By David N. Aspin, Judith D. Chapman
The purpose of this ebook is to supply an simply available, sensible but scholarly resource of knowledge in regards to the overseas main issue for the character, thought and practices of the guidelines of values schooling and lifetime studying. every one bankruptcy during this ebook is written in an available type by means of a global specialist within the box. The booklet tackles the duty of settling on, interpreting and addressing the main difficulties, issues and concerns correct to schooling and lifetime studying.
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Extra info for Values Education and Lifelong Learning: Principles, Policies, Programmes (Lifelong Learning Book Series)
N. ) Philosophical Perspectives on Lifelong Learning. Dordrecht, The Netherlands: Springer. UK Government (1998) The Learning Age: a Renaissance for a New Britain. Department of Trade and Industry (Government Green Paper). London: HMSO. UNESCO (see Fauré and Delors above). Warnock M. (1979) Schools of Thought. London: Faber & Faber. Wittgenstein L. (1953) Philosophical Investigations (translated by GEM Anscombe). Oxford: Basil Blackwell. Chapter 1 The Ontology of Values and Values Education David N.
A study of worldviews will help students: 1. 2. 3. 4. 5. To make sense of a complex and often confusing and contradictory world To understand why different people behave differently To appreciate their own beliefs and actions To evaluate critically the values that vie for their allegiance To understand the dynamic that exists between worldview, values and behaviours, and actions The authors discuss the process of reading a literature text “through the worldview lens”. They use this example of how to incorporate values education within a mainstream English curriculum to show how it may assist students to look at embedded but often unexamined assumptions about who and what we are as humans; why the world of people and things suffers so much trauma and tragedy; and how we might make more humane choices leading to a civil society.
For such action presupposes that we know what we are about; can recognise and identify occasions where moral action is called for; can learn to appraise and balance the complexities involved; and can learn how to frame and then implement the judgements following from such appraisals. This means that we must first of all come to possess and to be able to take part in occasions of values discourse, using its categories, concepts and tests appropriately and being able to frame, form, and articulate the conclusions which we wish to express in appropriate forms of action.