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1
Owen, Roderic Lewis. "Liberal education and moral development: an integrated model of moral education." W&M ScholarWorks, 1985. https://scholarworks.wm.edu/etd/1539618618.
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Two central questions are raised: at a college level, what should be our educational goals and methods in the realm of moral development? and, what curricular or instructional model is most logically consistent and ethically acceptable with the mission and philosophy of liberal education? The major purpose of this study is to answer these questions and develop one reasonable, clearly defined model of college-level moral education.;As a normative inquiry into the goals of moral education, this philosophical study rests on the assumption that statements of moral value can be rationally understood and taught and is guided by an awareness of the major findings in social scientific research on moral development and education and practical use of the conceptual analysis of educational terminology.;In order to answer the central questions, it is argued that the ideal of liberal education (its inherent logical and ethical criteria as well as a developed set of explicit curricular goals) can help determine legitimate curricular goals and methods that are focused on moral development. An extended definition of liberal education is developed through reference to widely accepted historical statements and examination of contemporary principles and goals.;Five contemporary models of undergraduate moral education are next identified and described in detail: values clarification, wholistic, humanities, normative ethics, and cognitive-developmental. The specific criteria for liberal education are then critically applied, evaluating the respective strengths and weaknesses of each model. It is argued that the normative ethics and cognitive-developmental models are most closely connected with the historical aims and contemporary goals of liberal education.;The study concludes with a detailed analysis of the two selected models. Reasons for their integration are developed, pedagogical methods and resources which emerge from their combination are outlined, and a summary of this approach to selecting and developing an acceptable model of college-level moral education is offered. In closing, it is stated that college students can legitimately be taught to reflect on morality, to be committed to the rational analysis and selection of moral values and lifestyles, and to act in accordance with their convictions.
2
Sprod, Tim. "Philosophical discussion in moral education the community of ethical inquiry /." London : Routledge, 2001. http://www.myilibrary.com?id=7101.
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3
Hagen, Daniel Scott. "Moral expertise and moral education : a Socratic account." Thesis, Massachusetts Institute of Technology, 2013. http://hdl.handle.net/1721.1/84417.
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Thesis (Ph. D.)--Massachusetts Institute of Technology, Dept. of Linguistics and Philosophy, 2013.<br>Cataloged from PDF version of thesis.<br>Includes bibliographical references (pages 97-101).<br>What is virtue and can it be taught? These questions preoccupied Socrates and this dissertation offers a Socratic answer to them. In Chapter 1 ("Virtue as Expert Moral Knowledge") I develop and defend a novel interpretation of the Socratic thesis that virtue is a kind of knowledge. I argue that the relevant kind of knowledge of interest to Socrates is expert moral knowledge or moral expertise-a complex epistemic state that integrates practical knowledge, theoretical knowledge, and self-knowledge. This account unifies several seemingly disparate epistemological threads that run through Plato's Socratic dialogues, it helps us resolve other interpretive questions surrounding Socrates and Socratic philosophy, and it is philosophically attractive in its own right. In Chapter 2 ("Socrates the Educator and Socratic Education") I confront a puzzle about Socrates' status as a teacher. It's natural to think of him as one, yet (1) Socrates persistently denies that he is or ever was anyone's teacher, (2) he seems to think knowledge of some sort is necessary for being a teacher while disavowing knowledge himself, and (3) he argues on occasion that virtue-the thing he took to be most important of all-cannot be taught. I use the account from Chapter 1 to resolve this puzzle. I conclude the chapter by considering some of the further benefits of Socratic education and some of the limitations it faces. In Chapter 3 ("Moral Deference and Moral Development") I explore the interaction between expertise and education by examining Socratic policies regarding each. In particular, I consider how Socrates thinks we ought to interact with moral experts, and I consider how he thinks we ought to promote our own moral development (in light of the account of virtue from Chapter 1). I argue that while there appears to be a trade-off between deference and development, Socrates' characteristic method of inquiry, elenchus, offers a way to reconcile the two. I bookend the chapter with a discussion of some recent work in moral epistemology on the puzzle of pure moral deference. The Socratic perspective on deference and development supplies a new diagnosis of this puzzle.<br>by Daniel Scott Hagen.<br>Ph.D.
4
Phillips, Glynn Stuart. "Moral education and the nature of moral judgment." Thesis, University of Warwick, 1996. http://wrap.warwick.ac.uk/74566/.
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A vigorous debate is taking place about whether school pupils should be morally educated. Opinion appears to be sharply divided both about whether this is possible, and even if it is, what it would be. Some claim that schools have a duty to teach pupils 'universal' values. Others reject this, claiming that this is based on a misconception of what a moral judgment is. This school of thought takes moral judgment to be in a broad sense subjective or relative, and bases its doubts about the enterprise of moral education on these conceptions. Such scepticism about moral education, I suggest, is indicative of a more general view that unless claims made in a subject or activity can be objective and objectively assessed, they are not a fit vehicle for educational activity. Subjective or relativistic conceptions about moral judgment are ways of doubting whether claims made in morality can be objective and so can be a proper domain of educational activity. These claims about how we understand the concept of moral judgment, are philosophical claims. To get to grips with these positions, I use the resources of metaethics to examine them. I suggest that any metaethical theory about the nature of moral judgment can be assessed by four tests, which are laid out in chapter 1. These are whether a theory (a) accounts for our basic moral convictions, (b) explains how we should understand the nature of moral disagreement, (c) explains what kind of knowledge is moral knowledge or what kind of justification is moral justification, and (d) explains the connection between moral judgment and moral action. In chapters, 2-7, I examine the claims of emotivism, universal prescriptivism, two versions of subjectivism, relativism, moral realism and, more briefly, ethical naturalism to provide a satisfactory philosophical account of the nature of moral judgment. In the concluding chapter, I draw out the implications of these different metaethical theories for moral education. I argue that emotivism, standard subjectivism, and relativism, the metaethical theories upon which sceptical views about the possibility of moral education are based, do not do justice to those aspects of our moral experience which form the basis for my four tests, and do not support the case that moral education is not possible. I go on to argue that we can deepen our understanding of what it is to be morally educated and what it is to engage in moral education, by making judicious selections from the ideas and claims in universal prescriptivism and moral realism.
5
Park, Sungjoo. "Moral Education and Sport." The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1268240015.
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6
Vokey, Daniel James. "Reasons of the heart, moral objectivity and moral education." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ28076.pdf.
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7
Harvey, Blane L. "Rationality, education, and educational research." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33899.
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This thesis expands upon the discussions of Martha Nussbaum (1991) regarding scientific and Aristotelian conceptions of rationality and how each treats issues of moral reasoning and moral education. It posits that this scientific rationality provides an inherently flawed and limiting conception of the practical reasoner, and that its prevalence within the field of education, as well as in educational research has had damaging effects upon students and educators alike. Thus, it advocates the adoption of an Aristotelian view of reason, one which characterizes the person of practical reason as one who possesses a rich awareness of detail, emotion, context and complexity. Further, it examines the current and potential roles that educational researchers play in either the affirmation or questioning of these conceptions of rationality, and in turn, how these researchers affect change in education, and in society in general.
8
Cooper, James A., and res cand@acu edu au. "The Cognitive Anatomy of Moral Understanding and the Moral Education Question: A study in the philosophy of moral education." Australian Catholic University. School of Religious Education, 2008. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp180.20112008.
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This study investigates the problem of contemporary interpretations of the moral education question, as informed by rival moral-philosophical and epistemological traditions. In this study, the moral education question is taken to mean, ‘What educational form and content may best assist students in becoming ethically minded and morally good people?’ Accordingly, this necessitates a consideration of what is meant by morality and what are the central characteristics of the moral life (i.e. moral philosophical perspectives), as well as how such accounts of morality are seen to relate to the educational aims of knowledge and intellectual development (i.e. underlying epistemology).This study shows that current interpretations of moral education (as efforts to ‘teach values’) are predominantly informed by the ‘juridical ethical tradition,’which, in turn, is underpinned by a distinctive epistemology (or ‘Juridicalism’).The thesis proposes that Juridicalism is philosophically contestable because it leads to a partially distorted conception of the moral life and hence of moral education. Generally, by regarding the cognitive dimensions of moral thought and action as separate from and independent of the emotional-volitional dimensions, Juridicalism is an obstacle to understanding the proper moral educational task of schools. Notably, Juridicalism leads to a questionable emphasis on the importance of ‘values’, as expressed in generally agreed rules and principles, as opposed to particular and substantive moral judgements.A critique of Juridicalism is developed, focussing on its underlying conception of human reason as inspired by a distinctly Modern mind-body/world dualism argue that the fragmented and reductive epistemology of Juridicalism signals the need for a richer and more variegated theory of cognition, marked specifically by an integrated anthropology and substantive theory of reason. Further, such an epistemology is located in the realist philosophy of classical antiquity particularly within the Aristotelian tradition. I propose a defence of what I call ‘Classical Realism’, in contrast to Juridicalism, highlighting its distinctively integrated account of the mind/soul and body/world relationship, and substantive conception of practical rationality or moral understanding. Classical Realism also makes central the notion of knowledge as ‘vision’ in order to explain how the rational and affective dimensions of human nature come together in moral thought and action. Finally, the moral education question is reconsidered in light of the visional ethical perspective emerging from Classical Realism. In this light I interpret the moral education question as a matter of nurturing the (intellectual) capacity for and habit of correct vision and, relatedly, moral judgement. Further, this task is shown to be vitally connected with the school’s focus on developing knowledge and the intellect through the teaching of traditional academic and practical disciplines. Some initial comments are made concerning the pedagogical implications of such an interpretation, while some associated challenges and questions for further research are highlighted.
9
Cooper, James. "The cognitive anatomy of moral understanding and the moral education question: A study in the philosophy of moral education." Thesis, Australian Catholic University, 2008. https://acuresearchbank.acu.edu.au/download/16b8d52969ea9ff682a69b61b961d450653f053745b3ce5926b2e3da886f6a5a/1680168/64830_downloaded_stream_55.pdf.
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This study investigates the problem of contemporary interpretations of the moral education question, as informed by rival moral-philosophical and epistemological traditions. In this study, the moral education question is taken to mean, 'What educational form and content may best assist students in becoming ethically minded and morally good people?' Accordingly, this necessitates a consideration of what is meant by morality and what are the central characteristics of the moral life (i.e. moral philosophical perspectives), as well as how such accounts of morality are seen to relate to the educational aims of knowledge and intellectual development (i.e. underlying epistemology).
10
容樂 and Lock Betty Yung. "Moral education: a philosophical investigation." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1993. http://hub.hku.hk/bib/B31211112.
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11
Lu, Houliang. "Xenophon's theory of moral education." Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/9868.
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Xenophon the Athenian, who is well known as a historian and a witness of Socratic philosophy but is usually excluded from the list of classical writers on education, actually developed his own systematic thought on moral education from a social and mainly political perspective in his extant works. His discourse on moral education presents for us the view of an unusual historical figure, an innovative thinker as well as a man of action, a mercenary general and a world citizen in his age; and is therefore different from that of contemporary pure philosophers, such as Plato and Aristotle. Furthermore, as a prolific author respected in both the classical world and the early modern era, Xenophon’s doctrine on moral education greatly influences the later development of European cultural history. This thesis explores the background and content of Xenophon’s thought on moral education, as well as its application in his other literary works, which are not directly on the same topic but are indirectly influenced by it. Part 1 discusses the background which produces Xenophon’s thought on moral education. As a historian of his own age, Xenophon’s negative view of the world he lived in is fully expressed in his Hellenica; and his idea of social education organised by a competent political leader serves as a proposal to transform the disordered Greek world in his time. As a follower of Socrates, Xenophon adopts his teacher’s approach of focusing on the study of moral issues and leadership; and the need to make apology for Socrates helps to shape many heroes in Xenophon’s works into extremely pious men and beneficial moral teachers. Part 2 analyses the content of Xenophon’s thought on moral education. This idea is systematically explained in his Cyropaedia and advocated in a rhetorical and persuasive manner in his Hiero. By modern ethical standards, Xenophon’s moral education is supported by dark art of government and cannot always be justified; but this dark side is tolerable in Xenophon’s view as long as it ultimately serves for good purpose. In his Poroi and Oeconomicus, Xenophon makes a further development of his thought by confirming that the art of accumulating and using wealth is also an indispensable skill for organisers of social education. Part 3 presents the application of Xenophon’s theory of moral education in his epoch-making literary composition. His Agesilaus, which serves as a prototype for later biographies, depicts a historical figure living and acting according to the ethical principles which Xenophon sets for ideal political leaders; while his Oeconomicus, which influenced Hellenistic and Roman agricultural works greatly, attempts to bring the experience of public education into the domestic sphere. The analysis of these themes confirms that Xenophon actually established a theory of moral education, which is social, highly political but also philosophical, in his extant corpus. On the one hand, Xenophon’s theory is less profound than that of Plato or Aristotle and is sometimes superficial and occasionally self-contradictory; on the other hand, the theory is original, innovative and influential in the history of classical literature, and therefore deserves our respect and serious treatment.
12
Yung, Lock Betty. "Moral education : a philosophical investigation /." [Hong Kong] : University of Hong Kong, 1993. http://sunzi.lib.hku.hk/hkuto/record.jsp?B13309481.
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13
Courte, Lisa J. "Engaging the moral imagination through metaphor, implications for moral education." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape8/PQDD_0026/MQ50506.pdf.
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14
Courte, Lisa J. "Engaging the moral imagination through metaphor : implications for moral education." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21203.
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The first contemporary approaches to moral education emphasize, moral reasoning skills and value analysis. The possible role of imagination in moral understanding is, by and large, neglected. More recent approaches suggest engaging the imagination can benefit moral education. The concept of imagination, however, remains elusive. As the capacity to consider the possible beyond the actual, imagination is a valued educational tool. It is offered that morality and the opportunity for meaningful interpretation of human experience may best be conveyed in symbolic terms. Metaphor, once viewed as an ornamental product of language, has been rediscovered; claiming a position in our comprehension of human understanding. This thesis proposes that engaging the imagination through metaphor is critical for moral education on the basis that our moral understanding is fundamentally imaginative and metaphoric in nature.
15
Sciaino, Maria. "PRESUPPOSITIONS IN MORAL EDUCATION DISCOURSE: DEVELOPING AN ANALYTIC FRAMEWORK AND APPLYING IT TO MORAL EDUCATION TRADITIONS." Doctoral diss., University of Central Florida, 2005. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/4228.
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Moral education is ever more important in our schools today, but the various moral education traditions make it difficult to decide which tradition best serves our purpose and population. This dissertation develops and uses an original analytic framework to narrow the choices of moral education curricula. The analytic framework introduced presuppositions that expounded upon one's center of value or source of moral authority, the nature of people and their capacity for rational thought, the nature of society, the time orientation of tradition, and the resulting morality in action. The analytic framework was then applied to ten notable traditions: Catholic religious education, values clarification, Kohlberg's cognitive-developmental theory, five multicultural education traditions (Teaching the Exceptional and Culturally Different, Human Relations, Single-Group Studies, Multicultural Education, and Education that is Multicultural and Social Reconstructionist) reviewed by Sleeter & Grant, and Skinner's theory of behavior modification. This study presents the analytic framework in depth and offers a brief narrative of its application across traditions. The resulting synthesis offers a review of commonalities, differences, surprises, and finally, a proposal that an existing presupposition stands as the defining one in regard to differentiating among moral education traditions.<br>Ed.D.<br>Department of Educational Studies<br>Education<br>Curriculum and Instruction
16
Lee, Feng-Jihu. "Emotivism, prescriptivism, Confucianism and moral education : some implications for the development of moral education in Taiwan." Thesis, University of Reading, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.385040.
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17
Reilly, Elizabeth. "Objectivity and responsibility in moral education." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ27233.pdf.
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18
Haberman, Bonna Devora. "The intentionality view of moral experience : creating a moral philosophy of education." Thesis, University College London (University of London), 1986. http://discovery.ucl.ac.uk/10019609/.
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19
Welch, Thomas A. "Overlapping consensus : a model for moral education and moral deliberation in pluralistic societies." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=85962.
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Pluralism, the variety of philosophical, moral, cultural and religious worldviews of contemporary society, is a characteristic of Western democracies. This places upon such societies a great challenge for the teaching of moral principles in schools and for the establishment of such principles in the public sphere. John Rawls's political idea of an overlapping consensus is a principle of decision-making that can be used as a model for arriving at principles for moral education and also as a model for moral deliberation in the public domain. Multicultural narratives can play an important role in enhancing the creation of an overlapping consensus on public moral issues in pluralistic societies. They can be examples of the kinds of challenges involved in the moral decision process and also serve to illustrate the importance of moral perception as a complement to moral reflection in the task of moral deliberation. Teaching the multicultural nature of modern civilization and also the universal incidence of the democratic council tradition can strengthen citizens' sense of mutual respect in the course of public speech. This can help to develop a culture that is more open to the formation of an overlapping consensus on matters that concern public morality.
20
Bridge, Oliver B. "Turkish teachers' beliefs regarding moral psychology and implicit moral education : a case study." Thesis, Oxford Brookes University, 2017. https://radar.brookes.ac.uk/radar/items/3e24d366-8234-4632-9ce7-a17aefaaa71f/1/.
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This thesis reports a mixed method case study of Turkish teachers’ and trainee teachers’ beliefs and attitudes regarding aspects of moral education and moral psychology, and the development of these beliefs and attitudes through teacher training and experience. Both internationally and in Turkey it is generally agreed that teachers are not well enough equipped to carry out moral education. This thesis explores a philosophical argument for why understanding the psychology of moral development could be valuable for teachers in informing their engagement with explicit and implicit moral education. A cross-sectional sample of participants was investigated using a mix of quantitative and qualitative approaches to analyse beliefs and attitudes relevant to moral education. The results indicate that Turkish teachers and trainee teachers are not equipped with the relevant set of knowledge and skills to consciously foster students’ moral development; neither teacher training nor teaching experience appear to influence the teachers’ belief development. However, teachers and trainee teachers are willing and interested both to engage with moral education, and to receive training relevant to conducting moral education. Key findings regarding teachers’ beliefs and attitudes concerning conducting moral education include an inclination towards providing pupils with a scaffold to foster moral development, rather than dogmatic imposition of a certain set of values and virtues; and an inclination towards creating a pluralistic moral environment in the school that fosters compassion and cooperation. Based on the understandings gained from the reviewed literature and analysed data, recommendations are made regarding how to improve ITE programmes with respect to preparing teachers to engage with moral education.
21
Watson, Janet. "Teachers' conceptions of morality and moral education." Thesis, University of Leicester, 1988. http://hdl.handle.net/2381/35684.
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The central purpose of this study was to explore the ideas about the nature of morality, moral development and moral education of a sample of teachers. In order to interpret these ideas a brief account is given of the main ethical theories held by philosophers and the main psychological theories of moral development. 90 teachers from 57 different schools were given a lengthy interview and completed a questionnaire. The interview consisted of Kohlberg's Moral Judgment Interview with further ethical questions. The questionnaire consisted of open questions on moral development and moral education. The MJI was scored according to Kohlberg's current scoring procedure. Other questions were content analysed. Frequencies and interrelationships between variables were calculated using analyses of variance, correlation coefficients and factor analyses. Among the results, 59% of teacher's were reasoning at Stage 3/4 on Kohlberg's stage scores. Women and science teachers scored significantly lower than the other teachers, as did teachers who stressed discipline and social training as the essence of moral education. Evidence of distinctive ethical philosophies was sought in the teachers' thinking. Most teachers seemed to give expression to a number of apparently conflicting views. However, there was some tendency for two factors, one labelled objective/subjective and the other labelled individual/social to emerge with some clarity. These and other findings suggested that teachers had done very little thinking in this area and were considerably confused. However, there was good evidence that the interview itself was an important learning experience indicating their potential for principled reasoning in Kohlberg's sense. A strong impression from the data was the personal moral commitment of teachers, and their recognition of the importance of moral education in school. It is plain, however, that in-service courses are urgently needed if the concern of teachers is to be realised in school life.
22
McQueen, Gregory P. (Gregory Paul). "Moral Judgment Development in Higher Education Administration." Thesis, University of North Texas, 1995. https://digital.library.unt.edu/ark:/67531/metadc278754/.
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Patterns of moral judgment exhibited by institutional candidates and fellows in the American Council on Education Fellows Program in Leadership for Higher Education 1988/1989 and 1989/1990 were explored in this study. The fellowship program selection process produced a group of institutional candidates with the high level of moral judgment development necessary for successful leadership in higher education administration. The goals of the program may be best served by minor improvements which will enhance a sound process. The results indicate that moral judgment development was not a significant factor in the selection of fellows. Salary and years of administrative experience, however, were related to selection. Candidates with higher salaries were more likely to be selected as fellows and tended to have lower levels of moral judgment development. The study revealed that there are variables affecting the selection and further investigation is necessary to determine which variables affect the selection and if they contribute to the goals of the fellowship program. Participation in the fellowship program did not significantly affect the fellows' level of moral judgment development as a group. The fellowship program did, however, have a positive impact on the upper third subgroup of fellows and a negative impact on the lower third subgroup. The performance of the upper third indicated that they have the potential to make a significant contribution to higher education administration. The middle third subgroup's performance indicated it is in a position to benefit significantly from program adjustments which enhance the fellows' awareness and broaden their perspective of the social milieu, within which higher education functions. Performance of the lower third indicated that the fellowship program might be adapted to meet the needs of this subgroup. Further study of other variables separating these three subgroups is needed. A longitudinal study could be completed to determine if candidates in the three subgroups went on to make the contributions in higher education administration this study implied they were equipped to make.
23
Gribov, Shulamit. "Minimalistic virtue ethics, theory for moral education." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape3/PQDD_0010/NQ61646.pdf.
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Yang, Jie 1983. "Moral education in the emerging Chinese society." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=100220.
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Since the "reform and opening-up" policy, Chinese society has been greatly affected by rapid industrialization, the installation of a market economy, and exposure to Western ideas and practices. These changes are having an impact on the current moral education program in varying degrees of intensity. The purpose of this thesis is to develop a framework for moral education in a meaningful and practical manner, and to provide an antidote to the current confusion regarding values in China. This thesis examines moral theories from both Eastern and Western perspectives. It focuses on Confucianism and Storytelling primarily. Confucianism, specially the Five Constant Virtues, still has practical value for a modern Chinese society. The storytelling approach, it is argued, creates the opportunity for critical thinking and self-reflection, and embraces both traditional and modern concerns. I conclude that a new moral education curriculum integrating Confucianism and storytelling is particularly promising in this regard.
25
Artenosi, Daniel. "Constructing a moral education theory of punishment." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79282.
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This thesis reconstructs John Rawl's Original Position in order to show that within a liberal democratic culture, the institution of punishment ought to conform to the Moral Education Theory of Punishment, put forth by Jean Hampton. According to Hampton, punishment should facilitate a medium where the state educates the criminal on the moral implications of her wrongdoing. I argue that citizens would select the Moral Education Theory of Punishment in the Original Position, since it offers the best opportunity to redress two calamities related to the criminal's wrongdoing---namely, that it threatens the moral status of the victim, and that it results from the wrongdoer's deficient moral sensibility. Upon consideration, the representatives in the Original Position recognize that redressing either of the two calamities necessitates redressing the other; thus, both objectives reinforce one another. Consequently, the representatives would unanimously select the principles of punishment manifest in the Moral Education Theory.
26
Satov, Tauba. "Holocaust studies for moral and religious education." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60083.
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This thesis will present an account of the religious way of living drawn from the writings of selected authorities. It will consider how myths, rituals and religion can help humans reach moments of transcendence. These themes will be discussed further in reference to the pious Jews who originated from small towns in Eastern Europe and who lived in accordance with their religious values.<br>This thesis will give substance to the account of the religious way of living with specific reference to the experience of pious Eastern European Jews before, during and after the Holocaust. It will be proposed that Holocaust studies can offer students several messages that are of crucial importance.
27
Onyeocha, Izuchukwu Marcel. "Towards an effective moral education in Nigeria." Thesis, University College London (University of London), 1991. http://discovery.ucl.ac.uk/10019206/.
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Nigeria is faced with the problems and challenges of pluralism in respect of its ethnic, social, political and religious diversity. This thesis argues that in order to reconcile the conflicting interests and tendencies in the country, an integrated approach to moral education is required. The first chapter clarifies the current situation in Nigeria by showing historically the roots of the present diversity. The second chapter is an introduction to some concepts -- of morality, education, moral education and moral development — which are essential to the later discussion. The third chapter describes and analyses approaches to moral education in traditional Nigerian society, including both content and methods. The fourth chapter is premised on the argument that moral education for national cohesion in Nigeria needs to take account of features of Nigerian society which, while being aspects of the problem, also contain the resources through which a solution can be approached. More is said on the current diversity, including its political and religious aspects, and it is pointed out that both Nigeria's political ideals, as enshrined in its constitution, and the predominantly religious orientation of its people, are resources on which moral education can build. The fifth chapter asks how far theoretical approaches developed in the West can be adapted to Nigeria's situation. Consideration is given to major political, especially democratic, theories; to ethical theories, especially where they focus on virtue; to conceptions of the nature of religion; and to psychological developmental theories. In each case it is argued that there are valuable features in such theories but they cannot be transferred wholesale to the Nigerian situation. The sixth chapter, accordingly, seeks to show how a distinctively Nigerian approach might be developed. This will allow for the possibility of a non-Western form of democracy; for a form of moral education which incorporates what is most valuable in traditional Nigerian practices; and for a religious education which takes account of common factors within a situation of diversity. Finally, an attempt is made in the seventh chapter to sketch a model of an effective and integrated moral education for Nigeria, in terms of the role of the school; the qualities required on the part of the teacher; the qualities of the student; the content of what is taught; and the methods to be used.
28
Taylor, Rob, and n/a. "Moral education: a critique of stage development theory and the philosophy for children programme as a moral education alternative." University of Canberra. Education, 1995. http://erl.canberra.edu.au./public/adt-AUC20050816.142025.
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This thesis considers aspects of Piaget's and Kohlberg's
theories of the moral development and education of children.
It takes into consideration an old but valuable study of the
development of character in children. As a possible
alternative model to that provided by Kohlberg we suggest the
inclusion of the Philosophy for Children programme into
schools. Prior to the elaboration of this proposition we
critically analyse certain philosophical concepts put forward
by both Piaget and Kohlberg. Our aim here has been to suggest
that there are underlying philosophical weaknesses which have
a hidden but important impact on the acceptability of aspects
of their work. We express our concern at the acceptance of
Kohlberg's work in schools and point out why this is
unsatisfactory. We put forward what we take to be an
acceptable position in introducing moral education into
schools and we put forward an approach where this can take
place within the context of a broader educational programme
and which includes the Philosophy for Children programme.
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Wardle, Jeffrey William. "A community of (imperfect) benevolent archangels : a philosophical approach to moral education and an educational approach to moral philosophy." Thesis, University College London (University of London), 1994. http://discovery.ucl.ac.uk/10021518/.
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This thesis is about moral philosophy, moral education, and the relationship which one has to the other. I argue for a particular moral philosophy and derive from that a view of moral education. But I also argue that the relationship between the two is of a special nature and differs from the relationship which might exist between philosophy and education in general or between, say, the philosophy of mathematics and education in mathematics. The moral theory I offer incorporates a view of moral thinking which is, in many respects, similar to that given by Hare. However, the thesis includes an extended criticism of Hare's form of utilitarianism and, especially, of his rationalist justification for the form of moral thinking which he recommends. The criticism of Hare's theory, and of his approach, forms the background against which I recommend a fundamental modification of utilitarian moral theory. Although the theory offered yields a utilitarian view of right action, it is a nonconsequentialist theory which is based upon a notion of an ideal agent. The theory is founded upon a notion of the benevolent archangel as universal ideal. The moral theory is offered as a perspective upon those moral views which we share. That perspective is recommended as one which can elucidate, underpin and inspire those moral views. The form of moral education which is derived from that theory focusses centrally upon the development of the virtues of benevolence, nonmalevolence, understanding and humility.
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Larson, Kelli. "Understanding the importance of character education." Online version, 2009. http://www.uwstout.edu/lib/thesis/2009/2009larsonk.pdf.
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Dow, Lucia Randolph. "Growing up happy, Aristotle's theory of moral education." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq35149.pdf.
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Bates, Vincent Cecil. "Moral Concepts in the Philosophy of Music Education." Diss., Tucson, Arizona : University of Arizona, 2005. http://etd.library.arizona.edu/etd/GetFileServlet?file=file:///data1/pdf/etd/azu%5Fetd%5F1082%5F1%5Fm.pdf&type=application/pdf.
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Marx, Mauryne. "A model of moral education : the Euthanasia trial." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61330.
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A model of moral education generally includes a conception of morality, a theory about how moral development can be encouraged, and pedagogical strategies designed to facilitate moral development in educational settings.<br>The Euthanasia Trial is a model of moral education which is based on the concept of morality as a combination of caring, judging and acting. Morality begins with a compassionate concern for life; this feeling triggers the psychological ability to consider the interests of others. Caring and empathy alone, however, are not enough. In order to resolve moral conflicts there must also be an ability to reason, to evaluate conflicting interests in the light of certain criteria or principles. Guided by these reasoned judgments, moved by a sense of caring, morality culminates in decisive action.<br>The Euthanasia Trial attempts to integrate these three components of morality in a multi-faceted project designed for senior high school students. Philosophical dialogues develop the pupils' reasoning abilities; dramatic roles engage their emotional responses; and emphasis on cooperative learning throughout the project provides students with concrete opportunities to practice moral behavior.
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Morris, Ronald. "Philosophical foundations of moral values in sex education." Thesis, McGill University, 1985. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=63345.
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Martinez, Joel Alan. "Livability, Education and the Aims of Moral Theory." Diss., The University of Arizona, 2006. http://hdl.handle.net/10150/193971.
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Can Philosophers make a genuine and substantive contribution to the theory and practice of moral education? Contrast the following two answers. According to one approach, analytic moral philosophy is concerned with constructing moral theories. As such, moral education is a secondary concern of the moral theorist and a moral theory will, at most, only have implications for moral education. Call this the strict theoretical approach. An alternative account holds that moral education is a central topic of moral philosophy. As such, moral theorists who ignore questions of moral education are offering incomplete theories. Call this the educative approach. In this dissertation, I argue that moral philosophers need to take the educative approach more seriously. In part one, I argue that the educative approach is well grounded in the western tradition of moral philosophy (particularly in the eudaimonist tradition of ethics). In part two, I show how recent work in virtue theory can make a genuine and substantive contribution to the interdisciplinary field of moral education.
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Campau, James Philip 1941. "Moral education in the classroom: A comparative analysis." Diss., The University of Arizona, 1998. http://hdl.handle.net/10150/288852.
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The purpose of this study was to extend the research of Matousek (1996). In his study he identified fourteen character traits, that public school teachers felt should be taught in public schools. This study was designed to look at how fifth grade teachers who teach social studies describe character education and how character education is enacted in their social studies classes. The second part of this design involved a comparison of two teachers in their social studies classes at two different schools. To accomplish the purpose of this study the following methodology was used: eight teachers were interviewed, four were selected for an initial observation, a second interview of these four teachers was conducted, two teachers were selected for in-depth observations and a final interview; data were collected using interviews and observations. The findings on how the teachers in this sample describe moral/character education are grouped into six categories. Those categories are: inculcation, values analysis, praise and rewards, the use of literature, teacher being an example, and community. Observations in the two fifth grade social studies classes produced findings on how character education is enacted in the classroom. In the final chapter I put forth some questions to ponder. This was done to stimulate further thinking and research in the field of moral/character education.
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Silvane, Charles Busani. "A plural moral philosophical perspective on citizenship education." Thesis, University of Edinburgh, 2016. http://hdl.handle.net/1842/22000.
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The thesis explores the plausibility of grounding citizenship education in a plural moral philosophical perspective without the danger of relativism. This is meant to enrich and allow citizenship education to reach its full potential of developing responsible and participatory citizens. Most societies require education to develop responsible citizens who have a questioning attitude as well as willing to contribute to the general welfare of society and the environment. However, citizenship education often fails to reach its full potential because it is theorised on a single moral philosophical perspective such as deontic rights. To date there has been little intellectual engagement in the research literature on citizenship education with the question of whether it might be possible, let alone valuable to have a citizenship education underpinned by a plural moral philosophical perspective. Drawing from literature in moral philosophy and education, the study follows a philosophical approach to analyse a conceptual framework which includes deontological ethics, virtue ethics, care ethics, utilitarian ethics and the capabilities approach. It is argued that teachers may draw from a plural moral philosophical perspective on citizenship education so that we do not only develop citizens with rights, who participate in making and obeying laws, but citizens who are motivated to participate for the right reasons, at the right time and for the right motive, and, at the same time are sympathetic to the plight of others and willing to facilitate the capabilities of others. In particular, virtue ethics and care ethics are essential for personal (moral) and social dimension of citizenship education while deontological ethics and the capabilities approach contribute towards the political dimension. It is also proposed that teacher education should include moral philosophy as well as the reading of literature in order to promote a broad conception of education which enables teachers to draw from a plural moral philosophical perspective in teaching citizenship education as a theme across the curriculum.
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Cañizales, Vargas Rafael Antonio. "The moral profession a study of moral development and professional ethics of faculty /." Access restricted to users with UT Austin EID Full text (PDF) from UMI/Dissertation Abstracts International, 2001. http://wwwlib.umi.com/cr/utexas/fullcit?p3036161.
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Rubio, i. Serrano Laura. "La cultura moral dels centres educatius: via institucional de l'educació moral." Doctoral thesis, Universitat de Barcelona, 2005. http://hdl.handle.net/10803/670538.
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La tesis que lleva por título "La cultura moral deIs centres educatius: via institucional de l'educació moral" se integra en la línea investigadora del GREM -Grup de Recerca d'educació Moral- de la Universidad de Barcelona que pretende dar respuesta a la cuestión de cómo nos educamos moralmente en el seno de la institución escolar.
La investigación concreta su interés en el conjunto del centro educativo, en todos los elementos que componen su organización, dinámica y funcionamiento y lo dotan de valor formativo propio. La hipótesis de fondo es que la escuela, en su totalidad -en su propuesta y práctica institucionales-también educa moralmente. En este marco, la cultura moral así entendida representa el sistema de prácticas morales que un centro educativo ha diseñado, adaptado y lleva a cabo, la cantidad y cualidad de las cuales influencia en la formación de la personalidad moral de sus alumnos y alumnas.
Los objetivos de la investigación se dividen en objetivos teóricos y prácticos. En primer lugar, hemos trabajado por fundamentar teóricamente los conceptos próximos al núcleo de la investigación -clima y cultura en las organizaciones-, también por elaborar y presentar un propio concepto de cultura moral de los centros educativos. A nivel práctico, los objetivos de la investigación hacen referencia a describir la cultura moral de los centros educativos, describir sus perfiles de valor, evaluar la cultura moral de los centros educativos a través de medidas objetivas, medir la cultura moral a través de la opinión de los maestros y maestras del centro y, finalmente, retornar la información a los centros e impulsar procesos de reflexión, evaluación interna y formación por parte de sus profesionales.
La parte empírica de la investigación se fundamenta en el trabajo de campo realizado en diferentes escuelas -de educación infantil, primaria y secundaria.
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Aubrey, Richard H. "Moral Purposes of Successful Teachers." Digital Commons @ East Tennessee State University, 1998. https://dc.etsu.edu/etd/2879.
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The purpose of this study was to describe the moral purposes of successful teachers. Moral purpose was defined as the values and beliefs associated with serving society and serving individuals other than oneself Key informant interviews were conducted with the 18 finalists for Tennessee Teacher of the Year. Interviewees, were asked four basic questions: (1) Why did you choose teaching as a career? (2) How would you describe your moral purpose in teaching? (3) Has your moral purpose changed over time? (4) How would you describe the teacher's role in society? Data were analyzed qualitatively. Detailed profiles of each of the informants and reports of each interview are included. Conclusions were generally consistent with the literature. Teachers expressed several reasons for entering the profession: (1) working with people; (2) serving society; (3) continuing successful school experiences; and (4) desiring to emulate a significant teacher. Teachers described their moral purposes as related to caring, community awareness, lifelong learning, efficacy, and ethics. The teacher's role in society was described in similar terms. Several other important conclusions are described. First, these successful teachers had a sense of destiny with regard to entering the profession. This sense of destiny demonstrated the degree to which these successful teachers value the profession. Second, they described the importance of teachers serving others as role models. Third, most of the teachers suggested that their moral purposes have not changed very much over time even though students and methodologies have changed. Finally, they described community service as an important activity of the successful teacher. Again, these findings were consistent with the literature describing the dispositions of effective teachers. Recommendations for further research are included along with implications for teacher education and for in-service teachers. A model for devising a moral development plan for teacher education units is presented. Another model describes the process whereby in-service teachers can work to describe and develop their moral purposes. This study provides a detailed analysis of how successful teachers described their profession. The attitudes and beliefs underlying these descriptions are of significance to teachers and to teacher educators.
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Beaupré, Charles P. (Charles Paul). "Political ideology and moral education in Japanese and Taiwanese primary schools." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60618.
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Moral education in Japanese and Taiwanese primary schools is an important source of political socialization. An analysis of these two countries' moral education curricula reveals traditions which reinforce national solidarity and central governmental authority. Moreover, political ideology is merged with supporting academic, economic, and cultural values. This study examines the political ideology of the moral education curricula in Japanese and Taiwanese primary schools, the values and behavior promoted by these ideologies, as well as the similarities and differences between the Japanese and Taiwanese systems. It is shown that a distinctive feature of both systems is the emphasis placed on political conformism, high academic achievement, professional diligence and economic success.
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Hui, Man-yee Mary, and 許文愉. "Educating "moral" children: observations froma preschool." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2005. http://hub.hku.hk/bib/B35416919.
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Yeap, Chin Heng. "An analysis of the effects of moral education interventions on the development of moral cognition /." Diss., ON-CAMPUS Access For University of Minnesota, Twin Cities Click on "Connect to Digital Dissertations", 2000. http://www.lib.umn.edu/articles/proquest.phtml.
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OLMSTEAD, GWENDOLYN TOROK. "MORAL DEVELOPMENT THEORY AND ITS PRACTICAL APPLICATION: MORAL EDUCATION IN THE AMERICAN PUBLIC SCHOOL SYSTEM." University of Cincinnati / OhioLINK, 2001. http://rave.ohiolink.edu/etdc/view?acc_num=ucin990811063.
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Huh, Mi-Hwa. "An education toward tendency learning for responsible behavior /." Access Digital Full Text version, 1993. http://pocketknowledge.tc.columbia.edu/home.php/bybib/11396763.
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Thesis (Ed.D.)--Teachers College, Columbia University, 1993.<br>Includes tables. Typescript; issued also on microfilm. Sponsor: Leslie R. Williams. Dissertation Committee: Celia Genishi. Includes bibliographical references (leaves 189-194).
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Wise, Gregory. "Critical Moral Leadership| Toward Social Justice for English Learners." Thesis, California State University, Long Beach, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10285605.
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<p> English learners (EL) account for approximately 10 percent of American public school students and a quarter of all public school students in the state of California. This student group, while already a sizable minority, is also the fastest growing group of students across the state and nation. Therefore, ways that public school systems meet, or fail to meet, the educational needs of EL students will have an increasingly significant impact on outcomes for public school students generally. However, English learners have traditionally experienced public education in very different ways from native English speaking students, ways that frequently restrict access to educational opportunities and further systemic forms of advantage for some student groups and disadvantage for others.</p><p> The purpose of this research was to better understand the relationship between the philosophies, beliefs, and practices of educational leaders, and the experiences of English learners. A conceptual framework was developed that combined the theories of Applied Critical Leadership and Moral Leadership. This framework guided the development of an interview instrument to collect qualitative data in the form of participant beliefs and practices. These qualitative data were then compared to quantitative institutional data representing EL student placement in both higher-track and lower-track educational pathways in order to understand whether a relationship between the two sets of data existed. The sample included 11 participants who were educational leaders who worked directly with EL students. Quantitative data represented course placement data for approximately 8,000 students across three high school campuses within the same district.</p><p> Findings from this research indicated that the beliefs and practices of educational leaders were consistent between schools serving demographically different communities, and that levels of equity or inequity, for English learners remained consistent on these disparate campuses. Furthermore, while all three schools had made recent progress in moving toward more equitable representation of EL students in various educational pathways, this progress may have been hindered by the lack of two leadership components, 1) the ability of educational leaders to engage site staff in critical conversations regarding race, ethnicity, socioeconomic status, and language proficiency, and 2) the ability of educational leaders to extend collaborative decision-making processes beyond certificated staff members in order to include the diverse perspectives of classified staff, students, parents, and community members.</p><p> Based on the findings, recommendations are made for the establishment of systemic opportunities for educational leaders to employ specific leadership practices that may achieve greater levels of equity for traditionally underserved student groups, including English learners.</p><p>
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Pousao-Lopes, Cecilia. "The mind values meaning above knowledge : narrative and moral education." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0004/MQ43935.pdf.
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Desmery, Kéren. "Les perspectives d'un enseignement moral et civique : éducation à la liberté responsable ?" Thesis, Sorbonne Paris Cité, 2016. http://www.theses.fr/2016USPCB130.
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Cette thèse étudie les perspectives de l'enseignement moral et civique: de l'annonce d'un enseignement d'une morale laïque à un enseignement laïque de la morale puis un enseignement moral et civique, les projets de rédactions de programmes ont subi diverses mutations tant au niveau de la forme, que concernant le contenu lui-même et méritent une attention plus que particulière. Si la mise en place de cette politique publique ne s'est guère effectuée sans "embûche", la question consiste à s'interroger d'une part sur les apports de cet enseignement moral et civique qui remplace l'ancien " cordon triple" que constituait l'instruction civique, l'éducation civique, et l'éducation civique juridique et sociale, et aussi de s'interroger sur la dimension réelle de cette enseignement : peut-il tout comme son aïeul; "la morale laïque" sous Jules Ferry, se situer en quelque sorte dans sa filiation et éduquer à une liberté responsable, tout en s'adaptant à la société actuelle ?<br>This thesis examines the outlook for moral and civic education: the announcement of a teaching of secular ethics in a secular moral education and moral and civic education, programs of editorial projects have undergone several mutations both in terms of form, that regarding the content itself and deserve more attention than special. If the implementation of this public policy has hardly done without "ambush" the question is to ask one hand on the contributions of this moral and civic education which replaces the old "triple cord" that was civics, civic education, and legal and social civic education, and also to question the real dimension of this teaching: can he like his grandfather; "Secular morality" under Jules Ferry, lie somehow in his parentage and education in responsible freedom, while adapting to today's society?
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Samuelson, Peter L. "Moral imagination in theory and practice." unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-04232007-151719/.
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Thesis (Ph. D.)--Georgia State University, 2007.<br>Title from file title page. Ann Cale Kruger, committee chair; Laura D. Fredrick, Amy R. Lederberg, John Suarey, committee members. Electronic text (129 p. : col. ill.) : digital, PDF file. Description based on contents viewed Oct. 25, 2007. Includes bibliographical references.
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Buell, E. Kevin. "The Relationship of Ethics Education to the Moral Development of Accounting Students." NSUWorks, 2009. http://nsuworks.nova.edu/hsbe_etd/15.
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Ethical behavior and moral judgment are fundamental issues facing the accounting profession today. Changes in the ethical culture of accounting have brought about a crisis of ethical misconduct in the profession. External forces for better ethics in accounting, represented by Sarbanes-Oxley (SOX) legislation, and internal forces, represented by increased educational coverage encouraged by state societies and the AACSB, are attempts to influence the current crisis.
Research in the field of ethics and moral judgment in the accounting profession continues as researchers continue to examine factors influencing the ethical reasoning abilities of accountants and accounting students. The results of these studies may assist accounting schools and the accounting profession in controlling and improving the ethical orientation of the accounting profession.
This study examines the possible relationship of ethics education and moral reasoning of undergraduate and graduate accounting students. Limited previous research on these two variables has provided mixed results. This study examined undergraduate and graduate accounting students at six colleges and universities in the upper mid-west and southern region of the United States. The variable of ethics was measured with Rest's DIT-2 instrument and ethical education by completed ethics courses.
The results of this study demonstrate a significant relationship between ethics education and the moral reasoning of accounting students. However, the results were not in the expected direction, with the accounting students completing ethics education having a significant lower level than the accounting students without ethics education. In addition, this research found that accounting students who are 22 years of age or younger possess higher levels of ethical reasoning than accounting students who are older than 22 years of age. However, the findings show that there are no significant differences in the ethical maturity levels of accounting students when grouped by gender and education level.
These findings support the need for further research into determining factors influencing moral judgment in undergraduate and graduate accounting students.