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CHAPTER -I

INTRODUCTION

1.1.0 EVOLUTION OF VALUES

Human beings have been continually judging their own conduct and that of their

fellow beings, thus, showing personal morality and social morality. Moral judgments grow

out of life and are affected by changing conditions. Morality begins with association,

interdependence and organization and, is an attempt to discover and live the good life that

is healthy, happy, socially useful, rich and fully developed. Morality is kindness to the

weak (Jesus), effective harmony of the whole (Plato), bravery of the strong (Neitzsche).

Morals and Ethics formed the basis of values. Since the terms ‘morals’ and ‘ethics’

are closely related in their original meaning, therefore, these terms are used as if they were

synonymous. Both terms mean “The custom or way of life”. However, morality refers to

conduct itself and study of moral conduct is referred to as ‘Ethics’.

The terms ‘right’ and ‘good’ are frequently used in Ethics. The word right comes

from the Latin Word ‘rectus’ and it implies conformity to some standards whereas the

term ‘goodness’ applies to that which has desirable qualities, satisfies some need or has

value for human beings. Thus an act to be right must make some contribution to the

goodness of man or the world.

The fundamental problems of ethics are, what is right conduct? What justifies

doing one thing over another? Shall we seek righteousness or shall we seek power? Is it

better to be good, or to be strong? Why is it that actions considered at one time, or in one

place are good, but are considered to be bad in an another situation? What is the best life?

What is life’s supreme good? What is virtue? How shall we find happiness and

fulfillment?

Historically, when one looks into ancient Indian philosophies, they are the source

of inspiration for India’s value system. Vedas, ancient Indian scriptures which date back to

4000 years acknowledged that values are universal in nature and religion is the origin of

ethical values. Based on Vedas, orthodox philosophies of India like Upnishads, Vedanta

(1500-500 BC) and Mimamsa (200 BC-200 AD) emphasized that man is spiritual in

nature and primarily he should be interested in spiritual destiny and not in material

welbeing. The moral structure of the society at that time was based on doctrines of Karma

and Rebirth. Law of Karma formed the basis of moral judgment as conceived in Nyaya-

Vaisesika philosophy propounded by Gotama in 200 AD and ‘Shrimad Bhagwadgita’.

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Therefore to avoid Karma and Rebirth, one has to perform actions selflessly. Thus, Indian

value system can be said to have its roots in Brahmnic Literature in which the ethics were

based on religion and religion was dependent on God, which led to the flourishment of a

priest-ridden, ritualistic society.

Refuting the orthodox philosophies of India, Jainism, (599-527 BC) an ancient

heterodox philosophy of India, regarded every living soul as potentially divine which can

be liberated through clearance of Karmic obstructions by following the triple gems of

Jainism i.e. Right knowledge, Right faith and Right conduct. Thus, ethics of Jain

philosophy directly flowed from the theory of Karma.

Contemporary to Jainism, Buddhist philosophy (563 BC) flourished in India for

more than thousand years. This philosophy emerged as a religious reaction against Vedas

and Upnishads. Gautama rejected not only the authority of Vedas and Ancient gods but

also advocated Eight Fold Path to enter ‘Nirvana’. The nature of values in Buddhism

revolved around four Noble Truths.

Parallel to the growth of India’s value system, the Chinese value system originated

in 6th Century BC, which grew out of life, and was humanistic, naturalistic and practical in

nature. Before the advent of Buddhism into China, Chinese thought and ethical ideas were

dominated by Confucianism. Confucious had given the world, a moral and aristocratic

code “The Way of Superior Man”, not a theology. He identified morality with intelligence

and did not preach humility and gentleness, but development of personality.

In the west, the value system was mainly influenced by Greek, Roman and later

European thoughts. The growth of Greek civilization in the west, gave way to philosophy

and science, in place of magic and rituals. Since then, the early Greeks have been

reflecting upon principles and problems of right and wrong. A Greek philosopher

Aristotle, (384 BC) was realistically simple in his ethics. He recognized that the aim of life

is not ‘goodness’ for its own sake, but ‘happiness’. The chief conditions of happiness, he

emphasized, was a life of reason, the specific glory and power of man. His thought was in

line with Plato (428-347 BC) that reason is the perception of order of things and test of

truth. He made logic for the first time a separate study by seeking to formulate the laws of

reason. On the contrary, a Greek philosophers like Democritis (460-360 BC) and Epicurus

(341-270 BC) believed that all things may be explained in accordance with the laws that

govern matter and motion. Democritis was committed to kind of enlightened hedonism, in

which the good was held as an internal state of mind rather than something external to it.

The Epicurean maintained that man’s greatest good is pleasure, and his greatest evil pain.

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Amidst the constant flux of changes, Judaism (300 BC) emerged as a great

religious philosophy which gave the concept of monotheism and gospel of social justice to

the world. Dispersion of Jews from their home country led to the emergence of two great

religions of the world i.e. Christianity (1 AD) and Mohammedanism (569 AD). Jesus

Christ founder of Christianity is an example of human values who carried his missionary

activities to all parts of the globe whereas Prophet Mohammed the founder of Islam

emphasized that moral and spiritual values are inseparable as they are most prominent

when one experiences communion with God.

Dissatisfied with dogmatism and contradictory opinions of the stoics and

epicureans, the skeptics (1 BC to 2 AD) disavowed the possibility of knowledge,

suspending judgment, thus bringing the wise man to the harbour of happiness. Therefore,

moral standards and appeal to ideals have meaning only if man is to some degree a free

agent thus ultimately leading ethics and morality to become purely subjective and relative.

Until about 16th Century, East and West had theology as the basis of their value

system when Descartes (1596-1650 AD) conceptualized that ideas are greater realities

than sounds and sights. Ideas are ethical forces and if they are correct, they represent life

and nature in entirety. But man who is conceived and born, grows up, achieves maturity

and dies as a living being is the knower of ideas. He has unique possibility of being

moving beyond his consciousness. This consciousness is the locus of valid thinking of

which only man is capable. Man with the ability to generate ideas can create order among

the confusing profusion of disparate knowledge. The more accurate the ideas are, the more

accurate and exalted will be the decisions. Idea based on truth leads towards morality.

Descartes found three kinds of ideas, Fictitious (Invented), Adventitious (from external

objects) and Innate (born).

Spinoza (1632-1677AD) on the other hand argued that mind is not an agency that

deals with ideas, but it is the ideas themselves in their process and concatenation. The

greatest good is the knowledge of the union which the mind has with the whole nature.

Good and bad are relative to human beings. Terms like ‘should’ and ‘ought’, and other

expressions of praise, blame and obligation have no place in the material world. He

conceptualized three systems of ethics that form the basis of ideal character and moral life.

One is that of Buddha and Jesus which stresses feminine virtues i.e. considers all men to

be equally precious, resist evil only by returning good, identify virtues with love and have

inclination towards democratic politics. Another is the ethics of Machiavelli and

Nietzsche, which stressed the masculine virtues that accepts the inequality of men,

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relished the risk of combat, conquest and rule, identified virtue with power and exalted a

hereditary aristocracy. The third is the ethics of Socrates, Plato and Aristotle who

considered that only the informed and mature mind can judge, according to diverse

circumstances. Spinoza reconciled three apparently hostile philosophies, weaved them into

a harmonious unity by giving the idea of unity of God and unity of mankind, which is

supreme achievement of modern thought.

John Locke (1632-1704 AD) an inquisitive and analystic philosopher denied the

doctrine of innate ideas. He thought mind as a blank tablet (Tabula Rasa) and moral ideals

depend upon our religious training. Knowledge of right and wrong which dictates the

conscience is the major virtue that produces prudent behaviour.

One of the great system of ethics was also formed by Immanuel Kant (1724-

1804AD). He emphasized that sense of ‘ought’ and ‘good will’ should be central to moral

law. He described an act is good if a man acts for a good motive regardless of its

consequences.

Herbart (1779-1841AD) a great champion of ‘morality’ stressed that ideals are

very important that they lead to action which determines character. He classified ideas into

three divisions, viz. similar, disparate and contrary. Similar ideas fuse with the older one

making up a homogenous whole whereas disparate or dissimilar ones do not make a

homogenous whole. On the other hand, contrary ideas never combine together. Thus,

mental phenomenon goes on whenever something is presented to our consciousness.

Therefore, circle of thought is not mere intellectual structure but is interwoven throughout

with feelings and volitional impulses. These ideas have strong consequences for moral

training. Consequently, hidden faculty for the production of ideas is mind that enables us

to choose between alternative courses of action.

John Stuart Mill (1806-1873AD) found ‘utilitarianism’ as the foundation of

morals. The morality of an act depends, not on the motive from which it originates, but its

effects on society. Thus he condemned the principle of morals suggested by Kant.

During this period, industrial revolution born out of early science, gave a new look

to trade and industry and a matter of fact was given more reverence. Acceptance of the

doctrine of organic evolution determined certain ethical conceptions. Herbert Spencer

(1820-1903AD) who was especially sensitive to the problem of finding a new and natural

ethic to replace the moral code which had been associated with the traditional faith since

long, said the highest conduct is that which is conducive to the greatest length, breadth and

completeness of life.

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Following up Spencer’s demand for science, John Dewey (1859-1952 AD), a great

philosopher and an educationist, emphasized utilitarian values instead of eternal values,

thus giving new thought to value system in the 20th Century.

Hence, values evolved out of continuous struggle of ideas and thought patterns.

These ideas unified themselves into different schools of thought and every school of

thought gave its own interpretation to origin and meaning of values.

Idealists stressed the priority of mind and pointed out that distinctiveness of man’s

nature is due to his active mind. For them, human personality is the union of ideas and

purposes and expresses itself in the form of culture, art, morality and religion. The

normative sciences viz. Ethics, Aesthetics and Logic explain the growing human

civilization and culture. The universe as a whole is explicable in terms of the ideals of

Truth, Beauty and Goodness.

In contrast to idealism, Naturalism asserted that elements of Nature inspired man to

think and hence Nature is the source of values. The ethics of naturalism is hedonistic.

Therefore, pleasure is the basis of moral judgments. Man with all his faculties and as a

part of one all embracing natural order can gain a new sense of human values. Thus they

regard moral and aesthetic values as relative to human ends.

Realism a philosophy of common sense and philosophy of science, conceptualized

an external world quite independent of the human mind. Therefore, realists believe in

universal moral law which can be understood through reasoning only.

Adopting a middle path, Charles S. Pierce, founder of Pragmatism, in his article

“How to make our Ideas clear (1878)”. proposed a technique of clarification of Ideas. He

pointed out that the meaning of many ideas can be discovered by putting them to an

experimental test and observing the results. Since ideas are plans of action, thus

progressive inquiry leads to constant modification. Ideas, doctrines and theories become

instruments to help us meet life situations. Morality is not fixed but grows out of present

life situations. Similarly, life values are empirical and are found and tested in the process

of living. Francis Bacon (1561) and Goethe (1749-1832) did not admire the merely

contemplative life like a pragmatist and scorned knowledge that did not lead to action.

Once the person has grasped the idea or concept or the essence of a thing, how can

he think apart from his existence, pleaded Soren Kierkegaard (1813-1855), an

existentialist. Ethics for him is not a matter of seeing good but making a decision (a

responsible and irresponsible decision, a reasoned and unreasoned decision). Nietzsche

(1844-1900) agreed with Kierkegaard on this issue. He emphasised the need to make way

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for the ‘Higher Man’ who embodies the higher values of life. He felt that there is need of

transvaluation of all values. Dissatisfied with the linguistic analysis and the logical

positivism of more recent years, existentialists stress the importance of man because they

are more concerned with describing and diagnosing the human predicament. Sartre (1905-

1980) also asserted that values are created by man. There are no values external to man.

Recognizing the worth of man like an existentialist another school of thought

‘Humanism’ pointed out that man is endowed with the requisite power to make their earth

a place of peace and beauty. The ethics of Humanism is to serve one’s fellow men and not

to discriminate against any race, community or nation. Modern humanism stands for

cosmopolitanism, international friendship and essential brotherhood of man which

represents a new era of man’s culture after the renaissance.

Since, modern culture is a synthesis of ideas, ideals and ways of living that have

come from the early Vedic civilization, Greek culture, the Jewish and Christian beliefs and

the scientific progress of recent centuries, man today is essentially of similar nature having

affections, conscience and a will, and body and intellect and personality of man in present

time is true reflection of values system that have developed through ages.

Man is the only such unique creation in this universe who under certain parameters

is free to make his own destiny. He has a conscience and a considerable power of choice.

In the light of ‘what is’ he can say ‘what ought to be’? His conscience, his sense of ‘ought’

has internal restlessness are the hopes of mankind. Williams (1963), Drew and Lipson

(1971), strongly believe that man’s survival and his advancement to the higher

development, stage are contingent upon his decisions and in turn they depend on what is

most valued.

It has been realized since long that man and values are inseparable. Cultivation of

ethical and social values is the essence of all religions and faiths from the ancient times.

Since individual is comprised of physical, intellectual, emotional and spiritual dimensions,

values are essential for wholesome development of an individual. These are the blue prints

on which the actions, reactions, emotions, judgments and interactions of an individual

depend. In fact, values permeate the whole existence and are a major factor in deciding

what sort of human beings we are. A sense of values enables a man to find happiness

within himself and joy in most ordinary things that may otherwise go unnoticed.

Unfortunately, due to rapid advancement in science and technology, modern man

is living under the illusion that more automobiles, labour saving devices and the like will

bring happiness and usher in a better life. But the fact is that industrialization,

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modernization, urbanization, globalisation and multinationals have made his life dull and

miserable. Mental diseases and crime are on the rise. Selfishness has become the watch

word of human endeavour. Rising incidents of corruption, violence, rape and exploitation

are indicators of loss of sense of values among the modern man. The younger generation

has unsafe future. Moreover, the icons of younger generation have been changed from

Gandhi Ji, Patel, Bhagat Singh to a rich man. Instead of being wedded to moral and ethical

values, they are being gripped by drugs and narcotics, casteism, communalism,

regionalism, fanaticism and terrorism.

The materialism of the modern world has shaken conscientious philosophers,

educationists, public leaders and spiritual masters and has impelled them to lay stress on

the momentous need of imparting education deeply rooted in social, cultural and ethical

values.

The responsibility of preaching moral and spiritual values definitely rests upon

India, for India has a long tradition of spiritualism. In the past, a host of saints and sages

like Mahavir, Sidhartha, Valmiki, Shankara, Ramanuja, Kabir, Nanak, Tulsi, Surdas,

Vivekanand, Tagore, Gandhi, Aurbindo Ghosh and S. Radhakarishnan have kept the lamp

of spirituality and moral values sublime. But a kind of indifference that exists in the

educational system towards basic values is a mater of concern for all, although emphasis

on human Right education, education for citizenship, civic education, character education

have recent origin and are practised world wides.

In the changing scenario, efforts have already started for the inclusion of value-

oriented education in educational systems.

In fact, the framers of Indian constitution were well aware of the fact that the sub-

continent of India is a much variegated entity both geographically as well

anthropologically. So to safeguard the interests of its citizens, India guaranteed

Fundamental Rights to Indian Citizens contained in Part III (Articles 12-35) of the

constitution. These articles (Right to Equality, Right to Freedom, Right to Religious

Freedom, Right against Exploitation, Cultural and Educational Rights, Right to

Constitutional Remedies) are in consonance with the old values of ancient India. These

National values recognize India as Sovereign, Secular, Socialist, Democratic Republic.

After independence, various commissions and committees have laid stress on

value-oriented education. The University Education Commission (1948-1949), Secondary

Education Commission (1952-1953) and Kothari Education Commission (1964-66)

recommended certain practical measures at different levels of education to impart moral

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and religious education. The Committee on Religious and Moral-Instruction (1959) under

the chairmanship of Sri Prakasa suggested ways and means to impart moral education in

schools. Draft of National Policy of Education (1986) also showed concern over the

erosion of values and brought to focus the need of cultivation of social and moral values.

Review committee on National Policy on Education (1992) under the Chairmanship of

Rama Murti further stressed the need for providing climate for inculcation of social,

cultural and national values among students.

Universal Declaration of Human Rights by United Nations Organization from its

very conception till its 60th Anniversary in 2008 affirms the values of social justice and

human dignity, globally.

Essentially, value erosion is a global concern. In this direction, UNESCO

perceived the shape of education in the twenty first century and appointed an Independent

commission, popularly known as Delors Commission, to restructure education system

with the changing value system of the society. Delors Commission (1996) emphasized that

education system needs to be rebuilt on four Pillars of learning i.e. ‘Learning to Know’,

‘Learning to Do’, ‘Learning to Live Together’ and ‘Learning to Be’ to provide a fresh

impetus to value education.

Since the value-crisis is felt all over the world, most of the countries around the

world are involved in projects related to inculcation of values.

The Australian government funds values education in its schools, at all levels.

Moreover, a conference on ‘Moral Education and Australian values’ was held in 2007 at

Monash University. Technologically advanced country, Japan is also promoting moral

education in its schools. In Philippines, government policy for value education is to teach

good manners and right conduct through social studies curriculum. In developed country

like USA value education is known as character education. Value education courses in

Britain are implemented in the form of governmental campaigns to promote and inspect

values in the guise of spiritual, moral, social and cultural development.

Education, undeniably is at the heart of all the efforts in this regard. Education

leads to greater awareness of the worth and diginity of every human being. Education

fosters attitudes and ways of living and behaving with respect and include others in spirit

of sharing and caring. Education hence, has the responsibility to make the individual

capable and mature enough to choose between good and bad and out of the good, the best.

Education is nothing but value realization process. Therefore, value education is planned

educational action that aims at the development of proper attitude, values, emotions and

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character in the individual through curricular and co-curricular activities and more

diffused actions viz media, home and community.

It is like a broad umbrella which includes, Religious education, Spiritual education,

Moral education, Civic education, Human Rights education, Character education and

Education for good citizenship.

1.2.0 MEANING OF VALUES

Realizing the importance of value-oriented education, there is need to examine the

exact meaning of ‘value’ so that desirable values can be inculcated among the prospective

teachers and students.

A value is an assumption upon which implementation can be extrapolated. It is a

behavioral manifestation related to an individual or a group which influences the choice of

available means and ends. The term ‘value’ comes from the Latin word ‘Valere’ which

means ‘to be of worth’. Since the time of early Greeks, men have written about the

theoretical side of the problem of values. The word Axiology, derived from the Greek

‘axios’, meaning ‘worthy’ is used for the branch of philosophy which deals with the study

of values.

The Penguin Dictionary of Psychology defines values as “The quality or property

of a thing that makes it useful, desired or esteemed” (Reber, 1985). Values are not

something psychological but normative. Rokeach (1969) defined value as an enduring

belief that a specific mode of conduct or end state of existence is personally and socially

preferable to an opposite or converse mode of conduct or end state of existence. In the

present frame of reference ‘value’ is always attached with the positive connotation. The

term value is a more general name for ‘worthiness to be chosen’ as Clyde Kluckhonn

(1951) also defined value as “conception of the desirable”.

Sociologist emphasize cultural values whereas psychologist opine that values are

instinctive and thus fall under the ‘Affective Domain’. Philosophically speaking, values

are those standards or code for moral behaviour conditioned by one’s cultural tenets or

guarded by conscience, according to which human being is supposed to conduct himself

and shape his life patterns by integrating his beliefs, ideas and attitudes to realise ideals

and aims of life.

For Idealists, values are eternal and absolute whereas Naturalists and Realists

derive ethical, aesthetic, religious and social values from the nature only. For pragmatists,

values are purely subjective and utilitarian. They hold the view that there is no intrinsic

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good-health, education, business and other social and cultural values are good because of

their valuable consequences. On the contrary, existentialists have given a new connotation

to values. For them, the centre of thought is the existing individual thinker. Therefore, he

is free to choose values.

A majority of people believe that any act or event can be measured against some

absolute standard, with a complete determination of its intrinsic rightness or wrongness,

called as value if it is formed as result of reflection and judgment and if it is applicable not

only to himself but also to others.

Hence, a value is an enduring belief about the desirability of some means or action

internalized, value becomes a standard for guiding one’s actions and thoughts, for

influencing the actions and thoughts of other and for morally judging oneself and others.

Some scholars claim that the term ‘value’ is indefinable and that good, beauty and

obligation are direct and immediate experiences.

G.E. Moore (1873-1958) asserts that the business of ethics is to discover the

qualities that make things good. He defines good in terms of ‘ought’ or more specifically

what one ought to desire.

Robert S. Hartman (1910-1973) combines the primary insight of Moore with the

three dimensions of meaning from Husserl’s (1859-1938) phenomenology to establish the

foundations of the first Science of Axiology. He first defined the concept of value in terms

of a logic based axiom. This axiom states that value can be objectively determined

according to a one-to-one correspondence between the properties of a given object and the

meaning specifications contained in its concept. In this regard, values of Hartmann are

similar to the ideal of Plato. They are not ‘existents’, but ‘subsistent’, real and unchanging.

1.3.0 CLASSIFICATION OF VALUES

Thinkers differ not only on the meaning of the term ‘value’, which remains

controversial among philosophers but there is also very little agreement among

philosophers regarding the classification of values.

Those who believe that values are subjective think, that value are statements

expressed, sentiments or emotions of liking and disliking and nothing more. Eating,

drinking, playing, listening to music, observing a gorgeous sunset all are valuable in that

they evoke pleasurable feelings or furnish us with experiences that we enjoy. Naturalists,

pragmatists, existentialists, humanist are in favour of subjective and relative values.

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Ancient Indian philosophies such as, Upnishads, Vedanta, Mimamsa, Samkhya as

well as philosophies of Plato and Aristotle, Medieval Realism, Neo-thomism, various

types of modern Realism and Idealism agree that values are in some sense objective. They

are strictly out there in our world to be discovered. They transcend the phenomenal world,

the world of ordinary experience. Beyond the world of the senses there is more permanent

order of reality. So the values are pre-existent and have as real an existence as any of the

so called laws of nature. Reality is not indifferent or neutral to values. Man perceives and

experiences values because he has an innate spiritual capacity to comprehend values.

In Indian philosophy ‘Purushartha’ and ‘Panchokosha’ are two concepts that throw

light on the nature of values and status of values. The concept of ‘Purushartha’ is based on

the realization that desires constitute the source of human action which stimulates man to

recognize its four supreme ends viz. Artha (wealth), Kama (Physical, well-being), Dharma

(righteousness) and Moksh (spiritual freedom). Artha, the economic value is only helpful

as a means for satisfying one or the other of the diverse needs and drives. The satisfaction

of Kama (Pleasure) in not only physical but have a physiological value as it satisfies the

natural impulses and cravings of a person. The appeal of Dharma, which is the moral value

determines what one ought to do in different life situations, in accordance with the best

moral code.

Even higher than Dharma is Moksha or spiritual bliss which is supreme happiness

and therefore goal of human life.

The doctrine of five sheaths (Panchkoshas) discussed in the Taittiriya Upnishad

provides a hierarchy of values, according to which happiness is achieved stage by stage.

What one actually finds in the Upnishad is the progressive realization of the ultimate value

i.e. Anand from the lowest happiness to be experienced by the gross body. The Upnishdic

thinkers conceived of ‘self’ as enveloped in five shealths or kosas, these being Annamaya,

Prannmaya Manomaya, Vijanamaya and Anandmaya, respectively referring the physical,

physiological, psychological, intellectual and spiritual aspects.

Conceptually human values refer to a trinity, a system of ethical, social and

individual values. Truth (Sat), beauty (Chit) and Goodness (Anand), are the ethical values

and by virtue of their applicability to all situation and all times are the base of the value

system.

From the time of the ancient Greeks to the present, many philosophers have

stressed three values as superior to all others: Truth, Beauty and goodness. These values

are said to be self-sufficient.

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However in Indian as well as western thinking, there has never been rigidity in the

classification of values. Indian value system range from hedonistic to complete

‘selflessness’. Thus all philosophical thinking in India has been directed to the search of

happiness. Even Jain and Buddhist philosophy stresses that if men rise above desires and

ally themselves with values to which desires are irrelevant, they may find a serenity

unaffected by any of the calamities that befall them. Socrates and Aristotle concluded that

values are relative in the sense that they are related to age, sex, intelligence, culture,

technology and other conditions.

Broadly speaking, the entire gamut of values may be classified into two types, one

eternal, absolute or root values, and the other temporal or mundane values. The temporal

values may also be called as extrinsic values as they help in attainment of other things

whereas root values are intrinsic as they are good in themselves.

1.4.0 VALUES AND PERSONALITY TRAITS

Values do not exist in vaccum but are intertwined with the individual’s entire

personality structure. Allport (1931) was of the view that personality truly exists within

the individual and attracts an aspect or dimension of personality and not the personality

itself. Personality traits are neat and succinct ways of describing the multi fold aspects of

behaviour and are regarded as the fundamental units of personality. However, Spranger

suggested that types of values are quite different from trait composites but their inter-

correlations are helpful in understanding rather than exact description of personality of

people. Values have been described as “ideas-tied-to feelings”. They are organizing

factors within the personality and are especially important in relation to morals and

character, therefore Gorden Allport (1961) has suggested that education for values occurs

only when teachers teach what they themselves stand for, no matter what their subject be.

Hence it becomes imperative to study the traits of an efficient teacher because the

teachers have a great responsibility in moulding the personality of the students and their

personality influences the attitudes, values, interests, morals, ideals, conduct and

behaviour of the students.

Even Sri Aurbindo (1995) also exhorted that the personal life of teacher has great

effect on students morality. Teachers are considered responsible for the all round

development of the children. Institutions expect interest in work, capability and

responsibility from the teachers, Students expect scholarship, art of teaching, sense of

humour, co-operation, spirit of service, impressive appearance, dependability of character,

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emotional stability, leadership, open-mindedness, determination, impartiality, zestfullness

and sobriety.

It is relatively easy to differentiate between good and efficient teachers from those

who, though may work consistently, seldom become a role model for their students. A

number of such studies have been conducted in India and abroad which have listed

characteristics/qualities of efficient teachers and non-efficient teachers. Austin De Souza

(1965) reported in this regard, “Unhappy, frustrated, indisciplined teachers will inevitably

spawn students, for, even if they are conscientious enough not to air their grievances

before their pupils, their discontent will be reflected in every thing they do or say”.

Therefore, teachers who have not been touched with human kindness and social

commitments can’t influence students along desired social lines. One of the important

factors affecting teachers behaviour is the belief system. It is functionally interconnected

system (self-concept, values, attitudes, behaviour, beliefs) and a change in any part of it

affects other parts and also their behaviour as observed by Ahuja (1995).

If the teacher acts according to set principles, the pupils automatically follow the

teacher. Teacher must have a dignified, honourable and impressive behaviour both inside

and outside the classroom. It is no exaggeration that the bejewelled crowns of the

emperors in the Greek period were bowing at the feet of “Gurus” with all reverence. The

reverence paid to the teacher of those days is obvious in the answer given by Alexander to

a questions that, from his teacher he has obtained the life eternal and from his father

perishable existence.

The teacher in the new millennium should act as a friend, philosopher, guide,

learning facilitator and diagnostician. A teacher who is standoffish is perceived as cold

and students don’t like such teachers.

Hence the teacher has a very important role to play in the whole educational

process. There are many characteristics of teacher behaviour that are crucial for the

personality development of students. Although personality growth results from interaction

of the child with his environment which is largely social, yet the interpersonal relations

lead to a positive and negative experience which help in projection of values in perceiving

other people either as friendly and valuable or in a distorted manner.

L.S. Kensworthy came to very similar conclusions as well. He remarked that the

teacher should be an integrated individual, skilled in the art and science of human relations

and conscious of the wide variety of behaviour patterns in the world to which he may have

to adjust.

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Moreover, he should be an intelligent participant in efforts to improve his own

community and nation, clear in his mind as to the goals of the education for international

understanding. Therefore, teachers have to set new ideals and norms, and inculcate the

values of human welfare and mutual good-will among the students. Education is an

attempt on the part of the adult members of the human society to shape the development of

the coming generation in accordance with its own ideals of life. The future of a country is

not built by bricks but by brains, not cement but by high moral values of life. Therefore,

an effective and sincere teacher is one who has the will to do and accept challenge each

day and is willing to give some thing new to the students. If a teacher desires so he can

bring change in the personality and attitude of the children under his influence. A true

teacher is like the trunk of a tree and students are its branches bearing, fruits of knowledge

imparted by him. ‘Challenges of Education: A Policy Prospective’ (1985) affirms the

importance of teacher performance and thus whatever policies may be laid down, in the

ultimate analysis these have to be interpreted and implemented by the teachers as much

through their personal example and through teaching-learning process’. Since the teacher

plays a very crucial role in the process of education and it is ultimately the teacher who

performs the task of inculcation of values and it is generally the attitude of the teacher

which always carries the stamp of his chosen values which are exhibited, on occasions in

the form of behaviour in the ‘immediacy of situation” which evoke them (Guy and others

1961). Brubacher (1944) writes. “The teacher must in the first place have clearly in mind

the values he cherishes and wishes to further, the philosophy of life he stands for. Even a

teacher who is ignorant of or rejects the term ‘value’ and ‘philosophy of life’ has never the

less explicit impact on pupils in terms of value...”

Corey (1953) further explained the importance of studying values of teachers. He

said, “The value structure of our teachers is very important. Though they never mention

their belief verbally in the class-room, teachers teach values everyday by their own

behaviour, their teaching methods, their consideration for the individuals in the classroom,

and in many subtle ways”.

Studies on teachers values, though somewhat popular with researchers in the west

have, as a general rule, been neglected in India. Teachers’ values have been known to have

an impact on behaviour of their pupils.

Bowie and Morgan (1962) tested relationship between teachers’ values and their

verbal behaviour. After confirming some of the relationships, the authors suggested that

relationship between teacher’s values and personality factors need to be tested empirically.

27

Therefore, the main interest of the present study was to see the relationship of

value patterns and personality characteristics of prospective teachers.

1.5.0 VALUES AND CULTURAL BACKGROUND

Equally important factor which affects a value system is cultural background. As it

has been explained in the beginning of this chapter, value system is undergoing a

metamorphosis in every society. Values originate in the socio-cultural milieu of a given

social system and are thus governed by the standards that each social system sets for itself.

It is due to this reason that one social group differs from another. Differing values

represent aspects of variations in human culture. Thus the identity of a person or a culture

is largely defined by the set of values they accept.

Concepts of values and culture are very much relevant to the present day. Values

are building blocks of culture. Values are principles, qualities or objects that a person

perceives as having an intrinsic worth whereas culture is a conveniently inclusive term that

is used to describe what a group of people share including both tangibles and intangibles

such as history, traditions, symbols, ideas, values, attitudes and achievements. Taylor

(1872) describe culture as that complex whole which includes knowledge, belief, art,

morals, law, custom and any other capabilities and habits acquired by man as a member of

society.

Every culture has typical and distinctive concepts, which direct, control and lead to

fulfillment of individual needs, according to sanctioned cultural norms and values. The

quality of such culture depends upon the type of values followed.

The values provide normative and evaluative criteria for what’s desirable or not

desirable (Rokeach, 1973; Hofstede, 2001; Schwartz, 2006), they are yardsticks to filter

the stimuli around us thus closely related to norms of a culture.

There is a good deal of empirical evidence to support the relationship between

values and culture (Kluckhohn, 1951; Kluckhohn and Strodtbect, 1961; Hofstede, 1980;

Schwartz, 2006). They believe that when a group of people live for a long period of time

in a particular geographical area, respecting certain philosophical values and virtues of

life, there emanates a fragrance, which is called their culture. Theoretically this research

seeks inspiration from the theory of ‘Cultural Relativism’ which rests upon the assumption

that variables responsible for the individual’s behaviour are to be found in the society in

which he lives, because according to this theory, the behaviour of the individual is the

reflection of the society. The proper position from which the psychological nature of man

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could be studied (Cooper and McGraugh, 1970) lies on a continuum between two poles.

At one end is the ‘individualistic’ doctrine and at the other extreme, ‘Cultural Relativism’.

Individualistic doctrine is based upon the assumption that behaviour emanates from an

essentially autonomous individual who may be understood while studying the

psychological properties in themselves, and of themselves, without reference to outside

conditions. The instinct theory of human nature is based upon this position.

The anthropological studies of Margret Mead and Ruth Benedict (Brown, 1974),

condemn the individualistic doctrine and support the theory of cultural relativism which

appears to be the real approach to study of human behaviour. According to this theory the

human behaviour should be studied and evaluated in the context of his culture. The

cultural relativism tends to reflect, if not completely to accept, the doctrine of social

determination which holds that individual’s socially significant behaviour is determined

completely by the culture.

The observations made by Klineberg (1964), Stagner and Selley (1970), Standlar

(1974), Ilitiskya and Hurwck (1976) support the theory of cultural relativism and belittle

the importance of the idea of individualism. Here, it seems reasonable to stress that if man

cannot be considered perfectly autonomous, and if development of his intellectual and

non-intellectual abilities is bound up with cultural demand, then differences in sub-

cultures also need to be taken into account at the time of adjudging values related to the

affective domain of the personality.

The complex societies (Brown and Slezinik, 1977) are not confined to one

homogeneous culture but these societies can be distinguished by multitude of ethnic,

regional and occupational sub-culture inequalities. Seeking sustenance from Brown and

Slezinik’s view point the present investigation, instead of being cross-cultural study,

aspires to deal with inter-cultural inequalities and it starts with the assumption that

subcultures may be delineated from the view of religious background and rural-urban

background etc.

Consequently the fundamental values of culture to which a person belongs lend a

pattern to his basic personality as “culture is the ground from which the personality

emerges, remarked Allport. It shows that the elements of personality are determined by the

culture while culture itself is the outcome of various values of past and present.

Civilization flourishes with the promotion of culture but when cultural values deteriorate,

civilization of a society breaks down as we have seen in the fall of the ancient Egyptians,

Greek and Roman empires.

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Education is a potent catalyst in achieving the aims which society sets before itself.

If the cultural pattern of a society is materialistic then naturally its education pattern will

be shaped for the attainment of material values which promote pleasures of senses and

material comforts. A society devoid of any culture will have no definite educational

organization. Hence the culture of a society has a very powerful impact on its education

pattern. Education and culture are intimately and integrally connected. We are living in a

age in which vast technological changes have brought widespread transformation in social

and cultural conditions. The present system of education is a perfect reflection of our

materialistic attitude. The danger can be put up with only if we aim at cultivation of an

open minded individuals, who are critically resistant to indoctrination and education

should develop the habit of reappraisal of our own values, a task which is the prime

concern of any healthy system of education (Garforth, 1964).

In the Indian perspective, there is no more significant value than ‘Dharma’.

Unselfishness, sacrifice and renunciation are important components of Indian culture.

India has, in the past made a substantial contribution to the evolution of mankind’s culture

and values.

In the Draft of National Policy on Education (1986) it was emphasized that in our

culturally pluralistic society education should foster universal and eternal values oriented

towards the unity and the integration of our people. Such value education should help

eliminate obscurantism, religious fanaticism, violence, superstition and fatalism.

Realizing the importance of values in education, the Sumpuranand Committee

(1961) stressed upon that the teachers training programmes should help to achieve a

national outlook, a sense of citizenship and unity of cultural and intellectual integration.

But in spite of the forceful recommendations of the commissions and committees

of education, the moral degeneration gained momentum in recent years. This degeneration

is visible in almost all walks of life including education. Hence education for values is an

important answer to the problem.

Schools are among the first places, where children learn about their race and

culture and thus a very important source of value development. In the present scenario,

schools are becoming more diverse due to cross-cultural communication. In the explosive

growth of knowledge, with the proliferation of specialties and micro-specialties, the

definition, meaning, concept and function of culture have undergone a dramatic

transformation. Keeping in view these aspects, the schools are expected to help the

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students understand and appreciate the values of democracy, secularism, social justice,

scientific temper and other values supportive of social cohesion and national unity.

Teachers, sole agents of transmission of knowledge can make significant

contribution towards value education through their own values, culture, their personality

and their attitude, all these put immense influence for value inculcation in students. In

every action, every decision, every interaction with students teachers can imbibe values.

Therefore, teachers should identify the most fundamental values and teach it to students to

save them from cultural chauvinism.

So, it is essential that teacher education at preparatory level should focus on

developing moral, ethical and national values. At the time of pre-service training,

emphasis should be laid on multicultural education or understanding the terms of ‘cultural

pluralism’, ‘cultural relativism’ so that prospective teachers can inculcate desirable values

among students to meet the challenge of value crisis in younger generations.

From the above discussion, it is evident that cultural factors play determining role

in value development. Hence a systematic effort is made in the present research work to

explore the impact of cultural background of prospective teachers on their value patterns.

1.6.0 VALUES AND ACADEMIC STREAM

As in the preceding pages of this chapter it has already been discussed that teachers

are dynamic forces to inculcate values among students through effective teaching learning

process.

Since, the most important product of education is a constructive, consistent and

impelling system of values around which personal and social life may be organized

therefore, unless teaching and learning provide such a focus, all the particular knowledge,

and skills acquired are worse than useless.

Moral or value development is a continuous, cumulative and highly interdependent

process touching all the aspects of personality. Feeding only the intellectual and starving

the ethical dimension is dangerous. So, value development is not a sudden transformation

of personality of the individual.

Teachers are constantly confronted in the classroom with value conflicts and moral

issues while transmitting knowledge to students through teaching of particular subjects.

Basically, teaching of a subject involves a conceptual thinking, understanding of

principles, laws and generalizations, development of insights and critical and reflective

thinking along with the acquisition of knowledge. So in any process of genuine acquisition

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of knowledge, both knowledge and values get intermingled. Apart from this consideration

of knowledge as a value, there are other value characteristics of different school subjects.

Thus values can be developed indirectly through the subjects included in the

syllabus. As the Education Commission (1964-66) rightly said “Every teacher whatever be

the subject he teaches, must ensure that in the teaching of his subject and dealings with his

pupils, fundamental values such as integrity and social responsibility are brought out. The

teacher need not draw out the values all the time but if he has given some thought to the

values underlying the scope of his subject and his work as a teacher, they will

imperceptibly pass into his teaching and make an impact on the students”. The idea of

providing value education through school subjects is very attractive as learning a

discipline in its true sense is not only a logical necessity and acquisition of cognitive

understanding of the disciplines but also imbibing of qualities of heart as well. To realize

the value potential of a discipline, value development need not, therefore, be treated as a

separate teaching objective requiring a specially designed methodology but as something

that is intrinsic to and a logical part of the activity of learning the discipline itself. But at

the same time, treating the academic disciplines/streams as deliberate instruments of value

education carries the risk of misrepresenting the true nature of their underlying knowledge

forms.

Research evidence has proved that science has great potential for value

development but value judgments can’t be logically inferred from scientific statements.

Science only gives us factual knowledge but does not tell us how we ought to use it and in

this sense, it is value neutral. Unfortunately, the effects of science and technology and

advances in the allied fields and disciplines, are not proving wholly beneficial to man and

society. The harmony between man and nature is receiving a setback. The problems that

human society is facing now are totally different and the question that we need to ask is

whether the present problems can also be solved the way, we have solved the other

problems through greater knowledge, better organization, more efficiency and more

power. Here, the contribution that social sciences could make to the younger generation is

great in arming students with necessary tools and inculcating in them confidence to cope

with the accelerating pace of change. One important role for those who teach social

sciences is to turn the youthful enthusiasm into constructive channels without squelching it

so that their dreams are not shattered by violence and hatred but it should rather fuel the

creativities and humaneness of future generation. At the same time languages as school

subject inculcate social and cultural values among students. Study of literature has strong

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basis for the development of value of cooperation, sympathy, toleration, altruism and other

moral and ethical values. In the accomplishment of this, one important step is to move

beyond present disciplinary boundaries into co-operation with a range of other disciplines

in the natural sciences and humanities. National Curriculum Framework for School

Education (2000) by NCERT has also emphasized the substantive role of school subjects

in inculcation of the basic values. NCERT has looked upon the programme of value

education, not as an exercise in adding an extra subject in the curriculum but as an

important innovation that can be woven into the entire curricular, so that the process of

teaching and learning acquire a new meaning and purpose and imparts to the educational

process a force of inspiration and a new quest.

Therefore, to realize the value potential of the different disciplines we should direct

our search to find out how best we can initiate children to think distinctly of the different

disciplines. So it is essential that while teaching of a particular subject a teacher should

make it a forceful tool for cultivation of personal, social, national and spiritual values.

Andrews (1957) using ‘Study of Value Scale’ on teachers and principals reported that

teachers of social studies tended to score high on the aesthetic and political values. Neeta

Khanna (1993) compared the students of teacher training streams on the five human values

of Truth, Righteous conduct, Peace, Love and Non-violence and found significant

difference in two groups in Truth and love. Since the particular kind of subject taught by a

teacher was found to have a strong relationship with type of values it possessed, the

researcher made an attempt to explore the value patterns of Arts and Science prospective

teachers in the present research work.

From the above discussion it is evident that personality traits, cultural background

and academic stream of teachers and numerous other factors affect the value system and

ultimately efficiency of teachers. Most of the factors are developmental and are influenced

by environmental situations, nature of training received and cultural set up of the society.

There is also a wave in society that the prospective teachers should possess certain

desirable values and inculcate the same among the children.

Keeping in mind the present volatile situation, an effort was made by the

investigator to find answers to all those questions which are generally raised by policy

planners, curriculum framers, teacher educators, teachers and other members of the society

regarding the desirable value traits of prospective teachers.

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1.7.0 JUSTIFICATION OF THE PROBLEM

We are living in an era in which human knowledge particularly technological

knowledge is increasing at an exceptionally rapid pace. This in turn, is having a profound

impact on the social, economic and political development. The world is in a transition,

from the industrial age to the information age. The IT revolution is making a tremendous

impact on the society by relentless technological innovations, massive growth in

computing powers, worldwide networks and ever growing electronic factories. Computers,

fax machines, scanner, multi-media, internet and mobiles are fast becoming common

items of use. Technological advancement has brought about drastic changes in lifestyles

and a sudden shift in values is being experienced. The erosion of human values has

become a phenomenon. The loss of values in our society is a cause of serious concern.

Top priority given to value education by the NPE (1986) is a logical conclusion of the sad

tale of the diminishing human conduct in our society.

What we need today is a fully developed teachers who should be capable of

keeping a proper balance between East and West, spiritualism and materialism. They are

the only force to influence the society in general and their students in particular. In this

connection, National Council for Teacher Education (1998) recommended that a teacher in

the technological age must have commitment to the learner, commitment to the society,

commitment to the profession, commitment to achieve excellence and commitment to

basic human values.

Therefore, need for research in 'Values' is very important for extending the

frontiers of knowledge. The Fifth Survey of Educational Research (2000) reported that

studies related to values of teachers and teacher educators need attention. The Sixth

Survey of Educational Research (2007) stated that there was a marked decline of interest

in value research. This survey has identified only eight studies related to values of teachers

and student teachers. Moreover, The Eighty First Parliamentary Committee Report (1999)

had emphasized upon the need to develop strategies for implementation of programmes

for value inculcation.

Therefore, the investigator selected 'Value Education' an important area of

'Philosophy of Education' for research.

Value inculcation has become an important function of education and the teachers

have to shoulder this responsibility effectively. Moreover all our education institution and

the teaching community as a whole are in urgent need of value orientation of students.

Since teacher’s personal qualities, his cognitive and affective behaviour has direct

34

influence on value-orientation of students, this calls for immediate infusion of human

values in the operations of teacher. In this regard, Ex-president of India Dr. A.P.J. Abdul

Kalam once remarked, “Good teachers radiate knowledge everywhere. They are unique,

divine looking personalities. They inspire the young students and prepare them to face any

challenges of life. They instill in them courage, hope, confidence and sense of victory,

values, so that they march on the path of brilliance to achieve, their rightful destiny”.

Human values do not proceed from any rules and regulations or organization and

systems or any other imposed laws. They unfold from the depths of human personality.

They manifest under the guise of proper and adequate philosophy of life. They can be

effectively transmitted by those who themselves practice these values. Teachers are such

people who are if conscious of the plasticity of human behaviour and can combine the

imparting of knowledge with the inculcation of values.

A teacher’s work is, therefore, no longer confined to classrooms but he has to take

leadership in the total social and cultural transformation of society.

Therefore, the prospective teachers must be offered opportunities to associate with

the best minds, to develop a disciplined intellect as well as quality of appreciation of

culture in its various forms.

Becoming a good teacher is a demanding and challenging undertaking. But in our

country, in spite of recommendations of various commissions and committees, much

attention has not been paid to teacher training institutions towards value-orientation of

prospective teachers. In recent years, effort has been made to include ‘Value Education’

as a part of total Teacher Training programme but it is still a theoretical effort. Need of the

hour is to understand the true relationship of the values with other factors so that desirable

values can be developed among prospective teachers.

Hence the present study aims to understand the relationship between value

patterns and some related factors. This study is based on the assumption that ‘Values are

caught and not taught’ and therefore the value patterns of individuals are determined by

multiple, interdependent and interactive variables.

It is important to note that personality of a teacher, his cultural background and

knowledge (Academic) has tremendous impact on his value patterns. Personality and

differential psychology have paid little attention to value research. Consequently the

constructs used in these sub-disciplines have developed independently and evidence

regarding the relations of personality to values is minimal.

35

In this endeavor, an identification of value patterns of prospective teachers in

relation to their personality traits is an important issue in teacher education.

Moreover, values evolve out of culture rather than having genetic evolution, but

these values originate in the brain not in the transmission process. While transmitting

values, sometimes cultural conflicts occur when teachers with diverse backgrounds

interact with students of different cultural backgrounds. If Teacher Education programmes

prepare teachers for a multicultural society, this conflict would be minimal. Need for

research in value patterns of prospective teachers having different cultural backgrounds is

therefore very important for having an in-depth understanding of teacher-taught

relationships.

India is at a crucial stage of development and the role of science is of prime

importance. But scientific developments are held responsible for materialistic attitude of

people and value-crisis in society. No subject is value neutral. While teaching different

subjects, teachers can impart values inherent in that particular subject, for all round

development of personality of the child. Not surprisingly science teachers inculcate

scientific values and ignore other values whereas teachers of Arts and Humanities

emphasize social, cultural and aesthetic values ignoring other important values.

Therefore, the present investigation was undertaken with a view to studying value

patterns of prospective teachers having Science and Arts stream.

In the heat of the present concern over the value inculcation among teachers,

students and other members of society, there have been numerous proposals to manipulate

present courses, to introduce new courses and to re-arrange the sequence of courses. It is

therefore imperative that these proposals be evaluated in the light of a clearer

comprehension of the value patterns of prospective teachers with different personality

traits, belonging to different cultures and with different academic streams.

1.8.0 STATEMENT OF THE PROBLEM

VALUE PATTERNS OF PROSPECTIVE SECONDARY SCHOOL TEACHERS IN

RELATION TO THEIR PERSONALITY TRAITS, CULTURAL BACKGROUND AND

ACADEMIC STREAM

1.9.0 DELIMITATION OF THE STUDY

The present study was delimited to :

36

1. The colleges of education affiliated to Guru Nanak Dev University, Amritsar

(Punjab).

2. Two consecutive academic sessions of B.Ed. Course 2007-08 and 2008-09.

3. Prospective teachers of Hindu, Sikh, Muslim and Christian faith.

4. Prospective teachers of Science and Humanities group only.

1.10.0 OPERATIONAL DEFINITION OF THE TERMS

1. Value Patterns : Value patterns are set principles whereby conduct is directed and

regulated as guide for individual or social group. In the present study, scores

obtained by the Prospective Secondary School Teachers on Personal Value

Questionnaire (PVQ) by Sherry and Verma were taken as indicative of Value

Patterns.

2. Prospective Secondary School Teachers : Prospective Secondary School

Teaches were considered those pupil teachers who were undergoing B.Ed. training

programme but had not yet been conferred with degrees.

3. Personality Traits : J.P. Guilford (1959) defines personality, “An individual’s

personality is his unique pattern of traits…. A trait is any distinguishable relatively

enduring way in which one individual differs from another”.

In the present study, scores obtained by prospective teachers on 16

Personality Factor Questionnaires were used to determine the different factors of

personality.

4. Cultural Background : In the words Maclver “Culture is the expression of our

nature in our modes of living, and of thinking in our everyday intercourse in art, in

literature, in religion, in reaction and enjoyments”.

Culture being a very wide term, is delimited to the following sub-culture in

the present study :

i. Culture of different Religions such as Hindus, Sikhs, Muslims and

Christians.

ii. Culture of Urban and Rural Prospective Teachers.

5. Academic Stream : In the present study, academic stream was the subject or the

subject combination studied by prospective teachers at graduation level.

1.11.0 OBJECTIVES OF THE STUDY

The present research was carried out with the following objectives :

37

1 To study the value patterns of Prospective Secondary School Teachers.

2 To study the relationship among different dimensions of Ten Values.

3 To discover whether value patterns of Prospective Secondary School Teachers

have any correlation with their Personality Traits.

4 To examine the value patterns of Prospective Secondary School Teachers having

different Cultural background (Religious and Residential).

5 To find out the influence of Gender, Academic stream and their interaction on

value patterns of Prospective Teachers.

6 To compare the value patterns of male and female Prospective Secondary School

Teachers.

1.12.0 HYPOTHESES

The following hypotheses have been framed for the present investigation to

achieve aforestated objectives :

1. Significant differences exist in value patterns of Prospective Secondary School

Teachers.

2. Different dimensions of values of Prospective Secondary School Teachers are not

significantly correlated with one another.

3. Different dimensions of values, of Prospective Secondary School Teachers and

their personality traits are not significantly correlated with one another.

4. There is no significant influence of Gender, Cultural (Religious and Residential)

background and their interaction on Value Patterns of Prospective Secondary

School Teachers, which further implies that :

(i) There is no significant influence of Gender variations of Prospective

Secondary School Teachers on their value patterns.

(ii) There is no significant influence of Religious background (Sikh-Hindu) of

Prospective Secondary School Teachers on their value patterns.

(iii) There is no significant influence of Residential background (Urban-Rural)

of Prospective Secondary School Teachers on their value patterns.

(iv) There is no significant influence of interaction of Gender and Religious

background on value patterns of Prospective Secondary School Teachers.

(v) There is no significant influence of interaction of Gender and Residential

background on value patterns of Prospective Secondary School Teachers.

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(vi) There is significant influence of interaction of Religious and Residential

background on value patterns of Prospective Secondary School Teachers.

(vii) There is no significant influence of interaction of Gender, Religious and

Residential background on value patterns of Prospective Secondary School

Teachers.

5. There is no significant influence of Gender, Academic Stream and their interaction

on Value Patterns of Prospective Secondary School Teachers, which further

implies that:

(i) There is no significant influence of Gender of Prospective Secondary

School Teachers on their value patterns.

(ii) There is no significant influence of Academic Stream of Prospective

Secondary School Teachers on their Value Patterns.

(iii) Gender and Academic Stream do not interact to produce differential pattern

of values.

6. Gender variations do not exist in the value patterns of Prospective Secondary

School Teachers.