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“The definition of a “value”

Having identified behaviors that are believed to be indicative of a valuing difficulty,  Raths, Harmin, and Simon (1966, 1978) describe the second component of their theory: the definition of a “value.” In their view, a value is an outcome of a process that requires:

1. Choosing freely.  They write, “If something is in fact to guide one’s life whether or not authority is watching, it must be the result of free choice.  If there is coercion, the result is not likely to stay with one for long…Values must be freely selected if they are to be really valued by the individual” (1966, p. 28).
2. Choosing from among alternatives. This element suggests that if there is no choice, then the valuing process cannot take place. Although they do not say how many alternatives need to be considered to fulfill this aspect of the definition, they do suggest that the  more alternatives there are, the more satisfying the final choice is likely to be.
3. Choosing after thoughtful consideration of the consequences of each alternative. This criterion stipulates that valuing is a reflective, rather than an impulsive or capricious, process. Valuing is a cognitive process, requiring informed consideration of choices and their consequences.
4. Prizing and cherishing.  This criterion suggests that values, when they are freely selected and reflected upon, are also matters of pride and esteem.
5. Affirming.  This element asserts that when values meet the criteria above, that they should be worthy of  affirmation.  This idea goes in part to the prizing element above; that is, if an attitude or interest is truly a value as defined here, then willingness to publicly affirm that value is a measure of commitment and positive emotional support for it.
6.  Acting upon choices.  Values are not merely verbal expressions, but are manifested in our behavior.
7. Repeating. This final element suggests that a value persists in one’s life, that it recurs in different situations and times. Values constitute patterns in character over time.

According to Raths, Harmin, and Simon (1966, 1978), all of these elements must be present for a value to be formed.   A value cannot be indoctrinated or inculcated; it cannot be the only available option; its consequences and the consequences of alternatives must be anticipated, understood, and considered; it cannot be a choice that the individual feels ashamed of or would deny; it cannot simply be “all talk” or established solely through an exploration of feelings.  If someone claims that they hold value x, but then does not act on value x repeatedly, then x is not a value, according to this conception. For Raths, Harmin, and Simon, a value manifests itself as a pattern in one’s life.   The list of seven subprocesses form a checklist of criteria to see if a value is indeed present.The definition of a “value”

Having identified behaviors that are believed to be indicative of a valuing difficulty,  Raths, Harmin, and Simon (1966, 1978) describe the second component of their theory: the definition of a “value.” In their view, a value is an outcome of a process that requires:

1. Choosing freely.  They write, “If something is in fact to guide one’s life whether or not authority is watching, it must be the result of free choice.  If there is coercion, the result is not likely to stay with one for long…Values must be freely selected if they are to be really valued by the individual” (1966, p. 28).
2. Choosing from among alternatives. This element suggests that if there is no choice, then the valuing process cannot take place. Although they do not say how many alternatives need to be considered to fulfill this aspect of the definition, they do suggest that the  more alternatives there are, the more satisfying the final choice is likely to be.
3. Choosing after thoughtful consideration of the consequences of each alternative. This criterion stipulates that valuing is a reflective, rather than an impulsive or capricious, process. Valuing is a cognitive process, requiring informed consideration of choices and their consequences.
4. Prizing and cherishing.  This criterion suggests that values, when they are freely selected and reflected upon, are also matters of pride and esteem.
5. Affirming.  This element asserts that when values meet the criteria above, that they should be worthy of  affirmation.  This idea goes in part to the prizing element above; that is, if an attitude or interest is truly a value as defined here, then willingness to publicly affirm that value is a measure of commitment and positive emotional support for it.
6.  Acting upon choices.  Values are not merely verbal expressions, but are manifested in our behavior.
7. Repeating. This final element suggests that a value persists in one’s life, that it recurs in different situations and times. Values constitute patterns in character over time.

According to Raths, Harmin, and Simon (1966, 1978), all of these elements must be present for a value to be formed.   A value cannot be indoctrinated or inculcated; it cannot be the only available option; its consequences and the consequences of alternatives must be anticipated, understood, and considered; it cannot be a choice that the individual feels ashamed of or would deny; it cannot simply be “all talk” or established solely through an exploration of feelings.  If someone claims that they hold value x, but then does not act on value x repeatedly, then x is not a value, according to this conception. For Raths, Harmin, and Simon, a value manifests itself as a pattern in one’s life.   The list of seven subprocesses form a checklist of criteria to see if a value is indeed present.”

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Biliografia lui Louis Raths

autor: Doris Pop