In contrast to both behaviourist and cognitive approaches to moral development, neo-Aristotelian virtue ethics has had recent fairly distinctive impact on thought about the practice of moral education. On this view, insofar as moral development is a matter of the cultivation of moral virtues, and virtues are basically qualities of character…

In the context of the recent revival of virtue ethics, the notion of character formation under the rational guidance of Aristotle's notion of "phronesis," or practical wisdom, has been exalted as the principal aim of moral education. However, this is not unproblematic insofar as the promotion of Aristotelian "phronesis" seems…

While the idea of exemplification or role-modelling as a means to the education of moral character and virtue is of ancient pedigree--traceable at least to Aristotle's ethics--the influence of personal example is clearly not unproblematic since individuals may be admired or imitated for less than morally admirable qualities. However,…

In a rapidly expanding academic literature on gratitude, psychologists, philosophers and educational theorists have argued that gratitude is not just of great psycho-social importance but also of moral significance. It would therefore seem to follow that the promotion of gratitude is also of moral educational significance. In this regard, recent…

If we reject sentimentalist accounts of the nature of moral motivation and education, then we may regard some form of reason as intrinsic to any genuine moral response. The large question for moral education is therefore that of the nature of such reason--perhaps more especially of its status as knowledge. In this regard, there is evidence of some…

"Aesthetics" is often taken to be the study of art, but it has come to mean a variety of rather different things in contemporary educational theory and practice, such as: (i) sensory education; (ii) appreciation of beauty; (iii) education in appreciation of the arts. The danger of running these different senses together is explored and…

Moral significance has been attributed to music from antiquity: for example, both Plato and Aristotle made much of the power of music to influence and shape moral character. However, it would also seem often assumed that music and musical experience have some kind of spiritual significance or value for human development. The present paper sets out…

Despite differences, it would seem that Plato and Aristotle agreed in according epistemic and educational significance to the arts. Whereas Plato regarded the arts as (largely) sources of sophistry and delusion and was prepared to exile the artist from his ideal state, Aristotle clearly considered poetry to be of value for the education of…

Moral philosophy seems well placed to claim the key role in theorizing about moral education. Indeed, moral philosophers have from antiquity had much to say about psychological and other processes of moral formation. Given this history, it may seem ironic that much systematic latter-day theorizing about moral education has been social scientific,…

Discusses conception of moral formation. Traces progress to moral maturity through well defined stages of cognitive, conative, and/or affective growth. Explains that logical status of developmental theories are not clear. Argues that the accounts are more evaluative than descriptive. Explores the problematic moral educational implications of this…

Argues that there is divergent conceptions of the occupational status of education and teaching. Notes that an indication of the complexity of teaching is its comparisons with other professions, vocations, trades, and services. Identifies and explores the implications of this for the moral educational role of the teacher. (CAJ)

Examines religious and moral curricula in "5-14," a national primary-secondary curriculum model in Scotland. Faults moral curriculum for ambiguous description of universal values and terminology that fails to establish objective moral framework apart from "common" or personal judgement. Religious curricula faulted for…

The difference between Homer Lane's and A. S. Neill's progressive approach and R. S. Peter's traditional approach to moral education is examined. For Lane and Neill the sources of morality are in positive feeling upon which a rational moral principle is superimposed; for Peters altruistic sentiment is directed by intellect and understanding. (RM)