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Values/Moral Education:
Current Conceptions and
Practices in Philippines
Schools
Michael Arthus G. Muega

Understanding values/moral education in the philippines

- "Values/Moral Education" is ambiguous and difficult to stabilize or clarify.

- Conflicting and inconsistent conceptions exist about its place in education.

- Non-sectarian organizations may use it to transmit transcultural values.

- Sectarian institutions may require values central to their faith to be inculcated.

- Some organizations believe it should focus on teaching how to think, choose, and value.

- Disagreements about its purpose and content exist in Philippine schools.

- The term includes both moral valuing and non-moral choice making.

- It refers specifically to "evaluative discourse" in argumentative language.

- Despite differences, institutions agree it's a necessary element of education for individuals and
citizens.

- Values organizations often turn to moral aspects when they perceive a societal moral crisis.

- In the Philippines, opinion makers agree that the country is afflicted with social diseases affecting
the moral fabric of society.

- Values/Moral Education is perceived as an impotent remedy against social and moral ailments.

- Observers believe Values/Moral Education has failed in its goal to produce moral individuals and
productive citizens.

Values/ moral education and critical thinking

- Values/Moral Education, in this context, focuses on critical thinking regarding evaluative, especially
moral, issues like abortion, death penalty, cloning, animal rights, and divorce.

- It emphasizes teaching students a rational approach to evaluative problems, fostering clear

thinking, gauging and revising arguments, and using principles of good reasoning.

- Students should learn to question positions, theories, convictions, views, attitudes, or beliefs
grounded in faulty or cogent reasoning.

- The ability to think logically and independently contributes to valuing accountability.

 - Values/Moral Education as a subject on evaluative reasoning requires a teaching method
promoting rational, liberal, and independent thinking.

- Teaching materials should introduce principles of logic and rules of good reasoning for practical
issue resolution.

- This approach shifts Values/Moral Education from a simple instrument of values transmission to a
more nuanced form focused on critical thinking.

- Doctrinal values may seem subjected to rigorous examination but could be an introductory
endorsement disguised as analysis.

- Student rejection of endorsed values, even based on reasoned conviction, is often not viewed as
an acceptable option.

- Values/Moral Education, as a subject on evaluative reasoning, welcomes criticism, dissent, and

rejection of an object of inquiry.

- Lipman's advice is cited, emphasizing that it's wrong to tell children what is right and wrong; free,
independent, and cooperative thinking is crucial for development.

- The focus is on questioning not only values but also the reasons supporting them.

- Values/Moral Education acknowledges the notions of right and wrong but encourages students to
question and reason.

- Good or bad may express personal taste, but there are situations where evaluative concepts are
grounded in reasoned thinking and warranted by good reasoning.

- Some situations allow definite determination of desirability, such as cheating during an exam being
unequivocally considered bad, not dependent on the viewer's perspective.

- Cheating is deemed self-destructive, emphasizing a clear moral stance.

Varied views on Values transmission

Values/moral education in the philippines

- Former Philippine senator Leticia Ramos Shahani

- initiated the Moral Recovery Program (MRP) in 1987 as a values training project.

- The MRP aimed to cure what was perceived as a socially ill Philippine society.

- Shahani later admitted that the MRP failed in its mission to change Philippine society.

- In her work, "A Values Handbook Of The Moral Recovery Program," Shahani urged teachers of
Values/Moral Education to emphasize harmony and social change.

- The goal was to address enduring social problems like government corruption and colonial
mentality.
- Shahani sought heightened self-awareness among different classes, starting with enumerating
perceived strengths and weaknesses of Filipinos.

- Filipino assets included family orientation, hard work, industry, faith, and religiosity.

- Shared liabilities were extreme personalism, lack of discipline, and colonialism.

- Factors explaining strengths and weaknesses included home environment, history, religion, and
mass media.

- Shahani emphasized valuing the country, collective interest, moral uprightness, and discipline.

- She suggested the ideal Filipino should be "maka-Diyos, makabansa, maka-kalikasan, at makatao"
(godly, patriotic, pro-environment, and humanistic).

- Shahani recommended the experiential approach to learning values, aiming to endorse specific
values for students to behave according to the program's demands.

- Isagani R. Cruz, former Philippine Department of Education Undersecretary,

-views Values/Moral Education as a case of values transmission/inculcation.

- Cruz emphasizes that mastering Filipino, English, Mathematics, and Science alone is insufficient to
be considered an educated person.

- The expression "Values Across the Curriculum" in the Basic Education Curriculum (BEC) suggests
the inclusion of Values/Moral Education in teaching tool subjects.

- The question arises: "What values should students be learning?" Cruz states that it's the same
values they are already learning, with a foregrounded emphasis on patriotism.

- Values/Moral Education is seen as an instrument to get students to imbibe pre-selected values,

aligned with the DepEd slogan: "Bawat graduate, bayani at marangal" (Every graduate, a hero and
honorable).

- The specific values taught in Values Education according to Cruz are "makabayan, makatao,
makakalikasan, at maka-Diyos."

- In the book titled "Values Education," authors Bacungan, et al. (1996)

-focus on teaching certain values through methods like inculcation and conditioning.

- The authors don't strongly criticize non-reflective ways of values acquisition.

- The discussion on Filipino spirituality and religiosity is primarily inspired by Christian faith, with
limited space for other religions' contributions to values or moral education.

- While reflective thinking is deemed honorable, the latter part of the work suggests that
Values/Moral Education is also a case of values transmission/inculcation.

RESEARCH STUDY SUPPORTING VALUES TRANSIMISSION

- De Leon's (1995) research views Values/Moral Education as a case of values
transmission/inculcation.

- The study focuses on the relationship between the values of first and fourth-year high school
students in selected Christian schools in the Philippines and the values of family, school, and society.

- De Leon included teachers, school administrators, parents, and other members of society in the
survey.

- Significant differences in values were found among respondents in seven areas: unity and order,
knowledge and truth, sense of others/fellowship, justice, art and beauty, freedom, and sense of God.

- De Leon observed that family, school, and societal values have separate influences on student
values.

- The research suggests that educational endeavors should aim to attain and cultivate universal
values, though defending their universality in certain real-life situations is challenging.

- De Leon recommended the integration of the seven values into academic situations, emphasizing
systematic teaching and inclusion in the hidden curriculum.

- Recommendations include guidance for academic school personnel to be value inculcators, active
modeling of good values by school administrators, active parental participation in character
development policies, and fine-tuning the function of Theology for positive value judgments on faith.