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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.

In A Theory of Moral Education, Michael Hand claims that a directive moral education that seeks to persuade children that a particular conception of contractarian morality is justified can be undertaken without falling foul of the requirement not to indoctrinate. In this article, we set out a series of challenges to Hand's argument. First, we argue that Hand's focus on 'reasonable disagreement' regarding the status of a moral conception is a red-herring in this conception. Second, we argue that the endorsement of moral contractarianism and the prohibition on indoctrination pull in different directions: if contractarianism is sound, then teachers or governments should be less worried about indoctrination than Hand suggests. Third, we argue that moral contractarianism is mistaken; teachers should look elsewhere for guidance on the moral norms and principles towards which they should direct their pupils.

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.

It is increasingly popular to ask educational institutions to do something about values. It is also becoming possible to take substantive moral positions in schools. We have become increasingly concerned about the morals of our children. Much of the discussion of values is incoherent. Many educators contribute to the public babble about ethics because of how they talk about moral questions; they have acquired a dysfunctional and obfuscating vocabulary ("values speak") for describing ethical phenomena and ethical issues. Assertions about values are distinct from assertions about character. The question of how to form democratic character is a crucial question that society has almost stopped asking. We do occasionally put the question as one about democratic values. While "values speak" seems initially liberating, nevertheless, it easily contributes to an authoritarian outlook. Four pieces of advice to educators are offered: 1) do not let "values speak" make you deaf to the nuances of the complex moral vocabularies; 2) learn to think of a liberal arts education as part of professional training; 3) an essential moral practice is dialogue; 4) support those trends in educational reform that increase opportunities for conscientious moral dialogue among members of school communities.

El mito como recurso didáctico fue el eje organizador para la enseñanza de la Educación Cívica en el Instituto Republica del Perú fundado en 1985 en Parera, La Pampa. El objetivo expreso de dicha institución en relación directa con la cátedra de Didáctica de la UNLPam, se centra en formar sujetos autónomos aptos para la cooperación social. El trabajo implicó una evaluación de seguimiento que fue objeto de numerosas publicaciones y una evaluación curricular plasmada en una tesis de Maestría que constato el compromiso político y la inserción activa de sus egresados en la comunidad. Alentados por el éxito obtenido, y con la finalidad de favorecer el uso de la narrativa como estrategia didáctica, nos propusimos ahondar en el análisis de la temática central del mito y su simbología. Los ejemplos seleccionados intentan facilitar el acceso al mundo de la narración mítica recuperando su enorme potencial educativo. ; Myth as a didactic resource was the fundamental organizing idea for the teaching of Civic Education in Republica del Peru Institute, founded in 1985 in Parera, La Pampa. The main goal of such institution, in direct connection with the university course of Didactics, UNLPam, was focused on educating autonomous individuals capable of social cooperation. The task involved a tracking evaluation which became the subject of several publications and of a curricular evaluation captured by a Master dissertation that verified the political commitment and active insertion of the Institute's graduates in the community. Encouraged by the success obtained and with the aim of favoring the use of narrative as a didactic strategy, we committed ourselves to an in-depth analysis of the myth's central theme and its symbols. The selected examples attempt to facilitate the access to the world of mythical narrative, recovering its huge educational potential.

This article examines post-modernist thought in terms of its implications for moral education. The basic features of post-modernism are described with particular focus on its rejection of the modernist notion of reason. This is followed by a discussion of neo-pragmatist Richard Rorty's proposal to replace Enlightenment concepts of objectivity and morality with an emphasis on ethnocentric solidarity as a preferred means of developing social norms. The concluding section argues that this post-modernist approach has the potential to violate the fundamental precepts of democratic living, and therefore may provide an inadequate framework for the theory and practice of moral education. RÉSUMÉ Cet article étudie les répercussions de la pensée post-moderniste sur l'enseignement moral. Les principales caractéristiques du post-modernisme sont décrites sous l'angle du rejet de la notion moderniste de la raison. Il s'ensuit un débat sur la proposition du néo-pragmatiste Richard Rorty qui vise à remplacer les concepts d'objectivité et de moralité des Lumières par la solidarité éthnocentrique comme moyen privilégié de développement des normes sociales. Dans sa conclusion, l'auteur explique que cette vision post-moderniste risque de violer les préceptes fondamentaux de la vie démocratique et constitue par conséquent un cadre inapproprié a la théorie et à la pratique de l'enseignement moral.

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.

The condition of multicultural society in Indonesia can be said as two blades that can make positive value and negative value. In this era, there are more cases that can be seen about the heteroginity in the realistic of Indonesian society itself. Coming from those cases shows that there is a moral degradation in the middle of society especially youths. This thing exactly needs one real action that able become bridge for minimalizing bad probability that will happen next. Education gives contribution as pioneer that is counted by government through mental revolution movement in the form of moral education or character education. So, in this context the strengthnesss of moral value in multicultural social condition needs to be reformed through social changes that integrate two of moral problems and the multicultural in education institution. University holds the important role for bringing the social engineering; remember that the heap of youth majority can be met from university student that became the center of changing in social environment. Through this research, the researcher wants to examine between moral education and multicultural education that is intergrated in one of social engineering form in university. The purpose of this article research in the future can be looked forward as one solution for minimalizing the moral and multicultural problems as the form of nation unity defense that has " Bhinneka Tunggal Ika " Keywords: Social Engineering, Education, Moral Education, Multicultural Education, University

The Confucian ethics which is the main body of the Chinese traditional culture has established its "basic morality" or "mother morality" not only in China, but also in some of the Asian countries. It is formed in the long historical development of more than 2000 years. First of all, it had the contention of a hundred schools of thought in the Pre-Qin Dynasty, and the Confucianist thought with its own colors was formed at that time. When Dong Zhongshu made his suggestions that restrained all other schools but only respected Confucianism, the predominance of Confucianism over the political life had been defined in Chinese society. After the later generations' cooperating thing of diverse nature with unity of opposites, it was developed into the idealist philosophy of the Song (960 -1279) and Ming (1368-1644). Dynasties, which combined Confucianism, Buddhism and Daoism. The critical development of the modern Chinese society to Confucianist thought made us scholars have a timely reflection on the Confucian ethics. The requirement of constructing a harmonious world in the present time made us further considerate the moral education with Confucianist ethics.

The topic of the spiritual and cultural formation of the younger generation at all times has been the subject of close comprehension of philosophers, religious scholars, teachers, representatives of many ethnic groups who study it. Each ethnic group developed certain methods of education (training and upbringing) of young people, the formation of its spiritual and cultural appearance. Different cultures: eastern and western, have developed their models, standards of education, spiritual and cultural development, and upbringing, in which both universal and specific ethnonational aspects are present. The article considers the problem of spiritual and moral education of the younger generation of the Republic of Uzbekistan, aimed at reviving national values, improving the system of national education, and educating a harmoniously developed generation in the spirit of patriotism and love for the Motherland. It also reveals the importance of studying the history of Uzbekistan in educating young people in the spirit of the ideology of national independence. The cultural past does not disappear, it persists for generations, works for the present, laying the foundation for the future. The culture of the past is always necessary for modernity, which is experiencing a crisis of spirituality and morality. The present must be compared with the past to select a new trend in cultural development. Turning to the past cultural, intellectual, values allows us to understand the present, find ways to overcome the crisis in culture, associated not only with a drop in the quality of education but also with the spiritual and cultural education of young people, as well as to bridge the gap between the sides of a single cultural and intellectual process. The article examines the ideas of educating the younger generation in the works of such oriental thinkers and educators like Abu Raikhan Beruni, al-Farabi, Ibn Sina, analyzes their philosophical views on education and such vital tasks as finding the meaning of life, researching good and evil, defining the concepts of justice, compassion, etc. Attention is paid to the relevance of studying political and legal doctrines, works of thinkers of the East, which have an important role in educating the younger generation in the spirit of patriotism and high legal culture. The article raises the problems of educating modern youth in the spirit of patriotism based on national traditions.

This article analyses the intellectual, religious, national and moral processes through which a democratic society has had to confront in its day-to-day routines under the ever-present threat of terror. It discusses the effects of the terror over the character of Israeli society and the critical debates in its system of education. As far as it can be ascertained through the observations in this study, the general publics' attitude could be defined as a mildly moral realistic one: people think that terror and violence have objective foundations but certainly embody some subjective human conventions and beliefs.

Moral or character education has been playing an important role in educating children, teenagers, and younger people noble values of Japanese cultures. This research is based on two research questions: how the practice of moral education in Japanese schools is and how the model for improving character education in Indonesian schools is. This is a qualitative field research with phenomenological approach, in which the data were collected in Japanese schools by using observation, indepth interview, and documentary. The data were analysed descriptively and continuously. The Japanese government gave one hour lesson for moral education in a week. With the moral education, Japanese younger generation is expected to be able to adapt to the social environment and have the ability to think, to make effective decisions and to act independently. In addition, they are also expected to have ability to identify issues they face, and be able to interact with others in international relations and play an important role in international world as well. Japanese moral education has been using the interactive and communicative approach, promoting moral discovery by learners themselves, avoiding the application of indoctrination approach, and no test or final exam, for every course of study in moral education (zero test). In addition the most important thing is that moral education in Japan applied an integrated and connected approach among three centers of education: school, family, and community. All of three educational environments have very important role as laboratory of moral or character education.

Die bildungspolitische und erziehungswissenschaftliche Diskussion wird in letzter Zeit verstärkt mit Schlagworten wie "Mut zur Erziehung", "Rückbesinnung auf das Erzieherische" oder "Wiedergewinnung des Erzieherischen" geführt. So berechtigt das Anliegen einer pädagogischen Neuorientierung nach langen Jahren mehr oder weniger radikaler schulorganisatorischer Reformbemühungen sein mag, so muß doch eindringlich vor einer teilweise beobachtbaren nostalgischen Tendenz gewarnt werden, die auf eine pauschale Abqualifizierung aller bisherigen Innovationen im Bildungsbereich hinausliefe und in bildungspolitischer Resignation oder gar Restauration enden könnte. Worum es bei einer Repädagogisierung der Schule zunächst gehen sollte, ist die Besinnung auf ihren Erziehungsauftrag und die Frage, wie dieser angesichts einer von pluralen Wertvorstellungen gekennzeichneten Gesellschaftsordnung zu legitimieren und zu realisieren sei (vgl. Mauermann/Weber 1978). Hilfreich für diese Diskussion können Erfahrungen werden, wie sie beispielsweise im englischen Schulwesen gewonnen worden sind, das auf eine lange und ungebrochene Tradition in "Moral Education" zurückblicken kann. Der neueste diesbezügliche Ansatz für moralische Erziehung in der Schule ist das M. E. (8-13)-Projekt, das im Folgenden vorgestellt werden soll.