One thing we can all be certain of is that we will not always be around—one day each of us will die. When that happens, what will be our legacy?
If you ask any group of adults, from 18 through 80, whether kids today are worse than kids in their time, they will usually insist that they are.
Teachers can offer terrifying examples of elementary school children cursing at them, middle school youngsters engaged in promiscuous sexual behavior, high school students selling drugs, and a pervasive acceptance of bullying, cheating, lying, and general bad behavior. What has happened to the world, that young people today appear so bereft of values?
Are parents too busy? Is the media, from video gaming to television to movies, creating a selfish me-centered citizenry? Has moral relativism [as advocated in Issue 81 ] destroyed any notion of good?
Or is this simply a case of misremembering what angels we all were when we were their ages? But regardless of such comparisons, we can consider ways in which education could offer our young people opportunities to learn better values, and live them.
In the nineteenth century one of the prime functions of public education was to prepare a moral citizen. Basic Christian values were integrated into the curriculum, and taught as truths alongside reading, writing and arithmetic. With the pluralization of cultures in Western society, the decrease in a shared Christian tradition and the spreading of the postmodern notion that values are perspectival, this function of education was gradually phased out.
Talk of values was avoided. However, it quickly became evident that no social group, such as a school, can profitably disregard all values simply by substituting rules and behavioral guidelines.
So the challenge became finding what multicultural program educators could offer children. Over the past fifty years a number of approaches to moral education have been tried, with varying success.
Values Education was introduced as a way to help young people think about their values in a completely non-judgmental way. In the ss, the psychologist Lawrence Kohlberg developed a theory of the stages of moral development which was adopted as a blueprint for a new kind of moral education.
Inspired by this, educators present dilemmas in which the leading character has to make a choice between two good or two bad values, and they encourage the young people to discuss reasons why the character should do X or Y.
This would promote the moral thinking of participants, thereby encouraging their moral development and ultimately translating into moral behavior. However, this approach framed everything as a dilemma, a choice between two rights or two wrongs. It also tended to over-intellectualize the nature of moral decision-making.
Finally, the most recent but perhaps also the most classical innovation in moral education is Character Education. Character Education aims to give students enough knowledge of what virtues and vices entail to act virtuously and discourage vice in daily life.
It offers a vast improvement over the absence of value talk in the classroom, but it is still problematic. Even Aristotle admitted that acting virtuously is not a matter of simply knowing the virtues.
The trick comes in the application — doing the right thing at the right time in the right way. This is not easily achieved, and defies simple instruction. As Plato also pointed out in his dialogue The Meno, moral education is not the same kind of education as education in mathematics or history, where the ultimate goal is acquiring knowledge.
We need to practice and apply virtues, and in doing so, we run up against the messiness of life. Is it always so clear what constitutes respect, courage, honesty, or how we demonstrate a virtue in action? While it does not teach a particular set of values, it is not Values Clarification, which examines the beliefs of people but refuses to judge them.
They believe that it can help anyone acquire critical reasoning skills, and build communities of inquiry in which we can practice the intellectual and moral virtues as we learn to negotiate across differences.
Proponents argue that ethical education should equip the young, from kindergarten onwards, with the tools of ethical inquiry, by giving them opportunities to reflect together on ethical issues pertaining to their experiences.a case study of the relationship between ethics and morals, a process of implementation and corporate profit and competitiveness by galen dean loven.
These are stories of birds and animals, kings and paupers, friends and families, the learned and the dacoits, ghosts and logic, and underlying morals, values and tips for common sense. They talk of honesty, friendship, love, intelligence, wit, ignorance, ego, might, deception, betrayal, and almost any facet of human nature one can think of.
Oct 31, · Morals are influenced by family, society, culture and social values etc; the extents to which these values are kept or discarded depend on these influences. The agents of education i.e. the family, school, church and the society are to play a role in ensuring that moral values are passed on to the child as he /she comes in contact with Author: Makuso-Shanaw.
any object or quality desirable as a means or as an end in itself. Fine Arts. a. degree of lightness or darkness in a color.
b. the relation of light and shade in a painting, drawing, or the like. “Values are the seeds from which all behavior grows.” 1. Value centered homes develop value centered children.
Children who demonstrate compassion, respect, responsibility, perseverance, initiative, and integrity have parents who demonstrate these qualities on a regular basis. When people view issues in terms of moral right and wrong, there is little room for compromise: Wrong is wrong (Skitka, ; Skitka et al., ; Turiel, ).