4. The Essence of Values
*VALUES comes from the Latin
word “valere” which means to measure
the worth of something.
*Values are the elements of life
prevailing in any society.
5. Max Scheler (1874-1928) is the foremost exponent of
Axiology. Axiology is defined as the philosophical science
of values.
“Acts reveal the person’s value
preferences. Like a prism that
reflects the invisible spectrum of
colors, a person’s acts manifest his
invisible order of values.” (Philosophy Today,
1989)
6. The following are true of values:
1. There are positive and negative values;
2. Values create an atmosphere, hence, we
say a sense of values;
3.Values are of diverse types;
4. Values transcend facts;
5. Values cannot clamor for existence or
realization;
6. Man experiences a certain order of
values.
7. * There are also such things as
subjective and objective values.
9. Phenomenology of Moral Values
1. A description of moral insights into a moral
experience shows the following:
* there is awareness of the difference
between right and wrong;
* moral experience cannot be reduced to
other human experiences;
* there is a “must” quality;
*we experience an “ought” in doing good
and avoiding evil;
* yet we are free to do good or evil.
10. 2. From the phenomenon of dialogue,
when we speak of and judge others, we
distinguish between the hero and the
villain in myths, history, in everyday
experience; we praise some and blame
others. We contrast the hero and the
rascal; the faithful and the unfaithful
husband.
11. Characteristics of Moral Values
1. A value becomes moral because it is recognized as
reasonable and freely chosen by a human person.
2. moral values are pre-eminent over other human
values.
3. Moral values are absolute. Independent of other
values and preferred for their own sake.
4. Moral values are universal and necessary for
everyone.
5. Moral values are obligatory.
12. The Metaphysics of Moral
Values
1. In our experience the good appears
as an analogous concept to the
various grades of beings.
2. The good as perfective of a subject
is object of desire (thing-to-person
relationship).
3. Dynamism of the Good.
13. Man has two-fold tendency:
a. Natural tendency to the good
(will as object) and
b. The moral choice of what is
reasonable (will as reason).
14. Knowledge of Values
1. A value is immediately felt or
experienced before it is known and
explained. Pre-philosophical
knowledge precedes philosophical,
reflective knowledge.
15. Two ways of knowing value:
1. By real or experiential
knowledge.
2. By notional or conceptual
knowledge.
16. 2. What is the source of our moral
ideal, i.e., what we should do become
to be fully human?
17. The moral ideal in us is both present
(we are human) and absent (the fullness
of human life is still to be realized).
Hence, the moral ideal is a task of a
lifetime. It is our vocation to exist as
fully as possible as human persons.
18. The World of Values
A. Relation of natural values to moral
values.
1. Mediation of reason.
2. Subjective and Objective
Relationship.
3. Sanction and Merit.
19. B. Mixed or Intermediate Values
1. These are values which are
morally relevant natural values which are
a potential for moral values.
2. Moral education is required to
habitually subordinate lower to higher
values and thus to acquire a proper sense
of values.
20. 3. Mixed values are ambiguous in the
sense that:
a. they can be a help or a hindrance to moral
values.
b. they are intermediate between infra-moral
values and religious values.
c. they can lead to a loss of proper sense of
values.
21. C. Hierarchy of Values
1. Religious values
2. Moral Values
3. Infra-moral values
-Economic values and values of
well-being
-Social and aesthetic values
-Intellectual values
-Personality values
4. Infra-human values
-Biological or vital values
-Sensible values
22. Value is not simply the good
but it is an added aspect of the
good. Moral value makes a
man, through his human
actions, good simply as a
human person.
23. Max Scheler’s Non-Formal
Ethics of Values
Throughout history there have
existed many different moralities in
different peoples, races, nations, cultures,
and religious. This has led to the
assumption that moral values and norms
are relative.
24. Max Scheler’s ethics of values
presupposes Kant’s refutation of an ethics
of goods and purpose (such as Aristotle’s)
or an ethics of happiness ( such as
utilitarianism). Kant criticized all non-
formal ethics which placed the basis of
morality o man’s egoism as a natural
drive.
25. Kant’s formal ethics established a
formal priori universal moral law-
the categorical imperative-
independently of man’s natural
being.
26. Scheler hold’s that Kant’s formal
ethics as a refutation of an ethics
of good and purpose is overcome
by the possibility of a non-formal,
nevertheless absolute ethics of
values.
27. In Max Scheler’s non-formal ethics of
values, the whole of man, emotional,
voluntative, rational, social, historical,
cultural, evolutionary, is the object of
investigation. Questions of philosophy
ultimately reduce themselves to the
questions of “what is man?”
28. Phenomenological Givenness in
Intentional Feeling
1. A value is immediately felt in experience
before its object is known. Values are given to
the intentional feeling immediately, as colors
are to sight or sounds are to listening.
Value feelings must be strictly distinguished
from feelings which are not intentional. Since
values like lovely, charming, noble,
courageous, are felt, we can speak of them as
the first messengers of the special nature of all
objects.
29. A value can be very clear to us
while the object to which a value
refers is still obscure. Value
feeling is prior to a given thing.
30. The prior givenness of values
pertains both to the psychic and
the physical. Values are not
qualities of things, nor do all good
and noble things have common
properties, for one single act or
one individual can comprehend a
real value.
31. 2. Values are always exhibit a
specific content. Their content and
the ordered ranks (higher and lower
values) among them posses a
priority of givenness in the order of
experience because value-feeling is
prior to a given thing.
32. In the order of reality, values and
things form an insoluble interconnection.
And finally, in the order of essence,
values are independent of being.
Values do not change with changing
objects.
All kinds of values form an absolute
order and they are immutable.
33. 3. In this order of values, there arise
also a priori formal laws.
Values are either positive or
negative. One value cannot be at the
same time both positive and
negative. Every non-negative value
is positive and vice-versa.
34. The order of ranks of values (higher or
lower) is absolute.
Therefore, it is possible to relate all
historical moralities ad forms of ethos to a
universal system of reference; however, only
one of the order of value- modalities and
qualities, not of goods and norms. It also
gives a negative domain in which each
positive historical age and each specific
group has to find its own, always only
relative system of goods and norms.
Gameplay:
The first team selects a player to be the actor.
The actor randomly chooses a word or phrase from the prepared list without showing it to their team.
The actor then silently acts out the chosen word or phrase, using gestures, facial expressions, and body movements, to convey the human value to their teammates within a time limit.
Team members try to guess the word or phrase being acted out.
The team has a set time limit (e.g., 2-3 minutes) to guess the word or phrase.
If the team successfully guesses the word or phrase within the time limit, they earn a point.
If the team does not guess correctly within the time limit, the opposing team has a chance to guess and steal the point.
After each round, teams alternate turns, with a new actor selected from the opposing team.
In essence, values are the criteria or standards by which individuals and societies assess the significance or merit of various aspects of life.
The statement "Values are the elements of life prevailing in any society" conveys the idea that values are fundamental aspects or principles that hold influence and dominance within a given community. Let's break down and elaborate on this statement:
Values as Fundamental Elements:
They can encompass a wide range of concepts, including moral, cultural, and ethical principles.
Prevailing in Society:
The term "prevailing" indicates that values are not merely present but are actively influencing and shaping the culture, norms, and behaviors within a society.
Ang ibig sabihin ng kaisipang ito ay ang mga kilos o gawain ng isang tao ay nagpapakita ng mga bagay na mahalaga sa kanya. Parang isang prisma na nagrereflect ng mga hindi nakikitang kulay sa isang spectrum, ang mga gawain ng isang tao ay nagpapakita ng mga hindi nakikitang halaga o kahalagahan sa kanyang buhay. Sa pamamagitan ng kanyang mga kilos, nasusuri at nahahayag ang kanyang tunay na pagkatao at kung ano ang mahalaga sa kanya sa loob ng kanyang puso at isipan.
There are positive and negative values:
This statement implies that values can be categorized as positive or negative based on their perceived desirability and impact. Positive values are those that are generally considered good, virtuous, or beneficial, while negative values are those that are viewed as undesirable or harmful. For example, honesty and compassion are often seen as positive values, whereas dishonesty and cruelty are considered negative values.
Values create an atmosphere, hence, we say a sense of values:
Values contribute to the overall atmosphere or environment in a particular context, whether it's a family, organization, or society. When individuals share common values, it creates a collective "sense of values" that shapes the culture and interactions within that group. This shared understanding influences behavior and decision-making, fostering a cohesive atmosphere.
Values are of diverse types:
This statement suggests that values come in various forms and can encompass a wide range of principles, including moral, cultural, social, and personal values. For instance, cultural values may include traditions and customs, while personal values may involve individual beliefs about honesty, integrity, or personal growth.
Values transcend facts:
Values go beyond mere factual information. (Ang mga halaga ay lumalampas sa mga katotohanan" ay na ang mga halaga ng tao ay hindi lamang tungkol sa mga bagay na totoo o kongkreto. Mas malalim ito kaysa sa simpleng mga katotohanan at nagbibigay ng kahulugan sa buhay na hindi maipaliwanag ng mga datos o impormasyon lamang.)
Values cannot clamor for existence or realization:
This statement suggests that values are not assertive or aggressive in seeking existence or realization. Instead, values are inherent aspects of individuals or cultures. They naturally influence thoughts, actions, and decisions without actively demanding attention or recognition. (nangangahulugang ang mga halaga o prinsipyo ng tao ay hindi natatamo o natutupad sa pamamagitan ng pagiging maingay o pagpapakita ng kanilang sarili. Sa halip, ang mga halaga ay kinakailangan ng konkreto at matapat na pagkilos, hindi lamang ng mga salita o pagsigaw, upang maging totoo at makabuluhan. Sa konteksto ng pangungusap, ito ay nagpapahiwatig na ang pagpapahayag ng halaga ay hindi lamang sa pagpapakita o pagbibigay-diin, kundi sa mga aksyon at pag-uugali na sumusunod sa mga ito nang buong-katapatan at pagpupunyagi.
Man experiences a certain order of values:
Halimbawa, para sa isang tao, ang pagiging matapat sa trabaho at pagtulong sa iba ay maaaring mga halagang mahalaga sa kanya, kaya't ang kanyang mga desisyon at gawi ay maaaring nakabatay sa mga ito.
"Subjective values" refer to values that individuals prioritize based on their own perspective, experiences, and needs. These values are personal and may vary from one person to another. For example, one person may value personal freedom and the right to make their own decisions, while another may prioritize having a stable job and financial security. (Ang "subjektibong halaga" ay tumutukoy sa mga halagang pinahahalagahan ng isang indibidwal batay sa kanilang sariling pananaw, karanasan, at pangangailangan. Ito ay personal at maaaring mag-iba-iba mula sa isang tao patungo sa isa pa. Halimbawa, ang isang tao ay maaaring pinahahalagahan ang kanyang pagiging malaya at may karapatan na magpasiya para sa sarili, samantalang para sa iba, ang pagkakaroon ng maayos na trabaho at financial stability ang mas mahalaga.)
On the other hand, "objective values" are values recognized or accepted by society, community, or humanity as a whole. They are not solely based on individual perspectives but on general standards or principles acknowledged by many. For instance, respect for others' rights, helping those in need, and respecting the environment are examples of objective values commonly valued by societies. (Sa kabilang dako, ang "obyektibong halaga" ay tumutukoy sa mga halagang tinatanggap o kinikilala ng lipunan, ng komunidad, o ng lipunan bilang kabuuan. Ito ay hindi gaanong nakasalalay sa indibidwal na pananaw kundi sa pangkalahatang pamantayan o prinsipyo na kinikilala ng marami. Halimbawa, ang paggalang sa karapatan ng iba, pagtulong sa mga nangangailangan, at pagrespeto sa kapaligiran ay mga halimbawa ng obyektibong halaga na kadalasang pinahahalagahan ng karamihan ng mga lipunan.)
In summary, subjective values are based on an individual's personal viewpoint, while objective values are based on general principles or standards recognized by society.
The "Phenomenology of Moral Values" is an exploration of how we experience and understand moral concepts and principles. (tungkol sa pag-unawa at pagtuklas sa kung paano natin nararanasan at iniinterpret ang mga moral na konsepto at prinsipyo sa ating buhay araw-araw.)
Knowing the difference between right and wrong.
Understanding that moral experiences are unique and can't be compared to other experiences. (Ang karanasan ng moralidad ay hindi maaring ibaling sa ibang mga karanasan ng tao.)
Feeling like we have to do what's right.
Feeling like we should do good things and avoid bad things.
Knowing we have the freedom to choose between doing good or bad things, even if we feel obligated to do good.
When we talk about and assess others, we tend to praise some for their virtues and blame others for their faults. For example, we might admire individuals for their bravery or integrity, considering them heroes, while condemning those who deceive or harm others as villains.
