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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.

SUMMARY: This paper explores issues concerning the integration of children with disabilities into mainstream schools and draws out the implications of the discussions for moral education. Social and personal theories of disability are reconciled to provide a basis for a moral education which bridges 'alternative' moral traditions. I argue that successful integration requires a moral education for teachers and pupils which encourages the development of both a 'caring justice' and a 'judicious care'.

'Japanese Moral Education Past and Present' by Yoshimitsu Khan is reviewed.

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.