Describes Kohlberg's cognitive-developmental theory of moral development and provides examples of how Kohlberg's theoretical principles can be employed in everyday family interaction. Holds that parents are always moral educators and must therefore consciously implement moral development strategies in the home environment. (GC)

Reviews the philosophical stance of ethical relativism. Notes that relativism is sometimes accused of being caught between moral impotence and self-contradiction. Argues that grounding relative ethical values in rhetorical communication allows relativists to judge other cultures without inconsistency. (PD)

Reaction against the naive moral absolutism of past historical writing has frequently led to unconditional moral and cultural relativism which is equally dangerous. A viable solution is contingent relativism in historical judgments, combining explicit and examinable criteria of human values and concern for contexts of time and place. (Author/SJL)

Suggests that effects rather than motives or methods become the definitive way of measuring the ethical quality of discourse. Also suggests that the supposed dichotomy between absolutist and relativist approaches to moral judgments is mistaken. Approaches to moral judgment are seen as applications of consensual rules which follow a quasi-juridical…

Defines community development and shows how community development as an educational process embodies an ethical principle which, when applied to the analysis of community practices, promotes justice. (JOW)

A practicing school administrator sympathetic to the broad aims of moral education asks some questions about teaching moral education in the schools. (Author/MLF)

Outlines six approaches used in a university history course which address the problems of teaching the Hitler period. The assumption underlying all the approaches is that Americans are not entirely different from Germans and that they may be faced with similar moral choices. The approaches avoid the didactic moralism often taught about this era.…

Positive and negative mood conditions do affect principled moral reasoning. Results do not imply that affective states raise levels of moral reasoning, but a positive affective state provides a condition conducive to using more principled level moral reasoning. (Author/JAC)

Suggests that educators look to the work of John Dewey to explore how to communicate ethical principles, build a strong curriculum, and regain respect for education. (JM)

Examined the relationship between child-rearing practices and the moral character structure of 144 male and female college students. (CM)

Provides a report on an engineer/philosopher team project to study codes of ethics of engineering societies and propose a single code of ethics. (BB)

Ethical behavior in business must be rooted in the larger value system of society as a whole. (Editor)

Discusses implications of distributive justice in the scientists' assumption of responsibility for the quality of life of future generations. Stresses that although scientists are obligated to the future, their efforts to improve the future quality of life must not become an excuse for neglecting their responsibility to people in the present. (CS)

Religion in America has always existed as a method for achieving a desired moral purpose. Religion existing for its own sake as glorification of God through utilization of God-given senses, can, like art, lead to new perceptions of self and the world which cannot be born by being consciously created. (RW)

The narrowing of ethical perspectives in medicine and the subsequent truncation of the resources for and the scope of accountability among physicians are the concerns of this essay by the coordinator of a human values program at the University of North Carolina. (LBH)