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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.

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.

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.

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.

In the early Republican period of Turkey, governments placed significant importance to education council meetings in order to structure educational policies. While these councils gathered as a consulting unit, necessary reports on the subjects determined by governments were prepared and submitted back to governments as suggestions. Whereas the first of these councils was held in 1939; the second one was held in Ankara under the title of "the Second Educational Council (SEC)" to discuss issues on morals, language and history in the period of February 15th-21st, 1943. In the present study, reasons and purposes of the moral education taken into consideration during the SEC were tried to be comprehended. To that end, four basic principles considered within the scope of the moral context in the council were tried to be structured on the economical context of the early Republican period. As a result of the study, it was concluded that some behavior and attitude types requested by leaders of the mentioned era and institutional spurts taken into the agenda along the economic targets determined during the construction of modern Turkey were taken into consideration under morality concept in the SEC in 1943.

Confucian philosophy has always considered education as a mechanism to improve the quality of life in society. The Confucian classic, Ta Hsueh and the Analects emphasize this pivotal role of education. The ethics of education and life in the family also has a deep impact on government and business enterprises. Each one plays assigned roles and lives by the rules that govern his or her station in social life. The ninth chapter of the Ta Shueh teachesthat "correct deportment" can rectify a whole country. Projecting the ethics of the family to the social order and extending the ethos of particular cultural practices to the global community, however, poses certain problems. The scope of the latter is much more extensive than the family and broader than the cultural practices of particular nation states. When family relations are preferred over that of others, authoritarian political power will not be too farbehind. This paper is an investigation of the nature and limits of Confucian educational philosophy and its influence on society against the backdrop of globalization.

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&mdash ; experimental and control&mdash ; in a typical classroom environment. We are administering tests at the beginning and the end of the application of a moral education model according to the basic principles of Philosophy for Children. The objective is to verify that our research design could be used to evaluate the contribution of this educational model to the students&rsquo ; moral growth, understood as the consolidation of the students&rsquo ; moral habits and competences.

The purpose of this research is to philosophically investigate the role that education can play in mitigating radicalisation of school going children. The violent acts of radicalisation have caused diverse effects in education sector in Kenya. The research is guided by Kant's philosophy of categorical imperative as its theoretical framework. This theory states that we should always treat people as an end rather than means to an end. The research found out that the focus on training of highly skilled labour at the expense of instilling values in learners, makes it possible for radical elements to target them and use them as means for their political end. The research proposes the need of an education for an end that instills a sense of duty to learners. This will help them value themselves and others. There is also need for education to instill the sense of autonomy in learners so that they cannot be easily indoctrinated by the radical ideologies. The study recommends that there is need to embrace moral education in schools as a way of mitigating radicalism in Kenyan secondary schools. Article visualizations:

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—experimental and control—in a typical classroom environment. We are administering tests at the beginning and the end of the application of a moral education model according to the basic principles of Philosophy for Children. The objective is to verify that our research design could be used to evaluate the contribution of this educational model to the students' moral growth, understood as the consolidation of the students' moral habits and competences. ; This research has the institutional and financial support of the IUCE (Insitutto Universitario de Ciencias de la Educacion) UAM.