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This book includes an analysis of the broad stages in the developmental pattern, of the key variables that must shape it, of their function in moral judgement and of the principles that must lie behind a moral education that has autonomy as its goal.

This new textbook draws on most of the major theoretical positions but eschews the traditional, historical approach and the use of names and schools of thought as organizing devices, and instead focuses on the ideas themselves. In doing so, it exposes a number of common confusions and misunderstandings about morality, and presents a strong argument for some indisputable truths in relation to the moral sphere

AbstractIn this paper, we draw attention to several important tensions between Kant's account of moral education and his commitment to transcendental idealism. Our main claim is that, in locating freedom outside of space and time, transcendental idealism makes it difficult for Kant to both provide an explanation of how moral education occurs, but also to confirm that his own account actually works. Having laid out these problems, we then offer a response on Kant's behalf. We argue that, while it might look like Kant has to abandon his commitment to either moral education or transcendental idealism, there is a way in which he can maintain both.

I argue that political liberals should not support the monopoly of a single educational approach in state sponsored schools. Instead, they should allow reasonable citizens latitude to choose the worldview in which their own children are educated. I begin by defending a particular conception of political liberalism, and its associated requirement of public reason, against the received interpretation. I argue that the values of respect and civic friendship that motivate the public reason requirement do not support the common demand that citizens "bracket" their comprehensive commitments in politics. Rather, citizens should seek to enact policies the justification of which is compatible with the truth of their fellow reasonable citizens' worldviews. Next I argue that no single educational approach can meet this standard of justification. Many believe that state sponsored education in a pluralist, liberal society ought to present multiple worldviews in a neutral way. I argue that this aspiration is unrealizable, and no other educational model will plausibly meet the justificatory demand. Finally, I address two objections to my favored alternative: that it may allow for the inculcation of disrespect, and that it violates children's autonomy. Against the first, I claim that political liberals have no grounds for thinking that reasonable citizens will seek to inculcate disrespect. Finally, I argue that there is no conception of autonomy that can sustain the second.

This thesis proposes that moral development, specifically teaching students to be caring and compassionate, should be a goal of high school education. The research sought evidence of moral education taught explicitly within the public high school system of Canada's English-speaking provinces using four indicators: graduation requirements, provincial governments' purposes of education, high school curricula and school division mission statements. Findings reveal that although departments of education and school boards express concern for students' moral development in educational goals and supplementary programming, there is very little follow-through to the classroom and students. No graduation requirements or courses were found pertaining to moral education. Using key search terms it was also determined that any related curriculum content, embedded in other subjects, constitutes only minor portions of courses. Recommended is an increase in mandatory moral education at the high school level, focusing on interpersonal relations and the ethic of care. ; May 2009

Education systems at colleges and universities level have greater responsibility of shaping future of lakhs of youths which are adding them regularly to the work force of our country. To provide those suitable jobs and upgrading their entrepreneurship level is must for growth of economy. At the same time we must gave priority to the herculean task of training them for social welfare activities. Higher education in India have emphasized more on building education infrastructure, institutional arrangements, designing courses and making arrangements for delivering of information but these things will not helped us in creating value laden knowledge society. It is time to reward exemplary services by employees working in different areas of government as well as private sector. By rewarding their good work we are making appraisal of their service motive earned by the teachings of their institutions. Higher educations have bigger responsibility to preserve the real sense of knowledge.

Adolescents are developmentally ready to use higher levels of moral reasoning, which has been linked to prosocial behaviors. Research by Kohlberg and others has shown that a school environment that provides a democratic climate, involves the dialogue and discussion of moral issues, and provides opportunities to rehearse moral actions enhances the moral development of its students. Based on a review and analysis of the literature, 14 common trends of moral education are identified. The Peace & Justice Academy, a Mennonite middle school and interfaith high school located in Pasadena, California, has developed monthly Peace & Justice Labs that help students think systemically about major social issues, dialogue about these issues, and become engaged in making a difference. They have been grouped into political, diversity, and environmental labs and are found to closely match the 14 common trends identified in the literature that promote moral growth. Collectively, the labs provide a model for a moral education curriculum for schools wishing to make moral education a focus of education.

Para pengajar pendidikan kewarganegaraan selalu mengalami dilemma antara pengajaran nilai-nilai kewarganegaraan dengan pendidikan moral. Jika terfokus kepada yang pertama, pengajaran hanya akan berupa observasi antropologis terhadap fakta-fakta empiris pada suatu bangsa. Sementara jika menekankan kepada pendidikan moral per se, meskipun normatif tetapi sarat dengan premis-premis metafisik yang kontroversial yang mungkin tidak semua siswa dapat menerimanya. Untuk memecahkannya banyak teori politik dan pendidikan telah dirumuskan diantaranya civic religion dari Gutmann, teori komunitarian Rober N. Bellah dan mungkin yang paling relevan adalah paham libertarian yang bicara soal keadilan dari John Rawls dan lain-lain. Semuanya akan diintegrasikan dalam kurikulum yang bertujuan untuk memberi kemampuan siswa untuk memahami konsensus, bagaimama memahami masyarakat dan memahami hubungan antara merefleksikan hubyungan tersebut serta membangun moral pribadi mereka. Rawls percaya bahwa pendidikan harus mengajak kepada keterlibatan dalam dialog publik mengenai nilai-nilai kewarganegaraan demi merumuskan sebuah moralitas pribadi.