Abstract
Abstract: The paper argues for a philosophical approach to the teaching of moral education in secondary schools. Because students at this level are already capable of conceptual thinking, but are still at a formative stage, teachers can encourage them in their autonomous thought and life orientation through reference to meta-ethical authorities. In terms of these authorities, students may be led to fi nd that there is something (beauty, truth, goodness) other than the ordinary, narrow concerns of everyday life. At the same time, truth or beauty should be unveiled in everyday life; ordinary matters such as language must be revealed as moral concerns, and be liberated from vulgarity. For this to provide a suffi cient experience of things beautiful and good, I argue, the ethos of moral education at secondary schools should reflect the ethos of the university. I also argue that we need this kind of education to counterbalance the expanding informational and consumer character of our society, and to give meaning to the life of every participating individual. Finally, I warn against doctrinal simplifi cation, specifically, the misuse of the liberal spirit of the university and moral education (using the example of the Czech National School Curriculum).
 Keywords: secondary school; moral education; virtue ethics; the idea of the university
Highlights
The paper argues for a philosophical approach to the teaching of moral education in secondary schools
This paper discusses the teaching of moral education in secondary schools, i.e. to students approximately between the ages of 15 and 18
Secondary school is, for most people, the last place where they can rightfully deal with the “impractical” matters that are so important for their life: this “impractical spirit” associates secondary school with the idea of the university
Summary
The aim of moral education taught at secondary schools must be understood in the context of the current situation: on a general level, the role of moral education in a good era differs from its role in a bad one. On a more specific level, it depends on the cultural, social, or political state of affairs. (There are other perspectives, such as the type of students, the local situation, etc., that will not be covered in this paper.) On another level, there are certain ethical codes and norms that may qualify as ethical universals and that should always be refined, regardless of the situation. 110), does not mean anything unless there is someone to promote it and refine it in the here and – unless the teacher is able to show topical examples of cruelty – as well as to stimulate students’ imaginations in order to help them look for new examples of impoverishment in a new situation To express this more generally, given that good ethics and moral education are always a part of philosophy: “There are many true and obvious things to be said in the face of the world’s horrors, and many kinds of writing can and should say those things in an obvious way – but these are not usually the things that philosophy, if it is to be helpful in its special ways, has reason to say; or if it does on occasion have reason to say those obvious things, it will be its reason for saying them that will not be obvious.” There are two aspects to explaining the principle, as outlined below
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