Content - Legal Bases of Values Education

Legal Bases and Content of Values Education

1. The Philippine Constitution of 1987 mandates in its preamble the building “of a just and humane society and
establishing a government that shall embody our ideals and aspirations, promote the common good, conserve and
develop our patrimony and secure to ourselves and our country the blessings of independence and democracy under
the rule of law and a regime of truth, justice, freedom, love, equality, and peace”.

2. The educational policy statement in Article XIV, Sec. 3 clearly mandates all educational institutions to “inculcate
patriotism and nationalism, foster love of humanity, respect for human rights, appreciation of the role of national heroes
in the historical development of the country, teach the rights and duties of citizenship, strengthen ethical and spiritual
values, develop moral character and creative thinking, broaden scientific and technological knowledge, and promote
vocational efficiency.

3. Based on the mandate of the 1987 Constitution, the Values Education Program Framework authored by the then DECS
Secretary, Dr. Lourdes R. Quisumbing, has been developed to serve as a guideline for the implementation of values
education programs in the three levels of education – elementary, secondary, and tertiary.

4. It was in 1988 that DECS, through Dr. Quisumbing’s leadership, made Values Education as an educational thrust in all
the levels of Philippine education. The new secondary school curriculum was implemented starting school year 1989 –
1990 and introduced Values Education as a separate subject while values development was also integrated in all the
other subjects in the curriculum.

5. The content of the four-year Values Education Program (DECS Order No. 6, s. 1988) is focused on the development of
a fully functioning human person. It develops through four main concepts of values development such as the
development of relationship skills with the self, with fellow human beings, with forces around him and with the Supreme
Being.

New Developments in Values Education (2002 BEC)

• The 2002 Basic Education Curriculum provides for a stronger integration of competencies and values within and
across the learning areas.
• Values are treated as integral to the five learning areas: English, Filipino, Mathematics, Science, and Makabayan.
Education in and for values is geared towards the learner’s self-actualization.
• Besides its integration in every learning area, Edukasyon sa Pagpapahalaga (EP) or Values Education (VE) for First
to Fourth Year is given 60 minutes/week entirely for values-processing activities that will deepen and enrich the
analysis of values within and across every learning area.

I. GOALS AND OBJECTIVES (DECS VE Framework, 1997)

Values have a social function: commonly held values unite families, tribes, societies, and nations. They are essential to
the democratic way of life, which puts a high premium on freedom and the rule of law. That is why, shortly after the
Revolution of February 1986, the DECS made values education a primary thrust.

Similarly, the DECS thrust found strong support in the Philippine Constitution of 1987 in its vision of "a just and humane
society," which calls for a shared culture and commonly held values such as "truth, justice, freedom, love, equality, and
peace." (Preamble)

In the pursuit of this thrust, the DECS has embarked on a Values Education Program with the following goal and
objectives.

GOAL
To provide and promote values education at all three levels of the educational system for the development of the human
person committed to the building of “a just and humane society" and an independent and democratic nation.

OBJECTIVES
Proper implementation of the program will develop Filipinos who:
1. are self-actualized, integrally developed human beings imbued with a sense of human dignity;
2. are social beings with a sense of responsibility for their community and environment;
3. are productive persons who contribute to the economic security and development of the family and the nation;
4. as citizens have a deep sense of nationalism and are committed to the progress of the nation as well as of the entire
world community through global solidarity; and
5. manifest in actual life an abiding faith in God as a reflection of their spiritual being.
 PRINCIPLES AND GUIDELINES
Values education, pursued at the national, regional, local, and institution levels, should be guided by the following general
principles:
1. It must be oriented toward the total person of the learner - mind, heart, and entire being.
2. It must take into consideration the unique role of the family in one’s personal development and integration into society
and the nation.
3. In the school context, more important than lesson plans and any list of values are the teachers themselves who have
the proper sense of values, awareness of their inner worth, and utmost respect for the person of the other.

PHILOSOPHY (DECS VE Framework, 1997)

The Values Education Framework herein presented is based on a rational understanding, that is to say, a philosophy, of
the human person. More specifically, it is grounded on a rational understanding of the Filipino in his historical and cultural
context, which undergirds the Philippine Constitution of 1987. That understanding of the Filipino as a human being in
society and his role in the shaping of society and the environment may be reconstructed from the various statements of
the Constitution and expressed in the following manner:
1. The human person is the subject of education: he is a human person learning and being taught. The human person is
also the object: the human person is at the center of the curriculum and the entire program. The task of education is
to help the Filipino develop his human potential, contribute to the growth of the Philippine culture, and by controlling
the environment and making use of human and non-human resources, build appropriate structures and institution for
the attainment of a just and humane society.
2. The human person is multi-dimensional. There is, first of all, the distinction between the person as self and the
person in community. In real life, however, these are not two distinct and separate aspects; the person as self grows
precisely by developing his faculties in contact with the world and others in the community and by taking an active
role in improving that community.
3. The human person is an individual self-conscious being of incalculable value in himself who cannot be a mere
instrument of the society and of the state. He is not just body and soul juxtaposed or mixed as oil and water, but he is
an embodied spirit. Hence, his physical, intellectual, moral, and spiritual well-being is recognized by the State.
4. The human person, however, does not live in isolation but in community with other persons-physical, intellectual,
moral and spiritual like himself. He is inevitably social.

He belongs to a family, the basic unit of society or, in the words of the Constitution, "the foundation of the nation" as
well as to a wider and more complex society of men and women. Being social, he participates in defining the goals and
destinies of the community and in achieving the common good.
He is also economic. Life in a community involves the concerns of livelihood, sufficiency, production, and
consumption.
Lastly, he is political. Like other peoples in the world, the Filipinos have constituted themselves into a nation-state to
pursue the goal of "social progress" and "total human liberation and development.”

CORE VALUES
The supreme and overarching value that characterizes education is human dignity: the value of the person is of infinite value.
1. Being physical (made of matter), he must maintain health and harmony with nature.
2. Being spiritual (capable of higher concerns and of rising above the material), he must cultivate a global spirituality which
essentially connects him with God and the whole Earth community.
3. Being intellectual (gifted with mind, the faculty of knowing), he must constantly search for the truth. He seeks knowledge
that would transform society and the world. At the same time he maintains a tolerant and open disposition of the mind.
4. Being moral (endowed with the faculty of freely choosing and loving) he must go out to others and in fact to all humanity
in love.
5. Being social (living in a community), he must help build peace and justice in our society, through the pursuit of family
solidarity as well as the common good and well-being of the larger society. He must also cultivate respect for human
rights and active non-violence.
6. Being economic (bound to concerns of production and consumption), he must help achieve the goal of a more human
and sustainable development for the community.
7. Being political (relating to the conduct of political affairs within the nation and the world), he must cultivate his sense of
nationalism and globalism. For the former, love of country and national unity are foremost concerns while for the latter,
global solidarity and peace are the fundamental goals.
The foregoing are values pertaining to the person as self; indeed, the human being must achieve integral self-
development by cultivating his human faculties to the fullest possible. In fact, however, these values are actualized in society.
 THE CORE VALUE

Dimension Core Value Related Values

PHYSICAL Health and harmony § Holistic Health
with nature § Cleanliness
§ Physical Fitness
§ Reverence and Respect for Life
§ Environmental Care

INTELLECTUAL Truth and tolerance § Love of Truth

§ Critical Thinking
§ Creativity
§ Openness and Respect for Others
§ Future Orientation

MORAL Love and Goodness § Self-worth/Self Esteem

§ Goodness
§ Honesty/Integrity
§ Personal Discipline
§ Courage
§ Trust
§ Compassion (Caring and Sharing)

SOCIAL Family - Peace and § Respect and Love for One’s Family
Justice § Family Solidarity
§ Responsible Parenthood
§
Social - Respect for § Concern for Common Good
Human Rights § Cooperation
§ Social Responsibility and
§ Accountability
§ Creative Goodwill
§ Fairness
§ Appreciation of Diversity
§ Active Non-violence

SPIRITUAL Global Spirituality § Faith in God

§ Inner Peace
§ Religious Tolerance
 § Unity of all

ECONOMIC Sustainable and § Balance between Economic

Human Development § and Social Development
§ Protection of the Environment
§ Wise Use of Resources
§ Responsible Consumerism
§ Productivity and Quality
§ Economic Equity
§ Work Ethic
§ Entrepreneurial Spirit

POLITICAL Nationalism § Love of Country

§ Heroism and Appreciation of
§ Heroes
§ Appreciation of Cultural
§ Heritage
§ Democracy
§ Freedom and Responsibility
§ Civic Consciousness and
§ Active Participation
§ Committed Leadership
§ National Unity
International Understanding and
Solidarity
Globalism § Interdependence
§ Appreciation of World Heritage
§ Cultural Freedom
Global Peace

II. THE MORAL RECOVERY PROGRAM

1. On September 30, 1992, President Fidel V. Ramos signed Presidential Proclamation No. 62 which enjoined the
active participation of all sectors of society in the Moral Recovery Program (MRP). He encouraged the people to
adopt ideals that are Pro-God, Pro-people, Pro-country, and Pro-nature. This is a national program that greatly
reinforced the significance of Values Education in all sectors and levels of the Philippine society.

2. The MRP stemmed from Senate Resolution No. 10 sponsored by Senator Leticia R. Shahani and approved by the
Senate on September 18, 1987. The resolution directed a Senate Task Force to inquire into the strengths and
weaknesses of the Filipino character with a view to solve the social ills and strengthen the nation’s moral fiber,
thereby lay the groundwork for the national campaign for moral recovery.

What is Moral Recovery Program?

It is a movement which aims to mobilize all Filipinos for nation-building through the practical exercise of human
values in our daily lives as citizens and to awaken us all to the power of these values in achieving our individual and
national goals. It seeks the empowerment of all our people – the poor, the middle class, and the rich – through the
sustained application of human values and code of collective existence.

Four Pillars of Moral Recovery Program

1. Maka-Diyos
2. Maka-Bayan
3. Maka-Tao
4. Maka-Kalikasan

Strengths of the Filipino Character

1. Pakikipagkapwa-Tao – Filipinos are open to others and feel one with others. We regard others with dignity and
respect and deal with them as fellow human being. Pakikipagkapwa-tao is manifested in a basic sense of justice and
fairness and in concern for others. It is demonstrated in the Filipino’s ability to empathize with others, in helpfulness
 and generosity in times of need (pakikiramay), in the practice of bayanihan or mutual assistance, and in the famous
Filipino hospitality.
2. Family Orientation – Filipinos possess genuine and deep love for family which includes not simply the spouse and
children, parents and siblings, but also grandparents, aunts, uncles, cousins, godparents, and other ceremonial
relatives. To the Filipino, one’s family is the source of personal identity, the source of emotional and material support,
and one’s main commitment and responsibility.
3. Joy and Humor – Filipinos have a cheerful and fun-loving approach to life and its ups and downs. We have a
pleasant disposition, a sense of humor, and a propensity for happiness that contribute not only to the Filipino charm
but also to the strength of the Filipino spirit.
4. Flexibility, Adaptability and Creativity – Filipinos have a great capacity to adjust and adapt to circumstances and
the surrounding environment, both physical and social. Unplanned or unanticipated events are never overly
disturbing or disorienting and the flexible Filipino adjusts to whatever happens. We are creative, resourceful, quick
learners, and have the ability to improvise and make use of whatever is on hand in order to create and produce.
5. Hard work and Industry – Filipinos have the capacity for hard work given proper conditions. The desire to raise
one’s standard of living and to possess the essentials of a decent life for one’s family, combined with the right
opportunities and incentives, makes the Filipino work very hard.
6. Faith and Religiosity – Filipinos have deep faith in God. Our innate religiosity enables us to comprehend and
genuinely accept reality in the context of God’s will and plan. Thus tragedy and bad fortune are accepted and some
optimism characterizes even the poorest lives. Filipinos live very intimately with religion. Prayer is an important part of
our lives.
7. Ability to Survive – Filipinos have the ability to survive, which is manifested in our capacity for endurance despite
difficult times and in our ability to get by on so very little. Filipinos make do with what is available in the environment
(e.g. eking out a living from a garbage dump).

Weaknesses of Filipino Character

1. Extreme Personalism – Filipinos view the world in terms of personal relationships and the extent to which one is
able to personally relate things and people determines the recognition of their existence and the value given to them.
A sincere question may be viewed as a challenge to one’s competence; positive feedback may be interpreted as a
sign of special affection.
2. Extreme Family Centeredness – while concern for the family is one of the Filipino’s greatest strengths, in the
extreme it becomes a serious flaw. Excessive concern for the family creates an in-group to which the Filipino is
fiercely loyal to the detriment of concern for the larger community or for the common good.
3. Lack of Discipline – the Filipino’s lack of discipline encompasses several related characteristics. We have a casual
and relaxed attitude towards time and space which manifest itself in lack of precision and compulsiveness, in poor
time management, and in procrastination.
4. Passivity and Lack of Initiative – Filipinos are generally passive and lacking in initiative. One waits to be told what
has to be done. There is strong reliance on others to do things for us. This is related to one’s attitude towards
authority. Filipinos have a need for strong authority figure and feel safer and more secure in the presence of such an
authority.
5. Colonial Mentality – Filipinos have a colonial mentality which is made up of two dimensions: the first is a lack of
patriotism or an active awareness, appreciation and love of the Philippines; the second is an actual preference for
things foreign.
6. Kanya-kanya Syndrome – Filipinos have a selfish, self-serving attitude that generates a feeling of envy and
competitiveness towards others, particularly one’s peers who seem to have gained some status or prestige.
7. Lack of Self-Analysis and Self-Reflection – There is a tendency in the Filipino to be superficial and even
somewhat flighty. In the face of serious problems, both personal and social, there is lack of analysis or reflection. We
joke about the most serious matters and this prevents us to look deeply into the problem.

Goals for Change

Based on the strengths and weaknesses of the Filipino, the goals for change are proposed:

To develop in the Filipino –

• A sense of patriotism and national pride, a genuine love, appreciation and commitment to the Philippines and things
Filipino.
• A sense of common good, the ability to look beyond selfish interests, a sense of justice and a sense of outrage at its
violation.
• A sense of integrity and accountability, and aversion towards graft and corruption in society and an avoidance of the
practice in one’s daily life.
• The value and habits of discipline and hard work.
• The value and habits of self-reflection and analysis, the internalization of spiritual values, the emphasis of essence
rather than form.

Strategies for Change

In identifying and designing strategies to achieve our goals for change, it is necessary to consider certain general
principles.

• Strategies must be multi-layered and multi-sectoral.

• Strategies must emphasize change in the power holders as well as in the masa.
• Strategies should be holistic, emphasizing individual as well as system or structural change.
• The change should involve a critical mass of people.
• The goals should be cut up into “bite-size” pieces of implementation.
• Strategies must be connected to the daily life of people.
• Strategies must be implemented by an act of the will and involve self-sacrifice.

Foundation of Gender Education

1. Gender equality refers to the equal valuing of the roles of women and men. It works to overcome the barriers of
stereotypes and prejudices because of equal conditions for realizing their full human rights and potential to contribute
to national, political, economic, social, and cultural development.
2. Empowerment of women - equitable access to resources, power, and decision-making - is essential to gender
equality. Such a process requires a realignment of power in decision-making at the household, institutional, and all
levels of society.
3. Education is a fundamental human right: Every child is entitled to it. It is critical to our development as individuals and
as societies, and it helps pave the way to a successful and productive future. When we ensure that children have
access to a rights-based, quality education that is rooted in gender equality, we create a ripple effect of opportunity
that impacts generations to come.
4. The ultimate goal should be an unbiased and just partnership between women and men built on the strengths of
shared knowledge, energy, creativity, and skills. Such a partnership is of essential value. It can also bring positive
benefits to society as a whole, and contribute to solving many of the world's most vital and urgent problems.

Areas for Action

• Human Rights - Promote respect for the human rights of women and female children as an integral part of the
Convention of the Rights of the Child, and of women as an integral part of the Universal Declaration of Human Rights
and the Convention on the Elimination of All Forms of Discrimination against Women. We further undertake to
support social, legal, and educational actions to prevent and remedy violence against women.
• Education - Commit ourselves to the promotion of gender equity in education, ensuring universal access to basic
education for all children and equality of access to advanced education.
• Health - Support and promote gender equality in health status, access to facilities, utilization of services, and
research and information dissemination on women's health.
• Reproduction and Nurturing - Encourage men and women to enjoy the rewards of childrearing, to share the costs
and burdens, and to assume responsibility for reproduction. We further invite both women and men to take part in the
care and protection of children and the elderly.
• Poverty and Economic Opportunity - Resolve to promote gender-sensitive efforts to eradicate poverty that would
support women's economic opportunities and would advance gender equality, including the revision of laws and
administrative procedures that limit disadvantaged women's access to jobs and livelihoods.
• Public Imagery and Self-esteem - Join in actions for projecting more positive and realistic imagery of women (their
bodies, personhood, and dignity) as well as more positive imagery of men in gender-equal and supportive roles.
• Political and Institutional Participation - Support a realignment of power in decision-making -- the sharing of power
between women and men -- in order to achieve women's leadership and participation in all arenas of political and
institutional life.

Education for Human Rights and Responsible Citizenship

Human Rights is a universal phenomenon because rights have been imbibed in our society over the years. It
is a realization that without Human Rights (HRs) we cannot live as human beings. They include all fundamental
freedoms and are based on humankind’s demand for a life in which the inherent dignity and worth of each human
being will receive respect and protection.

Basic Concepts
v All men and women are equal partners in a society dependent on each other. All activities of men and
women, big or small, revolve around this societal system. They are equal in so far as their rights and dignity
are concerned. They are motivated with reason and conscience. The concept of Human Rights has emerged
out of humankind’s reasoning and conscience.
v Everyone has the right to life, liberty, and security of person. This means that everyone has the right to live
and to live in freedom and safety. The functions of the government must be in accordance to the laws passed
by the society. A law is a general rule of external human action enforced by an authority/government and
human rights are no exception to it. The responsibility of every government is to ensure and protect the
human rights of its citizens. Since the rights to life, liberty, and security of person are the fundamental rights
of human beings, a government must ensure these rights for all citizens despite the differences in religion,
caste, creed, color, sex, race, and place of birth.
v The primary aim of all societies and their governments is to ensure the fullest development of human
personality. The right to live is the natural right of human beings but the human right to live with dignity is very
fundamental. And the constant growth in the number and scope of human rights is the outcome of the
concern of national and international organizations to secure to all human beings the right to live with dignity
on this earth.
v To ensure holistic development among the children, education is a must. Education is a fundamental right of
every child. Every child has the right to go to school. Education shall be free, at least in the elementary
stages. Everyone has the right to health. In particular every child has the right to grow, obtain love and care
from family or from government. His/her health has to be protected and cared for at all costs. In fact these
rights such as right to education and right to health and other rights have been instituted to secure to all
human beings not only the right to live but right to live with more dignity. There should be no compromise on
this issue because all these rights have been protected in our Constitution.

Foundations of Human Rights

Human beings and society fulfill the needs of one another. These needs may be categorized into four
basic needs (a) physiological, (b) psychological, (c) social, and (d) economic. In fact, we live in a need-based
society and thus human rights emanate from human needs. Let us, therefore, examine the relationship of human
rights with human needs.

Physiological needs are a must for human survival in this universe. They may include food, clothing,
shelter, water, and medical care. In order to ensure the right to live, these basic needs must be provided to
human beings. Also, they must be provided in proper quantity and quality. That is why all human beings should
get a balanced diet, safe water, pollution-free atmosphere and comfortable housing facilities so that their life is
worth living.

Psychological needs are related to the mental makeup of a person. These needs are reflected in terms
of achievement, mental satisfaction, and feelings of dignity. The mind of a person should be free from worries,
anxieties, and mental tensions, so that he/she is able to perform his/her best. A human being must be granted
due human rights with dignity so that he/she attains self actualization.

Social needs relate to the interaction of men, women, and children in group situations. A child who
needs protection from outside dangers may hide himself/ herself in the lap of his/her mother. Similarly, a grown
up person needs security against anti-social elements, i.e. robbers, terrorists, and cheats etc. Society demands
that all human beings should work in a cohesive manner, so that they develop a sense of belonging and
identification with their society. That is why every person has the right to be a citizen of his/her country. This
human right is a result of the basic human right to live in any part of his/her country and to enjoy all personal,
social, political, economic and cultural freedoms. Also, through international conventions and laws, he/she can
travel in any part of the world enjoying his/her basic human rights.

Economic needs are vital for human survival and well being. In the modern society, most of the human
needs are met by money, so much so that money has become the fundamental need of a person.

Dynamics of Globalization and Traditional

Globalization has been the buzz word since the early nineties so much so that the term “globalization”
has become somewhat like an expression to explain everything that is new and manifesting in this age of rapid
communication and technological progress. Globalization in its literal sense is the process of transformation of
local or regional phenomena into global ones. It can be described as a process by which the people of the world
are unified into a single society and function together. This process is a combination of economic, technological,
socio cultural and political forces. Globalization is often used to refer to economic globalization, that is, integration
of national economies into the international economy through trade, foreign direct investment, capital flows,
migration, and the spread of technology (http://en.wikipedia.org/wiki/Globalization).

While it can be true, to some extent, that the American economic and cultural attraction has won over the
hearts and minds of the majorities of the young people of the western world, it cannot be said with the same
certainty that it is the case in the other parts of the world. We have to consider that today millions of Filipinos,
Africans and other third world countries struggling in that fundamentalism and extremism are on the rise, that
most Asian countries are still deep-rooted in their traditional culture, that most of the islands of the Indian Ocean,
the Caribbean and the Pacific still have strong feeling about their heritage. While millions are leading a hand-to-
mouth existence it is hard to conceive how they can aspire to come together to a global culture while living in a
different reality. The increase of the popular culture is having more impact in Western countries where ironically,
more debates and questions are raised mainly by academics. As a matter of fact cultural globalization has less
effect in Asia, Russia, India, China, Africa, and the Middle East. While it is touching those who can afford as it
also comes with a price, most of the rest seem to be out of it. So it can be said that popular culture is rather
making a clear distinction and division among who is in and who is out, just like the economic globalization is
causing a bigger gap between the haves and the haves not.

To gain a better understanding of the cultural aspects of globalization, some findings of the
anthropological record will be introduced in the following four hypotheses:

1. Different peoples interpret globalized goods, ideas and institutions in highly diverse ways and
integrate them in various ways into their own lives. An example of this is McDonalds. McDonalds
certainly is a very globalized institution, popular in over 100 countries, serving 30 million customers a day.
The sociologist George Ritzer has even named a homogenization-theory after this fast food giant: The
"McDonaldization" of the world. But when you look at ethnographic studies of McDonalds in East Asia or
Russia, the scenario of a global homogenization loses credibility. Yes, some aspects of the rational, fast, and
standardized McDonalds system has been accepted in most societies and the chain has affected small but
influential changes in dietary patterns. But what comes out of the field research is that the meaning of
McDonalds has been changed enormously by its various customers.
2. Globalization leads to a new cultural diversity. As a result of the increasing cultural contact, a number of
traditional practices, whole ways of life, and worldviews disappear.
3. The emerging global culture consists of universal categories and standards by which cultural differences
become mutually intelligible and compatible. Societies all over the world are becoming, on the one hand,
more similar to one another, on the other hand, more different. The anthropologist Richard Wilk has called
this new reference system "structures of common difference". By this term he refers to a new global
hegemony, which is hegemony of structure, not of contents. Global structures organize diversity. While
different cultures continue to be quite distinct and varied, they are becoming different in very uniform ways.
4. Culture is one of the most prominent global concepts and gets appropriated in highly diverse ways.
Over the last 20 years a "culture of cultures" (Marshall Sahlins) has emerged, representing an important
frame of reference for communities worldwide including not only indigenous peoples, ethnic minorities,
transnational alliances like "black people" but also interest groups like homosexuals or business people.
They all call a specific "culture" of their own, even though originally some indigenous peoples didn’t have a
term in their mother tongue and had to borrow the word from one of the colonial languages.