Version of a paper presented at a conference on Religion in Education,'' held May, 1970, in Santa Barbara, California, under the auspices of the Joseph P. Kennedy, Jr. Foundation. (DS)

H. Michael Sokolow's position on whether or not educational institutions should be regarded as morally responsible (in reference to various important contemporary problems) is critiqued, and an alternative view of educational institutions' moral responsibility is offered. (Author/CJ)

Examines the literature on counselor and therapist ethics and the research on ethics education, identifies strengths and gaps in this literature and presents guidelines for future research. Argues that the profession's interest in ethics has not been translated into systematic study of the underlying dynamics of unethical behavior. (Author/JAC)

To help young people develop a secure foundation of values and convictions which will inform and guide their lives (life stance education), moral education should be taught in British state schools. Religion also can be taught but only as part of an objective, fair, and balanced life stance education. (Author/RM)

Viewed from a historical perspective, prayer and bible reading have never been unanimously accepted practices in the public schools of the United States. Advocates of secular humanism are defending both a cultural tradition and the law of the land, as interpreted by the Supreme Court. (PP)

Researchers analyzed the responses of second-, fourth-, and sixth-grade students who read three fables, and traced the relationship between grade level and stage of moral development. The children reflected different stages of moral development. The use of fables to elicit responses to moral questions is discussed. (PP)

Societal conditions deemed hypothetically essential to uplifting civic morality are discussed as well as the establishment of the conditions necessary for the proper moral development of the young. (JM)

Benefits can be gained through the introduction of principles of analysis from a moral perspective. Students should be encouraged to develop modes of moral reasoning and conduct through group discussion, values clarification, and individual expression. (CJ)

Since 1975 all Belgian students in state schools must take a religion course (Roman Catholic, Protestant, Jewish, or Islamic) or a moral education class. Teachers of moral education get a specific training according to the grade level they teach. Their very popular courses involve students in researching various topics. (RM)

Examined the usefulness of two models of affective or values education: Kohlberg's Cognitive-Development Model and Gordon's Effectiveness Training Model. After completing the Kohlberg program elementary school students (N=178) tended to verbalize higher stages of moral reasoning. Gains in self-esteem were higher among Effectiveness Training…

Suggests ways to dealing with the ethical questions that trouble students about the Holocaust. (JL)

Defines a moral stance and considers whether teachers should adopt a publicly approved moral stance or allow their teaching to be guided by their personal ethical opinions. Modern educational theories imply that teachers should not try to transmit a moral stance, but lead pupils to a search for personal autonomy. (RM)

This article is intended primarily as an exposition of the essentials of current theory and approved practice, together with some indication of major problems and shortcomings as perceived by the Russians themselves. (Author)

Discusses community reaction and conflict that arose in response to a "values clarification" program initiated in the public schools of Spencer and Van Etten, New York. (GC)