In this paper, I argue that Spinoza's political theory gives us a model for how he might have approached a treatise on moral education. Indeed, his account of the method and aims of politics resembles Renaissance humanist rhetorical approaches to pedagogy -- particularly, the work of sixteenth century Spanish humanist Juan Luis Vives -- so…

The highest form of virtuous behavior in the Aristotelian virtue ethics approach to character education involves practical wisdom, or "phronesis," which allows an individual to act in the right way about the right things for the right reasons. Here, we use our experiences with social-emotional and character development (SECD) in…

Video games have the potential to be contexts for moral learning. We investigated whether "Quandary," a video game designed to promote ethical thinking and moral considerations for decision-making, would help promote positive skills such as perspective taking and empathy in adolescents. We examined the effect of playing…

One surprising feature of cognitive and emotional development in the moral domain is the so-called happy victimizer phenomenon, which is commonly explained by a lack of moral motivation. Concerning this general approach, there are two pieces of news in this chapter. The bad news is that moral motivation is a highly problematic concept and its…

Drawing on research conducted in Australian Health' and Physical Education (HPE) and Swedish Physical Education and Health (PEH), this paper demonstrates the analytic possibilities of Foucault's notion of pastoral power to reveal the moral and ethical work conducted by HPE/PEH teachers in producing healthy active citizens. We use the pastoral…

In the post-Kohlbergian era of moral education, a "moral gap" has been identified between moral cognition and moral action. Contemporary moral psychologists lock horns over how this gap might be bridged. The two main contenders for such bridge-building are moral emotions and moral selves. I explore these two options from an Aristotelian…

The application of social-emotional and character development (SECD) in classrooms is about teaching, practicing, and modeling essential personal and civic life habits and skills that are almost universally understood as making people good human beings. Among these habits are respect, responsibility, integrity, caring, fairness, and constructive…

The model of moral functioning scaffolded in the 2008 "JME" Special Issue is here revisited in response to three papers criticising that volume. As guest editor of that Special Issue I have formulated the main body of this response, concerning the dynamic systems approach to moral development, the problem of moral relativism and the role of…

This paper takes as its starting point the Journal of Moral Education Special Issue (September, 2008, 37[3]) "Towards an integrated model of moral reasoning". Although explicitly post-Kohlbergian, the authors in this Special Issue do not, I argue, depart far enough from Kohlberg's impoverished notion of the role of the affective in moral life--or…

The "care challenge" to moral psychology, articulated in the justice-care debate, has been borne out in a number of ways. Empirically, claims regarding gender difference in use of justice and care reasoning, gender bias claims regarding early forms of Kohlberg's scoring manual and claims regarding the centrality of cultural conceptions of…

Debating whether or not teachers should teach values addresses the wrong question. Education already is a values-infused enterprise. The larger question is how to train teachers for positive character formation. Two teacher education strategies are presented in this article. A "minimalist" strategy requires teacher educators to make explicit the…

Suggests that sanctions based on emotional well-being or self-esteem are insufficient for motivating moral behavior and ultimately are reduced to hedonism. Argues this is also the case in the hypothetical event that all moral action results in heightened self-esteem and all immoral actions results in lower self-esteem. (CAJ)

This paper argues that the emotions have a central place in moral education. Two types of emotions involved in moral judgment are defined: constitutive and regulative. Fear and guilt are used as paradigms to explain how emotions are learned. A model for education in conscientiousness, compassion, and benevolence is outlined. (Author/SJL)

The 10-chapter book presents a holistic approach to teaching religious and moral development emphasizing the essential unity of human nature and the convergence in recent years of religion and the science of psychology. Primarily a two-part psychological study, it discusses the varieties of religious experience and the role of emotion in human…

This argument for process analysis in moral education focuses primarily on social developmental processes and educational processes that influence the development of moral reasoning structures. The descriptive-developmental approach, the developmental-ethical approach, and the developmental-process approach to moral discourse are briefly…