Workbook in PROFED 02: The Teaching Profession 1

FLEXIBLE DISTANCE LEARNING PROGRAM

MODULARAPPROACH

This material is intended solely for academic utilization of SFXC CTE students only.
 Workbook in PROFED 02: The Teaching Profession 2

MODULE 2 Foundational Principles of Morality and You

When you carry out acts of kindness you get a wonderful feeling inside. It is
as though something inside your body responds and says yes, this is how I
ought to
feel. – Unknown
LEARLNEAINRNGINOS
GUOTUCTOCMOMESE
At the end of this Module, you are expected to:
 Discuss and Internalize morality and the foundational moral principle;
 Describe how values are formed and accept continuing values
formation as an integral part of their personal and professional life;
and
 accept continuing values formation as an integral part of your personal
and professional life.
INTRODUCTION

Someone once wrote of teachers: "Even on your worst day on the job,
you are still some children's best hope." Indeed society expects much from
you, the teacher. Henry Brooks Adams said it succinctly: "A teacher affects
eternity: he can never tell where his influence stops."
For you to be able to cope with these expectations you should be
anchored on a bedrock foundation of moral and ethical principles. Let us
begin this lesson by defining what morality is.

ACTIVITY

"Do good; avoid evil" is the foundational moral principle. List at least 5
good things that you have to do as a teacher and 5 evil things you have to
avoid doing.

GOOD THINGS EVIL THINGS

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ABSTRACTION

What is morality?
As defined by one textbook author, morality refers to the quality of
human acts by which we call them right or wrong, good or evil." (Panizo,
1964) Your human action is right when it conforms with the norm, rule, or
law of morality. Otherwise it is said to be wrong. For instance, when Juan gets
the pencil of Pedro without the latter's permission, Juan's action is wrong
because it is adherent to the norm, "stealing is wrong". A man's action, habit
or character is good when it is not lacking of what is natural to man, i.e when
it is in accordance with man's nature. For instance, it is not natural for man to
behave like a beast because he is not a beast. He is man and, unlike the beast
he has intellect and free will. That intellect makes him capable of thinking,
judging and reasoning. His free will give him the ability to choose. Unlike the
beasts, he is not bound by instincts. It is a natural occurrence for beasts when
a male dog meets a female dog on the street and mate right there and then, as
they are not free but bound by their instinct, like sexual instinct. But it is
contrary to man's nature when a man and a woman do as the dogs do. To do
so is to go down to the level of the beast.

Meaning of foundational moral principle

What is meant by foundational moral principle? The word principle
comes from the Latin word princeps which means a beginning, a source. A
principle is that on which something is based founded, originated, initiated. It
is likened to the foundation of a building upon which all other parts stand. If
we speak of light, the principle is the sun because the sun is the body from
which the light of this world originate. A foundational moral principle is,
therefore, the universal norm upon which all other principles on the rightness
or wrongness of an action are based. It is the source of morality.

Where is this foundational moral principle? It is contained in the

natural law. Many moralists, authors, and philosophers may have referred to
this foundational moral principle in different terms. But it may be acceptable
to all believers and non-believers alike to refer to it as natural law.
What is the natural law? It is the law written in the hearts of men"
(Romans 2:15) For theists, it is "man's share in the Eternal Law of God..."
(Panizo, 1964) St. Thomas defines it as "the light of natural reason, whereby
we discern what is good and what is evil... an imprint on us of the divine
light..." (Panizo, 1964) It is the law that says: "Do good and avoid evil." THIS
IS THE FUNDAMENTAL OR FOUNDATIONAL MORAL PRINCIPLE.
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All men and women, regardless of race and belief, have a sense of this
foundational moral principle. It is ingrained in man's nature, "It is built into
the design of human nature and woven into the fabric of the normal human
mind." We are inclined to do what we recognize as good and avoid that
which we recognize as evil.
Panizo says: "Writings, customs, and monuments of past and present
generations point out to this conclusion that all peoples on earth, no matter
how savage and illiterate, have recognized a supreme law of divine origin
commanding good and forbidding evil" (Panizo, 1964)The same thing was
said by the Chinese philosopher, Mencius long ago:

All men have a mind which cannot bear [to see the suffering of others...
If now men suddenly see a child about to fall into a well, they will
without exception experience a feeling of alarm and distress... From
this case we may perceive that he who lacks the feeling of
commiseration is not a man that he who lacks a feeling of shame and
dislike is not a man; he who lacks a feeling of modesty and yielding is
not a man; and that he who lacks a sense of right and wrong is not a
man., Man has these four beginnings.. (Fung Yulan, 1948, 69-70)

The natural law that says "do good and avoid evil" comes in different
versions. Kung-fu-tsu said the same when he taught: "Do not do to others
what you do not like others to do to you." This is also the Golden rule of
Christianity only that it is written in the positive form: "Do to others what you
like others do to you."
Immanuel Kant's version is "Act in such a way that your maxim can be
the maxim for all." For Christians, this Golden Rule is made more explicit
through the Ten Commandments and the Eight Beatitudes. These are
summed up in the two great commandments, "love God with all your heart,
with all your mind, with all your strength and "love your neighbor as you
love yourself." The Buddhists state this through the eightfold path. For the
Buddhists, they do good when they" 1) strive to know the truth; (2) resolve to
resist evil; (3) say nothing to hurt others: (4) respect life, morality, and
property:
(5) engage in a job that does not injure others; (6) strive to free their mind of
evil; (7) control their feelings and thoughts, and (8) practice proper forms of
concentration." (World Book Encyclopedia, 1988) Buddha taught that "hatred
does not cease by hatred: hatred ceases only by love." The Islamic Koran
"forbids lying, stealing, adultery, and murder" It also teaches "honor for
parents, kindness to slaves, protection for the orphaned and the widowed,
and charity to the poor. It teaches the virtues of faith in God, patience,
kindness, honesty, industry, honor, courage, and generosity. It condemns
mistrust, impatience and cruelty." (World Book Encyclopedia, 1988).
Furthermore, the
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Muslims abide by The Five Pillars of Islam: 1) prayer, 2) self-purification by

fasting, 3) fasting. 4) almsgiving and 5) pilgrimage to Mecca for those who can
afford. (www.islam101.com/dawal/pillars html)

Teacher as a person of good moral character

As laid down in the preamble of our Code of Ethics of Professional
Teachers, "teachers are duly licensed professionals who possess dignity and
reputation with high moral values as well as technical and professional
competence. In the practice of their profession, they strictly adhere to observe
and practice this set of ethical and moral principles, standard and values."

From the above preamble, the words moral values are mentioned
twice, to accentuate on the good moral character expected of you, the teacher.
When are you of good moral character? One Christian author describes four
ways of describing good moral character: 1) being fully human you have
realized substantially your potential as a human person. 2) being a loving
person- you are caring in an unselfish and mature manner with yourself,
other people and God, 3) being a virtuous person you have acquired good
habits and attitudes and you practice them consistently in your daily life, and
4) being a morally mature person- you have reached a level of development
emotionally, socially, mentally, spiritually appropriate to your developmental
stage. (Cosgrave, William, rev. ed. 20047879 In short, you are on the right
track when you strive to develop your potential, your love and care for
yourself and make this love flow to others, you lead a virtuous life, and as
you advance in age you also advance in your emotional, social, intellectual
and spiritual life.
The foundational moral principle is "Do good; avoid evil" This is
contained in the natural law. The natural law is engraved in the heart of every
man and woman. We have in us the sense to do the good that we ought to do
and to avoid the evil that we ought to avoid. This foundational moral
principle of doing good and avoiding evil is expressed in many other ways by
different people. The famous Chinese philosopher, Kung-fu-tzu taught the
same principle when he said: "Do not do to others what you do not like others
do to you." Immanuel Kant taught the same: Act in such a way that your rule
can be the principle of all" The Buddhists abide by the same moral principle in
their Eightfold Path. The Muslims have this foundational moral principle laid
down in their Koran and the Five Pillars. For the Christians, the Bible shows
the way to the good life - the Ten Commandments and the Eight Beatitudes.
The Ten Commandments and the Eight Beatitudes are summarized in the two
great commandments of love for God and love for neighbor.

Our act is moral when it is in accordance with our human nature. Our
act is immoral when it is contrary to our human nature. Our intellect and free
will make us different from and above the beast.
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As a teacher, you are expected to be a person of good moral character.

You are a person of good moral character when you are 1) human, 2) loving.
3) virtuous, and 4) mature.

VALUES FORMATION AND YOU

As mentioned in this lesson, to be moral is to be human, Living by The
right values humanizes. The question that you may raise at this point is: Is
there such a thing as right, unchanging and universal value? Is a right value
for me also a right value for you? Are the values that we, Filipinos, consider
as right also considered by the Japanese, the Americans or the Spaniards as
right values? Or are values dependent on time, place and culture?
There are two varied answers to the question, depending on the camp
where you belong. If you belong to the idealist group, there are unchanging
and universal values. The values of love, care and concern for our fellowmen
are values for all people regardless of time and space. They remain
unchanged amidst changing times. These are called transcendent values,
transcendent because they are beyond changing times, beyond space and
people. They remain to be a value even if no one values them. They are
accepted as value everywhere, on the other hand, the relativists claim that
there are no universal and unchanging values. They assert that values are
dependent on time and place. The values that our forefathers believed in are
not necessarily the right values for the present. What the British consider as
values are not necessarily considered values by Filipinos.
In this Lesson, our discussion on values formation is based on the
premise that there are transcendent values. Most Filipinos, if not all, believe in
a transcendental being whom we call by different names Bathala, Apo Dios,
Kabunian, Allah, and the like.
Values are taught and caught
Another essential question we have to tackle is: "Are values caught or
taught? Our position is that values are both taught and caught. If they are not
taught because they are merely caught, then there is even no point in
proceeding to write and discuss your values formation as a teacher here!
Values are also caught. We may not be able to hear our father's advice "Do not
smoke" because what he does he himself smokes) speaks louder than what he
says. The living examples of good men and women at home, school and
society have far greater influence on our value formation than those well-
prepared lectures on values excellence delivered by experts who may sound
like "empty gongs and clanging cymbals."
Values have cognitive, affective and behavioral dimensions
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Values have a cognitive dimension. We must understand the value that

we want to acquire. We need to know why we have to value such. This is the
heart of conversion and values formation. We need to know how to live by
that value. These are the concepts that ought to be taught.

Values are in the affective domain of objectives. In themselves they

have an affective dimension. For instance, it is not enough to know what
honesty is or why one should be honest. One has to feel something towards
honesty, be moved towards honesty as preferable to dishonesty." (Aquino,
1990) Values also have a behavioral dimension. In fact, living by the value is
the true acid test if we really value a value like honesty.
Value formation includes formation in the cognitive, affective and
behavioral aspects
Your value formation as teachers will necessarily include the three
dimensions. You have to grow in knowledge and in wisdom and in your
sensitivity and openness to the variety of value experiences in life." (Aquino,
1990) You have to be open and attentive to your value lessons in Ethics and
for those in sectarian schools, Ethics and Religious Education. Take active part
in value sessions like fellowships, recollections organized by your church
group or associations. Since values are also caught, help yourself by reading
the biographies of heroes, great teachers and saints (for the Catholics) and
other inspirational books. (It is observed that less and less teachers read
printed materials other than their textbooks.) You lessons in history, religion
and literature are replete with opportunities for inspiring ideals. Associate
with model teachers. If possible, avoid the "yeast" of those who will not exert
a very good influence. Take the sound advice from Desiderata: "Avoid loud
and aggressive persons; they are vexations to the spirit." Join community
immersions where you can be exposed to people from various walks of life.
These will broaden your horizon, increase your tolerance level, and sensitize
you to life values. These will help you to "fly high" and see far" to borrow the
words of Richard Bach in his book, Jonathan Livingstone Seagull.
Value formation is a training of the intellect and will
Your value formation in essence is a training of your intellect and will,
your cognitive and rational appetitive powers, respectively. Your intellect
discerns a value and presents it to the will as a right or wrong value. Your
will wills to act on the right value and wills to avoid the wrong value
presented by your intellect. As described by St. Thomas Aquinas. "The
intellect proposes and the will disposes".
It is clear that "nothing is willed unless it is first known. Thought must
precede the deliberation of the will. An object is willed as it is known by the
intellect and proposed to the will as desirable and good. Hence, the formal and
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adequate object of the will is good as apprehended by the intellect". (William Kelly,
1965) These statements underscore the importance of the training of your
intellect. Your intellect must clearly present a positive value to be a truly a
positive value to the will not as one that is apparently positive but in the final
analysis is a negative value. In short, your intellect must be enlightened by
what is true.

It is, therefore, necessary that you develop your intellect in its three
functions, namely: "formation of ideas, judgment and reasoning” (William
Kelly, 1965). It is also equally necessary that you develop your will so you will
be strong enough to act on the good and avoid the bad that your intellect
presents.
How can your will be trained to desire strongly the desirable and act
on it? William Kelly explains it very simply:
Training of the will must be essentially self-training. The habit of
yielding to impulse results in the enfeeblement of self- control. The power of
inhibiting urgent distress, concentrating attention on more remote good, of
reinforcing the higher but less urgent motives undergoes a kind of atrophy
atrophy through disuse. Habitually yielding to any vice, while it does not
lessen man's responsibility, does diminish his ability to resist temptation.
Likewise, the more frequently man restrains impulse, checks inclination,
persists against temptation, and steadily aims at virtuous living, the more
does he increase his self-control, and therefore, his freedom. To have a strong
will means to have control of the will, to be able to direct it despite all contrary
impulses.

Virtuous versus vicious life and their effect on the will

In short, a virtuous life strengthens you to live by the right values and
live a life of abundance and joy while a vicious life leads you to perdition and
misery. WARNING: Then NEVER to give way to a vice! Instead develop
worthwhile hobbies. Cultivate good habits.
If you recall, in the fourth Chapter, we said a moral person is one who
leads a virtuous life. Panizo claims "virtue involves a habit, a constant effort to
do things well in spite of obstacles and difficulties." A virtue is no other than a
good habit. You get so used to doing good that you will be stronger to resist
evil. So, START and CONTINUE doing and being good!
Max Scheler's hierarchy of values
Max Scheler outlined a hierarchy of values. Our hierarchy of values is
shown in our preferences and decisions. For instance, you may prefer to
absent from class because you want to attend the annual barrio fiesta where
you are the "star" because of your ability to sing and dance. Another one may
prefer just the opposite by missing the fiesta (anyway, she can have all the
fiestas after
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studies) and attends class. Aquino (1990) presents Scheler's hierarchy of values
arranged from the lowest to the highest as shown below:

Pleasure Values - the pleasant against the unpleasant

- the agreeable against the disagreeable
* sensual feelings
* experiences of pleasure or pain

Vital Values - values pertaining to the well being either of the

individual or of the community
* health
* vitality

- values of vital feeling

* capability
*excellence

Spiritual Values - values independent of the whole sphere of the body

and of the environment; grasped in spiritual acts of
preferring loving and hating
* aesthetic values: beauty against ugliness
* values of right and wrong
* values of pure knowledge

Values of the Holy - appear only in regard to objects intentionally given

as "absolute objects"
* belief
* adoration
* bliss

Based on Scheler's hierarchy of values, the highest values are those that
directly pertain to the Supreme Being while the lowest values are those that
pertain to the sensual pleasures. We act and live well if we stick to Scheler's
hierarchy of values, i.e., give greater preference to the higher values. We will
live miserably if we distort Scheler's hierarchy of values, for instance, when
we subordinate spiritual values to pleasure values. We act well when we give
up the pleasure of drinking excessive alcohol for the sake of our health. But
while we take care of our health, Christians will say, we bear in mind that we
do not "live by bread alone" but also by the word that comes from the mouth
of God" (Luke 4:4). .. life is more than food and the body more than clothing."
(Luke 12:23) Our concerns must go beyond the caring of our bodily health. As
we learned in Lesson 1, man is an embodied spirit and so we also need to be
concerned with matters of the spirit like appreciation of what is right and
what is beautiful. The saints have been raised to the pedestal and are worthy
of the veneration of the faithful because they gave up their life for their faith
in the Holy One. San Lorenzo Ruiz, the first Filipino saint, spurned offers of
liberty
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and life for his faith in God. Having done so, "he affirmed the absolute
superiority of the Holy." We also know of Albert Schweitzer, the much-
honored physician, missionary, and musician who because of his deep
reverence for life spent many years extending humanitarian assistance by
treating thousands and thousands of sick people during his medical mission
in Africa. He also built his hospital and leper colony for the less unfortunate
in Africa. We cannot ignore Blessed Mother Teresa of Calcutta, India who
chose to leave a more comfortable life in the convent in order to devote her
life bathing, consoling, and picking up the dying outcasts in the streets of
Calcutta out of genuine love and compassion.

Outside the Catholic Church, we, too, can cite several whose lives were
focused on matters of the spirit more than the body. At this point we cite
Mahatma Gandhi, the great political and spiritual leader of India, who
passionately fought discrimination with his principles of truth, non-violence,
and courage. His non-violent resistance to the British rule in India led to the
independence of India in 1947. We do not forget Helen Keller, who despite
her being blind, traveled to developing and war-ravaged countries to improve
the conditions of the blind like her for them to live meaningful life. Of course,
we do not forget Dr. Jose Rizal, our national hero, Benigno Aquino Jr. and all
other heroes of our nation who gave up their lives for the freedom that we
now enjoy and many more for you to talk about at the end of this Chapter.
Values clarification
After introducing transcendent values, let me introduce you to the
process of value clarification. In a pluralistic society, we can't help but face the
value confusion and value contradictions of our times. When we do not know
what we really value or when we are not clear on what we really value, we
end up lukewarm or uncommitted to a value. The advocates of value
clarification assert that we must clarify what we really value. The term value
is reserved for those individual beliefs, attitudes and activities … that satisfy
the following criteria: 1) freely chosen; 2) chosen from among alternatives; 3)
chosen after due reflection; 4) prized and cherished; 5) publicly affirmed; 6)
incorporated into actual behavior; and 7) acted upon repeatedly in one's life.
This means that if you value honesty you have chosen it freely from
among alternatives and after considering its consequences. You prize it and
you are proud of it and so you are not ashamed for others to know that you
value it. You practice and live by honesty and have made it your habit to act
and live honestly.
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REFERENCES
Major Sources:
Bilbao P.P., Corpuz, B.B., Llagas, A.T., & Salandanan, G.G. (2014). The
Teaching Profession (2nd ed.). Quezon City: Lorimar Publishing, Inc,
Other Sources:

Aquino, Ranhilio. A Philosophy of Education. Aparri, Cagayan Lyceum of Aparri, 1990.

Board for Professional Teachers, Professional Regulation Commission (BPT-PRC)

Code of Ethics of Professional Teachers. Resolution No. 435, s. 1997. Manila, 1997.

Budziszewski, J. Introduction: The Lost World of Moral Common Sense. Dallas, Texas:
Spence Publishing, 2003.

Burbules, Nicholas C. (2000). Philosophy of Education. Routledge International

Companion to Education, New York: Routledge.

Castro, LN, & Jasmin, N.G. (2008) Peace Education: A Pathway to a Culture of
Peace, Center for Peace Education, Miriam College, Quezon City,
Philippines.

Cosgrave, William. Moral Character". In The Christian Commitment of Today's Filipino.

Edited and translated by Joseph L. Roche, SJ. and Victoria B. Parco, 72-80,
Quezon City: Ateneo de Manila University Press for the Theology
Department, School of Humanities: 2004

DepEd Memorandum No. 42 s. 2017. National Adoption and Implementation of

The Philippine Professional Standards For Teachers. August 11, 2017.

Exupery. Antoine de Saint. The Little Prince. New York: Harcourt, Brace and World,
Inc., 1943. Finley, James, et al. Your Faith and You. Notre Dame: Ave Maria
Press, 1978.

Fung. Yulan. A Short History of Chinese Philosophy. New York: Macmillan Co., 1948.

Kelly, William. Educational Psychology. Milwaukee: The Bruce Publishing Co. 1965.

Panizo, Alfredo. Ethics or Moral Philosophy. UST Textbook Series, Manila: Novel
Publishing Co., 1964.

Raths, Louis E, et al. Values and Teaching Columbus, Ohio: Charles Merrill
Publishing Co., 1966.

World Book Encyclopedia, 1988, ed.

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