CULTURE IN MORAL BEHAVIOR

Learning Outcomes:

1. Discuss what culture is, how this particular culture shapes moral behavior, and formed a positive
Filipino behavior.
2. Analyze crucial qualities of the Filipino moral identity in their own moral experiences;
3. Learn the strengths and weaknesses of some Filipino trait, and evaluate the Filipino character
that needs to be changed.
4. Recall defining moments in their moral formation, and then identify and articulate each stage of
moral development.
5. Identify and articulate each stage of moral development.
6. Check their personal growth and three other cases, against the stages of development.

Introduction:

This section will discuss what culture is, how culture shapes moral behavior, cultural relativism,
and the Filipino moral identity. It will cite one Filipino culture then discuss how this particular culture
formed a positive Filipino behavior. In the discussion, you will look into the qualities of the Filipino moral
identity and evaluate elements that need to be changed. Learn, too, about the strengths and weaknesses
of some Filipino moral trait. On the discussion, you will learn how this particular Filipino culture produced
negative Filipino attitude. Let us delve also how moral character develops.

Discussion:

What is culture?

It is commonly said that culture is all around us. Practically, culture appears to be an actual part
of our social life as well as our personality. For some, culture is a quality that some people have more
than others: how 'cultured' somebody is depends on some factors like status, class, education, and taste
in music or film, and speech habits. By attending symphonies, plays, operas, and poetry readings, some
show that they appreciate culture more than others. Sometimes, people visit places like museums or art
galleries to increase their so-called 'cultural awareness:' Probably, you have heard somebody in the
cultural elite" bemoan the deplorable 'popular culture' of TV, graphically violent computer games, mass-
marketed movies, pierced navels, tattoos, and rock or rap music.

The term culture is so complex that it is not easy to define. In one sense, culture is used to
denote that which is related to the arts and humanities. But in a broader sense, culture denotes the
practices, beliefs, and perceptions of a given society. It is in this sense that culture is often opposed with
„savagery that is, being 'cultured' is seen as a product of a certain evolvement from a natural state.

The following are other definitions of the term culture ('Culture Detinition, n.d.):

a. Culture refers to the cumulative deposit of knowledge, experience, beliefs, values, attitudes, meanings,
hierarchies, religion, notions of time, roles, spatial relations, concepts of the universe, and material
objects and possessions acquired by a group of people in the course of generations through individual
and group striving.
b. Culture consists of patterns, explicit and implicit, of and for behavior acquired and transmitted by
symbols, constituting the distinctive achievement of human groups, including their embodiments in
artifacts; the essential core of culture consists of traditional ideas and especially their attached values;
culture systems may, on the one hand, be considered as products of action, on the other hand, as
conditioning influences upon further action.

c. Culture is the sum total of the learned behavior of a group of people that are generally considered to be
the tradition of that people and are transmitted from generation to generation

d. Culture in its broadest sense is cultivated behavior; that is the totality of a person's learned,
accumulated experience which is socially transmitted, or more briefly, behavior through social learning

e. Culture is symbolic communication. Some of its symbols include a groups skills, knowledge, attitudes,
values, and motives. The meanings of the symbols are learned and deliberately perpetuated in a society
througn its institutions.

Defined broadly therefore, culture includes all the things individuals learn while growing up among
particular group: attitudes, standards of morality, rules of etiquette, perceptions of reality, language,
notions about the proper way to live, beliefs about how females and males should interact, ideas about
how the world works and so forth. We call this cultural knowledge.

Culture's Role in Moral Behavior

Based on the definitions of culture above, it is not hard to pinpoint the role of the culture in one's
moral behavior. A culture is a 'way of life' of a group of people, and this so-called 'way of life' actually
includes moral values and behaviors, along with knowledge, beliefs, symbols that they accept, generally
without thinking about them, and that are passed along by communication and imitation from one
generation to the next" ('Culture Definition, n.d.).

Culture is learned as children grow up in society and discover how their parents and others
around them interpret the world. In our society, we learn to distinguish objects such as cars, windows,
houses, children, and food; recognize attributes like sharp, hot, beautiful, and humid; classify and perform
different kinds of acts; and even "evaluate what is [morally) good and bad and to judge when an unusual
action is appropriate or inappropriate" (Mañebog & Peña, 2016).

Many aspects of morality are taught. People learn moral and aspects of right or wrong from
transmitters of culture: respective parents, teachers, novels, films, and television. Observing or watching
them, people develop a set idea of what is right and wrong, and what is acceptable and what is not.

Even experientially, it is improbable, if not impossible, to live in a society without being affected by
its culture. It follows too that it is hard to grow up in a particular culture without being impacted by how it
views morality or what is ethically right or wrong. Anthropologically speaking, culture-including moral
values, beliefs, and behavior-is learned from other people while growing up in a particular society or
group; is widely shared by the members of that society or group; and so profoundly affects the thoughts,
actions, and feelings of people in that group that individuals are a product of their culture" and "learning a
culture is an essential part of human development" (De Guzman & Peña, 2016).
 Social learning is the process by which individuals acquire knowledge from others in the groups
to which they belong, as a normal part of childhood. The process by which infants and children socially
learn the culture, including morality, of those around them is called enculturation or socialization.

How does culture define Moral Behavior?

One of the revered founders of Western philosophy - Plato in his famous philosophical work, The
Republic cited three critical elements that jointly influence the human persons moral development. These
elements are native traits (or what we might call genetic characteristics); early childhood experience; and
one's cultural surroundings (Pekarsky, 1998).

Plato implied that if a person's cultural surroundings reward conformity to agreeable norms it
would lead the person to behave much better and quell undesirable conduct He also expressed that the
power of culture over an individual is more potent in children because they do not have any pre-existing
values. The child's cultural surroundings create these values and dispositions. Thus, Plato insisted that a
child's cultural surrounding should "express the image of a noble character"; that role models should
display the conduct of a proper human being because the behavior of the adults serves as the child‟s
moral foundation as he or she grows and develops (Cornford, 1966; Pekarsky, 1998).

The Filipino Way

The Filipino culture is a mix of both Eastern and Western cultures. The beliefs and traditions of
pre-colonial Philippines was mainly indigenous Malay heritage (Baringer 2006). Then the Spanish
colonized the islands and the Hispanic culture influenced the natives. In turn, the Americans shaped the
modern Filipino culture and this is primarily manifested by the wide use of the English language in the
Philippines today. It was from these influences that formed the Filipino character. The brief occupation of
the British (1762-1764) and the Japanese (1942-1945) however had no cultural influence in the
Philippines at all.

Filipino cultural morality especially that which concerns social ethics, centers on ideally is having
a smooth interpersonal relationship with others. The definition of “smooth interpersonal relationship” (SIR)
in Philippine culture is principally supported by and anchored on at least six (6) basic Filipino values.

1. Pakikisama

• Pakikisama is having and maintaining good public relations.

• This is usually being practiced avoiding clash with other people or a certain group.

• It characterizes both a value and a goal that invokes keeping good feelings in all personal interactions
and getting along with others, oftentimes, at all costs.

• Pakikisama can work either positively or destructively. To elude open displays of conflicts, clashes and
confrontations. Filipinos, because of pakikisama, may submit to group opinion, overgenerous praise
negative feelings or unhappy spirits underneath a pleasant demeanor, smiling even when things go
wrong, avoiding to say „no,‟ and refraining from venting anger or losing temper.

• In its most basic sense, „pakikisama‟ means going along with others. Its basic etymological source is
„sama‟ (to go with). A derived term is „kasama‟ (companion; together with). In the social interaction
context, „pakikisama‟ means „getting along with others‟, and ideally getting along „well‟ with others. The
first part of the term „paki-‟ is also significant, since it also happens to be the Tagalog affix for „please‟. It‟s
as if the individual is being requested to „please‟ get along well one‟s fellow human beings.

• Among friends and even relatives, it is considered obnoxious and unacceptable to give a direct
command. To minimize the directness or “impact” of the command, Filipinos use paki nga or maki- so as
not to offend. Even a boss in the office would use „paki-‟ the equivalent of “please” in English, in giving a
request to a subordinate.

• To be polite is to use paki- or maki-. Filipinos go to great lengths to avoid offending another‟s feelings
which is why they have this linguistic social convention. It is also part of this whole system of pakikisama
and pakikipagkapwa-tao.

• Pakikisama is the opposite of individualism. In Filipino culture, a person who has no pakikisama is a
loner, an individualist disdained by others who seek his company. He does not know how to “go with the
crowd.” A related word is makibagay, “to conform” with the group in order to maintain a Smooth
Interpersonal Relationship.

2. Hiya

• Hiya is describe as feeling of lowliness, shame or embarrassment and inhibition or shyness which is
experienced as somewhat distressing. Integrally, „hiya‟ is related to the concept of „face‟ and a
concern with how one appears in the eyes of others.

• This unique Filipino concept of „hiya‟ or „fear of losing face‟ encompasses being afraid to do bad
things as it may damage one‟s reputation in the sight of other people.

• A person‟s capacity for people behaviour with authority figures is a reflection of his or her family
upbringing and this fear of losing face.

• Too much „hiya‟, nonetheless, may lead to having inferiority complex and losing self-confidence.

• “Hiya” is one value that regulates the Filipinos social behavior. Just as one is very careful not to be
subjected to embarrassment or “mapahiya” one must also make it a point NOT to cause another
person‟s embarrassment.

• Hiya is the currency applied within the society, controlling and motivating a person‟s social behavior.
This is the reason why a vast majority of Filipinos still remain conservative in their actions in the modern
age. Everyone is expected to have hiya in the way they behave in order to win respect from the
community. Dressing cleanly, being friendly and living up to your word are good ways avoiding “hiya”

• Public ridicule, or to be censured openly, or to fail to do what is expected of one, is to suffer hiya, a loss
of esteem. Inversely, if one has not acted improperly, or continued to behave in a manner disapproved of
by the community, it's to be without hiya (“walang hiya” - an ultimate insult). This label automatically
results in the withdrawal of acceptance within one‟s group, if not the entire community.

• Hiya is a controlling element in the Filipino society. A person‟s behavior is socially restricted by his
sense of “hiya” while public behavior is censured, or approved of, by hiya.

3. Amor Propio

• Like „hiya,‟ the Filipino value of „amor propio‟ is derived from the concept of „face.‟ Although commonly
translated as „self-repect‟ or „self-esteem,‟ „amor propio‟ has been “characterized as the high degree of
sensitivity that makes a person intolerant concerning to criticism and causes him to have an easily
wounded pride”

• Concerning this Filipino value, some observe that “Filipinos learn to withstand a „loss of face‟ in
devastating to be publicly criticized, insulted, belittled, or humiliated, or to lose one‟s self-respect.

• “amor propio” comes from the person‟s tendency to protect his or her dignity and honor. Because of
pride or amor propio, for instance, a person may refuse offers even if he she really wants to
accept them. “Amor propio” in short means ego defensiveness, dignity or one‟s personal pride
akin to the traditional oriental attitude of having „face‟.

• Now if you are wondering why a Filipino hesitates to bring up a problem, or point out that “your slip is
showing”, or call your attention to an anomalous situation, remember that it is hiya in operation. Filipinos
feel uneasy if they are instrumental in making waves, rocking the boat and exposing someone‟s volatile
amor-propio to injury.

4. Utang na Loob

• Obligation and responsibility are often viewed in terms of reciprocity (utang na loob), comprised of
debts (utang), and inner-self-free will (na-loob). The process begins with an unsolicited gift and
continues going often into to the next generation.

• Utang na loob is considered an important "accommodative surface value," along with hiya (shame)
and pakikisama (togetherness). That is to say, it is one of the values by which the Filipino
accommodates the demands of the world around him, as opposed to confrontative values like "lakas ng
loob" and "pakikibaka".

• There are Filipinos who are able to look at “utang na loob” as a social concept without having to be
blind to the limits of loyalty. They appreciate the meaning of “utang na loob” as a moral concept, but it
does not mean that they will give up the higher set of principles that they value for the sake of family,
friendships, and community loyalty.

• “Utang na loob” may be invoked by some people to demand favors from someone, for the right or
wrong reasons. One is free to return the favor or not, but must take the risk of “burning his bridges”.
Utang na loob is likewise a fundamental aspect of upholding group harmony and relationships that
demand the balancing of obligations and debts.

• The inability to repay the „utang na loob‟ usualy makes a person „walang utang na loob‟ or „walang
hiya.‟

• To avoid being dubbed as „walang utang na loob,‟ some Filipino sometimes do things that may be bad
just to return a received favour.

5. Filipino Hospitality

• Filipino Hospitality refers to the innate ability and trait of Filipinos to be courteous and entertaining to
their guests.

• Generally speaking, Filipinos are hospitable as they are internationally known to be warm, welcoming
and accommodating. This trait, however, makes Filipinos prone to being abused or maltreated.
Receiving guests with Hospitality and Respect. This is best exemplified by welcoming and letting them
in their homes as soon as guest/s arrive. “Tuloy kayo” is a Filipino warm welcoming expression that
shows kind accommodations to their visitors. “Tuloy” means “to go on” or “to enter.” For this context,
the expressions “tuloy kayo” can be defined as “You may come in” or “Please come in.” Normally,
Filipinos will have salutations and small conversations before welcoming the visitors to their home.
Guests are received with “kumustà” or “magandang umaga.” The thoughtfulness of Filipinos can be
observed in how they treat their guests too.

To Accommodate their Guests. Filipinos welcome them and ask them to take a seat as a thoughtful
gesture. “Umupo ka muna,” as Filipinos would say. That means “Take a seat first.” Guests are asked
to sit down, while the host prepares food and drinks for them. Giving food and drinks is a traditional way
of Filipinos to make their visitors feel at home and appreciated for stopping by. “Kumain ka muna” is an
expression of hospitality of Filipino towards their guests, offering or inviting them to eat. This simply
means “Eat first.” When a guest visits the host‟s house during the time they are eating, it‟s just
courteous to invite the guest to join them to eat. “Kain tayo!” as Filipinos would say to offer their guests
to eat with them.

As the Host. Filipinos would feel glad to have served and welcomed you to their homes. Due to their
hospitable nature, it‟s a pleasure for them to see their guests feel at home and well accommodated. This
is why visitors should acknowledge this warmth and generosity of the host too, by accepting their
invitation and the food that they have specially prepared. Unless you ate already and feeling full, you may
respectfully decline by saying, “Salamat! Katatapos lang.” or “Salamat! Busog pa naman.”

• Filipinos are generous and hospitable people especially to their visitors. They would even go out of their
way just to accommodate their guests

6. Respect to Elders

• Concerning „respect to elders‟ we, Filipinos, are not only respectful to elders, but also have unique ways
of expressing this respect to elders.

• This includes the use of „po‟ and „opo‟ when talking to elders and „pagmamano‟ or the putting of the
elder‟s hand to one‟s forehead.

• Respect to elders makes one dependent or irrationally obedient to parents or elders.

• Failure to do so will lead you to a foolishness act.

These Filipino social values are important to maintain harmony in Filipino relationships in social
institutions such as family, school and community. The „smooth interpersonal relationship‟ together with
Filipino “pakikipagkapwa- tao‟ has been deemed as central core essential cultural traits that form
and define an almost stereotypic Filipino character and moral behavior.

How does moral character develop?

First let us take the most basic definition of the terms moral, character, and moral character.
Moral is "concerned with the principles of right and wrong behavior or the goodness and badness of the
human character" (Merriam-Webster 2017). Character is defined as "the mental and moral qualities
distinct to an individual" (Merriam-Webster 2017). But in Philosophy, the term character usually denotes
to the moral dimension of a person (Timpe, 2007). Moral character refers to the "existence (or lack of)
virtues such as integrity, courage, fortitude, honest, and loyalty" (Merriam-Webster 2017)

Moral Character as Disposition

Moral characters are those dispositions or the tendency to act or think in a particular way for
which a person can be held morally responsible. Thus, moral character traits are rational, informed, stable
and reliable dispositions (Internet Encyclopedia of Philosophy 2017).

Philosophical Views on Moral Character

What do the great ancient minds think about moral character Let us look at the viewpoints of
Eastern and Western thinkers.

Confucian Traditions - The philosophy of moral development is rooted in ancient views. For
Confucian traditions moral development was attributed to four beginnings of the human personality
(Internet Encyclopedia of Philosophy, ©2017). These four beginnings were considered as seeds of
human personality that will naturally unfold to become human activities. Take note though, that contrary
to Western understanding of personality as a given human condition; personality in Confucian perception
meant- an achieved state of moral excellence" (Ammes, 1997; Klemme, WEB).Thus, in this concept,
every person is born with four beginnings. However, each of these do not yet capture the concept of self.
However, when the four beginnings are put together, it may then be perceived in Western understanding
as the "pre-selfor "potential self "(Klemme, WEB).

The four beginnings in Confucian traditions are:

1. The heart of compassion, which leads to Jen.

2. The heart of righteousness, which leads to Yi.

3. The heart of propriety, which leads to Li.

4. The heart of wisdom, which leads to Zhi.

Jen means goodwill, sympathy towards others, and generosity. Yi means righteousness and the
respect or duty, that is, respect your position as guardian towards nature and humanity. Lu deals with
outward behavior such as etiquette, customs, and rituals. Zhi means wisdom, and this wisdom is a
product of practicing Jen, Yi, and Li in one's life (Liu, 2002).

Stages of Moral Development

Lawrence Kohlberg's Stages of Moral Development adapted from General Psychology with Drug
Education book by Virgie S. Otig, M.A. and Winston B. Galinero, M.A.

Lawrence Kohlberg was a 20th century developmental psychologist and moral philosopher. When
he was the director of Harvard's center for Moral Education, Kohlberge‟s research focused on the moral
development of children particularly on how they develop a sense of what is right or wrong, as well as
children move through what he believed as definite stages of moral development.
 Kohlberg's Theory

Lawrence Kohlberg studied morality using a very interesting (if controversial) technique. In his
research, Kohlberg would ask children and adults to try solve moral dilemmas in short stories and asked
the participants to think out loud so he could reasoning. The reason for this was that Kohlberg was not
interested with the specific answers to the dilemmas - he wanted to know how the person got to his or her
answer.

His theory holds that moral reasoning, which is the basis for ethical behavior, has identifiable
developmental stages and each become more adequate at responding to moral dilemmas as the person
progresses from one stage to the next. Kohlberg asserted that the process of moral development was
principally concerned with justice, and that the process goes on throughout the individual's lifetime.

After looking at hundreds of interviews using several stories, Kohlberg outlined three broad levels
and six specific stages of moral development.

Level l: Pre-conventional morality

Judgment at this level is solely focused on the self. This line of moral reasoning is common
among children although some adults would also exhibit such behavior. The child, having no concept
about society s conventions on what is right or wrong would base its judgment mainly on the external
consequences of its actions.

Stage 1: Punishment-Obedience Orientation

This is also called the pre-moral stage where decisions and actions are determined by immediate
physical consequence and net the true moral value. The overall goal at this stage is to avoid punishment.
For example, "I am going to study my lessons because mom will get mad at me if I do not pass this test.

Stage 2: Reward Orientation

As children grow older, they begin to see that there is actually, room for negotiation because
other people have their own goals to meet and wants that must be satisfied too. Children learn to have in
a manner based on the principle "What's in it for me? For example, an older child might reason: “if I get
good grades mom and dad will buy me a new smart phone. So, I‟m going to do my homework”.

Level II: Conventional Morality

This level of moral reasoning is typical of adolescents and adults. Conventional morality is to
reason in a conventional (something that is generally accepted manner. lt is accepting the rules and
standards of one's group. This means decisions and the morality of his/her actions are based on society‟s
views and expectations. The focus on this level is the "'significant others" or what is also called "tyranny of
the They (They say this.... They say that.. They say I should...)

Stage 3: Good Boy/Good Girl Orientation

At this stage, the child tries to seek approval from other people by living up to their expectations.
He / She also now understands the concept of loyalty, trust, and gratitude as well as become interested in
motives and intentions behind a particular decision or action. For example, children understand and live
by the Golden Rule.
 Stage 4: Authority Orientation

By this time, individuals have reached adulthood and they usually consider society as a whole
when making judgments. The focus at this stage is following the rules, maintaining law and order, doing
one's duty, and respecting authority. For example when someone violates the law, it is morally wrong:
culpability is therefore a significant factor in this stage because it separates what is bad from what is
good.

Level III: Post conventional

This is also known as the 'principled level. It is marked by a growing realization that people are
unique and are an independent part of the society. Therefore, the individual's own perspective is more
significant over what the rest of the society thinks and that this would sometimes lead to disobeying the
law to follow personal principles.

At this level, a person does not see rules and laws as absolute or beyond question, but a
changeable mechanism. Kohlberg asserted that post conventional individuals view rules and laws to be
important in maintaining peace and order but it only serves as a guide that needs to be weighed against
personal principles and beliefs to uphold ones human rights.

Stage 5: Social contract orientation

This stage means the individual is aware that much of what is considered to be moral or good is
mainly based on personal beliefs as well as on the social group they belong to and that only a very few of
the known fundamental values are actually universal.

The person at this level understands that the world holds different opinions rights, and values;
thus different views should be mutually respected. Laws are also regarded as a matter a social contract
with ones fellow human beings in order to promote universal values and that decisions are made for the
greater good for the most number of people. The best example for this level is the Democratic form of
government.

Stage 6: Ethical - Principle Orientation

At this point, social contract takes a clear back seat and the person makes a personal
commitment to uphold universal principles of equal rights and respect. At this stage, an individual already
has a principled conscience; and will follow universal, ethical principles regardless of what the laws or the
rules say. Judgment here is based on abstract reasoning such as being able to put oneself in other
peoples shoes.(Garz, Detlef, 2009; Munsey, B., 1980; Otig & Gallinero, 2015).

References:

De Guzman, J. A. (2017). Ethics: Principles of Ethical Behavior in Modern Society. Malabon City: Mutya
Pub. House INC.

Gallinero, W. (2018). Ethics. Malabon City: Mutya Pub. House INC.

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