LEARNING MODULE in GMRC of Vml. Paged September 16 2020 1

LEARNING MODULE
By: vml, sksucte-ap1
GOOD MANNERS AND RIGHT CONDUCTS
“We cannot build the future for our youth—but we can build our youth for the future.”
FRANKLIN D. ROOSEVELT
Hello, ladies and gentlemen --- welcome to the introductory part of the course,
good manners and right conducts!!!
CHAPTER 1: Introduction to the study of Good Manners and Right

Conducts
Lesson 1: The Rationale in the Study of Good Manners and Right

Conducts
1.1.1. The Learning Objectives
At the end of the lesson, the student can:
1. establishes the habits of thought in the self and be able to conduct

correctly what is good and right manners to everyone as a helpful member of
the society;
2. practices the manner of helpfulness together with other manners as

the behaviours needed by the self in interacting to peers in the school, home
and the community; and,
3. applies the habit of thoughts to express good manners and right

conducts as a person with a morally upright behaviours.
1.1.2. The Focus of the Course

Taken from the ideas and wisdom of FRANKLIN D. ROOSEVELT, a
teaching and learning guide is planned with the topics which are centred on
the contents leading to the study of how good manners and right conducts be
taught in basic education learners.
As a tertiary teacher education students, the class are being held prospects
as the next generation of teachers. It is in the said reason why the main focus
of this course would be on the provision of the necessary professional
trainings which each of us needs in preparation of the time when we will
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become a teacher of good standing during the given perfect teaching and
learning time!
Thus, there is a need to become more rational and competent in imparting

knowledge especially in the moulding of good manners and right conduct in
the life of innocent and young basic learners.
Obviously, most if not all will likely to agree --- a need for a more systematic
training in the development of good morals in every person has been felt
growing now a days.
Hence, an intelligent response of providing what is appropriate to address the

said demand is deemed necessary and is now urgently needs for our critical
attentions to be given.
Besides, a plan for a definite and continuous training to prepare correctly the
upright morality of the next generation leaders of Filipinos is another basic and
accurate reason why the class set direction will have to be followed
vehemently.
It has to be understood, an elementary grade pupil’s teacher is seen to be the

good instrument in channelling the serious concerns of the present
government leaders --- that is, to correct graft and corrupt practices that is
now prevalent to most government and non-government public offices, and
even in a man’s daily undertakings where may it be.
1.1.3. The Course Mission

Anent to all these reasons, the teaching of good manners and right conducts
is therefore considered as a fervent mission which all teachers of the country
will have to conduct and complete. The teachers must prepare and produce
without fail the next morally upright leaders. Hence, all teachers must regard
this course with the highest importance and everyone should perceived it as a
calling.
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The success indicators in this chosen endeavour, would earnestly suggests to
yield peace, prosperity, harmony, trust and confidence. Each member of the
Filipino community must possess the highest degree of morality in spirit
through their deeds. The country’s socioeconomic development is expected
that, by outcomes of teaching this good manners and right conduct, achieved
the long term goal which Filipinos have longed and dreamed.
1.1.4. The Course Expected Outcomes

Gertrude E. McVenn (2016), however, explains that in the planning of
such system, the following essentials should be borne in mind: the teacher
must be in the highest degree of what he wishes his pupils to become. If the
teacher wishes to teach the class to be helpful, a spirit of eager service must
characterize his own actions. Should one ask, how to teach the class honesty,
the answer must always begin with first, be honest to yourself? Thus, showing
the class by the teacher’s life is what is best to tell what honesty would be like.
Seriously, Elementary Education through its Values Education 1 (EED VED 1)

was designed to incorporate the values of education in tertiary teaching and
learning processes. The holistic aim of the course is to establish in the
students the habit of thought and conduct so to make them become helpful
members of the society. In such a way, they should be made first to practice
good manners and right conducts as such: helpfulness, truthfulness,
obedience, cleanliness and many more others. That all these manners could
be applied within the school, at home, and in their neighbourhood --- carrying
the shining light of hope and reflect their very own country as a whole.
Individual characteristics such as these good manners and right

conducts, whenever, formed successfully into habits and be established in the
individual self as a person leads to the so-called sense of responsibility. The
sense of personal injury when something happen that is wrong interrupts the
smooth working condition of the school, home and in the community where the
individual Filipino lives --- is a pride to take. Carrying out the various school
activities whether by the school as a whole, by the individuals, or by groups is
a fulfilment that a teacher and the pupil will receive.
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Finally, let us have the different classification of manners based on the
perspective attributed to them, affecting so much the life and the behaviours
of man.
But, first, let us answer the following questions:
What is manner? What is conduct? How do we rationally attribute good

manners and right conducts in the life of man? Why good manners and right
conducts be needed to be understood and be acted upon by rationally?
1.1.5. The Course Contents

There are different classification of manners which these includes: 1.
Sociological perspectives; 2. Anthropological perspectives; 3. Evolutionary
perspectives.
The basic course contents on manners will be mainly discussing the

general focus on the topics identified as: cleanliness of a person; clothing,
habit, and surroundings; personal belongings; obedience (self and
conscience); helpfulness (self and the community); truthfulness (deeds and
talks); honesty (mind, heart, and actions); kindness and sympathy; respect
and reverence; courage and self-control; work responsibility and
accountability; play and sportsmanship; loyalty to duty; and, manners to self
and to others.
The legal basis of studying the subject on good manners and right
conducts such as the comprehensive values education act; the compulsory
teaching of ethics act; and, other laws governing the good manners and right
conduct of Filipinos (R. A. 6713) comprises the other components of the study.
The origin and historical narrations of influences that are intruding the cultures
and traditions of Filipinos, together with the Filipino socio-economic condition
as affected by the indecent corrupt behaviours of government leaders as
public officials are also considered in the supplemental topics of the study.
However, all these corrupt government practices are specifically regarded as
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the consequence when good manners and right conducts will not be fully
observed.
1.1.6. The Course Requirements

The course has a 3 unit credits with 3 teaching contact hours per week
for 18 weeks or a total of 54 hours in a semester. No laboratory activities
required, but a student learning activities is included in the course plan.
Lesson 2: The Perspectives of Good Manners and Right Conducts
1.2.1. The Learning objectives

1. Identify and discuss the different perspectives of good manners and
right conduct;
2. Appreciates and associates the self to the different perspectives of

good manners and right conduct; and,
3. Apply and encourages the self to amend personal manners and

transform responsively to what is sociologically, anthropologically and
evolutionarily acceptable attributes of good manners and right conduct.
Now for the topic number 1 of Lesson 2, let us start to journey by knowing the
following . . .
1.2.2.1. Sociological perspective of man’s manners
Wikipedia (2020) described a person’s manners as either good and or

bad. And this indicates a person’s behaviour to make him or her acceptable to
his/her cultural group.
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Manners, sociologically speaking were explained to enable an
ultrasociality of the person and likewise considered to be integral in the
functioning process of the social norms.
So class. What do you think? Can manners . . . be a personal issue that

concerns everyone?
Manners arose as a product of group living, and will persist as a way of

maintaining social order (Norbert Elias, 1939).
It can be explained that a person’s self will develop the kind of good or
bad manners and the right or wrong conduct based on the kind of people that
he or she intermingled with on a particular moment of time.
The conventions of manners

as enforced through personal
self-regulation of the public
life as well as to the private
life of the person defines
your social values.
DZBB Super Radyo on Twitter. “Good manner and right conduct and . . . Twitter.com.
Good manners and right conduct in a person’s life is therefore a determinant to

the kind of characters and personality that which he/she project to his/her social or
cultural group.
Whatever manners a person has projected as the characters of the self to others
--- showcases his inner being and reveals the identity that describes him or her in the
social or cultural group. Naturally, the same characters will be reflected back to
him/her by his/her social or cultural group. As the saying goes: what you sow is what
you will reap in return.
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Many have told: tell me who’s your companions are and I will tell you
who you are. This suggest that a person tends to develop the sociogenetic
and psychogenetic characters based on what the external environment fed to
his or her internal self-environment.
Clearly, the psychological characters of a person changes when his

society is being considered to influence his very person’s self to a given span
of time.
Likewise, the society when it open its door to accommodate the

psychological characteristics of the person that it tend to accommodate to also
changes its characters that it previously possessed.
Now let us find out what is good manners and right conducts be like by seeing
and analysing the different eventualities of the picture below . . .
Good Manners and Right Conduct / Manners for kids, How to . . . pinterest.ph
Now, class --- let us come to conclude the topic on the Sociological
perspective of good manners and right conducts . . .
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The society produces the new characteristics which such have been
influenced by the person’s characters to a given period of time. Under these
circumstances, the manners of that person and the society can therefore be
described as a sociogenetic and a psychogenetic. This means changes of the
manners --- happens because both of the person and the society received in
complimentary the characters of each other resulting to the production of the
new manners affecting the society’s thinking characters and likewise, the
person’s personal thinking characters.
---------------------------------
following . . .
The Anthropological perspective of manners with Mary Douglas (2003) help

us understand what this perspective is all about . . .
1.2.2.2. Anthropological perspective of man’s manners
Source: goodreads.com
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Class. Try to see meticulously the picture above and share what you may
believe is right to understand man’s manners and conducts in its
anthropological perspective. . .
Anthropologically, Mary Douglas (2003), who is an anthropologist had

said, unique manners, social behaviours, and group rituals enable the local
cosmology (the metaphysical origin and nature of the universe) to remain
ordered and free from those things that may pollute or defile the integrity of
the culture.
In a given group of individuals, manners and many forms of behaviours

that are apart from the group’s norms of conduct are usually being
discouraged and is discarded from their social system. This practice is a
natural response undertaken to insure safety from the outside contaminants
that may tend to pollute the acceptable internal norms of characters and
conducts of the group.
Good manners and right conducts from the outside worlds of the
cultural group are however, imitated and allowed to influence the usual norms
of characters and behaviors so to upgrade and improve the group
characteristics.
Whereas, individuals who tend to adopt bad manners and wrong

conducts of the outside world will supposedly be excommunicated (put to
prison) and be expelled from the group membership.
So, class. What do you think is the origin of man’s manners and conducts in
its anthropological perspective? Can we get some sharing of ideas relative to
this topic that we have just discussed?
To continue with our class session, we now proceed to the next perspective of
good manners and right conducts.
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following . . .
1.2.2.3. Evolutionary perspective of man’s manners
Studying the expression of humans and animals emotion --- naturalist

Charles Darwin noted the universality of disgust and shame facial expressions
among infants and blind people. He concluded that the emotional responses
of shame and disgust are innate behaviours.
Public health specialist Valerie Curtis (2013) had said that the
development of facial responses can be associated with the development of
manners. These are behaviours that has an evolutionary role of preventing the
transmission of disease. To elaborate, people who practice personal hygiene
and politeness will most likely benefit from membership in a given social
cultural group, and there to stand as the best to have the chance of biological
survival and so has the opportunities for reproduction.
To conclude, --- people who do have possess a special and distinctive social
traits is common to the cultural group that they are with. The group will most
likely describing them as somebody who can be fully trusted. And, people who
do not have characteristics that are common social traits of the group ---
receives its opposite treatment and is labelled as ‘others’, and thus treated
with suspicion or excluded from the group so that the rest of the group will be
saved from any contaminations from bad manners.
Evolution of good manners and right conduct . . . can you assess the
eventualities of the different pictures presented below?
imgflip.com en.wikipedia.org m. fooyoh.com

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Now class, to wrap it up --- let us recall the meaning and origin of the different
perspectives of good manners and right conducts.
- Sociological perspective of good manners and right conducts?

- Anthropological perspective of good manners and right conducts?
- Evolutionary perspective of good manners and right conducts?
Learning Activity:
In a soft word copy, try to make your personal reflection on the topics which
we have just discussed in the class by understanding and responding to the
statements below.
Let’s reflect about this topic:
As a person of characters, how should your social or cultural group define

your personality, is it based on the manners which you may have had revealed to
them? A room for you to change yourself is still open if it is to you a necessary
thing to do. Does your manners are good and your conducts are right for you, and
for the society that you belong?
How to do it:
Reflections must be contend in the following forms: 1) first

paragraph=definition of the perspective of good manners and right conduct
being reflected; 2) second paragraph=descriptions of your personal manners
and conducts as influenced by the perspective that is being reflected; 3) third
paragraph=the logical reasoning of retaining and or making amendments of
the manners and conducts of the self as affected by the perspective of good
manners and right conducts that is being reflected; and, 4) fourth
paragraph=detailing of the means and ways improving the manners and
conducts of the self; 5) fifth paragraph=expectations of what will happen to the
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self’s life whenever amendments of the self – manners and conducts have
been put to place through a daily life practice of behaviours chosen.
In the oral reporting of your activity, the mechanism is as follows:
The reflections you will make will be presented in the next meeting. The
presentation will be done at random. The class will only select ten (10)
participants to give their reflection report.
Everyone, please make yourself ready for you might be selected as one
among the presenters. . .
(Presentation of the class reflections from previous topic)
------------------------------------
Welcome to our next class lesson! This time, we will learn some more
knowledge that we need in understanding much better about good manners
and right conducts.
To start with our class, the topic below will help us identify the different
categories of good manners and right conducts.
But, before anything else, let us first determine and discuss the different
learning objectives which the topic had set for everyone here to learn
about . . .
Lesson 3: Categories of Good Manners and Right Conduct
1.3.1. The Learning Objectives
At the end of the topic, the student can:

1. categorize the different social manners and right conduct;
2. understand the different social manners that gives a person the

luxuries of looking at the behaviours and perceptions of one and the kind of
society that attribute to a person’s self; and,
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3. discern skilfully on how manners of the self be defined and second,
how manners be defined by the people that surrounds them.
Everybody should know that there are categories of social manners and
these are: 1) manners of hygiene, 2) manners of courtesy, and 3) manners of
cultural norm. It can be said that each category has an account for an aspect
of the functional role that manners will have to play in a society. Categories of
manners are basically based upon how a social management is employed,
and that the rules of etiquette covers the most aspects of human social
interaction. Such principles follows that the rule of etiquette to reflect an
underlying ethical code, will most likely reflects a person’s fashion and social
status.
The understanding of these different social manners gives you the luxuries of
looking at your behaviours and the perceptions on the kind of society that you
can readily attribute yourself. On the other hand, the decision of improving the
manners of your self’s and the right conducts that you would like to uphold as
a person who loved upright morality, will depend largely on how you
personally appreciates the meaning of good manners and right conduct.
To explain it more carefully a bit further. . .
It is more common than not --- as a person, must however, be skilful in

the discernment of how his/her manners be defined first by the self, and
second, is by how the surrounding people defines your manners. The quality
definition of good manners which a person gave to the self, dictates the kind
of quality definition that a person may receive from his/her surrounding
people. In the same way --- it will likewise, be the very quality definition that a
person will reflect back to the surrounding peoples --- the standard of quality
definition of good manners in every person of the community could be
regularly demonstrated as the mutual norms of behaviours. Should this
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phenomenon takes place as the common regular norms of every person’s
manners in the community, then any manners which are not the same to it can
easily be discern and such be subtlety rebuked.
Now for the topic number 1 of Lesson 3, let us start to journey of knowing the
following . . .
1.3.2.1. Hygiene Manners
Let us begin with this so-called: Hygienic manners . . .
As you can see, the

importance to which one
may give to the self ---
projects the very meaning
that there can possibly be
given to a self. Taking care
of yourself through Hygienic
manners is the very first
things that one can give to a
Source: Personal Hygiene for Kids: Importance self.

and Habits to Teach/ momjunction.com
Hygiene Manners are the manners that concern about avoiding the transmission of
the disease, and these are usually taught by parent to their children in a way by which
the parent’s parental discipline can be learnt.
Class . . . One must remember these more carefully.
Positive behavioral enforcement of the body such as fluid continence or the

use of toilet training, and the avoidance of and removal of disease vectors that
risk the health of children are among the hygienic practices that can be taught.
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In effect, the society is expecting that, by adulthood, the manners for personal
hygiene would have become a second behavior to a member person, and the
violations of which shall provoke physical and moral disgust.
Hoping that you understand much better about the first category of good
manners and right conducts.
Should there is no more questions to be asked about the first category, then
let us proceed to the second category of good manners and right conducts.
following . . .
1.3.2.2. Courtesy manners
Courtesy manners are behaviors that are controlling the self and good
faith behavior, through which a person gives priority to the interests of another
person and the priority to the interests of the socio-cultural group in order to
gain membership of that group.
Generally, parents teaches courtesy manners in the same way that
they likewise teach hygiene manners, but the child also learns manners
directly (by observing the behavior of other people in their social interactions)
and by the imagined social interactions (through the executive functions of the
brain).
But, how Courtesy manners be learnt by oneself?
Let us try to see what is happening to the picture presented below. . .
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. . . . Looking at the picture of
the family in their delicious
meal, can you tell whether there
is courtesy in every self of the
entire members of the family?
. . . . Thus, courtesy manners
really matters?
Source: Manners Do Matters/ scoutingmagazine.org
How about learning with another category of good manners and right
conducts?
Can you imagine the next topic that we are going to discuss next?
following . . .
1.3.2.3. Cultural Norm Manners
Cultural Norm Manners are manners of the culture and their society
through which a person as a human being may establishes his or her identity
and membership as a given socio-cultural group. In observing and abiding the
manners of cultural norm, a person demarcates socio-cultural identity and
establishes social boundaries, which then identify as whom to trust and whom
to distrust as ‘the other’, who is not like the self.
A child usually learns courtesy manners at an older age than when he

or she was toilet trained (taught hygiene manners), because learning the
manners of courtesy requires that the child be self-aware and conscious of
social position, which then facilitate understanding that violations (accidental
or deliberate) of social courtesy will provoke peer disapproval within the social
group.
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Cultural norm manners are learnt through the enculturation with and the
routinisation of ‘the familiar’, and through social exposure to the ‘cultural
otherness” of people identified as foreign to the group. The transgressions and
flouting of the manners of cultural norm usually result in the social alienation of
the transgressor.
The in-depth understanding of cultural norm manners and its influence to

yourself, maybe first examine within ourselves.
Please try to find this out by investigating carefully the picture below and
perform the learning activity below.
Learning Activity:
For Activity #1
1. Are your manners a product of your cultural group manners? Or just a
result of your exposure to other social groups as they may have influence
yours by reasons of “cultural otherness”?
2. How will you describe your manners in a different group meal settings?
Say, in a church; in a home; and in any meal parties?
For Activity #2
1. In the three pictures below, which do you think is more appropriate and is
decent to be adopted for yourself to behave?
2. In which picture below you may wish to be learnt by the family that you may
plan to build in the future?
For Activity #3
In a brief and concise statement of the aforementioned questions, fill the
matrix provided below to qualify your answers:
HOW THE PICTURE INFLUENCE YOUR BEHAVIORAL MANNERS?
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Behavioral Behavioral manners in Behavioral manners Behavioral
Pictures manners in the actions that can be in intermingling the manners in the
talking to the taken for the self self to others thinking about
self the self
#1
#2
#3
Let’s reflect about this topic:
Among the three cultures of table manners, which table manners

culture you can truly distinguish yourself?
Hygiene manners, courtesy manners and cultural norm manners ---
How does each of these manners works to you?
- Are the categories of good manners and right conduct familiar and routinary
to you?
Cultural norm manners . . .
Filipino family clipart 10 Clipart clipartix /Clipartix.com Bad Table Manners Stock
Station Clipartstation.com Illustrations Gettyimages.com
References:
1. Gertrude E. McVenn. 2016. Good Manners and Right Conduct. Book One.
D. C. Health Co., Publishers. Boston, New York, Chicago. Retrieved: July
10, 2020 from, https://www.GoodMannersandRightConduct10187573.pdf
2. Herald Express. 2020. House ratifies measure to strengthen ‘good manners

and right conduct’. Herald Express News Team. News in Cordillera and
Northern Luzon. Retrieved: September 7, 2020 from,
https://www.baguioheraldexpressonline.com/
3. Wikipedia.org. 2020. Human rights in the Philippines. Wikipedia, the free

encylopedia. Retrieved: September 12, 2020 from, https://en.wikipedia.org/
4. Mary Douglas. 2003. Purity and Danger: An Analysis of Concepts

of Pollution and Taboo. Vol. 2. ISBN 0415283973,
9780415283977. Google Books. Retrieved: July 17, 2020 from,
https://books.google.com.ph/
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5. Valerie Curtis. 2013. Don’t Look, Don’t Touch – The Science
Behind Revulsion. Archived 2014 at the Wayback Machine Oxford,
Oxford University Press. Retrieved: July 17, 2020 from,
https://en.wikipedia.org/
-----------------------------------------------
HELLO ONCE AGAIN! Welcome to the succeeding second chapter of

this course!!!
How is your self manners at this time?
Do your manners improving and continuously developing for good?
To start with the next class session, let us first answer the following
questions:
How is your life in its spiritual connection to what is
supposedly good in your surrounding community?
Can you be still able to distinguish what is right from wrong
doings?
What can you say about the Filipino society, has everybody
observed to have does what is supposedly right and avoid
what is supposedly wrong doings?
Does Filipino society has its good socio economic condition
because we do have good and morally upright government
leaders?
What do you think for sure? Has there a reason to tell that
Filipino society needs to revive the subject on good manners
and right conducts? Why?
To specifically answer all these questions, let us now study the

topics contained in Chapter 2 of the course . . .
Chapter 2: Revival of the Subject on Good Manners and Right Conduct

(Salvador Belaro’s HB 6705 and former senator J.V. Ejercito’s SB 1855)
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FILIPINO
VALUES
Clipart Station.com
Lesson 1: Laws Governing the Filipino Good Manners and Right

Conducts
2.1.1. Specific Objectives
1. comprehend the Comprehensive Values Education Act of the

Philippines;
2. appreciate the compulsory teaching of Ethics Act of the Philippines;
and,
3. compare and contrasts the Philippines Laws Governing the Good
Manners and Right Conducts of Filipinos.
Now for the chapter 2, the topic number 1 of Lesson 1 will help us start the
journey of knowing the following . . .
2.1.2. The Comprehensive Values Education Act

(Sen. Joel Villanueva, October 29, 2019)
SBN 860 – “Comprehensive Values Education Bill” (R.A. 11476)
R.A. 11476 is an Act Instituting Values Education in the K-12
Curriculum and Enhancing the Edukasyon sa Pagpapakatao Program
by Incorporating the Teaching of Good Manners and Right Conduct
or GMRC, including the Character Building Activities.
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Why Comprehensive Values Education?
As provided for, the Constitution of the Philippines cites the

importance of education, that which it sees education primarily as
the means of values formation. Thus, such includes:
= The formation of patriotic ideals among the youth;
= The formation of values excellence and distinction;
= The formation of the values of critical thinking, of scientific
inquiry, of strong moral fiber among Filipinos; and,
= The formation of good Filipino values
There is a clamour for the revival of Good Manners and Right

Conduct or GMRC in the Curriculum --- given the realities that we
observe in our manners of conducting the affairs in the various
aspects of our daily lives as Filipinos.
Why is so?
Values Education embraces the whole person of every human
being, especially --- a Filipino person. That the Values Education
curriculum is incomplete; so the teaching of Good Manners and
Right Conduct and the Character-Building Activities in Values
Education curriculum is legislated for its subsequent implementation.
Which mean that . . .

The bill hopes to educate the whole person --- mind, attitude,
and behaviour. Educating the youth in the free understanding,
desiring, and owning of actions proper to the human person (i.e.
GMRC) is the greatest and the noblest, yet, such is the only one
aspect of the comprehensive Values Education Curriculum.
It must be deemed necessary for the teachers to insure that . . .
The teaching of Good Manners and Right Conduct is an

essential aspect of an authentic and comprehensive Values
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Education Curriculum. Hence, Learners are to be given with the
chance to learn and practice practical and acceptable manners in
conducting the daily affairs of their life according to the universal
norms of ethics and morality; as that, the proper way of dressing, of
dining, walking, speaking, among many other things in the different
situations and dimensions of life.
Has all the aforesaid assertions be agreeable to you, class?
How about ethics? Are you familiar of this term?
Can there be anyone in the class to give the correct definition of

ethics?
Is ethics a compulsory things to us all? Do you practically knew the

different ethics of man’s life?
Source: quora.com
2.1.3. The Compulsory Teaching of Ethics Act

(Charissa M. Luci-Atienza, 2019)
House Bill (HB) 4681 or the proposed "Compulsory Teaching of Ethics

Act"
Why do we have this bill? Is this necessary for us to have then?
The need to strengthen the ethics and values of citizens through

educational system, a bill mandating all colleges and universities to provide
three-unit Ethics course for every profession in all degree programs offered by
colleges and universities.
The schools are obliged to guarantee knowledgeable individuals of

good character especially in an environment where not only corruption is a
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major problem, but also one which is embedded in our culture. It is for this
reason that reforms, like the adoption of programs for values education and
anti-corruption, Rep. Mario Vittorio “Marvey” Mariño (2019) had said.
HB 4681 calls for an Ethics and Values Formation syllabus which

include the following levels of public morality: Basic Honesty and Conformity to
Law; Conflict of Interest, Service Orientation and Procedural Fairness, Ethics
of Public Policy Determination; and Ethics of Compromise and Social
Integration.
“The curriculum should have additional topics and studies on the cases,
issue and effects of graft and corruption in the Philippines and in other parts of
the world, and suggested measures to reform a corrupt environment,” Mariño
said.
The measure authorizes and directs the Secretary of Education and the
Commission on Higher Education (CHED) Commissioners to adopt a system
to implement and carry out the provisions of the proposed Act.
Class, there are several laws that a teacher should know about especially on
how good manners and right conduct be governed legally. . .
2.1.4. Other Laws Governing the Good Manners and Right Conduct
of Filipinos
- REPUBLIC ACT No. 6713 AN ACT ESTABLISHING A CODE OF

CONDUCT AND ETHICAL STANDARDS FOR PUBLIC
OFFICIALS AND EMPLOYEES
- REPUBLIC ACT NO. 4670 AN ACT PROVIDING FOR THE

MAGNA CARTA FOR PUBLIC SCHOOL TEACHERS
- OTHER RELATED LAWS GOVERNING GOOD MANNERS AND

RIGHT CONDUCT
Learning Activity:
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In a brief and concise statement, express your sentiments on why the
Philippines through its Filipino People as well as its government system needs
to be strengthened in ethics and values?
References:
1. Senate of the Philippines 18 t h Congress. 2019. SNB 860 –

Comprehensive Values Education Bill. Sponsorship Speech of
Sen. Joel Villanueva. October 29, 2019. Retrieved: September 11,
2020 from, http://legacy.senate.gov.ph/
2. Charissa M. Luci-Atienza. 2019. Mandatory teaching of Ethics in school

pushed. Manila Bulletin. Retrieved: September 11, 2020 from,
https://www.pressreader.com 20191008/281565177509514
3. Herald Express. 2020. House ratifies measure to strengthen ‘good manners

and right conduct’. Herald Express News Team. News in Cordillera and
Northern Luzon. Retrieved: September 7, 2020 from,
https://www.baguioheraldexpressonline.com/
-----------------------------------------------
Good day to everyone!
How is your legal thoughts about the way Filipinos govern their good manners
and right conducts?
Does Filipinos in a democratic form of government really have freedom to

express on their own right definition and understanding the --- what they may
believe are good manners and right conducts?
Please atone yourself for we will now proceed to the different lessons of
chapter 3 as we will continue the study of this course.
For this class session, we will discuss several topics provided in every lesson
as included for studying chapter 3.
Chapter 3: Good Manners and Right Conduct: The Forgotten Book
“The teacher must be in the highest possible degree of

what he/she wishes his/her pupils to become.”
GERTRUDE E. MCVENN
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Lesson 1: Cleanliness as a good manner and right conduct
3.1.1. Learning objectives

1. Showcases the contextual meaning of cleanliness as a good manner
and right conduct;
2. Appreciates cleanliness as a universally acceptable good manner
and right conduct for Filipinos; and,
3. Establishes to the self the habitual personal cleanliness as a good
manner and right conduct of an individual person belonging to the group of
individuals in a given community.
following under chapter 3.
3.1.2. Cleanliness of person, clothing, habit, and surroundings

(Gertrude E. Mcvenn, 2016)
Do you not know?

You are the living temple of God.
In your body, lives the holy spirit of God
BIBLE VERSE
(1Cor. 3:16)
If the human body is a living temple of God and as a spirit perceived
to be clean and holy, then such body must be kept clean physically
and spiritually.
It is very easy to keep clean. Let us make up our minds that we will
keep clean, clean in body, clean in dress, and clean in habit as in spirit.
How shall we keep our bodies clean?
By bathing often and using plenty of soap and water. Bathing once a
week is not often enough in hot weather. Clean boys and girls bathe the whole
body at least once a day. Cold water alone will not do the work. Plenty of soap
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must be used. Water cannot cut grease and dirt even if soap is used with cold
water.
Hence, hot water and soap should be occasionally used—at least once
a week to insure cleanliness. Care should be taken to follow the hot bath by a
cold plunge, or a shower, to prevent taking cold.
A very simple and interesting experiment will show that water used
without plenty of soap cannot make you clean.
Wet a bit of absorbent cotton with alcohol and is briskly rubbing the
skin in one spot (the chin, about the nostrils, the back of the neck, or even a
protected portion, as the upper arm) for a moment.
You will be astonished to see how much dirt you can get off a spot that
you had thought clean.
Cleanliness…
Zambian Basic Education Course, Nutrition Education,

supplementary… / fao.org
The face and neck should be washed more frequently; the hands,
many times a day, and always before eating. The finger nails should be cut
Often (do not bite them) and should be kept clean. Our nostrils, through which
we breathe, collect much dust every day.
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So it is necessary when we bathe to wash out the nostrils in order
thoroughly to cleanse them of this dust and other obstructions. Carry in your
pocket a fresh handkerchief and use it when necessary.
The ears, too, require special attention. They should be kept clean both
inside and out. Can you give two good reasons for this? Do not pick at the
ears with a stick or quill, as you may injure your hearing. Use only a soft cloth
with soap and water, rinsing well.
The teeth should be carefully brushed with a tooth brush and water
every morning on rising. The mouth should be rinsed after each meal and any
particles of food that have lodged between the teeth should be removed with a
silk thread, a quill, or a wooden pick never a metal one. Do not rinse the
mouth or pick the teeth at the table or anywhere else within sight of anybody.
3.1.2.1. The four “nevers” be seriously taken more deeply in the

heart
1. Never spit out of the window or upon the steps or the floor of any
building.
Never spit on the floor of any carriage or car. Promiscuous spitting is
unsanitary and disgusting. It is practiced only by the careless and the ignorant.
2. Never breathe in another person’s face
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This is very impolite as well as dangerous to health
3. Never explain, in case of personal necessity, why you wish to leave

the room, or where you wish to go.
Say simply, “Please, may I leave the room?” or “Excuse me, please,”
and go without further speech.
4. Never scratch the head or any part of the body when in company.
This is a most of insensitive habit. Exercise a little self - control. Do not
allow yourself to scratch. Your clothes may be old and worn, but that is no
reason for their being dirty.
Remember that “Cleanliness is next to godliness” and old clothes that

are clean look much better than new clothes that are dirty.
3.1.2.2. Necessities for cleanliness
1. The necessity for an all - over bath. (Lead up to this by looking at the
skin through a magnifying glass, and noting the pores. Tell why they are there;
what happens if they are closed. Tell of the impurities left on the surface when
the perspiration evaporates). How often do you take an all - over bath?
Necessity of daily bath. Use of soap.
2. The necessity for clean clothing. Why is it necessary to change

undergarments every day, and other clothing frequently? (Please give two
good reasons. . .).
3. Clothing and self -respect. How do you feel when your clothing is
clean? Do you like to sit next to a dirty boy or girl?
The following paragraphs from Good Health, by Frances Gulick Jewett:
The general feeling of the cleanly person toward the uncleanly
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I have a ten-year—old niece in the fourth grade of a grammar school, and she
calls one of the boys in her class “that smelly boy.” Yesterday she said: “I
hate to stand near that smelly boy at the blackboard.”
What she said simply shows the difference there is in children as well as in
grown people. Some are clean and some are unclean; some are washed all
over, arid some are washed in pots; some look as if they had used wash cloth
and towel so vigorously that every pore of the skin is clean; others are so
dingy round the neck and ears that it seems as if they hardly know what soap
and water will do.
Indeed, some people give the impression of being clean, while other people,
in spite of fine clothes, are betrayed by the odour which tells us they are not
clean.
Is it strange then that washed people do not like to have unwashed people
around?
The fact is they so thoroughly dislike having them near that they can’t help
showing their objection sometimes.
Of course this hurts the feelings of the unwashed; still, if they are bright
enough, they will see what the matter is, adopt the habit of bathing regularly,
and join the army of the clean.
4. Special care of face, neck, ears, and nostrils.
5. Clean teeth. When you eat corn and fish or other food, what happens
to the particles that lodge in the teeth? What do you use to clean your teeth?
How often do you use it? When?
6. Clean nails. If you do not keep your nails clean, what gets under
them? Where does it come, from? If you scratch a sore with black finger nails,
blood poisoning may result. Are your nails black? Are they too long? DO you
bite them?
7. Care of sores. Why should sores be kept clean? Why bandaged?
8. The forming of habits. When we repeat an act many times, we finally

are able to do it easily without thinking, and it becomes a habit. Combing the
hair, washing the face, cleaning the teeth and nails early in the morning, are
good habits.
Can you name some other good habits?

Is it easy to form a habit? Why?
Is it a fine thing to have good habits?
It is difficult to break up a habit. How can it be done?
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We do not wish to break up good habits, but some boys and girls, as
well as grown-ups, have b ad habits, so we must learn to break up b ad habits.
9. The spitting habit. What kind of habit is this? Give two good reasons
for your answer. Do you like to walk “or talk with anybody who has the spitting
habit? Have you the spitting habit? How are you going to break it up?
10. Hawking, snuffling, and coughing. Are these pleasant sounds? Do

you like to hear them? Do you have any of these habits? IS a bad cold a good
excuse for your annoying your friends? What should you do? What say?
Where go? Should you talk about your ailment?
11. The four nevers. Can you tell what they are? Do you always heed
these four cautions? Which one do you find most difficult to heed? Do you like
to talk with anyone who has been eating onions?
12. Cleanliness of surroundings.

Is our classroom floor clean?
Are there any papers or pencil shavings lying about?
Are the corners well swept?
Are the blackboards kept clean?
Are the desks in order?
Are umbrellas and hats properly hung up?
Are you proud of your school?
How do you help to keep it looking nice?
Do you ever throw papers out of the window?
Do you throw orange peel about the yard?
What do you do with such useless things?
Lesson 2: Personal belongings as a good manner and right conduct
3.2.1. Learning Objectives
1. Identify and discuss the uses of each toilet articles that every girl and
boy should own;
2. Enumerate and explain the importance of toilet articles that every girl
and boy should own;
3. Recognize and appreciate the usefulness of toilet articles that every

girl and boy should own.
3.2.2. Useful toilet articles that every girl and boy should own
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Bathroom Vocabulary: List of Bathroom Accessories and Furniture . . . / youtube.com
1. A comb. Have a personal comb. Take the same care to keep this
comb clean that you do to keep your head clean. Never allow anyone else to
use your comb, and never yourself touch or use another’s comb. Contagious
scalp diseases are passed from one to another by the use of a family comb.
2. A toothbrush. Have your own toothbrush. Cleanse it frequently with

alcohol or listerine and keep it in a light, airy place SO that it may not become
musty. Do not permit anyone else to touch it. You take even greater risk in
using another’s toothbrush than in using his comb.
3. Towels. Have an individual towel. Towels used commonly by a

number of persons help in spreading skin diseases and dreadful forms of eye
trouble, some of which lead to blindness. Never use another’s towel.
4. Soap. Have your own cake of soap for the same reasons that you
have and guard your own towel. Never use another’s soap.
These articles are essential to cleanliness; and if you wish to keep

clean and well, they must be objects of individual ownership. Guard your rights
in these personal things jealously; and in the same measure that you would
have your own personal belongings respected, you must respect the personal
belongings of others. Let “Hands of” be your motto in respect to another’s
toilet articles.
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3.2.3. Other personal belongings which a girl and a boy should
own
1. Clothing
2. Clothing’s cubicle/storage
3. Bed room and beddings
4. Other belongings which seems personal for a girl and a boy to own
Lesson 3: Obedience (Self and Conscience) as a good manner and right

conduct
1. Define and discuss obedience as a good manner and right conduct

of a person with an upright morality;
2. Discern and explain the importance of obedience and its favourable

consequence to happen when faithfully observe as a good manner and right
conduct;
3. Distinguish the advantage and the disadvantages of a prompt and

cheerful obedience.
Obedience is the key to every door.

GEORGE MACDONALD
OBEDIENCE is the corner stone of government, whether of the family,

the school, the town, the state, or the nation. Without it you can have no
school. Show by your prompt and business-like way of doing things that you
have learned how to obey. Take up the suggestions and carry out the plans of
your teacher promptly, cheerfully, and enthusiastically.
Walk in obedience to all that the Lord has commanded you, so that you may
live and prosper and prolong your days in the land that you will possess.
DEUTERONOMY 5:33
3.3.2. Importance of Obedience. Why is it important and

necessary?
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The importance of obedience said Nelson, R. M. (2014) is that when
you keep the commandments, it brings blessings every time. Whereas,
breaking the commandments brings a loss of blessings, every time! Even if
everyone is doing it,” wrong is never right. When you are obedient to God for
example, you are actually letting your faith shown to him.
So, being obedient first, to yourself, next to your family and finally to
your community of what is rightful behaviours to everyone is actually showing
your faith to each one in your group of what is right as compared to what is
wrong.
3.3.3. Everybody has to obey
Why must we not talk aloud in class? Whom must we obey in school?
Why? What would happen if everybody did as he pleased in class? Did your
father and mother have to obey their parents? Did your grandfather obey?
Does your teacher have to obey? Suppose she went to sleep or did not teach
you; what would happen?
3.3.4. Prompt, cheerful obedience
Do you like to be commanded to do things? Do things before it is

necessary to be commanded. Sometimes do more than is asked.
Lesson 4: Helpfulness (Self and the Community) as a good manner and

right conduct
1. Identify the different possible means of how to practice helpfulness in

school, home, and community and explain the logic of practicing it as a good
manner and right conduct;
2. Appreciate the essence of knowing the processes of how to teach

helpfulness where learner be able to practice it in school, home, and
community;
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3. Demonstrate the means of causing the learner to acquire the correct
way of thinking on how it will be practice in school, home, and community;
3.4.2. How Helpfulness be practice at school?
You are all anxious of course to see your school as one of the best
schools in the country.
How can you help to make it so?
You can help by being punctual in attendance.
This is an easy matter. There can be no good excuse for your arriving
late at school.
Do not do it, except in unusual cases where the best of reasons can be given.
It is often the one who lives nearest to the school that starts out at the
last minute and soon forms the habit of getting into the room breathless, just
after the others are seated.
This won’t do. Cultivate the habit of being on time, whether you are
going to school or to a picnic.
You can help by being regular in attendance.
Irregularity puts you behind in your work, and affects the record of the
school.
You can help by being orderly.
Pass in to, out of, and around the room in a quiet, orderly manner,
lifting the feet, walking erect and without jostling. You are responsible for the
appearance of your desk, the floor beneath it, and the aisles on either side of
it. Put all bits of paper and pencil shavings in to a waste basket kept for that
purpose.
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Pass to and from the basket without disturbing the class, or if there is a
monitor appointed to pass the basket up and down the aisles, be prompt in
putting your trash into it. Do not stack up books on top of the desk. Keep the
desk clear for the work in hand.
Put your hat and umbrella out of the way of both teacher and
classmates. Never leave a hat on or in the desk, or lay an umbrella across the
top of the desk, or hang it from a door knob or a chalk tray.
Have a place for everything and see that everything is kept in its place.
Observe order in coming to and going from school. Use the walk or
path in coming into or leaving the yard. See that the school yard has an
orderly appearance so that you may take pride in it.
Unsightly weeds and the disorder of scattered papers are a reflection

upon the boys and girls. These weeds and papers seem to say to all passers -
by, “See how careless the pupils of this school are!”
You can help by ‘being quiet.
There must be quiet in the schoolroom. This does not mean silence and
inactivity. It means opportunity for busy hands and heads to go about their
work undisturbed. It means no studying aloud, no restless shuffling of feet, no
talking, no disturbing your neighbour. Never speak without permission. If you
wish to speak, indicate it by raising the hand, and wait quietly until your
request is either granted or refused. Do not raise the hand and speak out at
the same time, and never interrupt a recitation by waving the hand or
snapping the fingers to attract attention. Do not be constantly asking for
something. Go quietly to work in a business—like way.
Quiet, Orderliness, Regularity of Attendance, and Punctuality as well as

Obedience are necessary to the making of a good school.
3.4.3. How helpfulness be practice at home?
You can help at home by being obedient, kind, thoughtful, courteous,

cheerful, and orderly.
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You can help by taking good care of your clothes and your books, which
your parents have taken great pains to secure for you.
You can help by having a place for everything and putting everything in
its place. Have a place for your hat, coat, shoes, books, pencils, paper, and
ink, and always put them in that place. This is one way of helping your mother,
as well as a good way of saving time. Much time may be los t in looking for a
book or a pencil which you have mislaid.
3.4.3. How helpfulness be practice in the neighbourhood?
Helpfulness in the neighbourhood is a very essential manners of a

responsible human being and a good conduct which anybody who is
belonging to one community will have to nurture. A person living in the same
community many others, peace and harmonious relationship among each
other members is needed to be uphold at all times for the common good.
A popular biblical passage of commandment was given, saying that

“love your neighbour as you love yourself.” This command is equally important
to the first biblical commandment which says, “Love and serve thy God with all
of your heart, with all of your mind, and with all of your strength.” These two
commandments were given to mankind so that a harmonious relationship
between and among individuals will be uphold, and that each individual’s
relationship to many others in the community must be founded with God as
the perceived to be the source of the so-called love and peace which
everyone in the community needs.
Let’s reflect about these topics:
1. The School.
Are you helping the school by being punctual and regular in your attendance?
DO you help by being orderly and attentive?
Do you prepare your lessons carefully?
HOW can you help in the yard? On the stairs?
Do you take good care of school property?
2. The Home.
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Do you take good care of your clothing and books?
How is orderliness a help?
How is cheerfulness a help?
3. The Neighbourhood
How can you make the neighbourhood in which you live a pleasant one?
How can you help in the care of trees and grass plots?
How can you help to make your street quiet and orderly and attractive?
Do you ever throw papers or garbage into the street?
Do you play noisy games on the street moonlight nights?
What games can you play that will not interfere with the comfort and the rights
of others?
Do you have the respect of all the people in your neighbourhood? Why?
4. General.
Who can tell the story of the lion and the mouse?
Sometimes you are the lion, sometimes the mouse.
When is this true?
Have you ever seen cases of this kind in the schoolroom; in some kinds of
work at home? In play on the school ground?
No one is too small or too weak to be helpful: If we work together and each
one does well the little he is able to do, we can overcome great difficulties.
Let us have this reflection of how helpfulness be put to practice . . .
A SHORT STORY OF HELPING THE NEIGHBOUHOOD
Looking about to see what causes it, I found out that the sky behind us
had suddenly clouded over and that one of the sudden storms that frequently
come up on the coast was rapidly approaching. The group of fishers heeded
the warning cry of one of their number, and began at once gathering together
their cans of fish. The old woman at a distance did not see the storm behind
her, and remained quietly watching her fish. One child of the group tried to
delay the others, saying that she would run to warn the old fisherwoman but
she was hurried away to shelter, with the words, she can take care of herself.
” I called to her but she was deaf and did not hear me. Before I could reach
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her the storm struck her prostrate and swept her little can of fish into the sea.
She was unable to rise and it was with difficulty that she finally was taken to
safety. If the warning had been given her when ‘the storm was first seen, all
could have reached shelter. ‘No responsibility was felt for her because she did
not belong to the group. —A True Story.
Lesson 5: Truthfulness (Deeds and Talks) as a good manner and right

conduct
1. Distinguish the mightiness of truthfulness in a person when acted

upon as a good manner and right conduct;
2. Feel the prevailing impact of truthfulness when taught as a good
manner and right conduct to a person whose prime desire of motivation is to
live life with dignity and integrity;
3. Demonstrate how truthfulness as a good manner and right conduct
influences teaching to encourage learning as a means to uphold decency in
life.
“Truth is mighty and will prevail”
A double reward: a feeling of happiness within yourself; the respect and

admiration of your schoolmates, friends, and teachers.
“When at once the truth you’ve told,

Away with all your sadness;
The sense of having done what’s right
Must fill the heart with gladness.”
3.5.2. Dignity and Integrity: A Natural Consequence of

Truthfulness
Basic Knowledge 101 (2020) postulated Dignity as the quality of being

worthy of esteem or respect. This requires Integrity which such is said to be
the qualifications of being Honest and having a strong moral principles and a
moral uprightness. It is generally a personal choice to hold oneself to
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consistent moral and ethical standards. In Ethics, integrity is regarded by
many as the honesty and truthfulness or accuracy of one’s actions.
Integrity has been perceived as that it can stand in opposition to

Hypocrisy, in the said judging with the standards of integrity, one manners
must involves the so-called internal consistency of the virtue, and suggests
that parties holding within themselves apparently conflicting values should
account for the discrepancy or alter their beliefs. The best manner that one
should uphold is integrity and that this resist hypocrisy could be describe as
the manner of Humility, which is the quality of being humble or modest and
free from vanity or conceit.
Truthfulness is then considered as a strong and convincing good

manner and a right conduct of one. It is a personal quality of behaviour that is
described by the characters such as: dignity, integrity, honesty, and humility.
Truthfulness in a person manners is attributed by the actions which

such bears the highest and consistent ethical standard of morality.
3.5.3. A Reflection: Short stories about the mightiness of

truthfulness
A LITTLE MORO GIRL’S VICTORY
I am going to tell you a true story of a little girl who learned to tell the
truth, and told it even when she thought that the truth would bring punishment.
Josefa was a little Moro girl who had neither father nor mother. Her parents
were killed in a raid, and she was brought to Manila to live in a large house
with many other orphan girls. A kind American teacher took care of them. She
worked very hard to make them obedient, honest, and truthful; but she was
often sad to find them disobeying, telling lies, and taking things that did not
belong to them. In this wrong- doing Josefa was very often the leader. At last
the teacher offered a reward for good conduct; Once a week she picked out
five or six of the best little girls and took them to the market with her: This was
great fun for the little orphans, and each one tried very hard to be good so that
she might be chosen to help in the marketing; but many months passed and
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Josefa was not chosen, for her stubborn heart found it very difficult to obey.
One Saturday morning, as usual, the teacher called all the little girls into her
room and began to choose her helpers, calling them by name: Maria, you may
go; you may go, Pia; and you, Paz; and you, and you, naming others; and
finally she named the little Moro girl. Josefa stepped out of line and went up to
the teacher. She stood erect with her hands behind her back and looking her
squarely in the face, said fearlessly, Miss Frances, you remember that tree
you told us not to climb — not to break the limbs? Well, I climbed it. I broke a
limb.” The little Moro girl lost her ride to the market that day, but she had told
the truth and felt better; and she had gained the confidence of her teacher.
QUE STI ONS
1. Over whom did Josefa gain a victory?

2. Give instances of when it is not easy to speak the truth.
3. How can the habit of truthfulness be formed?
4. What is best to do after wrong doing?
5. How does the telling of falsehoods injure the one who tells them?
6. What do we think of a truthful child?
“Truth is beautiful and brave,

Strong to bless and strong to save;
Falsehood is a coward knave,
From him turn thy steps in youth. ”
----------------------------------------------------
Source: Roger Webster @ ebay.com
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PEASANT TRUTH
Once, in the land of Sicily, there lived a peasant who was so upright in all his
dealings that he came to be called Peasant Truth.
Now the king of Sicily had some fine sheep and goats of which he was very
proud. When he heard of Peasant Truth, he said:
“A man who would never tell a lie is the very man I want for the royal
shepherd.”
So the king sent for Peasant Truth and said: “I give you the care of the royal
flocks. Take special care of one goat, one sheep, and one little lamb that I will
show you.”
Peasant Truth, as you may believe, was very proud to care for the royal
flocks. Every Saturday the ' king had him come to the palace to report upon
the condition of the flocks. All went well till one of the courtiers grew jealous of
Peasant Truth and plotted to do him harm.
“Does your Majesty think that he who is called Peasant Truth would never tell
a lie?” asked the courtier of the king. “I would risk my kingdom on his
honesty,” said the king. “Then will I wager my place at court that he will lie to
your Majesty next Saturday,” said the courtier. “And if he lies to me next
Saturday, then will I raise your rank at court,” said the king.
The jealous courtier then went home to talk things over with his wife. “Leave it
to me, said the wife.” It will be easy enough to make that peasant lie.”
So next day she dressed herself like a queen, in robes of silk, and in her hair
she placed a great diamond star. Then she went to the hills. She found
Peasant Truth sitting under a tree.
“You are the shepherd of this flock?” she asked. Peasant Truth jumped to his
feet and bowed low before her.” “What may your Highness want of me?” he
said. “I wish a little lamb,” said the lady. “Pray give me this yearling by your
side.” “Alas!” answered the shepherd that I cannot do. The little lamb belongs
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to the king. “My longing for it is great,” said the lady. “I have set my heart on
it. I want it more than anything else in the world.” “But I cannot give you what
belongs to the king,” said the shepherd. At this the lady began to weep; and
the shepherd felt so sorry for her that he said: “Take the little lamb.”
Then the lady took the little lamb; and that night, at the court, the courtier and
his wife made merry over a roast of royal lamb.
On the hills, the shepherd was very sad. “What shall I say to the king on
Saturday?” he thought. “I will tell his Majesty that the lamb is well. No, that will
not do. I will say that a wolf came and carried it away. NO, I cannot say that.
Oh, how can I look the king in the face and tell a lie? ”
On Saturday the king, as was his custom, sent for Peasant Truth.
“How is my goat?” asked the king. “The goat is very well, you’re Majesty,”
answered Peasant Truth. “And how is my sheep Good Sire, the Sheep is well.
It frisks and eats.” “And how is my little lamb?” “O Sire,” said Peasant Truth, “a
fair lady with a blazing star in her hair begged me for the little lamb.”
And, forgetting my plain duty to my king, I gave it to her. I have, 0 Sire, done
grievous wrong”
Peasant Truth looked to see an angry king, but the king only smiled. “My
wager’s won!” he said. “I forgive my truthful peasant.”
Then, turning to the jealous courtier, the king said sternly: “You have lost your
place at court. I -wish near me only those who delight in the honour of others.
—JOHN G. SA! E (Adapted).
Lesson 6: Honesty (mind, heart, and actions) as a good manner and right
conduct
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1. Define and differentiate honesty from other behaviours as good
manners and right conducts of man;
2. Affects the behaviour of the self with honesty as the good manner
and right conduct to indicate the character of the mind, heart, and actions of
man;
3. Demonstrate the method and technique of teaching honesty as a

good manner and right conduct of man.
3.6.2. Honesty and its difference from truthfulness
HONESTY is very closely bound up with truthfulness. Generally,

honesty has to do with acts; truthfulness, with speech or the withholding of it
when silence gives a false impression. The act of stealing is dishonest. The
denial of the culprit is untruthful so, too, is his silence when he is given a
chance to confess. A pupil may be dishonest in both play and work. Your work
should be thorough.
NO matter what work you are given to do, you should always do your
best. Suppose you are told to sweep the schoolroom. Are you doing an honest
work if you sweep only the aisles and not beneath the desks? Are you doing
an honest work if you leave the corners dirty, or sweep all the dust and trash
behind the door? You should speak the plain truth. You may show dishonesty
by being silent when you should speak. Never let another be blamed for your
fault. If you have done wrong, say bravely, “I did it,” and take your punishment
like a man. It takes courage to do this. But you feel so much better after it is all
over, that you are well repaid. Besides, your friends, school mates, and
teachers admire your courage and respect you more. None of us likes a
coward.
If you make a trade with a schoolmate, it is not honest to take a cent’s

worth more than you give. Cheating in school, as in copying answers from
your neighbours or peeping into the book when the teacher is not looking, is
not honest.
43 | P a g e
N0 boy or girl with a sense of honour will do it. Remember, you are not
getting ahead of the teacher when you do ‘this. You are not harming him, you
are harming yourself. How? You lose the confidence of your teacher, and
soon your companions will be afraid to trust you. It is just as bad to cheat on
the playground. It is dishonest to cheat in order to win. When choosing who is
to be “it” by counting, count fairly. For a game like Hide and Seek, “if it” is to
count to a hundred by ones, he should not count by fives, shouting one
hundred” before those who are hiding are ready. That is unfair play. Win, if
you can honestly, and play by the rules of the game. That is the fun of -it. If
you cheat, no one will want to play with you. Watch yourself. Be honest with
yourself and with your playmates in every little act.
Here are a few vital points to be remembered:
1. Do not take anything that belongs to another.

2. If you find a knife, a pencil, a bit of jewellery, some money, or
anything else, do not call it yours; try to find the owner.
3. Do your own work. Do not copy from the paper of a classmate.
4. Always do your best work. Do not shirk/evade.
QUESTIONS
1. How can school boys and girls practice honesty?

2. What is thoroughness?
3. Is it right to accept large pay for little work?
4. Is it honest to ask twelve centavos for a mango when it is worth only five or
six?
5. Is it honest to have two or three prices for a thing?
6. How can honesty be put into stone walls, or houses, or bridges?
7. How can honesty be put into washing, sweeping, or cooking?
8. When we are tempted to do wrong, what is that something inside of us
which speaks to us? Conscience. This still, small voice has been called the
voice of God speaking to us.
9. Why does conscience speak to us? Is it a friend or an enemy?
44 | P a g e
1O. Are you honest because it pays or because you feel better to be honest?
“Honesty is the best policy” is not the best reason for practicing honesty.
11. DO you like to be watched? DO you like to have your teacher play the
policeman?
12. You would rather be trusted wouldn’t you? What can you do to make your
teacher trust you?
I3. Can your class be trusted? How do you behave if your teacher leaves the
room?
I4. For whom are you getting an education? Do you want it? Why?
I5. Can your father buy an education for you as he can a book or a coat? Is it
honest to waste your time and his money?
16. How does a boy or girl show that he or she is honest? What about the face
and Eyes.
3.6.3. A Life Practicing Honesty
THE
LOST
PURSE
Source: Victors & Clipart – Dreamstime @ dreamstime.com
SCENE I: A street
CHARACTERS
Mr. Valdez Mr. Soto
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[Mr. Valdez, coming down the street, picks up a purse]
Mr. Valdez. Someone has lost a purse. I will see if his name is inside.
(He looks into the purse.) No, here is a ten- dollar bill, but no writing. It is a
good purse (turning the purse over in his hand) good brown leather, new and
clean. And this red lining has seen but little wear. I will take the purse to the
Justice of the Peace. He will find the owner and return it to him. (He goes to
the Justice of the Peace.)
[Mr. Soto comes slowly down the street, looking at the ground as if
searching for 'something]
Mr. Soto (meditatively). I had it a few minutes ago. I must have

dropped it near here. And it had a ten dollar bill in it. (He walks up and down,
looking along the street.) It surely is not here. And yet, it is here that I must
have dropped it. Someone has picked it up. I will go to the Justice of the
Peace.
SCENE II: The office of the Justice of the Peace
TIME: Half an hour later.
Mr. Valdez Justice of the Peace Mr. Soto
[Mr. Valdez and the Justice of the Peace are talking. Mr. Soto enters]
Mr. Soto (aside), Ah, I see, some man has found my purse. I will say to
the Justice of the Peace that my purse contained two ten-dollar bills. The
fellow will be afraid, and will give me a ten- dollar bill of his own. (Aloud) Your
honour, within the hour I have lost a purse.
Justice of the Peace (hiding the purse under his hand). This man has
just brought in a purse. What kind of purse was yours?
Mr. Soto. A good brown leather one, Sir, and lined with red. I t had
seen not ten days’ wear.
Justice of the Peace. And it had money in it?
Mr. Soto. Two ten- dollar bills no other money.
46 | P a g e
Justice of the Peace (holding out the purse). What you say describes
this well. Is this the purse?
Mr. Soto (taking the purse). That is the purse, your Honour. (He opens
it and looks inside.) But, your Honour, in my purse there were two bills. Here I
find but one. The other has been stolen from me. This man must have taken
it.
Mr. Valdez. Your Honour, I found the purse in the street. I opened it to
find the owner’s name. I found only one bill in it; and, your Honour, I brought
the purse straight to you.
Justice of the Peace. Let me see the purse. (He takes the purse, looks
into it, and then turns to Mr. Soto.) Do you think that anyone who wished to
steal would have left one bill here? And would he have brought the purse to
me? You say your purse contained two ten- dollar bills. This purse contains
but one. Therefore it does not answer to the description of the purse you lost. I
will give it back to the finder, till the right man comes to claim it. (He gives the
purse back to Mr. Valdez)
Mr. Soto. But, your Honour . . .
Justice of the Peace. Silence.
Mr. Soto. But . . .
Justice of the Peace. Silence.
The case is decided justly.
FRANKNESS
GENERAL LEE in a letter to his son said “You must study to be frank with the
world; frankness is the child of honesty and courage. Say just what you mean
to do on every occasion, and I take it for granted you mean to do right. If a
friend asks a favour, you should grant it if it is reasonable; if not, tell him
plainly why you cannot; you will wrong him and wrong yourself by
47 | P a g e
equivocation of any kind. Never do a wrong thing to make a friend or keep
one; the man who requires you to do so is dearly purchased at a sacrifice.
Deal kindly but firmly with all your classmates; you will find it the policy which
wears best. Above all, do not appear to others what you are not. If you have
any fault to find with anyone, tell him, not others, of what you complain; there
is no more dangerous experiment than that of undertaking to be one thing
before a man’s face and another behind his back. We should live, act, and say
nothing to the injury of anyone. It is not only best as a matter of principle, but it
is the path to peace and honour.”
THE
BOOK
SALE
Source: Stock Photos & Vectors | Shutterstock @ shutterstock.com
Mr. Franklin was in earnest, said coaxingly, come now,

Mr. Franklin, tell me what is your lowest price for this book.”
“One dollar and a half, was the grave reply.
A dollar and a half! Why, you just offered it to me for a dollar and a quarter.”
“Yes, and I could better have taken that price then than a dollar and a half
now.”
Without another word, the crestfallen purchaser laid the money on the counter
and left the store with his book. He had learned not only that he who
squanders his own time is foolish, but that he who wastes the time of others is
a thief.
THE PIED PIPER
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Source: (left) The Pied Piper of Hamelin/ youtube.com; (Right) the Pied Piper of Hamelin/ outdooractive.com
SCENE I: The Mayor’s office.
The Mayor (alone at his desk). How to get rid of these rats that’s the question.
The people are losing patience. They are all complaining. If I don’t find a
remedy soon they’ll send me packing. What to do, I don’t know
[He puts his elbows on the desk and buries his face in his hands, as if troubled
and in deep thought. After a time the silence is broken by a sharp rap at the
door.]
The Mayor (straightening up, startled) what’s that? Another rat? Every sound
makes my heart go pit - a—pat. (Another rap at the door.)
The Mayor (looking relieved). Come in.
The Piper (entering, oddly dressed, and carrying a flute under his arm). Good
morning, Sir. I hear that you are troubled with rats in this town.
The Mayor. I should say we are. We are just about eaten out of house and
home.
The Piper. I can get rid of them for you.
The Mayor. You can? How? Who are you anyway?
The Piper. Men call me the Pied Piper. I can draw after me anything that
walks, or flies, or swims, by the melody of my pipe. (He fingers his flute
fondly.) Will you pay me a thousand dollars if I rid your town of rats?
49 | P a g e
The Mayor. Anything you want. I don’t believe you can do it; but if you can, I’ll
give you a thousand dollars.
The Piper. All right, it’s a bargain.
[Exit Piper. His pipe is heard behind the scenes, and a sound as ‘Of scurrying
rats]
SCENE II: The Mayor’s office.
[The Mayor at his desk. Piper enters]
The Piper. I have finished my work, Sir. I have rid the town of rats for you.
The Mayor. Well done. We will celebrate in honour of the event, and you shall
be our guest.
The Piper. Thank you. That’s all very nice, but first, if you please, I should like
my thousand dollars.
The Mayor. What do you mean?
The Piper. You surely remember your promise.

The Mayor. H ’mer ahem. You mean that little joke of mine? That was a joke,
of course.
The Piper. I do not joke. My thousand dollars, if you please.
The Mayor. Oh, come now, you know Very well it isn’t worth a dime to play a
little tune like that. Call it fifty and let it go at that.
The Piper. A bargain is a bargain; for the last time, - will you give me my
thousand dollars? No trifling. I can’t wait.
The Mayor. No, fellow. You are growing impudent.
The Piper. Then you’ll be sorry. I can pipe in another fashion for folks who do
not keep their word.
50 | P a g e
The Mayor (swelling with importance). Blow your pipe till you burst. You can’t
frighten me. Do your worst.
[Exit Piper. Three women rush in wildly.]
First Woman. Stop him, stop him, Mayor!
Second Woman. He is taking our children!
Third Woman. Oh, oh! He will drown our children in the river!
Mayor (running out). I’ll pay him, I will. Here, here, take your money.
SCENE III
Little Lame Boy. Oh, how dull it is in our town since my playmates left me.
But no child could help following the Piper when he played like that. The
music told of a wonderful country where the bees had no stings and horses
had wings; and just as that beautiful land was one step away, the mountain
closed on my play mates, and I was left alone.
“Truth is mighty and will prevail”
“My strength is as the strength of ten

Because my heart is pure”
Lesson 7: Kindness and Sympathy as a good manners and right conduct
1. Describe and analyse the characteristics of kindness and sympathy

as a good manners and right conducts of man;
2. Sense and appreciate kindness and sympathy as a good manners

and right conducts to influence man’s behaviours;
3. Showcase kindness and sympathy as a good manners and right

conducts that are mighty to win peoples’ mind, heart, and actions.
51 | P a g e
3.7.2. Kindness and the considerate person
Kindness – Assistance (https://www.basicknowledge101.com/)

Kind is having or showing a tender and considerate and
helpful nature of a person. This naturally occurs especially to a
person who possessed this type of behavior. This type of
behavior is generally characterizes with being tolerant and
forgiving person whenever put under provocation --- a true
nature is demonstrated.
Considerate is likewise a similar type of a person’s behaviour which such is

showing the concern for the rights and feelings of others. This behaviour is a
consequent to the acquisition of the correct knowledge on the cause and
effect, and the clear understanding of good and right verses bad and wrong.
Specifically, a person with this type of behaviour is characterize as a friendly
person. Thoughtful person is similarly describe as that considerate of the
feelings or well-being of others. Hence, Thoughtful is a careful thought and
acting with or showing good sense by giving close and thoughtful attention to
others who are in need of the said behaviour at that moment of time. Caring –
compassion – charitable – friendly are the general terms used to describe
kindness of a person.
3.7.3. Kindness and sympathy: A Wisdom to know
3.7.3.1. Practices of kindness with kind words and kind acts
Gertrude E. McVenn (2016) wrote:
A large part of our life is the life of feeling. If our hearts are right and our
feelings good, our words and acts will show it. Kind words and kind acts show
good feeling. If we wish to form the habit of kindness, we must practice
kindness, just as we must constantly practice speaking English if we are to
form the habit of speaking it correctly.
We can show kindness in hundreds of little ways. A cheerful word or a

bunch of flowers to the sick, a helping hand to the weak or old, a kind word to
52 | P a g e
a stranger, a little time spent with a lonely, homesick school fellow all these
little acts make the doer happy and, at the same time, brighten the lives of
others. When you have formed by practice the habit of doing little kindnesses
you will have learned the true meaning of --- “It is more blessed to give than to
receive” from Bible.
3.7.3.2. Kindness is the real good
WHAT IS THE REAL GOOD?

WHAT IS THE REAL GOOD?
“What is the real good?”

I asked in musing mood;
“Order,” said the law court;
“Knowledge,” said the school;
“Truth,” said the wise man;
“Pleasure,” said the fool;
“Love,” said the maiden;
“Beauty,” said the page;
“Freedom,” said the dreamer;
“Home” said the sage;
“Fame,” said the soldier;
“Equity,” the seer;
Spoke my heart full sadly;
“The answer is not here.”
Then within my bosom
Softly this I heard:
“Each heart holds the secret; If kindness is of real good,
Kindness is the word.” For which your kindness
Be worthy of?
- JOHN BOYLE
O’ REILLY
3.7.3.3. Kindness and sympathy is the people’s hearts great

demand
KINDNESS AND SYMPATHY
THE great demand is on people’s ‘hearts rather than on their purses. In

the matter of kindness we can afford to be generous whether we have money
or not. The schoolboy may give it as freely as the millionaire. No one is so
driven by work that he has not time, now and then, to say a kind word or do a
kind deed that will help to brighten life for another. If the prime minister of
England, William E. Gladstone, could find time to carry a bunch of flowers to a
53 | P a g e
little sick crossing- sweeper, shall we not be ashamed to make for ourselves
the excuse, “I haven’t time to be kind”? People love thee. Take comfort,
Friend Abraham, God is with thee; the people are behind thee. “I know it,” he
answered; and his voice trembled. If I did not have the knowledge that God is
sustaining and will sustain me until my appointed Work is done, I could not
live. If I did not believe that the hearts of all loyal people were with me, I could
not endure it. My heart would have broken long ago. “You have given a cup of
cold water to a very thirsty and grateful man. I knew it before. I knew that good
men and women were praying for me, but I was so tired I had almost
forgotten. God bless you all.”
--- Selected.
Sympathy is understanding people’s needs

(https://www.basicknowledge101.com/)
Sympathy is understanding the needs of other people who are

suffering, or understanding the needs of other life forms in distress. The
opposite of this is apathy. Whereas, Sympathize is to share the feelings of
someone and understand the sentiments of someone. This is not however,
the same with that of a sympathizer. Similar to this type behaviour as a good
manner is sentiment. It is a deep feeling or an emotion of warmth or affection
toward a situation, a person or an event. Likewise, concerned is another
similar good manner and right conduct which such is a feeling of sympathy for
someone or something. This is naturally express through caring.
Commiserates is another expression of good manner and right conduct

that which is defined as a means to express sympathy or compassion. The
expression generally characterizes with the listening with an open mind to
someone who needs attention and concern. Altruism is the quality of unselfish
concern for the welfare of others. The principle or practice of concern for the
welfare of others. Altruistic action is the showing of unselfish concern for the
welfare of others. Working together is the character that describe altruism.
BELGIAN TO THANKS WILSON
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PRESIDENT Wilson is always ready to sympathize with those who have met
with misfortune. An exchange of letters between the President and two little
Belgian children in Brussels brings out strongly this side of his personality:
Dear Mr. Wilson:
“Thank you very much for the good bread. The “poor people in our villages
were starving, for they h ad nothing to eat. But now that you have sent over to
our dear little country a big provision of wheat, both rich and poor can live.
Thanks to the Americans.”
Best love and wishes from little
PUSSY DESPOELBERCH
Pussy’s brother added the following:
“I join in with my sister in thanking you, too, for it is jolly good bread, enough to
satisfy any school boy’s hunger.”
In reply the President sent the following letter in his own handwriting:
“Your letter touched me very deeply, and I thank you for it with all my heart. I t
makes me very happy to think that what generous Americans have done to
relieve the hunger and distress in your country has brought you the help you
needed and given you a little happiness in the midst of these terrible days of
war. I hope that you will grow up to be strong, to do the work that will have to
be done in the days of peace that are coming. “It would b e a great pleasure to
me if someday I might see you both, when those happier times have come.”
Your sincere friend,
WOOD ROW WILSON

National Humane Review
THE
NEW
PUPIL
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Source: (c) Topgeek @ Dreamstime.com
ONE chilly, stormy morning, several years ago, a number of boys and girls
were standing around in a little country schoolhouse. It was still early and they
had not gone to their seats.
They talked and laughed and took but little notice of a new pupil who stood
apart from the rest. Now and then they cast side glances toward her, and one
or two stared rudely; but nobody spoke to her.
It was the little girl’s first day at school, and she was very homesick. She
wished she was with her mother and could have a good cry. A tear was
trembling in her eye, but, it did not fall, for just then something happened.
All at once the schoolroom door flew open, and a bright - eyed girl came in.
She brought ‘good cheer to the schoolroom which it had not known before. All
the children seemed glad to hear her merry “Good despair.” The girls stopped
a moment and looked at him sorrowfully. In the meanwhile, other girls had
gathered around him, rich and poor, with their satchels on their arms. One,
who had a blue feather in her hat, pulled from her pocket two soldi and said“
“I have only two soldi; let us make a collection.”
“I also have two soldi,” said another dressed in red;
“We will be able to find thirty among all of us,” and they began to collect,
calling aloud “Am alia Luigia Annina A soldo! Who has any soldi? Here are the
soldi.”
56 | P a g e
Some of them had soldi with which to buy flowers and writing books, and they
gave them. Others, smaller ones, gave some centesirni, and the one with the
blue feather collected everything and counted in a loud voice
“Eight, ten, fifteen but more was needed. Then, one of the largest of them
appeared; she looked like a young lady, and gave a half - lira, and all began to
cheer her. Still five soldi were lacking.
“Now some of the fourth grade are coming, and they have some,” said one.
Those of the fourth class came, and the soldi fell down in a shower. They all
hurried forward eagerly. It was a fine sight to see that poor chimney sweep in
the midst of those girls, dressed in so many different colours; it looked like a
whirl of feathers, ribbons, and girls. The thirty soldi had been collected, and
more were giving; the little ones who had no money would make their way
among the larger ones, throwing him their bouquets of flowers in order that
they might give something. All of a sudden the janitress came out crying “The
signora directress.” The girls scampered away on all sides like a flock of birds,
and, at that moment, the little chimney sweep was seen standing alone in the
middle of the street, wiping his eyes. He was happy with his hands full of
money, and he had in the button holes of his jacket, 'in his pockets, and on his
hat, bouquets of flowers, and there were some on the ground at his feet.
From The Heart of a Boy, by EDMONDO DE AMICIS

OUR KIND OF A MAN
THE kind of a man for you and me!

He faces the world unflinchingly,
And smites, as long as the wrong resists,
With a knuckled faith and force like fists
He lives the life he is preaching of,
And loves where most the need of love is;
His voice is clear to the deaf man’s ears,
And his face sublime through the blind man’s tears;
The light shines out where the clouds were dim,
And the widow’s prayer goes up for him;
57 | P a g e
The latch is clicked at the hovel door
And the sick man sees the sun once more,
And out o’er the barren fields he sees
Springing blossoms and waving trees,
Feeling as only the dying may,
That God’s own servant has come that way,
Smoothing the path as it still winds on
Through the golden gate where h is loved have gone.
—JAMES WHITCOMB RILEY.
KINDNESS TO ANIMALS
Kindness —a language the dumb can speak and the deaf can understand. —
JAPANESE SAYING.
BE good to the dog, the cat, the horse, the carabao, the goat, the pig, the
chickens all ‘animals about the home.’ Treat them kindly and see that they
have plenty to eat. Do not tease or beat or chase or stone them. Have only as
many pet animals as you can afford to feed well. It is a mistaken kindness to
let animals live that must suffer from hunger and neglect. When your dog has
puppies or your cat has kittens, do not keep them all. As soon as the young
animals are old enough to be separated from the mother, see if any of your
friends would like them. Do not give them to anyone who will not ‘treat them
kindly. If you cannot sell them or give them to kind people, then mercifully kill
those you cannot care for.
Lesson 8: Respect and Reverence (David McPherson, 2020: cites

Routledge, 2018)
1. Analyse and decipher the applicability of respect and reverence as a

means to uphold good manners and right conduct;
2. Love the quality of life that is lived through respect and reverence;
58 | P a g e
3. Enhance the meaning of quality life through self-respect and
reverence.
3.8.2. Respect and Reverence: Who is worthy to give and or

worthy to receive it?
Respect and reverence is said to be a second key function of good

manners and that they often involve ways of showing respect or reverence for
that which is respect- or reverence-worthy, which, as we’ll see, can also reveal
this respect- or reverence-worthiness. This can be connected to the previously
mentioned function (helping social life to go well). However, we should show
respect for what is respect-worthy (i.e., what has dignity) and reverence for
what is reverence-worthy (i.e., what is sacred or holy) even if this does not
aid our social life. Moreover, this function is important for cultivating and
expressing virtues related to showing respect and reverence, such as justice
(understood broadly as concerned with giving what’s
due), considerateness/courtesy, piety (which is concerned with a proper
relationship in feeling and action to the reverence-worthy), humility, and
gratitude.
It can be seen that manners can be expressed not only through respect
(to one which has dignity), but also reverence (to one which is sacred and
holy). Moreover, the sense of respect or reverence that manners can be
expressed is directed not only towards the equal inherent dignity or sanctity of
human beings. It can as well be directed towards the specific achievements or
good deeds or role of others. Further, it is not always directed towards human
beings.
3.8.3. He thinks right. He feels right. He acts right.
Gertrude E. McVenn (2016) had wrote:
The following incident is told of President Cleveland In 1896, on the

one hundred fiftieth anniversary of the founding of Princeton University, the
graduates of former years came from far and near for a reunion. President
Cleveland reviewed the long line of alumni as they marched by: the class of’
59 | P a g e
96 with its hundreds of shouting young fellows, the class of ’ 95, the other
classes in order down through the go’ s, the 8o’s, the 7o’s, the 6o’s, etc., the
ranks growing thinner according to the age of the class . As the grey - haired
veteran representatives of the noble old college passed the reviewing stand,
President Cleveland uncovered his head as a token of respect for old age,
and remained uncovered in the chilly night air until the last man had slowly
filed by. This was a beautiful tribute of respect, and it was a lesson in
politeness that all young people might well learn. All oriental peoples,
particularly the Japanese and the Chinese, have from remote ages felt and
shown great respect for old people; and the world today points to Chin a and
Japan as models of behaviour in this regard. Young Americans must take
care not to be outdone by the Chinese and Japanese in showing
consideration for the aged. Here follows a pleasing incident which shows what
a self - respecting young Filipino is capable of. It was May in Manila, toward
the end of a hot day. The Bagumbayan drive was thronged with all sorts of
vehicles from caretelas and rumbling trucks to Victorias, screeching
automobiles, and clanging electric cars. On the west side of the drive stood a
timid old woman in wild confusion, wishing to cross to the other side but
fearing to venture, and protesting excitedly by voice and gesture against all
the assurances of her younger companion. Just then there came along a
young man in a spotless white suit, apparently a student from either the
Normal or the High School. He saw the old woman’s plight —a woman as Old
as his own grandmother. Without a moment’s hesitation that fine upstanding
student put one strong young arm about that poorly clad, feeble old figure and
took her hands in his as if to give her confidence. Then carefully, patiently,
looking first to the right and then to the left, he threaded his way in and out
among the vehicles to the Opposite Side of the drive with his charge. There
he landed her safely. I watched him as he raised his hat to her with the same
respect that he would Show to the finest lady in the land, and turned and went
modestly about his business as if nothing unusual had happened. That young
man would be worth knowing. I should like to have him for a friend. He would
make a good friend and a kind neighbour. He thinks right. He feels right. He
acts right. He put himself in that old woman’s place, and knew how she felt;
60 | P a g e
and he knew how he would wish to see his own mother or grandmother
treated if she were in the same situation.
3.8.4. Respect and Reverence with Somebody’s Mother
SOMEBODY’S MOTHER
THE woman was old, and ragged and gray,

And bent with the chill of the winter day;
The street was wet with a recent snow,
And the woman’s feet were aged and slow.
She stood at the crossing and waited long,
Alone, uncared for, amid the throng
Of human beings who passed her by,
Nor heeded the glance of her anxious eye.
Down the street with laughter and shout,
Glad of the freedom of school let out,
Came the boys, like a flock of sheep,
Hailing the snow piled white and deep;
Past the woman so old and gray
Hastened the children on their way,
Nor offered a helping hand to her,
So meek, so timid, afraid to stir
Lest the carriage wheels or the horses’ feet
Should crowd her down in the slippery street.
At last one came of the merry troop,
The gayest laddie of all the group.
He paused beside her, and whispered low,
“I’ll help you across if you wish to go.”
Her aged hands on his strong, young arm
She placed, and so, without hurt or harm,
He guided her trembling feet along,
Proud that his own were firm and strong;
Then back again to his friends he went,
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His young heart happy and well content.
3.8.5. Man’s Ingratitude, Sharper than a Serpent’s Tooth?
THE COCONUT SHELL

How sharper than a serpent’s tooth is man’s ingratitude
CHARACTERS
Inocencio, a small boy . . . . . . . . . . . . . . . . . A Pupil

Inocencio’s Father . . . . . . . . . . . . . . . . . . . . A Pupil
Inocencio’s Grandfather, very old . . . . . . . . .A Pupil
SCENE I
[Grandfather sits alone at a rough table with a coconut shell half full of rice
and a bone spoon before him.]
Grandfather (shaking his head sadly). It has come to this (pointing to the bowl)
A bit of rice in a coconut shell. And I must eat alone in the kitchen! Oh, the pity
of being old (sighing), when my own son thinks me a burden and turns against
me.
Inocencio (running in gaily). Come, Grandpa, come. (Taking him by the hand)
The tapers are all lighted. The procession is almost here. Let’s go to the front
windows.
Grandfather. Bless you, child, and yes. I’m glad you don’t forget me. You are
my only comfort.
[Inocencio looks up with a smile and leads his grandfather out.]
SCENE II
[Inocencio sits alone whittling at a coconut shell]
Inocencio (holding up his work and looking at it admiringly). Almost finished! A

pretty good shape, too.
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Father (entering “and watching the boy unseen). Well, my son, you seem to be
busy. What are you making?
Inocencio. A bowl, Father, for you.
Father. A bowl for me? What should I do with a bowl like that?
Inocencio (earnestly). Why, eat out of it, Father, when you get old like
Grandpa. (He goes on with his work.)
Father (aside). Curses like chickens come home to roost. This from my own
son! A hard lesson surely. But from this day I shall treat my father as I would
myself like to be treated.
(To Inocencio.) It is getting late, my son. We will find Grandpa. I must

ask his forgiveness. We will give him a comfortable chair at our table and the
best of everything we have, always from this time. (They go out.)
Lesson 9: Courage and Self Control
1. Define and discuss courage and self-control as a good manners and

right conducts which a man needs to achieve goals in life;
2. Affectionate courage and self-control as a good manners and right

conducts of man to achieve goals in life;
3. Articulate the rational application of courage and self-control as a

good manners and right conducts that postulate a strong traits of the person to
win over a fruitful endeavour.
3.9.2. Courage and Self Control: How these can be made possible
to man?
English dictionary (2020) defines courage as the quality of the spirit that
enables a person to face danger or pain without showing fear. It is as well, the
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quality of a confident character not to be afraid or intimidated easily but
without being incautious or inconsiderate. Some more other definition says,
the ability to do things which one finds frightening.
Self Control is on the other hand, refers to the control of oneself. It also
refers to the ability to master one’s desires and impulses.
Wikipedia (2020) has referred self-control as the aspect of inhibitory

control, otherwise refers to as the ability to regulate one's emotions, thoughts,
and behaviour in the face of temptations and impulses. As an executive
function, self-control is a cognitive process that is necessary for regulating
one's behaviour in order to achieve specific goals.
Courage and self-control as a good manners and right conducts that

man needs to live a healthy life --- can be a very strong weapons to use in
overcoming challenges. A child who is taught well with how to use rational
courage and self-control will not find it necessary to resort into fist fighting
when conflict will have to be resolve between opponents. The ability to
maximize the power of the spirit in getting wisdom and face the challenges
with strength and vigour is more delightful means to win a battle.
Fist fighting is for the irrational and uncivilized people. But, the ability to
regulate emotions, thoughts, and behaviour in the face of temptations and
impulses brings peace and happiness to life. Likewise, having not indulge into
sexual immorality is much better and is a clean weapon to fight against
pestilence of aids brought about by an indecent man-to-woman, man-to-man,
and woman-to-woman sexual relationships. Courage to face temptations and
self-control to indulge not to the unnecessary acts leads a person to achieve
his reverent heart desires of living the holy and sacred life.
3.9.3. Some Stories Bears a Lesson to Tell
THE DO AS YOU LIKES
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[This is for the girl or boy who is afraid of work. He does as he likes always,
and does not want to obey. He grows up undisciplined and is of very little use
in the world because he has never learned to do by doing]
THE “Do as you likes” came away from the country of Hardwork because they
wanted to play on the Jew’s harp all day long. The Do as you likes were living
in the land of the Ready- made, at the foot of the Happy go- lucky Mountains,
where flapdoodle grows wild; and if you want to know what that is you must
ask Peter Simple. They sat on ant - hills all day long, and played on the Jew ’
s harp; and, if the ants hit them, why they just got up and went to the next ant -
hill , till they were bitten there likewise. And they sat under the flapdoodle -
trees, and - let the flapdoodle drop into their mouths; and under - the vines,
and squeezed the grape - juice down their throats; and, if any little pigs ran
about ready roasted, crying, Come and eat me,” as was their fashion in that
country, they waited till the pigs ran against their mouths, and then took a bite,
and were content, just as so many oysters would have been. They needed no
weapons, for no enemies ever came near their land; and no tools, for
everything was ready made to their hand; and the stern old fairy Necessity
never came near them to hunt them up, and make them use their wits, or die.
Abridged from Water Babies, by CHARLES KINGSLEY
A LITTLE DUTCH HERO
[This little story shows how even a very small boy may sometimes be of great
service to his town. This is a case of the mouse helping the lion.]
HOLLAND is a little country of Europe' where the ground is lower than the
level of the sea, instead of higher as it is in our country. Long ago the
Hollanders saw that the water would run in and l cover the land and the
houses if they did not do something to keep it out. So they built great thick
walls all round their country to shut out the sea, just as Filipinos build little
walls of earth all round a rice paddy. Those walls protect the good crops, the
houses, and even the people. Their walls are called “dikes,” just as rice -
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paddy walls are called “dikes”; but those walls are really great, high banks,
and they are as wide as a road --- not small and low like rice - paddy dikes. In
that country even small children know that a crack or a hole in one of their
dikes is a fearful thing.
Once a little boy named Hans lived in that country. One day Hans took his little
brother out by the dike to play. They went a long way off where there were no
houses, only flowers and green fields. Hans climbed up on the high dike and
sat down; the little brother was playing at the foot of the bank. Suddenly the
little brother called out, “Oh, what a funny little hole. It bubbles.”
“Hole? Where?” said Hans. “Here in the bank,” said the little brother. “Water’s
in it.”
“What!” said Hans, and he slid down as fast as he could to where his brother
was playing.
There was the tiniest hole in the bank --- just an air hole. A drop of water
bubbled slowly through.
“It is a hole in the dike!” cried Hans. “What shall we do?”
He looked all around; not a person or a house was in sight. He looked at the
hole. He knew that the water would soon break a great gap. The town was far
away --- if they ran for help it would be too late; what should he do?
Suddenly a thought came to Hans. He stuck his little forefinger right into the
hole, where it fitted tight; and he said to his little brother:
“Run, Dieting! ‘Go to the town and tell the men there’s a hole in the dike tell
them I will keep it stopped till they get here.
Dieting knew by Hans’s face that something very serious was the matter, and
he started off as fast as he could run. Hans, kneeling with his finger in the
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hole, watched him grow smaller and smaller as he got farther and farther
away, until he was only a speck; then he was out of sight. Hans was all alone,
squatted on the ground with his finger tight in the bank. He could hear the
water, slap, slap, slapping on the stones. I t seemed very near.
By and by, his hand began to feel numb. He rubbed it with the other hand but
it got colder and more numbed, “you shall not come through!” he whispered. “I
will not run!”
Just then he heard a far - off shout. Far in the distance he saw something on
the road. The men were coming! At last, they were coming. They came
nearer. He could make out his own father and the neighbours. They had
pickaxes and shovels. They were running and as they ran they shouted, we’re
coming; take heart, we’re coming!”
The next minute they were there. When they saw Hans with his pale face, and
his hand tight in the dike, they gave a great cheer, --- just as people do for
soldiers back from war. They lifted him up and rubbed his aching arm with
gentle hands. They told him that he was a real hero, and that he had saved
the town.
When the men had mended the dike, they marched home carrying Hans “high
on their shoulders, because he was a hero. Even to this day the people of -
that town tell the story of how a little boy saved the dike.
--- Selected and abridged
QUESTIONS
Where did this little hero live?

How does Holland differ from other countries?
Compare the dikes of Holland with rice-paddy dikes.
Why do the people fear a leak in a dike?
How did Hans stop the leak until help came?
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How did he suffer in doing this?
Why do we call him a hero?
Would you like to be called a hero?
Lesson 10: Work, Responsibility and Accountability
1. Learn the rationale of work, responsibility and accountability as a

good manners and right conducts that every man must understand;
2. Bestow the logics of work, responsibility and accountability ---

rationale and impacts to man’s credibility and integrity as a morally upright
person;
3. Exhibit the characteristics of work, responsibility and accountability to

the observing self and others in the forum.
3.10.2. Rationale of Work, Responsibility and Accountability
1. Everyone who is well likes to work. Do you like to work?

2. What is the difference between work and play? When we play, we
amuse ourselves for the present; but we work for the future.
3. Why is work necessary?
4. If your father did not work, what would become of you?
5. NO one need be ashamed of work. All honest work is respectable.
6. Do not work only because you expect pay. ‘Do not watch the clock.’
7. How should we always do our work? DO you do your work neatly? IS
your work at the blackboard and on paper always done as neatly as you know
how to do it?
8. “He who does not work shall not eat. --- Bible.
WHEN THE CAT’S AWAY THE MICE WILL PLAY
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SCENE --- The schoolroom
Mr Hart. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .Teacher
Flora
Rose
Robert
Joe
Peter . . . . . . . . . . . . . . Pupils
Sam
Paul
Rufus
Elmer
And others
Mr Hart (entering his schoolroom and finding it in disorder). Ah, it seems that I
have interrupted your pastimes. This sudden unnatural stillness is quite
oppressive. Pray go on just as if I were not here. (NO one stirs.) Well, why
don’t you go on? Why don’t you throw that crayon, Robert, as you were
intending to do?
Robert. Do you order me to throw it, sir?
Mr Hart. By no means. I asked you to do as you would if I were not present.

Would my absence make it right for you to throw it?
Robert. N-no, Mr. Hart, but I was not the only one; the others were ---
Mr. Hart. Never mind about the others; we have already expressed our
sentiments on the courage and honour of throwing blame upon others. They
will undoubtedly speak for themselves.
Joe. I threw crayons, Mr. Hart.
Peter. And so did I.
Sam. And I.
Mr. Hart. That is very well so far; Open confession is good for the soul.” Does
anyone else wish to relieve his mind?
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Paul. I drew that picture on the blackboard, but I intended to erase it before
you came back:
Mr. Hart. And you think, I suppose, that intention lessens your Offense. I await
further acknowledgment that anyone has to make.
Rufus. I called on Ehner to make a speech.
Mr. Hart. Yes; and, Elmer, did you respond?
Elmer. No, Mr. Hart. He and the rest of the boys are all the time nagging me,
all except Wright. He tried to keep order while you were away, he and some of
the big girls.
Mr. Hart. Wright and the big girls deserve and hereby receive my hearty and
sincere thanks.
Flora. I am sorry to say, Mr. Hart, that all the big girls are not altogether
blameless; I for one am not. I confess and apologize.
Rose. And I wish to do the same.
Mr. Hart. That is the most honourable thing you can do now, except to resolve
not to offend again. Well, (looking around), if there are no more confessions, I
will now hear any further excuses or explanations that anyone has to offer. But
I wish to say that I have more than ordinary reason to be displeased. Have
you forgotten our last talk? What was its subject?
Several Voices (in subdued tone). Honour.
Mr. Hart. Your lowered voices and your downcast eyes show how you think
you have illustrated that subject this morning. Does the man of honour need a
policeman to keep him to his duty? Character is a structure that is slow in
building; but it is all the more solid when built. But may I not hope that the
practical lesson of this morning may do something to strengthen the principle
of Honour in this school?
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By EDWARD P. JACKSON
Abridged and Adapted.
---------------------------------------
SANDY AND PIPPA
SANDY is a brave little yellow kitten. He never whimpers and cheeps

like “the broken - hearted little beast in the Jungle Book. He never tries to run
into the middle of the room, for he is only seven days old and his eyes are not
open. But he makes up his mind to feel his way around the side of the room,
leaning against the wall, and he does it. He wants to find Pippa, the big, yellow
dog, and cuddle down in her curly neck as she lies on the rug. His mother
stuffs him with milk until he is hard as a baseball. He licks her face and then
he starts bravely forth, and when he gets there Pippa noses him and tumbles
him on the floor and says “You brave little kitten.”
--- Selected.
BONNYBOY
BONNYBOY’s father was a carpenter. His name was Grim Norvold,

and there was scarcely anything he could not do. He could take a watch apart
and put it together again. He could mend a harness. He could make a wagon.
He loved work for its own sake and was ill at ease when he had not a tool in
his hand.
From the time Bonnyboy was old enough to sit or crawl in the shavings,
his father gave him a place under the turning bench and talked or sang to him
while he worked. And Bonnyboy, in the meanwhile, amused himself by getting
into all sorts of mischief.
To teach Bonnyboy the trade of a carpenter was a task which would
have exhausted the patience of a saint. If there was any possible way of doing
a thing wrong, Bonnyboy was sure to hit upon that way. But he persevered,
was always cheerful, and of good courage.
When Bonnyboy was twenty years old, his father gave up his attempt to
make a carpenter of him. A number of sawmills had been built along the river
down in the valley, and the old rapids had been broken up into mill dams, one
above the other. At one of these sawmills Bonnyboy found work. His business
was to roll the logs on the little trucks that ran on rails and to push them up to
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the saws. He worked. With a will and was happy in the thought that he had at
last found something that he could do. When his father saw him swinging his
ax so that the chips flew about his ears, he would murmur to himself, “My poor
lad, clever you are not but you have that which the cleverest of us often lack.”
There were sixteen sawmills in all, and the one at which Bonnyboy was
employed was the last of the series. They were built on both banks of the
river, and were supplied with power from artificial dams. In these dams the
water was stored in time of drought and escaped in a small race when
required for use.
Then came the great floods. The mill - races were kept open night and
day, and yet the water burst like a roaring cascade over the tops of the dams,
and the river bed was filled to overflowing with a swift, tawny torrent.
Bonnyboy and a gang of twenty men were working as they had never worked
before in their lives to strengthen the dams. If but one of them burst, the whole
immense volume of water would rush upon the valley. The Village by the lower
falls and every farm within half a mile of the river banks would be swept out of
' existence.
Bonnyboy and his comrades were ready to drop with fatigue. It was
now eight o’clock in the evening, and they had worked since six in the
morning. The moon was just rising behind the mountain ridges, and the
beautiful valley lay, with its green fields and red- painted farmhouses, at
Bonnyboy’s feet. It was terrible to think that perhaps destruction was to
overtake those happy and peaceful homes.
Bonnyboy could scarcely keep back the tears when this fear suddenly
came over him. In the village below, men were still working in their forges, and
the sound of their hammer blows could be heard above the roar of.
It was the morning after the disaster. People encamped upon the
hillside greeted each other in thankfulness. For many were found to be living
who had been mourned as dead. Mothers hugged their children with tearful
joy, and husbands who had heard through the night the cries of their drowning
wives, finding them at dawn safe and sound, felt as if they had recovered them
from the very gates of death. When all were counted it was found that but very
few of the villagers had been overtaken by the flood. The timely warning had
enabled nearly all to save themselves.
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And who was it that brought the tidings that snatched them from the
jaws of death? Nobody knew. He rode too fast. And each was too much
startled by the message to take note of the messenger. But who could he
have been? Was the rescuer an angel from heaven? Just then a lumber man
stepped forward and said
“It was Bonnyboy, the carpenter’s son. - I saw him jump on his gray
colt.”
Adapted from Boyhood in Norway,
By H. H. BOYESEN.
Questions
1. What kind of a man was Bonnyboy’s father?

2. What was his trade?
3. Why was he discouraged about Bonnyboy?
4. What did he mean when he said that Bonnyboy had “that which the
cleverest of us often lack”?
5. How did Bonnyboy help the people in the valley?
6. Did he take any risk in doing this?
7. Did he think of himself?
8. May we call him courageous? Why?
9. Do you think his father was proud of him?
Lesson 11: Play and Sportsmanship
1. Determine what a sports is and explain the essence of

sportsmanship as a good manner and right conduct that a man should know;
2. Love sports and appreciate the importance of sportsmanship as a
good day-to-day lesson of life that a person must learn;
3. Exercise the practical application of sportsmanship in a play and give
the living testimony of what a play and a sportsmanship in spirit.
3.11.2. Teaching Children Good Sportsmanship (Standford

Children’s Health, 2020)
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Generally, parents and kids alike love sports, and it is easy to get
caught up in a game and become focused on winning. Yet there is much more
to be gained from the sports experience than a winning record. When children
and teens are involved in sports, they are able to learn and put into practice
values that will stay with them for the rest of their lives.
Good sportsmanship is one of the life lessons that children can learn
from sports. You can help your children understand and value good
sportsmanship while making sure they have a safe and fun sports experience.
Good sportsmanship may seem hard to define, but its hallmarks include
being able to win without gloating, respecting one's opponents, and being able
to lose gracefully. Here are some important principles to instil in your children:
 If you lose, don't make up excuses.
 If you win, don't rub it in.
 Learn from mistakes and get back in the game.
 Always do your best.
 If someone else makes a mistake, remain encouraging and
avoid criticizing.
 Show respect for yourself, your team, and the officials of the
game.
Parents are important role models, so let your children see you
upholding these principles, whether you play a sport yourself or root for your
child's team from the side-lines.
3.11.3. Tips for teaching good sportsmanship

Good sportsmanship includes following certain guidelines for good
behaviour. Share these concepts with your children:
Follow the rules of the game. It might seem easier to win by doing
things a different way (cheating), but everyone has to follow the rules. Explain
to your child that rules are created so that sports can be played in an
organized way.
Avoid arguing. Stay focused on the game instead of giving in to anger
with teammates, coaches, or referees. Always avoid using bad language and
negative words.
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Everyone should have a chance to play. In youth sports, it's
important to encourage even those players who are the least skilled to have
fun playing in the game. Parents, coaches, and even other players have an
important role in allowing less talented teammates time to participate.
Play fair. Good sportsmen want to win because they followed the rules
and played the best game they could. Never support any effort to win that
attempts to go around the rules. Cheating is not acceptable.
Follow directions. Emphasize the importance of listening to coaches
and referees and following their directions while on the field and involved in
team activities.
Respect the other team. Whether your team wins or loses, it's
important to show respect for the effort of the other team. If the other team
wins, accept defeat, acknowledge their abilities, and move on. If your team
wins, resist bragging—that's what it means to be a gracious winner.
Encourage teammates. Team sports work best when each individual
supports the team. Praise teammates for what they do well and encourage
them when they make mistakes. Avoid criticism and unkind actions. Parents
should model this behaviour for children by praising them for specific things
they have done well, even if they made a mistake or may not have played as
well as hoped.
Respect the decisions of referees and other officials. These people
are charged with making difficult decisions about plays in the game. Good
sportsmanship requires that you accept a call, even if you disagree with it.
Remember that it's only one call in a long game—get back into play and focus
on the game.
End with a handshake. Good sportsmen enjoy sports and know how
to end a game on a positive note, whether or not they won. Threats, anger,
criticism, and other negative expressions are not acceptable.
Lesson 12: Loyalty to Duty (Herald Express, 2020)

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1. Relate loyalty to duty as a good manner and right conduct of the
morally upright self;
2. Affect the self to the essence of loyalty to duty as a good manner
and right conduct of a morally upright man;
3. Uphold loyalty to duty as a moral character and uprightness
behaviour of the self.
3.12.2. Loyalty to Duty: Inculcating a universally acceptable moral

standards and common core values for Filipino youth
An
Employees
Work
Behaviour
Source: smallbusiness-chron.com
The universally acceptable moral standards and the common core
values is mandated to be first inculcated especially in the young minds of the
Filipinos. It is in this process where every Filipino believes that good manners
and right conduct be seriously and completely understood during the earlier
stage of growth in the minds and spirit of the person. The success in this
endeavour would tell as to the kind of leaders which the country could have
possessed after a decade of the young Filipino development.
The House of Representatives under the leadership of Speaker Alan
Peter “Compañero” S. Cayetano took care of the legal bases of inculcating the
universally acceptable moral standards and the common values which every
Filipino needs. Ratified by the bicameral conference committee, the teaching
of Good Moral and Right Conduct (GMRC) and values education among
elementary and secondary students have been institutionalized.
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As one of the authors in the crafting of the measure for the teaching of
good manners and right conduct, Speaker Cayetano, cited the need to
strengthen the common core values and inculcate universally acceptable
moral standards among the Filipino youth. In a speech he said: amid the rise
of the digital age and increased exposure to the internet and social media, it is
important to introduce and teach etiquette and moral uprightness to students
during their formative years to preserve the values and identity of Filipinos.
“The institutionalization of GMRC and values education in our
education curriculum have greatly emphasized that it will contribute to the
development of a national moral uprightness program of the country, which he
said --- a key factor in nation-building. But, nevertheless, the very reason in
the so-called measure is claimed vital to prevent perennial problems of the
society like corruption, crime and illegal drugs. The bill had shared the
advocacy of preserving the Filipino values, upholding of moral character and
uprightness, said Speaker Cayetano.
3.12.3. The approved GMRC and Values Education Bill

Under the approved bill, the GMRC and Values Education shall replace
the existing Edukasyon sa Pagpapakatao curriculum of the Department of
Education (DepEd). The GMRC shall be integrated in the daily learning
activities of kindergarten students, while it shall be taught as a separate
subject for students, with the same time allotment as the other core subjects,
from Grades 1 to 6.
On the other hand, Values Education shall be taught as a separate
subject for students from Grades 7 to 10. The subject shall also be delivered
using clear, distinct, specific and concrete character building activities. The
GMRC shall remain integrated in the teaching of Values Education.
If enacted into law, the new curriculum shall focus on the basic tenets
of GMRC, such as caring for oneself, giving concern for others, according
proper respect to people, upholding discipline and order, cultivating sincerity,
honesty, obedience, and above all, love for country.
Values Education shall be an integral and essential part of the DepEd’s
K to 12 Basic Education Curriculum and shall encompass universal human,
ethical, and moral values, among others. It shall foster among students the
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basic tenets of the observance of respect for oneself, others, and our
elders; intercultural diversity; gender equity; ecology and integration of
creation; peace and justice; obedience to the law; nationalism and global
citizenship; as well as the values of patience, perseverance, industry,
honesty and integrity, and good faith in dealing with other human
beings, among others.
Under the measure, the DepEd shall be mandated to carry out the
appropriate training for teachers and educators on GMRC and Values
Education and provide them with adequate and relevant instructional
materials in order to develop and enhance their capacity to teach the
subject.
Concluded in the speech of Senator Cayetano: The passage of the bill
will allow the youth to recognize and acknowledge their intrinsic human value,
guide them in their development as young adults, and shape them to be loyal
stewards of the country.
To summarize this lesson, the entire rationale and purposes of
requiring GMRC to be separately and specifically taught to pupils/students in
school at all levels (elementary, secondary and tertiary curriculum) --- the
message conveys very clearly: Good Manners and Right Conducts should be
fully addressed by teachers to atone every Filipino values beginning today.
Through moulding the young minds, teachers’ atonement process must have
strictly conformed to the universal human ethical and moral values which
every Filipino person manifest to self and to others in the Filipino international
community.
Lesson 13: Manners to self and to others (Gertrude E. McVenn, 2016)

1. Understand the importance of demonstrating a good manners and
right conducts to the self and to others;
2. Feel the intricacies of the inner self when good manners and right
conducts are expressed through deeds to others;
3. Follow in godly intents the golden rule as a clear guide to good
manners and right conduct to self and to others.
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3.13.2. A Well Trained Young People Show Due Courtesy
WELL - TRAINED young people show due courtesy to ladies, elders,
superiors, and government Officials on all occasions.
When an elderly person or a superior enters a room in which a young
person is occupying the easiest chair, the younger should give the chair to the
elder. Simply offering it is not enough.
Never allow yourself to keep a seat while old persons, no 'matter who
they are, are standing. You should always Open the door for them and assist
them in every possible way.
In making inquiries at a friend’s house, you should not forget to ask
after the older members of the family; and you should always remember them
in invitations.
In conversation, even when people are tiresome, we should show good
breeding by listening politely and attentively.
Never contradict your elders. Give them the preference in everything. If
they have peculiarities, the member that you have peculiarities too; and that
the peculiarities of old people are not a proper subject for criticism or mirth.
Only a heartless boor will under any circumstance make fun of the Old in any
way. An old person should be always spoken of, or to, by his or her full name.
In cars and in public places, your elders or ladies should not be allowed
to stand. Young people ought to give up their seats, promptly and cheerfully,
with some such pleasant speech as, “Have this seat, please.”
In school and in crowded places, such as the theater or the church,
“Room for the ladies” is a good motto for boys to observe.
A polite boy always takes off his hat on meeting a lady or an elderly
person whom he knows. He helps them in carrying, parcels, in finding the way,
in crossing the street, in getting into or out Of a carriage, on or off the street
cars or trains, and in other little ways.
If our hearts are right, we feel sympathy and respect for the Old. If we
follow the golden rule and treat them as we should like to be treated, perhaps
when we are old the young, will treat us kindly and be thoughtful of our
comfort.
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3.13.3. Meeting a lady and or the elderly
MEETING A LADY OR ELDERLY PERSON

I
SCENE ---The school ground.
Mr. Dale, the supervising teacher . . . . . . . . . . . . The teacher.
George . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . A pupil
George (lifting his hat). Good morning, sir.
Mr. Dale. Good morning, George.
Mrs. Alvis. Good afternoon, boys.
Ambrose. Good afternoon, Mrs. Alvis.
Stanley. Good afternoon, Grandmother. Here is your favourite chair
near the window.
Mrs. Alvis (smiling and seating herself). Thank you, Stanley.
Stanley. You are welcome, Grandmother.
[Both boys resume their seats after Mrs. Alvis is seated]
Ambrose (politely). We were just speaking of the school entertainment
as you came in, Mrs. Alvis. Did you attend?
Mrs. Alvis. Yes, I did; and I found it very interesting.
Stanley. I am glad to hear you say so. The teachers as well as the
pupils worked very hard to make it a SUCCCSS.
[Servant enters]
Servant (very quietly to Mrs. Alvis). Tea is served, Madam.
[He goes immediately]
Mrs. Alvis (rising and addressing Ambrose) (Both boys are on their feet
at once.) You will join us at tea I hope, Ambrose.
Ambrose. Thank you, Mrs. Alvis. I shall be pleased
[All go out to the dining - room, Mrs. Alvis leading the way]
IV
SCENE: A busy street corner in town.
A very old man . . . . . . . . . . . . . . . . . A pupil

Felix, a school boy . . . . . . . . . . . . . . A pupil
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Old Man (asleep on bench; wakes up suddenly, dazed). Where am I?
(Looking about.) A strange place! Strange faces! My boy — where is he? The
market yes! But where is that?
Felix (going up to Old Man). You seem to be in trouble. Perhaps I can
help you.
Old Man. Ah, yes, you are kind. Perhaps you can. (Passing his hands
over his face as if to brush away cobwebs.)
Felix. Where do you live?
Old Man. I live down at the salt mine with my son.
Felix. And where do you wish to go?
Old Man. I want my son. He left me here to rest hours ago and went to
the market. It is very late. He does not come.
Felix. Oh, no, it is not very late. It only seems so because you have
been asleep, and it is cloudy. Come with me. We will go to the market and find
your son.
Old Man. You are a kind hearted boy. I am very grateful to you.
[They go off together.]
Learning Activity
1. In a comprehensive description of yourself, how would you relate

the topic “manners to self and to others”?
2. What lesson that there might be so you can improve yourself’

manners in the story of “meeting a lady or elderly person”?
3. In a short story telling, please share a story that you may know and or
experienced, where “Manners to self and to others” can be captured. List
down the good manners and the bad manners, then explain how these can be
used to improve the manners of the self and to some many others’ manners
whom you believe may need to be improved.
___________________
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References:
1. Gertrude E. McVenn. 2016. Good Manners and Right Conduct. Book One.
D. C. Health Co., Publishers. Boston, New York, Chicago. Retrieved: July
10, 2020 from, https://www.GoodMannersandRightConduct10187573.pdf
2. Russell M. Nelson. 2014. Why is being obedient so important? The

Church of Jesus Christ of Latter-Day Saints. Retrieved: 7/16/2020 from,
https://www.churchofjesuschrist.org
3. Basic Knowledge 101. 2020. Moral Practices - Ethical Standards - Right

and Wrong Behaviour. BK 101 Knowledge Base. Retrieved: September 8,
2020 from, https://www.basicknowledge101.com/categories/morality.html
4. David McPherson (No Date Available). Manners and the Moral Life (in the
Theory and Practice of Virtue Education, ed. Tom Harrison and David
Walker [Routledge, 2018]). Academia.edu. Retrieved: September 8, 2020
from, https://www.academia.edu/19604176/
Chapter 4: Good Manners and Right Conduct of Filipinos: Public

Officials, Employees and Citizens (Republic Act No. 6713)
Bringing
back
GMRC
Philstar.com
Lesson 1: Bringing Back Good Manners and Right Conduct to every

Filipino
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1. Comprehend the definition and importance of Ethical and moral values for
Filipino public officials and employees;
2. Identify and explain the rights, duties and responsibilities of public servants
of Filipinos;
3. Communicate and express the rationale of nationalism and patriotism of
Filipinos;
4. Define and apply the essence of justice and human rights in Filipino society;
4.1.2. Ethical and moral values
Manners to self and to others as the foundation of a person’s ethical

conducts would generally conformed to what other peoples’ mind, heart, and
spirit may have. Though every person may be brought up to the kind of
cultural norm manners and historical or evolutionary norm patterns, yet,
anthropologically --- the purity of the entire being more particularly, the Filipino
person has never come to its obsolescence based on the GMRC intension of
restoring.
The anthropological beliefs have been founded as that, the spirit of the
person is the ethical and moral standard sources of values purity with its
attributes which were characterizes as that the heart which is filled and full
with the fruits of the Sprit consisting primarily of love, joy, peace, longsuffering,
kindness, goodness, faithfulness, gentleness and self-control --- represents
the godly ethical characteristics of a person. This is true, especially those who
faithfully believing on it. And, that all these fruits must have peacefully reside
in the heart of that person (Collins, 2006). When all these things happened,
the teaching of manners to the self and to others is inevitable. Hence, chances
of the change more specifically to adopt what is supposedly pure and holy life
which that person could live will surely be achieved.
Francisco T. Duque III (2014) in a speech, had delivered:
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Ethics has been defined in a variety of ways. In general, it is identified as “the
branch of philosophy that deals with issues of right and wrong in human
affairs”. The University of Sta. Clara’s academic journal, Issues in Ethics, says
that ethics “refers to well-founded standards of right and wrong that prescribe
what humans ought to do, usually in terms of rights, obligations, benefits to
society, fairness, or specific virtue”.
In the context of Philippine government, the highest standards of ethics are

embodied in Republic Act No. 6713 or the Code of Conduct and Ethical
Standards for Public Officials and Employees. RA 6713 also bears the eight
(8) norms of conduct:
- commitment to public interest
- professionalism
- justness and sincerity
- political neutrality
- responsiveness to the public
- nationalism and patriotism
- commitment to democracy, and
- simple living
These norms of conduct govern the principle of ethics for the lingkod bayani
who works in an environment where corruption thrives. The same norms
promote the idea that even in the smallest of matters, a lingkod bayani should
be able to withstand temptation, reject mediocrity, and protect his or her
integrity.
Administrative and disciplinary cases stem from failure to uphold ethical

standards. A public servant who does not spend all paid hours in official work
is already stealing from the Filipino people. Someone who does not report an
anomalous transaction may have just allowed something worse to happen.
Sexual harassment in the workplace is also unethical and wrong. Today, we
seem to be more and more lax on what we consider as unethical.
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It is alright to overlook things sometimes, or to let things pass. We tend to say,
OK lang ‘yan, lahat naman ginagawa ‘yan. But as they say, we become what
we repeatedly do. Habits soon become lifestyles. By not being vigilant
enough, we become participants in maintaining an unethical culture. In
government, it is important to care enough so as to stop or stem unethical
practices before they become ingrained or systemic. The more we “let things
pass”, the more ethical standards get lowered.
following . . .
4.1.3. Rights, duties and responsibilities of public servants
Pursuant to the provisions of Section 12 of Republic Act No. 6713, otherwise

known as the “Code of Conduct and Ethical Standards for Public Officials and
Employees”, approved on February 20, 1989, and which took effect on March
25, 1989, conformably to Section 17 thereof, the following Rules are hereby
adopted in order to carry out the provisions of the said Code:
Rule I: Coverage
Section 1. These Rules shall cover all officials and employees in the
government, elective and appointive, permanent or temporary, whether in the
career or non-career service, including military and police personnel, whether
or not they receive compensation, regardless of amount.
Rule II: Interpretation
Section 3. It is the responsibility of every head of department, office and

agency to ensure that officials and employees attend the value development
program and participate in parallel value development efforts.
Section 4. Every department, office and agency shall conduct continuing

studies and analyses of their work systems and procedures to improve
delivery of public services. Towards this end, such studies and analyses shall:
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(1) identify systems and procedures that lead or contribute to negative
bureaucratic behavior; (2) simplify rules and procedures to avoid red tape; and
(3) devise or adopt systems and procedures that promote official and
employee morale and satisfaction. Each department, office or agency shall
develop a service guide or its functional equivalent which shall be regularly
updated and made available to the transacting public. A workflow chart
showing procedures or flow of documents shall likewise be posted in
conspicuous places in the department, office or agency for the information and
guidance of all concerned. Upon request, the Department of Budget and
Management shall assists departments, offices and agencies in the evaluation
and adoption of work systems and procedures that will institutionalize a
management climate conducive to public accountability.
Section 5. Every department, office and agency shall consult the public they
serve for the purpose of gathering feedback and suggestions on the efficiency,
effectiveness and economy of services. They shall establish mechanisms to
ensure the conduct of public consultations and hearings.
Section 6. Every department, office and agency shall continuously conduct

research and experimentation on measures and adopt innovative programs
which will provide motivation to officials and employees in raising the level of
observance of public service ethical standards.
Section 7. Every department, office and agency shall, appoint or designate a

resident Ombudsman, who shall act immediately on all request for public
assistance referred to him by the Ombudsman and his Deputies. He shall be
held accountable for the disposition of all requests for assistance.
Section 8. Government officials shall make themselves available to their staff

for consultations and dialogues.
Rule VI: Duties of Public Officials and Employees
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Section 1. As a general rule, when a request or petition, whether written or
verbal, can be disposed of promptly and expeditiously the official and
employee in charge to whom the same is presented shall do so immediately,
without discrimination, and in no case beyond fifteen (15) working days from
receipt of the request or petition.
Section 2. In departments, offices or agencies that are usually swamped with

persons calling for a particular type of service, the head of the department,
office or agency shall devise a mechanism so as to avoid long queues, such
as by giving each person a ticket number duly countersigned which shall
specify the time and the date when the person, whose name and address
shall be indicated, can be served without delay. Said person shall have the
right to prompt service upon presentation of said ticket number.
Section 3. In case of written requests, petitions or motions, sent by means of

letters, telegrams, or the like, the official or employee in charge shall act on
the same within fifteen (15) working days from receipt thereof, provided that:
(b) If the communication is within the jurisdiction of the office or agency, the
official and employee must:
(1) Write a note or letter of acknowledgement where the matter is

merely routinary or the action desired may be acted upon in the ordinary
course of business of the department, office or agency, specifying the date
when the matter will be disposed of and the name of the official or employee
in charge thereof.
(2) Where the matter is non-routinary or the issues involved are not
simple or ordinary, write a note or letter of acknowledgement, informing the
interested party, petitioner or correspondent of the action to be taken or when
such requests, petitions or motions can be acted upon.
Where there is a need to submit additional information, requirements,
or documents, the note or letter of acknowledgement shall so state, specifying
a reasonable period of time within which they should be submitted, and the
name of the particular official or employee in charge thereof.
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When all the documents or requirements have been submitted to the
satisfaction of the department or office or agency concerned, the particular
official or employee in charge shall inform the interested party, petitioner, or
correspondent of the action to be taken and when such action or disposition
can be expected, barring unforeseen circumstances.
(c) If communication is outside its jurisdiction, the official or employee must:
(1) Refer the letter, petition, telegram, or verbal request to the proper
department, office or agency. (2) Acknowledge the communication by
means of a note or letter, informing the interested party, petitioner,
correspondent of the action taken and attaching a copy of the letter of
the letter of referral to the proper department, office or agency.
The department, office or agency to which the letter, petition, telegram

or verbal request was referred for appropriate action must take action in
accordance with subsection (a), pars. 1 and 2 hereof.
The period of fifteen (15) working days herein provided shall be

counted from the date of receipt of the written or verbal communication
by the department, office or agency concerned.
Now for the topic number 3 of Lesson 6, let us start to journey of

knowing the following . . .
4.1.4. Nationalism and patriotism
His Excellency Manuel L. Quezon, President of the Philippines (1939) in a

speech, delivered:
“. . . This brings me to the subject of nationalism. Nationalism, as an emotional

attachment and conscious allegiance to one’s country rather than to a
dynasty, a monarch or a rider, is of comparatively recent development. Its
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seed was planted at the time of the Renaissance, and it has reached its
extreme expression in the totalitarian states.
Rightly conceived, felt and practiced, nationalism is a tremendous force for

good. It strengthens and solidifies a nation. Community interest is made
active. It preserves the best traditions of the past and adds zest to the
ambition of enlarging the inheritance of the people. It is, therefore, a dynamic
urge for continuous self-improvement. In tine, it enriches the sum total of
mankind’s cultural, moral, and material possessions through the individual and
characteristic contribution of each people.
So long as the nationalistic sentiment is not fostered to the point where a

people forgets that it forms a pail of the human family; that the good of
mankind should be the ultimate aim of all and every nation; and that
conflicting national interests an only temporary and that there is always a just
formula for adjusting them, nationalism is a noble, elevating, and most
beneficial sentiment.
Our Constitution is inspired by a spirit of sound nationalism, and we should

endeavor properly to comprehend this spirit and to adhere to it in the
formulation of our national policies.
following . . .
4.1.5. Justice and human rights
Justice is defined as the quality of being just or fair (English Dictionary).
Michelle Maiese (2020) viewed John Paul Lederach’s notion that reconciliation
occurs through the meeting of ‘peace, justice, truth, and mercy.” And found out
that these ideas are not easy to be understood --- Justice among others is the
most difficult to understand.
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Justice is said to mean “fairness.” But, there is also a question as to whom
fairness should be served? And, who will determent as to whom fairness is
due? Different understanding of the meaning of justice underlie a lot of the
disagreements, especially when the term justice and its principle be applied to
the topics of immigration, taxes, and health care, and even in the topic on the
race of men. Several questions that there must be to resolve were: What is
fair? Who should get what, and why? Who should pay for it? What should
happen when people break the law? What should happen when police break
the law? Who has a voice? And, who does not have a voice?
The application of justice to mankind is therefore dependent on the quality of

the values that were deciphered by the concerned person who wish to use
and avail its principle. The quality of good manners and right conducts which
one may have obtained helps in getting the correct guidance and direction of
how justice be serve and or receive.
A closely related topic of justice to mankind is human rights. Wikipedia.org

(2020) wrote the concept of “human rights,” in the context of the Philippines,
which pertains mainly on the civil and political rights of a person which are
living in the Philippines as provided for in the 1987 Philippines Constitution. It
defines human rights as the set of claims that which set moral standards to
members of the human race, and not exclusive to a specific community or
citizenship are provided. The membership in the human race is the sole
qualification to obtain these rights, it explained.
Hence, being human is enough to demand for a human rights for anyone. But,
the membership in a given human race group is very necessary as it is in that
race group where one will receive the human rights --- a granting institution
that governs the behaviour of that human race group.
following . . .
Lesson 2: Democracy in a free and just society

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1. Define and comprehend the holistic meaning of democracy in a free

and just society;
2. Identify and evaluate the differences of the present Filipino values
based on the Philippine history, culture and tradition; and,
3. Assess the socio-economic conditions that is prevailing in the
country, especially in the depressed areas, and the need for a Code of
Conduct and Ethical Standards to address corruptions in the Philippines.
4.2.2. Democracy: A Freedom to Express Man’s Manners?
Education Services Australia (2020) from the National Framework for Values
Education in Australia Schools, Commonwealth of Australia (2005) shares in
saying that democracy by definition is a government through elected
representatives. It is a form of society which favours equal rights, freedom of
speech and a fair trial and tolerates the views of minorities. A healthy civil
society requires responsible and active citizens who value the system of
government and work towards a shared vision of civil life.
Watermark theme (2013) in a blog, have said that there is independence

in democracy. There is direct participation by the public. Everyone is qualified
to participate in their deliberation on social, economic and political issues.
One important aspect of democracy is our election where people cast their
votes to people whom they think deserve to win and rule the nation. And
eventually, those elected government officials and employees will be
accountable to people.
In a democratic country like ours, we enjoy our freedom and human rights.
Our sentiments are heard and we are free to discuss, argue
and decide matters for the common good. More than anything, we are a
government of law and nobody therefore is over and above the law, even the
highest officers of the land, the President, is the mere creation of the law. No
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matter what status one has in society, we are all equal; and there is no
exemption.
Democracy in a free and just society is evident when anybody is freely given
all the correct reasons to do what is good and what is right for everybody. That
a law to govern every set of one’s actions is put to place and is functionally
operating to serve everyone from everywhere. When there is human race who
needs a democratic means of exercising the fullness of life to live with.
following . . .
Chapter 5: Philippine History, Culture and Tradition
Lesson 1: History and Culture of the Philippines

(https://www.iexplore.com/)

1. Look back the history and origin of Filipino Manners as basis of
understanding the Filipinos of today’s generation;
2. Appreciate the nature of Filipinos and the evolution of manners as
affected by the other people of the world;
3. Amend the unnecessary manners that challenges the dignity and
integrity of Filipinos for today’s generation.
5.1.2. The Filipino Manners and the challenges through the years
People have lived in the Philippines since the dawn of human history.
Originally, the various islands were populated by competing tribes, each with
their own king or queen. Long before the coming of the country’s intruders,
Filipino manners were interplaying with several tribes thriving the different
islands. Manners according their anthropological, sociological and evolutional
processes as it went through takes place. But, in 1521, the explorer Magellan
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claimed the islands for Spain and colonization began in 1565 wherein external
influences of the Filipino manners starts. Manila was established as the capital
of what was then known was the Spanish East Indies in 1571.
Mainly, the manners and conducts of Filipinos particularly on the

spiritual thoughts as to man’s origin of life starts to evolve all over again as the
Spanish rule brought Catholicism to the area, with missionaries establishing
churches, schools, hospitals, universities and largely displacing the previously
entrenched Hindu, Islamic and Buddhist faiths. Free education was introduced
in 1863, but did not take off until much later.
Residents were obligated to defend against internal revolts by

indigenous groups, as well as attacks from the Dutch and Portuguese. Free
trade was introduced during the 19th century which brought wealth to the
population. Evidence of Spanish rule can be seen across the Philippines,
particularly in the plentiful Baroque churches and the walled Intramuros district
of Manila.
Psychological and emotional manners and the conducts of Filipinos

were likewise challenge when in 1872, three priests were executed at
Bagumbayum (now Rizal Park) for sedition, which sparked a movement for
political reform. Early lobbyists were executed, which prompted Andrés
Bonifacio to establish a secret society for independence known as the
Katipunan, in 1892. The organization gained many members, and Emilio
Aguinaldo became leader. 1896 saw the execution of Dr José Rizal which
prompted an uprising by the revolutionaries. The Philippines was briefly
declared independent by Aguinaldo in 1898, but this was not recognized by
America, as it asserted a claim to the islands as a result of the 1898 Treaty of
Paris that ended the Spanish-American war.
The Philippine-American war between American soldiers and Filipino

revolutionaries lasted from 1899-1902 and resulted in US control of the region,
during which literacy increased and freedom of religion was introduced, and
again, spiritual manners of thinking as to how life should be dealt with
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changes after removing Catholicism’s status as the state religion. America’s
promises of independence in 1916 led to the Philippines being granted
Commonwealth status in 1935. However, the Philippines were invaded by
Japan during WWII, which was a dark time when over a million Filipinos died.
Lesson 2: The Filipino Manners and Conducts as Influenced by People

Power Revolution, Corruptions and Insurgencies

1. Assess the manners and conducts of Filipinos during the period of
psychological, emotional and spiritual oppressions and their
impacts to socio-economics and depressions;
2. Recognize the different factors affecting the manners and conducts
of Filipinos and discuss their morality and rationality as man’s
acquired behaviours.
3. Make a morally upright actions to amend manners that are
detrimental to the dignity and integrity of a sacred Human
Filipino race.
5.2.2. Martial Law and the People Power Revolution: Their Causes
and Impacts to the Good Manners and Right Conducts of
Filipinos
The nation finally regained its independence on July 4, 1946. The

challenge of rebuilding was compounded by frequent challenges from rebel
groups and communists. In 1965, Ferdinand Marcos was elected president.
He introduced martial law to retain power in 1972, from which time he
persecuted rivals and ruled the nation by decree.
Filipinos during the period martial, insurgencies and socio-economic

depressions develops a new psychological, emotional and spiritual manners
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and conducts in order to resist oppressions and their impacts to socio-
economics condition. The assassination of the opposition leader, Benigno
‘Ninoy’ Aquino, Jr. in 1983 increased political pressure for reform. Marcos
called a presidential election in 1986, in which he defeated Benigno Aquino’s
widow, Corazon Aquino in what was widely believed to be a rigged result. The
People Power revolution followed and resulted in the defeat and exile of
Marcos and his allies. Tourists can visit Epifanio de los Santos Avenue
(EDSA), which was the site of mass protests in support of the rebel leaders.
After the departure of Marcos, Corazon Aquino was recognized as president
of the Philippines.
Another challenges to the manners and conducts of Filipinos was that

in 1986 onwards, Philippines progress was hampered by corruption, national
debt, attempted coups and ongoing insurgency by communist and Islamic
groups. The economy improved between 1992 and 1997, until the East Asian
Financial Crisis, internal corruption and another revolution in 2001 caused
further difficulties for the nation. Gloria Macapagal-Arroyo became president
after the revolution but her nine-year administration was marred by scandal
and corruption. Benigno ‘Noynoy’ Aquino III was elected president in May
2010 and shortly after in September, secured a US $434 million agreement
with the Millennium Challenge Corporation to help fund programs for
infrastructure development, revenue generation and poverty reduction. But
this do not took effect immediately until Rodrigo Roa Duterte was elected as
the next Philippine Government President in 2016.
Since 2016 up to the present, many graft and corrupt practices in the
government were checked and investigated. Charges were filed against the
different government officials who were found to have probable cause of
committing the acts. Social Medias were the main venues of Filipinos to
manifest their new manners and conducts. Teachers were likewise checked
for the indecent actions against the government and fellow Filipinos.
In 2020, the Philippine new normal for the manners and conducts of
Filipinos were again changed due to COVID-19 pandemic. Philhealth alleged
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Syndicated medical transactions were hear and investigated in both the lower
house and upper house of the Philippine Congress. Regular Philippine
Education System calendar of activities were changed and that approach of
learning and teaching had likewise changed to blended learning.
Looking at the factors that affects the manners and conducts of

Filipinos, there are several reasons emerged to justify the adoption of the new
normal good manners and right conducts. But, basic behaviours that follows
the golden rule governs all these changes.
4.6.1. Filipino Culture and the intrusions of other human race

manners and conducts
The culture of the Philippines comprises a blend of traditional Filipino

and Spanish Catholic traditions, with influences from America and other parts
of Asia. The Filipinos are family oriented and often religious with an
appreciation for art, fashion, music and food.
Filipinos are also hospitable people who love to have a good time. This
often includes getting together to sing, dance, and eat. The annual calendar is
packed with festivals, many of which combine costumes and rituals from the
nation’s pre-Christian past with the Catholic beliefs and ideology of present
day.
Filipinos views about dating between man and woman, marriages as
well as sexual orientation and preferences also changes overtime.
4.6.2. Filipino Traditions: A Unique Manners to Uphold

(Primer.com.ph, 2007-2016)
Like any other culture, the Philippines prides itself of customs and traditions
that can be classified as something that is truly Filipino.
Here are some unique traditions that embody the local beliefs and values
inculcated through the centuries.
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Pagmamano
Practiced as a sign of respect to elders,
pagmamano is one of the lodest and most
notable Filipino tradition there is. Mano
means hand in Spanish, fittingly so as
pagmamano is done by gently tapping the
hand of the elder to a younger person’s
forehead. The elder in return says “God bless
you” hence why the act is also often referred
to as “bless”.
Kamayan
FIlipinos love to eat and when the food
is especially sumptuous, they eat
kamayan-style. From the Filipino
word kamay or hand, kamayan is the
traditional way of dining using one’s
bare hands.
Fiesta Celebrations
If there’s a celebration, you would not
want to miss out on while you are in the
Philippines. It would be the colourful
fiestas happening all-year round.
Celebrating fiesta is another influence of
the Spanish colonizers and is mainly done
to honour the patron saints.
Harana
The traditional Filipino courtship is an
extremely long process and one way to
“woo” a girl is through doing a harana or
serenading. With his friends in tow, the
guy goes to the girl’s house (usually at
night) and sings classic kundiman or folk
love songs to her until she opens her
window and invites him inside her house.
Pamamanhikan
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Once the panliligaw (courtship) stage has been
surpassed, all the possible harana (serenade)
has been sung, and the couple finally gets
together, next comes the pamamanhikan.
Well, if the couple decides to marry, that
is. Pamamanhikan is the formal act of a guy
asking the girl’s family for her hand in
marriage. It usually involves the guy’s family
bringing over gifts and discussing the couple’s
plans for marriage.
following . . .
Lesson 7: Socio-economic conditions prevailing in the country: Their

psychological, emotional and spiritual impacts to Filipino
Manners and Conducts (http://www1.worldbank.org/)
4.7.1. Corruption as a complex phenomenon affecting

socioeconomic conditions
Socio-economic conditions is generally dependent on the government’s

will to end corruptions. In the Philippines, the roots of corruption as the
phenomenon would show lie deep in bureaucratic and political institutions. Its
effect on the country’s development varies with the conditions of corruption
that is taking place in the system of government. Systemic corruption may
coexist with strong economic performance of the country and that the
experience had strongly suggests --- corruption is bad for development. It
undermines the country’s ability to enact and implement policies in areas in
which government intervention is clearly needed—whether environmental
regulation, health and safety regulation, social safety nets, macroeconomic
stabilization, or contract enforcement.
How do we define corruption?
Corruption covers a broad range of human actions. Its effect on the economy

or in a political system, simply gives a straightforward definition which says: an
abuse of public office for private gain.
SPECIFIC TYPES OF CORRUPTION BY ACTIVITIES
98 | P a g e
Bribery. Bribes are one of the main tools of corruption. They can be used by
private parties to "buy" many things provided by central or local governments,
or officials may seek bribes in supplying those things.
Government contracts. Bribes can influence the government's choice of

firms to supply goods, services, and works, as well as the terms of their
contracts. Firms may bribe to win a contract or to ensure that contractual
breaches are tolerated.
Government benefits. Bribes can influence the allocation of government

benefits, whether monetary benefits (such as subsidies to enterprises or
individuals or access to pensions or unemployment insurance) or in-kind
benefits (such as access to certain schools, medical care, or stakes in
enterprises being privatized).
Lower taxes. Bribes can be used to reduce the amount of taxes or other fees
collected by the government from private parties. Such bribes may be
proposed by the tax collector or the taxpayer. In many countries the tax bill is
negotiable.
Licenses. Bribes may be demanded or offered for the issuance of a license

that conveys an exclusive right, such as a land development concession or the
exploitation of a natural resource. Sometimes politicians and bureaucrats
deliberately put in place policies that create control rights which they profit
from by selling.
Time. Bribes may be offered to speed up the government's granting of

permission to carry out legal activities, such as company registration or
construction permits. Bribes can also be extorted by the threat of inaction or
delay.
Legal outcomes. Bribes can change the outcome of the legal process as it

applies to private parties, by inducing the government either to ignore illegal
99 | P a g e
activities (such as drug dealing or pollution) or to favor one party over another
in court cases or other legal proceedings.
How
Corruption
Affects
Emerging
Economies
investopedia.com
The government benefits purchased with bribes vary by type and size.
Contracts and other benefits can be enormous (grand or wholesale corruption)
or very small (petty or retail corruption), and the impact of misinterpretation of
laws can be dramatic or minor. Grand corruption is often associated with
international business transactions and usually involves politicians as well as
bureaucrats. The bribery transaction may take place entirely outside the
country. Petty corruption may be pervasive throughout the public sector if
firms and individuals regularly experience it when they seek a license or a
service from government.
Theft. Theft of state assets by officials charged with their stewardship is also
corruption. An extreme form is the large-scale "spontaneous" privatization of
state assets by enterprise managers and other officials in some transition
economies. At the other end of the scale is petty theft of items such as office
equipment and stationery, vehicles, and fuel. The perpetrators of petty theft
are usually middle- and lower-level officials, compensating, in some cases, for
inadequate salaries. Asset control systems are typically weak or nonexistent,
as is the institutional capacity to identify and punish wrongdoers.
100 | P a g e
Political
And
Bureaucratic
Corruption
Source: Wikipedia en.wikipedia.org
Political and bureaucratic corruption. Corruption within government can

take place at both the political and the bureaucratic levels. The first may be
independent of the second, or there may be collusion. At one level, controlling
political corruption involves election laws, campaign finance regulations, and
conflict of interest rules for parliamentarians. At another level corruption may
be intrinsic to the way power is exercised and may be impossible to reduce
through lawmaking alone. In the extreme case state institutions may be
infiltrated by criminal elements and turned into instruments of individual
enrichment.
Isolated and systemic corruption. Corruption in a society can be rare or

widespread. If it is rare, consisting of a few individual acts, it is straightforward
(though seldom easy) to detect and punish. Where systemic corruption exists,
formal and informal rules are at odds with one another; bribery may be illegal
but is understood by everyone to be routine in transactions with the
government. Systemic corruption may occur uniformly across the public
sector, or it may be confined to certain agencies—such as customs or tax
authorities, public works or other ministries, or particular levels of government.
Corruption in the private sector. Fraud and bribery can and do take place
in the private sector, often with costly results. Unregulated financial systems
permeated with fraud can undermine savings and deter foreign investment.
They also make a country vulnerable to financial crises and macroeconomic
instability.
101 | P a g e
What are the causes of corruption?
The causes of corruption are always contextual, rooted in a country's policies,

bureaucratic traditions, political development, and social history. Still,
corruption tends to flourish when institutions are weak and government
policies generate economic rents. Some characteristics of developing and
transition settings make corruption particularly difficult to control. The normal
motivation of public sector employees to work productively may be
undermined by many factors, including low and declining civil service salaries
and promotion unconnected to performance. Dysfunctional government
budgets, inadequate supplies and equipment, delays in the release of budget
funds (including pay), and a loss of organizational purpose also may
demoralize staff. The motivation to remain honest may be further weakened if
senior officials and political leaders use public office for private gain or if those
who resist corruption lack protection.
Let’s reflects about this topics
1. What is socioeconomic conditions?

2. How do you understand the meaning of corruptions?
3. Why would there is these specific corruption activities?
4. Can there be a means to eliminate the causes of corruptions?
5. What would stop corruption and not just minimizing it?
WE ARE ALL
AFFECTED!
CORRUPTION
WATCH
corruptionwatch.org.za
102 | P a g e

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LEARNING MODULE

By: vml, sksucte-ap1

GOOD MANNERS AND RIGHT CONDUCTS

CHAPTER 1: Introduction to the study of Good Manners and Right

Lesson 1: The Rationale in the Study of Good Manners and Right

1.1.1. The Learning Objectives

At the end of the lesson, the student can:

1. establishes the habits of thought in the self and be able to conduct

2. practices the manner of helpfulness together with other manners as

3. applies the habit of thoughts to express good manners and right

1.1.2. The Focus of the Course

Thus, there is a need to become more rational and competent in imparting

Hence, an intelligent response of providing what is appropriate to address the

It has to be understood, an elementary grade pupil’s teacher is seen to be the

1.1.3. The Course Mission

1.1.4. The Course Expected Outcomes

Seriously, Elementary Education through its Values Education 1 (EED VED 1)

Individual characteristics such as these good manners and right

But, first, let us answer the following questions:

What is manner? What is conduct? How do we rationally attribute good

1.1.5. The Course Contents

The basic course contents on manners will be mainly discussing the

1.1.6. The Course Requirements

Lesson 2: The Perspectives of Good Manners and Right Conducts

1.2.1. The Learning objectives

2. Appreciates and associates the self to the different perspectives of

3. Apply and encourages the self to amend personal manners and

1.2.2. The Course Contents

1.2.2.1. Sociological perspective of man’s manners

Wikipedia (2020) described a person’s manners as either good and or

So class. What do you think? Can manners . . . be a personal issue that

Manners arose as a product of group living, and will persist as a way of

The conventions of manners

Good manners and right conduct in a person’s life is therefore a determinant to

Clearly, the psychological characters of a person changes when his

Likewise, the society when it open its door to accommodate the

The Anthropological perspective of manners with Mary Douglas (2003) help

1.2.2.2. Anthropological perspective of man’s manners

Anthropologically, Mary Douglas (2003), who is an anthropologist had

In a given group of individuals, manners and many forms of behaviours

Whereas, individuals who tend to adopt bad manners and wrong

1.2.2.3. Evolutionary perspective of man’s manners

Studying the expression of humans and animals emotion --- naturalist

imgflip.com en.wikipedia.org m. fooyoh.com

- Sociological perspective of good manners and right conducts?

Let’s reflect about this topic:

As a person of characters, how should your social or cultural group define

Reflections must be contend in the following forms: 1) first

In the oral reporting of your activity, the mechanism is as follows:

(Presentation of the class reflections from previous topic)

1.3.1. The Learning Objectives

At the end of the topic, the student can:

2. understand the different social manners that gives a person the

1.3.2. The Course Contents

To explain it more carefully a bit further. . .

It is more common than not --- as a person, must however, be skilful in

1.3.2.1. Hygiene Manners

Let us begin with this so-called: Hygienic manners . . .

As you can see, the

Source: Personal Hygiene for Kids: Importance self.

Class . . . One must remember these more carefully.

Positive behavioral enforcement of the body such as fluid continence or the

1.3.2.2. Courtesy manners