LESSON 2

CULTURE IN MORAL BEHAVIOR

“Culture is the widening of the mind and of the spirit.”

-Jawaharlal Nehru

LESSON OUTCOMES

At the end of the discussion, the learners can:

1. Demonstrate awareness of the different facets and aspects of
personal behavior to culture.
2. Internalize how culture may affect and influence one’s moral
behavior.
3. Effectively showcase one’s moral behavior through one’s culture.
4. Respect and understand the diversity of cultures.
5. Show concern in the promulgation of one’s culture.

LESSON CONTENT:

CULTURE

Culture, as simply defined by the Cambridge dictionary, is the way of life,

especially the general customs and beliefs, of a particular group of people
at a particular time. It is something that is all around us. Culture is an aspect
that is impossible not to be present in one’s life for the reason that it is
something that one grows up with and is influenced by.

Moreover, it is very complex in nature, it can be defined and interpreted in

different ways. The following are other definitions of the term culture:

a. Culture is the complex whole which encompasses beliefs, practices,

values, attitudes, laws, norms, artifacts, symbols, and knowledge that
a person learns and shares as a member of society. (Tylor, 1871)

b. Culture is the way in which a group of people (a community or society

or any autonomous group) solve problems and reconcile dilemmas
that incorporate individual and collective responses to environmental
conditions. As such, contents of a culture are continually subjected to
historical and evolutionary forces and processes. (Mann 1994, Reber
1995)

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 c. Culture encompasses the symbols and conventions human beings
construct to understand and interact in the world, and cultural variety
thus lends extraordinary plasticity and diversity to human behavior
(Barrett, 1984).

From these context and statements, one can easily infer what is common
among all, it is that: culture is something that is shared, may it be an
experience, tradition, or belief, between the individual and the society.

According to Miller (1998), These elements can be classified into two -

tangible or material culture, and intangible or non-material culture.
Tangible culture, from the word “tangible”, are the types of culture that can
be touched and felt. An example of this are the different tools used by our
ancestors. On the other hand, intangible or non-material culture would
consist of beliefs, traditions, ideas, and other abstract elements.

In addition to that, Crapo (2001) defines ideal culture as the ways in which
people describe their way of life and the real culture refers to the actual
behavior of people in the society. Culture also have its facets and aspects.
The following are some of the different aspects of culture: norms, mores,
beliefs, symbols, language, and values.

MORAL BEHAVIOR

“Individuals are a product of their culture.” - De Guzman & Pena, 2016

As stated in the previous definitions of culture, we can easily reflect how

culture shapes the behaviour of an individual. Crapo (2001) says that culture
unites a set of individuals and gives identity as a society.

When a child is born, he/she has his/her given society to live in. As time goes
by, this child will start to observe, watch his/her surroundings and also start
to be curious. This curiosity leads the children on making questions about
the things they see in their society to their parents or guardians. Jean
Piaget's Theory of Cognitive development says that children whose ages are
between 2 to 7 years old are more likely to be active in asking questions
about their surroundings. These children are getting better in language and
the way how they analyze things. In this case, the role of the parents will
take place. The perspective or opinion of their parents about their society
will be shared to their children and later on, it will also be the perception of
their children. This only proves that our culture is learned and transmitted
not just because this is where we were born, but it is because this is what
people around us taught to us. We are able to identify the differences
between what is pleasing and not, what kind of behaviour to avoid, and the
right acts to be practiced because we imitate and follow what the society
taught to us.

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Murdock (1949) highlights our ability to communicate with one another. Our
culture is transmitted and learned when we are socializing. We can see here
the vital role of language in conveying our ideas and traditions from one
generation to other.

Furthermore, as time goes by the influence of mass media also plays a vital
role in shaping one’s view on his society. We can be able to watch and learn
what is bad or good in televisions. We are also able to see the different
norms, mores, and beliefs that we have in our society. By this, people
develop sets of judgements whether an action is right and acceptable or
bad and inappropriate. We can't hide the fact that our mass media helps in
raising awareness on the happenings in the society. We can also see other
people's perspective, attitudes, and behaviours that we can use to reflect
based on our own sets of morals. (Morgan, 2016)

MORAL STANDARDS

Regarding the moral behavior we uphold through our culture, there are
several theories regarding the existence of moral standards. These are called
“social convention” and “social conditioning” theories. These theories give us
a perspective how moral standards are just mere social conventions and an
overview on how morality can be learned through socialization.

According to the Cambridge dictionary, convention is a usual or accepted

way of behaving, especially in social situations, often following an old way of
thinking or a custom in one particular society. In this so-called social
convention theory, it states that these moral standards are just mere social
conventions, something that is agreed upon, accepted, done and handed
down by a group of people. Furthermore, this theory also expands to the
aspect of conscience wherein conscience is also developed through feelings
and reactions to certain actions of people in the society. (De Guzman, 2017)

At the same time, the criticism of De Guzman (2017) for this theory is that
not all the things we learn from our homes or from the society are just
“mere” conventions or social conventions. An example of this would be the
scientific breakthroughs, different mathematical operations, and historical
facts that are taught in different institutions but are never considered as
conventions or something that human just created. Similarly, if a moral
standard are just mere what people approve and disapprove of, then it
would be nonsensical to pertain that one nation’s moral standards are
better and more correct than another.

Consequently, social conditioning theory is a theory that states one is

conditioned to do what the society approves of and thinks is right. Yet, there
are numerous circumstances where even though a person is already

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conditioned by the society, he still takes a course of action that is the total
opposite because of his own moral obligation. For an instance, one’s group
of friends may condition a person to engage in cheating. But because of
one’s moral obligation, he will choose not to engage in it, and it is one of the
things that cannot be quite explained by the social conditioning theory. (De
Guzman, 2017)

CULTURAL RELATIVISM

According to Esther (2012), cultural relativism is the ability to understand a

culture on its own terms and not to make judgments using the standards
of one’s own culture. Esther (2012) further explains that cultural relativism
refers to not judging a culture to our own standards of what is right or
wrong, strange or normal. This would imply that instead of thinking that
another person’s culture is wrong, one would think that it is simply different
from his/her own. It can also be depicted that the concepts of what is right
and wrong vary from society to society, as different societies observe
different culture. The theory of culture relativism promotes open-
mindedness and a broader perspective in seeking the truth. It helps us
remind not to judge other people for their culture or their culture itself.

Different issues surround cultural relativism and ethics. In one’s society

where culture varies, there are also ethical differences. According to De
Guzman (2017), cultural relativists and advocates of this theory don’t
consider independent standards of evaluation to resolve these differences.
In this matter, they view ethics as what is merely a social convention and
that it has no objective values because they value the difference of the
cultures. Moreover, there is an argument that ethics cannot be amenable in
cultural relativism because ethics is a standard and cultural relativism would
imply that what is acceptable is relative. Then again, there are instances that
ethics and cultural relativism is applied in one situation in a society, an
example would be implementing laws in a certain place or even a country.
One should be able formulate a law that is acceptable to all cultures but still
adheres to the standard of ethics.

ASIAN MORAL UNDERSTANDING

Now that we have learned how one’s culture affects moral behaviour, let’s
put it in a more specific example. In the book “Ethics: Principles of Ethical
Behaviour in the Modern Society,” written by De Guzman et. al, they
illustrate the differences between Eastern and Western Ethics. It says that
Eastern Ethics focused on giving respect and expected to do the right thing
for the approval of their family, society, and culture. (De Guzman, 2017) While
the Western Ethics is more focused on being rational.

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FILIPINO MORAL CHARACTERISTICS

De Guzman (2017) lists at least six Filipino values that is used to have a
“smooth interpersonal relationship” (SIR) with others. For we all know that
Filipino’s give high value to the relationship to one another.

• “Pakikisama” or having good public relations is one of the Filipino

values that we practice. However, this value also has a downside.
Because we value our relationship with others, we sometimes hide
want we really want to say and express especially when we think that
others might judge us.

• “Hiya” or “shame” encompasses being afraid to do bad things as it

may damage one's reputation in the sight of other people (De
Guzman, 2017). This characteristic will somehow make the person to
have low self-confidence and more likely to be inferior from others.

• “Amor Propio” or “pride” talks about the personality of a person that

mainly gives highlights to the protection of his/her honor and dignity.
But, on the other side there will be instances where this value
becomes negative when a certain person refuses others’ offer even if
he/she really wants to accept it.

• “Utang na loob” or “reciprocity” that talks about returning the

received favor. We, Filipinos are known for maintaining a helping
hand to each other. But, the inability to repay the “utang na loob”
becomes shameful. Because of this, some Filipinos sometimes do
things that may be bad just to return the received favor.

• “Filipino hospitality” highlights the courteousness, warmness, and

welcoming attitude of the Filipinos whenever they entertain their
guests. Sadly, this makes Filipinos more prone to abuse and
maltreatment.

• Lastly is giving respect to elders. We can see how Filipinos value

respect towards the elderly by using “po” and “opo” and
“pagmamano” or putting an elder’s hand to your forehead. But then
De Guzman (2017) also said that, giving to much respect to elders
often leads to being dependent to elders.

DEFINITION OF TERMS

• Amenable - Willing to accept or be influenced by a suggestion

• Abstract - Existing as an idea, feeling, or quality, not as a material object
• Beliefs- Something that one believes or believes in.

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• Culture - The way of life, especially the general customs and beliefs, of a
particular group of people at a particular time.
• Dilemma - A situation in which a choice has to be made between
possibilities that will all have results you do not want.
• Diversity - The fact of many different types of things or people being
included in something; a range of different things or people.
• Experience - Existing as an idea, feeling, or quality, not as a material
object.
• Ideal - A principle or a way of behaving that is of a very high standard
• Language - A system of communication consisting of sounds, words,
and grammar, or the system of communication used by people in a
particular country or type of work.
• Morality - A set of personal or social standards for good or bad behaviour
and character.
• Mores - The traditional customs and ways of behaving that are typical of
a particular (part of) society.
• Norms - An accepted standard, or a way of behaving or doing things that
most people agree with.
• Objective - Based on real facts and not influenced by personal beliefs or
feelings.
• Principle - A basic idea or rule that explains or controls how something
happens or works.
• Relationship - The way in which two things are connected
• Relativism - The belief that truth and right and wrong can only be judged
in relation to other things and that nothing can be true or right in all
situations.
• Society- Large group of people who live together in an organized way,
making decisions about how to do things and sharing the work that
needs to be done.
• Symbol - A sign, shape, or object that is used to represent something
else.
• Tangible - Real and not imaginary; able to be shown, touched, or
experienced.
• Values - The principles that help you to decide what is right and wrong,
and how to act in various situations.

REFERENCES AND FURTHER READINGS

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Abulencia, A. S., & Padernal, R. S. (2016). Social Dynamics. Brilliant Creations Publishing, Inc.

Amenable. [Def. 1]. (n.d.). In Cambridge Advanced Learner's Dictionary & Thesaurus, Cambridge University Press,
Retrieved February 22, 2019, from: https://dictionary.cambridge.org/dictionary/english/amenable

Barrett, R. A. (1984). Culture and conduct: An excursion in anthropology. Belmont, CA: Wadsworth.

Belief. [Def. 2]. (n.d.). In Cambridge Advanced Learner's Dictionary & Thesaurus, Cambridge University Press,
Retrieved February 22, 2019, from: https://dictionary.cambridge.org/dictionary/english/belief

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Bok, S. (1999). Lying: Moral choice in public and private life. New York, NY: Random House Inc.

Crapo, R.H (2001). Cultural Anthropology: Understanding Ourselves & Others: Understanding Ourselves and
Others. New York: McGraw-Hill.

Culture. [Def. 1]. (n.d.). In Cambridge Advanced Learner's Dictionary & Thesaurus, Cambridge University Press,
Retrieved February 22, 2019, from: https://dictionary.cambridge.org/dictionary/english/culture

De Guzman J. M., et al. (2017). Lesson 1: Culture in Moral Behavior. Ethics, Principles of Ethical Behavior in Modern
Society, 15-33.

De Guzman J. M. (2017). Lesson 1: Culture in Moral Behavior. Ethics, Principles of Ethical Behavior in Modern Society,
15-33.

De Guzman and Peña. (2016). Lesson 1: Culture in Moral Behavior. Ethics, Principles of Ethical Behavior in Modern
Society, 15-33.

Dilemma. [Def. 2]. (n.d.). In Cambridge Advanced Learner's Dictionary & Thesaurus, Cambridge University Press,
Retrieved February 22, 2019, from: https://dictionary.cambridge.org/dictionary/english/dilemma

Diversity. [Def. 1]. (n.d.). In Cambridge Advanced Learner's Dictionary & Thesaurus, Cambridge University Press,
Retrieved February 22, 2019, from: https://dictionary.cambridge.org/dictionary/english/diversity

Esther C. K. (2012). Nonsocial Transient Behavior: Social Disengagement on the Greyhound Bus. Symbolic
Interaction, 35(3), 267-283.

Ideal. [Def. 2]. (n.d.). In Cambridge Advanced Learner's Dictionary & Thesaurus, Cambridge University Press,
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Belief. [Def. 2]. (n.d.). In Cambridge Advanced Learner's Dictionary & Thesaurus, Cambridge University Press,
Retrieved February 22, 2019, from: https://dictionary.cambridge.org/dictionary/english/belief

Language. [Def. 1]. (n.d.). In Cambridge Advanced Learner's Dictionary & Thesaurus, Cambridge University Press,
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Mann M. (1994). Culture. Analyzed from the Encyclopedia of Sociology.

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15-33.

Miller, B.D. (1998). Cultural Anthropology. Needham Heights: Allyn and Bacon

Morality. [Def. 1]. (n.d.). In Cambridge Advanced Learner's Dictionary & Thesaurus, Cambridge University Press,
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Mores. [Def. 1]. (n.d.). In Cambridge Advanced Learner's Dictionary & Thesaurus, Cambridge University Press,
Retrieved February 22, 2019, from: https://dictionary.cambridge.org/dictionary/english/mores

Morgan, B. (2016). Is social media messing with children’s morals? Retrieved from: http://theconversation.com/is-
social-media-messing-with-childrens-morals-62579

Murdock, G. P. (1949). Social Structure. New York: The Macmillan Company.

Objective. [Def. 2]. (n.d.). In Cambridge Advanced Learner's Dictionary & Thesaurus, Cambridge University Press,
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Principle. [Def. 1]. (n.d.). In Cambridge Advanced Learner's Dictionary & Thesaurus, Cambridge University Press,
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Norms. [Def. 3]. (n.d.). In Cambridge Advanced Learner's Dictionary & Thesaurus, Cambridge University Press,
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Reber A. (1995). Culture. Dictionary of Psychology.

Relationship. [Def. 1]. (n.d.). In Cambridge Advanced Learner's Dictionary & Thesaurus, Cambridge University Press,
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Relativism. [Def. 1]. (n.d.). In Cambridge Advanced Learner's Dictionary & Thesaurus, Cambridge University Press,
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Society. [Def. 1]. (n.d.). In Cambridge Advanced Learner's Dictionary & Thesaurus, Cambridge University Press,
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Stemmer N. (2003). Covert Behavior and Mental Terms: A reply to moore. Behavior and Philosophy, 31, 165-171.

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Burlington, MA: Jones and Bartlett Publishers.

Symbol. [Def. 1]. (n.d.). In Cambridge Advanced Learner's Dictionary & Thesaurus, Cambridge University Press,
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Talwar V. (2011) Moral Behavior. In: Goldstein S., Naglieri J.A. (eds) Encyclopedia of Child Behavior and Development.
Springer, Boston, MA.

Tylor, E.B. (1871). Primitive culture: researches into the development of mythology, philosophy, religion, art, and
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