2. The value of studying ethics in
life is a must responsibility and
such, is also obligatory. Not
because we are purposely
driven nor illuminated by its
essence, it is already deeply
imbued to us. It only needs to
be followed every time we
undertake any actions or
endeavor in life.
3. Such actions are considered
ethical or unethical depending on
the intention and its effect to the
receiver. Don‟t always leave
things in fate and to quote it
properly, “Let fate take its
course” or “bahala na” has been
the uttered line of our mouth.
Bear in mind that there is always
an effect after every undertaking.
4. In ethics, we ask
if it must be. What
you think is right
is the bottomline.
That‟s ETHICS!
5. ETHICS
oIt is defined as the
science of the morality
of human acts.
oDerived from the
Greek word ethos
meaning “characteristic
way of living.” While in
Latin is mos, mores
meaning tradition or
custom.
6. Human Acts
- are actions
performed by
human, knowingly and freely
- also called
intentional or deliberate
actions, or, voluntary.
Acts of Man
- in contrary to
human acts, it is
involuntary and
instinctive and
unintentional.
7. o Ethics is also said to
be the study of
human
motivation, and
ultimately, of human
rational behavior.
o Ethics is morality.
*Morality – is the quality of human
acts by which they are determined as
good, bad, or indifferent.
8. Ethics is Moral Philosophy and is
distinguished from Moral Theology.
oAs a branch of
philosophy, it relies
solely on human
reason to
investigate truths.
oOn the other
hand, Moral
Theology employs
reason insofar as it
is enlightened by
faith or divine
revelation.
9. ETHICS AS VALUES
EDUCATION
oIt takes the value of
Value Education by
guiding individuals in
choosing wisely his values
and in acting upon them.
oIt is also the rational
foundation of any attempt
at Values Education. It
explains human values in
relation to the ultimate
purpose of human
existence.
10. THE ART OF CORRECT
LIVING
In this context, Ethics is an art.
Art, literally means appreciation of beauty.
It implies order and harmony of parts in a
given whole.
Human life does not imply merely physical
survival. The demands of daily life
includes and derives meaning from the
cultivation of these traits that truly relates
man’s innate dignity.
11. ETHICS IS AN ART BECAUSE:
1. It is the
breath of
life.
-It
pulsates with
the desire for
growth and
development.
12. 2. It is master
plan.
- It indicates
where man
must go and
what he/she
ought to do in
order to live
well.
13. IMPORTANCE OF
ETHICS
It is an indespensable
knowledge.
Moral integrity is the only true
measure of what man ought to
be.
oMorality is the foundation of
every human society.
15. This approach assumes that only
matter exists and that man is only
responsible to himself since there is
no god who creates and rules the
universe.
It favors science than religion.
It tries to centralized scientific
ideology.
Its followers are called atheist.
17. PROPOSE PRINCIPLES OF THE
AETHEISTIC APPROACH:
1. Matter is the only reality.
2. Man is matter and does not
have spiritual dimension.
3. Man is free and must exercise
his freedom to promote society‟s
welfare.
4. There is no life after death.
5. Man is accountable to the state.
19. It begins with the assumption that God is
the Supreme Lawgiver.
Employs the aid of a favoring religion.
God’s will is the core of this approach. It
believes that God is the point of origin.
With God’s will, man must exercise his
freedom.
20. POSTULATED TRUTHS OF
THE THEISTIC APPROACH:
1. God is the Supreme Creator and
Lawgiver.
2. Man is free and must use his
freedom to promote his personal
and social interests along with his
fellownmen.
3. Man has an immortal soul which
cannot die.
4. Man is accountable for his
actions, both good and evil.
21. “To one who has faith,
no explanation is needed.
To one who has no faith,
no explanation is possible.”
- St. Thomas Aquinas
22. ETHICS AND RELIGION
Ethics is a science and depends upon rational investigation of its
truth. Religion is a system and practices based on faith or revelation.
This two is inseperable from one another
for religion is a frontrunner of ethics and
ethics has been a norm for every religion.
It teaches the value of religion, presenting
it as a duty to the Almighty.
On the other hand, religion, composed of a
unified hierarchy, teaches ethics and
continues to enrich with its moral insight.
23. ETHICS AND LAW
Ethics studies human motivation. It goes deeper than the
study of external actions.
Just like religion, law is also
Law is inseperable from ethics.
concerned with
the externality Ethics is governed by law
of the act. and law is the basis of ethics.
24. Ethical norms cover thoughts and
feelings. Laws don‟t judge man‟s
thoughts and feelings.
Morality therefore, has a wider
implication than law, because law can
be moral or immoral.
Ethics is not simply a body of do‟s
and don‟ts in the manner laws are.
It‟s a personal commitment to uphold
what is true and good.
25. PROFESSIONAL
ETHICS
Even professions in every field are
regulated by norms so not to produce any
unwanted effect on their side as they
practice it. Each profession is subject to a
set of moral code. This Code of Ethics
guides the actuation of a professional
where the law is silent and inadequate.
26. A Code of Ethics
implies
that, before
anything else, a
professional is a
person who has
the obligation to
listen to the
“dictates of
reason.”
27. COMPONENTS OF
PROFESSIONAL ETHICS
1. Honesty
- this refers to the truthfulness and
straightforwardness along with the
absence of lying, cheating or theft.
2. Integrity
- the honesty and truthfulness or
accuracy of one's actions.
28. 3. Transparency
- implies
openness, communication, and
accountability.
4. Accountability
- is blameworthiness, liability, and the
expectation of account-giving.
5. Confidentiality
- is a set of rules or a promise that
limits access or places restrictions on
certain types of information.
29. 6. Respect
- gives a positive feeling
of esteem or deference for
a person or other entity.
7. Obedience to the law
- faithfulness and being
truthful to the law.
30. REFLECTION: MORALITY IS BEST FORM OF
GOVERNMENT
“No system of power can replace morality, which is
necessary in any human society.” For me, that line discusses
everything in the passage. Morality is the means of change used
by Mikhail Gorbachev to lift his country‟s peace.
Nowadays, there are lot of types of government in the world.
Unfortunately, morality can‟t be observed in any of the
government. There is this big issue of corruption in any country in
this world today, specially, in our country Philippines. This
corruption really drag us down even if our country has a big
potential in excelling in every aspect.
I think if morality is observed in our community, it might lead
our country to a big lift in every aspect. Also, morality will bring
peace and order to our society. That‟s why people should work on
their morality if they really want a peaceful and happy living.
33. According to Ken
Levine, “We all make choices, but
in the end our choices make us.”
We have to admit that
we, humans have imperfections.
However, we could minimize
those imperfections. We only
have to control ourselves in doing
such actions and be mindful of
the possible consequences of the
actions that are done.
34. Human act is defined as
those actions which man
performs knowingly, freely, and
voluntarily. These are the actions
performed with presence of
knowledge and the control of the
will. We refer these actions as
deliberate, intentional or
voluntary.
35. Distiction is made between human acts and
acts of man.
Human acts are action which man
performs knowingly, freely, and
voluntarily.
Acts of man are those actions
which happen in man; They are
instinctive and are not within the
control of the will.
36. •Conscious agent(knowing)
•Performed by agent where acting
freely(free)
•Performed by agent who decide
willfully to perform the act (willful)
37. Human act are either elicited acts
or commanded acts
•Elicited acts are those
performed by the will and are not
bodily externalized.
38. ACCORDING TO PAUL GLENN ENUMERATES THE FF.
ELICITED ACTS:
Wish - the tendency of will towards
something, whether this be realizable or not.
Intention - something that is attainable but
without necessarily committing oneself to attain it.
Consent - the acceptance of the will of those
needed to carry out the intention.
39. Election- the selection of the will
of those means elected to carry out
the intention.
Fruition- the enjoyment of the will
derived from the attainment of the
thing he had desired earlier.
40. Commanded acts are
those done either by man „s
mental or bodily powers under
the command of the will. It is
either internal or external
actions.
41. Examples of
internal actions are
conscious
reasoning, recalling
something, encoura
ging
oneself, controlling
arouse emotions
and others.
42. Examples of
external actions
are
walking, eating, da
ncing, laughing, lis
tening, reading
and others.
43. 1. Moral actions are those actions which are in
conformity with the norms of morality. They are
good and permissible actions.
2. Immoral actions are not conformity with the norm of
morality. They are bad or evil and are not
permissible.
3. A moral actions are those actions w/c stand neutral
in relation to the norm of morality. They neither be
good or bad in themselves. But certain moral
actions may become good or bad because of the
circumstances attendant to them.
45. The imputability of human acts
means that the person performing
the acts is liable of such acts. It
involves the notion of guilt or
innocence. Thus actions are either
praiseworthy or blameworthy. Actions
are attributed to the doer as their
principal cause.
48. •Perfect Voluntariness -present in
the person who fully knows and
fully intends an act.
•Imperfect Voluntariness -
present in an action who acts
w/o fully realizing what he
means to do or without fully
intending the act.
49. •Conditional Voluntariness - is present in
the person who is force by the
circumstances beyond his control to
perform an act w/c he would not do
under normal condition.
•Simple Voluntariness - present in a
person doing an act willfull, regardless of
whether he likes to do it or not. It is
either positive or negative.
50. Direct
Voluntariness -
accompanies an act
which is primarily
intended by the
doer, either as a means to
achieve something else.
52. A person considers accountable for indirect
voluntary result of his acts when:
1. The doer is able to see the evil result or
effects, at least in general way.
2. The doer is free to refrain from doing that
which would produce the foresee evil.
3. The doer has mortal obligation not to do
that which produces an evil effect.
53. 1. A person is held morally responsible for any
evil effect w/c flows from the action itself
directly and necessary as natural
consequences, though the evil effect is not
directly willed or intended.
2. Human act from w/c two effects may
result, One good and one is evil, Is morally
permissible under four conditions. If any of this
conditions is violated, then the action is not
justifiable and should not be done.
54. 1. The action w/c produce double effect must be
good in itself, or at least morally indifferent.
2. The good effect must not come from the evil
effect. To do evil in order to achieve something
good is not justifiable.
3. The motive of the doer must be towards the
attainment of the good. The evil effect is
permitted only as an incidental result.
4. The good effect must not out weigh the evil
effects in its importance.
55. EXAMPLES:
•An elder brother who puts hot sauce on
a cake before giving it to a begging
younger brother, so that the younger
will not ask for more, and the elder can
have the cake all to himself.
•A teenager who is yawning a
lot, showing how uninterested she is to
listen in her professor.
57. Factors that influence man’s inner
disposition towards certain actions are
called modifiers of human acts. They
affect the mental or emotional state of a
person to the extent that the
voluntariness involved in an act is either
increased or decreased. This is
significant because the accountability of
the act is correspondingly increased or
decreased.
58. 1. IGNORANCE
- Is the absence of knowledge which a
person ought to possess.
TYPES OF IGNORANCE
a. Vincible ignorance
-can easily be reminded through ordinary
diligence and reasonable efforts.
b. Invincible ignorance
-is the type which a person possesses without
aware of it, or , having awareness of it, lacks the
means to rectify it.
c. Affected ignorance
-is the type which a person keeps by positive
efforts in order to escape responsibility or blame.
59. PRINCIPLES OF IGNORANCE
Invincible ignorance renders an act
involuntary.
Vincible ignorance does not
destroy, but lessen the voluntariness and
the corresponding accountability over the
act.
Affected ignorance, though it decreases
voluntariness, increases the accountability
over the resultant act.
60. 2. PASSION
-are either tendencies away, from under
undesirable or harmful things.
-positive emotions , the former include
love, desire, delight, hope and bravery.
-Negative emotions, the latter include
hatred, horror, sadness, despair, fear and
anger.
61. TYPES OF PASSION
Antecedent Passion
-are those that precede an act.
Consequent Passion
-are those that are intentionally aroused
and kept.
62. PRINCIPLES OF PASSION
Antecedent passions do not always
destroy voluntariness, but they diminish
accountability for the resultant act.
Consequent passions do not lessen
voluntariness, but may increase
accountability.
63. 3. FEAR
- is the disturbance of the mind of a
person who is confronted by an
impending danger or harm to
himself or loved ones.
- is an instinct for self- preservation.
64. PRINCIPLES OF FEAR
Acts done with fear are voluntary.
Acts done out of fear, however
,great, is simply voluntary, although it is
also conditionally voluntary.
Acts done because of intense fear or
panic are involuntary.
65. 4. VIOLENCE
- refers to any physical force
exerted on a person by another free
agent for the purpose of compelling
said person to act against his will.
66. PRINCIPLES OF VIOLENCE
External actions, or commanded
actions, performed by a person subjected to
violence, to which reasonable resistance has
been offered, are involuntary and are not
accountable.
Elicited acts, or those done by the will
alone, are not subject to violence and are
therefore voluntary.
67. 5. HABITS
-as defined by Glenn “ is a lasting
readiness and facility, born of
frequently repeated acts, for acting
in a certain manner.”
68. PRINCIPLE OF HABITS
Action done by force of habit are
voluntary in cause, unless a reasonable
effort is made to counteract the habitual
inclination.
69. 6. ACTION AND EMOTION
-Emotions are generally instinctive in origin. Neither the
degree of their intensity, clarity or awareness makes them
human acts to be judged as good or evil. They become
good or evil by the attitude of the person manifesting them.
A person who nourishes his feeling of hostility towards
another is more prone to acquire the motive for inflicting
harm on the object of his hatred. This is not to say that man
is helpless in the tide of his emotions and that man‟s
responses to action are emotionally motivated. It means
simply that man‟s thoughts and actions are colored by his
emotions.
70. 7. REFINEMENT OF EMOTIONS
Ethics deals with emotions as factors affecting
human motivation and behavior. Instead of
repressing them, it calls for their refinement. This
means that man is expected to act not only with
his mind and body, but precisely with his heart and
soul.
Doing good for another is not a virtue unless it
comes from the “love” of what is good.
72. End
-it is the purpose or goal of an act.
- it is the act which completes or finishes an act.
End of the act
– it is the natural termination of an activity.
End of the doer
– it is the personal purpose intended by the person
performing the act.
– it is called the motive.
Motive
– is the reason why a person performs an act.
– it is the force that sustains the act and brings it to
completion.
73. KINDS OF ENDS
Proximate or Remote End
- Proximate end is the purpose which a doer
wishes to accomplish immediately by his actions.
(eg. The proximate end of eating is the satisfaction
of hunger.)
- Remote end is the purpose which a doer
wishes to accomplish in a series of acts. (eg. The
remote end of the proximate end of eating is the
promotion of health.)
74. Intermediate or Ultimate End
- Intermediate end is the purpose
which is desired as a means for obtaining
another thing. (eg. All of those activities
leading towards graduation...)
- Ultimate end is the purpose which is
desired for its own sake and not because
of something else. (eg. A student may
assign his graduation as an ultimate end.)
76. Alfredo Pizano gives us opportunity to cite
principles according to human principles:
Every agent that performs an action acts for
the sake of an end or purpose to be attained.
Every agent act towards an ultimate end.
Every agent has the power to move himself
towards an end which he finds suitable for
him.
77. END AS SOMETHING GOOD
The concept of end coincides of that of good. According to
Aristotle, good means either: good as an end itself or good
as a means to another end.
Apparent good – it is evil viewed or disguised as good.
When someone desires evil as an end, it is only because he
views it, subjectively, as something good. Every human
activity is intended for the attainment of something good.
78. THE MEANING OF GOOD
Good is that which fits a function.
“The good of man proves to be activity of social conformity
with excellence; and if there is more than one excellence, it will
be the best and the most complete of these.”
-Aristotle
79. Needs are those goods which
are essential to man as man.
Wants are those goods that an
individual requires because of
his particular circumstance in
life.
80. KINDS OF GOOD
Essential and Accidental good
-Essential good are those that fit the natural needs of man as
man. It is also called as perfective. (eg. NEEDS: food, shelter, health,
knowledge, virtue, life...)
-Accidental good are those that fit the wants of an individual
because of his circumstance. It is also called as non-perfective. (eg.
WANTS: money, car, good name...)
Real and Apparent good
-Real good is something which has an intrinsic value. It includes
both essential and accidental goods. (eg. good acts and habits,
parents and parenthood, pleasure and joy...)
-Apparent good is actually an evil thing but is viewed as “good”
under certain aspects. (eg. diseases, sadness, death, worry, crimes...)
81. Perfective and Non-perfective Good
-Perfective good is that which contributes to the integral
perfection of a person. (eg.
education, virtue, food, exercise, medicine...)
-Non-perfective good is that which merely contributes to the
external appearance or convenience of a person. (eg.
clothes, wealth, social status, political power...)
Perfect and Imperfect Good
-Also called unlimited or limited goods respectively, absolute
and relative goods.
-Perfect good has the fullness of qualities enabling it to fully
satisfy human desire.
-Imperfect good possesses only certain qualities so that it
does not fully satisfy human desire except in a relative of limited
sense.
82. THE GREATEST GOOD
In the language of the
philosophers, the greatest good is
Summum Bonum. For Aristotle, the
greatest good is happiness. Happiness
is what man aims to achieve in all his
activities. The ultimate purpose of life
is the attainment of happiness. As a
psychological state, happiness is the
feeling of contentment arising from
the possession of a good.
83. SOME ERRORS CONCERNING
HAPPINESS:
Some people give the impression that money or
wealth can buy happiness.
Some people equates health with happiness.
Sensual people vainly seeks happiness in earthly
pressures.
Certain people cling to their public image as if
God Himself was made after their illusion.
Some dedicate their lives to science and art.
Some propose that the final purpose of man is
the promotion of the state of government.
85. Natural happiness is that which is attainable by man
through the use of his supernatural powers.
Supernatural happiness is that which is attainable by man
through the use of his natural powers as these are
informed and aided by God’s infusion of grace.
Natural happiness consists in the perfection that can be
attained by man through the employment of his body and
soul and the powers inherent in them.
86. ForAristotle, natured happiness does
not rest on one single object. Rather, it
consists in the attainment of all
development. Complete happiness, in
the natural order, consists in those
goods pertaining to the soul.
The highest good, according to
Aristotle, belongs to the intellect: the
contemplation of truth.
88. Christian philosophers, notably St.
Augustine and St. Thomas Aquinas
teach that man in every deliberate
action acts toward an end and
ultimately, to an absolute ultimate
end: happiness.
Man cannot attain perfect happiness
in his life, because God can never be
known.
90. FIRST LESSON: (COINCIDENCES) “It is
because the human spirit knows, deep down, that
all lives intersect. That death doesn’t just take
someone, it misses someone else, and in the
small distance between being taken and being
missed, lives are changed... Strangers are just
family you have yet to know.” – The Blue Man
SECOND LESSON: (PROMISES) “Sacrifice is a
part of life. It‟s supposed to be. It‟s not something to
regret. It‟s something to aspire to. Little
sacrifices.Big sacrifices. A mother works so her son
can go to school. A daughter moves home to take
care of her sick father. A man goes to war.” – The
Captain
91. THIRD LESSON: (FORGIVENESS) “People don‟t
die because of loyalty.” “They don‟t? religion?
government? Are we not loyal to such
things, sometimes to death? To be loyal to one
another..” – Ruby
FOURTH LESSON: (LOVE) “Lost love is still
love, Eddie. It takes a different form, that‟s all. You
can‟t see their smile or bring them around a dance
floor. But when those senses weaken, another
heightens. Memory. Memory becomes your partner.
You nurture it. You hold it. You dance with it. Life
has to end. Love doesn‟t.” – Marguerite
THE FIFTH LESSON: (ACCEPTANCE) The
purpose of life...
92. HEALTH ETHICS
GROUP 1
MEMBERS:
M
Ambay, Rose Ann V.
Badajos, Kristel Mae E.
Barajan, Lois Sandrine B.
Bautista, Kristine Bernadette S.
Guan, Almira N.
Guttierez, Rochelle L.
Matienzo, Kent Raphael M.
Soledad, Ferdinand Christian L.
