The author describes the Ethical Orientation Program that is required for all students at the University of the City of Manila. He gives reasons for the requirement or moral instruction and describes an interview with the promotor of the program. (MS)

Because individual home and religious training fall short with the majority of children, the responsibility for sex education must be assumed by the schools. (LR)

A book that concerns moral development and moral education is reviewed. (DB)

Examines objections to the proposition in moral education that children should be exposed to a variety of opinions on moral issues to avoid indoctrinating them. D. Z. Phillip's critique of this argument (v14, 1980) is evaluated. (AM)

Asserts that two great problems of learning confront humanity: (1) learning about the universe and (2) learning how to live wisely. The article further asserts that the first problem was solved with the creation of modern science, but the second problem has not yet been solved. The article suggests that to solve the second problem we need to learn…

A survey of 537 college senior business majors and 158 businesspeople who responded to 10 situations revealed that both groups perceived a gap between the ethical response and the typical businessperson's response. (JOW)

Essay on Kierkegaard's notion of subjectivity in the formulation of the ethical self. Suggests that Kierkegaard's self-reflecting ethical model offers an alternative approach to the teaching of moral education in South Korean schools, currently dominated by a theory-oriented, problem-solving paradigm. (PKP)

The role of educators in bringing in ethics in the use of Internet and computing among students is discussed.

Focusing on the disagreements between Muslims and homosexuals over sexuality education, this article highlights the need in liberal societies for respectful dialogue between groups that hold diametrically opposed beliefs and values. The article argues that it should be possible for Muslims to set out a religious perspective that is critical of…

This article is a response to Robin Barrow's John Wilson Memorial Lecture "On the duty of not taking offence". The present article takes issue with some of Barrow's claims and explores further the implications for moral education of some current views on the giving and taking of offence. Accounts are offered both of "inherent offensiveness" (an…

This article is about (1) the ancient (Aristotelian) emotional virtue of emulation, (2) some current character-education inspired accounts of the use of role models in moral education and, most importantly, (3) the potential relevance of (1) for (2). The author argues that the strategy of role-modelling, as explicated by the character-education…

Many environmental, humane and character educators try to foster a belief in the intrinsic value of nature and a respect for non-human life among students. Marangudakis argues that Christianity advocates anthropocentrism and opposes belief in the intrinsic value of nature. If Marangudakis is correct, then a goal of many environmental and humane…

Japan's elementary and junior high schools have a formal, nationally mandated moral curriculum called Kokoro-no-kyoiku--education of the heart. Japanese educators include moral growth as an integral part of one's intellectual growth and believe that democratic societies must promote virtuous decision making. Moral education in Japan nurtures the…

Compulsory moral education has been included in the Japanese national curriculum since 1872. Recent demographic trends have created an unstable society, and with the increase in heinous juvenile crimes, urgent demands are being made for a more effective program. Japan's Education Reform Plan for the 21st Century has as its second major strategy…