PRINCIPLES OF

GUIDANCE
AND VALUES
EDUCATION

Submitted by: Roseanne Santos

Submitted to: Mrs. Gloria Santos

 A. HUMAN PERSON
 Ethics
Moral principles that govern a person's behavior or the conducting of
an activity. Ethics or moral philosophy is a branch of philosophy that
involves systematizing, defending, and recommending concepts of right
and wrong conduct.[2] The field of ethics, along with aesthetics,
concerns matters of value, and thus comprises the branch
of philosophy called axiology.
Ethics seeks to resolve questions of human morality by defining
concepts such as good and evil, right
and wrong, virtue and vice, justice and crime. As a field
of intellectual inquiry, moral philosophy also is related to the fields
of moral psychology, descriptive ethics, and value theory.
 Bases of moral a choice
Ethical Standards, Values, and Moral Judgment
 How is ethics applied to the reality of our school
existence?
Under what conditions is an abortion morally permissible? Does a citizen
have a moral obligation to actively participate (perhaps by voting) in the
democratic process of one’s nation (assuming one is living in a
democracy)? What obligations, if any, does one have to the global
poor? Under what conditions is female genital excision morally
permissible? If there are conditions under which it is morally wrong,
what measures, if any, should be taken against the practice? These are
just some of the thousands of questions that applied ethicists consider.
Applied ethics is often referred to as a component study of the wider
sub-discipline of ethics within the discipline of philosophy. This does not
mean that only philosophers are applied ethicists, or that fruitful applied
ethics is only done within academic philosophy departments. In fact,
there are those who believe that a more informed approach is best
gotten outside of the academy, or at least certainly outside of
philosophy. This article, though, will mostly focus on how applied ethics
is approached by trained academic philosophers, or by those trained in
very closely related disciplines.

This article first locates applied ethics as distinct from, but nevertheless
related to, two other branches of ethics. Since the content of what is
studied by applied ethicists is so varied, and since working knowledge of
the field requires considerable empirical knowledge, and since
historically the pursuit of applied ethics has been done by looking at
different kinds of human practices, it only makes sense that there will be
many different kinds of applied ethical research, such that an expert
working in one kind will not have much to say in another. For example,
business ethics is a field of applied ethics, and so too is bioethics. There
are plenty of experts in one field that have nothing to say in the other.
This article discusses each field, highlighting just some of the many issues
that fall within each. Throughout the presentation of the different areas
of applied ethics, some methodological issues continue to come up.
Additionally, the other two branches of ethics are consulted in dealing
with many of the issues of almost all the different fields. So, what may
be a methodological worry for a business ethics issue may also be a worry
for bioethical issues.

One particular kind of applied ethics that raises distinct concerns is

bioethics. Whereas with other kinds of applied ethics it is usually implicit
that the issue involves those who we already know to have moral
standing, bioethical issues, such as abortion, often involve beings whose
moral standing is much more contentious. Our treatment of non-human
animals is another area of bioethical research that often hinges on what
moral standing these animals have. As such, it is important that this
article devote a section to the issues that arise concerning moral
standing and personhood.
  Justice
Justice, in its broadest context, includes both the attainment of that
which is just and the philosophical discussion of that which is just. The
concept of justice is based on numerous fields, and many differing
viewpoints and perspectives including the concepts
of moral correctness based
on ethics, rationality, law, religion, equity and fairness. Often, the
general discussion of justice is divided into the realm of social justice as
found in philosophy, theology and religion, and, procedural justice as
found in the study and application of the law.
The concept of justice differs in every culture. Early theories of justice
were set out by the Ancient Greek philosophers Plato in his work The
Republic, and Aristotle in his Nicomachean Ethics. Throughout history
various theories have been established. Advocates of divine command
theory argue that justice issues from God. In the 1600s, theorists
like John Locke argued for the theory of natural law. Thinkers in
the social contract tradition argued that justice is derived from the
mutual agreement of everyone concerned. In the
1800s, utilitarian thinkers including John Stuart Mill argued that justice
is what has the best consequences. Theories of distributive
justice concern what is distributed, between whom they are to be
distributed, and what is the proper distribution. Egalitarians argued
that justice can only exist within the coordinates of equality. John
Rawls used a social contract argument to show that justice, and
especially distributive justice, is a form of fairness. Property
rights theorists (like Robert Nozick) also take a consequentialist view of
distributive justice and argue that property rights-based justice
maximizes the overall wealth of an economic system. Theories
of retributive justice are concerned with punishment for
wrongdoing. Restorative justice (also sometimes called "reparative
justice") is an approach to justice that focuses on the needs of victims
and offenders.
B. MORAL VIRTUE
1. Moral virtues
Moral virtues are exemplified by courage, temperance, and
liberality; the key intellectual virtues are wisdom, which governs
ethical behaviour, and understanding, which is expressed in
scientific endeavour and contemplation.
2. What does Aristotle mean by:
2.1 Good life
According to Aristotle, happiness consists in achieving,
through the course of a whole lifetime, all the goods —
health, wealth, knowledge, friends, etc. — that lead to the
perfection of human nature and to the enrichment of
human life. This requires us to make choices, some of which
may be very difficult.
2.2 Self-Perfection
Aristotle teaches that each man's life has a purpose and that
the function of one's life is to attain that purpose. He
explains that the purpose of life is earthly happiness or
flourishing that can be achieved via reason and the
acquisition of virtue. Articulating an explicit and clear
understanding of the end toward which a person's life aims,
Aristotle states that each human being should use his
abilities to their fullest potential and should obtain
happiness and enjoyment through the exercise of their
realized capacities. He contends that human achievements
are animated by purpose and autonomy and that people
should take pride in being excellent at what they do.
According to Aristotle, human beings have a natural desire
and capacity to know and understand the truth, to pursue
 moral excellence, and to instantiate their ideals in the world
through action.
2.3 Moral Wisdom
Aristotle defines a virtue as ‘a state of character concerned
with choice, lying in the mean, i.e. the mean relative to us,
this being determined by a rational principle, and by that
principle by which the person of practical wisdom would
determine it. So what is practical wisdom? Aristotle
discusses this in Nicomachean Ethics, Bk 6. Practical wisdom
(phronesis) is an intellectual virtue, a virtue of practical
reasoning. Aristotle draws a distinction between theoretical
reason and practical reason. Roughly, theoretical reason
investigates what we can’t change and aims at the truth.
Practical reason investigates what we can change and aims
at making good choices. Reasoning about what we can
change is deliberation, so practical reason is expressed in
deliberation. To make good choices, not only must our
reasoning be correct, but we must also have the right
desires. The person with practical wisdom deliberates well
about how to live a good life. So practical wisdom is ‘a true
and reasoned state of capacity to act with regard to the
things that are good or bad for man.
3. How does one achieve human flourishing?
According to Aristotle, all humans seek to flourish. It’s the proper
and desired end of all of our actions. Flourishing, however, is a
functional definition. And to understand something’s function,
you have to understand its nature. Keep in mind that Aristotle,
unlike Plato, was an empiricist — that is, he was trying to describe
what he was seeing, rather than stating what he thought it should
be.
 In Aristotle’s schema, there are four aspects of human nature, and
he is often quoted as saying “Man is a political
creature.” Aristotle’s meaning is much richer than the way it’s
translated, though, because he means that “man is a rational
creature who lives in poleis (societies).” (“Poleis” is the plural of
“polis,” from which we get the root “poli” that’s used in so many
words like polite, political, police, etc. that have to do with how
we interact in groups.)

C. MORAL DUTY

1. What is the basis of morality according to

Kant?
Kant's theory is an example of a
deontological moral theory–according to these theories,
the rightness or wrongness of actions does not depend on
their consequences but on whether they fulfill our
duty. Kant believed that there was a supreme principle
of morality, and he referred to it as The Categorical
Imperative.

2. What is the fundamental law of human

nature?

This doesn’t mean you’re a bad person, it’s just an

acknowledgement that need to be made. Being evil is
separate. You’re a selfish bitch and so am I.
Even when I do something “selfless.” I still benefit, because
I know other people see it that way… but wait does it stop
 being selfless at that point? Fuck it. Whatever, I like making
people happy - it makes me happy!

3. What does Kant mean by moral duty?

Kant answers that we do our moral duty when our motive
is determined by a principle recognized by reason rather
than the desire for any expected consequence or
emotional feeling which may cause us to act the way
we do. The "will" is defined as that which provides the
motives for our actions.

4. What are the principles of the Kant’s

Categorical Imperative?
Kant's improvement on the golden rule, the Categorical
Imperative: Act as you would want all other people to act
towards all other people. Act according to the maxim that
you would wish all other rational people to follow, as if it
were a universal law. The difference is this.

D. UTILITARIANISM

1. What are the principles of Utility according to

Jeremy Bentham?
According to Bentham, pleasure and pain govern not only how
human beings act but also how human beings ought to act.
 The principle of utility or the principle of utilitarianism: I ought to
do that act which will bring about the greatest happiness
(pleasure) for the greatest number of persons (the community).

2. How does quantitative and qualitative pleasure

differ?
Qualitative and Quantitative pleasures come out of Utilitarianism.
Utilitarianism can often be thought of as dangerous and wretched
because it allows for seriously immoral acts to take place. Utilitarianism
argues for maximum pleasure to take place, but in doing so can allow
such acts as rape, torture etc.

3. Is the principle of maximum utility just? Why?

UTILITY MAXIMIZATION MODEL. The theory of consumer behavior uses
the law of diminishing marginal utility to explain how consumers
allocate their incomes. ... Consumers' incomes are limited because their
individual resources are limited. They face a budget constraint.

E. NATURAL LAW

1. What does the natural law tell us?

Natural law is a theory that says there is a set of rules inherent in
human behavior and human reasoning that governs human
conduct. Natural law is preexisting and is not created in courts by
judges. Many schools of thought think that is passed to man
through a divine presence.
 2. What are the attributes of the natural law?
NATURAL LAW
 A law or rule of action that is implicit in the very nature of things. ...
 Although natural law has always been perceived in its basic content by
human beings, its concept has been formalized, elaborated, articulated,
and systematized only with the growth and development of philosophy.
...
 Greek Philosophers

3. How do St. Thomas view natural law?

The natural law is comprised of those precepts of the

eternal law that govern the behavior of beings possessing reason
and free will. The first precept of the natural
law, according to Aquinas, is the somewhat vacuous imperative to
do well and avoid evil.

4. Explain love as the basic law a person’s humanity?

Basic Law: Human Dignity and Liberty. 1. The purpose of this Basic
Law is to protect human dignity and liberty, in order to establish in
a Basic Law the values of the State of Israel as a Jewish and
democratic state. ... All persons are entitled to protection of their
life, body and dignity.
 F. ABORTION AND HUMAN LIFE
1. What is the position of the church on abortion? Why
must we accept this position?

The Roman Catholic Church has consistently condemned abortion

— the direct and purposeful taking of the life of the unborn child.
In principle, Catholic Christians believe that all life is sacred from
conception until natural death, and the taking of innocent human
life, whether born or unborn, is morally wrong. The Church
teaches, "Human life is sacred because from its beginning it
involves the creative action of God and it remains for ever in a
special relationship with the Creator, who is its sole end. God
alone is the Lord of life from its beginning until its end: no one can
under any circumstance claim for himself the right directly to
destroy an innocent human being" ("Donum vitae," 5).

2. What role does human dignity play in the issue of

abortion?

Human dignity as a reason to allow government to restrict abortion, 3

while..... Illuminates interpretive problems that courts will encounter as
judges try to..... And coalition each played a role in the evolution of the
woman-protective antiabortion.

G. EUTHANASIA AND CONSCIENCE?

1. Why is human life valuable?

 What makes human life valuable, anyway? Is it worth it when
weary doctors labor for 16 or 18 hours to save someone’s
life? Why bother to screen thousands of people looking for a
bone marrow donor to save just one person’s life? Do you ever
wonder what motivates people to risk their lives to save the life of
someone else?

I’ve been pondering that question, and as I do so my thoughts go

back to 1987. I was in Dallas, Texas the weekend an 18-month-old
girl was rescued from an abandoned well after a 57-hour ordeal
that captured the heart of people all over the world. Still in my
file is the front page of The Dallas Morning News with the
headline emblazoned across it in bold letters, “Baby Jessica freed
from well.”

2. Explain the principle of the Stewardship argument?

In a recent blog on stewardship we asked the question, “What
does stewardship look like in our lives today?” Unfortunately
many Christians today only associate the idea of stewardship with
sermons they have heard about church budgets and building
programs.

But for us at the Institute for Faith, Work & Economics, the idea
of biblical stewardship is about something much more
expansive. We believe it is where the concepts of faith, work and
economics intersect.

Bill Peel over at The High Calling recently wrote an excellent essay
entitled Leadership Is Stewardship. His essay can help us build a
framework to begin unpacking this biblical idea of stewardship.
 3. Why is euthanasia wrong?
Human beings are made in the image and likeness of God and are
therefore of intrinsic worth or value, beyond all prices. Almost all
Christian pro-life arguments spring from the fountain of personal
dignity. Euthanasia would make moral sense only if it were possible to
say, morally, that this dignity had vanished. To commit euthanasia is to
act with the specific intention that somebody should be nobody. This is
the fundamental error of all immorality in human relations. To commit
euthanasia is to fail to see the intrinsic worth or dignity of the person.
The judgement that what has worth, intrinsically, somehow does not
have worth, is both logically and morally wrong. The ethics of
euthanasia is based on dualistic anthropology and wrong moral
presuppositions underlying the defense of euthanasia, namely,
proportionalism and consequentialism. The basic claim of proponents
of the ethics of euthanasia is that human persons are consciously
experiencing subjects whose dignity consists of their ability to made
choices and to determine their own lives. Bodily life, according to them,
is a condition for personal life because without bodily life one cannot
be a consciously experiencing subject. It means that bodily life is
distinct from personal life. Thus, the body and bodily life are
instrumental goods, goods for the person, not goods of the person. It
thus follows that there can be such a thing as a life not worth living--
one can judge that bodily life itself is useless or burdensome, and when
it is, the person, i.e., the consciously experiencing subject, is at liberty
to free himself of this useless burden. Today a key in fighting
euthanasia and assisted suicide is better care for the sick and dying. The
dignity of the sick cannot be erased by illness and suffering. Such
procedures are not private decisions; they affect the whole society.
Death with dignity, in the end, is the realization that human beings are
also spiritual beings. We have to promote the way of caring for the
dying in which mercy is extended to the patients without inducing
death.

H. GENETICS AND HUMAN DIGNITY

1. What is Genetics?
The scientific study of heredity. Genetics pertains to humans and
all other organisms. So, for example, there is human genetics,
mouse genetics, fruit fly genetics, etc.

2. What the dangers are there in genetic science?

Long with excitement, the rapid progress of research has also
raised questions about the consequences of biotechnology
advances. Biotechnology may carry more risk than other scientific
fields: microbes are tiny and difficult to detect, but the dangers
are potentially vast. Further, engineered cells could divide on their
own and spread in the wild, with the possibility of far-reaching
consequences. Biotechnology could most likely prove harmful
either through the unintended consequences of benevolent
research or from the purposeful manipulation of biology to cause
harm. One could also imagine messy controversies, in which one
group engages in an application for biotechnology that others
consider dangerous or unethical.

3. Explain: “The embryo from the Christian’s point of

view is already fully human, to use the embryo therefore
is a violation of the human dignity. Person’s cannot be
reduced to a mere function to benefit others’’.
He Congregation for the Doctrine of the Faith has been
approached by various Episcopal Conferences or individual
 Bishops, by theologians, doctors and scientists, concerning
biomedical techniques which make it possible to intervene in the
initial phase of the life of a human being and in the very processes
of procreation and their conformity with the principles of Catholic
morality. The present Instruction, which is the result of wide
consultation and in particular of a careful evaluation of the
declarations made by Episcopates, does not intend to repeat all
the Church's teaching on the dignity of human life as it originates
and on procreation, but to offer, in the light of the previous
teaching of the Magisterium, some specific replies to the main
questions being asked in this regard. The exposition is arranged as
follows: an introduction will recall the fundamental principles, of
an anthropological and moral character, which are necessary for a
proper evaluation of the problems and for working out replies to
those questions; the first part will have as its subject respect for
the human being from the first moment of his or her existence;
the second part will deal with the moral questions raised by
technical interventions on human procreation; the third part will
offer some orientations on the relationships between moral law
and civil law in terms of the respect due to human embryos and
fetuses* and as regards the legitimacy of techniques of artificial
procreation.

I. RIGHTS AND ANIMAL WELFARE

1. What is animal liberation?

“Animal Liberation” may sound more like a parody of other
liberation movements than a serious objective. The idea of “The
 Rights of Animals” actually was once used to parody the case for
women’s rights. When Mary Wollstonecraft published
her Vindication of the Rights of Women in 1792, her views were
widely regarded as absurd, and before long, an anonymous
publication appeared entitled A Vindication of the Rights of
Brutes. The author of this satirical work (now known to have been
Thomas Taylor, a distinguished Cambridge philosopher) tried to
refute Mary Wollstonecraft’s arguments by showing that they
could be carried one stage further. If the argument for equality
was sound when applied to women, why should it not be applied
to dogs, cats, and horses? …

2. Why do we have to respect the right of animals live?

Because every living things in this world is very special create of
God. Respect and love to give them.

J. MORAL OBLIGATION AND CLIMATE

CHANGE/CRISIS

1. Why is environmental degradation a moral problem?

Environmental degradation is a moral problem if it has the
potential to harm anyone. It certainly has the power to do that,
even without considering the harm we do to other species by
driving them to extinction.
2. What is deep ecology?
All beings belong to the universal community of life. Through
respecting and honoring our innate interconnection with all life
forms, we can rediscover a human mode of being in alignment
with the natural world. This goes far beyond nourishing
ecosystems for our own benefit and survival. Through researching
interspecies communication, trustful contact and cooperation
with plants, animals and all beings, we learn how to heal our
relationship with life and how we can restore landscapes and
produce food in collaboration.

3. What is our moral responsibility to the environment?

They are views as ends in themselves regardless of whether they
are also useful as means to other ends. In addition to any such
value.
Therefore, it has value in his or her own right independently of his
or her prospects for serving the ends of others.

4. What is climate change?

Climate change is a change in the statistical properties of the
climate system that persists for several decades or longer—
usually at least 30 years. These statistical properties include
averages, variability and extremes. Climate change may be due to
natural processes, such as changes in the Sun’s radiation,
volcanoes or internal variability in the climate system, or due to
human influences such as changes in the composition of the
atmosphere or land use.
 4. Why are highly industrialized countries such as the
US responsible for climate change?

Humans are pumping more carbon dioxide into the atmosphere

at an accelerating rate. But climate change is a cumulative
problem, a function of the total amount of greenhouse gases that
have accumulated in the sky. Some of the heat-trapping gases in
the air right now date back to the Industrial Revolution. And since
that time, some countries have pumped out vastly more carbon
dioxide than others.

The wonderful folks at Carbon Brief have put together a great

visual of how different countries have contributed to climate
change since 1750. The animation shows the cumulative carbon
dioxide emissions of the top emitters and how they’ve changed
over time.

6. Differentiate inter- generation justice from intra

generation justice?
The principle of sustainability contains two objectives of justice
regarding the conservation and use of ecosystems and their services:
(1) global justice between different people of the present generation
(`intergenerational justice'); (2) justice between people of different
generations (`intergenerational justice'). Three hypotheses about their
relationship — independency, facilitation and rivalry — are held in the
political and scientific sustainability discourse. Applying the method of
qualitative content analysis to important political documents and the
scientific literature, we reveal six determinants underlying the different
hypotheses: quantity and quality of ecosystem services, population
development, and substitutability of ecosystem services, technological
progress, institutions and political restrictions.
 BANGHAY ARALIN SA ARALIN PANLIPUNAN 5
Ni: Bb. Roseanne Santos

I. Layunin

Naipapaliwanag ang katangian ng Pilipinas

bilang bansang archipelago.

II. Paksang Aralin

Katangian ng bansang Pilipinas bilang isang
bansang archipelago.
Sangunian: AP5PLP-Ic-3, Ang pinag Mulan ng
lahing Pilipino,Ang kinalalagyan ng aking bansa 5
Kagamitan: Globo at Mapa ng daigdig, manila
paper, graphic organizer
Pag papahalaga: Pag papahalaga ng komunidad
at kapaligiran.

III. Pamamaraan

A. Panimulang Gawain

1. Balitaan ng mga napapanahong isyu o usapin

2. Pagsasanay
 Sabihin kung saang rehiyon o parte ng mapa
matatagpuan ang mga sumusunod na kapuluan:

 Ilocos
 Cagayan Valley
 Bataan
 Leyte
 Cagayan De Oro

3. Balik-aral

 Ano ang gamit ng mapa at globo?

 Ano-ano ang mga batayang guhit sa mapa at
globo?

4. Pagganyak
Ipaawit ang “Araling Panlipunan”

IV. Pagtatalakay
Pag susuri ( Analisis )
a.1 Pang katin ang klase sa 5 grupo
a.2 Gamit ang graphic oraganizer, magbigay ng
katangian ng isang kapuluan sa Pilipinas, isulat sa
manila paper
a.3 Presetasyon ng bawat grupo
Pangkat I – Ilocos
Pangkat II – Cagayan Valley
Pangkat III – Bataan
Pangkat IV – Leyte
Pangkat V – Cagayan De Oro

5. Pang wakas na gawain

a. Paghahalaw (Abstraction)

a.1 Pag lalahat

- Ano anong mga katangian ang may roong

ang bansang Pilipinas at bakit ito tinaguriang
bangsang archipelago?

a.2 Para sa iyo, alin sa mga katangiang

heograpikal ang nararapat na
mapangalagaan at bakit?
 b. Pag lalapat (Aplikasyon)
-Triple Matching Type
Panuto: Buuin ang triple matching type na
bumubuosa Luzon, Visayas, at Mindanao at ilagay ang
magkakapareha na katangian nito bilang isang kapuluan.

V. Pagtataya
Panuto: Punan ang patlang ng tamang sagot
1. Ang kapuluan ng Pilipinas ay binubuo
ng ______, maliit at malalaki na
kapuluan.
2-3. Ang katangian ng Pilipinas ay
nakakatawag pansin sa mga dayuhan
noong unang panahon at nakakaakit
parin hanggang ngayon.Kabilang sa mga
katangiang ito ang _____ at ______
nito.
 4 . Ang Pilipinas ay isang ____ dahil ito
ay binubuo ng mga pangkat ng mga
pulo na naliligiran ng tubig.
5 . Mapapansin na hia-hiwalay ang mga
pulo ng Pilipinas. Makikita rin na pahaba
ang pag kakaayos ng mga pulo batay sa
mahabang baybayin nito na umaabot sa
_____ kilometro.

VI. Kasunduan
Gumawa ng isang sanaysay tungkol sa Pilipinas
bilang isang bansang kaaya-aya.