Moral Education

In an age in which the discipline of philosophy grows ever more specialized and moves ever farther toward the margins of typical universities, Catholic seminaries have been directed by the bishops to a renewed focus on philosophical studies.  How can philosophy constitute a mode of human formation and spiritual formation?  How can the study of philosophy further a man’s development in the virtues, in affective maturity, in capacity for right relation to others, and so on?  What does philosophy have to do with the life of prayer and of grace?
Three basic answers to these questions stand out.  First, right understanding removes obstacles to right action.  The PPF and John Paul II, in Pastores dabo vobis, emphasize this connection.  Second, participating in philosophical inquiry provides an occasion for the cultivation of virtues, both intellectual and moral.  Finally, philosophy’s intimate connection to prayer appears in its highest object and its contemplative nature.

Moral education and moral growth are very important topics, and have been so as much in the fields of moral psychology and moral education as in the policies of governments and international institutions over the past decades. These two topics are also central themes within the educational proposal of Philosophy for Children (P4C), as seen in theoretical reflection and in educational research. It is necessary to start from a more global approach to moral growth, focused on the development of capacities. Such abilities are to be understood as virtues or personality traits that enable us to achieve a full life, that is, to become good people. The transformation of classrooms into communities of philosophical inquiry, following the educational guidelines of P4C, can contribute to the achievement of this objective. Here we present the psychological and methodological underpinnings of an educational research project that we are applying to a small sample that includes two groups—experime...

Many researchers believe that the proper identification of psychology variables depends on using accurate tools that function beyond cultural, political and social attachments for measuring the psychological features in human societies. In this regard, the present study has been conducted to examine the psychometric properties and factor structure of Black’s Moral Agency Scale (2016) in Iranian population. This scale has 15 items with three subscales of responsibility, external attribution and group pressure that has been validated with a desirable validity and reliability in American-European society. In the present study, to use this scale first the Persian version was prepared using back translation and then it was distributed among a sample of 381 male and female students of the University of Mazandaran, who were selected through multi-stage cluster sampling to participate in this study. In the next step, the construct validity of the scale was examined by exploratory factor analysis method. The results showed that after removing 2 items due to loading onto a factor other than the main factor, the scale has a three-factorial structure such as the original version. Then, to examine the confirmatory factor analysis, the model's fit was evaluated using Amos software, which confirmed the results of the structure obtained from the exploratory factor analysis. Moreover, for further evaluation of the validity of the scale, the correlations between the factors and the total score was examined through Pearson's correlation, and results indicated a good correlation between the subscales with the total score of the scale. To assess the reliability of the scale, the Cronbach's alpha coefficient was adopted. The Cronbach's alpha for responsibility, group pressure, external attribution and total scale scores were 0.53, 0.57, 0.55, and 0.60, respectively. Finally, with due regard to the data obtained from this research, it can be said that the present scale has an acceptable reliability and validity and is suitable for use by Iranian researchers in future studies.

In the early decades of the nineteenth century, there raged a debate about
the link between classical study and moral upbringing in Sweden. As the
use of Latin declined across Europe, advocates of a classical education began
to argue the moral value of studying ancient languages and texts. Latin was
presented as the best way to train the mental faculties and ancient literature
provided moral training. Despite mounting criticism and demands for
reform, classical study in Sweden, as well as in many other European countries,
maintained and even strengthened its grip on the curriculum in the
nineteenth century.
This article analyzes public arguments for and against the moral value of
classical study in newspaper articles, pamphlets and official reform material.
By tracing arguments about the moral societal value or use (”nytta”) of a
classical education new light is shed on the successful defense of classical
studies. Whereas both Swedish and international scholars have previously
noted the presence of moral arguments, this prevalent line of reasoning has
mostly been ignored. In Sweden in particular, the Latin debates have been
viewed as part of an ideological schism, thereby obscuring the importance
ascribed to moral upbringing in general by educators, teachers and professors
engaged in public disputes over the societal value of different forms of
knowledge.
The moral argument can explain why classical study retained its importance
in the face of stout opposition. Because many educators interpreted
societal value primarily as moral value, the primacy of classical education
with its time proven moral dimension was not easily challenged. Even proponents
of reform agreed that classical literature and texts simply

Статья посвящена проблематике введения концепций и практик эмоционального интеллекта в образование за рубежом и в России и размышлению о возможностях социально-эмоциональное обучения применительно к воспитанию, о необходимости их использования в подготовке педагогов. / The article presents a review and brief analysis of the interdisciplinary research seminar. It  focuses on the introduction of concepts and practices of emotional intelligence in education abroad and in Russia and  discussed the advantages of social and emotional education.

The aim of this paper is to show how changes in the social fabric of Malta have resulted in amendments to the school curriculum in respect to the teaching of moral values. The curriculum now caters for a new subject in schools called Ethics, which is aimed at students who opt out of the mainstream Catholic Religious Education classes. As educators directly involved in its introduction in Maltese schools, as well as in the training of the subject teachers, we reflect on how this new subject relates to the development of both Maltese and migrant students’ identities. We highlight some of the challenges the subject of Ethics presents to parents, teachers and students, and the tensions some students encounter between the religious values taught at home and secular values taught at school.

Various kinds of contemplative practices have been a part of the western philosophical tradition since the Age of Antiquity. Today, however, philosophy as a way of life has ceased to be an integral part of academic practice. The capability to gain knowledge or understanding is believed to come out of pure intellectual endeavor, without exercising the mind and body holistically. This has created a blind spot for philosophy, where no profound pedagogical and moral transformation of subjectivity can be articulated. Furthermore, meditation practices have often been understood as egoistic, apolitical
activities. Our purpose is to suggest that this understanding is due to the liberalist and Cartesian tradition of subjectivity which has widely proliferated in education. However, through an analysis of a meditation exercise in breathing, it is possible to deconstruct these notions and open novel vistas for thinking about the relationship between truth and subjectivity in education. A simple breathing exercise can dissolve the dualisms ingrained in occidental philosophy and culture – which has many socio-political implications for educational theory and praxis.

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The structure of studies of moral education is basically interdisciplinary; it includes moral philosophy, psychology, and educational research. This essay systematically analyses the structure of studies of moral educational from the vantage points of philosophy of science. Among the various theoretical frameworks in the field of philosophy of science, this essay mainly utilizes the perspectives of Lakatos’s research programme. In particular, this essay considers the relations and interactions between different fields, including moral philosophy, psychology, and educational research. Finally, the potential impacts of the new trends emerging from natural sciences that seem to be challenging to existing theoretical frameworks of moral education are examined using the vantage points of philosophy of science.

Jane Austen's Emma has been identified as a core example of the bildungsroman-a novel charting the formative years of a person's coming-of-age in terms of moral and spiritual development-and is, moreover, replete with fascinating incidents which serve as paradigm examples of moral enquiry into the nature and justification of actions and judgments The novel depicts the ethical and character formation of a socially privileged young woman who-in need of entertainment and worthwhile productive activity-seeks to fill her time by a series of ill-judged match-making projects which have wide-ranging consequences for the people involved. In the process, Emma's moral development is revealed in a number of key episodes, and is guided by the social mores of the early 19 th century under the tutelage of the more experienced and mature friend and neighbour, Mr. Knightley. This formative story displays the cultivation of particular kind of virtuous character-involving the movement from a self-regarding to another-regarding approach to social life and relationships-not unlike the unselfing process recommended by writers and philosophers such as Iris Murdoch and Galen Strawson, as well as Buddhist mindfulness practitioners. Following an examination and analysis of some of the key themes in Austen's novel, some lessons will be drawn for moral education theory and practice.

This paper explores the educational implications of Linda Zagzebski's recent Exemplarist Moral Theory. It purports to do so by comparing what I consider to be the basics of an exemplar-based educational approach with the standard approach to virtue formation, as it has been proposed by Steven Porter. After introducing four traditional strategies for fostering virtue formation in the young, I briefly summarize Zagzebski's view and shed light on the educational principles that the view entails. Then, I discuss some common features and relevant differences between an exemplar-based educational approach and the standard approach. Finally, I attempt to defend both views from a couple of recent objections.

This qualitative interview study explores the perceptions of five USC Shoah Foundation Master Teachers who integrate IWitness in teaching about the Holocaust.  The study focused on the perceptions of teachers as their students interact with survivor and witness testimony in IWitness as well as how IWitness provides a framework for moral education in comparison to other primary sources. 
Findings of this study suggest that the personalized nature of engaging with testimony in IWitness promotes student development of empathy through the interpersonal connections that students form with survivors and witnesses of the Holocaust.  Participants suggest that by engaging students on the affective continuum of historical empathy, students demonstrate greater historical understanding and levels of care for the content and for people in society.

이 연구는 오늘날 도덕성과 관련하여 감정이 어떤 사상사적 변천을 거치면서 현대사회에서 중요한 위치를 점하게 되었는지 탐구하고, 감정의 교육적 시사점을 탐색하는 데 그 목적이 있다. 고대부터 근대에 이르는 서양 사상사를 살펴보면, 감정은 항상 이성에 대비되어 부정적으로 간주되거나 하위의 요소로 간주되곤 하였다. 그러나 근대 이후 최근에 이르기까지 감정의 위상은 점차 변화해왔고, 도덕성의 중요한 원천으로 인정받고 있다. 그러나 감정이 도덕성에 있어서 어떻게 이런 지위를 확보할 수 있었는지, 그 과정에 대한 연구는 부족한 실정이다. 본 연구는 찰스 테일러의 연구를 바탕으로 플라톤, 데카르트, 로크, 도덕감정론자, 그리고 루소 등 각 철학자들의 감정에 대한 관점을 탐색하면서 고대에서 근대로 이행하는 과정에서 감정이 이성과 어떤 방식으로 관계 변화를 겪 는지 집중적으로 살펴본다. 플라톤으로 상징되는 서양 고대에서, 이성은 불변하는 외적 실재를 직관하고 그 의미를 통찰하는 기관이었으나, 근대로 접어들어 한 인간을 합리적으로 통제하는 주체처럼 변했다. 이 과정에서 감정은 순전히 부정적인 지위를 탈피하고 도덕성에 있어 점차 중요한 원천으로 상승하기 시작한다. 근대적 인간은 더 이상 외부에서 옳고 그름을 판단하는 기준을 찾을 수 없었기에 자신의 내면으로 들어가서 도덕성의 원천을 찾기 시작하는데, 이 때 감정은 중대한 고려사항으로 자리 잡는다. 이후 도덕감정론자를 거쳐 루소에 이르러 마침내 감정은 올바름을 말해주는 중요한 지위를 얻게 된다. 한편 찰스 테일러는 “자기진실성”이라는 개념을 통해 감정 이 현대사회만의 독특한 윤리형식을 구성하는 한 가지 요소라고 주장하고 있는데, 오늘날 우리나라의 젊은이들은 자기진실성에 충실한 방식으로 살아가는 것처럼 보인다. 그러나 오늘날 우리나라 교육현실에서 감정은 그 중요성을 좀처럼 주목받지 못하고 있으며 학생들은 외적인 이유들로 자기진실성에 기초한 삶의 방식을 배우지 못하고 있다. 그러나 만일 감정이 자기진실성의 윤리와 관련하여 도덕성의 원천으로 간주될 수 있으며 옳고 그름을 발견하고 삶의 의미를 찾는 과정에서 중요한 역할을 하고 있다면, 우리는 감정에 대한 선입견을 벗고 그 교육적 가능성을 적극적으로 모색할 필요가 있다.

Was der Mensch ist und was er sein soll, ist Thema des vorliegenden Heftes aus der Reihe „EinFach Philosophieren“. Der Titel „Politische Ethik“ zeigt an, in welchem Rahmen die philosophische Anthropologie hier zu Wort kommen wird: Es geht weniger um das Menschsein »an sich«, sondern um den gesellschaftlichen Kontext, in dem es sich konkret verwirklicht. In diesem Sinn sind die Materialien dieses Heftes stets erfahrungsbezogen, ohne dass dabei aus der Erfahrung selbst die Kriterien ihrer ethischen Beurteilung abgeleitet werden.

Education and Free Will critically assesses and makes use of Spinoza’s insights on human freedom to construe an account of education that is compatible with causal determinism without sacrificing the educational goal of increasing students’ autonomy and self-determination. Offering a thorough investigation into the philosophical position of causal determinism, Dahlbeck discusses Spinoza’s view of self-determination and presents his own suggestions for an education for autonomy from a causal determinist point of view.

The book begins by outlining the free will problem in education, before expanding on a philosophical understanding of autonomy and how it is seen as an educational ideal. It considers Spinoza’s determinism and discusses his denial of moral responsibility. Later chapters consider the relationship between causal determinism and autonomy, the educational implications of understanding free will and how free will can be utilised as a valuable fiction in education.

This book will be of great interest to academics and postgraduate students in the field of education, especially those with an interest in moral education and philosophy of education. It will also be of interest to those in the fields of philosophy and psychology and specifically those focusing on the free will problem, on Spinoza studies, and on the relation between moral psychology and external influence.

The aim of this study is to investigate teachers’ perceptions of their practice of values education, and to explore their degree of professionalism in this matter. Qualitative interviews with 13 teachers have been conducted and analysed by a comparative analysis. According to their view, values education is (a) most often reactive and unplanned, (b) embedded in everyday school life with a focus on students’ everyday behaviour in school, and (c) partly or mostly unconsciously performed. Furthermore, professional knowledge appears to be missing in the domain of values education among these teachers.

Even though hidden curriculum is influential on students’ moral education, it is not
sufficiently investigated. Among the researchers that studied the subject, Lawrence
Kohlberg has attempted to systematically explain hidden curriculum’s role and
effects on moral education. In this article, the role and effects of hidden curriculum
in moral education are explained in accordance with Kohlberg’s suggestions. In particular,
the inadequacy of conveying moral education in the form of a course and in
an authoritarian way has been emphasized. The new primary curriculum in Turkey
brings a new understanding about students’ gaining moral values. The degree of
gaining these moral values by students in classrooms is discussed according to
Kohlberg’s ideas about hidden curriculum.

This article is part of a roundtable discussion on Sharing the Burden: Rabbi Simḥah Zissel Ziv and the Path of Musar.  Responding to Christian Miller, I consider the tensions found in Simḥah Zissel Ziv's view of the soul, how Simḥah Zissel sees human beings as inclining toward evil, and how he tends to recommend measures that are more demanding than those typically tested by psychological researchers. Responding to Andrea Dara Cooper, I pay particular attention to Cooper's question regarding the tension between Simḥah Zissel's expansive view of fellowship and his lack of support for his family, and focuses on the constructions of gender that produce this tension. Responding to Jeffrey Pugh, I explore the clear limits to Simḥah Zissel's tolerance for criticism, questions, and disobedience. Responding to Rebecca Todd Peters, I consider various ways in which Simḥah Zissel's legacy has been appropriated, and I give particular attention to ways that his thought has been used to support critical thinking about structural injustices and social change.

This essay will analyse the strengths and limitations of fantasy set in a story which demonstrates the relationship between fantasy and realism. The selected text is Where the Wild Things Are (WTWTA) by Maurice Sendak, first published in 1963, it is a picture book which is a sub­genre within Children’s Literature.

Should society care about Christian morality? Are Christians out of touch with contemporary moral decision-making? CHRISTIAN MORALITY provides readers with a framework for identifying and applying Christian moral principles to divisive issues like abortion, same-sex marriage, and racism.

Who would think that healing somebody would be a bad thing? Yet Jesus was accused of breaking one of God’s commandments about not working on the Sabbath! In response, Jesus used moral reasoning to show how his action was similar to an exception granted by his accusers. In this book, we will show how Christians can identify or formulate principles of morality.

Today we confront different issues than did the early followers of Jesus. In many countries, women can visit clinics to end a pregnancy, but most Christian churches officially condemn abortion. After years of struggle, women still do not earn as much as men. And many churches do not let them serve as priests or senior pastors. People of the same sex can legally marry, but most Christians oppose same-sex marriage on moral grounds. Despite a civil war and civil rights legislation, African Americans are incarcerated at much higher rates than whites for the same crimes. These issues demand a thoughtful Christian response. Christian Morality provides examples of how to integrate Scripture with information from relevant sciences to formulate moral principles.

Linda Trinkaus Zagzebski believes that a comprehensive moral theory can be constructed by identifying moral exemplars and by investigating (to put it very roughly) what it is that makes them tick. We identify moral exemplars by direct reference to persons we admire "upon reflection." Moral exemplars are persons like that. Two emotions will play a central role in this type of moral theory: admiration, and its opposite, contempt. Zagzebski's theory proceeds by rough analogy with a physical theory that identifies instances of water and then goes on to investigate the physical make-up of the natural kind, water. But an even better comparison, as she says, is to a community of linguistic users which identifies various instances of tigers, say, and then goes on to investigate the (possibly evolving) referent of the species-term "tiger." Zagzebski provides an engaging, illuminating, and deeply human discussion of how the details of this exemplarist approach, with its investigation into the psychological make up of moral exemplars, might be developed.

Cílem tohoto příspěvku je nastínit vzájemnou propojenost individuální, sociální a meta-etické roviny etiky a souvislost této propojenosti s etickou výchovou. Argumentace vychází z předpokladu, že lidství se uskutečňuje na všech třech zmíněných rovinách a nikoliv nejvíce na sociální, jakkoliv je prosociálnost významným tématem etické výchovy. Pointou argumentu je, že má-li být etická výchova funkční, musí kultivovat lidství v celé své morální komplexnosti, to znamená, že musí kultivovat jak individuální, tak sociální, tak i meta-etickou dimenzi etiky.

Two of the most well-known and widely used instruments to measure moral reasoning in adolescents and others are the SRM-SF (Basinger, Gibbs, & Fuller, 1995; Gibbs, Basinger, & Fuller, 1992; Gibbs, Basinger, Grime, & Snarey, 2007) and the SROM-SF (Basinger & Gibbs, 1987; Beem, Brugman, Høst & Tavecchio, 2004). The SRM-SF is a dilemma-free interview measure, whereas the SROM-SF questionnaire includes two moral dilemmas. The SRM-SF elicits the production of moral reasoning, whereas the SROM-SF offers stage-typed reasons that persons may recognize and select as close to their own way of reasoning.  The SRM-SFO is a new assessment method for use with adolescents and others (Basinger, Brugman, & Gibbs, 2007). The SRM-SFO was constructed to combine the best of both (SRM-SF and SROM-SF) instruments. Like the SRM-SF, it has a dilemma-free format, which saves a lot of reading time; and, like the SROM-SF, it has objective stage-keyed items, which saves a lot of coding time. That is, the SRM-SFO can be easily and quickly (10-15 minutes) administered in large sample research even with young adolescents, delinquents or other adolescents with an educational delay (Beerthuizen, Brugman, & Basinger, 2013).

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There is a difference between that which is and that which is to be. Anthropologically: there is a way I am, and the way I am to be, or not to be. How to explain this? This book presents the argument that human nature is both complex and complicated in at least two specific ways – ontologically and ethically. In our being we are indisputably good, or dignified, worthy, important or noble. But in our morality we are ambivalent – capable of both good and evil, the humane and inhumane.

In his paramount work Jan Amos Comenius expresses the goal of his lifelong endeavor: “to help man become truly humane” (Pampaedia). If human beings are to become what they ought to be, they need to be educated towards humanity, says Comenius. But the fundamental question is: What is a human being? And what ought they to be? “Salt ought to be salty. A river ought to be clear. A knife ought to be sharp. But what ought a person to be?” What is their essence? What makes them human? And how can that be cultivated or educated? This book presents Comenius’ answers to these questions.