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Everyone ought to be profoundly concerned with the "development" of the leaner and consequently the development of society. The ultimate standard (value) for such development is to attain a more adequate level of value and moral awareness, sensitivity, reasoning, and action. The why, what, and how of the value education "emphasis" are being seriously confronted in a more dedicate and systematic manner. This is perhaps symptomatic of something much deeper in our personal and social fabric. Dissonance, conflict, tensions are inevitable ingredients in our development toward self-actualization as we struggle with the sticky matter of life. The challenges are many, the roads are arduous, and the journey is lengthy but who cannot say immensely worthwhile and "Value-able".
This work provides an analysis of how schools can influence the developing values of young people. The authors first examine, from the perspective of educationalists and policy makers, values within contemporary education, before focusing on the values of pupils and schools.
The aim of this book is to provide an easily accessible, practical yet scholarly source of information about the international concern for the nature, theory and practices of the ideas of values education and lifelong learning. Each chapter in this book is written in an accessible style by an international expert in the field. The book tackles the task of identifying, analyzing and addressing the key problems, topics and issues relevant to education and Lifelong Learning.
While living the code of conduct in our high school of over 2,400 students, it was easy to see that procedures can only be enforced when the principles behind them are fully understood. The human side of education is something that is lacking as we prepare for state assessments and bring attention to those who conduct themselves inappropriately. The microcosm of a world we live in within our schools sometimes makes us rigid and non-trusting due to the need to control student behavior. We have found in our high school that student disciplinary referrals decreased by 50% because of the trust that was achieved with our students. By using life lessons in the formal, curriculum based education process, you not only promote good morals and values, but you remind people that there is a bigger picture. The weekly messages, quotes and vignettes contained in this book will hopefully inspire you to not only be a better educator, student or coach but also a better person for your family, friends and co-workers. It is important to reflect on our behavior since our reputation is based on our daily interactions and habits. I have never heard of anyone who has bought back their reputation once it was lost. Leadership by example, at home and in the workplace, along with an ego-less demeanor, will allow us to be great leaders, both in our schools and personal lives.
This is a collection of essays in moral and political philosophy.
This popular text provides a clear, succinct explanation of how reflection is integral to teachers’ understandings of themselves, their practice, and their context, and elaborates how various conceptions of reflective teaching differ from one another. The emphasis on the importance of both self and context is embedded within distinct and varied educational traditions (conservative, progressive, radical, and spiritual). Throughout the text the reader is encouraged to examine his/her assumptions and understandings of teaching, learning, and schooling and to reflect on self and context. The major goal of this book is to help teachers explore and define their own positions with regard to key topics and issues related to the aims of education in a democratic society. Its core message is that such reflection is essential to becoming more skilled, more capable, and in general better teachers. New in the Second Edition: Underscores use of critical educational texts and film to encourage reflection; highlights emotional features of teaching and reflection; addresses spiritual/contemplative domains in educational traditions; Companion Website.
Some revision of public schooling history is necessary to challenge the dominant mythology that public schools were established on the grounds of values-neutrality. In fact, those responsible for the foundations of public education in Australia were sufficiently pragmatic to know that its success relied on its charter being in accord with public sentiment. Part of the pragmatism was in convincing those whose main experience of education had been through some form of church-based education that state-based education was capable of meeting the same ends. Hence, the documents of the 1870s and 1880s that contained the charters of the various state and territory systems witness to a breadth of vision about the scope of education. Beyond the standard goals of literacy and numeracy, education was said to be capable of assuring personal morality for each individual and a suitable citizenry for the soon-to-be new nation. As an instance, the NSW Public Instr- tion Act of 1880 (cf. NSW, 1912), under the rubric of “religious teaching”, stressed the need for students to be inculcated into the values of their society, including understanding the role that religious values had played in forming that society’s legal codes and social ethics. The notion, therefore, that public education is part of a deep and ancient heritage around values neutrality is mistaken and in need of se- ous revision. The evidence suggests that public education’s initial conception was of being the complete educator, not only of young people’s minds but of their inner character as well.
Emphasising the importance of 'the story' as a springboard to learning, this teachers' resource book consists of fifteen learning sessions for use as one-hour classroom lessons or as the basis for a school assembly, pitched at 4-8 year olds.
The problem this project attempts to solve is to develop a workable moral education in light of the clash between religious forms of moral education and U.S. Supreme Court decisions concerning them. The concept of story and storytelling has been suggested as a unifying focus for disparate prescriptions for moral education. Several recent approaches to moral storytelling have been proposed. The approaches of William Bennett, Nel Noddings, and Herbert Kohl are among those which have attempted to combine moral education and storytelling within the last decade. Bennett is identified with other theorists whose primary concern is the moral content of a story. Noddings is identified as a process theorist, whose primary concern is the process of moral storytelling, not the content. Kohl is identified as a reflection theorist, whose approach challenges tradition in the hope of creating a more moral society. Each one of these three approaches attempts to provide a comprehensive program of moral education, but they fall short of that goal. The purpose of this project, then, is to construct a storytelling moral education program that improves upon earlier approaches. Using the three levels of moral thinking posited by R.M. Hare, a three-level approach to moral storytelling is proposed. The intuitive, critical, and meta-ethical levels of moral thinking that Hare refers to are used to frame a new, three-level, approach to moral storytelling. The three-level approach combines content, process, and reflection into a unified prescription for moral education. Thus, a more comprehensive plan for moral education through storytelling is developed, one that respects traditional forms of moral education while remaining within the parameters set by the U.S. Supreme Court.