Ethics Reviewer

THE ENDS OF HUMAN ACT Article I: Ends in General

Human acts- includes knowledge, freedom, and voluntariness.

Acts of Man- instinct/ natural occurring.
End- is defined as both a termination and a goal. In other words, an end is that which completes
or finishes a thing, and it is that for which the thing is finished.

1. Natural appetency- it refers to the tendency that exists without any sort of knowledge. This
happens in plants and other lifeless things.
For example:
A tree tends to grow to a full stature, matures, bears fruits, and the end of its activity is growth.
This is considered a natural appetency because the tree itself has no knowledge that he has to go
through the process of maturation because its end goal is growth.
2. Sense-appetency/sensual appetency- refers to the tendency that which comes of knowledge
and is stirred into action by sensation.
For example:
A hungry dog seizing a piece of meat. This is an example of sensual appetency because it is the
usual tendency of a dog to seize meat by way of smelling it or using his sense of smell.
3. Rational appetency- This refers to an appetency which is stirred into action by intellectual
knowledge.
For example:
The sculptor knows that creating a statue would be desirable (it may cause him fame or money,
or it may express his devotion to art) and he wills to do it. This is considered a rational appetency
because the doer is a rational being and he did the action with intellectual knowledge. Hence,
every will-act is expected to have a desirable end for the doer of the action.

Classification of Ends
End of the Act and the End of the Agent
The end of the Act is the end toward which the act of its own nature tends. It is the natural
termination of an activity.
○ The proximate end is the end intended as the immediate outcome of an act.
○ The remote end is that which the agent wishes to achieve later on, and toward the attainment of
which he employs the present act as a means.
● Intermediate End - A subordinate end sought for the attainment of another end. if it is willed as
a means to a further end.
Ultimate End - is that an account of which other ends or means are sough

Article II: The Ultimate Ends of Human Acts

The concept of the "Objective Ultimate End" typically refers to the ultimate purpose or goal of
existence, but it can vary based on philosophical, religious, or ethical perspectives. Here are a
few different interpretations of the objective ultimate end:
● Happiness and Well-Being: Some philosophical views assert that the objective ultimate end is
the pursuit of happiness and overall well-being. This perspective often emphasizes personal and
societal flourishing. ● Moral Perfection: Certain ethical systems suggest that the objective
ultimate end involves achieving moral perfection or fulfilling moral duties and obligations to the
highest degree.
● Spiritual Enlightenment: In spiritual and religious contexts, the objective ultimate end might be
enlightenment, union with the divine, or salvation, depending on the specific belief system.
● Cosmic Harmony: Some philosophical traditions propose that the objective ultimate end is
attaining a state of cosmic or metaphysical harmony, where all aspects of existence are in
balance.
● Nirvana: In Buddhism, the objective ultimate end is often described as Nirvana, which
signifies the liberation from suffering and the cycle of rebirth.
● Divine Purpose: Believers in monotheistic religions may see the objective ultimate end as
aligning with a divine purpose or fulfilling God's plan for humanity.
● Universal Morality: Ethical systems that emphasize a universal moral law or principle might
consider the objective ultimate end as adhering to this moral code to create a just and moral
world.
The Subjective Ultimate Ends of Human Acts
The absolute ultimate end of human acts, considered with reference to the person who strives to
possess it (that is, considered with reference to its subject), is the perfect happiness which
consists in the possession of the limitless good. In a word, the absolutely ultimate subjective end
of human acts is happiness.

Actual Intention- an intention elicited here and now with direct consciousness of that which is
intended. Happiness is seldom the object of such an intention; a man seldom, if ever, says to
himself: "In this action I intend to achieve happiness.” But a man always acts for happiness, at
least by a virtual intention.
Virtual Intention- an intention which exists in an act performed in virtue of a formerly elicited
actual intention. We have seen that man always tends towards the good in general; and his
connatural bent of will for the good involves a virtual intention for that good. And as the
possession of good means happiness, we conclude that man acts for happiness by a virtual
intention.

KINDS OF HAPPINESS
● Natural- when it comes of man’s possession of that which he finds achievable by his unaided
natural powers, or which is not beyond the reach of his nature.
● Supernatural- when it consists in the possession of that which is of a value surpassing all that
natural powers can achieve unaided. Thus, man’s happiness in possessing the grace of God is
supernatural.

THE NATURE OF MAN’S DESIRE FOR HAPPINESS Man’s desire for limitless good, and
consequently for perfect happiness, is not illusory; it is not a deceitful and vain desire. It is a
desire capable of fulfillment; it is realizable.
St. Thomas- Nature does nothing in vain. Now, nature has implanted in man the desire for perfect
happiness. Therefore, this desire is not vain; in other words, this desire is realizable.
Theodicy- There is only one God, the Creator. He is all-wise and all-good.
An all-wise Creator could not implant in his rational creation a fine and worthy desire that cannot
be realized, otherwise he would not be an all-wise God, but an author of futility.
An all-good God could not mock men by causing him inevitability to desire the unattainable.
Because this would be the opposite of good.

THE MANNER IN WHICH HAPPINESS IS TO BE POSSESSED

Powers or faculties are that by which action is accomplished; the act is the crowning fact, the
perfection of faculty. 3 Faculties of a Man:
1. Senses 2. Will 3. Intellect

Morality of human acts

Morality is the relation of human acts to their norm.
Morality is also the property of a human act and a property of a free act.

Division of Morality
Material and Formal - A human act considered in itself as a deed performed, stands in relation to
the Norm of Morality as materially good or evil.
INTRINSIC AND EXTRINSIC- Material or objective morality is intrinsic when the human act,
as a deed performed, stands by reason of its very nature in relation to the Norm of Morality as
good or evil.

Three Determinants of Morality

The object- The object of human act , the act itself as to be deed done or to be done, the act
considered as a fact has often its own Intrinsic morality.
DOCTRINE OF INTRINSIC MORALITY- Customs cannot account for the universal
acceptance of some acts as good in themselves and other acts intrinsically evil.
THE END OF THE AGENT-hich the agent intends or wishes to achieve by his act.

7 Circumstances
according to Glenn Paul
Quis/Quibus (Who)
Quid (What)
Ubi (Where)
Auxiliis (aids/means)
Cur (why)
Quomodo (How)
Quando (When

The Properties of Human Acts

Imputability, in the catholic culture dictionary, is the moral responsibility for one's human action.
In the sense of a human act being imputable, a human act being knowing and free proceeds
entirely from a knowing and free agent, a rational being or person.
“Human acts are imputable, and hence the agent is responsible, accountable, answerable for
them. He is answerable for them as good or evil, that is, he is answerable for them on the score
of their morality, and, logically, his answer must be made to Him who imposes the Norm of
Morality. Imputability, therefore, means the accountability that man must bear for his human acts
before Almighty God.”
Principle of Imputability: The greater the knowledge and freedom the greater the culpability and
moral responsibility.

Eternal Law and Divine Purpose: - Establishes a cosmic order or "Eternal Law" that God has set
for His creations. This law is described as an extension of God's divine reason, aiming to guide
all creation towards honoring and serving God.

Distinction between Humans and Other Creatures: - While other creatures are automatically
bound by this Eternal Law, humans occupy a unique position. They are influenced by the law but
aren't strictly bound by it due to their gift of free will. This is an important theological point;
while animals and other entities act out of instinct or nature, humans have the capacity for moral
reasoning and choice.

Moral Reasoning and Conscience: - Humans, endowed with reason, develop a moral
understanding from an early age. This understanding is depicted as an internal recognition of the
Eternal Law. People's consciences guide them in discerning right from wrong based on this law.
This process implies an innate moral compass that aligns with the divine plan.
Imputability of Human Acts: - Humans are held responsible for their actions. This responsibility,
or "imputability," stems from their unique moral reasoning and free will. It suggests a dual
accountability: first to one's own conscience (human reason) and then, ultimately, to God (Divine
Reason).

The Nature of Human Acts: - It touches upon the intricacies of determining the extent of
imputability. It hints that responsibility is closely tied to the nature of the act itself, suggesting
that some actions might carry different weights of responsibility.
MERIT - quality, state or fact of deserving well. - the quality of being particularly good or
worthy, especially so as to deserve praise or reward.

1. Condign Merit - God’s reward for a work accomplished by a person who does His will.
2. Congruous Merit - The reward for an action based on the kindness and desire of the one
giving the merit.

Meritocracy - a social system, society, or organization in which people get success or power
because of their abilities, not because of their money or social position.

DEMERIT - the quality, state or fact of deserving ill.

THE CONSEQUENCES OF HUMAN ACTS

a) VIRTUES Signifies that habitual manliness and power for good acts which arises from the
frequent performance of such acts.
b) VICE ● A vice is a morally evil operative habit.

MORAL VIRTUES Acquired moral virtues are morally good operative habits that guide
individuals to act in accordance with the dictates of reason.

The Four Moral Virtues

A. Prudence: Prudence is the first moral virtue under consideration in this report. It is often
seen as a foundational virtue, essential for ethical decision-making.
B. Justice: Justice involves fairness and the distribution of benefits and burdens in society,
ensuring that individuals are treated equitably.

C. Courage: Courage is the moral virtue that empowers individuals to act in the face of fear
or adversity, especially when it involves standing up for what is right.

D. Temperance: Temperance is the virtue of self-control and moderation, allowing

individuals to manage their desires and impulses.

Opposed to prudence by defect we find, among other vices, imprudence, precipitating, lack of
docility, carelessness, improvidence.

Imprudence - refers to a lack of wisdom or foresight, leading to unwise or careless decisions

without considering the potential consequences

Precipitateness - refers to acting hastily or impulsively without careful thought or consideration,

often leading to rash or ill-considered actions

Lack of Docility - refers to a resistance or unwillingness to be taught, guided, or corrected,

indicating a lack of openness and receptiveness to instruction or advice.

Carelessness - denotes a lack of attention, caution, or thoroughness, leading to neglectful or

heedless behavior that can result in mistakes, accidents, or oversights.

Improvidence - refers to a lack of foresight or failure to plan for the future, often characterized
by reckless spending, lack of savings, or failure to prepare for potential challenges or
emergencies.

Opposed to prudence by excess, we find the vices of over-solicitude, smartness, trickery, fraud

Over-solicitude - fers to excessive or unnecessary concern or worry for someone's well-being,

often leading to intrusive or overprotective behavior.
Smartness - Smartness, in a negative context, refers to cleverness or shrewdness, often used
deceitfully or manipulatively to gain an advantage over others.

Trickery - involves the use of deceitful or cunning methods to deceive or manipulate others,
often for personal gain or to achieve an unfair advantage in a situation.

Fraud - refers to the intentional deception or misrepresentation of facts, often for financial or
personal gain, leading to harm, loss, or unfair advantage over others.

Opposed to justice we find the vices of injustice, irreligion, impiety, irreverence, mendacity,
ingratitude, cruelty.
Injustice - refers to the violation of rights, fairness, or equity, often involving unfair treatment,
discrimination, or the denial of what is due or deserved.

Irreligion - Irreligion refers to the absence or lack of religious beliefs or practices, or a disregard
for religious principles or values.

Impiety - refers to lack of respect or reverence for sacred things, religious beliefs, or traditions,
often involving disrespect towards deities, religious rituals, or spiritual matters.

Irreverence - refers to a lack of respect or deference, especially towards sacred or holy things,
traditions, or individuals deserving respect.

Mendacity - refers to the tendency to lie or deceive, involving the deliberate distortion or
falsification of the truth

Ingratitude - refers to a lack of gratitude or appreciation for kindness, favors, or benefits received
from others, showing a failure to acknowledge or repay the kindness shown.

Cruelty - refers to the deliberate infliction of pain, suffering, or harm upon others, often
involving a lack of empathy, compassion, or kindness.
Vices opposed to fortitude by defect: weak-spiritedness, inconstancy, impatience

1. Weak-Spiritedness - refers to a lack of courage, determination, or resilience, often leading to

an inability to face challenges, make decisions, or confront difficult situations.
2. Inconstancy - refers to a lack of stability, consistency, or reliability in behavior, opinions, or
decisions, often leading to frequent changes, indecisiveness, or unpredictability
3. Impatience - the tendency to be easily frustrated or irritated when things do not happen as
quickly as desired, often leading to restlessness, impulsivity, or intolerance towards delays or
obstacles.

Vices opposed to fortitude by excess: presumptuous boldness, stubbornness, insensibility

1. Presumptuous Boldness - refers to excessive confidence or audacity that leads a person to
take unwarranted risks or make decisions without proper consideration, often resulting in
negative consequences.

2. Stubbornness - the trait of being unreasonably firm in one's opinions, beliefs, or decisions,
refusing to change or yield even when faced with compelling arguments or evidence to the
contrary.

3. . Insensibility - refers to a lack of sensitivity or emotional responsiveness, often indicating an

inability to empathize with others' feelings or experiences, leading to a disconnect in
interpersonal relationships.

The vices opposed to temperance by defect: pride, lust, anger, gluttony

1. Pride - excessive belief in one's abilities or qualities, often accompanied by a disdain for
others and an inflated sense of superiority.
2. Lust - intense or inappropriate sexual desire, often characterized by a strong craving or
obsession for physical pleasure, often at the expense of emotional connection or
commitment.
3. Anger - a strong feeling of displeasure, hostility, or resentment, often arising from
perceived injustices, frustrations, or conflicts.
4. Gluttony - the excessive consumption of food or drink beyond what is necessary for
sustenance, often associated with indulgence and lack of self-control

Vices opposed to temperance by excess

Fanatical Rigorousness - refers to excessive zeal or strictness, often applied to religious or

ideological beliefs, leading to intolerance and uncompromising behavior towards others.

Too Great Self-Effacement or Self-Abjection - refers to excessive self-humiliation or self-

deprecation, lacking a healthy sense of self-worth, often resulting in low self-esteem and
submissive behavior

Affectation - refers to behavior or speech that is artificial, insincere, or intended to impress

others, often characterized by pretense, exaggeration, or false mannerisms.

Morose and Gloomy Conduct - refers to consistently displaying a sullen or dismal demeanor,
often accompanied by a negative attitude, pessimism, and a lack of enthusiasm or joy

CODE OF ETHICS FOR PROFESSIONAL TEACHERS

Pursuant to the provisions of paragraph (e), Article 11, of R.A. No. 7836, otherwise known as
the Philippine Teachers Professionalization Act of 1994 and paragraph (a), section 6, P.D. No.
223, as amended, the Board for Professional Teachers hereby adopt the Code of Ethics for
Professional Teachers.

Preamble
Teachers are duly licensed professionals who possesse dignity and reputation with high moral
values as well as technical and professional competence in the practice of their noble
profession, and they strictly adhere to, observe, and practice this set of ethical and moral
principles, standards, and values.
Article I: Scope and Limitations
Section 1. The Philippine Constitution provides that all educational institution shall offer quality
education for all competent teachers. Committed to its full realization, the provision of this
Code shall apply, therefore, to all teachers in schools in the Philippines.
Section 2. This Code covers all public and private school teachers in all educational institutions
at the preschool, primary, elementary, and secondary levels whether academic, vocational,
special, technical, or non-formal. The term “teacher” shall include industrial arts or vocational
teachers and all other persons performing supervisory and /or administrative functions in all
school at the aforesaid levels, whether on full time or part-time basis.

Article II: The Teacher and the State

Section 1. The schools are the nurseries of the future citizens of the state; each teacher is a
trustee of the cultural and educational heritage of the nation and is under obligation to
transmit to learners such heritage as well as to elevate national morality, promote national
pride, cultivate love of country, instil allegiance to the constitution and for all duly constituted
authorities, and promote obedience to the laws of the state.
Section 2. Every teacher or school official shall actively help carry out the declared policies of
the state, and shall take an oath to this effect.
Section 3. In the interest of the State and of the Filipino people as much as of his own, every
teacher shall be physically, mentally and morally fit.
Section 4. Every teacher shall possess and actualize a full commitment and devotion to duty.
Section 5. A teacher shall not engage in the promotion of any political, religious, or other
partisan interest, and shall not, directly or indirectly, solicit, require, collect, or receive any
money or service or other valuable material from any person or entity for such purposes.
Section 6. Every teacher shall vote and shall exercise all other constitutional rights and
responsibility.
Section 7. A teacher shall not use his position or official authority or influence to coerce any
other person to follow any political course of action.

Section 8. Every teacher shall enjoy academic freedom and shall have privilege of expounding
the product of his researches and investigations; provided that, if the results are inimical to the
declared policies of the State, they shall be brought to the proper authorities for appropriate
remedial action.
Article III: The Teacher and the Community
Section 1. A teacher is a facilitator of learning and of the development of the youth; he shall,
therefore, render the best service by providing an environment conducive to such learning and
growth.
Section 2. Every teacher shall provide leadership and initiative to actively participate in
community movements for moral, social, educational, economic and civic betterment.
Section 3. Every teacher shall merit reasonable social recognition for which purpose he shall
behave with honour and dignity at all times and refrain from such activities as gambling,
smoking, drunkenness, and other excesses, much less illicit relations.
Section 4. Every teacher shall live for and with the community and shall, therefore, study and
understand local customs and traditions in order to have sympathetic attitude, therefore,
refrain from disparaging the community.
Section 5. Every teacher shall help the school keep the people in the community informed
about the school’s work and accomplishments as well as its needs and problems.
Section 6. Every teacher is intellectual leader in the community, especially in the barangay,
and shall welcome the opportunity to provide such leadership when needed, to extend
counselling services, as appropriate, and to actively be involved in matters affecting the
welfare of the people.
Section 7. Every teacher shall maintain harmonious and pleasant personal and official relations
with other professionals, with government officials, and with the people, individually or
collectively.
Section 8. A teacher possesses freedom to attend church and worships as appropriate, but
shall not use his positions and influence to proselyte others.

Article IV: A Teacher and the Profession

Section 1. Every teacher shall actively insure that teaching is the noblest profession, and shall
manifest genuine enthusiasm and pride in teaching as a noble calling.
Section 2. Every teacher shall uphold the highest possible standards of quality education, shall
make the best preparations for the career of teaching, and shall be at his best at all times and
in the practice of his profession.
Section 3. Every teacher shall participate in the Continuing Professional Education (CPE)
program of the Professional Regulation Commission, and shall pursue such other studies as will
improve his efficiency, enhance the prestige of the profession, and strengthen his competence,
virtues, and productivity in order to be nationally and internationally competitive.
Section 4. Every teacher shall help, if duly authorized, to seek support from the school, but
shall not make improper misrepresentations through personal advertisements and other
questionable means.
Section 5. Every teacher shall use the teaching profession in a manner that makes it dignified
means for earning a decent living.

Article V: The Teachers and the Profession

Section 1. Teachers shall, at all times, be imbued with the spirit of professional loyalty, mutual
confidence, and faith in one another, self-sacrifice for the common good; and full cooperation
with colleagues. When the best interest of the learners, the school, or the profession is at
stake in any controversy, teachers shall support one another.
Section 2. A teacher is not entitled to claim credit or work not of his own, and shall give due
credit for the work of others which he may use.
Section 3. Before leaving his position, a teacher shall organize for whoever assumes the
position such records and other data as are necessary to carry on the work.
Section 4. A teacher shall hold inviolate all confidential information concerning associates and
the school, and shall not divulge to anyone documents which has not been officially released,
or remove records from files without permission.
Section 5. It shall be the responsibility of every teacher to seek correctives for what may
appear to be an unprofessional and unethical conduct of any associate. However, this may be
done only if there is incontrovertible evidence for such conduct.
Section 6. A teacher may submit to the proper authorities any justifiable criticism against an
associate, preferably in writing, without violating the right of the individual concerned.
Section 7. A teacher may apply for a vacant position for which he is qualified; provided that he
respects the system of selection on the basis of merit and competence; provided, further, that
all qualified candidates are given the opportunity to be considered.

Article VI: The Teacher and Higher Authorities in the Profession

Section 1. Every teacher shall make it his duty to make an honest effort to understand
and support the legitimate policies of the school and the administration regardless of
personal feeling or private opinion and shall faithfully carry them out.
Section 2. A teacher shall not make any false accusations or charges against superiors,
especially under anonymity. However, if there are valid charges, he should present such under
oath to competent authority.
Section 3. A teacher shall transact all official business through channels except when special
conditions warrant a different procedure, such as when special conditions are advocated but
are opposed by immediate superiors, in which case, the teacher shall appeal directly to the
appropriate higher authority.
Section 4. Every teacher, individually or as part of a group, has a right to seek redress against
injustice to the administration and to extent possible, shall raise grievances within acceptable
democratic possesses. In doing so, they shall avoid jeopardizing the interest and the welfare of
learners whose right to learn must be respected.

Article VI: The Teacher and Higher Authorities in the Profession

Section 1. Every teacher shall make it his duty to make an honest effort to understand
and support the legitimate policies of the school and the administration regardless of
personal feeling or private opinion and shall faithfully carry them out.
Section 2. A teacher shall not make any false accusations or charges against superiors,
especially under anonymity. However, if there are valid charges, he should present such under
oath to competent authority.
Section 3. A teacher shall transact all official business through channels except when special
conditions warrant a different procedure, such as when special conditions are advocated but
are opposed by immediate superiors, in which case, the teacher shall appeal directly to the
appropriate higher authority.
Section 4. Every teacher, individually or as part of a group, has a right to seek redress against
injustice to the administration and to extent possible, shall raise grievances within acceptable
democratic possesses. In doing so, they shall avoid jeopardizing the interest and the welfare of
learners whose right to learn must be respected.
Section 5. Every teacher has a right to invoke the principle that appointments, promotions, and
transfer of teachers are made only on the basis of merit and needed in the interest of the
service.
Section 6. A teacher who accepts a position assumes a contractual obligation to live up to his
contract, assuming full knowledge of employment terms and conditions.

Article VII: School Officials, Teachers, and Other Personnel

Section 1.
All school officials shall at all times show professional courtesy, helpfulness and sympathy
towards teachers and other personnel, such practices being standards of effective school
supervision, dignified administration, responsible leadership and enlightened directions.
Section 2. School officials, teachers, and other school personnel shall consider it their
cooperative responsibility to formulate policies or introduce important changes in the system at
all levels.
Section 3. School officials shall encourage and attend the professional growth of all teachers
under them such as recommending them for promotion, giving them due recognition for
meritorious performance, and allowing them to participate in conferences in training programs.
Section 4. No school officials shall dismiss or recommend for dismissal a teacher or other
subordinates except for cause.
Section 5. School authorities concern shall ensure that public school teachers are employed in
accordance with pertinent civil service rules, and private school teachers are issued contracts
specifying the terms and conditions of their work; provided that they are given, if qualified,
subsequent permanent tenure, in accordance with existing laws.

Article VIII: The Teachers and Learners

Section 1. A teacher has a right and duty to determine the academic marks and the
promotions of learners in the subject or grades he handles, provided that such determination
shall be in accordance with generally accepted procedures of evaluation and measurement. In
case of any complaint, teachers concerned shall immediately take appropriate actions,
observing due process.
Section 2. A teacher shall recognize that the interest and welfare of learners are of first and
foremost concern, and shall deal justifiably and impartially with each of them.
Section 3. Under no circumstance shall a teacher be prejudiced or discriminate against a
learner.
Section 4. A teacher shall not accept favours or gifts from learners, their parents or others in
their behalf in exchange for requested concessions, especially if undeserved.
Section 5. A teacher shall not accept, directly or indirectly, any remuneration from tutorials
other what is authorized for such service.
Section 6. A teacher shall base the evaluation of the learner’s work only in merit and quality of
academic performance.
Section 7. In a situation where mutual attraction and subsequent love develop between
teacher and learner, the teacher shall exercise utmost professional discretion to avoid scandal,
gossip and preferential treatment of the learner.

Section 8. A teacher shall not inflict corporal punishment on offending learners nor make
deductions from their scholastic ratings as a punishment for acts which are clearly not
manifestation of poor scholarship.
Section 9. A teacher shall ensure that conditions contribute to the maximum development of
learners are adequate, and shall extend needed assistance in preventing or solving learner’s
problems and difficulties.

Article IX: The Teachers and Parents

Section 1. Every teacher shall establish and maintain cordial relations with parents, and shall
conduct himself to merit their confidence and respect.
Section 2. Every teacher shall inform parents, through proper authorities, of the progress and
deficiencies of learner under him, exercising utmost candour and tact in pointing out the
learner's deficiencies and in seeking parent’s cooperation for the proper guidance and
improvement of the learners.
Section 3. A teacher shall hear parent’s complaints with sympathy and understanding, and
shall discourage unfair criticism.

Article X: The Teacher and Business

Section 1. A teacher has the right to engage, directly or indirectly, in legitimate income
generation; provided that it does not relate to or adversely affect his work as a teacher.
Section 2. A teacher shall maintain a good reputation with respect to the financial matters such
as in the settlement of his debts and loans in arranging satisfactorily his private financial
affairs.
Section 3. No teacher shall act, directly or indirectly, as agent of, or be financially interested in,
any commercial venture which furnish textbooks and other school commodities in the purchase
and disposal of which he can exercise official influence, except only when his assignment is
inherently, related to such purchase and disposal; provided they shall be in accordance with
the existing regulations; provided, further, that members of duly recognized teachers
cooperatives may participate in the distribution and sale of such commodities.

Article XI: The Teacher as a Person

Section 1. A teacher is, above all, a human being endowed with life for which it is the highest
obligation to live with dignity at all times whether in school, in the home, or elsewhere.
Section 2. A teacher shall place premium upon self-discipline as the primary principle of
personal behaviour in all relationships with others and in all situations.
Section 3. A teacher shall maintain at all times a dignified personality which could serve as a
model worthy of emulation by learners, peers and all others.
Section 4. A teacher shall always recognize the Almighty God as guide of his own destiny and
of the destinies of men and nations.

Article XII: Disciplinary Actions

Section 1. Any violation of any provision of this code shall be sufficient ground for the
imposition against the erring teacher of the disciplinary action consisting of revocation of his
Certification of Registration and License as a Professional Teacher, suspension from the
practice of teaching profession, or reprimand or cancellation of his temporary/special permit
under causes specified in Sec. 23, Article III or R.A. No. 7836, and under Rule 31, Article VIII,
of the Rules and Regulations Implementing R.A. 7836.
Article XIII: Effectivity
Section 1. This Code shall take effect upon approval by the Professional Regulation Commission
and after sixty (60) days following its publication in the Official Gazette or any newspaper of
general circulation, whichever is earlier.
True or False (Nakadto ha may picture).
1. An end is both a termination and a goal- T
2. The end or final cause of human acts must not be apprehended as good. T
3. Evil cannot be willed as such for its own sake.T
4. An end is not a termination and goal of activity. F
5. The end of an act is the end toward which the act of its own nature tends.T
6. The end of agent is the end which the agent intends to achieve by his act. T
7. The proximate end is the purpose of which doer wishes to achieve later on immediately.T
8. The remote end is that which the agent wishes to on accomplish sometime later.T
9. The remote end is the purpose which the doer wishes to accomplish immediately. F
10. The intermediate end is that which is sought as a means of obtaining another thing. T
11. Every action is performed for the sake of a definite end or purpose. T
12. Every action is intended towards an ultimate end. T
13. Every doer moves himself towards an end which he thinks is suitable for him. T
14. Human acts in order to obtain something good to himself. T
15. A non-essential good satisfy the need of person as a human being while accidental good
is that which satisfies the want of a person because of his particular situations. T
16. Every human activity is a tendency towards the attainment of something good. T
17. Subjectively, happiness refers to something having intrinsic value and capable of
satisfying human need. T
18. Objectively , it is the psychological state of feeling contented resulting from the
attainment that which is good in itself. T
19. Happiness is supernatural when it comes to man’s possession of that which is found by
his unaided natural powers or which is not beyond the reach of his nature. F
20. Happiness is natural when it consists in the possession of that which is of value that
natural powers can achieve unaided. F