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The relevance of moral development
Moral development and its implications for learning
Classrooms implications for moral development
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There are many ways to teach moral development in schools through the education system. Each way has it’s own outcome and looks at morals in a different way. The different ways of teaching moral development in education are character education, values clarification, cognitive moral education, and service learning.
Character Education is a direct moral education approach that involves teaching students a basic moral literacy to prevent them from engaging in immoral behavior or doing harm to themselves or others. Character Education is a moral code that clearly states and communicates to the students what is right and what is wrong. Putting this in my high school business classroom I in force the rules that we have been learning about through their years in school, like how cheating, stealing, and lying are wrong and you should not do it. Some strengths of character education are that you’re teaching the students what is wrong or right in different situation, and promote different values. Some weaknesses of character education are it sometimes is seen as a conflict with the general education curriculum, teachers might not want to incorporate in their curriculum for different reason, and diversity among the different cultures. (Santrock, Pg. 240)
Values clarification is an educational approach that focuses on helping people clarify what is important to them, what is worth working for, and what purpose their lives are to serve. Students are encouraged to define their own values and understand others’ values. This encourages students to define their own values and understand that everyone does not have the same values. In my high school business classroom, most students should already know this well enough that it should not be...
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...pantry. When I was apart of helping collect food for the food pantry or even when I went to the shelter with a group of people to make dinner for the people there, it always made me more appreciative of what I have and what my parents do for me. There are many strengths and weaknesses to this approach, I talked about some of the strengths I had with this approach but another one is that it could boost the self-steam of the students helping. Some weaknesses of this approach would be that some students try everything they can to get out of having to do it, it could also cause some racial problems with students in schools, say a group of kids go to the shelter and help and when they come back they talk about how most of the people there are of the same race and that could lead to racial problems within schools and or within peers outside of school. (Santrock, Pg. 241)
He explains that cognitive education would be a much easier method to work with than that of the moral one. He expresses his difficulty that moral education in teaching. "I have no idea how to get my students to build a self or become a soul. It isn't taught...we've never evaluated a candidate on how well he or she should accomplish it." (Pinker, 2014) Brooks observes the same problem. "…authority no longer feels compelled to define... moral, emotional, and spiritual growth...as Pinker put it, they don't know." (Brooks, 2014) Pinker and Brooks both agree that moral growth is a difficult task to teach an individual. This difficulty lies primarily in lack of knowledge and lack of focus in building a student's unique selves. Overcoming this problem would lead to the moral growth of students in higher
McNeel, S. (1994). College teaching and student moral development. In J. Rest, & D. Narvaez (Eds.), Moral development in the professions: Psychology and applied ethics (pp. 27-49). Hillsdale, NJ: Erlbaum.
"A value determines what a person thinks he ought to do, which may or may not be the same as he wants to do, or what is in his interest to, or what in fact he actually does. Values in this sense give rise to general standards and ideal by which we judge our own and others conduct; they also give rise to specific obligations” (CCETSW,
Some of the key ideas that Hartman discussed about in this article were revolved around the concept of teaching and defining what a good character is. Hartman started off his article by talking about generosity, honesty, courage and respect. Hartman also talked about how business ethics courses can help improve students’ character by helping them think about their values (Hartman 69). Hartman also discussed about how many people are “sincere but they are not courageous” (Hartman 73). Moreover, Hartman’s goal was to help encourage students “to consider their strengths and limitations, their opportunities, and what they can and cannot learn to enjoy” (Hartman 72) and “help students understand the importance of that choice and not make it thoughtlessly” (Hartman 79). Hartman answered if good character is teachable throughout his article. As Hartman stated, “We can begin to teach our students the necessary self-knowledge and self-control by encouraging them to reflect on their assumptions about what will make them happy.” (Hartman 71). Hartman illustrated that an “important function is to provide help for students to understand the language of right and wrong, of virtues and vices” (Hartman 75). Hartman believes that a “good character is therefore a matter not only of doing the right thing but also having the right desires and emotions” (Hartman
“Once a teacher has identified an opening in the curriculum for exploring a moral value, the next step is to plan an effective lesson or unit around that value. That means selecting good materials (Lickona, 1991, p. 170)”. I feel this book is exactly that, a riveting story that can expose students to great moral values.
The moral development of children can depend on many factors. Parenting and upbringing of the child, their environment, social environment, gender, and race are all aspects that can contribute to how a child develops their moral standards and expectations. Many psychologists have tried for several years to develop a theory of how morality is developed. One in particular is Lawrence Kohlberg (1958). His moral development theory is based on the cognitive development of children and it is thought that moral development proceeds and changes as cognitive development occurs (Arnett, 2012).
This is how I feel the issue of teaching morals and ethics to today's children should be dealt with in America. There must be a complete overhaul of the school system we have in place, or a remarkable change of heart of many people whom have been fighting for centuries over minor differences in religious teachings. Otherwise, there will be no other way to ensure that children in America are growing up with a sense of values, which will allow them to make a difference in tomorrow's world.
The issue of whether ethics can be taught or not has been an argument that has been questioned by many individuals for thousands of years. The philosopher, Socrates himself debated this question. His view on the issue was simply that ethics is a trait in ourselves in knowing what a person ought to do in different situations in life. Socrates’ point of view on the matter of ethics is important because it is a common belief amidst people today that ethics is a trait in ourselves that tells us from right and wrong and what to do in certain situations. In a study done by psychologist James Rest in the field of moral development, he found that a lot of the ideas that were originally raised by Socrates were accurate with the use of evidence based on his research. Rest concluded that dramatic changes usually take place that deal with problem-solving strategies in young adulthood for the average human being. That is important because it shows that people in young adulthood begin to gain a sense of morals, or a sense of what is right and wrong. It also concludes that a moral compass cannot be
In The Abolition of Man, Plato comes up with a question that he answers himself. Can virtue be taught? In his writings, he answers this question with eleven simple words. “No justification of virtue will enable a man to be virtuous”. This is simply implying that virtue can’t be taught because being virtuous is something you are born with. A twist to this question that could possibly give us a positive answer would be asking if virtue could be learned. The only difference between these questions is that when you ask if virtue can be learned, you’re inferring that there is a teacher and a pupil. Asking if something can be learned simply suggests that there is a student and he teaches himself virtue by experiencing life lessons. To give an example, asking if a person was taught how to play soccer means that there was someone to teach that person; while asking whether a person learned to play soccer has certain inclination towards that person learning from life experiences or by watching soccer being played.
“The moral quality of education is inevitably affected by the moral character of educational institutions.
What is moral development? In a nutshell, it’s the progression of morality throughout one’s lifetime by means of different stages. There are six of these stages, developed by Lawrence Kohlberg, that help to explain our moral choices and cognitive skills relative to our approximate age. Furthermore, as Kohlberg suggests, everyone reaches stages one through four: Punishment and Obedience, Instrumental Purpose and Exchange, Interpersonal Expectations and Conformity, and Law and order, respectively. Stage1 is characterized by the threat of punishment and the promise of reward. Stage 2 actions are
From elementary to high school and even college students are compelled to attend school all around the world. In schools students not only learn general education but learn a lot about themselves. It is said that in the first twenty years of an individual’s life are the years that the individual finds out who they really are. An individual’s moral beliefs are one of the most personal and complex pieces of that individual. There are several great moral theories that could be taught in school, but to only choose one is very difficult. Some of the most known moral theories are Utilitarianism, Virtue Ethics, Kantianism and even Social Contract Theory. All of these theories were developed by some of the most incredible philosophers of all time.
Effective character education programs need to include many main beliefs. It is said that “Character education promotes core ethical values as the basis of good character.” This means that some values which include caring, honesty, fairness, responsibility, and respect for self and others are all essential to building character education. The hope is that schools that implement character education programs look at these values as obligations for the student to uphold. The second thing that character education needs to have is thinking, emotion, and behavior.
sure that one's child does not hurt him or her self or others, and that
In a society with a vast array of different beliefs and mediums through which these beliefs are presented, children can get lost in an overwhelming sea of influential ideas and concepts not necessarily intended for their eyes and ears. Character education is a concept that calls for teachers and school curriculums to guide students in learning what Edward F. DeRoche and Mary M. Williams (2001, p. 25) described as “core values held sacred by a democratic society.” Parents are generally considered the teachers of morals, but if values like sharing, compassion, and honesty are never enforced or addressed outside the home, these values may never be established as a stable foundation in the child’s mind. Character education’s purpose is to help children choose to be well-mannered, stable, cooperative individuals. Character education is not in every school system, but its support is growing along with the amount of research evidence increasing in its favor (Viadero, 2003). The teaching of values in education has evolved into character education, and today there are different studies, designs, and resources for character education programs in schools to foster moral growth and citizenship in children.