Existentialism in Values Education

Existentialism in Values Education

By Dominic San Jose | August 15, 2023 |

This article is Module 2, Lesson 4, titled Western Philosophy, The Existentialists, and part of the course Philosophical and ethical foundations of Values Education. It will discuss existentialism and existentialist philosophers in the context of Values Education, specifically in the Philippines.

For those who are not philosophy majors, existentialists are the people who agree with the philosophy of existentialism. Existentialism is a broad term of intellectual history. Merriam-Webster defines existentialism as “a chiefly 20th-century philosophical movement… centering on the analysis of individual existence… and the individual who must assume ultimate responsibility for acts of free will….”

Existentialism embraces diverse doctrines but typically, it has the following common themes:

  1. Existence is always particular and individual. It is always “my” existence, “your” existence, “his” existence, or “her” existence
  2. Existence is primarily the problem of existence or the investigation of the meaning of being
  3. The investigation is usually faced with diverse possibilities, from among which the human individual must make a selection or choice, to which he or she must then commit
  4. Existence is being-in-the-world, being in a concrete and historical situation that limits our conditions or choices

These are just the 4 common themes, but we will get back to this in Prof Ed lectures.

Existentialism influences various fields of study including education and specifically Values
Education. Let`s find out in this lesson the implications of existentialism in Values Education.

1. Soren Kierkegaard: To exist is to become a more authentic individual

Let`s start with Soren Kierkegaard (1813-1855).

Kierkegaard was a Danish theologian, philosopher, poet, social critic, religious author, and widely considered the father of existentialism. Existentialism is a school of thought primarily focused on the meaning of our human existence. It gives emphasis on individual existence, freedom, and choice. It believes that each of us is responsible for creating purpose or meaning in our own lives.

For Kierkegaard, a human person is a being that exists, an individual. For Kierkegaard, to exist means to become a more and more authentic individual and live an authentic life, and liberate the self from what he calls “crowd-existence”. By authentic life, he means finding the meaning of our own lives or our own existence and discovering the purpose of our lives. The crowd-existence is our daily life experiences in this world that normalize herd mentality, or going with the flow whatever is the trend, especially the moral trends. We usually focus on what are popular ideas of the group or majority to the point that we forget our own unique individuality.

So, Kierkegaard emphasizes that we should get out of the crowd existence and discover for ourselves the meaning and purpose of our own lives. To him, you alone can fashion your own life, and when you decide to get out of the crowd existence, you will be able to actualize yourself and live an authentic life.

In fact, Kierkegaard suggested three basic spheres or stages in the process of existence and self-realization. They are aesthetic stage, ethical stage, and religious stage. Each stage is a way of seeing life, a way of understanding the world and finding the meaning of your existence. Kierkegaard also calls it existence-sphere where each of us exists or lives.

The first one is the Aesthetic stage. Here, a person lives on the level of the senses, impulses, and emotions. It covers a wide range of personality types that include hedonists who live in sensual pleasures, a romantic who enjoys art and literature, and even intellectual who enjoys ideas as though they are fine wines, but without committing their lives to any of them.

For the aesthetic person, the only two categories that matter are boring and interesting. Life is a crazy attempt to avoid boredom by filling one’s plate with ever-new interesting experiences. Whereas Descartes said, “cogito ego sum,” the aesthete says, “I have interesting moments, therefore I am.” For those in this aesthetic stage, “Boredom is the root of all evil.”

The second sphere is the Ethical Stage. In this existence-sphere the individuals make choices. They consider the morality of their action. Apparently, for people in this sphere, the world is divided into good and bad. According to Kierkegaard, ethical people do not have any relationship with God other than that of good moral conduct. At this stage sins or moral failures are considered simply human weaknesses that can be overcome through strength of will and a clearer intellectual understanding of the moral good.

The third sphere is the Religious Stage. At this stage, you discover what it means to be a self. It is not an adoption of a set of religious doctrines but is nothing less than an encounter with God. It is a leap of faith. It`s only when you stand before an infinite God that you obtain a true sense of your authentic self.

For this reason, Kierkegaard says that “the more conception of God, the more self; the more self, the more the conception of God.

To sum up, Kierkegaard is telling us that existence is a task; to exist is to discover the purpose of our existence. And that is possible only when we take charge of our own life, make choices, decide on our own, and journey from the aesthetic type of living, to an ethical, and ultimately to a religious sphere of living our lives. That is how we free ourselves from crowd-existence and we live an authentic life.

In relation to Values Education, our common strategies in teaching values are usually based on philosophical and theological principles. Kierkegaard provides us with a mixture of philosophical and theological principles that are indispensable in the Values Education curriculum in the Philippines.

In his three spheres of existence or three stages of living our lives, we have seen that in finding the meaning of our lives and in discovering our purpose here on earth, there is a need to journey from a shallow to a deeper reflection and relationship with the Creator.

That is exactly one of our objectives in Values Education, to develop Filipinos who manifest in actual life an abiding faith in God as a reflection of their spiritual being. We teach theological values to help them elevate their lives to the religious sphere, where they can have a personal relationship with God, thereby finding their true selves and the purpose of their existence here on earth.

This is a huge help to our students, for them to find WHY they are here. As we always say, when the WHY is clear, the HOW will be clearer.

Like Kierkegaard, we emphasize the importance of choices in life. In Values Education, we help them make good choices in realizing their WHYs in life. Their good choices are indispensable tools in their self-transformation and living an authentic life.

So, that`s Kierkegaard and his existentialist contribution (existentialism in Values Education) to our discussion of the human person as he answers the question “What does it mean to exist as a human person?”.

2. Friedrich Nietzsche: Be an ubermensch by living with the will to power

Let`s now move to Friedrich Nietzsche (1844-1900).

Nietzsche was a German philosopher, cultural critic, and philologist whose works have exerted a profound influence on modern intellectual history.

Nietzsche rejected religion because it hinders human beings from realizing their full potential, and from becoming who they really are. To him, religion gives humanity a false hope of “a beyond, the true world or the heavenly world, that, according to him is just a fiction.

One of the central themes in his philosophy is “nihilism” – that all beliefs that we consider true are necessarily false because there is simply no true world. For most of the 20th century, it has been associated with the belief that life is meaningless. Existential nihilism begins with the idea that the world is without meaning or purpose.

How did he arrive at nihilism?

Well, given the growing industrial, technological, and political development during his time in the late 19th century, he criticized modern society and culture for its lack of intellectual progress leading to the decline of the human species. In Nietzsche`s thinking, there was a crisis in value.

God is the name that represents the suprasensory or the metaphysics (things that are beyond physics). God is the name for the realm of ideas and ideals. His pronouncement GOD IS DEAD means that the suprasensory world has no more effective power. It had become irrelevant in the lives of modern people. And because of that, human beings should rely ONLY on themselves, not on ANY metaphysical beliefs.

So, for him, a human person is a being that should strive to be a superior human or an ubermensch, employing his or her will to power. Since life is meaningless, with no purpose, no rules, and no objective truth, we are responsible for creating our own meaning, purpose, rules, and truth.

An Ubermensch or superman or superior human is someone who understands that God is dead and religion should no longer control us. For that reason, ubermensch or superior human beings create their own values and give meaning to their own existence. To do that, they should live with the will to power. The will to power, for Nietzche, is the essence of life. It is the constant drive to improve our lives, our desire to preserve, survive, and acquire power over others.

In relation to (existentialism in) Values Education, it is quite difficult to reconcile Nietzche s philosophy with the basic principles we advocate in Values Education. Nihilism is typically pessimistic while in Values Education, we promote optimism and objectivity of truth and values. Besides, Nietzche’s philosophy, especially the will to power and the ubermensch will compromise the very principles of Values Education.

He rejected the notion of human equality and any form of fixed truth, morality, or standard of behavior; this undermines our very notion of human rights, which presupposes a fixed and acceptable standard of behavior. He despises weakness, compassion, and humanitarianism, preferring strength and domination. But this will only take us back to the state of nature, where there is human’s inhumanity against humans.

So, why do we include Nietzche’s philosophy in the study of philosophical foundations of Values Education?

Simply because we all have a nihilistic tendency, including our students who might be caught in the paradoxes and meaninglessness of life. This nihilistic tendency is one of the issues that we and our students might be facing. It is also a reminder for us to evaluate our pedagogical and the curriculum’s relevance in the lives of our students. Are the “suprasensory” “metaphysical” or “theological” principles that we are teaching still relevant in the lives of our students?

And lastly, not all of Nietzche`s philosophical views are pessimistic. There are also some principles that we can incorporate in teaching Values Education. One good example is the good side of the ubermensch idea. We can use it in a positive way by emphasizing that as individuals, we are all responsible for creating our destiny because each of us is responsible for our own lives.

That’s Nietzche as part of existentialism in the context of Values Education.

3. Martin Buber: Human existence is designed to be interrelated

Let`s now come to Martin Buber (1878-1965).

Martin Buber was an Austrian Jewish and Israeli philosopher best known for his philosophy of dialogue, a form of existentialism centered on the distinction between the I–Thou relationship and the I–It relationship.

For Buber, human beings are formed through their relationships and interrelatedness with others. So, for Buber, a human person is a social being, not just an individual being focused on the self.

In the I and Thou, Buber explains that we become either more fragmentary or more unified through our relationships with others. Therefore, relationships are essential in the ongoing development of our human nature. And this is possible through dialogue in the form of language exchange (with others), transmission (with nature), and reception (with the spirit or the eternal thou).

In all the human relationships, Buber emphasizes that the highest is the I and Thou relationship because it stresses the mutual and holistic acknowledgment of the existence of two beings. This relationship is a concrete encounter or meeting of the self or the I and others without prejudgment, preconceptions, qualifications, or without treating them as mere objects.

Please take note that the I and Thou is a kind of relationship applicable to both our fellow human beings (or different thous) and to God (the ultimate thou or the eternal-thou).

The common English words used to describe the I and Thou relationship include encounter, meeting, dialogue, mutuality, and exchange. We will discuss further this view of Buber when we come to Prof Ed.

As far as Values Education is concerned, Buber’s contribution to the narrative on human beings’ interrelatedness and relationship is usually cited as one of the philosophical foundations of Values Education. In building a just and humane society, Values Education aims to develop Filipinos who are social beings with a sense of responsibility for their community and environment.

Values Education acknowledges that we are multi-dimensional and that we grow by developing our faculties in contact with the world and others in the community, and by taking active roles in improving our community.

Lastly, in Values Education, one of the core values that we promote is our sense of community. As social beings, we promote Values education to the individual’s conscious effort to help build peace and justice in our society, through the pursuit of family solidarity as well as the common good and well-being of the larger society; and to cultivate respect for human rights and active non-violence.

So, that’s Buber`s contribution to the discourse on human nature or human beings as part of existentialism in the context of Values Education.

4. Karl Jaspers: Meaningful existence is achieved through transcendence

Let`s now move to Karl Jaspers (1883-1969).

Karl Jaspers was a German-Swiss psychiatrist and philosopher who had a strong influence on modern theology, psychiatry, and philosophy.

Karl Jaspers understands human beings as an empirical and nonempirical phenomenon. The empirical dimension of man can be studied by the sciences like biology, psychology, and sociology; while the non-empirical dimension cannot be described and explained objectively or exactly as it is. It is something subjective, a very personal experience. However, we can have some knowledge about it because of some experiences in our lives. To him, it is the task of philosophy to investigate deeper the non-empirical dimension of the human person.

Jaspers explored his philosophical theory on transcendent or encompassing existenz. To him, as human beings, we reach our potential and meaningful life when we strive to go beyond this world and we try to reach transcendence. How can we do this?

Jaspers offers four dimensions of being where we operate. If you remember Kierkegaard, he has three spheres of existence: the aesthetic, ethical, and religious. These spheres influenced Jaspers which led him to formulate his four dimensions of being. They are vital existence, consciousness in general, reason, and existenz (or self-realization). The first three are for the empirical phenomenon of our lives, while the existenz is for the non-empirical phenomenon. The existenz is equivalent to realizing the meaning of our lives, the purpose of our existence.

So, the next question is, how do we realize the meaning of our lives?

Jaspers gives two possibilities: by overcoming the boundary situations in the right way; and the existential communication.

The boundary situations are instances in our lives like death, suffering, guilt, temptations, struggles, frustrations, and so on. The boundary situations lead us to an intensive process of self-reflection. When we face boundary situations, we have two options: to give in to pessimism and nihilistic despair; or choose optimistic confidence in the meaning of life. Jaspers is telling us that boundary situations are the occasions in our lives for living authentically, pursuing our lives without postponement or self-deception.

On the other hand, existential communication constitutes an intimate, personal relationship between two human beings like friends, lovers, spouses, parent and child, teacher and student, etc. Such intimate forms of interpersonal communication entail existential possibilities to realize the meaning of life as Existenz.

In other words, Jaspers is telling us that a meaningful existence as human beings can be attained when we try to go beyond our experiences, especially those boundary situation experiences in life, and when we regain the value of intimate and conscious communication with our fellow human beings.

In relation to Values Education, Jasper’s doctrine on transcendence or “encompassing” can be used as one of the models for deeper reflection on self-realization or finding the meaning of one’s life. His concept of “boundary situations” is a good point of departure for teaching values to students. The multi-dimensional nature of the human person offers a variety of experiences for the students where they can identify their “boundary situations”.

Values Education teachers can find tools from Jaspers` concepts that can be used, especially in realizing the objective of Values Education as regards forming Filipinos who are self-actualized, integrally developed human beings imbued with a sense of human dignity.

That is Karl Jaspers’ existentialism in the context of Values Education. And we will surely talk about him in other lectures. But for now, that`s his philosophical doctrine on “trancendence” or “encompassing” as relevant to Values Education.

5. Martin Heidegger: To exist is to live authentically by designing our own life blueprint

We now come to Martin Heidegger (1889-1976).

Martin Heidegger was a German philosopher who is best known for his contributions to phenomenology, hermeneutics, and existentialism. His main interest was ontology or the study of being. His writings are quite difficult to read. Being and Time remains his most influential work. Although he did not create a system of ethics, Heidegger left us some substantial principles related to ethics in his exploration of dasein.

In everyday German language, the word “dasein” means life or existence or being there.

According to Heidegger, human beings should be conceived as Dasein with three ontological descriptions: existence, throwness, and fallennes.

Existence means that dasein — or we can substitute the term “human beings” — existence means that the human beings have endless potentialities that can be actualized in the future.

Throwness means that human beings are beings in the world with a conditioned environment influenced by spiritual, material, and historical circumstances.

Fallenness means that we exist with other beings. We are being-alongside or being-with other human beings. And those other beings are instrumental for us to live an authentic life.

According to Heidegger, the meaning of life, or of our human existence, is to live an authentic life and manage our lives based on our decisions not based on society. Part of living authentically is creating our own life blueprint or plans, and being resolute or determined to follow that plan.

Lastly, for Heidegger, authentic existence requires us to do the following:

First, we should be resolute or determined to free ourselves from what Heidegger calls “they” (which can be anything that hinders us or controls us from becoming who we really are, or from realizing what we are really capable of.

Second, we should be resolved to take ownership of our own lives. By doing so, we can take control of our lives and we can steer the wheel towards the direction where we really want to go.

Third, human experiences like dread, care, concern, guilt, and so on should be welcomed as part of creating or building the self. With all these experiences, we should remain open to the call of conscience and learn to listen to its voice. For Heidegger, conscience is basically a disclosive phenomenon rather than an ethical phenomenon. Conscience is like being guilty and it has a structure of care. And lastly, with our resolute or determined decision to live an authentic life, we should be aware and accept the possibility of death that cannot be avoided by anyone.

So, that is Martin Heidegger’s simplified idea of meaningful human existence relevant to our study of Values Education. It provides a philosophical foundation for Values Education’s objective of forming Filipinos who are social beings and have a strong sense of responsibility for their community and environment.

His philosophical insights on living a meaningful and authentic life are useful for emphasizing the students` commitment and determination to be the masters of their own lives or the captain of their souls. Please take note that, Although Heidegger’s philosophy could be helpful to Values Education, we should practice certain discretion when we incorporate his ideas because they have a strong inclination to individualism and subjectivism.

So, that is Martin Heidegger in the context of Values Education or existentialism in Values Education.

6. Jean-Paul Sartre: We are all products of our choices

Let`s now come to Jean-Paul Sartre (1905-1980).

John-Paul Sartre was a French playwright, novelist, screenwriter, political activist, biographer, and literary critic, as well as a leading figure in 20th-century French philosophy and Marxism. He was one of the key figures in the philosophy of existentialism and phenomenology.

Sartre did not write directly about education. But, his elaboration of existentialism was wide enough to influence the ethical aspects of education. For that reason, Sartre is typically regarded as the proponent of existentialism (particularly in education), which is one of the philosophical foundations of Values Education. We will talk more about existentialism when we get to Prof Ed.

According to Sartre, a human person is no other than a series of actions, a product of his or her choices.

For Sartre, existence precedes essence. This means that our existence comes first before our essence or our identity or whatness. This means that we exist first, then we define ourselves. In the process of defining or creating ourselves, Sartre emphasizes that we are all free. We are freedom. We are left alone in this world and we are condemned to be free to choose for ourselves and to create ourselves.

So, we are nothing else but that which we make of ourselves. We choose our purpose, we choose our values, we choose our essence. We are responsible for who we become and for what we are.

And for Sartre, when he says we are responsible for ourselves, he also means that we are responsible for all human beings. When we fashion ourselves, we also fashion humanity. When we choose for ourselves, we also choose for humanity. This is foundational in his ethical theory that excludes God. God`s existence or non-existence will make no difference in his ethical theory.

So, his ethical theory is a doctrine of action that considers the good of others. The argument is that we do good, not because God is watching or we are afraid of hell. We do good because we recognize that it is good for all of us or for humanity in general. And we want to experience this goodness when others choose the good too. It sounds like the golden rule, and it`s almost the same, but it is purely secular and detached from any belief in God.

And because of that, According to Sartre, what we choose is always the better, and nothing can be better for us unless it is better for all. So, our responsibility is much greater than we think because it concerns humankind as a whole.

And because of that greater responsibility, Sartre said that humanity is in anguish or agony, pain, or sorrow. Why? Well, simply because when we choose our actions and make our decisions, we also choose and decide for the future of the human race. He said we are all legislators deciding for the whole of humankind. In such a moment, we cannot escape from the sense of complete and profound responsibility. So, this anguish is the anguish of responsibilities.

Lastly, meaningful human existence is found in the responsible exercise of freedom and the consideration of the whole of humanity when we choose our actions and decisions in life. In other words, the meaning of our lives or the purpose of our existence is always in consideration of other subjects or other human beings around us. That is Sartre`s intersubjectivity: treating others as another subject like us, not objects.

So, our keywords here for Sarte are freedom, choice, individual differences, uniqueness, individuality, and of course existentialism.

Although Sartre does not include God in his ethical theory, his principles are still philosophically relevant to Values Education. As Values Education teachers, we contribute so much to the formation of the will and the education of the intellect so that our students will be properly informed to make decisions and take actions for themselves, for others, and for their environment. We help them face the world and prepare them to become whatever they want to be in the future.

One of our objectives in Values Education is to form Filipinos who are social beings with a sense of responsibility for their community and others. In Values Education, we teach them how to live authentically and to exercise their freedom responsibly.

We also teach values without the intention of imposing the values on them. We present the values to them and their benefits to us. At the end of the day, our students are free to choose which values they will incorporate in their lives and in their journey to finding the meaning of their lives and the purpose of their existence.

So, that is Jean-Paul Sartre and his contribution to the philosophical and ethical foundations of Values Education, specifically the existentialism in Values Education.

7. Victor Frankl: We can find meaning even in our suffering

Lastly, let`s talk about Victor Frankl (1905-1997).

Viktor Frankl was an Austrian neurologist, psychiatrist, philosopher, writer, and Holocaust survivor. From 1942 to 1945, Frankl spent his life in four different concentration camps. By the end of the war, his pregnant wife, his parents, and his brother had been murdered. Only his sister survived among his immediate family.

After the war, he published the book “Man’s Search for Meaning” inspired by his experiences in the concentration camps. This book became a source of wisdom and comfort for many readers during their difficult times. At the time of Frankl’s death in 1997, the book had sold 10 million copies and had been translated into 24 languages.

Frankl developed “logotherapy”, a school of Psychotherapy based on the premise that the primary and most powerful motivational force of an individual is to find meaning in life. This is based on an existential analysis of Kierkegaard`s will to meaning as opposed to the will to power of Nietzsche and the will to pleasure of Freud.

According to Frankl, we can discover the meaning of our lives or the purpose of our existence in a three-fold manner, namely: by doing a work or life-project; by experiencing value or encountering someone; and by finding meaning in suffering.

The first one, doing a life-project is finding the things you want to accomplish or you love doing. Here are some examples: creating your own business, learning a language, taking a college degree, doing charitable activities, creating your own YouTube videos and creating content that you love doing, and many more. The possibilities are endless.

The second way is experiencing love. There are already a lot of things that are said about the power of love and its mysterious capacity to transform us. Love can grasp and touch the innermost core of a person. Love enables us to see and appreciate and value not only the essential traits of our beloved but also the potentialities that can be actualized. Love gives meaning to our lives. It gives us a clear purpose of what we want to do and accomplish. Have you already heard of a man who said to his beloved that he finds meaning because of her? Have you heard of a mother who declares that her newborn gives meaning to her existence? Take note that this experience of love should not be limited to romantic love. It can be extended to a more inclusive kind of love.

The third way is finding meaning in suffering. Frankl reminds us that “we must never forget that we may also find meaning in life even when confronted with a hopeless situation. To him, we have a human potential to transform a personal tragedy into triumph, to turn one`s predicament into a human achievement. And when we are no longer able to change a situation, just think of an incurable disease such as inoperable cancer, we are challenged to change ourselves.” However, Frankl clarifies that we can find meaning even without suffering. So, suffering is not necessary to find meaning. He just emphasizes that meaning is possible even in spite of unavoidable suffering.

In his suffering in concentration camps, Frankl asked: “Has all this suffering, all this dying around us, a meaning? For if not, then ultimately there is no meaning to survival….”

Frankl is encouraging us to acknowledge our grief, our sadness, our frustrations, and to see our suffering as an experience in which it is possible to find meaning.

I don’t know you. You might be a student, or an aspiring teacher trying to get a license. Whoever you are, each of us has this certain suffering in life. And we define meaning differently. But whatever you are going through, Frankl is telling us to see beyond our experiences of suffering and to try our best to find meaning despite our suffering. It’s not easy. But it is always possible.

What a beautiful reminder from Frankl as we close this lesson on existentialists who are so concerned with the meaning of our existence.

This logotherapy of Frankl absolutely fits in our undertakings in Values Education. No one is exempted from experiencing suffering. Our students are also experiencing suffering in different degrees, be it social, mental, existential, or emotional. There are some students who are not ready enough to handle some problems in life. And for some of them, the only solution is suicide because life is no longer worth living. But we can do something in Values Education.

We can introduce Frankl`s logotherapy. It is not tied to any specific religious belief. It could be done in a purely secular manner, or it can be incorporated into a certain religious belief, which is called psycho-spiritual formation. We will talk about this in a separate lecture.

So, for now, that is Viktor Frankl and his important role (as an existentialist) in Values Education as one of the contributors to the philosophical and ethical foundations of Values Education.

Recap of Existentialism in Values Education

To recap, we talk about existentialist philosophers or existentialism in the context of Values Education. We started with Soren Kierkegaard with his meaningful existence through liberation from crowd-existence.

Then, we moved to Freidrich Nietzhe`s nihilism, ubermensch, and the will to power.

And then, we talked about Martin Buber`s philosophy of dialogue through our interrelatedness and social relationships, in which the I and Thou is the highest.

Then, we moved to Karl Jaspers` theory of transcendence or encompassing, in which he talked about meaningful existence by overcoming boundary situations and practicing existential communication.

We also talked about Martin Heidegger`s dasein which includes the human beings who can live authentically by liberating themselves from “they”, by taking ownership of their own lives, accepting human experiences and listening to their conscience, and accepting the possibility of death.

And then, we talked about Jean-Paul Sartre’s articulation of human nature in which existence comes first before the essence. Consequently, a human person is the product of one’s choices and actions, and the exercise of freedom.

Lastly, we talked about Viktor Frank`s logotherapy, and the three-fold manner to discover the meaning of our lives or the purpose of our existence.

So, those are the prominent existentialist in the modern period and the application of existentialism to Values Education. Do you have any questions, comments, or reflections regarding existentialism in Values Education? I would love to read that in the comment section below. Kindly leave them in the comment section.

If you would like to listen to this lecture on existentialism in Values Education, this is available on YouTube (check the attached video below). For other lectures, kindly check the links below.

Modern period philosophies of man in the context of Values Education

Medieval philosophies of man in the context of Values Education

Socratic period philosophies of man in the context of Values Education

Introduction to Philosophical and Ethical Foundations of Values Education

Video: Existentialism in the context of Values Education

References of Existentialism in Values Education

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About Dominic San Jose

Hello! I`m Teacher Doms! I am a teacher, Christian missionary and entrepreneur. This personal website is my simple way of sharing my experiences. It is my hope that you may get something valuable from this site. Cheers to your success!

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