CHAPTER 1

You, the Teacher, as a Person in Society

Introduction

We don’t live I a vacuum. We live in a society. We are part of the society. Our society influences us to
the extent that we allow ourselves to be influenced by it. Our thoughts, values, and actions are somehow
shaped by events and by people with whom we come in contact. We in turn, help shaped society – its events, it
people, and its destiny.

John Donne said it in his song “No M Is an Island”: No man stands alone… We need one another ….” In
the context of our life as a teacher stands alone”. Indeed you can’t become a teacher alone. Think of the many
people who are helping you now become a teacher in the near future. In fact, soon you will be called “teacher
in relation to student in the same manner that your student will be called “student” in relation to you as teacher.

In this chapter, you will be made realize the significant role that you will play in society. This is perhaps
one reason why many a time the teacher is blamed for many ills in society. You will also come to realize the
demands it will exact from you for much is expected of you, the teacher. It is, therefore, no joke to become
one!

While teaching has many demands it also has its share of rewards. Great teachers recite a litany of these
rewards most of which are invisible to the eyes but are the most essential.

Your influence on your students and on other people with whom you work and live depends a great deal
on your philosophy as a person and as a teacher. Your philosophy of the life and your philosophy of education
serve as your “widow to the world and “compass” in the sea of life. Embedded in your person in your personal
philosophy are your principles and values that will determine how you regard people, how you look at life as a
whole. They govern and direct your lifestyle, your thoughts, decisions, actions and your relationships with
people and things.

Lesson: YOUR PHILOSOPHICAL HERITAGE

Objectives:

a) Evaluate individual philosophy as a prospective teacher.

b) Associate different philosophies with educational scenarios, situations, beliefs and experiences.

We are heirs to a rich philosophical heritage. Passed on to us are a number of philosophies of various
thinkers who lived before us. These thinkers reflected on life in this planet. They occupied themselves
searching for answers to questions about human existence. These existential questions come in different
versions – “what is life?”, “who am I?”, “:why am I here” or “what am I living f for?”, “what is reality?” “is
the universe real?”, “what is good to do?”, how should I live life meaningfully? and the like. In school context,
these existential questions are: Why do I teach?”, “what should I teach?’ “how should I teach?”, “what is the
nature of the learner?”, “how do we learn”?, etc.

Seven Philosophies of Education:

Essentialism

 Why teach. This philosophy contends that teacher teach foe learners to acquire basic knowledge,
skills and values. Teachers teach “not to radically reshape society “rather “transmit the traditional
moral values and intellectual knowledge that students need to become model citizens.”
 What to teach. The emphasis is on academic content for students to learn the basic skills of the
fundamental r’s – reading, writing, Arithmetic, right conduct- as these are essential to acquisition of
higher or more complex skills needed in preparation for adult life. The essentialist curriculum includes
the traditional disciplines such as math, natural science, history, foreign language, and literature.
Essentialist frown upon vocational courses… or other courses with watered down academic content…
The teachers and administrators decide what is most important for the students to learn and place little
emphasis on student interests, particularly when they divert time and attention from the academic
curriculum.”
 How to teach. Teachers emphasize mastery of subject matter. They are expected to be intellectual and
moral models of their students. They are seen as “fountain” of information and as “Paragon of virtue”,
if ever there is such a person. To gain mastery of basic skills, teachers have observed “core
requirements, longer school day, a longer academic year…?
 With mastery of academic content as primary focus, teachers rely heavily on the use of
prescribed textbooks, the drill method and other methods that will enable them to cover as much
academic content as possible like the lecture method. There is a heavy stress on memorization and
discipline.

Progressivism

 Why teach. Progressivist teachers teach to develop learners into becoming enlightened and intelligent
citizens of a democratic society. This group of teachers teaches learners so they may live life fully
NOW not to prepare them for adult life.
 What to teach. The progressivists are identified with need-based and relevant curriculum. This is a
curriculum that “responds to students” needs and that relates to students “personal lives and
experiences.”
Progressivist accepts the impermanence of life and the inevitability of change. Hence, progressivist
teachers are more concerned with teaching the learners the skills to cope with change. Instead of
occupying themselves with teaching facts or bits of information that are true today but become
obsolete tomorrow, they would rather focus their teaching on the skills or processes in gathering and
evaluating information and in problem-solving.
The subjects that are given emphasis are the “natural and social sciences”. Teachers expose students to
many new scientific, technological, and social developments, reflecting the progressivist notion that
progress and change are fundamental. In addition, students solve problems in the classroom similar to
those they will encounter outside of the schoolhouse.”
 How to teach. Teachers employ experiential methods. They believe that one learn by doing. For John
Dewey, they most popular advocate of progressivism, book learning is no substitute for actual
experience. One experiential teaching method that progressivist teachers heavily rely on is the
problem-solving method. This problem-solving method makes use of scientific method.
Other “hands-on-minds-on-hearts-on” teaching methodology that progressivist teachers use is field
trips during which students interact with nature or society. Teachers also stimulate students through
though-provoking games, and puzzles.

Perennialism

 Why teach. We are all rational animals. Schools should, therefore, develop the students’ rational and
moral powers. According to Aristotle, if we neglect the students’ reasoning skills, we deprive them of
the ability to use their higher faculties to control their passions and appetites.
 What to teach. The perennialist curriculum is a universal one on the view that all human beings
possess the same essential nature. It is heavy on the humanities, on general education. It is not a
specialist curriculum but rather a general one. There is less emphasis on the vocation and technical
education. Philosopher Mortimer Adler claims that the “Great Books of ancient and medieval as well
as modern times are s repository of knowledge and wisdom, a tradition of culture which must initiate
each generation”. What the perennialist teachers teach are lifted from the Great Books.

 How to teach. The perennialist classroom are centered around teachers”. The teachers do not allow the
students’ interests or experiences to substantially dictate what they teach. They apply whatever
creative techniques and other tried and true methods which are believed to be most conducive to
disciplining the students.

Existentialism

 Why teach. The main concern of the existentialist is “ to help students understand and appreciate
themselves as unique individuals who accept complete responsibility for their thoughts, feelings
and actions”. Since ‘existence precedes essence’, the existentialist teacher’s role is to help students
define their essence by exposing them to various paths they take in life and by creating an
environment in which they freely choose their own preferred way. Since feeling is not divorced
from reason in decision making, the existentialist demands the education of the whole person, not
just the mind.

 What to teach. “in an existentialist curriculum, students are given a wide variety of options from
which to choose. “ Students are afforded great latitude in their choice of subject matter. The
humanities, however, are given tremendous emphasis “to provide students with vicarious
experiences that will help unleash their own creativity and self-expressions. For example, rather
 than emphasizing historical events, existentialists focus upon the actions of historical individuals,
each of whom provides possible models for the students own behavior. Moreover, vocational
education is regarded more as a means of teaching students about themselves and their potential
than of earning a livelihood. I teaching art, existentialism encourage individual creativity and
imagination more than copying and imitating established models.”

 How to teach. Existentialist methods focus on the individual. Learning is self-paced, self-directed.
It includes a great deal of individual contact with the teacher, who relates to each student openly
and honestly. To help student openly and honestly. To help students know themselves and their
place I society, teachers employ values clarification strategy. In the use of such strategy, teachers
reamin non-judgemental and take care not to impose their values on their students since values are
personal.

Behaviorism

 Why teach. Behaviorist schools are concerned with the modification and shaping of students’
behavior by providing for a favorable environment, since they believe that they are a product of
their environment. They are after students who exhibit desirable behavior in society.
 What to teach. Because behaviorist look at “people and other animals… as a complex
combinations of matter that act only in response to internally or externally generated physical
stimuli”, behaviorist teachers teach students to respond favorably to various stimuli in the
environment.
 How to teach. Behaviorist teachers “ought to arrange environmental conditions so that students
can make the responses to stimuli. Physical variables like light, temperature, arrangement of
furniture, size and quantity of visual aids have to be controlled to get the desired responses from
the learners… teachers ought to make the stimuli clear and interesting to capture and hold the
learners attention. They ought to provide appropriate incentives to reinforce positive responses and
weaken or eliminate negative ones.” (Trespeces, 1995).

Linguistic Philosophy

 Why teach. To develop the communication skills of the learner because the ability to articulate , to
voice out the meaning and values of things that one obtains from his/ her experiences of life and the
world is the very essence of man. It is through his/her ability to express himself/herself clearly, to get
his/her ideas across, to make known to others the values that he/she has imbibed, the beauty that
he/she has seen, the ugliness that he/she rejects and the truth that he/she has discovered. Teachers
teach to develop in the learner the skill to send messages clearly and receive messages correctly.

 What to teach. Learners should be taught to communicate clearly. – how to send clear, concise
messages and how to receive and correctly understand messages sent. Communication takes place in
three (3) ways – verbal, nonverbal, and para-verbal. Verbal component refers to the content of our
messages, the choice and arrangement of words. This can be oral or written. Nonverbal component
refers to the message we send through our body language while para-verbal component refers to how
we say what we say- the tone, pacing and volume of voices.
There is need to teach learners to use language that is correct, precise, grammatical, coherent,
and accurate so that they are able to communicate clearly and precisely their thought and feelings.
There is need to teach he learners how to communicate clearly through non-verbal means and
concisely though para-verbal means.
There is need to caution the learners of the verbal and non-verbal barriers to communication.
Teach them to speak as many languages as you can. The more languages one speaks, the better
he/she can communicate with the world. A multilingual has an edge over the monolingual or bilingual.

 How to teach. The most effective way to teach language and communication is the experiential way.
Make them experience sending and receiving messages through verbal, non-verbal and para-verbal
manner. Teacher should make the classroom a place for the interplay of minds and hearts. The teacher
facilitates dialogue among learners and between him/her and his/her students because in the exchange
of words there is also exchange of ideas.

Constructivism
  Why teach. Constructivist sees to develop intrinsically motivated and independent learners
adequately equipped with leaning skills for them to be able to construct knowledge and make
meaning of them.

 What to teach. The learners are taught how to learn. They are taught learning processes and skills
such as searching, critiquing and evaluating information, relating these pieces of information,
reflecting on the same, making meaning out of them, drawing insights, posing questions,
researching and constructing new knowledge out of these bits of information learned.
 How to teach. In the constructivist classroom, the teacher provides students with data or
experiences that allow them to hypothesize, predict, manipulate objects, pose, questions, research,
investigate, imagine, and invent. The constructivist classroom is interactive. It promotes dialogical
exchange of ideas among learners and between teacher and learners. The teacher’s role is to
facilitate this process.
Knowledge isn’t a thing that can be simply deposited by the teacher into the empty minds of
the learners. Rather, knowledge is constructed by learners through an active, mental process of
development; learners are the builders and creators of meaning and knowledge. Their minds are not
empty. Instead, their minds are full of ideas waiting to be “midwifed” by the teacher with his/her
skillful facilitating skills.

Lesson: FORMULATING YOUR PHILOSOPHY OF EDUCATION

Objectives: Formulate personal philosophy of education.

You have been acquainted with various philosophies. With which do you identify yourself? What is
your personal philosophy of education? You are expected to formulate it in this second lesson.

Your philosophy of education is your “window” to the world and “compass” in life. Hence, it may be
good to put that philosophy of education in writing. You surely have one just as everybody has only that
sometimes it is not well articulated. Your philosophy of education is reflected in your dealings with students,
colleagues, parents and administrators. Your attitude towards problems and life as a whole has an underlying
philosophy. In this lesson, you will articulate your thoughts on how to you perceive the learner; on what are
the right values, on what and how you must therefore teach. If you articulate your philosophy of education,
you will find yourself more consistent in your dealings with other people, in your actions and decisions.

What does philosophy of education contain or include? It includes your concept about:

 The human person, the learner in particular and the educated person
 What is true and good and therefore must be taught
 How a earner must be taught in order to come close to the truth

LESSON: THE FOUNDATIONAL PRINCIPLE OF MORALITY AND YOU

Objectives: Explain the foundation principles of morality

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 affects eternity; he can never tell where his
influence stops.”

What is morality?

As defined by one textbook author, morality refers to the quality of human acts by which we call them
right or wrong, good or evil.” (Panizo, 1964) your human action is the 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 not natural for
man to behave like a beast because 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 fir beasts when a male dog
meets a female dog on the street and mate right 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 a woman do as the dogs do. To do so it
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 comes from the Latin word
princeps which means a begging, a source. A principle is that on which something is based, founded,
originated, and initiated. It is likened to the foundation of building upon which all other parts stand. If we
speak of light the principle of 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 id contained in the natural law. Many moralists, authors,
and philosophers may have referred to these foundational moral principles on the rightness or wrongness of an
action is based. It is the source of morality.

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 define it as “the light of natural reasons,
whereby we discern what is good and what is evil… an imprint on us of the divine light…” (Panizo, 1964) It is
the law tht says: “Do good and avoid evil.” THIS IS THE FUNDAMENTAL OR FOUNDATIONAL MORAL
RPINCIPLE.

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 women into the fabric of the
normal human mind.” We are inclined to do what we recognize as good and avoid that which ere recognize as
evil.

Panizo says; “Writings, customs, 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 the mid which cannot bear (to see the suffering of Others.. If men suddenly see a
child about to fall into a well, they will without exception experiences a feeling of alarm and distress
from this case we may perceive that he who lacks the 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 scene of right and wrong is not a man… Man has these four
beginnings..(Fung Yula, 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 also the Golden rule
of Christianity only that it is written in the positive form: Do to others what you like others do to you.”
Immamuel Kants’s version is “Act in such a way that your maxim can be the maxim for all.” For Christians
this Golden Rule is made more explicit through the Ten Commandments and the Eight Beatitudes. These are
summed up in the two great commandments, “love God with all your heart, with all your mind, with all your
strength” with all your heart, with all your mind, with all your strength” and love neighbor as you love
yourself.” The Buddhists state this through the eightfold path. For the Buddhists, they do good when they”(10
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.” (Word Book Encyclopedia, 1998)
Buddha taught that “hatred does not ease by hatred; hatred ceases only by love” Islamic Koran “forbids lying,
stealing, adultery, and murder’ It also teaches “honor parents, Kindness to slaves, protection for the orphaned
and the widowed, 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
Encyclopedia, 1998). Furthermore, the Muslims abide by the Five Pillars of Islam: 1) prayer, 2) self-
purification by fasting, 3)fasting, 4) almsgiving and 5) pilgrimage to Mecca for those who can afford.
(www.islam101.com/dawal/pillars.html)

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 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 character expected
of you, the teacher. When are you of good character? 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 God,
3) being a virtuous person – you have acquired good habits and attitudes and you practice them consistently in
your daily life, and 4) being a morally mature person – you have reached level of development emotionally,
socially, mentally spiritually appropriate to your developmental 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 lead a virtuous life, and as you advance in age you also
advance 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 is 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, Kung –
fu-tzu taught the same principle when he said: “Do not do to others what you do not like others do to you.”
Immanuel Kant taught the same: Act in such a way that your rule can be the principle of all.” The Buddhist
abide by the same moral principle I their Eightfold Path. The Muslims have this foundational moral principle
laid down in their Koran 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.

Our act is moral when it is in accordance with our human nature. Our act is immoral when it is
contrary tour human nature. Or act is immoral when it is contrary to our moral human nature. Our intellect and
free will make us different from above for neighbor.

As a teacher, you 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.

Lesson: VALUES FORMATION AND YOU

Objectives: Explain the importance of continuing values formation as an integral part of teacher personal and
professional life.

As mentioned in Lesson 4, to be moral is to be human. Living by this point is: Is there such a thing as
right, unchanging and universal 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 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 transcendent values, transcendent because they are beyond changing times, beyond space
and people. They are accepted as value everywhere. On the other hand, the relativist claims that there are no
universal and unchanging values. 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.

Most Filipinos, it not all, believe in a transcendental being whom we call by different names Bathala,
Apo Dios, kabunian, Allah and the like.

Value are taught and caught

Are values caught or taught? 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 here! 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 than what he says. The living examples of good men and women at home, school and society
have far influence on our vale formation that those well-prepared lectures on values excellently delivered by
experts who may sound like “empty gongs and clanging cymbals.
Values have cognitive, affective and behavioral dimensions

Values have a cognitive dimension. We must understand the value that we want to acquire. We must
understand the value that we want to acquire. We need to know why we have to value each such. This is the
heart of conversation and values information. We need to know how to live by that value. These are the
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 a behavioral dimension. In fact, living by the value is the true acid test if we really
value a value like honesty.

Value formation includes formation in the cognitive, affective and behavioral aspects.

Your value formations 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 be open and attentive to your value lessons in ethics and Religious Education.
Take an active part in value sessions lie 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 Catholics) and other inspirational books. (It is observed that less and less teachers read
printed materials other than their textbooks). Your lessons in history, religion and literature are replace with
opportunities for inspiring ideals. Associate with model teacher. If possible, avoid the “yeast” of those who
will not exert a very good influence. Take the sound advice from Desiderata: “Avoid loud and aggressive
persons; they are vexations to the spirit.” 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 sensitive 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.

Value formation is a training of the intellect and will

Your value formation in 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.” (Willian 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, judgement 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 it
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 restraints impulse, checks, and 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 mean 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 a and
joy while a vicious life leads you to perdition and misery. WARNING! Then NEVER to give way to a vce!
Instead develop worthwhile hobbies. Cultivate good habits.

In the previous chapter, 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!

Max Scheler’s hierarchy of values

Max scheler outlined a hierarchy of values. Our hierarchy of values is shown in our preferences and
decisions. For instances, 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) pesents 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 vita; feeling
*capability
* excellence
Spiritual Values  Values independent of the whole sphere of the body
and 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. 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 the health. But while we take care of our health, Christian 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 more than clothing.” (Luke 12:33) Our concerns must go
beyond the caring of our bodily health. As we learned in lesson 1, 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 the 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 Hoy.” We also know of
Albert Schweitzer, 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 on india,
who passionately fought discrimination with his principles of truth, non-violence, and courage. His non-violent
resistance to the British rue in India led to the independence of India in 1974. We do not forget Helen Keller ,
despite her being blind, traveled to developing and war-raged 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.

Values Clarification

In a pluralistic society, we can’t help but face the value confusion and value contradictions of our
times. When we do not know what we really value or when we are not clear on what we really value, we end
up lukewarm or uncommitted to a 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 others to
know that you value it. You practice and live by honesty and have made it your habit to act and live honesty.

Lesson: TEACHING AS YOUR VOCATION, MISSON AND PROFESSION

Objectives: Embrace teaching as a 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 also be response. For Christians, the Caller
is God Himself. For our brother and sister Muslims, Allah. Believers in the Supreme being will look this
voiceless call to have a vertical dimension. For non-believers, the call is also experienced but this may viewed
solely along a horizontal dimension. It is like man calling another man, never a Superior being calling man.

The Christians among you realize that the Bible is full of stories of men and women who were called
by the God to do something not for themselves but for others. We know of Abraham, first one called by God,
to become the father of a great nation, the nation of God’s chosen people. We call Moses who was called while
in Egypt to chosen people. We recall Moses 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 them responded positively to God’s call. Buddha must have also heard the
call to abandon this royal life in order to seek the answer to the problem on suffering.

The Christians among you realize that 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 nation 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 Mary who was also called by God to become the mother of the Savior, Jesus Christ. In
Islam, we are familiar with Muhammed, the last of the prophets to be called by Allah, to spread the teachings
of Allah. All of them responded positively to God’s call. Budha must have also heard the call to abandon his
royal life in order to seek the answer to the problem.

Teaching as your vocation

Perhaps you never dream to become a teacher! But here you are now 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 Bibles. 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 matter of faith.) The
fact that you are now college of Teacher 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.

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 you cannot take your studies for granted! Your
four years of pre-service preparation will equip you with the knowledge, skills ad 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 in Chapter 5.)

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 thee fundamental skills or basic.
R’s of reading, ‘riting’, ‘rithmetic’ and right conduct: is it to help the childe 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 provide opportunities for the child’s growth and to remove hampering influences” as Bertrand Russell put
it?

Recall the various philosophies in lesson 1 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. Cam 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?

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.

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 give 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 are explicit in our
professionalization law and our Code of Professional Ethics.

Our service to the public as a professional turns out to be dedicated and committed only when our
moral, ethical and religious values serve as our bedrock foundation. The same moral, ethical and religious
convictions inspire us to embrace continuing professional education.
If you take 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” mentality 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 magawa”, -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 a
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. Biyo, the first Asian 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.