Values education personhood development lecture 2

1. VALUES EDUCATION SELF DEVELOPMENT THE PERCEIVED SELFIs composed of a set of self-cognitions regarding one’s
traits, competencies and values. It is reinforced through feedback. The type of feedback, which an individual receives,
determines the standard to measure the ideal self. The three categories of self- perception are traits, competencies and
values. THE IDEAL SELF Represents the set of traits, competencies and values an individual would like topossess.
Internalized competencies and values have been suggested as the basis of the ideal self and as an internal standard for
behavior. (Bandura, 1986)

2. VALUES EDUCATION SELF DEVELOPMENT SOCIAL IDENTITIESAre those aspects of the individual’s self-concept that are
derived from the socialcategories to which he or she perceives him/herself as belonging to. Social identities linkindividuals
to reference groups, which establish a set of role expectations and norms thatguide the individual’s behavior within each
of the social identities. For example: theidentity of a Principal may be associated with leadership and order (traits),
analyticalability and competence (competencies), service and commitment (values). These aspiredtraits, competencies
and values associated, serve as the basis for the ideal self onceestablished the attributes then reinforced the identity.
SELF-ESTEEMIs the evaluative component of the self-concept (Rosenberg 1998). It is the function of thedistance between
the ideal self perceived self. When the perceived self matches the idealself, self-esteem is relatively high. Low self-esteem
occurs when the perceived self issignificantly lower than the ideal self.

3. VALUES EDUCATION SELF DEVELOPMENT So how does one achieve Self-Esteem?You must be competent to live: which
means, be rational. You must deserve tolive: which means, be virtuous. Which denies from rationality? Thus, the key to
self-esteem is a life of unbreached rationality. Then you can trust your mind,because your use of reason is
uncompromised. Then you are virtuous, because all of the virtues are expressions of rationality. BECOMING MORE SELF-
AWARE:1. Understanding one’s attitude and emotions.2. Explaining and disclosing your feelings3. Request for feedback
from others.

4. VALUES EDUCATION SELF DEVELOPMENT II. VALUES EDUCATION a. Values Values are the beliefs, which we hold to be
true - those noble ideals we struggle to attain and implement in our daily lives. Derived from the natural and moral laws
and not from an individuals opinions and feelings They are based on objective, eternal and universal truths (e.g., freedom,
justice, peace, love family solidarity…) Also rooted in a personal view of what works and does not work; they may
beaccepted practices and ways of acting of a given people during a given period of time. Are an integral part of human
existence; as such they relate to every aspect of life?Values can be viewed as priorities that relate to a person’s behavior.
Specifically, they are the priorities one is motivated to act upon.

5. b. Values Education1. Academic formation – human intellect (to know the truth)2. Personal formation - human will (to
act, to choose good)3. As part of the school curriculum – is the process values are formed in the learnerunder the guidance
of the teacher.4. As a subject – values education has direct and immediate relevance to thepersonal life of the learner5.
It is holistic because it involves all faculties of the learner. c. DECS (DEPED) Values Education Program (1988) This program
was motivated by the 1986 EDSA Revolution. It was also inspired by the 1987 Constitution that envisions a “just and
humane society” for the Filipinos. This vision calls for a shared culture and commonly held values such as “ truth, justice,
love, equality and peace.”

6. d. Philosophy of Values Education Program: Values Education is based on a rational understanding of the humanperson,
specifically on understanding of the Filipino as a human being in society andhis/her role in the shaping of society and the
environment. The task of education isto help the Filipino know themselves better, develop his/her potential, contribute
tothe growth of the Philippine culture, and must be able to bind together human andnon-human resources for the
attainment of a just and humane society. Forces that Shape Contemporary Values A. Foundation of the Filipinos’ Oriental
Nature (Pre-colonial Filipino Values) Aeta, Indonesian, Malayan, Hindu, Arabian, Chinese Interpersonal and social
relationships revolve around blood ties, marriage and ritual kinship.

7. VALUES EDUCATION SELF DEVELOPMENT B. Filipinos’ Occidentalism a. Spanish influence Spanish influence is
manifested in our religious, political, economic, educationallife, language, dress and diet. Most of the population was
converted to HispanicCatholicism, and the visible aspects of culture (e.g., personal names, vocabulary, urbanarchitecture,
fine arts, dress, cuisine, and customs) were profoundly influenced ormodified. (Harper and Fullerton, 1994)Centuries of
Spanish rule also imposed a severe colonial mentality and left Filipinos with“a legacy of attitudes that are firmly embedded
in society such as, equating light skinwith beauty and high status, the identification of anything foreign with superiority
andindigenous with inferiority, and a conception of officialdom as a system serving its ownends, not those of the people”
(Gochenour, 1990, p. 6)

8. VALUES EDUCATION SELF DEVELOPMENT b. Americanization of Filipinos American influences manifested in our political
and social outlook. With theintroduction of a democratic system of government we became aware of our rights
andprivileges. The popularization of education gave us the opportunity for –social mobility.Americans in the presumed
spirit of white paternalism and benevolence saw themselves asbest owners of education, religion, public health,
development , and democracy to their “littlebrown brothers” (Gochenour, 1990). In fact, the American educational system
wasadopted, and English (which children were required to speak in school) was made the officiallanguage (Kang, 1996).
c. Japanese Occupation Japanese influences manifested our love of work. Dignity of labor and working hardwere one of
the values that Filipinos were widely known. This is evident because manyFilipinos nowadays are working abroad. Almost
everywhere Filipinos are at hand working hardto earn more to support their family. Many countries choose Filipinos to
work in their countrybecause they know of Filipinos’ perseverance and hard work.

9. A. Family Values The typical Filipino individual exist first and foremost as a member of afamily and looks to the family
as the only reliable protection against theuncertainties of life. (Gochenour, 1990, p. 18) Reliance on the family for love,
support, and refuge has historically been asmuch an economic necessity as it is a cultural tradition. The family is the source
ofone’s personal identity and of emotional and material support. It also is the focus ofone’s primary duty and commitment.
Dependence on, loyalty to, and solidarity withthe family and kin group are of the highest priority (Okamura and Agbayani,
1991).Family loyalty also might dictate that a young parent temporarily leave his or herfamily and children in order to
pursue better educational, training, or employmentopportunities in other countries (Santos, 1983). This sense of family
obligationbegins early on when children are conditioned to be grateful to their parents fortheir birth. A lifelong debt of
gratitude or utang na loob (“debt from within”) therebycreates binding relationships of love, respect, and obedience
(PAPEP), 1982).

10. Alternative Concepts and Other Values Critics of the 1960s values studies maintain that concepts such aspakikisama,
hiya, Amor propio, and utang na loob have beeninappropriately generalized from vernacular terms associated withspecific
behaviors and situations into all pervading, organizing valuesand trait complexes (Lawless, 1969). They have been
perceived as acentral core of fundamental culture traits that create and define analmost stereotypic Filipino character and
have further been accepted asvalid by scholars, foreigners, and Filipino in general (Okamura andAgbayani, 1991).Studies
of Filipino values have focused on significantly less abstractconcepts. A Philippine Senate commissioned task force in
1988conducted one of the most comprehensive of the Filipino character:pakikipagkapwa-tao (having a regard for the
dignity and being ofothers), family orientation, joy and humor, flexibility, adaptability andcreativity, hard work and
industry, faith and religiosity and ability tosurvive (Licuanan, 1988).

11. Each of these characteristic strengthens the Filipinos ability to surviveand endure despite difficult times and often little
resources.Moreover, these characteristic cluster around distinctly religious beliefsand a deep faith in God. This faith is
evident in Filipinos’ ability toaccept reality (including failure and defeat) in terms of God’s will andto adopt a
philosophical/religious attitude that cushions them fromdisappointments. Filipino faith is related to the concept of bahala
na(“it’s up to God” or “Leave it to God”), which has tended to beincorrectly equated with an expression of fatalism and a
passiveacceptance or resignation to fate. Bahala na can instead be viewed morepositively as determination in the face of
uncertainty orstressful, problematic conditions. Although it is an indication of anacceptance of the nature of things,
including one’s own inherentlimitations, bahala na operates psychologically to elevate one’s courageand conviction to
persist in the face of adversity and to improve one’ssituation (Enriquez, 1987; Okamura and Agbayani, 1991).

12. Apart from the more fundamental Filipino personality characteristics andvalues are those related to physical
appearance. Spanish and Americancolonial rule reinforced the Filipino tendency to equate light complexion withhigh
social status. “White” meant everything associated with the rulingclasses: worth, beauty, desirability, and power. The
lighter skinned Filipinousually has either Chinese or Spanish blood in the family line, but havingSpanish ancestors is likely
to be appoint of pride (Gochenour, 1990).Status is further integrally linked to education. Filipinos view education as
a“passport to good jobs, economic security, social acceptance, and as a wayout of cycle of poverty and lower class status,
not only for their children, butalso for the whole family” (Santos, 1983, p.146). Education, then, is not anindividual but a
family concern and considered to be an economicinvestment toward which family members must contribute significant
effortand often personal sacrifice. Once successfully graduated and employed, theindividual is expected to assume the
responsibility of helping his or herparents fiancé the education of the next child. The next child is thenresponsible for the
next, and so on.

13. VALUES EDUCATIONThis practice reflects the value of utang na loob in which the debt ofgratitude incurred to the
whole family ensures the graduate’scontribution to the family welfare, which takes precedence overindividual economic
and social mobility (Santos, 1983).Thus, degree, diplomas, certificates, good grades, and academic honorare much sought
after symbols. Such achievements are typicallyrecognized with great pride and significant attention by extendedfamily,
friends, and the larger community. Moreover, if one is welleducated, Filipinos expect that person to talk, act, and dress
the part(Gochenour, 1990).

14. D. Theories of Values Formation1. Psycho-Analytic Theory (Sigmund Freud) suggest that unconscious forces act
todetermine personality and behavior. To Freud, the unconscious is that part of thepersonality about which a person is
unaware. It contains infantilewishes, desires, demands and needs that are hidden, because of their disturbingnature, from
conscious awareness. Freud suggested that the unconscious isresponsible for a good part of our everyday behavior.2.
Behaviorist View (John B. Watson) The behavioral perspective suggest that thekeys to understanding developing are
observable behavior and outside stimuli in theenvironment. If we know the stimuli, we can predict the behavior.
Behavioraltheories reject the notion that individuals universally pass through a series of stages.Instead, people are
assumed to be affected by the environmental stimuli to whichthey happen to be exposed. Developmental patterns, then,
are personal, reflecting aparticular set of environmental stimuli, and development is the result of continuingexposure to
specific factors in the environment.

15. VALUES EDUCATION3. Social-cognitive learning theorist Albert Bandura, when we see the behavior of amodel being
rewarded, we are likely to imitate that behavior. Behavior is learned throughobservation and imitation, not conditioning
through reinforcement or punishment.4. Cognitive Theory. The cognitive perspective focuses on the processes that allow
peopleto know, understand and think about the world. The cognitive perspective emphasizes howpeople internally
represent and think about the world. There are two major theories: No single person has had a greater impact on the
study of cognitive developmentthat Jean Piaget. He proposed that all people pass is a fixed sequence through a series
ofuniversal stages of cognitive development. In each stage, he suggested that not only didthe quantity of information
increase, but so did the quality of knowledge andunderstanding. Piaget suggests that the growth in children’s
understanding of the worldcan be explained by two basic principles. Assimilation is the process in which peopleunderstand
an experience in terms of their current state of cognitive development and wayof thinking. In contrast, accommodation
refers to changes in existing ways of thinking inresponse to encounters with new stimuli or events.
16. VALUES EDUCATION5. Socio-cultural theory (Russian psychologist Lev Vygotsky) proposes that a fullunderstanding of
development is impossible without taking into account the culturein which children develop. Socio-cultural theory
proposes that children’sunderstanding of the world is acquired through their problem-solving interactionswith adults and
other children. As children play and cooperate with others, theylearn what is important in their society, and at the same
time, advance cognitively intheir understanding of the world.6. Ecological Theory. The Ecological model, the major
proponent of which is UrieBronfenbrenner, seeks to explain individual knowledge, development, andcompetencies in
terms of the guidance, support, and structure provided by societyand to explain social change over time in terms of the
cumulative effect of individualchoices (Berger, 2000).

17. VALUES EDUCATIONAccording to Urie Bronfenbrenner, each person is significantly affected by interactions among a
number of overlapping ecosystems. At the center of the model is the individual. Microsystems are the systems that
intimately and immediately shape human development. The primary microsystems for children include the family, peer
group, classroom, neighborhood, and sometimes a church, temple, or mosque as well.Interactions among the
microsystems, as when parents and teachers coordinate their efforts to educate the child, take place through the
mesosystem. Surrounding the microsystems is the exosystem, which includes all the externalnetworks, such as community
structures and local educational, medical, employment, and communications systems that influence the microsystems.
And influencing all other systems is the macrosystem, which includes cultural values, political philosophies, economic
patterns, and social conditions. Together, these systems are termed the social context of human development.

18. VALUES EDUCATION7. Humanism Theory. The humanistic perspective contends that people have anatural tendency
to make decisions about their lives and control behavior. Thehumanistic perspective emphasizes free will, the ability of
humans to make choicesand come to decisions about their lives. Carl Rogers suggested that all people have a need for
positive regard thatresults from an underlying wish to be loved and respected. Because it is otherpeople who provide this
positive regard, we become dependent on them.Consequently, our view of our self-worth and ourselves is a reflection of
how wethink others view us.8. Evolutionary Theory. The Evolutionary Theory stresses that behavior is stronglyinfluenced
by biology, is tied to evolution, and is characterized by critical or sensitiveperiods (Santrock, 1999). Evolutionary
approaches grow out of the groundbreakingwork of Charles Darwin. The evolutionary perspective is also referred to
asEthological or Biological.

19. VALUES EDUCATIONKonrad Lorenz discovered that newborn geese are genetically preprogrammed tobecome
attached to the first moving object they see after birth. His work, whichdemonstrated the importance of biological
determinants in influencing behaviorpatterns, ultimately led mentalists to consider the ways in which human
behaviormight reflect inborn genetic patterns. The evolutionary perspective encompasses one of the fastest growing
areaswithin the field of lifespan development, behavioral genetics. Behavioral geneticsstudies the effects of heredity and
genetics on behavior. As technology improves, andresearchers continue to map the human genome, there is an increasing
understandingof the role and function of the genetic codes and their influence on development.9. Moral Development
(Lawrence Kohlberg) There exist structural bases that determine the process of perceiving value.This series of progression
depends on the person’s interaction with the environment.Moral reasoning is related to moral behavior.

20. VALUES EDUCATIONIII. Ethics and Moral Educationa. Ethics – comes from the Greek word ethos, meaning character
or custom. According toRobert C. Solomon, the etymology of ethics suggest its basic concern: (1) individualcharacter, what
is meant by ‘good person’, and (2) the social rules that govern and limit ourconduct, especially the ultimate rules
concerning right and wrong, which we call morality.b. Morality The term morality can be used either: 1. Descriptively to
refer to a code of conduct put forward by a society and that it is used as a guide to behavior by the members of that
society , a. some other group, such as religion, or b. accepted by an individual for her/his own behavior 2. Normatively to
refer to a code of conduct that, given specified conditions, would be put forward by alL rational persons for governing the
behavior of all moral agents.
21. VALUES EDUCATION Morality as a public system.Public system refers to guide to conduct such that (1) all persons to
whom it appliesall those whose behavior is to be guided and judged by that system, know whatbehavior the system
prohibits, requires, discourages, encourages, and allows; and (2)it is not irrational for any of these persons to accept being
guided and judged by thatsystem.- refers to a code of conduct put forward by a society or some other group, such
asreligion, or accepted by an individual for his/her own behavior.- also refers to a code of conduct that, given specified
conditions would be putforward by all rational persons.- refers to a doctrine or system of conduct relative to principles of
right and wrong. Itencompasses the ideas of moral judgment, moral obligation, and a moral agent.

22. VALUES EDUCATIONc. Nature of morality 1. Moral talk is normative – meant to guide action it is often manifested by
words like should, ought, permitted, right and wrong when the action is prescribe and proscribe, exhort and discourage,
judge, praise and condemn actions. 2. Moral talk is evaluative – it refers to moral value of things, what mattersmorally
and why. It is manifested by words likegood, valuable, important, fundamental, precious, sacred and meaningful.Morality
as it relates to our behavior is important on three levels: (CS. Lewis)1. To ensure fair play and harmony between
individuals2. To help make us good people in order to have a good society3. To keep us in good relationship with the
power that created us.

23. VALUES EDUCATION Morality and our ConscienceMorality affects our daily choices, and those decisions are guided
byour conscience.Many people believe that our conscience is matter of the heart, andthe basic concepts of right; wrong
and fairness are inherent in all of us.The purpose of morality is to provide a frame work of optimum humansurvival. The
standard of morality, however, is absolute and immutable– long-term optimum human survival.

24. Level of Morality True FreedomThe way forward involves liberation from both false freedom and moralism.
Moralaction is possible only for a being that is free. Freedom let the will to choose givesspace for creativity, and implies
release from determining factor. Nevertheless truefreedom implies not only the power of self-chosen action but also the
properorientation power. The power to do whatever he/she wants to do is not a truefreedom because true freedom is
oriented to goodness. Freedom includes the powerto choose evil, but freedom is fulfilled and enhanced and sustained
only by choosingthe good abusing liberty leads to losing it. Moral IntuitionThe more carefully you think through your great
decision, the more spontaneous youwill be in the host of situations covered by those decisions. Though few have
anappetite for studying and discussing difficult moral cases, the intellectual dimensionto morality is nonetheless essential.
When actions are not governed by our bestthinking we are usually in the current of emotions whose guidance is less
reliable.

25. Human Acts – are actions performed by an agent with conscious knowledge and aresubject to the control of the
will.Acts of Man – are actions that are instinctive and involuntary and are not within thecontrol of the will. Classification
of Human ActsMoral actions – are those actions that are in conformity with the norm of morality.They are good actions
and are permissible.Immoral Actions – are those actions that are not in conformity with the norm ofmorality. They are
bad or evil actions and are not permissible.Amoral Actions – are actions, which stand neutral in relation to the norms
ofmorality. They are either good or bad in themselves. But certain amoral actions maybecome good or bad because of the
circumstances intended to them.Normal of Morality – are the standards that indicate the rightfulness orwrongfulness, the
goodness or evilness, the value or disvalue of a thing (R.Agapay, 1991)

26. Kinds of Law Natural Law – is a moral obligation that arises from human nature, compelling an individual to be true to
his nature as tao (R. Agapay, 1991)Eternal Law – reveals the will of God. It contains the divine blueprints which bring order
into the universe because they direct all of creation and creatures to their respective end-goals (St. Augustine)Moral Law
– contains universal truths and ethical principles that ought to guide the individual conduct of man in matters of right and
wrong (E. Esteban). The determinants of morality in any given action 1. The morality of any given action is determined by
three elements, a. The end in view b. The means taken c. The CircumstancesWhoever knows this principle, does not
thereby know the right and wrong of every action, but he/she knows how to go about the enquiry. It is a rule of diagnosis.
27. The end of view may be either single, as when you forgive an injurysolely for the love of Christ; or multiple co-ordinate,
as when youforgive both for the love of Christ and for the mediation of a friend, andare disposed to forgive on either
ground separately; or multiplesubordinate, as when you would not have forgiven on the latter groundalone, but forgive
the more easily for its addition, having been ready,however, to forgive on the former alone: or cumulative, as when
youforgive on a number of grounds collectively, on no one of which wouldyou have forgiven apart from the rest.Where
there are no outward action, but only an internal act, and theobject of that act is some good that is willed for its own sake,
there canbe no question of means taken, as the end in view is immediatelyattained.

28. HUMAN RIGHTSTraditionally, human rights are defined as titles or claims to certain material and spiritualgoods, or to
have access to such goods in order or human person to live a dignified life. Kinds of Rights A. Personal Rights1. Right to
life- primary condition of all human rights or the obvious reason that only person who are alive that they can exercise their
rights and thereby accomplish their mission in life.2. Right to One’s Person- right over our own bodies and bodily faculties
and energies. St. Paul emphasized that our body is the temple of the Holy Spirit.3. Right to One’s Personality- persons
have the right to develop their own individual character.

29. B. Religious and Moral Rights1. Right to Education- it is our right to avail of all possible means and opportunities to
help us develop physically, intellectually, spiritually and socially. 2. Right to Conscience- when it come to moral decisions,
all human persons have the right to act in accordance to their moral conscience.

30. 3. Right to Religion- in so far as person are bound to seek the truth and accordingly worship the Creator, they have the
natural right to relate to God and to freely express and develop this relationship within the teachings and practices of their
chosen religion. SOCIAL RIGHTS1. Right to Honor/Respect- it refers to thecredibility and esteem persons enjoy in the
society.

31. 2. Right to Free expression- refers to right to speak and right of assembly.3.Right to organize- we have the right to
organize like organizations, that makes up an essential ingredient of a free society. ECONOMIC RIGHTS 1. Right to
Livelihood- the best and easiest way for persons to acquire

32. VALUES EDUCATION CHRISTIAN ETHICSEthics has something to do with the nourishment of right doings and the
rejection of wrong doings. instinctinstinct emotions morality emotions

33. Christian Ethics• Man is motivated to survive and to be good always because of mortality and the promise of
everlasting happiness after death.• It is a Humanistic Ethics in the sense that it requires a unique ethical obligations or
unique ethical source. Obligation in the sense that we need and we must do good always for us to reach heaven.

34. Christian Ethics• Ethical courses in the sense that Scripture and church teaching make things right or wrong(legalism)
It has two- fold sense:a. Christian meaning -we are gifted with a profound Christian vision of the meaning of the world,
deeper understanding of the human person’s dignity as God’s image, and a clearer sense of their final destiny.b. Christian
motivation -it focuses on behaviour motivated by natural law, usually the law of Christ.(suffered , died, arose out of love
to mankind)

35. Filipino Ethics • Filipinos have moral obligationsmotivated by a “must principle". if Ido that what are the consequences.
If I don’t, again what are the possible consequences.

36. Moral obligation Value protected ConsequencesTo respect my parents The value of honour and I do afraid of the
golden being caring. rule.To be honest in the The value of fairness and Hurt one’s self worth andexamination justice.
violates the communitys justice system.To go to mass on Sunday The intrinsic nature of man Diminishes one’s basic as
related to God and relationship with God and others. others.To avoid going to sex Value of chastity of being Abuse of the
God –givenparlors true to one’s sexual gift of sexuality. integrity as a person.To protect the secrets of a The value of
confidentiality Destroys the reputation offriend another and violates the core of friendship.

37. Filipino Ethics 1. We share on Universal Ethics and Morality but with a distinct Filipino flavor. • Idea of moderation
such as in Greek; “meden agan”, and in Roman “ in medio stat virtus” with Filipino equivalent ; “Hindi labis, hindi kulang,
katamtaman lamang.” • The golden rule of Confucious is categorically imperative with Emilio Jacinto’s, “ Ang di mo ibig
na gawin sa asawa mo, anak at kapatid, ay huwag mong gagawin sa asawa, anak at kapatid ng iba”.

38. Filipino Ethics Another, is the eastern concept of “ Harmony in Opposites” e.g. “Ang buhay ng tao’y gulong ang
kahambing:sa ibabaw ngayon, bukas sa ilalim” or “ malapit ma’t di lakarin,ay hindi mo mararating” 2. When we speak of
Filipino values – it does not mean it cannot be found to other cultures and people. It is with a rank or priority depending
on the culture.

39. Filipino Ethicsa) China and Japan- great value in propriety and beautyb) America – in promptness and efficiencyc)
Filipinos- pakikisama and pagkatao3. Due to different contexts, filipino values like Family centeredness, authoritarianism,
smooth interpersonal relations, hiya, kinship system, utang na loob, awa,

40. Filipino EthicsWith five principles on:i. Pagsasariliii. Pagkakaisaiii. Pakikisamaiv. Pakikipagkapwa-taov. Pagkabayani4.
Historical consciousness- on which moral values has evolved among our peoplee.g. moral value of justice is universal and
fundamental.