By Larry Nucci, Tobias Krettenauer, Darcia Narvaez
There's common contract that colleges should still give a contribution to scholars’ ethical improvement and personality formation. presently eighty% of states have mandates relating to personality schooling. This obvious aid for ethical schooling, in spite of the fact that, mask a excessive measure of controversy surrounding the which means and the equipment of ethical and/or personality schooling. the aim of this guide is to exchange the ideological rhetoric that infects this box with a complete, research-oriented quantity that incorporates the vast adjustments that experience happened over the last fifteen years. assurance comprises the newest functions of developmental and cognitive psychology to ethical and personality schooling from preschool to school settings.
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Additional resources for Handbook of Moral and Character Education
Indeed, the more colloquial (and more literal) phrase “straight thinking” may be even closer to what Aristotle has in mind, but this is not the place to quibble over terminology. What is important is that for Aristotle moral reasoning was an interpretation of here-and-now situations, not the imposition of antecedently known eternal principles onto the empirical phenomena of the present moment. This point has been made repeatedly by Aristotle scholars since the 1970s and 1980s, but it is only slowly percolating into the respective literatures of moral development and character education.
Understood in this way, Plato’s teaching on the virtues fits better with the rule-oriented moral theory of Immanuel Kant and his contemporary heirs—who include not only philosophers like John Rawls 2. PHILOSOPHICAL MOORINGS 17 but also cognitive developments such as Piaget and Kohlberg—than with the disposition-oriented theory of Aristotle and his heirs—who include not only philosophers like Alasdair MacIntyre but also most of the character educationists featured elsewhere in this volume. Moral Complexity However, before we move to Aristotle’s theory it is important to soften this overly sharp contrast between Plato’s supposed ethic of principles and Aristotle’s ethic of virtue.
Absent from this quotation is any hint of why or how the simple experience or set of experiences of seeing a model perform a certain action leads one to form a rule for that action. Like Hume, Bandura has applied Ockham’s razor to lop off any epistemological account of the correlation between observation and rule-formation. F. Skinner’s radical behaviorism (see Wren, 1991, ch. 3). The same could be said of any program of character education that was as faithful to Hume’s three laws of association as Bandura was in the passage just quoted.