Republic of the Philippines

UNIVERSITY OF EASTERN PHILIPPINES

PEDRO REBADULLA MEMORIAL CAMPUS
Catubig, Northern Samar

good manners and right conduct

1st SEM A Y: 2020-2021

__________________________________________________

Student’s Name

____________________________

Course/Year/Section

Shiela Mae A. ArandiaSpecial Lecturer

09154338849
[Link]
OVERVIEW OF THE MODULE

COURSE DESCRIPTION
Anchored on the essential component of personhood that deals with intra/interpersonal
relationships which allow harmony with oneself, with others and the environment, this course will
highlight the fundamentals rules of good manners and appropriate conduct or behaviour of each
learner which are necessary of the formation of character that embraces the core values of Maka-
Diyos, Maka-Tao, Maka- Bansa, and Maka-Kalikasan.

COURSE OBJECTIVE
1. To develop citizenship and standard of living and behaviour of children.
2. To develop tolerance and make a kind person to the children
3. To develop good moral values in the children.
4. Value education helps students to become more responsive and practical.
5. The student is not only to recognize the values but also to reflect them in
their behaviour and attitudes.
6. Identify own strengths and develop areas for growth
7. Demonstrate that challenges have been undertaken, developing new skills
in the process
8. Demonstrate how to initiate and plan a value experience.
9. This sense of belonging increases confidence levels, leading to more
participation and active learning;
10. Develop and exhibit and accurate sense of self.
11. Demonstrate knowledge of personal beliefs and values and a
commitment to continuing personal reflection and reassessment.
12. Assert strengthened personal character and further, an enhanced ethical
sense.
13. Learn how personal values connect to motivation thus serving to benefit
self.

WHAT THIS MODULE IS ABOUT

The following lesson will be covered in this module:

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MODULE 1: THE NATURE OF VALUES
Lesson 1 – VALUES, VALUING
Lesson 2 – IMPORTANCE ON VALUES
MODULE 2: SOURCES OF VALUES
Lesson 1 – NATIVE CULTURE
Lesson 2 –DEMOCRATIC CULTURE
MODULE 3: BEHAVIOR, BEHAVIOR CHANGE

Lesson 1 –BEHAVIOR

Lesson 2- BEHAVIOR CHANGE

MODULE 4: THE SELF AND SIGNIFICANT OTHERS
Lesson 1 – THE SELF IN SEARCH OF A VALUE SYSTEM
Lesson 2 – IMPLICATIONS FOR THE SELF IN SEARCH OF VALUE SYSTEM/
APPLICATION STRAGETY

This module belongs to _________________________________________

Year & Section __________________ Contact No. ___________________

MODULE 1:
THE NATURE OF VALUES THE
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NATURE OF VALUES
Lesson 1 VALUES, VALUING
INTRODUCTION

Values, valuing
Values are the internalized, unique standards of an individual. They
are start off as being desirable because the individual “knows” and “feels”
that they are right and proper to want or himself and for others and they
also promise enjoyment or satisfaction in their attainment.
Values underlie al f one’s selfhood and behavior. Take the case of a
teacher. His main occupation is teaching where he reflects his values in
the materials of the instruction he selects, the proportion of time he
devotes to each unit of study, the means of evaluation he adopts. His
choice and his creativity al depend on his value system.
Values have both cognitive and affective aspects. They are not just
subjective. With reflection which uses facts and understanding to shore
them up, they acquire a measure of objectively.
Why is Something Esteemed highly? Objects generally
have worth because of their essential nature or constitution like
perfection or beauty. A millionaire buys a beautiful painting for a
fortune. Precious stones are admired for their cut and polish.
These objects are worthy on them on account, for intrinsic
reasons.

Qualities/attributes and ideas are valued mainly because of their

relationship to other qualities/attributes and ideas. The religious see
justice for the poor as a part of a love, the essence of the Christian faith.

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Respect or property is seen by the students as conservation of physical
resources.
In the realm of ideas, take the case of the right to free speech. It is
valued because it is necessary to keep democracy alive as a political
value system.
The valuing [Link] examples given above involve the valuing
process, where in the end one considers something desirable of
worthwhile. To clarify further the process, let us consider what is not. It is
not emotional reaction. A sick person values medicine but does not enjoy
it. If possible, he would not want to take it. But it since he is thinking of the
greater good which is get well, he takes it. His value of medicine as a
cure has triumphed over medicine as a thing to enjoy. One may value
honesty but finds that telling the truth is painful to a friend. So he tells a
lie. His values of honesty surrendered to the value of keeping a
friendship.
Valuing is not rationalization, which is slanting or creating evidence
to support what ones believes in. Neither it is rationalization, which is
clinging to judgement arrived at emotionally.
Valuing is not rationalization, which is assessing worth according to
some standard. The valuing process is structured as follows (Raths,
Harmin and Simon, 1978):

CHOOSING
1. Choosing freely. If something is in fact to guide one’s life
whether or not authority is watching, it must be a result of free
choices.
2. Choosing from among alternatives. A choice is possible when
there is more than one alternative to choose from.
3. Choosing after thoughtful consideration of the
consequences of each alternative. Impulsive or thoughtless
choices does not lead to values as defined earlier.
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 PRIZING
4. Cherishing and being happy with the choice. When one values
something it has a positive tone. He prizes it, cherishes it,
esteems it, respects it, holds it dear. He is happy with his values.
5. Affirming the choices publicly. when one chosen freely, after
consideration of the alternatives, and when he is proud of is
choice, glad to be associated with it, he is likely to affirm that
choice when asked about it.
ACTING
6. Actually doing something with the choice. Nothing can be a
value that does not in fact, give direction to actual living.
7. Actually repeatedly in some pattern of life. Where something
reaches the level of a value, it is very likely to reappear on a
number of occasions in life of a persons who holds. It values tend
to have a persistency which make them a life pattern.

VALUE CLARIFICATION. As one goes through the above

sequential steps one is actually clarifying values. The process of values
clarification is asking to seeking the truth and so is related to science. In
addition, it is an educational approach is consistent with democratic
thoughts and practices. It would significantly fit with the learners’ nature
and orientation that appreciate a climate in which alternative viewpoints
can be respected and shared. The ensuing validation of knowledge and
feelings would increase realization of personal power and holistic
competence.
Therefore, value clarification leads to reexamination of values. For
instance, in the context of national development the overriding objective
of the country is to find out what is there in the country’s values systems
that works for or against national development, then act accordingly.

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 Comparison and contrast among perceptions, opinions,
attitudes and values.

Perceptions, opinions, attitudes and values belongs to a class

orientation towards persons, objectives, attributes, ideas or events.
Values are end products of a development process.
Perceptions are most fragile of these orientations. They are short-
lived and immediately apparent because they are more the product of the
senses rather than thinking. Meanwhile, Opinions are for specific objects,
attributes, ideas, or events at a given time. An interest has been
generated and individuals or groups are stimulated to respond after
studying the issues. To lend authority to their opinions they use words
like, ‘’educated,” ‘’ firm belief,’’ ‘’evidence supported’’ etc. the opinion poll
or survey questionnaire is one deice ascertaining what respondents think
about certain issue. Moreover, Attitudes are more changeable than
values but less so than opinions or perceptions. Largely emotional
preferences so strong that they become personal views are appreciated
as against other views which are disliked. These develop into attitudes as
they are father rationalized, that is, are supported or justified in the give
and take argumentations. Attitude are directional. Lastly, values, it is the
end product of a development process. They are, therefore, long-term
and have become stable.

Graphically the process of developing a value from a perception may be

represented by a continuum:

Perceptions opinions attitudes values

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Particular general
Short-lived long-term
Many few

Lesson 2

Importance of Values

Purposes of values. Have uses. They help us to decide whether

preferences or events are good or bad, right or wrong, desirables or
worthless, important or insignificant. Going back to the perceptions-
values continuum, the arrow can point to other direction and make it a
two-way affair.

Perceptions opinions attitudes values

Values have also a social function. Those derived from commonality of

experience unites families, tribes, societies and nations. Thus we speak
Filipino values of utang na loob, pakikisama and hiya.

KINDS OF VALUES
Values may be classified in a variety of ways depending on a need
for them especially for instructional purposes. Their categorization sorts

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them out into types having common characteristics and/having a
relationship with each other.

Another way of values classification is according to the nature of the

benefits ( Ganguli, Mehrota and Mehlinger, 1981):

Category examples
Material and Physical Health, comfort, safety
Economic Productivity, efficiency
Moral honesty, fairness
Social charitableness, courtesy
Political freedom, justice
Aesthetic beauty, symmetry
Religious (spiritual) piety, clearness of conscience
Intellectual intelligence, clarity
Professional Professional recognition and success
Sentimental love, acceptance

Values can also have classified according to the nature of their

beneficiaries as other-oriented and self-oriented.

The Department of education, culture and sports (Quisumbing,

1987) has its own classification of values as reflected in the following
figures.

THE DIMENSIONS OF HUMAN PERSON

(Human person)
Person as self
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  Physical
 Intellectual
 Moral
 Spiritual
Person in community
 Social
 Economic
 Political

THE CORE VALUES

(Human dignity)
1. Health
2. Truth
3. Love
4. Spirituality
5. Social responsibility
6. Economic efficiency
7. Nationalism and patriotism

ACCOUNTABILITY IN THE DEVELOPMENT OF VALUES

The educational process is the chief way of designing a culture,
which as will be found later in more detail affects personality, values
and behavior. Culture is cumulative, starting from birth.
Who is the self-integrated individual? He stays in good shape.
Manages his resources well. He asserts his role whether as leader or
follower and performs his task efficiently so much so that he gets
things done. He recognizes the need for continuous development.

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 Republic of the Philippines
UNIVERSITY OF EASTERN PHILIPPINES
PEDRO REBADULLA MEMORIAL CAMPUS
Catubig, Northern Samar
Web: [Link] Email: uepprmcampus@[Link]

NAME:______________________________________________
COURSE/YEAR/SECTION:________________________

ACTIVTIY 1

I. IDENTIFICATION. Identify the following.

______________1. Values are the internalized, unique standards
of an individual.
______________2. Purposes of values. They help us to decide
whether preferences or events are good or bad, right or wrong,
desirables or worthless, important or insignificant.
_______________3.

MODULE 2:
Sources of values

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 INTRODUCTION
Culture is very important is shaping personality which is a
prime determinant of our behavior the outward manifestation of
our values. Cultures adopting technologies, especially imported
ones, also lead to conflict. Other social scientist define culture as
a set of rules that includes objects that are symbolic and
evaluative; as ideational Culture withers and dies in isolation.

Lesson 1 Native Culture

It is necessary to look at our existing culture and that of the early
Filipinos for a better understanding of what we are and why we do certain
things. Filipinos behave differently from other groups of people it is
because of differences in culture.
According to Quito (1986), every people has a national spirit or
volksgeist which has molded them very attitude towards life.

Folk Beliefs. These beliefs manifest people’s insight into the

natural world and the structure of the universe and into the life of man
himself.
Customs. Every single corner of the Philippines has some kind of a
fiesta, a very popular custom.
The study of the origin of the town fiesta or district fiesta and our home
town’s history and mythology enhances the affection we feel for the town
of our birth.
Superstitions. Range from what is trivial or of no consequences to
what is unreal and or impossible or a downright falsehood, lie or
imposture but nevertheless hold meaning for the people who practice
them.
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 Values, virtues. Values are virtues. Virtues are values. They are
results of human efforts to learn what is right on a persistent manner
thereby acquiring habitual good acts which become their own reward.

Some Filipinos virtues which we must revive to strengthen our

national character are:
 Palabra de honor, defines the sanctity of commitments and
obligations in personal and contractor relation.
 Delicadeza,determines a person’s sensitivity to what is right or
wrong.
 katapatan, is the virtue of righteousness in deed and in
thought.
 kaayusan, is the Filipino virtue of orderliness.
 Pagkamasinop, is a unique Filipino virtue on the spirit of
“making do”.
 Kagalingan, is the virtue on the spirit and compulsion for
competence in whatever job or profession a person is working
at, whether manual or mental.

Lesson 2Democratic Culture

Democratic culture
There is an array of ideas and devices that are associated with
democratic culture arrived at through a historical development

The Greek heritage

The word democracy comes from the Greek language and
literally means “rule” by the people”. on the other hand, despotism,
also borrowed from the Greeks, means rue of the master.

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 Freedom. it is referred to here is not just press freedom, freedom of
speech, freedom from want.
[Link] Greek ideal of beauty was not only somethingfactual-
form-, color, proportion, symmetry, flawlessness, harmony perceived
through observation and the aesthetic sense but also something
intellectual- objective, clear, unitary, inspiring as an understood by the
searching [Link] concept was expressed by Pericles when he
said:

For we are lovers of the beautiful, yet simple in our taste, and we
cultivate the mind without loss of manliness.

Reason. TheGreeks were free to speculate about the world around

them and they searched for new knowledge which they believed as
the highest achievement they could acquire.

MODULE 3:
Behavior, behavior change

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 Lesson 1 Behavior

Behavior

Components
Behavior is the external manifestation of what is happening
within individual as he responds to a stimulus. It can take many forms:
what an individual thinks (cognitive), what an individual feels (affective) or
what an individual does (psycho-motor), taken separately, in
combination or all together.
Also, behavior involves the total individual-his goals and aspirations,
his thoughts and feelings, is perceptions, interest, opinions, appreciations
and values. For modern realist philosophy, “behaviorists think the human
traits of personality, character, integrity, and so forth are the results of
behaving in some certain ways. These traits are not internally determined
by each individual but come about behavior patterns developed through
the environmental conditioning.”
The element of materialistic philosophy that is found in behaviorism
holds that “reality can be explained by the laws of matter and motion.”
The emotions are attracted to and dependent on sense knowledge. The
senses are belonging to the material man (body) while the intellect and
will belong to the spiritual man (soul).
Man is intelligent. His thinking powers should be developed so that
he can study, reflect, and can prudently. Society becomes authentic when
it respects human dignity and freedom.

Standards

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 A standard is something established by authority, custom or general
consent as a model for example. The standard measures of weight and
length were established by authority.

The Role of Culture

As has already been mentioned earlier, the culture of a people
includes their material achievement (tools, buildings, artifacts, etc.),
beliefs, values myths, skills, habits, techniques, ideas, knowledges. In this
discussion, attention will be focused on the non-material aspects,
especially values. The Filipino values of pakikisama, utang na loob,
palakasan, etc. guided our behaviorfor a long time in terms of self-
orienteers.
The Role of Reflective/Critical Thinking or Inquiry Learning
With the rise of modern science (inquiry) and the growth of the
democracy (freedom) resulting in freedom of inquiry, old, uncritical
accepted values and norms are losing their force.
Reflection is the scientific approach to change. But while “science”
suggest precise measurements, the use of mathematics and indifference
to moral values; reflection refers to an attitude of mind and a generalized
set of operations for solving physical or social problems.

The beauty about reflection is that the standards are constantly

being reexamined to make them as close to nature as possible and free
frominconsistencies and prejudices.

Evaluation
One has to measure before one can evaluate against standards.
Measurement is the quantitative description of an observable
characteristics.

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 Lesson 2 Behavior Change
The Learning process
Learning is an interactive process between an individual an is
environment. Learning as happened when there is a behavior change-
new understandings, new habits and skills, new attitudes and values
pointing out t new behaviors.
Change or the re-learning process
Earlier it was cited that every attitude or value is associated with
some knowledge of its holder. The way to change the attitudes and
values is to change knowledge associated them. Sometimes individuals
do accept new knowledge but retain old attitudes and old values.
There are other ways of changing values and value system: inoculation
by someone in authority, psychological drives, emotional experience,
rewards and punishment, conditioning and reflective thinking.
Inculcation by Someone in Authority
This pertains to the law and order orientation of stage 4 of Kohlbeg’s
Six-step moral development theory. Parents, teachers, school
administrations, office chiefs are persons in authority. There is orientation
toward authority, fixed rules and the maintenance of the social order.

Physiological drives.
Each of us has his own unique way of knowing the environment.
Each of us has his own standard of satisfaction in this environment. The
former represents the perceived self; the latter, the ideal self. These
selves are ever changing. The baby grows in statue to become the adult
in a very dynamic environment but their things he has to accept. He
grows in knowledge and with it experiences which he gives his own
meanings. In the process, he learns to differentiate pain, fear, anger, and
pleasure.

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Emotional experience. A classic example of emotional experience is the
conversion of Paul in the New testament. The biblical story continues to
show how finally he was converted and became a pillar of
[Link] ae deep emotional experiences and a conversion from
bad to good through divine intervention.

Reward and punishments. Reward and punishments, pleasures and

pains act some way to reinforce some acts and to inhibit others. So
children should be told or shown what is right and wrong. If they do right
hey shoud be rewarded; if they do wrong, they should be punished.

Conditioning. Conditioning is the implementation of certain specific ideas

with or without one’s critical consent. Whether we acceptit or not we are
being conditioned by our parents, teachers, peer, the media, the
[Link] instance, be sheer repetition we are conditioningto yield to

[Link].
Reflective thinking. The Skinnerian conditioning model of behavior
modification using effective controls considers a ‘’person as machine’’
with environment as the critical factor.
Reflective thinking is a thinking par excellence. This has been
discussed earlier. To recapitulate: Reflective thinking is the process of
arriving at solutions to problems through “active, persistent inquiry,’’
through the examination and evaluation of data guided by hypotheses. It
takes its cue from the scientific method except that the complete control
of all variables is not always possible or necessary.

MODULE 4:
The Self and Significant Others

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 Lesson 1 The Self in Search of A Value

System

Living is values-laden since we are interacting with someone or

something every minute of our lives.
The individual is at center stage interacting with himself and his
immediate environment of home and family.
Two processes combine to produce this value system. One is a
socialization process in which the individual learns the particulars of his
own culture; the second, developmental, in which the individual capacity
for moral reasoning about moral questions grows space with his
intellectual growth.
Piaget and Kohlberg elucidate on the second process by identifying
stages, (restraint and co-operation) for Piaget and six for Kohlberg.
Those of Kohlberg are the following (Ganguli, Mehrotra and
Mehlinger, 1981):
Preconventional Level 1. Punishment and obedience )
orientation )
2. instrument-relational )
orientation (satisfies ) child
one’s needs and occasion- )
nally, others’) )
Conventional Level 3. Interpersonal sharing )9
Orientation (good boy - ) years
nice girl) )
4. social-maintainance ) middle or late
orientation (law and ) adolescence
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 order) )
Principled Level 5. Social contract, ) later in
human rights and welfare ) life
orientation )
6. universal ethical ) very few people
principle orientation ) reach this

Obviously the physical conditions of the home and the social

conditions of the family have a direct effect on individual behaviour.
There is an oft-quoted reprint on:

Children Learn What They Live

If a child lives with criticism,
he learns to condemn.
If a child lives with hospitality,
he learns to fight.
If a child lives with fear,
he learns to be apprehensive.
If a child lives with pity,
he learns to feel sorry for himself.
If a child lives with ridicule,
he learn to be shy.
If a child lives with jealousy,
he what envy is.
If a child lives with shame,
he learns to be guilty.
If a child lives with encouragement,
he learns to be confident.
If a child lives with tolerance,
he learns to be patient.
If a child lives with praise,
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 he learns to be appreciative.
If a child lives with acceptance,
he learns to love.
If a child lives with approval,
he learns to like himself.
If a child lives with recognition,
he learns that it is good to have a goal.
If a child lives with sharing,
he learns about generosity.
If a child lives with honesty and fairness,
he learns what truth and justice are.
If a child lives with security,
he learns to have faith in himself and
in those about him.
If child lives with friendliness,
he learn that the world is a nice place
in which to live.
If you live with serenity,
your child will live with peace of mind.
With what is your child living?
Dorothy Law Nolte

Criticism, hostility, fear, pity, ridicule, jealousy, and shame make up

the negative affective environment of the child.
Under the law, the rearing of the youth is the primary responsibility of
the parents with the state being mandated only to assist in such
endeavour. The teachers take the place of parents (in loco paretes
doctrine) only while the young ones are within or under their area of
responsibility.

Prerequisites to Values Formation

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 Kay (1975) highlight the prerequisites to values formation with the
following questions:
1. Who am I? 4. What is the right thing for me to do?
2. What am I really like? 5. How am I doing?
3. How must I behave?
Answering these question would lead to a sense of identity, the
acceptance of oneself, the identification with models, the development of
a conscience and the experience of personal achievement.

Personal Identity. The question, “Who am I?” can only be answered

in the social context for one’s identity is established in relationships.
The self has different elements: the body (physical), mind (intellectual)
and soul (spiritual).
But there is real or true – that what he ought to be, according to his
true nature as a human person; that what he could become because of
his potentials.
Thomas Merton puts it more beautifully, thus:
If you want to identify me, ask me not where I live, or what I like to eat,
or how I comb my hair, but ask me what I think I am living for and ask me
what is keeping me from living fully for the thing i want to live for.
Between two answers you can determine the identity of the person. The
better answer he has, the more a person he is – I am all the time trying to
make out the answer as I go on living.

To be able to answer the question, Who am I? adequately we need to

review and examine our many selves: self-image (how I see myself);
reputation (how others see me); actual self (how I am at a given moment
and situation); real or true self (how i ought to be and could become,
according to my true nature as a human person and my potentials).
The individual has other identities.

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 Self-Acceptance. From observation and experience, the child learns
that people are a combination of good and evil.
A difference between self-acceptance and self-complacency must be
made though.

Modeling. For the next question, “How must I behave?” the child
needs models on which to base his conduct.

Conscience. To the question of right or wrong, the mature conscience

would be the reliable guide.
To arrive at this matured conscience, one goes through levels just like
Kohlberg’s.
This distinction between “equality” and “equity” is crucial in any
understanding of what is right or wrong. Kay (1975) puts it down very
clearly, thus:

Equality is essentially a rational consideration. It expresses the ‘golden

rule’ of Jesus and argues that justice is served if we do to others as we
would have them do to us. Equity emerges from the application of
altruism. It transcends equality by insisting that we ought to treat others
as we would like to be treated if we were in their situation and subject to
identical circumstances. Here reason is transcended by altruism. At its
lowest it is marked by empathy; at its highest by self-disregarding love.

Achievement and Success. To develop a positive self-concept and a

sense of personal dignity and worth, children must experience both
achievement and success and that loving approval which accompanies it.
From the Freudian view, character is established in the beginning of
childhood.
We know that there are two periods of personality “plasticity”. On is
that the beginning of childhood as just mentioned and the other is at the
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threshold of adulthood. The prepares him for survival; the second
prepares him for life, and affords a second chance of remedying the
deficiencies of childhood through the personal influence of a teacher.

Moral Maturity
Kay (1975) considers five dimensions of moral maturity: judgement,
deferred, gratification, personalism, flexibility and dynamism and
creativity.

Judgment. In the determination of what is right or wrong which moral

judgment is all about, two concepts have to be borne in mind. First, that
concepts of right or wrong, good and bad, vary from one culture to
another, from one subculture to another.
The second is that different levels of moral judgment form a
development sequence; prudence, authority, equality, equity.

Deferred Gratification. In this respect one can be either present-

oriented and future-oriented.
To the future-oriented, belong athletes who deny themselves alcohol
and other indulgences in order to win a race in the future and ascetics
who don’t gratify their natural appetites in order to achieve spirituality.

Personalism. Moral personalism means the degree to which an

individual is capable of treating others as person.
Depersonalization takes many forms; sexual permissiveness which
reduces both men and women to the level of objects; excessive
authoritarianism leaving no room for personal encounter.
If industry treats its factory workers as extensions of automatic
machines or computers and does not pay them enough for a decent
living, they are depersonalized.

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 Man is also depersonalized if he elevates objects to a personal level as
in idolatry.

Flexibility. Moral flexibility is an index of the competence that is

displayed in abstracting moral principles from specific regulations or
concrete situations.
A flexible person is one who will look for the principle behind the
regulation, the reason behind the action.
Rigidity, indicates both a tendency to subscribe uncritically to authority
and reluctance to discover the moral principle upon which a directive is
based.
For moral maturation, there should not be too much of permissiveness
nor authoritarianism.

Dynamism and Creativity. Moral dynamism is marked by the degree

to which individuals are willing to apply moral principles creatively, instead
of merely abiding by the law or accepted practices; are willing to do what
they know ought to be done.

Lesson 2

Implications for the Self in Search of a

Value System/Application Strategy

The question of values – what we should do, how we should behave,
what we should strive for – is ever present.
As the self matures he is faced with more models to identify with and
more alternatives for his action.
The self should aim to be a truly mature moral person characterized by
autonomy, creativity and dynamism.
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 Moral maturity as described is very appropriate because society has
become complex.
Let us recapitulate; The self should have sense of identity for
autonomy.

Part two:

Application Strategy

A. A NATION-STATE VALUE SYSTEM: A CULTURAL HERITAGE

The Family: A Strong Tradition

The Filipino family reflects a strong tradition, the intense family tie.
The extended family is still with us.
The Filipino family may have changed with the onslaught of
modernity but many of its traditions are still with us, some worth
keeping, others deserving of reassessment.

Changes in Family Life

The Industrial Revolution in the West gradually ushered in a new
age for many countries, including Philippines.
This machine age has changed Filipino family life a lot since pre-
colonization days.

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 For those who have stayed in the cities for sometime and have
carved their fortunes, they are able to enjoy a stable happy home life
with their families.
With urbanization, parents took less responsibility for their
children’s learning and demanded schools for their children.
The family today is undergoing a process of change to meet the
demands of a highly complex, industrial society.

Microcosm of Society
As a microcosm of society, we can think of the family in four
general concepts: a decision-making body; an economic group; a
social unit; and an anthropological unit. (Senesh, 1971)

Decision-Making Body. Life for parents certainly is simpler when

they make all the decisions.
Independence rests on a foundation of skills that parents must help
their children practice every day (Kersey, 1986)

1. Mastering tasks. The “I can do it” can be fostered by providing

opportunities wherein the learning process is more important than
the activity itself.
2. Making decisions. Decision theory states that everybody does what
he thinks best at the time.
3. Working within limits. A world without boundaries is a scary place;
so with a home where anything goes.

 Decide whether your children need physical or spoken limits;

 Let your children participate in the setting of some limits;
 Reward staying within limits; don’t just punish transgressions.

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 4. Doing a job. Having a job, especially on that is paid for in gratitude,
is a well-worn road to independence.
5. Influencing others. We all carry in our heads an image of ourselves.

An Economic Group. The family is producing, distributing and

consuming body of goods and services.
Financing begins with the warm, needful human beings who make
up the family, each with this own contribution and his own needs,
interests, abilities, and aspirations. To live satisfactorily with money,
every family member need recognize that;

1. An understanding of our personal attitude helps us to manage

money;
2. Decisions about spending call for thought, planning and care;
3. Problems with money occur when our attitudes towards it are not
realistic;
4. Thinking of money as a ticket to uncontrolled freedom and license
can be degrading and self-defeating.

Family values and affect the way money is used.

The economic behaviour of families can contribute to the strength
and well-being of the nation because the economy looks to the family
as a market for its goods and services and as a source of capital for
not only business enterprises but also government programs and
services.
Income level and occupation are important social class
determinants. Using these two criteria, it is possible to identify three
classes with each divided into two, as follows (Hunts and Metcalf,
1955):

< upper-upper class

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 UPPER <
< lower-upper class
< upper-middle class
MIDDLE <
< lower-middle class
< upper-lower class
LOWER < lower-lower class

The division in the upper class exists because there is an old

aristocracy, the upper-uppers which have both ancestral lineage and
wealth and there is the “new rich, the lower-uppers” which may even
have more money than the “old rich.”
The upper-middle subclass consists of successful persons in
business and the professions who are prosperous but not wealthy, the
mainstay of the community.
The upper-lowers are mainly skilled and semiskilled workmen who
work manually but are thought to be respectful.
Warner and associates used two fundamental methods of “placing”
individuals class wise.
In the Filipino context of classes, we speak of the burgis
(bourgeiose) and the masa (proletariat), the catchwords of a Filipino
subculture, the parliament of the streets.

A Social Unit. We all want democratic families, families where

each member respects the rights and opinions of all other members,
families where the members work together “one for all and all for one.”
At this point, the perception of the family as a social unit is most
advantageous.
Considering the composition of the family there are two main types:
nuclear and extended.

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 To understand the internal dynamics of this social unit there are
three main dyadic relationships; husband-wife/father-mother, parent –
child, and sibling-sibling.
The first task of customs that constitute the moral code of a group
is to regulate the relationships of the sexes for these are a perennial
source of discord, violence and possible degeneration.
The basic form of this regulation is marriage.
In Philippine society today, marriage continues to be a sacred
institution, thus it comes as a celebrated ceremony after a courtship
during which a man and a woman see the “good intentions” in each
other to be life companions.
While today, which is characterized by a permissive atmosphere,
the young are given a greater chance to manifest their own choice,
the family influence is still important especially in the rural areas.
In practice, such a system denies the opportunity of maximum
acquaintance before marriage without the types of understanding
which develop from friendly associations.
Times are fast changing though, and a freer type of courtship is
now assuming importance.
From the Biblical perspective, God’s plan for mankind is
monogamy and the indissolubility of the marriage tie.
The Biblical perspective of the marriage relationship is the ideal
one.
Husband and wife relationship comes ahead of parenthood.
As regards the father-mother relationship, the father is conceived
to be the head of the family.
For the parent-child relationship, let us look at what the parents do
for their children.
For this role of women, anthropologists both here and abroad have
found out that high achievement motivations among individuals can be

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 traced to child-rearing practices of the mother in the first five to six
years of life of the individual.
Fatherhood is more difficult from motherhood; that is, fathers have
to exert more effort in winning over their sons and daughters,
especially the former.
But the challenging task of parenthood is to help children grow to
freedom that permits them to stand on their own physically, mentally,
and spiritually and to allow them to move away in their own direction.
The ties that bind siblings to each other revolve about the common
saying, “blood is thicker than water.”
There are other dyadic relationships which can only be present in
the extended family: grandparent-grandchildren, husband-mother-in-
law, aunt-nephew and so on.
Among the less affluent Filipino families, economic hardships break
up the family with the husband in Saudi Arabia or the mother working
as domestic helper in Hong Kong or a daughter/son eking out a
livelihood in Japan as entertainer.
So the ideal condition of the family as the place for parental love
and care beginning with our infancy when we are helpless; a place
where we can find warmth and security, where we can make mistakes
and yet be accepted, and where we can grow is under grave threat.

An Anthropological Unit. One family differs from another since

each family is guided by different ideas and customs as it develops
from a conjugal pair, expanding with the birth of children, narrowing as
they are married off and finally dissolving as the original pair age and
die.
All these are ecological contingencies which affect experience and
shape behaviour.

Postscripts to the Adolescent Family Member

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 Let us look at the teenager as a member of the family with his
second lessons in citizenship (the first ones are th0se in childhood).

Sharing. To get more to the meaning of home life, ask yourselves

the following questions:

1. Do I raid the refrigerator without finding out whether my mother has

some plans for using the food?
2. Do I beat my sisters and brothers to the dinner table?
3. Do I race from the dinner table to beat all others to a favourite
chair?
4. Do I insist on my own TV program regardless of what the others
would like to watch?
5. Do I turn on the TV or the radio to full volume?
6. Do I use the phone for as long as I want to, even up to midnight or
beyond?
7. Do I take over a room for my “barkada”?
8. Do I try to get more than my share of allowance money, clothes or
vacation trips?

Sharing the family income, the family time, and the family effort
fairly is a give-and-take affair.

Getting Along with Parents. Your parents are teenagers once.

Again, ask yourself the following questions:

1. Do I accept some share of responsibilities at home?

2. Am I careful my allowance? Do i spend it wisely?
3. Do I have good study habits?
4. Do I adjust my time so that I have time left to my family?
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 5. Do I get permission for the places I go to?
6. Do I keep my regarding the time I’ll be back home?
7. Do I let my parents know who my friends are?
8. Do I brief my parents on my date?

Asking and answering these questions will help you understand

how to minimize disagreements.

Getting Along with Brothers and Sisters. Often brothers and

sisters fight like cats and dogs.
Growing up with brothers and sisters is not always a happy
experience.
These guideline will help you:

1. Can I tolerate the little mischiefs of my brothers and sisters?

2. Am I fair to them much of the time, if not all the time?
3. Am I polite or courteous to them?
4. Am I happy over their triumphs?
5. Do I share whatever benefits I acquire?
6. Am I honest to them? Am I open to them about my feelings?
7. Do I teach them without being arrogant?

Establishing Friendships Outside the Family. You want to be

liked.
There’s no way to tell exactly how to become likable. But here are
some principles to think about:

1. Build friendships with a few people whose interests are closest to

your own.
2. Be cheerful and even-handed.
3. Be kind and considerate to others.
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 Parents and Dates. As you build friendships, you are still a
member of your family.
You and your parents may not see eye-to-eye about some dating
questions.

Courtship and Marriage. It may interest you to know more about

courtship and marriage among the different peoples of the world and
of different climes, historically.
See what conclusions you can draw and then ponder on the
following questions or on questions you may want to ask yourself:
1. Would you consider morals worthless because the change from
time to time and differ from place to place?
2. Would you discard a custom that goes against your conscience?
3. Would you reject any imposition from the church you belong to?
4. Can you afford to displease your family because of a personal
decision you painstakingly thought about but which runs counter to
long established “rules of the game”?
5. No language had ever had a word for a “virgin man.”

Self-Discipline in Home Democracy. The only really worthwhile

discipline is the kind you learn to impose on yourself-self-discipline.
Significantly, though indirectly, you and your family are helping
build a strong nation by keeping the strong Filipino family tradition
alive.

The School: A Dynamic Social Laboratory

As a Social System

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 The schools must accept their responsibility as agents of
socialization.
As has been cited earlier, culture is vastly important in shaping
personality which is a prime determinant of our behaviour.
If cultures and sub-cultures affect individual character and conduct,
it would imply that it is true with such-systems as the school.
Other potent elements affecting moral education would be the
teachers, the curriculum and student involvement in school policy and
informal elements such as social relationships and role-playing.

Parental Participation. Axiomatically, both home and school are

powerful forces in molding a child’s morality.
There are two important experiments in communal child rearing
where home and school cooperate with none of the deficiencies and
tensions of a “hippy” commune.
But we must accept schools and homes in the class-ridden society
and work through them as they are.

Peer Influence. Peer culture stands in sharp contrast to the

attitudes and values of the adult members of the school community
and students today look more to their peers for moral guidance than
they do to their teachers.
Peer influence has its own disadvantage because it tends to give
importance to social approval and so may elevate social conformity to
the level of moral excellence.
Second, by the careful utilization of peer relationship it should be
possible to place personal relationship at the center of the educational
system and lead to vigorous, spontaneous morality.
Peer groups appear to coalesce into a distinct sub-culture termed
as youth culture which refers to the values, interests and life-styles of
adolescents.
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 How did this come about when youth by tradition where submissive
to their parents and obedient to their elders, went to school and
learned how to behave as adults?
The youth’s opposition to the adults is apparent.

As a Formal Educational System

The school as a formal educational system has the following
important elements: the teachers, the curriculum and the studentry.
School should become dynamic citizenship laboratories and finally
be social self-realization and democracy centers.
As social self-realization and democracy centers, students learn
how to work with the people in an organization or in a community in
ways that will make the people produce and serve better.

Democracy and Education. For democracy to thrive, education

should be directed to produce highly enlightened leadership and
citizenry that respectively protects the rights and liberties of the people
and fulfils the corresponding duties and responsibilities of a good
citizen.
Social scientists and pedagogues have identified such behavioristic
strengths and weaknesses.
Considering the above character pluses and minuses, former
President Macapagal continues by stressing to the Department of
Education, Culture and Sports the active promotion of what
educational circles themselves have specified as pressing national
goals in the redirection of Filipino character toward:

1. A sense of patriotism and national pride; a genuine love,

appreciation and commitment to the Republic of the Philippines and
things Filipino;

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 2. A sense of the common good, the ability to look beyond selfish
interests; a sense of justice and outrage at its violation;
3. A sense integrity and accountability, an aversion toward graft and
corruption in government and society and an avoidance of the
practice in one’s daily life;
4. The value and habits of discipline and hard work; and
5. The value and habits of self-reflection and analysis, the
internalization of values, the emphasis on essence rather than on
form.

Progressivism and Education. Supportive of the above premises

is progressive, one of the alternative educational philosophies cited by
Brameld (1965).
How does the teacher implement this educational partnership in
the classroom?

Academic Freedom. Part and parcel of the much more complex

problem of human freedom in the milieu of man’s history is academic
freedom.
Historically academic freedom was introduced in the University of
Berlin in 1810 as freedom to teach and freedom to learn.
Johns Hopkins University introduced the concept to the U.S.A. but
only the concept of freedom to teach was adopted. Arthur Lovejoy,
one of the founders, together with John Dewey and James Harvey
Robinson of the American Association of University Professors
defined academic freedom as;

the freedom of the teacher or research worker in higher institutions of

learning to investigate and discuss the problem of his science and to
express his conclusions whether through publications or instruction of
students, without interference from political or ecclesiastical authority,
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 or from the administrative officials of the institution in which he is
employed, unless his method are found by qualified bodies of his own
profession to be clearly incompetent or contrary to professional ethics.

A more recent definition is quoted from the American Association

of University Professors Handbook as follows:

Academic freedom consists in the absence of, or protection from,

such restraints or pressure.... chiefly in the form of sanctions
threatened by state or church authorities, or the authorities, faculties,
and student of colleges and universities, but occasionally by other
power groups in society ... as a design to create in the minds of
academic scholars (teacher, research workers, and student in
colleges and universities) fears and anxieties that may inhibit them
from freely studying and investigating whatever they are interested in,
and freely discussing, teaching or publishing whatever opinions they
have reached.

This later definition had been amplified to include students in

colleges and universities as beneficiaries of academic freedom as
long as they had become academic scholars; that is competent.
The Department of Education, Culture and Sports (DECS) has its
own definition of academic freedom (1972) as “.... a time-honored
tradition and an accepted practice in the academic community of
teachers, particularly in the tertiary level of instruction.... which
connotes the right of free inquiry ... to discover, publish and teach the
truth without controls except the standards prescribed by their peers
by which the conclusions or truths are established or arrived at.”
It is noteworthy that while the focus of the 1973 Constitution is on
the enjoyment of academic freedom by institutions of higher learning,

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 the DECS focus is on the right of free inquiry by teachers, “particularly
in the tertiary level of instruction.”
The implication of the DECS Order is that academic freedom is a
special right of all teachers, not only those in higher institutions of
learning but also in other levels, from the kindergarten to the high
school.

Controversial Issues. Democratic ideals like rationality, free

expression, dissent, decision making, protection of minority rights,
human dignity require controversy
The teacher’s role can take the following forms (Nelson and
Michaelis, 1980):

1. Motivator: Initiates consideration of issue; stimulates class interest

when it wanes.
2. Provider of Materials, Data, Ideas; Establishes Issues Center with
appropriate references materials.
3. Devil’s Advocate: Acts as a challenger to any dominant view
presented in class
4. Referee: Acts as monitor of discussions; intercedes when rational
discourse fails; keeps class on issue and uses inquiry.
5. Logic Tester; Raises questions and pursues student ideas to logical
extensions and possible consequences.

Postscript to the High School Student

Come on in!
You are now in high school, another laboratory for your
experiments in excellent citizenship.
And for school to have a special meaning, begin by asking yourself
the following questions:

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 1. How much effort shall I put into my studies?
2. How shall I use my abilities?
3. How can I work to the limit of my capacity?
4. What school activities may I actively participate in?
5. How may I support the student government?
6. How may I bring honor to my school?
7. What do i expect from my schooling in high school?

There may be other questions you would like to raise.

Your answers to the questions will determine how far how much
you can get from your schooling.

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