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STUDY GUIDE FOR MODULE NO. 4

Module 4 – Teacher as a Person in Society

“When you carry out acts of kindness you get a wonderful feeling inside.It is as though
something inside your body responds and says, yes this is how I ought to feel” - Unknown

MODULE OVERVIEW

As a teacher whatever you are feeling at the moment, once you stepped into the classroom
you have to leave everything behind, because, in the eyes of your students, you are their best hope.
In today's society, the nation has high hopes on teachers as they are one of the most
influential people in a person's life. Aside from being a facilitator to the 21st-century students,
teachers serve as the role model, who can greatly affect a child's future. As what Henry Brooks
Adams once said, "A teacher affects eternity; he can never tell where his influence stops."
But to cope with such huge expectations from the society, a teacher must anchor itself on
the foundation of moral and ethical principles which will be their guiding light in their teaching
journey. And to find and install those principles, knowing what morality and how we understand it
should be given attention.
Lesson I explains the concept of morality and expounds on the meaning foundational moral
principle. Lesson II deals on the good moral character expected of teachers. The lesson refers us
also to the ways of describing good moral character. Lesson III focuses on formation and discusses
the cognitive, affective and psychomotor dimensions of values; training the intellect and will; and
Max Scheler’s hierarchy of values. Lesson IV discusses teaching as vocation, mission, and profession.
Lastly, Lesson V gives an overview of the provisions of the Universal Declaration of Human Rights.

MODULE LEARNING OBJECTIVES

1. discuss and internalize the foundational principles of morality

2. accept continuing values formation as an integral part of personal and professional life
3. clarify if you really value teaching
4. analyze the relevant provisions of various educational jurisprudence
5. explain teaching as a vocation, mission, and profession
6. embrace teaching as a vocation, mission, and profession

LEARNING CONTENTS (title of the subsection)

Lesson I. Morality and the Foundational Moral Principle

Someone once wrote of teachers: “Even on your worst day on the job, you are still some
children’s best hope.” Indeed society expects much from you, the teacher. Henry Brooks Adams said
it succinctly: “A teacher affects eternity; he can never tell where his influence stops.”
For you to be able to cope with these expectations you should be anchored on a bedrock
foundation of moral and ethical principles. Let us begin this lesson by defining what is morality is.

What is morality?

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As defined by one textbook author, morality refers to the “quality of human acts by which we
can tell the right or wrong, good or evil.” (Panizo, 1964). Your human action is right when it
conforms to the norm, rule, or law of morality. Otherwise it is said to be wrong. For instance, when
Juan gets the pencil of Pedro without the latter’s permission, Juan’s action is wrong because it is
adherent to the norm, “stealing is wrong.” A man’s action, habit or character is good when it is not
lacking of what is natural to man, i.e. when it is in accordance with man’s nature. For instance, it is
not natural for man to behave like a beast when he is not a beast. He is man, and unlike the beast,
he has intellect and free will. That intellect makes him capable of thinking, judging and reasoning.
His free will gives him the ability to choose. Unlike the beasts, he is not bound by instincts. It is a

natural occurrence for beasts when a male dog meets a female dog on the street and mate there
and then, as they are not free but bound by their instinct, like sexual instinct. But it is contrary to
man’s nature when a man and woman do as the dogs do. To do so is to go down to the level of the
beast.

Meaning of foundational moral principle

What is meant by foundational moral principle? The word principle comers from the Latin
word princeps which means a beginning, a source. A principle is that on which something is based,
founded, originated and initiated. It is likened to the foundation of a building upon which all other
parts stand. If we speak of light, the principle is the sun because the sun is the body from which the
light of this world originate. A foundational moral principle is, therefore, the universal norm upon
which all other principles on the rightness or wrongness of an action are based. It is the source of
morality.
Where is this foundational moral principle? It is contained in the natural law. Many moralists,
authors, and philosophers may have referred to this foundational moral principle in different terms.
But it may be acceptable to all believers and non-believers alike to refer to it as natural law.
What is the natural law? It is the law “written in the hearts of men.” (Romans 2:15). For
theists, it is “man’s share in the Eternal Law of God. . . (Panizo, 1964). St. Thomas defines it as “the
light of natural reason, whereby we discern what is good and what is evil. . . an imprint on us of the
divine light. . .” (Panizo 1964). It is the law that says, “Do good and evil.” THIS IS THE FUNDAMENTAL
OR FOUNDATIONAL MORAL PRINCIPLE.
All men and women, regardless of race and belief, have a sense of this foundational moral
principle. It is ingrained in man’s nature. “It is built into the design of human nature and woven into
the fabric of the natural human mind.” We are inclined to do what we recognize as good and avoid
that which we recognize as evil.
Panizo says: “Writings, customs, and monuments and monuments of past and present
generations point out to this conclusion; that all people on earth, no matter how savage and
illiterate have recognized a supreme law of divine origin commanding good and forbidding evil”
(Panizo, 1964). The same thing was said by the Chinese philosopher, Mencius, long ago.
All men have a mind which cannot [bear to see the suffering of] others. . .From this case we
may perceive that he who lacks a feeling of commiseration is not a man; that he who lacks a feeling
of shame and dislike is not a man; he who lacks a feeling of modesty and yielding is not a man; and
that he who lacks a sense of right and wrong is not a man…. Man has these four beginnings. . .
(FungYulan, 1948, 69-70)
The natural law that says”do good and avoid evil” comes in different versions. Kung-fu-tsu
said the same when he taught: “Do not do to others what you do not like others to do to you.” This
is also the Golden rule of Christianity only that it is written in the positive form: “Do to others what
you like others do unto you.” Immanuel Kant’s version is “Act in such a way that your maxim can be

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the maxim for all.” For Christians, this Golden Rule is made more explicit through then Ten
Commandments and the Eight Beatitudes. These are summed up in the two great commandments,
“Love God with all your heart, with your mind, with all your strength” and “love your neighbor as you
love yourself.” The Buddhists state this through the eightfold path. For the Buddhists, they do good
when they “(1) strive to know the truth; (2) resolve to resist evil: (3) say nothing to hurt others; (4)
respect life, morality, and property: (5) engage in a job that does not injure others; (6) strive to free
their mind of evil; (7) control their feelings and thoughts, and (8) practice proper forms of
concentration.” (World Book of Encyclopedia, 1988) Buddha taught that “hatred does not cease by
hatred; hatred ceases only by love.” The Islamic Koran “forbids lying, stealing, adultery, and murder.”

It also teaches, “honor for parents, kindness to slaves, protection for the orphaned and the widowed,
and charity to the poor. It teaches the virtues of faith in God, patience, kindness, honesty, industry,
honor, courage, and generosity. It condemns mistrust, impatience and cruelty.” (World Book of
Encyclopedia, 1988). Furthermore, the Muslims abide by The Five Pillars of Islam: 1) prayer, 2) self-
purification by fasting, 3) almsgiving and 5) pilgrimage to Mecca for those who can afford.
(www.islam101.com/dawal/pillars.html)

LEARNING CONTENTS (title of the subsection)

Lesson II. Teacher as a person of good moral character

As laid down in the preamble of our Code of Ethics of Professional Teachers, “teachers are
duly licensed professionals who possess dignity and reputation with high moral values as well as
technical and professional competence. In the practice of their profession, they strictly adhere to,
observe and practice this set of ethical and moral principles, standard and values.”
From the above preamble, the words moral values are mentioned twice, to accentuate on
the good moral character expected of you, the teacher. When are your good moral characters? One
Christian author describes four ways of describing good moral character: 1) being fully human – you
have realized substantially your potential as a human person, 2) being a loving person – you are
caring in an unselfish and mature manner with yourself, other people and God, 3) being a virtuous
person – you have acquired good habits and attitudes and you practiced then consistently in your
daily life, and 4) being a morally mature person – you have reached a level of development
emotionally, social, mentally, spiritually appropriate to your development stage. (Cosgrave, William,
rev. ed. 2004, 78-79). In short, you are on the right track when you strive to develop your potential,
your love and care for yourself and make this love flow to others, you leas a virtuous life, and as you
advance in age you also advances in your emotional, social, intellectual and spiritual life.
The foundational moral principle is “Do good: avoid evil.” This is contained in the natural law.
The natural law in engraved in the heart of every man and woman. We have in us the sense to do
the good that we ought to do and to avoid the evil that we ought to avoid. This foundational moral
principle of doing good and avoiding evil is expressed in many other ways by different people. The
famous Chinese philosopher, Kunf-fu-tzu taught the same principle when he said: “Do not do unto
others what you do not like others do unto you.” Immanuel Kant taught the same: Act in such a way
that your rule can be the principle of all.” The Buddhists abide by the same moral principle in the
Eightfold Path. The Muslims have this foundational moral principle laid down in their Koran and the
Five Pillars. For the Christians, the Bible shows the way to the good life – the Ten Commandments
and the Eight Beatitudes. The Ten Commandments and the Eight beatitudes are summarized in the
two great commandments of love for God and love for neighbor.

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Our act is moral when it is in accordance with our human nature. Our act is immoral when it
is contrary to our human nature. Our intellect and free will make us different from and above the
beast.
As a teacher, you are expected to be a person of good moral character. You are a person of
good moral character when you are 1) human, 2) loving, 3) virtuous, and 4) mature.

LEARNING ACTIVITY 1

Test Your Understanding

Directions: Answer the following with a YES or NO. If your answer is NO, explain your answer in
a sentence.
_____ 1. Is morality for persons and animals?
_____ 2. Is the natural law known only by the learned?
_____ 3. Did the primitive people have a sense of the natural law?
_____ 4. Is an animalistic act of man moral?
_____ 5. Is it right to judge a dog to be immoral if it defecates right there in your garden?
_____ 6. Is the foundational moral principle sensed only believers?
_____ 7. Is the foundational moral principle very specific?
_____ 8. Is the foundational moral principle the basis of more specific moral principles?
_____ 9. Is the foundational moral principle so called because it is the basis of all moral principles?
_____10. Are the Ten Commandments for Christians more specific moral principles of the
foundational moral principle?
_____11. Is the natural law literary engraved in every human heart?
_____12. Are the Five Pillars of Islam reflective of the natural law?
_____13. Is the Buddhists Eightfold Path in accordance with the natural law?
_____14. Is the Golden rule for Christians basically the same with Kung-fu-tsu’s Reciprocity rule?

(What is your score? Refer to the key to correction. If your score is below 12, I suggest you read the
text again then take a re-test).

LEARNING ACTIVITY 2

A. Directions: Answer the following with a sentence or two.

1. To be moral is to be human. What does this mean?

_________________________________________________________________________________________________
_________________________________________________________________________________________________
_________________________________________________________________________________________________
_________________________________________________________________________________________________.

2. Why is morality only in persons?

_________________________________________________________________________________________________
_________________________________________________________________________________________________
_________________________________________________________________________________________________
_________________________________________________________________________________________________.

3. What do the following tell you about the natural law?

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Ancient philosophers and dramatists have already mentioned the natural law. Sophocles,
for instance, in the drama Antigone, spoke of the “unwritten statues of heaven which are not of
today or yesterday but from all time and no man knows when they were first put forth.”
Cicero wrote: “True law is right reason in agreement with nature; it is of universal application,
unchanging and everlasting…”

“Lawless license or promiscuity is not common among primitive peoples. According to Fr.
Vanoverberg, a Belgian anthropologist of the CICM congregation, the Negritos of Northern
Luzon have excellent moral standards especially with regards to honesty and sexual matters
although their power of abstraction is so low that they can hardly count beyond 5.” (Panizo,
1964).
B. Journal Entry
1. “Do good: avoid evil” is the foundational moral principle. List at least 5 good things that you
have to do as a teacher and 5 evil things you have to avoid doing.
2. The Golden Rule for Christians is: Do to others what you would like others do unto you.” Give a
concrete application of the Golden Rule as you relate to a learner, to a fellow teacher, to a
parent or any member of the community and to your superiors.

e.g. Speak well of your fellow teacher just as you want your fellow teacher to speak well of you.

C. Research on the following:

1. What do the following statements imply about the role of religion in the moral formation of
man?
- “If God did not exist, then everything would be permitted.” Dostoyevsky

- There is no doubt that man can organize the world without God, but in the final analysis he
can only organize it against man.” Pope Paul VI

2. How does conscience relate to morality?

3. Are man-made laws part of the natural law? What about the Code of Ethics for Professional
Teachers?

4. Do laws limit our freedom?

5. What is meant by the statement “The Sabbath is made for man and not man for the
Sabbath.”

D. By means of a song, a poem or an acrostic (on the word MORALITY) , show the importance of
morality.

LEARNING CONTENTS (title of the subsection)

Lesson III. Values formation

“Education in values means the cultivation of affectivity, leading the educand through exposure
to an experience of value and of the valueable.” R. Aquino

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As mention earlier, to be moral is to be human. Living by the right values humanizes. The
question that you may raise at this point is: Is there such a thing as right, unchanging and universal
value? Is a right value for me also a right value for you? Are the values that we, Filipinos, consider as
right also considered by the Japanese, the Americans or the Spaniards as right values? Or are values
dependent on time, place and culture?
There are two varied answers to the question, depending on the camp where you belong.
If you belong to the idealist group, there are unchanging and universal values. The values of love,
care and concern for our fellowmen are values for all people regardless of time and space. They
remain unchanged amidst changing times. These are called transcendent values, transcendent
because that are beyond changing times, beyond space and people. They remain to be a value even
if no one values them. They are accepted as value everywhere.
On the other hand, the relativists claim that there are no universal and unchanging vales.
They assert that values are dependent on time and place. The values that our forefathers believed in
are not necessarily the right values for the present. What the British consider as values are not
necessarily considered values by Filipinos.
Our discussion on values is based on the premise that there are transcendent values. Most
Filipinos, if not all, believe in a transcendental being whom we call by different names Bathala, Apo
Dios, Kabunian, Allah, and the like.

Values are taught and caught

Another essential question we have to tackle is: Are values caught or taught? Our position is
that values are both taught and caught. If they are not taught because they are merely caught, then
there is even no point in proceeding to write and discuss your values formation as a teacher! Values
are also caught. We may not be able to hear our father’s advice “Do not smoke” because what he
does (he himself smokes) speaks louder that what he says. The living examples of good men and
women at home, school and society have far greater influence on our value formation than those
well-prepared lectures on values excellently delivered by experts who may sound like “empty gongs
and clanging cymbals.”

A. Cognitive, affective and behavioral dimensions

Values have a cognitive dimension. We must understand the value that we want to acquire.
We need to know why we have to value such. This is the heart of conversion and values formation.
We need to know how to live by that value. These are concepts that ought to be taught.
Values are in the affective domain of objectives. In themselves they have an affective
dimension. For instance, “it is not enough to know what honesty is or why one should be honest.
One has to feel something towards honesty, be moved towards honesty as preferable to
dishonesty.” (Aquino, 1990)
Values also have behavioral dimension. In fact, living by the value is the true acid test we
really value a value like honesty.

Value formation includes formation in the cognitive, affective and behavioral aspects.
Your value formation as teachers will necessarily include the three dimensions. You have to
grow in knowledge and in wisdom and in your “sensitivity and openness to the variety of value
experiences in life.” (Aquino, 1990) You have to open and be attentive to you value lessons Ethics
and for those in sectarian schools, Ethics and Religious Education. Take active part in value sessions
like fellowships, recollections organized by your church group or associations. Since values are also
caught, help yourself by reading the biographies of heroes, great teachers and saints (for the

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Catholics) and other inspirational books. (It is observed that less and less teachers read printed
materials other than their textbooks.) You lessons in history, religion and literature are replete with
opportunities for inspiring ideals. Associate with model teachers. If possible, avoid the “yeast” of
those who will not exert a very good influence. The sound advice from Desiderata “Avoid loud and
aggressive persons; they are vexations to the spirits. “Join community immersions where you can

be exposed to people from various walks of life. These will broaden your horizon, increase your
tolerance level, and sensitize you to life values. These will help you to “fly high” and “see far” to
borrow the words of Richard Bach in his book, Jonathan Livingstone Seagull.

B. Training the will and the intellect

Your value formation is essence is a training of your intellect and will, your cognitive and
rational appetitive powers, respectively. Your intellect discerns a value and presents it to the will as a
right or wrong value. Your will wills to act on the right value and wills to avoid the wrong value
presented by your intellect. As described by St Thomas Aquinas, “the intellect proposes and the will
disposes.”
It is clear that “nothing is willed unless it is first known. Thought must precede the
deliberation of the will. An object is willed as it is known by the intellect and proposed to the will as
desirable and good. Hence, the formal and adequate object of the will is good as apprehended by
the intellect.” (William Kelly, 1965). These statements underscore the importance of the training of
your intellect. Your intellect must clearly present a positive value to be a truly a positive value to the
will not as one that is apparently positive but in the final analysis is a negative value. In short, your
intellect must be enlightened by what is true.
It is, therefore, necessary that you develop your intellect in its three functions, namely:
“formation of ideas, judgment and reasoning” (William Kelly, 1965). It is also equally necessary that
you develop your will so you will be strong enough to act on the good and avoid the bad that your
intellect presents.
How can your will be trained to desire strongly the desirable and act on it? William Kelly
explains very simply:
Training of the will must be essentially self-training. The habit of yielding to impulse results
in the enfeeblement of self-control. The power of inhibiting urgent desires, of concentrating
attention on more remote good, of reinforcing the higher but less urgent motives undergoes a kind
of atrophy through disuse. Habitually yielding to any vice, while it does not lessen man’s
responsibility, does diminish his ability to resist temptation. Likewise, the more frequently man
restrains impulse, checks inclination, persists against temptation, and steadily aims at virtuous living,
the more does he increase his self-control, and therefore, his freedom. To have a strong will means
to have control of the will, to be able to direct it despite all contrary impulses.
Virtuous versus vicious life and their effect on the will
In short, a virtuous life strengthens you to live by the right values and live a life of abundance
and joy while a vicious life leads you to perdition and misery. WARNING: Then NEVER to give way to
a vice! Instead develop worthwhile hobbies. Cultivate good habits.
If you could recall, we said a moral person is one who leads a virtuous life. Panizo claims
“virtue involves a habit, a constant effort to do things well in spite of obstacles and difficulties.” A
virtue is no other than a good habit. You get so used to doing good that you will be stronger to
resist evil. So, START and CONTINUE doing and being good!

C. MaxScheler’s hierarchy of values

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Max Scheler outlined a hierarchy of values. Our hierarchy of values is shown in our
preferences and decisions. For instance, you may prefer to absent from class because you want to
attend the annual barrio fiesta where you are the “star” because of your ability to sing and dance.
Another one may prefer just the opposite by missing the fiesta (anyway, s/he can have all the
fiestas after studies) and attends class. Aquino (1990) presents Scheler’s hierarchy of values arranged
from the lowest to the highest as shown below:

Pleasure Values - the pleasant against the unpleasant

- the agreeable against the disagreeable
- sensual feelings
- experiences of pleasure or pain
Vital Values - values pertaining to the well-being either of the individual
or of the community
- health
- vitality
- values of vital feeling
- capability
- excellence
Spiritual Values - values independent of the whole sphere of the body
and of the environment
- grasped in spiritual acts of preferring, loving
and hating
- aesthetic values; beauty against ugliness
- values of right and wrong
- values of pure knowledge
Values of the Holy - appear only in regard to objects
intentionally given as “absolute objects”
- belief
- adoration
- bliss
Based on Scheler’s hierarchy of values, the highest values are those that directly pertain to
the Supreme Being while the lowest values are those that pertain to the sensual pleasures. We act
and live well if we stick to Scheler’s hierarchy of values, i.e. , give greater preference to the higher
values. We will live miserably if we distort Scheler’s hierarchy of values, for instance, when we
subordinate spiritual values to pleasure values. We act well when we give up the pleasure of
drinking excessive alcohol for the sake of our health. But while we take care of our health, Christians
will say, we bear in mind that we do not “live by bread alone” but also by “the word that comes from
the mouth of God” (Luke 4:4). … life is more than food and the body wore than clothing.” (Luke
12:23). Our concerns must go beyond the caring of our bodily health.
As we learned earlier, man is an embodied spirit and so we also need to be concerned with
matters of the spirit like appreciation of what is right and what is beautiful. The saints have been
raised to the pedestal and are worthy of the veneration of the faithful because they gave up their life
for their faith in the Holy One.
San Lorenzo Ruiz, the first Filipino saint, spurned offers of liberty and life for his faith in God.
Having done so, “he affirmed the absolute superiority of the Holy.” We also know of Albert

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Scheweitzer, the much-honored physician, missionary, and musician who because of his deep
reverence for life spent many years extending humanitarian assistance by treating thousands and
thousands of sick people during his medical mission in Africa. He also built his hospital and leper
colony for the less unfortunate in Africa.
We cannot ignore Blessed Mother Teresa of Calcutta, India who chose to leave a more
comfortable life in the convent in order to devote her life bathing, consoling, and picking up the
dying outcasts in the streets of Calcutta out of genuine love and compassion.

Outside the Catholic Church, we, too, can cite several whose lives were focused on matters of
the spirit more than the body. At this point we cite Mahatma Ghandi, the great political and spiritual
leader of India, who passionately fought discrimination with his principles of truth, non-violence,
and courage. His non-violent resistance to the British rule in India led to the independence of India
in 1947.
We do not forget Helen Keller, who despite her being blind, traveled to the developing and
war-ravaged countries to improve the conditions of the blind like her for them to live meaningful
life. Of course, we do not forget Dr. Jose Rizal, our national hero, Benigno Aquino Jr. and all other
heroes of our nation who gave up their lives for the freedom that we now enjoy and many more for
you to talk about at the end of this lesson.

D. Values clarification
After introducing transcendent values, let me introduce you to the process of value
clarification.
Values clarification is the process of defining one's values. By clarifying our values, it helps to
guide us in our daily activities and helps to align what we say with what we do. After someone has
clarified his or her values, they should be able to quickly name the values held most dear.
Values and Teaching (1966, 1978) represented a culmination of Raths’ decades-long work in
the area of values and set out a theory of values development called “values clarification.”  It quickly
gained popularity among classroom teachers through the late 1960s and early 1970s. At the time,
Lawrence Kohlberg’s theory of moral development was the competing approach to working with
values in the classroom. Both Raths, Harmin, and Simon (1966) and Kohlberg rejected the dominant
approach to moral instruction in the schools: inculcation.  In their view, telling students that cheating
was wrong or that honesty was the best policy was a particularly ineffective way to develop values.
As values clarification gained popularity in the early 1970s, it was criticized by academics writing in
journals and by conservatives, including William Bennett and Phyllis Schafly, in the popular media
(see a current discussion here.)  Raths did not respond to these criticisms publicly, although in
private letters asserted that a lot of the sharp commentary was aimed at a version of the theory he
did not recognize.   The critics, in his view, were largely attacking a straw man. In addition, as time
went on and more individuals were writing under the values clarification banner, the term “values
clarification” came to be associated with the self-actualization and human potential movement, or
the field of counseling psychology.

Philosophical foundations
        One of the primary influences on Raths’ thought was John Dewey’s work in the area of
values, character, and thinking.  Raths acknowledged his indebtedness to Dewey’s Theory of
Valuation (1939) in the formulation of the definition of “value” forwarded in Values and Teaching.
But even more significantly, Raths believed that the ultimate purpose of values clarification, the

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reconstruction of experience leading to growth, followed directly from Dewey’s work.  Of the values
clarifying process, Raths recounted in 1975:
In a pluralistic society, we can’t help but face the value confusion and value contradictions of
our times. When we do not show what we really value or when we are not clear on what we really
value. The advocates of value clarification assert that we must clarify what we really value. The term
value is reserved for those “individual beliefs, attitudes and activities …. That satisfy the following
criteria: 1) freely chosen; 2) chosen from among alternatives; 3) chosen after due reflection; 4) prized
and cherished; 5) publicly affirmed; 6) incorporated into actual behavior; and 7) acted upon
repeatedly in one’s life.
This means that if you value honesty you have chosen it freely from among alternatives and
after considering its consequences. You prize it and you are proud of it and so you are not ashamed
for other to know that you value it. You practice and live by honesty and have made it your habit ti
act and live honesty.

Values clarification methodology and strategies

Values clarification strategies are designed to prompt students’ reflection
regarding their  beliefs, activities, and interests in an effort to advance values development. The aim
is to provide students with experience with the valuing process.   As noted above, Values
and Teaching (1966, 1978) argued for a student-centered perspective. In the authors’ view, teachers
needed to listen carefully to students’ expressions of interests, attitudes, and the other values
indicators, perhaps offer a clarifying question or reflection back, or simply acknowledge that they
heard what the student said.  The idea that teachers are to refrain from judging students’
expressions is a central, but controversial, element of values clarification strategies.  As noted above,
Raths, Harmin and Simon believed that if students anticipated that their expressions were going to
be judged in some way, then honest expressions would not be forthcoming and the values-
clarifying process would be undermined.  Only if students felt they could safely share their genuine
concerns, worries, attitudes, and interests, could the value clarifying process advance.

The Clarifying Questions

The heart of the values clarification is the dialogue or discussion strategy.  This strategy
involved engaging students in an informal exchange based on the values clarification process, as
they express attitudes, beliefs, or interests, or one of the other values indicators.  The authors
emphasized that this approach was not formulaic and depended on the sensitivity and
thoughtfulness of teachers dealing in a very individualized way with students.  The dialogue strategy
involved teachers, upon hearing a student express a value indicator, prompting that student to
reflect on that attitude or belief by responding with a brief question or comment.  Raths, Harmin,
and Simon (1966) published 30 Clarifying Questions, keyed to their definition of a value.  See
examples of their clarifying questions here .  Here is an example of the dialogue strategy
from Values and Teaching  (1966, p.75): 
Clara: Some day I’d like to join the Peace Corps.
Teacher: What are some good things about that, Clara?
Clara: Oh, the chance to be of service excites me and going to faraway places does too.
Teacher: Of those two, which would you put in first place?
Clara: I guess the faraway places part.
Teacher: Are you glad that one is first?
Clara: No, I guess people would respect me more if the service was the first part.

Summary

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In sum, the hypothesis set forth in Values and Teaching  (1966, 1978) is rather modest.  The
authors assert that students characterized by particular values-related patterns of behavior may be
helped through teachers’ invitations to engage in the process of valuing.   They posited that if
students engaged in the valuing process, then, over time, the values-related behaviors would wane.
They proposed that teachers seek opportunities to listen to students as they express their interests,
purposes, aspirations, and so on.  The dialogue strategy set out the types of questions that might
facilitate the valuing process on the part of the student.  Key to the values clarification approach was
the importance of a non-judgmental classroom climate, where students could feel that they could
honestly express themselves.  The crux of the theory was a philosophical commitment to respect
students and their intelligence. In other words, teachers need to help students think
through their  own concerns in a rigorous way.  As Raths wrote, “superficiality and shallowness in
approach runs the risk of not clarifying anything of importance” (personal communication, April 11,
1972).

D. Teaching as Vocation, Mission, and Profession

Etymology of the word “vocation”
Vocation comes from the Latin word “vocare” which means to call. Based on the etymology
of the word, vocation, therefore, means a call. If there is a call, there must be a caller and someone
who is called. There must also be a respond. For Christians, the caller is God Himself. For our brother
and sister Muslims, Allah. Believers in the Supreme Being will look at this voiceless call to have a
vertical dimension. For non-believers, the call is also experienced but this may be viewed solely
along a horizontal dimension. It is like man calling another man, never a Superior being calling man.
The Christians among you recognize the Bible is full of stories of men and women who were
called by God to do something not for themselves but for others. We know of Abraham, the first
one called by God, to become the father of a great nation, the nations of God’s chosen people. We
recall Moses who was called while in Egypt to lead God’s chosen people out of Egypt in order to
free them from slavery. In the New Testament, we know of Mary who was also called by God to
become the mother of the Savior Jesus Christ. In Islam, we are familiar with Muhammad, the last of
the prophets to be called by Allah, to spread the teachings of Allah. All of the responded positively
to God’s call. Buddha must have also heard the call to abandon his royal life in order to seek the
answer to the problem of suffering.

Teaching as your vocation

Perhaps you never dreamt to become a teacher! But here you are preparing to become one!
How did it happen? From the eyes of those who believe, it was God who called you here for you to
teach, just as God called Abraham, Moses, and Mary, of the Bible. Like you, these biblical figures did
not also understand the events surrounding their call. But in their great faith, they answered YES.
Mary said: Behold the handmaid of the Lord. Be it done to me according to your word.” (Of course,
it is difficult explaining your call to teach as God’s call for one who, in the first place, denies God’s
existence, for this is a matter of faith.) The fact that you are now in the College of Education signifies
that you positively responded to the call to teach. Right? May this YES response remain a YES and
become even firmer through the years. Can you believe it? Better believe it?

Etymology of the word “mission”

Teaching is also a mission. The word mission comes from the Latin word “misio” which
means “to send”. You are called to be a teacher and you are sent into the world to accomplish a
mission, to teach. The Webster’s New Collegiate Dictionary defines mission as “task assigned.” You
are sent to accomplish an assigned task.

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Teaching as your mission

Teaching is your mission means it is the task entrusted to you in this world. If it is your
assigned task, then naturally you’ve got to prepare yourself for it. From now on you cannot take
your studies for granted! Your four years of pre-service preparation will equip you with the
knowledge, skills and attitude to become an effective teacher. However, never commit the mistake
of culminating your mission preparation at the end of the four-year pre-service education. You have

embarked in a mission that calls for a continuing professional education. As the saying goes “once a
teacher, forever a student.” (More is said of continuing professional education in the Code of Ethics
for Professional Teachers).
Flowing from your uniqueness, you are expected to contribute to the betterment of this
world in your own unique way. Your unique and most significant contribution to the humanization
of life on earth is in the field where you are prepared for – teaching.
What exactly is the mission to teach? Is it merely to teach the child the fundamental skills or
basic r’s of reading, ‘riting, ‘rithmetic and right conduct? Is it to help the child master the basic skills
so s/he can continue acquiring higher-level skills in order to become a productive member of
society? Is it to deposit facts and other information into the “empty minds” of students to be
withdrawn during quizzes and tests? Or is it to “midwife” the birth of ideas latent in the minds of
students? Is it to facilitate the maximum development of his/her potential not only for
himself/herself but also for others? In the words of Alfred North Whitehead, is it to help the child
become “the man of culture and expertise”? Or is it “to provide opportunities for the child’s growth
and to remove hampering influences” as Bertrand Russel put it?
Recall the various philosophies in education and you can add more to those enumerated. To
teach is to do all of these and more! To teach is to influence every child entrusted in your care to
become better and happier because life becomes more meaningful. To teach is to help the child
become more human.
A letter given by a private school principal to her teachers on the first day of a new school
year may make crystal clear for you your humanizing mission in teaching:

Dear Teacher:
I am a survivor of a concentration camp.
My eyes saw what no man should witness:
- Gas chambers built by learned engineers.
- Children poisoned by educated physicians.
- Infants killed by trained nurses.
- Woman and babies shot and burned by high school and college graduates.
So I am suspicious of education.
My request is: Help your students become human.
Your efforts must never produce learned monsters.
Skilled psychopaths, and Eichmann’s.
Reading, writing, arithmetic are important only if
they serve to make our children more human.
“Mission accomplished!” This is what a soldier tells his superior after he has accomplished his
assigned mission. Can we say the same when we meet our “Superior” face to face?
Some teachers regard teaching as just a job. Others see it as their mission. |What’s the
difference? Read Teaching: Mission and/or Job?

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Teaching: Mission and/or Job?

If you are doing it only because you are paid for it, it’s a job;
If you are doing it not only for the pay but also for service, it’s a mission.
If you quit because your boss or colleague criticized you, it’s a job;
If you keep on teaching out of love, it’s a mission.
If you teach because it does not interfere with your other activities’
it’s a job.
If you are committed to teaching even if it means letting go of other
activities, it’s a mission
If you quit because no one praises or thanks you for what you do,
it’s a job.
If you remain teaching even though nobody recognizes your efforts,
it’s a mission.
It’s hard to get excited about a teaching job;
It’s almost impossible not to get excited about a mission.
If our concern is success, it’s a job;
If our concern is success plus faithfulness, it’s a mission.
An average school is filled by teachers doing their teaching job;
A great school is filled with teachers involved in
a mission of teaching.
*Adapted from Ministry or Job by Anna Sandberg

The elements of a profession

Teaching like engineering, nursing, accounting and the like is a profession. A teacher, like an
engineer, a nurse and an accountant, is a professional. What are the distinguishing marks of a
professional teacher? Former Chairperson of the Professional Regulation Commission, Hon.
Hermogenes P. Pobre in his pithy address in a national convention of educators remarked: “The
term professional is one of the most exalted in the English language, denoting as it does, long and
arduous years of preparation, a striving for excellence, a dedication to the public interest, and
commitment to moral and ethical values.”

Teaching as your profession

Why does a profession require ‘long and arduous years of preparation” and “a striving for
excellence”? Because the end goal of a profession is service and as we have heard many times “we
cannot give what we do not have.” We can have more if we have more. His Holiness Pope Paul VI
affirmed this thought when he said “Do more, have more in order to be more!” For us to be able to

give more, continuing professional education is a must. For us teachers, continuing professional
education is explicit in our professionalization law and our Code of Professional Ethics.

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Our service to the public as a professional turns out to be dedicated and committed only
when our moral, ethical and religious and values serve as our bedrock foundation. The same moral,
ethical and religious convictions inspire us to embrace continuing professional education.
If you have teaching as your profession, this means that you must be willing to go through a
long period of preparation and a continuing professional development. You must strive for
excellence, commit yourself to moral, ethical and religious values and dedicate yourself to public
service.

The “pwede na” mentally vs. excellence

The “striving for excellence” as another element of a profession brings us to our “pwede na”
mentality, which is inimical to excellence. This mentality is expressed in other ways like “talagang
ganyan ‘yan”, “wala na tayong magagawa”, - all indicators of defeatism and resignation to
mediocrity. If we stick to this complacent mentality, excellence eludes us. In the world of work
whether here or abroad, only the best and the brightest make it. (At this time, you must have heard
that with the rigid selection of teacher applicants done by DepEd, only a few make it!) The mortality
rate in the Licensure Examination for teachers for the past ten years is glaring evidence that
excellence is very much wanting of our teacher graduates. If we remain true to our calling and
mission as a professional teacher. We have no choice but to take the endless and the “less traveled
road” to excellence.

Teaching and a life of meaning

Want to give your life a meaning? Want to live a purpose-driven life? Spend it passionately
in teaching, the most noble profession. Consider what Dr. Josette T. Bio, the first Asia teacher to win
the Intel Excellence in Teaching Award in an international competition, said in a speech delivered
before a selected group of teachers, superintendents, DepEd officials and consultants, to wit:

Teaching may not be a lucrative position. It cannot guarantee financial security. It even
means investing your personal time, energy, and resources. Sometimes it means
disappointments, heartaches, and pains. But touching the hearts of people and opening the
minds of children can give you joy and contentment which money could not buy. These are the
moments I teach for. These are the moments I live for.

SUMMARY

Teaching is a vocation. For the theists, it is a calling from God worthy of our response. For
atheists, it is a calling without a vertical dimension. Teaching is also a mission, an assigned task. We
are expected to write our “accomplishment report” at the end of our mission. Teaching is also a
profession. It is our way of rendering service to humanity. The quality of our professional service is
determined to a very great extent on our long and arduous period of preparation, continuing
professional education, and our commitment to ethics and moral values. It we give professional
quality service, and then mediocrity has no place. If we live up to our name as a professional
teacher, a meaningful and fulfilled life will not be far behind. No doubt this can readily happen when
teaching has become your passion.

LEARNING ACTIVITY 1

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A. An Exercise on Metaphor/Simile – Compare teaching as a vocation/mission/profession to

something by completing this statement: TEACHING IS LIKE
Teaching is like _________________________________________________________________________________

B. Answer the following questions.

1. Does it make a difference if teaching is simply regarded as a profession, not a vocation and a
mission?

2. With the 5 qualities of a professional in mind, cite other Filipino traits that work against the
making of a true Filipino professional. Propose some remedial measures.

3. Of the 5 qualities of a professional, which to you is the most important? Why?

4. Once more, read the letter to the teacher given above, and then state the mission of the
professional teacher.

LEARNING ACTIVITY 2

Research on:
1. The other elements of a profession. Does the teaching profession fulfill all the elements?

2. The meaning of Eichmann as used in the Letter to Teacher found in this lesson.

3. Study the logos of professional teachers, the Philippine Association for Teacher Education,
the Department of Education, and Commission on Higher Education. Give their symbolism. Is
there anything common among the logos?

4. Journal Entry
Conrado de Quiros of the Philippine Daily Inquirer once wrote: “Being world-class does not
mean going internationally and showing our best out there. Being world-class is passion and
commitment to our profession; being world-class is giving our best to teaching. Being world-
class starts right inside the classroom.” Write what you resolve to START doing and STOP
doing NOW as you embrace teaching as your vocation, mission and profession.

START DOING:

1. I will __________________________________________________________________________________
STOP DOING:

1. I will ___________________________________________________________________________________

REFLECTION

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Self-Reflect
Keep interested in your own career, however humble; it is a real possession in the changing
fortunes of time, says Desiderata. How can you keep your interest in your career? Rite your
reflection here!
__________________________________________________________________________________________________
_________________________________________________________________________________________________
__________________________________________________________________________________________________
_________________________________________________________________________________________________
__________________________________________________________________________________________________
_________________________________________________________________________________________________

LEARNING CONTENTS (title of the subsection)

Lesson V. Universal Declaration of Human Rights

Human rights are universal – to be enjoyed by all people, no matter who they are or where
they live. The Universal Declaration includes civil and political rights, like the right to life, liberty, free
speech and privacy.
Human rights are moral principles or norms that describe certain standards of human
behaviour, and are regularly protected as legal rights in municipal and international law. Everyone
born in this world have human rights that must be protected by the law.

What is the Universal Declaration of Human Rights?

In 1948, the United Nations General Assembly adopted the Universal Declaration of Human
Rights (UDHR). It was the first time in history that a document with universal value (it refers to “all
members of the human family,” which means all of us) was adopted by an international
organisation. It was the first legal document to set out the fundamental human rights to be
universally protected.
The Universal Declaration of Human Rights is a historic document which outlined the rights
and freedoms everyone is entitled to. It was the first international agreement on the basic principles
of human rights. It laid the foundation for the human rights protections that we have in the world
today.
The UDHR, which turned 70 in 2018, continues to be the foundation of all international
human rights law. Its 30 articles provide the principles and building blocks of current and future
human rights conventions, treaties and other legal instruments.
The UDHR, together with the 2 covenants - the International Covenant for Civil and Political
Rights, and the International Covenant for Economic, Social and Cultural Rights - make up
the International Bill of Rights.
Basic human rights recognized around the world declared by United Nations through
Universal Declaration of Human Rights. These declaration held by United Nations General Assembly
at the Palais de Chaillot in Paris, France on 10 December 1948. Of the then 58 members of the
United Nations, 48 voted in favor, none against, eight abstained, and two did not vote.

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The drafting commission was a suitably diverse bunch, with Eleanor Roosevelt (wife of US
President Franklin Delano Roosevelt) chairing, and various members from countries such as
Lebanon, China, France, Chile and the Philippines, to mention a few.
The UDHR begins with a preamble. Think of a preamble in terms of a book’s introduction: it
explains the Declaration and sets out its underlying values. Rene Cassin, the French member of the
drafting commission, compared the Preamble to the steps leading up to a house.
It is a vital part of the UDHR because it places it within a historical context, and explains what
it meant to the 48 countries that ratified the document back in 1948 (the UN had 58 members at the
time).

The Preamble
Whereas recognition of the inherent dignity and of the equal and inalienable rights of all
members of the human family is the foundation of freedom, justice and peace in the world,
Whereas disregard and contempt for human rights have resulted in barbarous acts which
have outraged the conscience of mankind, and the advent of a world in which human beings shall
enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the
highest aspiration of the common people,
Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to
rebellion against tyranny and oppression, that human rights should be protected by the rule of law,
Whereas it is essential to promote the development of friendly relations between nations,
Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in
fundamental human rights, in the dignity and worth of the human person and in the equal rights of
men and women and have determined to promote social progress and better standards of life in
larger freedom,
Whereas Member States have pledged themselves to achieve, in cooperation with the United
Nations, the promotion of universal respect for and observance of human rights and fundamental
freedoms,
Whereas common understanding of these rights and freedoms is of the greatest importance
for the full realisation of this pledge,
Now, therefore, THE GENERAL ASSEMBLY proclaims this UNIVERSAL DECLARATION
OF HUMAN RIGHTS as a common standard of achievement for all peoples and all nations, to the
end that every individual and every organ of society, keeping this Declaration constantly in
mind, shall strive by teaching and education to promote respect for these rights and freedoms and
by progressive measures, national and international, to secure their universal and effective
recognition and observance, both among the peoples of Member States themselves and among the
peoples of territories under their jurisdiction.

The Universal Declaration of Human Rights

The UDHR contains 30 articles, and covers the most fundamental rights and freedoms of
people (collectively and individually) everywhere in the world. The articles can be divided into 6
groups. The Preamble, remember, is like the steps leading to a house.
Articles 1 and 2 are the foundation blocks on which the UDHR is built. They reaffirm human
dignity, equality and brotherhood.
Articles 3-11 are the house’s first column. They are the rights of the individual: the right to
life, outlawing of slavery or torture, equality before the law, the right to a fair trial etc.

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Articles 12-17 are the second column. These are the rights of individuals within civil and
political society. They include freedom of movement, the right to a nationality, the right to marry
and found a family, as well as the right to own property.
Articles 18-21 are column number three. They are the spiritual and religious rights of
individuals, such as freedom of thought and conscience (i.e. religion), the right to your own opinion,
the right to peaceful assembly and association, and the right to vote and take part in government.
Articles 22-27 are the final column to the UDHR house. They are the social, economic and
cultural rights of the individual. They include the right to work, the right to rest and leisure, the right
to a decent standard of living, and the right to education.
The final three articles, 28-30, are the pediment that binds these four columns together. They
remind us that rights come with obligations, and that none of the rights mentioned in the UDHR can
be used to violate the spirit of the United Nations(Remember: the Preamble, or steps to the house,
establishes this spirit).

30 Basic Human Rights List

Here is the full list of 30 human rights according to Universal Declaration of Human Rights
(UDHR) by United Nations, signed in Paris on 10 December 1948.
1. All human beings are free and equal. All human beings are born free and equal in dignity and
rights. They are endowed with reason and conscience and should act towards one another in a
spirit of brotherhood.
2. No discrimination. Everyone is entitled to all the rights and freedoms, without distinction of any
kind, such as race, colour, sex, language, religion, political or other opinion, national or social
origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of
the political, jurisdictional or international status of the country or territory to which a person
belongs.
3. Right to life. Everyone has the right to life, liberty and security of person.
4. No slavery. No one shall be held in slavery or servitude; slavery and the slave trade shall be
prohibited in all their forms.
5. No torture and inhuman treatment. No one shall be subjected to torture or to cruel, inhuman or
degrading treatment or punishment.
6. Same right to use law. Everyone has the right to recognition everywhere as a person before the
law.
7. Equal before the law. All are equal before the law and are entitled without any discrimination to
equal protection of the law. All are entitled to equal protection against any discrimination in
violation and against any incitement to such discrimination.
8. Right to be treated fair by court. Everyone has the right to an effective remedy by the competent
national tribunals for acts violating the fundamental rights granted him by the constitution or by
law.
9. No unfair detainment. No one shall be subjected to arbitrary arrest, detention or exile.
10. Right to trial. Everyone is entitled in full equality to a fair and public hearing by an independent
and impartial tribunal, in the determination of his rights and obligations and of any criminal
charge against him.
11. Innocent until proved guilty. Everyone charged with a penal offence has the right to be
presumed innocent until proved guilty according to law in a public trial at which he has had all
the guarantees necessary for his defence. No one shall be held guilty of any penal offence on
account of any act or omission which did not constitute a penal offence, under national or
international law, at the time when it was committed.

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12. Right to privacy. No one shall be subjected to arbitrary interference with his privacy, family,
home or correspondence, or to attacks upon his honor and reputation. Everyone has the right to
the protection of the law against such interference or attacks.
13. Freedom to movement and residence. Everyone has the right to freedom of movement and
residence within the borders of each state. Everyone has the right to leave any country, including
his own, and to return to his country.
14. Right to asylum. Everyone has the right to seek and to enjoy in other countries asylum from
persecution. This right may not be invoked in the case of prosecutions genuinely arising from
non-political crimes or from acts contrary to the purposes and principles of the United Nations.
15. Right to nationality. Everyone has the right to a nationality. No one shall be arbitrarily deprived
of his nationality nor denied the right to change his nationality
16. Rights to marry and have family. Men and women of full age, without any limitation due to race,
nationality or religion, have the right to marry and to found a family. They are entitled to equal
rights as to marriage, during marriage and at its dissolution. Marriage shall be entered into only
with the free and full consent of the intending spouses. The family is the natural and
fundamental group unit of society and is entitled to protection by society and the State.
17. Right to own things. Everyone has the right to own property alone as well as in association with
others. No one shall be arbitrarily deprived of his property.
18. Freedom of thought and religion. Everyone has the right to freedom of thought, conscience and
religion; this right includes freedom to change his religion or belief, and freedom, either alone or
in community with others and in public or private, to manifest his religion or belief in teaching,
practice, worship and observance.
19. Freedom of opinion and expression. Everyone has the right to freedom of opinion and
expression; this right includes freedom to hold opinions without interference and to seek,
receive and impart information and ideas through any media and regardless of frontiers.
20. Right to assemble. Everyone has the right to freedom of peaceful assembly and association. No
one may be compelled to belong to an association.
21. Right to democracy. Everyone has the right to take part in the government of his country,
directly or through freely chosen representatives. Everyone has the right of equal access to
public service in his country.
22. Right to social security. Everyone, as a member of society, has the right to social security and is
entitled to realization, through national effort and international co-operation and in accordance
with the organization and resources of each State, of the economic, social and cultural rights
indispensable for his dignity and the free development of his personality.
23. Right to work. Everyone has the right to work, to free choice of employment, to just and
favourable conditions of work and to protection against unemployment. Everyone, without any
discrimination, has the right to equal pay for equal work. Everyone has the right to form and to
join trade unions for the protection of his interests.
24. Right to rest and holiday. Everyone has the right to rest and leisure, including reasonable
limitation of working hours and periodic holidays with pay.
25. Right of social service. Everyone has the right to a standard of living adequate for the health and
well-being of himself and of his family, including food, clothing, housing and medical care and
necessary social services, and the right to security in the event of unemployment, sickness,
disability, widowhood, old age or other lack of livelihood in circumstances beyond his control.
Motherhood and childhood are entitled to special care and assistance. All children shall enjoy
the same social protection.

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26. Right to education. Everyone has the right to education. Education shall be free, at least in the
elementary and fundamental stages. Elementary education shall be compulsory. Technical and
professional education shall be made generally available and higher education shall be equally
accessible to all on the basis of merit.
27. Right of cultural and art. Everyone has the right freely to participate in the cultural life of the
community, to enjoy the arts and to share in scientific advancement and its benefits. Everyone
has the right to the protection of the moral and material interests resulting from any scientific,
literary or artistic production of which he is the author.
28. Freedom around the world. Everyone is entitled to a social and international order in which the
rights and freedoms set forth in this Declaration can be fully realized.
29. Subject to law. Everyone has duties to the community in which alone the free and full
development of his personality is possible. In the exercise of his rights and freedoms, everyone
shall be subject only to such limitations as are determined by law solely for the purpose of
securing due recognition and respect for the rights and freedoms of others and of meeting the
just requirements of morality, public order and the general welfare in a democratic society.
30. Human rights can’t be taken away. Nothing in this Declaration may be interpreted as implying
for any State, group or person any right to engage in any activity or to perform any act aimed at
the destruction of any of the rights and freedoms set forth herein. So those are all Universal
Declaration of Human Rights list by United Nations General Assembly. All universal human rights
list above commonly known as 30 basic human rights that must be respected and protected by
the law.

Both rights and obligations

All states have ratified at least 1 of the 9 core human rights treaties, as well as 1 of the 9
optional protocols. 80% of states have ratified 4 or more. This means that states have obligations
and duties under international law to respect, protect and fulfill human rights.
The obligation to respect means that states must refrain from interfering with or curtailing
the enjoyment of human rights.
The obligation to protect requires states to protect individuals and groups against human
rights abuses.
The obligation to fulfill means that states must take positive action to facilitate the
enjoyment of basic human rights.
Meanwhile, as individuals, while we are entitled to our human rights - but, we should also
respect and stand up for the human rights of others.

 Basic principles of human rights

We are all equally entitled to our human rights without discrimination. These rights are all
interrelated, interdependent and indivisible. The principles are: Universal and inalienable,
Interdependent and indivisible, Equal and non-discriminatory, and Both Rights and Obligations.
Universal Declaration of Human Rights in education
Everyone has the right to education. Education shall be free, at least in the elementary and
fundamental stages. ... Education shall be directed to the full development of the human personality
and to the strengthening of respect for human rights and fundamental freedoms.

Universal Declaration of human rights laid great emphasis of education. Education takes on
the status of a human right because it is integral to and enhances human dignity through its fruits of
knowledge, wisdom and understanding. Moreover, for instrumental reasons education has the
status of a multi-faceted social, economic and cultural human right.

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The role of human rights is education is to provide training and information aimed at

building a universal culture of human rights. A comprehensive education in human rights not only
provides knowledge about human rights and the mechanisms that protect them, but also imparts
the skills needed to promote, defend and apply human rights in daily life. The teaching of human
rights in Philippine schools is mandated by Article II of the 1987 Philippine Constitution which states
that all educational institutions shall inculcate patriotism and nationalism, foster love of humanity
and respect for human rights.

Education is considered as a basic human right because it is essential for other rights.
Education is a fundamental human right and essential for the exercise of all other human rights.
It promotes individual freedom and empowerment and yields important development benefits. Thus
Article 26, in its most contentiously debated section says that the right to education should be
linked to three specific educational goals: (1) the full development of the human personality and the
strengthening of respect for human rights and fundamental freedoms; (2) the promotion of
understanding, tolerance.

Article 26 of the Universal Declaration of Human Rights (UDHR) makes universal free primary
education compulsory, and is usually thought of as a right about children. But as Maruge showed,
people of any age can seek and benefit from education and literacy.
Everyone has the right to education. Education shall be free, at least in the elementary and
fundamental stages. Elementary education shall be compulsory. Technical and professional
education shall be made generally available and higher education shall be equally accessible to all

on the basis of merit.

Education shall be directed to the full development of the human personality and to the
strengthening of respect for human rights and fundamental freedoms. It shall promote
understanding, tolerance and friendship among all nations, racial or religious groups, and shall
further the activities of the United Nations for the maintenance of peace. Parents have a prior right
to choose the kind of education that shall be given to their children.
Teachers can incorporate human rights education in the classroom. Encouraging educators
to draw on their personal stories and develop connections to rights, offering targeted resources for
human rights education, supporting connections to Indigenous curricula, and working toward
building a culture of rights at the level of school administration are all important ways to make sure .

LEARNING ACTIVITY 1

1. Complete the table below by giving the role played and brief description of the six groupings of
the universal declaration of human rights.
Group Role Description
Preamble steps lead to a house
reaffirm human dignity,
Articles 1-2 foundation blocks
equality and brotherhood
Articles 3-11
Articles 12-17
Articles 18-21
Articles 22-27

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Study Guide in (Prof Ed 101 Teaching Profession) Module No. 4

Articles 28-30

ASSESSMENT TASK

1. In your own words and in not less than 10 sentences, explain:

a) Education is considered as a basic human right because it is essential for other rights.

REFLECTION

Reflect and write your answer to the following questions.

1. As a teacher, how can you incorporate human rights education in the classroom?
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2. What is relevance of the UDHR in Philippine education? Explain your answer.

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REFERENCES
REFERENCES

Bilbao, P.P. et. al., The Teaching Profession. Third Edition. Lorimar Publishing. Quezon City 2015
https://www.youtube.com/watch?v=YjZqks7yDnA

Bilbao, P.P. et. al. The Teaching Profession. Fourth Edition. Quezon City. 2018

Ramos, P. Research and Teacher Education: A Philippine Perspective. Retrieved May 23, 2016.
https./do.org10

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Study Guide in (Prof Ed 101 Teaching Profession) Module No. 4

nd
Pawilen, Greg T. Teaching Profession: Passion and Mission, 2 Edition (2019)
Rex Book Store, Manila

The Teaching Profession, Bilbao, Purita P. 2006, Lorimar Publishing, 766 Aurora Blvd., cor. Boston
Street, Cubao, Quezon City, Metro Manila.

Righteous Living (Ethics), Reyes-Almoro, Lydia, 1996, Jollence Publishing. 

Morality, https://en.wikipedia.org/wiki/Morality

Introducing human rights education

https://www.coe.int › Democracy › Compass

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