The document discusses Filipino values and self-development. It describes the perceived self as composed of self-cognitions about one's traits, competencies, and values, which are reinforced through feedback. The ideal self represents the traits, competencies, and values one aspires to have. Social identities are aspects of one's self-concept derived from social groups. Self-esteem depends on how well the perceived self matches the ideal self. Values education involves understanding one's values and receiving feedback to improve self-awareness. Filipino values were shaped by pre-colonial, Spanish, American, Japanese, and family influences.

1. VALUES EDUCATION
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 self-
perception are traits, competencies and values.
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)

2. VALUES EDUCATION
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-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.

3. VALUES EDUCATION
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.

4. VALUES EDUCATION
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.

5. 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.
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.”

6. 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.

7. VALUES EDUCATION
SELF DEVELOPMENT
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)

8. VALUES EDUCATION
SELF DEVELOPMENT
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.

9. 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)
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).

10. 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).
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).

11. 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).

12. Apart from the more fundamental Filipino personality characteristics and
values are those related to physical appearance. Spanish and American
colonial rule reinforced the Filipino tendency to equate light complexion with
high social status. “White” meant everything associated with the ruling
classes: worth, beauty, desirability, and power. The lighter skinned Filipino
usually has either Chinese or Spanish blood in the family line, but having
Spanish ancestors is likely to be appoint of pride (Gochenour, 1990).
Status is further integrally linked to education. Filipinos view education as a
“passport to good jobs, economic security, social acceptance, and as a way
out of cycle of poverty and lower class status, not only for their children, but
also for the whole family” (Santos, 1983, p.146). Education, then, is not an
individual but a family concern and considered to be an economic
investment toward which family members must contribute significant effort
and often personal sacrifice. Once successfully graduated and employed, the
individual is expected to assume the responsibility of helping his or her
parents fiancé the education of the next child. The next child is then
responsible for the next, and so on.

13. VALUES EDUCATION
This practice reflects the value of utang na loob in which the debt of
gratitude incurred to the whole family ensures the graduate’s
contribution to the family welfare, which takes precedence over
individual economic and social mobility (Santos, 1983).
Thus, degree, diplomas, certificates, good grades, and academic honor
are much sought after symbols. Such achievements are typically
recognized with great pride and significant attention by extended
family, friends, and the larger community. Moreover, if one is well
educated, Filipinos expect that person to talk, act, and dress the part
(Gochenour, 1990).

14. 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.

15. VALUES EDUCATION
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.

16. VALUES EDUCATION
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).

17. VALUES EDUCATION
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.
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.

18. VALUES EDUCATION
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.

19. VALUES EDUCATION
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.

20. VALUES EDUCATION
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.

21. VALUES EDUCATION
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.

22. VALUES EDUCATION
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.

23. VALUES EDUCATION
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.

24. Level of Morality
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.

25. 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)

26. 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.

27. 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.

28. 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.

29. 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.

30. 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.
SOCIAL RIGHTS
1. Right to Honor/Respect- it refers to the
credibility and esteem persons enjoy in the
society.

31. 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.
ECONOMIC RIGHTS
1. Right to Livelihood- the best and easiest way for
persons to acquire

32. VALUES EDUCATION
CHRISTIAN ETHICS
Ethics has something to do with the nourishment of
right doings and the rejection of wrong doings.
instinct
instinct emotions morality
emotions

33. 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.

34. 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)

35. 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.

36. 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.

37. 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.”
• 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”.

38. 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”
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.

39. Filipino Ethics
a) China and Japan- great value in propriety
and beauty
b) America – in promptness and efficiency
c) Filipinos- pakikisama and pagkatao
3. Due to different contexts, filipino values like
Family centeredness, authoritarianism,
smooth interpersonal relations, hiya,
kinship system, utang na loob, awa,

40. Filipino Ethics
With five principles on:
i. Pagsasarili
ii. Pagkakaisa
iii. Pakikisama
iv. Pakikipagkapwa-tao
v. Pagkabayani
4. Historical consciousness- on which moral
values has evolved among our people
e.g. moral value of justice is universal and
fundamental.

41. MIDTERM

42. Personhood and the Conception Event
1
The Person
-whole individual being that has the natural
potential to know, love , desire, and relate to
self and others in a reflective way.

43. Personhood and the Conception Event
A person is a natural being and not a
functional being. Natural in the sense that he
has the functional ability to know and love in
a trans-sensible or immaterial way. So
abortion is the destruction of an important
and valuable form of human life.

44. Personhood and the Conception Event
Person is not an individual
With a developed capacity for
reasoning, willing, desiring and relating to
others. But he/she is an individual with a
natural capacity for these activities and
relationships.

45. Personhood and the Conception Event
2. Conception
Is the moment when the so called
“fertilization” process is complete.
The sperm and ovum are not potential life.
They are the potential causes of individual
human life.

46. BEHAVIOURS OF MAN
Human behavior -is the population of
behaviors exhibited by humans and
influenced by
culture, attitudes, emotions, values, e
thics, authority, rapport, hypnosis, pe
rsuasion, coercion and/or genetics.

47. BEHAVIOURS OF MAN

48. BEHAVIOURS OF MAN
• The behavior of people (and other organisms or
even mechanisms) falls within a range with some
behavior being common, some unusual, some
acceptable, and some outside acceptable limits. In
sociology, behavior is considered as having social
behavior, which is more advanced action, as social
behavior is behavior specifically directed at other
people. The acceptability of behavior is evaluated
relative to social norms and regulated by various
means of social control.
• The behavior of people is studied by the academic
disciplines of psychiatry, psychology, social work,
sociology, economics, and anthropology.

49. BEHAVIOURS OF MAN
Factors affecting human behavior
• Genetics –study of the function and behavior of
genes.
• Attitude – the degree to which the person has a
favorable or unfavorable evaluation of the
behavior in question.
• Social norms – the influence of social pressure
that is perceived by the individual (normative
beliefs) to perform or not perform a certain
behavior.
• Perceived behavioral control – the individual’s
belief concerning how easy or difficult performing
the behavior will be.

50. Masculine psychology
Masculine psychology is a term sometimes
used to describe and categorize issues
concerning the gender related psychology of
male human identity, as well as the issues that
men confront during their lives. One stream
emphasises gender differences and has a
scientific and empirical approach, while the
other, more therapeutic in orientation, is
more closely aligned to the psychoanalytic
tradition. It also relates to concepts such as
masculinity and machismo.
•

51. Born of the female body
Jungian analysts Guy Corneau and Eugene Monick-
argue that the establishment and maintenance of the
male identity is more delicate and fraught with
complication than that of the establishment and
maintenance of the female identity. Such
psychologists suggest that this may be because men
are born of the female body, and thus are born from a
body that is a different gender from themselves.
Women, on the other hand, are born from a body
that is the same gender as their own.
“A woman simply is, but a man must become.
Masculinity is risky and elusive. It is achieved by a
revolt from woman, and it is confirmed only by other
men.”

52. Camille Paglia
has commented that she believes that women
are born, but men must "become." In other
words, masculinity is not something that is
granted by birth but is something that must
be earned in adult life.

54. Role of the father
• Sigmund Freud and Carl Jung argued that a father is very important to a boy's
development of identity. In his book Absent Fathers, Lost Sons [2] Canadian
Jungian analyst Guy Corneau writes that the presence of the father's body
during the son's developmental phases is integral in the son developing a
positive sense of self as masculine. Corneau also argues that if the son does
not develop positively towards the father's male body, then the son runs the
risk of developing negatively towards all bodies. Jacques Lacan argued that in
the son's mind, the father's body represents the law, and that the role of the
father's body is to break the attachment the son feels to the mother and by
extension his own.
• Freudian analysts claim that all sons feel they are in competition with their
father and often feel in a battle against the father. (Sigmund Freud referred to
this as Oedipus Complex.) Freudian psychologists claim that the risk the son
runs is that in some cases it is more difficult to win the battle against the
father than to loose the battle against the father. This is because a common
result of winning the battle against the father is that the son suffers
tremendous guilt.

55. ETHICS IN ADVERTISING
• . The importance of advertising is “steadily on the increase
in modern society.”1 That observation, made by this
Pontifical Council a quarter century ago as part of an
overview of the state of communications, is even truer
now.
• Just as the media of social communication themselves
have enormous influence everywhere, so
advertising, using media as its vehicle, is a
pervasive, powerful force shaping attitudes and behavior
in today’s world.
• Especially since the Second Vatican Council, the Church
has frequently addressed the question of the media and
their role and responsibilities. She has sought to do so in a
fundamentally positive manner, viewing the media as
“gifts of God” which, in accordance with his providential
design, bring people together and “help them to

56. ETHICS IN ADVERTISING
• We wish to call attention to positive
contributions that advertising can and does
make; to note ethical and moral problems that
advertising can and does raise; to point to moral
principles that apply to this field; and, finally, to
suggest certain steps for the consideration of
those professionally involved in advertising, as
well as for others in the private sector, including
the churches, and for public officials.

57. ETHICS IN ADVERTISING
• Our reason for addressing these matters is simple. In
today’s society, advertising has a profound impact
on how people understand life, the world and
themselves, especially in regard to their values and
their ways of choosing and behaving. These are
matters about which the Church is and must be
deeply and sincerely concerned.
• 2. The field of advertising is extremely broad and
diverse. In general terms, of course, an
advertisement is simply a public notice meant to
convey information and invite patronage or some
other response. As that suggests, advertising has
two basic purposes: to inform and to persuade, and
-- while these purposes are distinguishable -- both
very often are simultaneously present.

58. ETHICS IN ADVERTISING
• Advertising can be very simple -- a local, even
‘neighborhood,’ phenomenon -- or it can be very
complex, involving sophisticated research and
multimedia campaigns that span the globe. It
differs according to its intended audience, so
that, for example, advertising aimed at children
raises some technical and moral issues
significantly different from those raised by
advertising aimed at competent adults.

59. ETHICS IN ADVERTISING
• We disagree with the assertion that advertising simply mirrors
the attitudes and values of the surrounding culture. No doubt
advertising, like the media of social communications in
general, does act as a mirror. But, also like media in general, it
is a mirror that helps shape the reality it reflects, and
sometimes it presents a distorted image of reality.
• Advertisers are selective about the values and attitudes to be
fostered and encouraged, promoting some while ignoring
others. This selectivity gives the lie to the notion that
advertising does no more than reflect the surrounding culture.
For example, the absence from advertising of certain racial and
ethnic groups in some multi-racial or multi-ethnic societies can
help to create problems of image and identity, especially
among those neglected, and the almost inevitable impression
in commercial advertising that an abundance of possessions
leads to happiness and fulfillment can be both misleading and
frustrating.

60. TEN BENEFITS OF ADVERTISING
1. Identify
• Advertising lets people know you’re in business.
It conveys your business name and the type of
products or services you offer.

61. 2.Reach out
A big example of the benefits of advertising is
bringing potential customers to your store who
might otherwise never know you exist. A
storefront is only seen by people who walk past
your door, but advertising can reach out to
others in the surrounding towns and countries.

62. 3.Special sales and promotions
can be advertised that get people’s attention.
Perhaps someone has been thinking about getting a
new mattress, and when they learn about your
store having a sale, it could be just the incentive
they need to make a purchase.

63. 4.Hours of operation
• Nothing is more frustrating than going to a store to buy
something you need and realizing they are closed. The
potential customer may just go somewhere else to
make their purchase. One of the benefits of advertising
the days and hours a store is open is to help prevent a
loss of sales.
5. "Word of mouth“
• Is said to be one of the best forms of advertising, and
it’s true. A satisfied customer will often tell others of
their experience, which can result in future sales.
Media advertising in newspapers, on radio and TV will
help get new customers who will then increase
business by their spreading the word to their friends.

64. 6.Seasonal Promotions
• There are great benefits of advertising for specialty
items or seasonal products. Perhaps you sell products
that only your store has locally, such as musical
instruments. Advertising special seasonal items, such as
selling Christmas trees, can bring additional sales at
certain times of the year.
7. Confidence
• Business owners often don’t realize that one of the
benefits of advertising is making potential customers
feel more confident in a business they see advertised. It
gives them the sense that the business is professional,
stable and reputable.

65. 8. Blitz
• Every time you watch a football game on TV, you’ll see beer
advertisements. These companies are huge, and they have
plenty of customers, but their goal is to keep their products’
names in front of consumers. If you see a commercial for a
certain candy bar dozens of times, the next time you’re in a
convenience store and see that candy bar, you’re more likely
to buy one.
9. Consistency
• A business that stops advertising may give the impression
that the business is out of business. When people see a
business advertise for a long period of time and then
stop, they may get the false impression that the business is no
longer there, even though it is still open. Consistent
advertising yields the best results.

66. 10.Invest
Another of the benefits of advertising that many
businesses don’t realize is that it takes money to
make money. An old saying in the marketing
industry is "Advertising doesn’t cost, it pays."
Sometimes you have to invest money to make
money, and advertising should be an investment
that is included in a business’s annual budget.

67. The Benefits of Advertising
 Economic Benefits of Advertising
 Benefits of Political Advertising
• Cultural Benefits of Advertising
 Moral and Religious Benefits of Advertising

69. Sanctity of life means how life is special and why it is special.
There are five components to the idea of sanctity of life –
we can see them like the petals of a flower:

70. Only God
Life is can choose
sacred when life
ends Fill in the details in each
petal on your diagram and
underline the words that
All life Life are in bold
deserves should be
respect protected
Life is God
given

71. Can you think of a mnemonic to help remind you of the five
petals?
Use the first letter of each of the words in bold- e.g.
Sacred – S Sweet
Choose – C Children
Protected – Pick
Given – G Grey
Respect –R Rabbits
You can do better than me but keep it clean!

72. People like doctors think about the idea of the Sanctity of
life when they make decisions about people every day.
For Christians and Muslims, because they believe that God
created us, this means that all people are special and
important to God.
All people deserve respect and to be cared for.

73. The Sanctity of Human life
Key questions:
What does sanctity mean?
What does the Bible teach about the
sanctity of human life?
Why do Catholics believe that
human life is sacred?

75. Why did most the Germans consider
that the lives and suffering of the
prisoners were of no real concern?
Why did Schindler consider them
important?

76. For you created my inmost being
you knit me together in
my mother's womb
I praise you because I am
fearfully and wonderfully made
your works are wonderful,
I know that full well.
My frame was not
hidden from you
when I was made in
the secret place.

77. When I was woven together in the depths of the earth,
your eyes saw my unformed body
All the days ordained for me
were written in your book
before one of them came to be

78. Genesis 1
Exodus 20:13
Romans 14:8
1 Corinthians 6:19
Outline the teaching in the Catechism of the
Catholic church on the sanctity of life

79. (c) Question:
Explain why Catholics
believe that life is sacred?

80. Key questions:
What does sanctity mean?
What does the Bible teach about the
sanctity of human life?
Why do Catholics believe that
human life is sacred?