopened on August 29,1898 ny the Secretary
of Interior. The Burgos Institute in Malolos, the Military Academy of Malolos, and the Literary
University of the Philippines were established. A system of free and compulsory elementary
education was established by the Malolos Constitution.

During the first decade of the American rule, an adequate secularized and free public schools
system was established through Schurman Commission. Free primary instruction that trained the
people for the duties of citizenship and avocation was enforced by the Taft Commission per
instructions of President Mckinley. Chaplains and non-commission officers were assigned to teach
using English as medium of instruction.

A highly centralized public school system was installed in 1901 by the Philippine
Commissioned by virtue of Act No. 74. The implementation of the this Act created a heavy shortage

of teachers so that Philippines Commission authorized the Secretary of Public Instruction to bring
to the Philippines 600 teachers from the United States named Thomasites.

The high school supported by provincial governments, special educational institutes, school
of arts and trades, an agricultural school, and commerce and marine institute were established in
1902 by the Philippine Commission. In 1908, the Philippine Legislature approve Act No. 1870
which created the University of the Philippines.

The reorganization Act of 1916 provided for the Filipinization of all department secretaries
except the Secretary of Public Instruction.

Japanese educational policies were embodied in Military Order No. 2 in 1942. The
Philippine Executive Commission established the Commission of Education. Health and Public
Welfare and schools were reopened in June 1942. On October 14, 1943, the Japanese sponsored
Republic created the Ministry of Education. Under the Japanese regime the teaching of Tagalog,
Philippine History, and Character Education was emphasized on February 27, 1945, the
department of instruction was made part of the Department of Public Instruction.

In 1947, the Department of Instruction was changed to Department of Education by

virtue of Executive Order No. 94, The regulation and supervision of public and private schools
belonged to the Bureau of Public and Private Schools.

In 1972, it became the Department of Education and Culture by virtue of Proclamation

1081 and the Ministry of Education and Culture in 1978 by virtue of P.D. No. 1397. Thirteen
regional offices were created and major organizational changes were implemented in the
educational system.
 The Educational Act of 1982, created the Ministry of Education and Culture and Sport
which later became the Department of Education Culture and Sports in 1987 by virtue of
Executive Order No. 117.

DECS structure has practically remained unchanged until 1994, when the Commission on
Higher (CHED), and 1995 when the Technical Education and Skills Development (TESDA) were
established to supervised tertiary degree programs and non-degree technical-vocational program
respectively.

EDUCATIONAL PROGRAM SERVICES

Objectives:

The government has enunciated the following educational objectives as provided in the
Medium-Term Philippine Development Plan, 1983-1998.

1. Prove opportunities to all segments of the population to avail of at least basic

education or attain functional literacy;
2. Provide adequate quality inputs such as personal, facilities , instructional equipment
and materials to all schools;
3. Focus educational development to enable the human resources base to adopt to the
changing demands of the workplace
4. Promote greater competition, responsiveness, and efficiency in education and training
programs.

REGULAR PROGRAMS

A number of program/projects are being implemented by DECS especially addressed to a

particular level of education.

ELEMENTARY EDUCATION PROGRAM

-Accelerated Learning Program fro Elementary Schools (ALPES)

This program promotes academically outstanding pupils to the next higher grade during
the year to enhance accessibility and quality at first level of education.

- Search for effective Public Elementary Schools

- Drop-out Intervention Program
- Community-Based Special Education Program

PHYSICAL EDUCATION AND SCHOOL SPORTS PROGRAM

The main objective of the school sports and physical education is to promote through the
school system the physical development of the student, and to increase his level of awareness,
interest, and participation in sports activities.
ORGANIZATIONAL STRUCTURE AND MANAGEMENT

To carry out the mandate and objectives of the system, the Department has organized
itself into major structural components: the Central Office and the field offices which consists of
the regional and sub-regional offices.

At the Central Office of DECS, there are five services namely: Planning services, Financial
and Management Services, Administrative services, Human Resources Development services, and
Technical services.

There are four bureaus assisting the Secretary in initiating and formulating policies,
standards, programs on curriculum development. These are the Elementary, Secondary Education,
Non-Formal Education, and Physical Education and School Sports.
Five centres consists of School Health and Nutrition, National Education and Testing and
Research, Educational Development Project Implementation Task Force, Instructional Materials
Development Center and National Educators Academy of the Philippines.

SECONDARY EDUCATION PROGRAM

The secondary education programs aims/objectives to democratize access to educational

opportunities and improve the quality of what is considered to be the weakest link in the
formal education system.

-Government Assistance to Students and Teachers in Private Education (GASTPE)

-RA 6728 paved the way to increase government assistance to private education.

Increase access to sports and cultural activities will be pursued to make the school
children physically sound and develop appreciation of the cultural heritage of the country.

THE 1987 PHILIPPINE CONSTITUTION

Our constitution provides the legal basis of education in our country. Article XIV of the
1987 Constitution primarily concerned on Education.

The Department of Education ,Culture and Sports is the principal agency of the Philippine
Government which is responsible for education and man power development. It pursues the
mandate embodied in the Constitution as follows:

“State shall protect and promote the right of all citizens to qualify education at all levels and
shall take appropriate steps to make such education accessible to all.

GOAL- To provide and promote values education at all levels of the educational system for the
development of the human person committed to the building of a just and humane society
and an independent and democratic nation.

OBJECTIVE OF THE PROGRAM

 Proper implementation of the program will develop Filipino.

1. Are self-actualized integrity developed human beings imbued with a sense of human
dignity
2. Are social beings with a sense of responsibility for their community and environment;
3. Are productive persons who contribute to be economic security and development of the
family and the nation.
4. as citizens, have a deep sense of nationalism, and committed to the progress of the nation
as well as of the entire world community through global solidarity ; and
5. Manifest in actual life an abiding faith in God as a reflection of his spiritual being.

PRINCIPLES AND GUIDELINES.

Values education, pursued at the national, regional, local and institutional levels, should be
guided by the following general principles:

1. It must be oriented toward the total person of the learner – mind, heart, and entire being.
2. It must take into consideration the unique role of the family in one’s personal development
and integration the society and nation.
3. The school context, more important than lesson plan and any list of values are the teachers
themselves who more the proper sense of values, awareness of their inner worth, and,
utmost respect for the person of the other.

VALUES CONCEPTUAL FRAME WORK

The values Conceptual Framework, herein describe, is intended as a guide and form of
teaching aid in the implementation of the Values Education Program.

WHAT IT IS NOT:

1. It is not prescriptive: values cannot be imposed.

2. It is not exhaustive: it does not purport to be a complete list of human values.
3. It makes no statement on regional and the institutional needs and priorities.

WHAT IT IS;

1. It is descriptive: it is an attempt at an orderly description of a desirable value system on

the basis of an understanding of the human person.
2. It is conceptual: it lists ideals which have to be internalized in the educational process.
3. It is intended to be applicable in varying degrees to all three levels of the educational
system.
4. It is broad and flexible enough for adaptation to specific context.

WHAT IT USES:

It is desirable that regions, localities, and institutions construct their own values map, with
clearly defined priorities, suited to their peculiar context and needs . Several Filipino cultural values
such as pakikisama utang na loob, hiya, bayanihan, productivity, national solidarity, justice, truth,
freedom, honesty, etc. must be considered in the values education program
PHILOSOPHY OF THE PROGRAM

DIMENSION OF THE HUMAN PERSON

The values education program is based on the philosophy of the human person. It is grounded
understanding of Filipino in his historical and cultural context, which undergirds the Philippine
Constitution of 1987. That understanding of the Filipino as a human being in society and his role in the
shaping of society and the environment maybe constructed in the following summary.

The human person is the subject of education: He is a human person learning

A. CORE OF RELATED VALUES

PHILOSOPHYCAL FOUNDATION -(WESTERN PHILOSOPHY)

SOCRATES AND PLATO

Prior to Socrates, the Greek thinkers, sometime collectively called the Pre-Socrates to
denote that some of them preceded Socrates while others existed around Socrates’ time as well as,
preoccupied themselves with the question of the primary substratum, arche, that explains the
multiplicity of things in the world. These men like Thales, Phytagoras, Parmenides, Heraclitus, and
Empedocles, to name a few, were concerned with explaining what the world is really made up of,
why the world is so, and what explains the changes that they observed around them. Tired of simply
conceding to mythological accounts propounded by poet-theologians like Homer and Hesiod, these
men endeavoured to finally locate an explanation about the nature of change, the seeming
permanence despite change, and, and the unity of the world amidst its diversity.

SOCRATES

The surest way to attain reliable knowledge was through the practice of disciplined
conversations, a method he called “dialectie” Knowledge and virtue were the same thing. If virtue
has to do with it helping the soul as good as possible, it is necessary to know what makes the
soul good

He described how the human mind achieves knowledge, and indicated what knowledge
consists of by means of his:

1. Allegory of the cave. This allegory suggests that most mankind dwell in the darkness of
the cave. It is the function of education to lead men out of the cave into the world of
shadow, Education is not simply a matter of putting knowledge into person’s soul that
does not possess it any more than vision is putting sight into blind eyes.
2. Method of the divided line- In the process of discovering true knowledge, the mind moves
through four stages of development: imaginary, belief, thinking, and perfect intelligence.
3. Forms of ideas It represents a serious attempt to explain the nature of existence.

ARISTOTLE
 He invented formal logic. He view virtue as the “Golden Mean” Virtue is conceived with as
various feelings and actions, for it is in them that there can be excess and defect. To feel them
when we ought to, on which occasions, towards whom, and as we should is the “mean” that is
the best state for man to be in, and is virtue

MONTAIGNE

The art of life is to recognize what it means to be human, for there is nothing so
handsome as to play the man properly and well.” Of all our diseases, the worst is dispose our own
being. Of disfigures human nature more than man’s attempt to think of himself that he should.
He though that the height of wisdom is to take things as they are, and look upon the rest with
confidence.

BOCCACIO

Curiosity and desires for beauty led others to explore the structure and subtleties of the
human body.

MAX SCHELLER’S DEFINATION OF VALUES.

Values as valuable essences or properties, they are objective and they transcend from the
sentimental perception that makes them appealing; they are hierarchical; and they are bipolar.

From the definition of Max Scheller values are bipolar as they do not exist alone. There is
either positive value or negative values, and the two are interdependent to each other. Example
of negative value, and is a bad act like rape,murder,etc. Positive values are ones which are good like
industriousness, helpful, tactful, etc.

Hierarchical values means ranking, does not divide as what in bipolar does. The is value
which is more superior than the other, and a person is free to choose which between the two
positive values would be chosen . For example, honesty is good value as truthfulness and
friendliness. Your friend got the money of another without the latter’s knowledge – thus the act

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was thief. Now if you tell the owner about your friend did, you are honest, whereas, if you
keep silent you are truthful to a friendly code that one should hide the mistake of a friend.

The other definition of values are nothing but only harmonizes the positive importance of
the same as they reflect the behaviour of a human being.

As to Filipino, our values are westernized as we eat Mc Donald’s products, Kentucky fried
chicken and see Hollywood movies, Filipinos are influenced by Americans, British, Chinese, etc.
making us multilayered people.

RIGHT, DEFINED

In slang term, rights means correct, unwrong, straight, etc. but or objectively, right means
equitable, reasonable, just or something which is due to others. Actually rights are attached to a
person, like right to life, right to marry as one’s natural right, or right to own property as an
exclusionary right, and some other rights. There are actually different sources of rights provided
by law, right to breath which is given by nature, right to marry as one’s biological rights, etc.

Right can also be a property and in some instances “resnullius,” or a thing without an
owner.

However, right as attach to a human being must be groom before the marriage took
that she no longer a virgin is morally honest and in essence the right thing done as it is her
obligation to tell her secret everything to her future husband. An accused who pleaded guilty to
a crime he committed is a truthful man and is morally right. In other words, what positive
values are morally rights.

Moral values as Eddie Babor, in his book values, refer to those qualities of an art
performed by man freely and knowingly. This entails that moral values involve our freedom to
choose and the indispensability of choosing. Thus, moral values are characterized as basic values,
more important than all other values, permanent, universal, absolute, objective and freely chosen
by us.

ORIENTAL PHILOSOPHY

HINDUISM

According to this view, man possesses the man or soul, the highest aspect of what is
understood as the principle of life. It is the innermost essence of man. Man is seen as
consisting of five sheaths:

a. The self, dependent on food pranamayatnan – the material layer know as the physical or
corporal self.
b. The self as vital, breath pranamayatman – the biological layer.
c. The other self consisting of will manamayatman – they psychological layer
d. The self or consciousness vijnamamayatman – the intellectual layer; and
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e. The final essence of the self or pure bliss annandamyatman -approximates the Braham
which is pure bliss himself into being.

In the Hindu tradition, the Spirit, immanent in nature as Brahmanand immanent in man
as Atman, is revealed as the “unborn, eternal God” in whom both man and nature find
find their fulfilment. The Hindu conception of advaita or of non duality is a basic mark
of Brahmanism. The Hindu name for Godhead as Being is sat, for knowledge chit, and
for Bliss. Ananda. The basic experience of God.

BUDDHISM

According to this view, man is subject to the law that all things rise, decay, and fall.
There is no soul. There is no permanence.
 In Buddhism, man is just given for the totality of sensation, perception mental
constructs, and consciousness. Each of the aggregates taken separately is not man. The final
goal of man is to attain enlightenment, to free himself from the bonds of ignorance. To do this,
man must realize the importance of things and that man is not the five sheaths.

With this man is freed from ignorance, and he reaches Nirvana, the extinction of desire
through yoga or deep mediation.

MAN IN CONFUCIANISM.

The teachings of the great Chinese philosopher, ethician and values Kung Fu Tzu (englicized
to Confucius) are recorded in his Analects.

Confucianism is a moral philosophy and values teaching which strongly emphasizes the
individual’s place in society. As such, it is interested only minimally in metaphysical questions.
Confucius was primarily interested in reforming social life and ridding government of its repressive
tendencies. Talk about Gods and Demons Heavens and Hells, leave man and society as unredeemed
as before. Therefore, they do not claim the attention of intelligent human beings.

Later developments in Confucian philosophy tried to broaden the scope of it’s philosophical
system. The prime interest through remained in the political and social arena of man’s life. It was
maintained that main salvation consisted in a better institutions. For as institutions are man-made,
yet institutions also make the man.

Confucius followed the middle course between Taoism and Mo Tzu. The latter is the
vigorous defender of the Ancient faith and Confucianism seemed to have a learning to have it.
Confucius taught the importance of moral perfection called Chin Shan for the individual and social
order called lie for the group.

The way to attain moral values is through natural means.

1. Being true to one’s nature (chung)

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2. applying those principles in relationship with others (shu)

The objective of this endeavour is central harmony. Founded on the experience of the all-
embracing harmony between man and nature and, as a moral values school. It is highly conservative.
It also teaches that man is the ruler and the master of the universe and man’s duty is to see to it
that nature must serve human ends. Thus there is a program of life and social order. It is more
properly a moral and ethical philosophy since it constitutes a social morality.

Compared with the Western tradition which uses speculation, Confucianism outlawed
speculation and stressed practical ethics and moral philosophy. Man’s obligation is to preserve
right human relationships. The maintenance of smooth human relationships is an Asian value and is
akin to the Filipino value of SIR (smooth inter-personal relationship).
 Confucianism offers three contributions in the field of values and moral philosophy. They
include the following.

a. Doctrine of the mean. Moral virtue lies in the middle. All excesses are basically evil.
b. Natural Law. Every person is supposed to have within himself wisdom (te) and propriety
(li). These are similar to the Filipino values of pagkatao, karunungan, katarungan and
kagalangan .
c. The golden rule. Stated affirmatively , golden rule says “Do unto others as you would want
others do unto you.” It was enunciated in the west by Immanuel Kant with his
“categorical imperative.” It says: Act in conformity with that maxim which you can, at the
same time, will to be the universal law.

As mentioned earlier, the Analects of Confucius contains his sayings and techniques. The
teachings. These teachings are recorded over time by his own disciples. Though lacking in organization
like the present books we have, there is obviously a common thread that runs through them. This is
also his moral education theory.

Confucius fought for education for all. During the sixth century B.C. and under the Chou
Dynasty, education was the privilege of the few elite. They were the aristocrats and the high
government officials. Education was affordable to them. But to Confucius , there should be no class
distinction when it comes to education.

Thus, one of the three aims of Confucius.

1. to make education accessible to all. This parallel to our present-day concept of

democratization of access to education.
2. To reform the government, as we have stated earlier.
3. To transmit the Chou culture

These three aims in his life and teachings formed a unity in what Confucius thought was a
mission saddled upon him by Heaven the way to initiate reform in the government was
educating the people for service so that they can become “chun tze”, nobleman, or gentleman,
in the real sense of the word and not simply an external title or privilege. It follows that the
content of this Confucian education, the curriculum was the Chou culture.

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Confucius has, three objectives of moral education;

1. The promotion and development of man as a man, that is his moral dignity.
2. The training of good citizens and officials in service to others.
3. The transmission of culture. Thus Confucius taught four important things which are
culture, ethics, conscientiousness or loyalty, and truthfulness.