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Chapter 3

Ethics for Life

Charn Mayot

I. Aims of Education at Assumption University

According to the official teaching of the Catholic Church the aim of education is ‘the

critical communication of human culture and the total formation (development) of

individuals… guided by Christian vision of reality’. An individual according to Christian

belief is the ‘image of God’. The total person according to the traditional teaching of the

Church is an ‘integration of body and soul’. Educators are therefore co-creators who

collaborated with God to craft His children to their maximal potential. UNESCO by Jacques

Delors and his team of researchers echoes a similar position in their outlined four pillars of

education of the new millennium, which serve as fundamental considerations’ for educators,

as follows -:

Learning to know that refers to the acquisition of all instruments needed for the

understanding and discovering body of the knowledge in a particular domain and

culture;

Learning to do which means that education is to make a learner competent in all

human dimensions covering technical and vocational training, social behavior,

ability for team working, capability for initiative and the taste for risk;

Learning to live with others which means that education is to help people live

harmoniously in the pluralistic society. The awareness of similarities and

interdependence among human races of diversity should be raised in educative

process. Learners should be taught to jointly manage the conflicts peacefully,

develop an acquaintance with others while maintaining their unique culture and

spirituality.

Learning to be means that education must contribute to the total development of

each individual which cover mind and body, sensibility, aesthetic feeling, personal

responsibility, moral and spirituality. The kind of education that leads to the

formation of the wholeness of man should cover all the four faculties namely

physical, intellectual, emotional and spiritual (as well as moral) dimensions.

Assumption University believes that education is the best strategy for human

development. As Rev. Bro. Dr. Prathip Martin Komolmas, Rector Emeritus of Assumption

University said:

“Education is the most effective means to liberate man from ignorance and poverty.

The fundamental aim of education is to develop and integrate man’s physical,

intellectual emotional and moral faculties to their fullest potential, without

extinguishing the creative spark in him. This integration processed through the

proper exercise of personal freedom which ultimately leads to the formation of a

complete man. Bearing in mind that man’s existence is an unending process of

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completion and learning. A man thus formed is capable of responsible to himself

and to the society in which he lives.”

In sum, the fundamental objective of education for Assumption University is 'the total

development of a human person'. The type of education leading the attainment of the ideal

proposed by Jacques Delors and his researcher team must create a balance/harmony of these

four fundamental faculties of a human person (physical, intellectual, emotional and moral/

spiritual). Amidst current attempt to link education to society, this fundamental belief can be

maintained without modification. A person of integrity and moral maturity is always the one

with responsibility, empathy, benevolence, courage and compassion who will certainly

contribute his/her talent to the betterment of society and maintain justice and righteousness in

society. He/ she will be the person, according to the works of Rev. Bro. Dr. Prathip Martin

Komolmas, Rector Emeritus of Assumption University who is capable of responsible to

himself and to the society in which he lives.”

II. Moral Education System at Assumption University

As a Catholic University, Assumption University envisioned herself as ‘an

international community of scholars representing various branches of human knowledge’ all

of whom are ‘enlivened and animated by Christian inspiration and by a spirit of freedom and

charity, … mutual respect, sincere dialogue and the protection of the rights of individuals’.

Assumption University envisions her graduates to be ‘professionally competent, willing to

exercise responsible leadership for economic progress in a just society’ and to contribute to

the unity and common prosperity of the whole community locally and globally. This implies

that the university emphasizes the importance of moral education and takes this task as one of

the core missions of the university. Since the inception in 1972 the university has

accommodated ethics study as a 3-credit required course for all BBA students. Course

objectives as appeared in the course outline were ‘the study of principles of moral living as

prescribed by social and religious ethics: moral end, conduct, norm, law, rights, virtue, duty,

happiness, human acts, moral modifiers, moral circumstances; crimes and sins, personal

dignity, property, status, country and God; social problems and business ethics’. In 1986

Rev. Bro. Dr. Martin Prathip Komolmas, the President has an initiative to accommodate

‘Business Ethics Seminar’ (BG 1403) as a non-credit and stand-alone course required for all

undergraduate students. For fulfilling the course, undergraduate-students are to attend 16

three-hour sessions, twice a semester; 48 hours altogether throughout the four years they

study in the university. Students are not allowed to miss even one class of the whole

program. Since the university realizes that moral education is a necessary mission and

responsibility of the university to produce graduates of moral character to the society, the

university itself absorbs the cost of this operation. ‘Business Ethics Program’ under the

jurisdiction of Student Affairs was established to facilitate a smooth and systematic

management of the course. During the early years of operation, guest speakers from all

walks of life were invited to share their experience on the role of ethics in real life situations.

Amidst his tight schedule, the university President himself always spent either half an hour or

an hour to deliver a lecture on ethical, social and educational issues. This is to assure his

commitment to the mission of moral education specified in the guideline of the teaching of

the Catholic Church and the vision of the university.

In 1990 the Assumption Business Administration College’ was accredited to

‘Assumption University’ and other faculties such as engineering, computer science, arts and

technology were established. The President himself suggested a modification of the curricula

of the course. He gave the guideline that the course should allow students in all faculties to

learn basic moral principles that can be applied to solve moral dilemmas encountered in daily

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and professional life. In 1991 the structure of the course was divided into two categories—

the study of moral principles for the first and second year students and lectures from guest

speakers for the third and fourth year students. The content of the syllabus during this period

was extended to cover ethical principles necessary for solving ethical problems in various

professional careers. And case method that is most widely used in applied ethics education

was employed in classes. During this period ‘Business Ethics Program’ was generally called

‘Business and Professional Ethics Program’. In 1996, the top university administrators gave

a policy of bridging education to society. Business and Professional Ethics program

integrated service learning, called ‘social exposure and immersion program’ into a curriculum

as a requirement for third year students. This makes Assumption University the first

university in the country to accommodate ‘service learning’ into its curricula. In 2001, the

president, Rev. Bro. Dr. Prathip Martin Komolmas, promoted ‘Business and Professional

Ethics Program’ to ‘St. Martin Center for Professional Ethics & Service Learning’. In the

year 2011 the title of the course was changed to ‘Professional Ethics Seminar’. As a whole,

the main purpose of moral education program primarily aims at —

1. Responding to AU Identity to inculcate ethics to its students focusing on integrity,

discipline and social consciousness.

2. Developing students’ cognitive moral reasoning and fostering moral maturity;

3. Inculcating virtues (including the respect for dignity of human person, living beings

and environment) necessary for meaningful and good life personally and socially;

4. Demonstrating the interrelationship and dependencies among stakeholders of social

organism such as individuals, public and private institutes which in turn stimulate the

sense of social awareness, social responsibility, social commitment, and social

involvement.

III. Moral Education Approaches at Assumption University

In the course of 'Professional Ethics Seminar’ (BG1403x), we integrate three quite

difference approaches to instruction. They are cognitive approach, character formation

approach and experiential learning approach (service learning). Each of these three

approaches emphasizes different aspects of moral education and expects different outcomes

from our students. Assumption University implements moral education into the syllabus of

higher studies as a separate (stand-alone) course. Instead of organizing the course of 48 hours

in one semester, the University splits the class into 16 sessions that covers the four-year study

of undergraduate students. Undergraduate students have to attend class twice a semester,

throughout the four years they study in the university. The major reason for opting for this

strategy is that morality is to reinforce over and over so as to be effective.

1. Cognitive Approach

Cognitive approach concentrates on moral reasoning domain “to develop the faculty

or capacities of moral judgment in business contexts; the ability to integrate a concern for the

welfare of people with one’s managerial role and to implement that concern competently”

(Callahan, 1980). The principal method used in ‘business and professional ethics seminar’ is

case method. Charles I. Gragg defines case study as “…a record of a business situation that

actually has been faced by business executives, together with surrounding facts, opinions, and

prejudices upon which executive decisions had to depend”. Pedagogically case method is

‘built around the students’ and consequently is a learner-centered educational tool’

(Goodpaster & Nash, 1991). The main benefit of utilizing case method in class is that an

instructor can put a learner into the actual situation so as to learn how to distinguish

appropriate/desirable from inappropriate/undesirable course of actions (Goodpaster & Nash,

1991). In other words, case method is a way to place students ‘inside’ the dilemma situation

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and to assume the role of decision-makers (Pamental, 1988). This method is to supplement

the deficiencies of traditional ‘philosophical/theological reflection’ commonly used in the

class of ethics/moral education in which the standing back and reciting of theoretical

principles are insufficient to prepare a learner to face real situations in real life context.

Procedures for using case method in class are as follows—present the case to students for

considered analysis, open discussion, and make a joint final decision as to the type of action

that should be taken (Gragg, 1940 cited in Goodpaster & Nash, 1991).

The presentation of case study in classroom can serve two purposes: 1) presenting

case for reflection and discussion and 2) presenting case study as an example of explication

and illustration. Case study presented for reflection and discussion are most probably in the

form of moral dilemmas. Trevino (1992) also added that moral education by means of raising

hypothetical dilemmas, discussing cases in light of ethical principles and theories is a more

successful strategy to help participants to think through and gradually promote movement

through to moral reasoning stages higher than the one participants usually use. This

hypothesis has been tested to be successful in children and adults of various professions such

as dental, medical, and business education settings (Boyd, 1981-1982; Candee, 1985;

Goldman & Arbuthnot, 1979; Penn & Collier, 1958; Power et al., 1989). Rest and Thoma

(1986) underwent a meta-analytic review of 50 DIT-based studies and concluded that

educational program that involve dilemma discussion which lasts from 4 - 12 weeks help

adult groups advance more than younger groups. Kenneth E. Goodpaster and Laura L. Nash

elaborate the goals of accommodating case discussion in to a classroom context as follows:

To develop in students the qualities of understanding, independent thinking, judgment,

and communication that are needed in the business world. Such goal can be accomplished

by facing the stubborn facts embedded in the chunk of reality. It cannot be actualized by

the traditional method of repeating theoretical principles or taking off on flights of

speculation. Students must deal with the “as is,” not the “might be” (Christensen, 1987).

To enable students to see problems and analyze them. The discussion of a case leads

students into an understanding that there is an ethical issue involved in the case study

presented. The next step is to learn together how to analyze, and find appropriate

solution, and respond efficiently and ethically;

To develop the student’s confidence in his or her own ability and judgment, and at the

same time to instill humility through learning to give credence to another’s point of view.

This is a matter of knowing more about how (the process of reaching the solution) than

knowing that (the solution agreed upon). These qualities are absolutely needed in the

business arena (Goodpaster & Nash, 1991).

To develop ethical insight – a basic understanding of what is right and what is wrong with

a behavior. It is a fact that moral issues in professional and business life cannot be

resolved easily, and to opt for any solution often causes disequilibrium. A decision-maker

is required to have a moral insight, a judgment of what is right and wrong in order to

reach the best possible solution for a particular problem.

A case study by itself does not direct or specify any ethical theory or principle, but it can

be used as a tool or a mean to facilitate the application of an ethical theory or principle to

solve problems and to test students’ ability to generalize specific theory or principle to a

particular problem under discussion. It can be used to investigate each alternative solutions

proposed also.

In classroom the lecturer can present case studies in either 1) on black board/ hard

copy, 2) a short film/ part of a film. Presenting case studies on the black board or hard copy

has the advantage that students with different reading speed can follow the lesson with ease.

The disadvantage is that it is lifeless, unattractive and redundant. When possible, presenting

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part of motion pictures is more attractive and lively for undergraduate students. After a

presentation of the case study, students are requested to spend 5-10 minutes to reflect

individually. Guiding questions can be used to encourage students to optimize the short time

to have a serious reflection. After that short period of about 15-25 minutes is allocated for

students to have active participation in form of debate and discussion about the good points

and undesirable points of all alternative solutions1 which will eventually lead to a joint

decision for the best possible alternative solution.

2. Character Formation Approach Case discussion method represented in the previous section is influenced by

Kohlberg’s theory of cognitive moral reasoning. Though this cognitive pedagogy of moral education could successfully improve critical thinking skills of young learners to a certain extent2, it does not mean that this approach is complete in itself and is without any deficiencies at all. Kohlberg's moral development fails to link idea with practice. Case discussion assists students to widen their world-view and to break their ceiling glass. After exchanging different views of the good and defective points of their proposed solution, we have discovered that our students change their mind and shift to better choice in terms of morality3. In the real world there is a wide gap between idea and practice. Not all people who think good will do good4. The assumption implied in Kohlbergian moral development theory that those who think good are inclined to do good is not true in all cases. Lawrence Splitter (1999) comments that moral education program should comprise three major components namely—a) an inculcation or transition of a set of values, beliefs, attitudes, rules, habits, skills and dispositions, b) a creation of an environment in which ‘lived experience’ is caught rather than taught, c) a set of procedures or tools designed to help young people to critically think, reason and inquire into moral issues. Morality of thought level without any translation into practice is fruitless. Nevertheless, the author does not imply that cognitive dimension in moral education program is to be ignored. In contrast he believes that a practice of moral habit without wisdom (cognition) is blind, and moral reasoning without translating into practice is lifeless. In reference to the thesis proposed by Splitter (1999), moral education program according to Lawrence Kohlberg comprises only the third component. The challenge for moral educators at this stage is how to accommodate, integrate the first and second components into the syllabus and subsequently what the syllabus and procedure for the execution of the syllabus should look like. Assumption University inculcates values and virtues to its students by building environment. Around the university, there are artifacts and statues. Rev. Bro. Dr. Prathip Martin Komolmas, Rector Emeritus said that “though these artifacts cannot speak, they can teach”. Before students get into Suvarnabhumi Campus, they have to cross Thaweep Wittaya bridge. It means they are crossing to the land of knowledge, according to the meaning of the word. When they get down the bridge they come across a golden stone on which chemical acronym of gold, Au is inscribed. It means when students come to university, they come to work hard (Labor Omnia Vincit) to hunt knowledge which is considered the most precious treasure. Two hundred metres from the golden stone, on the right handside, there stands a Pavilion of Four Cardinal Virtues. On the top of each side of the Pavilion there is an inscription of each of the Four Cardinal Virtues of the West—Prudence, Temperance, Fortitude, and Justice. It is to remind members of AU community of the importance of virtues in human life. In front of the Cathedral of Learning (CL Building), there stands the ‘Seat of Wisdom’ (Sedes Sapientiae) to remind the AU community that

1 Normally each the solution presented referred to ethical theory under discussion of the day's class. 2 See also Rest, 1988; Penn & Collier, 1985; Candee, 1985; Boyd, 1981-1982; Goldman & Arbuthnot,

1979. 3 Observation from our intensive moral training program organized for students graduating students

who fail to fulfill 4 of the 16 classes of 'Business and Professional Ethics Seminar' (BG1430). The structure of

this moral training program is based on Oser's 'Discourse Ethics' which is closely related to Kohlberg's cognitive

approach. 4 See also Dykstra, 1981; Galligan, 1982; Wimalasiri, 1996.

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Christians venerate Mary, the mother of Christ, as the Seat of Wisdom. This also implies that, like Mary, the university is the “Dwelling Place of Knowledge”. Behind Saint Monfort Building (SM Building) there grow Ashoka Trees. Assumption University has adopted the Ashoka Tree as its symbol or University Tree. The Ashoka Tree is the tree first brought from India into Thailand in 1 9 5 7 by the St.Gabriel Foundation of Thailand, patrons of this university (by Bro. John Mary). This first tree was planted in the compound of St. Gabriel's College, and the Forestry Department of Thailand named it "St. Gabriel Ashoka" on the 15 th of December 1969. The Ashoka Tree has a most beautiful form, majestically tall, like a stupa. The Ashoka Tree is a tree with a beneficial name, because it derives from an Indian word " Ashok" , after the name of King Ashok, the Great, the most well-known king during Buddha's time, full of wisdom both in the secular and religious realms. Before we leave the university, in the lake on the left hand-side, there stand the five horses. They are university symbols to remind our graduates to be persons of elegance, swiftness, pride and competitiveness. Moreover, Assumption University cares for students’ dress code, punctuality, and honesty. If students violate any of them, they will be warned, reprimanded and/or punished. This is to remind students of the importance of these issues in life.

3. Experiential Learning Approach: Service-Learning

Service-Learning (SL) is basically SERVICE and LEARN. Therefore it is to provide

services to others (especially the less advantaged in a community), to undergo community

development and individual and community empowerment; and simultaneously ‘determines

the purpose, nature and process of social and educational exchange between learners

(students as service providers) and the people they serve’ (Shanton, 1990 cited in Jacoby p.9).

Stephen Brookfield (1983, 16) has summarized the concept of service-learning in two

contrasting senses— 1) the sort of learning undertaken by students in which they are given an

opportunity to have a ‘direct encounter with the phenomena being studied rather than merely

thinking about the encounter, or only considering the possibility of doing something about it.’

(Borzak 1981: 9 cited in Brookfield 1983); and 2) the sort of ‘education that occurs as a

direct participation in the events of [everyday] life’ (Houle, 1980, 221). Service-Learning is

a type of experiential learning which the scholar as President Emeritus of Assumption

University considers it “equally as important as inside-classroom learning”. Service

Learning at Assumption University is considered as an intervention designed to reinforce

social consciousness and social responsibility. Social consciousness is understood as

“awareness of communal life with moral obligations to care, share, and sacrifice.” Therefore

social awareness and responsibility are two sides of the same coin. Social awareness is a

precondition of social responsibility, and awareness without actions is futile.

Service learning at Assumption University is an integral part and a requirement for

BG 14035: Professional Ethics Seminar V. For fulfilling this requirement, students shall

enroll in BG 14035: Professional Ethics Seminar V, then choose any suitable activity (either

the one organized by the program, or the one initiated by students themselves, or the one that

the center considers equivalent to the activities it provides) by which they can expose

themselves to the reality in society and finally care, share and sacrifice to society. ‘Service

Learning at Assumption University is carried out by a close collaboration between Martin's

Center for Professional Ethics and Service Learning Academic Programs to design programs

suitable for students of different interests, and skills, by counting their participation in

acceptable co-curricular project part of required service learning. For example, Faculty of

Law organizes a program called 'Essential Law for Villagers' in which law students spend

one week during their semester break to provide a training workshop for villagers in rural

areas on legal issues needed in their routine life. BBA students conduct a research project

related to promoting local products can substitute their research work for required service

learning. In short, the program is primarily intended for the development and reinforcement

of social consciousness. Service-Learning is a learning strategy:

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To create a scenario in which students can expose themselves to the reality of society that

cannot be authentically appreciated in classrooms.

To provide them with an opportunity by which they will realize the need to change in

their value system, develop a sense of empathy, social awareness, responsibility, and

commitment; by which their moral maturity is enhanced;

To allow them to contact people of different walks of life through which they develop a

sense of respect for the personhood of others even those who are of inferior social,

educational and economic status;

To offer an opportunity to realize the fact that there is injustice in society and there are

also people who have moral courage to struggle for an improvement.

Through the service learning program, each year around 2500-4000 AU students

spent their weekends and semester break to work for the betterment of society through

different projects across the country. In each academic year, around 2,000 AU third year

students completed their service-learning and community service requirement in around a

hundred and twenty projects which include types of activities in the following areas:

Disadvantaged Children

Environmental Preservation

Handicapped People

Handicapped Animals

Youth

Rural areas and people

Elderly people

Royal Projects

Sufficiency Economy

Patients

Preservation of Thai Arts & Culture

In our service learning and community service program, students are encouraged to

encounter people of different background as a human person deserving respect, honor and

dignity regardless of their poverty, sickness, or lack of education. Donation is advised only

after students have spent at least half-day or one week learning different aspects of life from

these people so as to make sure that students give donation from the spirit of social justice.

The recipients are human beings of equal dignity that deserve assistance to elevate their

living condition, value and dignity.

Process of Service Learning & Community Service at Assumption University

In general there are three steps of service-learning namely: preparation for activities,

execution of activities and reflection.

Preparation for activities. Social exposure and immersion starts with students’ choice

of any kind of activities that are of their interests. We find that service learning poses

challenge to 90 per cent of our students. Their main problems are whether they can complete

it, what and how to do. Faculty members generally spend 2-3 hours for each group

encouraging, providing them with necessary information, guidance and consultation and

convincing them that they have the potential to accomplish it.

Execution of Activity. In this stage students complete their activities as planned. This

is a moment for the students to come out from their own surroundings, take initiative to do

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something with their own creativity. It also gives them a chance to see and experience the

realities of life. In real practice, change is unavoidable. Unexpected events always arise. For

example, students who volunteer to work with disadvantaged children always plan a lot of

activities, eventually they admit that they could finish only half of the plan and spent half of

the time settling and keeping children in proper place. Nevertheless, they are satisfied. It is

reality of life.

Reflection. Reflection is a period of thought and analysis that allows an agent to

identify and absorb what he/she has learnt. In service learning, it is a time for drawing a

lesson from the experience of performing service work. An apostolation is one of good

strategies to maintain the moral sense that incurs during the reflection period.

IV. The Concept of Ethics and Morality

Since the title of the course is Professional Ethics, the first thing that needs

clarification is the content of the course and the meaning of the term. Plato in his The

Republic says that in ethics “wwee aarree ddiissccuussssiinngg nnoo ssmmaallll mmaatttteerr,, bbuutt hhooww wwee oouugghhtt ttoo lliivvee””.. IItt

mmeeaannss tthhee ccoonntteenntt ooff eetthhiiccss iiss tthhee aarrtt ooff lliivviinngg aa ggoooodd lliiffee.. In real life we most probably

come across two terms—ethics and morality. Sometimes people use the two terms

interchangeably. Though the two terms are about the art of living a good life, they have

slightly different meanings. TThhee tteerrmm ‘‘eetthhiiccss’’ iiss ddeerriivveedd ffrroomm tthhee GGrreeeekk tteerrmm ‘‘eetthhooss’’

mmeeaanniinngg cchhaarraacctteerr.. Most of the time we use the terms ethics aass aa ddiisscciipplliinnee wwhhiicchh rreeffeerrss ttoo

tthhee pphhiilloossoopphhiiccaall ssttuuddyy ooff tthhee mmoorraall vvaalluuee,, tthhee rruulleess aanndd pprriinncciipplleess tthhaatt ggoovveerrnn hhuummaann

ccoonndduucctt aanndd bbeehhaavviioorr ((mmoorraall pphhiilloossoopphhyy)) ((IInntteerrnneett EEnnccyyccllooppeeddiiaa ooff PPhhiilloossoopphhyy)).. The field of

ethics (or moral philosophy) involves the systematization, and the concept of right and wrong

behavior. Philosophers divide ethical theories into three general subject areas: a. Metaethics investigates where ethical principles come from, and what they

mean.

b. Normative ethics takes on a more practical task to arrive at ethical principles

to justify right and wrong conduct/ behaviors.

c. Applied ethics involves the application of ethical principles to examine

specific controversial issues, such as abortion, euthanasia, infanticide, human

rights, animal rights, war, environmental issues, social affairs, and others.

d. Virtue ethics involve articulating the good habits or personal trait that a person

should acquire or the duties that they should follow so as be qualified a good

person.

TThhee wwoorrdd ‘‘mmoorraalliittyy’’ iiss ddeerriivveedd ffrroomm LLaattiinn rroooott ‘‘mmoorreess’’ mmeeaanniinngg ccuussttoomm oorr hhaabbiitt.. MMoorraalliittyy aass

aa ddiisscciipplliinnee rreeffeerrss ttoo ccooddeess ooff ccoonndduucctt ppuutt ffoorrwwaarrdd bbyy aa ccoommmmuunniittyy oorr aa ssoocciieettyy aass aa ssttaannddaarrdd

ooff bbeehhaavviioorrss ooff tthhee mmeemmbbeerrss..

IInn ssttuuddyyiinngg eetthhiiccss iinn tthhee uunniivveerrssiittyy ccllaassssrroooomm eennvviirroonnmmeenntt wwee rreeggaarrdd eetthhiiccss aass aa

SScciieennccee ooff DDeecciissiioonn MMaakkiinngg bbeeccaauussee wwee mmoosstt pprroobbaabbllyy ddeeaall wwiitthh ccaasseess iinn wwhhiicchh ‘‘OOUUGGHHTT’ ’

aanndd ‘‘OOUUGGHHTT NNOOTT’ ’ oorr bbllaacckk aanndd wwhhiittee aarree nnoott eeaassiillyy ddiissttiinngguuiisshheedd.. IItt iiss aa ggrreeyy aarreeaa oorr aa

mmoorraall ddiilleemmmmaa. . TToo ssoollvvee mmoorraall ddiilleemmmmaass wwee nneeeedd mmoorraall rreeaassoonniinngg–– sskkiillll ttoo ddiissttiinngguuiisshh rriigghhtt

ffrroomm wwrroonngg aanndd ttoo aappppllyy eetthhiiccaall pprriinncciipplleess ttoo gguuiiddee oouurr ddeecciissiioonn mmaakkiinngg.. A ddiilleemmmmaa means a

situation in which two or more alternatives are equally good and bad for the decision maker.

It is difficult to determine which course to pursue. The dilemmas presented in the class of

ethics are mmoorraall ddiilleemmmmaass.. TThheeyy aarree ddiilleemmmmaa ssiittuuaattiioonnss tthhaatt iinnvvoollvvee mmoorraall iissssuueess aass lliiffee,,

ddeeaatthh,, ttrruutthh,, lliieess…… eettcc.. Dilemma situations are sometimes called grey area situations. They

are situations in which eeaacchh ssoolluuttiioonn iiss nneeiitthheerr bbllaacckk nnoorr wwhhiittee;; ssoolluuttiioonnss ttoo tthhee pprroobblleemmss

ccaarrrryy bbootthh ppoossiittiivvee aanndd nneeggaattiivvee aassppeeccttss aanndd lleeaadd ttoo ggoooodd aanndd bbaadd ccoonnsseeqquueenncceess

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ssiimmuullttaanneeoouussllyy.. People in moral dilemma situations are most probably under great pressure

and confusion. They nneeeedd 11)) mmoorraall sseennssiittiivviittyy,, 22)) mmoorraall rreeaassoonniinngg ttoo ssoollvvee tthheessee pprroobblleemmss.. However, before people can make a right decision in a moral dilemma they need a moral

sensitivity. MMoorraall sseennssiittiivviittyy iiss tthhee aabbiilliittyy ttoo rreeccooggnniizzee tthhaatt oonnee''ss bbeehhaavviioorr ccaann nneeggaattiivveellyy

aaffffeecctt ootthheerr ppeeooppllee oorr vviioollaattee aa mmoorraall pprriinncciippllee ((RReesstt,, 11998844)).. MMoorraall rreeaassoonniinngg means

innddiivviidduuaall oorr ccoolllleeccttiivvee pprraaccttiiccaall rreeaassoonniinngg aabboouutt wwhhaatt,, mmoorraallllyy,, oonnee oouugghhtt ttoo ddoo ((SSttaannffoorrdd

EEnnccyyccllooppeeddiiaa ooff PPhhiilloossoopphhyy)).. MMoorraall rreeaassoonniinngg iiss ddeecciissiioonn--mmaakkiinngg oonn tthhee bbaassiiss ooff pprriinncciipplleess

ffoorr tthhee ‘‘OOUUGGHHTT’’ oorr tthhee ‘‘OOUUGGHHTT NNOOTT’’. These principles need to bring many factors into

consideration. They are 11)) pprriinncciipplleess ooff jjuussttiiccee && ffaaiirrnneessss, 2) eetthhiiccaall pprriinncciipplleess,, 33)) rreelliiggiioouuss

pprreecceeppttss ((mmoorraall rruulleess)),, 33)) ccoonnsseeqquueenncceess ooff tthhee aaccttiioonn wwhhiicchh iinncclluuddee----iimmppaaccttss oonn ddeecciissiioonn

mmaakkeerrss;; immppaaccttss oonn ssttaakkeehhoollddeerrss;; immppaaccttss oonn ssoocciieettyy aanndd eennvviirroonnmmeenntt.. TThhee ffoolllloowwiinnggss aarree

tthhee gguuiiddeelliinnee ffoorr ggoooodd ddeecciissiioonn mmaakkiinngg..

1. EEvvaalluuaattee eeaacchh ppoossssiibbllee ssoolluuttiioonn bbyy uussiinngg rreeaassoonnss,, eevviiddeenncceess aanndd eetthhiiccaall//mmoorraall

pprriinncciipplleess rraatthheerr tthhaann eemmoottiioonn,, hheeaarrssaayy oorr ssoocciiaall ttrreennddss..

2. RReemmeemmbbeerr tthhaatt ‘‘tthhee eenndd ddooeess nnoott jjuussttiiffyy tthhee mmeeaannss’’.. EEnnddss mmeeaann ccoonnsseeqquueennccee,,

ggooaall oorr ppuurrppoossee ooff aann aaccttiivviittyy.. MMeeaannss mmeeaannss tthhee mmeetthhoodd aann aaggeenntt uusseess ssoo aass ttoo

aattttaaiinn oorr ffuullffiillll iinntteennttiioonn,, ggooaall oorr ppuurrppoossee.. ‘TThhee eenndd ddooeess nnoott jjuussttiiffyy tthhee mmeeaannss’

means ann eevviill aaccttiioonn ccaannnnoott bbee jjuussttiiffiieedd bbyy rreeffeerreennccee ttoo aa ggoooodd iinntteennttiioonn oorr

ggoooodd ccoonnsseeqquueenncceess,, aanndd mmoorraallllyy ggoooodd aacctt rreeqquuiirreess tthhee ggooooddnneessss ooff tthhee aacctt,, ooff

iittss eenndd,, aanndd ooff iittss cciirrccuummssttaannccee ttooggeetthheerr..

3. RReessppeecctt ffoorr hhuummaann rriigghhttss aanndd hhuummaann ddiiggnniittyy..

4. CCaarree ffoorr ppuubblliicc bbeenneeffiittss

5. RReessppeecctt ffoorr tthhee rruulleess ooff llaawwss ssiinnccee rruulleess aarree mmaaddee ffoorr tthhee ssaakkee ooff mmaann.. AAnn

aarrbbiittrraarryy vviioollaattiioonn ooff rruulleess lleeaaddss ttoo cchhaaooss aanndd vviioollaattiioonn ooff hhuummaann ddiiggnniittyy..

6. TThhee ggrreeaatteesstt rruullee ooff aallll iiss tthhee rruullee ooff ‘‘jjuussttiiccee’’ tthhaatt iiss eemmbbrraacceedd wwiitthh ‘‘lloovvee aanndd

eemmppaatthhyy’’..

GGoooodd ssoolluuttiioonn should be the one that 1) is prriinncciippllee--bbaasseedd ddeecciissiioonn mmaakkiinngg ((rreeaassoonnss aanndd

pprriinncciipplleess)), 2) uupphhoollddss ggoooodd ssoocciiaall vvaalluueess,, lloovvee aanndd uunniittyy ooff tthhee ssoocciieettyy aanndd mmaaiinnttaaiinnss ppuubblliicc

bbeenneeffiittss, 3) reessppeecctt ffoorr tthhee hhuummaann ddiiggnniittyy aanndd rriigghhttss ooff ssttaakkeehhoollddeerrss, 4)bbaassee oonn ggoooodd

iinntteennttiioonn, 5) ffiitt iinn ccuullttuurraall eennvviirroonnmmeenntt aanndd bbee ssoocciiaallllyy aacccceeppttaabbllee, 6) fiitt iinn oonnee’’ss ccoonnsscciieennccee,

7) coommppllyy wwiitthh rruulleess ooff ssoocciieettyy ((rruulleess ooff llaaww)),, hhiigghheerr rruulleess ((eetthhiiccaall && mmoorraall rruulleess)) aanndd hhiigghheesstt

rruulleess ((rruulleess ooff jjuussttiiccee aanndd lloovvee)), 88)) bbee ccoommppaassssiioonnaattee wwiitthh tthhee wweeaakk aanndd tthhee lleessss aaddvvaannttaaggeedd,,

aanndd 99)) bbee pprraaccttiiccaabbllee.. According to Buddhism, ccrriitteerriiaa ttoo ddeetteerrmmiinnee tthhee mmoorraalliittyy//iimmmmoorraalliittyy

ooff aann aacctt are 1) wwhhaatt tthhee iinntteennttiioonn iiss ((ggoooodd oorr bbaadd iinntteennttiioonn)), 2) whether the iinntteennttiioonn hhaass

bbeeeenn ppuutt iinnttoo ggoooodd aacctt or baadd aacctt, 3) inn wwhhaatt cciirrccuummssttaannccee iiss aann aacctt eexxeeccuutteedd——whether aa

ppeerrssoonn iiss iinn aa ssttaattee ooff ffuullll pphhyyssiiccaall ffrreeeeddoomm oorr iinn aa ssttaattee ooff ffuullll ppssyycchhoollooggiiccaall ffrreeeeddoomm,, 4)

wwhhaatt tthhee ccoonnsseeqquueenncceess aarree ((ggoooodd oorr bbaadd ccoonnsseeqquueenncceess)), 5) wwhhaatt tthhee ddeeggrreeee ooff ccoonnsseeqquueenncceess

iiss..

V. Freedom and Responsibility in Decision Making:

AAccccoorrddiinngg ttoo tthhee CChhrriissttiiaann tteeaacchhiinngg,, ‘‘mmaann iiss tthhee ffaatthheerr ooff hhiiss aaccttss’’ ((ccff.. CCCCCC 11774499)).. It

means a person has freedom to aa ccoouurrssee ooff aaccttiioonn ffrroomm aammoonngg vvaarriioouuss aalltteerrnnaattiivveess.. However

a person has to bear in mind that:

a. FFrreeeeddoomm ttoo cchhoooossee aanndd rreessppoonnssiibbiilliittyy are two sides of the same coin;

b. YYoouu ccaann cchhoooossee yyoouurr oowwnn aaccttiioonnss,, bbuutt yyoouu ccaannnnoott cchhoooossee tthhee ccoonnsseeqquueenncceess..

c. AA ppeerrssoonn iiss rreessppoonnssiibbllee ffoorr hhiiss//hheerr aaccttss oonn tthhee bbaassiiss ooff:: kknnoowwlleeddggee ooff tthheeiirr aaccttiivviittyy aanndd iittss ccoonnsseeqquueenncceess;;

ffrreeeeddoomm ooff cchhooiiccee iinn ccoonnffoorrmmiittyy wwiitthh rraattiioonnaall llaaww aanndd mmoorraall llaaww..

d. CCoonnsseeqquueenncceess ddeeppeenndd oonn tthhee nnaattuurree ooff tthhee cchhoosseenn aacctt——11)) ggoooodd aaccttss eevveennttuuaallllyy

pprroodduuccee ggoooodd ccoonnsseeqquueenncceess,, 22)) bbaadd aaccttss pprroodduuccee tthheeiirr oowwnn kkiinndd..

35

TThhoouugghh mmaakkiinngg aa rriigghhtt ddeecciissiioonn iiss ttoouugghh,, iitt iiss ssoommeetthhiinngg tthhaatt nnoo oonnee ccaann aavvooiidd bbeeccaauussee ttoo lliivvee

iiss ttoo cchhoooossee.. Ability to make a right choice in life is the ability to overcome problems and

growth.

Questions for Further Reflection:

1. What is the aim of education according to Assumption University?

2. What are the purposes of moral education according to Assumption University?

3. Identify methods of moral education implemented in Professional Ethics Seminar.

4. What is ethics and morality?

5. What is a moral dilemma? Why it is called a ‘grey area situation’?

6. What is moral sensitivity?

7. What is moral reasoning?

8. What is the meaning of ‘the end does not justify the means’? Recommendations for Further Reading

Galligan, C. (1982). In a Different Voice: Psychological Theory and Women’s

Development. Cambridge, MA: Harvard University Press.

Kohlberg, Lawrence. (1981). Essays on Moral Development, Volume 1: The

Philosophy on Moral Development. San Francisco; Harper & Row.

Kohlberg, Lawrence. (1984). Essays on Moral Development, Volume 2: The

Philosophy on Moral Development. San Francisco: Harper & Row.

Mayot, Charn. “Bridging Classroom to Community in Service-Learning Program.”

Service-Learning in Asia: Model and Curricula, Hong Kong University Press, 2010. pp 17-

29.

Mayot, Charn. “Integrated Moral Education Program: Concept and Experience of

Implementation.” ASAIHL-THAILAND Journal 4, 1 (May, 2001).

Rhoads, Robert A. (2000). ‘Democratic Citizenship and Service Learning:

Advancing the Caring Self. In the Service of Citizenship: A Case Study of Student

Involvement in Community Service’. New Direction for Teaching and Leaning 82(summer),

pp. 37-44.

Rest, James. (1979). Development in Judging Moral Issues. Minneapolis: University

of Minnesota Press.

Rest, James. (1979). Moral Development: Advances in Researches and Theory. New

York: Praeger.

References

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36

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