Values Development.

Army Vision: By 2028, a world-class Army that is a source of national pride.
VALUES DEVELOPMENT
Army Core Purpose: Serving the people.Securing the land.

INSTRUCTOR
2LT FRANKLIN V TEJANO O-133995 PA (RES)
Assistant Commandant

SELF DEVELOPMENT
THE PERCEIVED SELF
Is 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
selfperception are traits, competencies and values.

SELF DEVELOPMENT
THE IDEAL SELF
Represents the set of traits, competencies and values an

individual would like to possess. Internalized competencies and
values have been suggested as the basis of the ideal self and as an
internal standard for behavior. (Bandura, 1986)

SELF DEVELOPMENT
SOCIAL IDENTITIES
Are those aspects of the individual’s self-concept that are
derived from the social categories to which he or she perceives
him/herself as belonging to. Social identities link individuals to
reference groups, which establish a set of role expectations and
norms that guide the individual’s behavior within each of the social
identities.
For example: the identity of a Principal may be associated with

leadership and order (traits), analytical ability and competence
(competencies), service and commitment (values). These
aspired traits, competencies and values associated, serve as the
basis for the ideal self once established the attributes then
reinforced the identity.

SELF DEVELOPMENT
SELF-ESTEEM
Is the evaluative component of the self-concept (Rosenberg

1998). It is the function of the distance between the ideal self
perceived self. When the perceived self matches the ideal self, self-
esteem is relatively high. Low self-esteem occurs when the
perceived self is significantly lower than the ideal self.

SELF DEVELOPMENT
So how does one achieve Self-Esteem?
• You must be competent to live: which means, be rational.

• You must deserve to live: 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.

SELF DEVELOPMENT
So how does one achieve Self-Esteem?
• You must be competent to live: which means, be rational.

• You must deserve to live: 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 feelings
3. Request for feedback from others.

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 be accepted 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.

SELF DEVELOPMENT
b. Values Education
1. 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 learner under the guidance of the teacher.
4. As a subject – values education has direct and immediate
relevance to the personal life of the learner
5. It is holistic because it involves all faculties of the learner.

SELF DEVELOPMENT
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.”

SELF DEVELOPMENT
d. Philosophy of Values Education Program:
Values Education is based on a rational understanding of the

human person, specifically on understanding of the Filipino as a
human being in society and his/her role in the shaping of society
and the environment.
The task of education is to help the Filipino know themselves
better, develop his/her potential, contribute to the growth of the
Philippine culture, and must be able to bind together human and
non-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.

B. Filipinos’ Occidentalism
a. Spanish influence
Spanish influence is manifested in our religious, political, economic,

educational life, language, dress and diet. Most of the population was
converted to Hispanic Catholicism, and the visible aspects of culture (e.g.,
personal names, vocabulary, urban architecture, fine arts, dress, cuisine, and
customs) were profoundly influenced or modified. (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 skin with beauty and high status, the identification of anything
foreign with superiority and indigenous with inferiority, and a conception of
officialdom as a system serving its own ends, not those of the people”
(Gochenour, 1990, p. 6)

b. Americanization of Filipinos
American influences manifested in our political and social

outlook. With the introduction of a democratic system of government
we became aware of our rights and privileges. The popularization of
education gave us the opportunity for –social mobility. Americans in
the presumed spirit of white paternalism and benevolence saw
themselves as best owners of education, religion, public health,
development , and democracy to their “little brown brothers”
(Gochenour, 1990). In fact, the American educational system was
adopted, and English (which children were required to speak in
school) was made the official language (Kang, 1996).

c. Japanese Occupation
Japanese influences manifested our love of work. Dignity of

labor and working hard were one of the values that Filipinos were
widely known. This is evident because many Filipinos nowadays are
working abroad. Almost everywhere Filipinos are at hand working
hard to earn more to support their family. Many countries choose
Filipinos to work in their country because they know of Filipinos’
perseverance and hard work.

A. Family Values
The typical Filipino individual exist first and foremost as a

member of a family and looks to the family as the only reliable
protection against the uncertainties of life. (Gochenour, 1990, p. 18)

A. Family Values Cont…
Reliance on the family for love, support, and refuge has historically
been as much an economic necessity as it is a cultural tradition. The
family is the source of one’s personal identity and of emotional and
material support. It also is the focus of one’s primary duty and
commitment. Dependence on, loyalty to, and solidarity with the 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 her family and children in order to pursue better educational,
training, or employment opportunities in other countries (Santos, 1983).
This sense of family obligation begins early on when children are
conditioned to be grateful to their parents for their birth. A lifelong debt of
gratitude or utang na loob (“debt from within”) thereby creates binding
relationships of love, respect, and obedience (PAPEP), 1982).

Alternative Concepts and Other Values
Critics of the 1960s values studies maintain that concepts such

as pakikisama, hiya, Amor propio, and utang na loob have been
inappropriately generalized from vernacular terms associated with
specific behaviors and situations into all pervading, organizing
values and trait complexes (Lawless, 1969). They have been
perceived as a central core of fundamental culture traits that create
and define an almost stereotypic Filipino character and have further
been accepted as valid by scholars, foreigners, and Filipino in
general (Okamura and Agbayani, 1991).

Alternative Concepts and Other Values
Studies of Filipino values have focused on significantly less

abstract concepts. A Philippine Senate commissioned task force in
1988 conducted one of the most comprehensive of the Filipino
character: pakikipagkapwa-tao (having a regard for the dignity
and being of others), family orientation, joy and humor,
flexibility, adaptability and creativity, hard work and industry,
faith and religiosity and ability to survive (Licuanan, 1988).

Alternative Concepts and Other Values Cont…
Studies of Filipino values have focused on significantly less

abstract concepts. A Philippine Senate commissioned task force in
1988 conducted one of the most comprehensive of the Filipino
character: pakikipagkapwa-tao (having a regard for the dignity
and being of others), family orientation, joy and humor,
flexibility, adaptability and creativity, hard work and industry,
faith and religiosity and ability to survive (Licuanan, 1988).

Each of these characteristic strengthens the Filipinos ability to

survive and endure despite difficult times and often little resources.
Moreover, these characteristic cluster around distinctly religious
beliefs and a deep faith in God. This faith is evident in Filipinos’
ability to accept reality (including failure and defeat) in terms of
God’s will and to adopt a philosophical/religious attitude that
cushions them from disappointments. Filipino faith is related to
the concept of bahala na (“it’s up to God” or “Leave it to God”),
which has tended to be incorrectly equated with an expression of
fatalism and a passive acceptance or resignation to fate.

Bahala na can instead be viewed more positively as

determination in the face of uncertainty or stressful, problematic
conditions. Although it is an indication of an acceptance of the
nature of things, including one’s own inherent limitations, bahala na
operates psychologically to elevate one’s courage and conviction to
persist in the face of adversity and to improve one’s situation
(Enriquez, 1987; Okamura and Agbayani, 1991).

D. Theories of Values Formation
1. Psycho-Analytic Theory (Sigmund Freud) suggest that

unconscious forces act to determine personality and behavior. To
Freud, the unconscious is that part of the personality about which a
person is unaware. It contains infantile wishes, desires, demands
and needs that are hidden, because of their disturbing nature, from
conscious awareness. Freud suggested that the unconscious is
responsible for a good part of our everyday behavior.

2. Behaviorist View (John B. Watson) The behavioral perspective

suggest that the keys to understanding developing are observable
behavior and outside stimuli in the environment. If we know the
stimuli, we can predict the behavior.
Behavioral theories reject the notion that individuals universally pass

through a series of stages. Instead, people are assumed to be
affected by the environmental stimuli to which they happen to be
exposed. Developmental patterns, then, are personal, reflecting a
particular set of environmental stimuli, and development is the result
of continuing exposure to specific factors in the environment.

3. Social-cognitive learning theorist Albert Bandura, when we

see the behavior of a model being rewarded, we are likely to imitate
that behavior. Behavior is learned through observation and imitation,
not conditioning through reinforcement or punishment.

4. Cognitive Theory. The cognitive perspective focuses on the processes

that allow people to know, understand and think about the world. The
cognitive perspective emphasizes how people 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

development that Jean Piaget. He proposed that all people pass is a
fixed sequence through a series of universal stages of cognitive
development. In each stage, he suggested that not only did the quantity of
information increase, but so did the quality of knowledge and
understanding. Piaget suggests that the growth in children’s
understanding of the world can be explained by two basic principles.
Assimilation is the process in which people understand an experience in
terms of their current state of cognitive development and way of thinking.
In contrast, accommodation refers to changes in existing ways of
thinking in response to encounters with new stimuli or events.
5. Socio-cultural theory (Russian psychologist Lev Vygotsky)

proposes that a full understanding of development is impossible
without taking into account the culture in which children develop.
Socio-cultural theory proposes that children’s understanding of the
world is acquired through their problem-solving interactions with
adults and other children. As children play and cooperate with
others, they learn what is important in their society, and at the same
time, advance cognitively in their understanding of the world.

6. Ecological Theory. The Ecological model, the major proponent

of which is Urie Bronfenbrenner, seeks to explain individual
knowledge, development, and competencies in terms of the
guidance, support, and structure provided by society and to explain
social change over time in terms of the cumulative effect of
individual choices (Berger, 2000).
According 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.

Cont…
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 external
networks, 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.

7. Humanism Theory. The humanistic perspective contends that

people have a natural tendency to make decisions about their lives
and control behavior. The humanistic perspective emphasizes free
will, the ability of humans to make choices and come to decisions
about their lives.
Carl Rogers suggested that all people have a need for positive
regard that results from an underlying wish to be loved and
respected. Because it is other people who provide this positive
regard, we become dependent on them. Consequently, our view of
our self-worth and ourselves is a reflection of how we think others
view us.

8. Evolutionary Theory. The Evolutionary Theory stresses that

behavior is strongly influenced by biology, is tied to evolution, and is
characterized by critical or sensitive periods (Santrock, 1999).
Evolutionary approaches grow out of the groundbreaking work of
Charles Darwin. The evolutionary perspective is also referred to as
Ethological or Biological.

Konrad Lorenz discovered that newborn geese are genetically

preprogrammed to become attached to the first moving object they
see after birth. His work, which demonstrated the importance of
biological determinants in influencing behavior patterns, ultimately
led mentalists to consider the ways in which human behavior might
reflect inborn genetic patterns.
The evolutionary perspective encompasses one of the fastest

growing areas within the field of lifespan development, behavioral
genetics. Behavioral genetics studies the effects of heredity and
genetics on behavior. As technology improves, and researchers
continue to map the human genome, there is an increasing
understanding of 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.

III. Ethics and Moral Education
a. Ethics – comes from the Greek word ethos, meaning character

or custom. According to Robert C. Solomon, the etymology of ethics
suggest its basic concern: (1) individual character, what is meant by
‘good person’, and (2) the social rules that govern and limit our
conduct, 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.

Morality as a public system

Public system refers to guide to conduct such that (1) all persons to
whom it applies all those whose behavior is to be guided and judged
by that system, know what behavior 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 that
system.
- refers to a code of conduct put forward by a society or some other
group, such as religion, or accepted by an individual for his/her own
behavior.
- also refers to a code of conduct that, given specified conditions
would be put forward by all rational persons.
- refers to a doctrine or system of conduct relative to principles of
right and wrong. It encompasses the ideas of moral judgment, moral
obligation, and a moral agent.
c. 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

matters morally and why. It is manifested by words like good,
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 individuals

2. To help make us good people in order to have a good society
3. To keep us in good relationship with the power that created us.

Morality and our Conscience
Morality affects our daily choices, and those decisions are guided by
our conscience. Many people believe that our conscience is matter
of the heart, and the 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 human survival. The standard of morality, however,
is absolute and immutable – long-term optimum human survival.

True Freedom
The way forward involves liberation from both false freedom and
moralism. Moral action is possible only for a being that is free.
Freedom let the will to choose gives space for creativity, and implies
release from determining factor. Nevertheless true freedom implies
not only the power of self-chosen action but also the proper
orientation power. The power to do whatever he/she wants to do is
not a true freedom because true freedom is oriented to goodness.
Freedom includes the power to choose evil, but freedom is fulfilled
and enhanced and sustained only by choosing the good abusing
liberty leads to losing it.

Moral Intuition
The more carefully you think through your great decision, the more
spontaneous you will be in the host of situations covered by those
decisions. Though few have an appetite for studying and discussing
difficult moral cases, the intellectual dimension to morality is
nonetheless essential. When actions are not governed by our best
thinking we are usually in the current of emotions whose guidance is
less reliable.
Human Acts – are actions performed by an agent with conscious

knowledge and are subject to the control of the will.
Acts of Man – are actions that are instinctive and involuntary and
are not within the control of the will.

Classification of Human Acts
Moral 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 of morality. They are bad or evil actions and are not
permissible.
Amoral Actions – are actions, which stand neutral in relation to the
norms of morality. They are either good or bad in themselves. But
certain amoral actions may become good or bad because of the
circumstances intended to them.
Normal of Morality – are the standards that indicate the
rightfulness or wrongfulness, the goodness or evilness, the value or
disvalue of a thing (R. Agapay, 1991)

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 Circumstances
Whoever 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.

The end of view may be either single, as when you forgive an

injury solely for the love of Christ; or multiple co-ordinate, as when
you forgive both for the love of Christ and for the mediation of a
friend, and are disposed to forgive on either ground separately; or
multiple subordinate, as when you would not have forgiven on the
latter ground alone, but forgive the more easily for its addition,
having been ready, however, to forgive on the former alone: or
cumulative, as when you forgive on a number of grounds
collectively, on no one of which would you have forgiven apart from
the rest.
Where there are no outward action, but only an internal act, and
the object of that act is some good that is willed for its own sake,
there can be no question of means taken, as the end in view is
immediately attained

HUMAN RIGHTS
Traditionally, human rights are defined as titles or claims to

certain material and spiritual goods, or to have access to such
goods in order or human person to live a dignified life.

Kinds of Rights
A. Personal Rights
1. 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.

Kinds of Rights
B. Religious and Moral Rights
1. 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.
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.

Kinds of Rights
SOCIAL RIGHTS
1. Right to Honor/Respect- it refers to the credibility and esteem

persons enjoy in the society.
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.

Kinds of Rights
ECONOMIC RIGHTS
1. Right to Livelihood- the best and easiest way for persons to

acquire

CHRISTIAN ETHICS
Ethics has something to do with the nourishment of right doings

and the rejection of wrong doings.

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.

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)

Filipino Ethics
Filipinos have moral obligations motivated by a “must principle". if

I do that what are the consequences. If I don’t, again what are the
possible consequences.

Filipino Ethics
Moral obligation Value protected Consequences

To 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 and
examination justice. violates the community's
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 –given
parlors 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 of
friend another and violates the
core of friendship.

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.”

Filipino Ethics
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”.

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”

Filipino Ethics
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.
a) China and Japan - great value in propriety and beauty

b) America – in promptness and efficiency
c) Filipinos - pakikisama and pagkatao

Filipino Ethics
3. Due to different contexts, filipino values like Family centeredness,

authoritarianism, smooth interpersonal relations, hiya, kinship
system, utang na loob, awa,
With five principles on:

i. Pagsasarili
ii. Pagkakaisa
iii. Pakikisama
iv. Pakikipagkapwa-tao
v. Pagkabayani

Filipino Ethics
4. Historical consciousness- on which moral values has evolved

among our people
e.g. moral value of justice is universal and fundamental.

THANK YOU!

QUESTIONS?

Values Development.

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Army Vision: By 2028, a world-class Army that is a source of national pride.

Army Core Purpose: Serving the people.Securing the land.

2LT FRANKLIN V TEJANO O-133995 PA (RES)

Army Core Purpose: Serving the people.Securing the land.

THE PERCEIVED SELF

Is composed of a set of self-cognitions regarding one’s traits,

Army Core Purpose: Serving the people.Securing the land.

THE IDEAL SELF

Represents the set of traits, competencies and values an

Army Core Purpose: Serving the people.Securing the land.

For example: the identity of a Principal may be associated with

Army Core Purpose: Serving the people.Securing the land.

Is the evaluative component of the self-concept (Rosenberg

Army Core Purpose: Serving the people.Securing the land.

So how does one achieve Self-Esteem?

• You must be competent to live: which means, be rational.

Army Core Purpose: Serving the people.Securing the land.

So how does one achieve Self-Esteem?

• You must be competent to live: which means, be rational.

BECOMING MORE SELF-AWARE:

Army Core Purpose: Serving the people.Securing the land.

II. VALUES EDUCATION

Army Core Purpose: Serving the people.Securing the land.

1. Academic formation – human intellect (to know the truth)

Army Core Purpose: Serving the people.Securing the land.

c. DECS (DEPED) Values Education Program (1988)

This program was motivated by the 1986 EDSA Revolution. It

Army Core Purpose: Serving the people.Securing the land.

d. Philosophy of Values Education Program:

Values Education is based on a rational understanding of the

Army Core Purpose: Serving the people.Securing the land.

FORCES THAT SHAPE CONTEMPORARY VALUES

A. Foundation of the Filipinos’ Oriental Nature

Aeta, Indonesian, Malayan, Hindu, Arabian, Chinese

Army Core Purpose: Serving the people.Securing the land.

FORCES THAT SHAPE CONTEMPORARY VALUES

Spanish influence is manifested in our religious, political, economic,

Army Core Purpose: Serving the people.Securing the land.

FORCES THAT SHAPE CONTEMPORARY VALUES

American influences manifested in our political and social

Army Core Purpose: Serving the people.Securing the land.

FORCES THAT SHAPE CONTEMPORARY VALUES

Japanese influences manifested our love of work. Dignity of

Army Core Purpose: Serving the people.Securing the land.

FORCES THAT SHAPE CONTEMPORARY VALUES

The typical Filipino individual exist first and foremost as a

Army Core Purpose: Serving the people.Securing the land.

FORCES THAT SHAPE CONTEMPORARY VALUES

A. Family Values Cont…

Army Core Purpose: Serving the people.Securing the land.

FORCES THAT SHAPE CONTEMPORARY VALUES

Alternative Concepts and Other Values

Critics of the 1960s values studies maintain that concepts such

Army Core Purpose: Serving the people.Securing the land.

FORCES THAT SHAPE CONTEMPORARY VALUES

Alternative Concepts and Other Values

Studies of Filipino values have focused on significantly less

Army Core Purpose: Serving the people.Securing the land.

FORCES THAT SHAPE CONTEMPORARY VALUES

Alternative Concepts and Other Values Cont…

Studies of Filipino values have focused on significantly less

Army Core Purpose: Serving the people.Securing the land.

FORCES THAT SHAPE CONTEMPORARY VALUES