value education

1. DESCRIBE THE
THEORIES OF VALUE
EDUCATION

2. 1. Value theory involves various approaches that examine how, why, and to what
degree humans value things and whether the object or subject of valuing is a
person, idea, object, or anything else.
2. Within philosophy, it can be known as ethicsor axiology. Early philosophical
investigations sought to understand good and evil and the concept of "the
good". Today, much of value theory aspires to the scientifically empirical,
recording what people do value and attempting to understand why they value it
in the context of psychology, sociology, and economics.

3. 1. In ecological economics value theory is separated into two types: donor-type value
and receiver-type value. Ecological economists tend to believe that 'real wealth' needs
a donor-determined value as a measure of what things were needed to make an item
or generate a service (H. T. Odum, Environmental Accounting: Emergy and
environmental decision-making, 1996).
2. In other fields, theories positing the importance of values as an analytical independent
variable (including those put forward by Max Weber, Émile Durkheim, Talcott Parsons,
and Jürgen Habermas).

4. 1. Classical examples of sociological traditions which deny or downplay the question of
values are institutionalism, historical materialism (including Marxism), behaviorism,
pragmatic-oriented theories, postmodern philosophy and various objectivist-oriented
theories.

5. 1. there is a difference between moral and natural goods. Moral goods are those that
have to do with the conduct of persons, usually leading to praise or blame. Natural
goods, on the other hand, have to do with objects, not persons. For example, the
statement "Mary is a good person" uses 'good' very differently than in the statement
"That is good food".

6. 1. Ethics is mainly focused on moral goods rather than natural goods, while economics
has a concern in what is economically good for the society but not an individual
person and is also interested in natural goods. However, both moral and natural
goods are equally relevant to goodness and value theory, which is more general in
scope.

7. Main article: Value (ethics)

8. 1. In sociology, value theory is concerned with personal values which are popularly
held by a community, and how those values might change under particular
conditions. Different groups of people may hold or prioritize different kinds of values
influencing social behavior.
2. Methods of study range from questionnaire surveys to participant observation.
Values can be socially attributed. What the community perceives as of paramount
significance to them denotes or decipher their social attributes.

9. Theory of value (economics)

10. 1. Economic analysis emphasizes goods sought in a market and tends to use the
consumer's choices as evidence (revealed preference) that various products are of
economic value. In this view, religious or political struggle over what "goods" are
available in the marketplace is inevitable, and consensus on some core questions
about body and society and ecosystems affected by the transaction, are outside the
market's goods so long as they are unowned.[2]
2. However, some natural goods seem to also be moral goods. For example, those
things that are owned by a person may be said to be natural goods, but over which a
particular individual(s) may have moral claims. So it is necessary to make another
distinction: between moral and non-moral goods. A non-moral good is something that
is desirable for someone or other; despite the name to the contrary, it may include
moral goods. A moral good is anything which an actor is considered to be morally
obligated to strive toward

11. 1. moral and natural goods can conflict. The value of natural "goods" is challenged by
such issues as addiction. The issue of addiction also brings up the distinction
between economic and moral goods, where an economic good is whatever
stimulates economic growth. For instance, some claim that cigarettes are a "good" in
the economic sense, as their production can employ tobacco growers and doctors
who treat lung cancer. Many people would agree that cigarette smoking is not
morally "good", nor naturally "good," but still recognize that it is economically good,
which means, it has exchange value, even though it may have a negative public
good or even be bad for a person's body (not the same as "bad for the person"

12. Instrumental and intrinsic value

13. 1. Discreetness can be established by distinguishing between instrumental valueand
intrinsic values by giving value intrinsic and extrinsic properties. First introduced by
Plato in the "Republic": an instrumental value is worth having as a means towards
getting something else that is good (e.g., a radio is instrumentally good in order to
hear music). An intrinsically valuable thing is worth having for itself, not as a means to
something else.
2. Intrinsic and instrumental goods need not define mutually exclusive categories. As
some things can be found to be both good (in themselves) while also simultaneously
good for getting other things that are good. A concept of: "Understanding science"
may be one such a good, by being a means as achieving other goods as well as
worthwhile in and of itself.

14. 1. According to C. V. Good — ”Value-education is the aggregate of all the process by
means of which a person develops abilities, attitudes and other forms of behaviour of
the positive values in the society in which he lives.”
2. Objectives of Value-Education:
3. Traditionally the objectives of value-education were based on religion and philosophy.
There was no secular value-education; but in today’s modern world, this has been
taken as very much essential.
4. Accordingly, the objectives for value-education may be taken up as follows:

15. Need For the Inculcation of Value-Education:

16. A wide range of values of moral, aesthetic and social nature that have evolved during the
marathon march of the human civilisation is posing before us a crisis of priorities: which of
these values is to be cultivated and what is the appropriate stage of doing so?
Hence, the issue becomes all the more jumbled when it comes to fixing up of the
responsibilities: who is to inculcate values? — parents, leaders, the affluent, the business
tycoons, thinkers, artists, teachers? The easy and obvious answer is — “the teacher is the
prime inculcator of values because the young are under his or her formal care”.
Whatever may be the answer! Really speaking, it is not enough just to know about values,
because values have to be practiced. Our country is undergoing radical, social changes. So,
the students who are the future citizens of tomorrow have to be oriented to respond to and
adjust with these social changes satisfactorily by equipping them with desirable skills and
values.
The Modern India has committed to the guiding principles of socialism, secularism,
democracy, national integration and so on. These guiding principles should be emphasised
in the educational system and suitable value; are to be included in the students for
promoting equality, social justice, national cohesion and democratic citizenship.

17. 1. Modern age of science and technology has created many evils. Violence,
immorality, egoism, self-centeredness, frustration are rampant everywhere. The
world has already experienced the horrors of modern wars during WORLD WAR I
and II.
2. It has been the victim of passions and evils like violence, jealousy, national
superiority and arrogance. That is why, in spite of wonderful, scientific
achievements the world is a place of violence, gloom and unease.

18. 1. Accordingly, the National Conference On Minimum Curriculum Standards for primary
stage organised by NCERT (National Council For Educational Research and Training) in
July 1970, emphasised the importance of inculcating in the students moral and spiritual
values which form a part of our culture viz., honesty, kindness, charity, tolerance,
courtesy, sympathy and compassion.
2. The National Seminar on Primary and Work-oriented Education organised by NCERT in
November, 1976, in the context of International Education Year recognised the relevance
and importance of the Gandhian Values in reforming education.
3. The Seminar, therefore, recommended the following Gandhian Values for inculcation at
the Primary Stage:

19. 1. Tremendous advance in science and technology’ has resulted in a complete change
in the lifestyle of the people.
2. Science and technology is being used to produce weapons of mass destruction
endangering the very existence of the human race instead of using it for the betterment
of human life.
3. Erosion of traditional values.
4. Life in the future is going to be faster and more complex. The student of today have
to face such moral situations in future, in which, instead of depending on others, they
may be required to take their own decision.
5. The present youth has special problems. It has started to question the conduct of
elders — especially political leaders. They do not see the relevance of the values
preached.

20. 1. Really speaking, value-education influences all aspects of a person’s growth and
development. Thus, value- education consequently, is an integral part of education
which cannot be separated from the educational process. Value-education has to be
placed, therefore, at the centre of the educational endeavour.
2. Schools should be induced to create a climate of values which should run various
activities and would be conducive to the promotion of values among students,
teachers, parents and educational administrators. Programmes of value- education
should incorporate values of integral personality in all its dimensions — physical, vital,
intellectual, aesthetic, ethical and spiritual.

21. The above discussion stresses again and again the importance of the need of
value-education. Value-education involves exposing students to a whole series of values
in their complete totality. I helps to bring about an improvement in the child’s thoughts,
ideas attitudes, interests, emotions, sentiments, personality and character.

22. Thank you very mach
Name: Deivananana.R
Dept : Social science 2nd year