Online research in philosophy

Abstract This paper discusses moral aspects of indigenous education in Nigeria within the framework of society and religion. The impact of Western education on moral education is also considered. Children experienced moral education from the family, adults in the neighbourhood, age?groups and the entire community through direct instruction, observation of adults as models and unconscious absorption of moral lessons. Moreover, children learned that the gods and ancestors were also sources and judges of human morality, but that God wasthe fountain?head of all human affairs and morality. However, the introduction ofWestern religion and education into Nigeria encouraged the young to pursue autonomous morality.

Abstract This paper argues that if one follows through the principles of a rational procedural morality one is necessarily committed to a democratic form of society. This in turn means that political education is an essential part of moral education and it supplies a necessary content and context to moral education. Concretely, moral education must give some attention to certain concepts, forms of argument and the development of certain dispositions, all rooted in the context of the society in which the child is growing up. The latter part of the paper rounds out this broad conception of moral education by considering certain objections to it.

Abstract The paper considers moral and religious education programmes appropriate for Nigeria. Starting with a brief analysis of the current crisis in moral, spiritual and political beliefs, the paper progresses by analysing traditional Nigerian education and the approach to moral education which it advocated. It then analyses the epistemological underpinnings of traditional moral education as well as the social institutions supporting it. A brief section outlining certain shortcomings in traditional education follows. This is then followed by a consideration of contemporary approaches to both moral and religious education by focussing on the question of the possible independence of moral from religious education. Having agreed with certain writers that the two are independent, the paper concludes with a sub?section on the aims of moral education as a distinct activity.

Abstract The assumption is made that we first need to be clear about the nature of moral education before we can see how religious education may interfere with or help the process. Taking Piaget's distinction between practical and theoretical morality, a brief exposition is given of what is involved in moral education. From this position, certain constraints upon religious education are argued on moral grounds, and it is claimed that it is in the experience of the other person that both religion and morality have common roots.

Abstract The anomalous character of approaches to moral education that focus on love and an ethic of care is explained in this paper. It is then argued that if moral education is to foster generative love, education itself must be redefined and moral education as we know it must be transformed.

Abstract This article aims to identify the perceptions of teachers about moral education in Trinidad and Tobago. Part I presents teachers? perceptions which emerged from responses to the following questions: 1. Who should be responsible for moral education? 2. How should moral education be done? 3. Does moral education involve reasoning and/or behaviour? 4. Should moral education be a separate course or part of existing courses? 5. What resources and services are needed in order to carry out moral education? Part II presents a selection of responses in the form of quotations to Question 6: What one main, crucial question or comment is uppermost in your thinking about moral education? The responses have been analysed and critiqued. It is envisaged that research and development in moral education curricula will be informed by these perceptions, and that the introduction of effective programmes in moral education could influence the quality of life both in the school as a society and in the larger community outside.

Abstract The teaching of moral education is not included in the curriculum but the whole history of Chile shows the influence of European culture and philosophy. Therefore a philosophy of education which promotes an autonomous human being, free to search by himself in the complex world of values given as alternatives in the education system, has usually underlined educational policy. The influence of the Catholic religion has been very strong. The argument is advanced that moral education as such would have significance only if it coincides with the will and principles of the whole of Chilean society.

The interest in moral education has focused largely on the teaching of morality or on nurturing moral qualities and virtues or on the "moral atmosphere" of the school; but little, comparatively speaking, has been written about education itself as essentially a moral practice. Failure, in this respect, has damaging results. First, the practice of education goes adrift from its moral roots ? and serves particular ends such as economic well-being or citizenship as conceived by those in power. Secondly, the programmes of moral or personal and social education are isolated from the moral context in which they make sense. These issues are addressed in the lecture.

Abstract Science education and moral education are mutually relevant. An education in science provides the factual information necessary to apply and revise ethical principles. In addition, science education aims to achieve certain propensities, e.g. impartiality, that are identical to some of the goals of moral education. Moral education, in turn, gives potential scientists the necessary principles and propensities to make certain decisions in the context of discovery, in the acceptance of hypotheses and in the conduct of inquiry. Science education and moral education can be combined in various ways although some recent theories of moral education, e.g. the values clarification approach, and Matthew Lipman's philosophy for children approach, have neglected the potential of science education for moral education.

Abstract It is argued that R.W. Beardsmore's account of moral reasoning provides the most satisfactory explanation of moral behaviour and this is supported by an examination of his main criticisms of R.M. Hare and Philippa Foot. The chief educational implication of Beardsmore's account of moral development is, it is suggested, that, though educators cannot be uncommitted on fundamental moral issues, they can, nevertheless, ensure that rational procedures are followed. A committed teacher is not, therefore, necessarily a moral indoctrinator. In conclusion it is suggested that arguments for neutrality rest on mistaken assumptions about the nature of morality and that, without a background of established and accepted values moral education cannot even be considered.