Philosophy Of Moral Education Research Articles

R. S. Peters’ philosophy of moral education in relation to his Freudian psychology

ABSTRACT One of R. S. Peters’ interests was psychoanalysis. In this paper, I explore the relation between Peters’ philosophy of moral education and his Freudian psychology. In section 2 of the paper, I introduce Peters’ Freudian supplementation of the Piaget-Kohlberg model of moral development. To clarify the way in which Peters deals with two unresolved issues of this model, I examine, in section 3, his account of Freud’s conceptions of mental health and illness, character and the emotions. In section 4, I bring to light the continuity between Freudian psychology and Peters’ levels of life theory. In section 5, I employ this Freud-inspired anthropological theory to elucidate Peters’ comprehensive analysis of the concept of education.

Exemplarity, expressivity, education

ABSTRACTThis article proposes that Catherine Elgin and Nelson Goodman’s work on exemplification is relevant for discussions within moral philosophy and moral education. Generalizing Elgin and Goodman’s account of exemplification to also cover ethics, the article develops a two-factor account of moral exemplarity. According to this account, instantiation and expressivity are individually necessary and jointly sufficient conditions for someone or something to function as a moral exemplar. Applying this two-factor account of exemplarity to discussions within the philosophy of moral education the article then argues that it is the expressive aspect of moral exemplars, which explains and justifies the educational significance of such exemplars. The article concludes by discussing the similarities and differences between the expressivity account and the transparency criterion formulated by Michel Croce and Maria Silvia Vaccarezza in a recent paper.

Toward a Philosophy of Moral Education

W artykule zaprezentowano rozważania teoretyczne dotyczące edukacji moralnej, która prowadzona jest na Słowacji w formie obowiązkowego przedmiotu szkolnego. Lekcje etyki wdrożono na drugim etapie kształcenia ogólnego (szkoła ponadpodstawowa) w roku szkolnym 1993/1994, natomiast od roku szkolnego 2004/2005 są one prowadzone również na pierwszym stopniu (szkoła podstawowa). Osnową edukacji moralnej w słowackim systemie oświaty jest koncepcja prospołeczności hiszpańskiego psychologa Roberta Roche’a Olivara. Celem niniejszego opracowania jest zbadanie związku zachodzącego między filozoficzną ideą edukacji moralnej a kształcenia w kierunku prospołeczności.

Toward a Philosophy of Moral Education

The paper focuses on one project of moral education that is taking place in Slovakia in a form of a school subject. Ethics Education has been implemented in Slovakia since 1993/1994 as a school subject in the 2nd grade of primary schools and since 2004/2005 in the 1st grade of primary schools. The subject Ethics Education is based on education toward prosociality in the intentions of a Spanish prosocial psychologist Robert Roche Olivar. The aim of the paper is to examine a philosophical connection between moral education and education towards prosociality.

El pensamiento pedagógico de William James: el tactful teacher y la educación moral

Palabras clave: William James; pragmatismo; educacion moral; Estados Unidos; educacion; profesor con tacto. AbstRAct: The article seeks to present the philosophy of education that is at the very heart of William James's legacy. It is argued that along with the rise of interest in the field of education towards classic Ame - rican pragmatism, the study of William James has suffered from a lack of attention. After giving an accurate overview of the themes under debate in those few works which have addressed James's thought from a pe- dagogical perspective, the article progresses on discussing some other educational themes which have gone unnoticed. More precisely, first, the inspiration offered by the image of the «tactful teacher» and, second, the philosophy of moral education that is part of James's works on psychology. Both themes account for the pedagogical potential that continues to be hidden in the work of this philosopher.

Virtue, Reason, and the False Public Voice: Catharine Macaulay's Philosophy of Moral Education

Catharine Macaulay, an 18th century English historian, published her educational philosophy in Letters on Education with Observations on Religious and Metaphysical Subjects in 1790. The ultimate goal of her educational process, to ‘bring the human mind to such a height of perfection as shall induce the practice of the best morals’, (, p. 173) is examined in this paper. Her ideas about the interactions among benevolence, sympathy, reason and the public voice with regard to the education of the moral, virtuous person are considered. Macaulay's suggestions regarding the benefits of a specific curriculum and pedagogy in developing students capable of filtering the limiting dictates of society and aspiring toward virtue are analyzed. Particular attention is paid to the tensions her suggestions embody for the ideal, co‐educational classroom.

Teaching Justice after MacIntyre: Toward a Catholic Philosophy of Moral Education

How is the commitment to social justice sustained over a lifetime? This would seem to be a matter of character, and that calls attention to the Aristotelian tradition in ethics. No one provides as much insight into the challenge of the contemporary appropriation of this tradition as Alasdair MacIntyre. Although a moral philosopher rather than a moral educator, MacIntyre’s critique of the failure of the Enlightenment project to construct a rationally based universal ethic, coupled with a critique of the modern nation-state of liberal capitalism as antithetical to the practice of virtue for the common good, provides a challenging if controversial context in which moral educators might think about justice pedagogy today.

Immanuel Kant's moral theory

1. Introduction 2. The context for Kant's moral philosophy Part I. The Nature of Morality: 3. The nature of human action 4. Prudence: taking care of our own interests 5. Morality: living autonomously 6. Morally obligatory ends 7. The defense of morality 8. The primacy of morality Part II. The Moral Norm for Persons: 9. Moral character: part I 10. Moral character: part II Part III. The Norm for Moral Judgment: 11. The categorical imperative 12. The formula of autonomy or of universal law: part I 13. The formula of autonomy or of universal law: part II 14. The formula of respect for the dignity of persons 15. The formula of legislation for a moral community Part IV. Kant on History, Politics, and Religion: 16. Autonomy and the state 17. Civil justice and republicanism 18. Kant's philosophy of religion Appendixes: 1. Kant's two-viewpoints doctrine 2. Kant's philosophy of moral education.

The Formation of Conscience in an Age of Technology

In this article, moral development is construed as the educational formation of conscience, and conscience is concerned with much more than moral conduct in the modern sense of "moral." Thus, a contrast is drawn between moral philosophy and a philosophy of moral education. The educational development of conscience is not viewed as the progressive stagelike emergence of rational moral judgment. It is viewed instead as the elaboration and continuing juxtaposition of the different voices of conscience as craft, membership, sacrifice, memory, and imagination.