Results for 'Moral education'

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  1. Moral Education and Transcendental Idealism.Joe Saunders & Martin Sticker - 2020 - Archiv für Geschichte der Philosophie 102 (4):646-673.
    In this paper, we draw attention to several important tensions between Kant’s account of moral education and his commitment to transcendental idealism. Our main claim is that, in locating freedom outside of space and time, transcendental idealism makes it difficult for Kant to both provide an explanation of how moral education occurs, but also to confirm that his own account actually works. Having laid out these problems, we then offer a response on Kant’s behalf. We argue (...)
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  2. Moral Education at Work: On the Scope of MacIntyre’s Concept of a Practice.Matthew Sinnicks - 2019 - Journal of Business Ethics 159 (1):105-118.
    This paper seeks to show how MacIntyre’s concept of a practice can survive a series of ‘scope problems’ which threaten to render the concept inapplicable to business ethics. I begin by outlining MacIntyre’s concept of a practice before arguing that, despite an asymmetry between productive and non-productive practices, the elasticity of the concept of a practice allows us to accommodate productive and profitable activities. This elasticity of practices allows us to sidestep the problem of adjudicating between practitioners and non-practitioners as (...)
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  3. Exemplarism in Moral Education: Problems with Applicability and Indoctrination.Michel Croce - 2019 - Journal of Moral Education 48 (3):291-302.
    This article introduces an account of moral education grounded in Zagzebski’s recent Exemplarist Moral Theory and discusses two problems that have to be solved for the account to become a realistic alternative to other educational models on the market, namely the limited-applicability problem and the problem of indoctrination. The first problem raises worries about the viability of the account in ordinary circumstances. The second charges the proposed educational model with indoctrinating students. The main goal of this article (...)
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  4. Moral Education and the Spirited Part of the Soul in Plato's Laws.Joshua Wilburn - 2013 - Oxford Studies in Ancient Philosophy 45:63.
    In this paper I argue that although the Republic’s tripartite theory of the soul is not explicitly endorsed in Plato’s late work the Laws, it continues to inform the Laws from beneath the surface of the text. In particular, I argue that the spirited part of the soul continues to play a major role in moral education and development in the Laws (as it did in earlier texts, where it is characterized as reason’s psychic ‘ally’). I examine the (...)
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  5. Analysing Theoretical Frameworks of Moral Education Through Lakatos’s Philosophy of Science.Hyemin Han - 2014 - Journal of Moral Education 43 (1):32-53.
    The structure of studies of moral education is basically interdisciplinary; it includes moral philosophy, psychology, and educational research. This article systematically analyses the structure of studies of moral educational from the vantage points of philosophy of science. Among the various theoretical frameworks in the field of philosophy of science, this article mainly utilizes the perspectives of Lakatos’s research program. In particular, the article considers the relations and interactions between different fields, including moral philosophy, psychology, and (...)
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  6. Moral Education in the Liberal State.Kyla Ebels-Duggan - 2013 - Journal of Practical Ethics 1 (2):24-63.
    I argue that political liberals should not support the monopoly of a single educational approach in state sponsored schools. Instead, they should allow reasonable citizens latitude to choose the worldview in which their own children are educated. I begin by defending a particular conception of political liberalism, and its associated requirement of public reason, against the received interpretation. I argue that the values of respect and civic friendship that motivate the public reason requirement do not support the common demand that (...)
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  7. Kant’s Contribution to Moral Education: The Relevance of Catechistics.Chris W. Surprenant - 2010 - Journal of Moral Education 39 (2):165-174.
    Kant’s deontological ethics, along with Aristotle’s virtue ethics and Mill’s utilitarian ethics, is often identified as one of the three primary moral options between which individuals can choose. Given the importance of Kant’s moral philosophy, it is surprising and disappointing how little has been written on his important contributions to moral education. Kant argues for a catechistic approach to moral education. By memorizing a series of moral questions and answers, an individual learns the (...)
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  8. Ecological Imagination in Moral Education, East and West.Steven Fesmire - 2012 - Contemporary Pragmatism 9 (1):205-222.
    Relational philosophies developed in classical American pragmatism and the Kyoto School of modern Japanese philosophy suggest aims for greater ecological responsiveness in moral education. To better guide education, we need to know how ecological perception becomes relevant to our deliberations. Our deliberations enlist imagination of a specifically ecological sort when the imaginative structures we use to understand ecosystemic relationships shape our mental simulations and rehearsals. Enriched through cross-cultural dialogue, a finely aware ecological imagination can make the deliberations (...)
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  9. Platonic Pessimism and Moral Education.Dominic Scott - 1999 - Oxford Studies in Ancient Philosophy 17.
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  10. Lawrence Kohlberg's Approach to Moral Education.F. Clark Power, Ann Higgins-D'alessandro & Lawrence Kohlberg - 1989
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  11. Why Do We Need to Employ Bayesian Statistics and How Can We Employ It in Studies of Moral Education?: With Practical Guidelines to Use JASP for Educators and Researchers.Hyemin Han - 2018 - Journal of Moral Education 47 (4):519-537.
    ABSTRACTIn this article, we discuss the benefits of Bayesian statistics and how to utilize them in studies of moral education. To demonstrate concrete examples of the applications of Bayesian statistics to studies of moral education, we reanalyzed two data sets previously collected: one small data set collected from a moral educational intervention experiment, and one big data set from a large-scale Defining Issues Test-2 survey. The results suggest that Bayesian analysis of data sets collected from (...)
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  12. Neurofeedback-Based Moral Enhancement and Traditional Moral Education.Koji Tachibana - 2018 - Humana Mente 11 (33):19-42.
    Scientific progress in recent neurofeedback research may bring about a new type of moral neuroenhancement, namely, neurofeedback-based moral enhancement; however, this has yet to be examined thoroughly. This paper presents an ethical analysis of the possibility of neurofeedback-based moral enhancement and demonstrates that this type of moral enhancement sheds new light on the moral enhancement debate. First, I survey this debate and extract the typical structural flow of its arguments. Second, by applying structure to the (...)
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  13. Moral Education: Hegemony Vs. Morality.Sanjit Chakraborty - 2017 - International Journal of Applied Ethics 6:53-65.
    The paper inculcates the path of modern education by implementing cum ensuing the form and content of moral education from the stances of prescriptivist R. M Hare and existentialist Sartre. In the first part of the paper, Hare’s tune for language-centric moral concepts and its prescriptive plus universalistic application for society enhance an outlook for moral education where learners should be taught to apply morality from a prescriptive sense, not by memorizing it in a (...)
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  14. The Relevance of Cosmopolitanism for Moral Education.Michael S. Merry & Doret J. de Ruyter - 2011 - Journal of Moral Education 40 (1):1-18.
    In this article we defend a moral conception of cosmopolitanism and its relevance for moral education. Our moral conception of cosmopolitanism presumes that persons possess an inherent dignity in the Kantian sense and therefore they should be recognised as ends?in?themselves. We argue that cosmopolitan ideals can inspire moral educators to awaken and cultivate in their pupils an orientation and inclination to struggle against injustice. Moral cosmopolitanism, in other words, should more explicitly inform the work (...)
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  15. John Dewey and the Possibility of Particularist Moral Education.Nate Jackson - 2016 - Southwest Philosophy Review 32 (1):215-224.
    John Dewey’s analyses of habit and tradition enable contemporary moral particularists to make sense of the possibility of moral education. Particularists deny that rules determine an act’s moral worth. Using Jonathan Dancy’s recent work, I present a particularist account of moral competence and call attention to a lacuna in particularism: an account of education. For Dancy, reasoning requires attunement to a situation’s salient features. Dewey’s account of habit explains how features can exhibit salience without (...)
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  16. Moral Education in Slovakia and its Theoretical Basis.Vasil Gluchman - 2016 - Ethics and Bioethics (in Central Europe) 6 (1-2):79-89.
    With regard to existing concept of the moral education (ethics) in Slovakia, the questions of ethics and morals are only one of the partial sections. The dominant role is played by psychology based on Roberto Olivar’s concept with emphasis on pro–socialization and on Erickson’s concept of the psychosocial development. From the philosophy basis point of view, only Aristotle, even in reduced form and Spranger’s concept of the life forms are mentioned. Philosophy and ethics are only complements to more (...)
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  17.  74
    Moral Education in the Classroom: A Lived Experiment.Rebecca Konyndyk DeYoung & Rebecca DeYoung - 2020 - Expositions: An Interdisciplinary Study in the Humanities 1 (14).
    What would a course on ethics look like if it took into account Alasdair MacIntyre’s concerns about actually teaching students ethical practices? How could professors induct students into practices that prompt both reflection on their cultural formation and self-knowledge of the ways they have been formed by it? According to MacIntyre, such elements are prerequisites for an adequate moral education. His criticism of what he terms “Morality” includes the claim that most courses don’t even try to teach the (...)
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  18. Moral Exemplars in Education: A Liberal Account.Michel Croce - 2020 - Ethics and Education (x):186-199.
    This paper takes issue with the exemplarist strategy of fostering virtue development with the specific goal of improving its applicability in the context of education. I argue that, for what matters educationally, we have good reasons to endorse a liberal account of moral exemplarity. Specifically, I challenge two key assumptions of Linda Zagzebski’s Exemplarist Moral Theory (2017), namely that moral exemplars are exceptionally virtuous agents and that imitating their behavior is the main strategy for acquiring the (...)
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  19. The Problem of Alcibiades: Plato on Moral Education and the Many.Joshua Wilburn - 2015 - Oxford Studies in Ancient Philosophy 49:1-36.
    Socrates’ admirers and successors in the fourth century and beyond often felt the need to explain Socrates’ reputed relationship with Alcibiades, and to defend Socrates against the charge that he was a corrupting influence on Alcibiades. In this paper I examine Plato’s response to this problem and have two main aims. First, I will argue in Section 2 that (...)
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  20.  65
    An Inquiry Into the Relationship Between Public Participation and Moral Education in Contemporary Japan: Who Decides Your Way of Life?Koji Tachibana - 2008 - In Kohji Ishihara & Shunzo Majima (eds.), Applied Ethics: Perspectives from Asia and Beyond. Hokkaido: Hokkaido University. pp. 26-39.
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  21. Xunzi’s Ritual Model and Modern Moral Education.Colin Joseph Lewis - 2021 - European Journal for Philosophy of Religion 13 (2):17-43.
    While the early Confucians were largely content to maintain the rituals of ancient kings as the core of moral education in their time, it is not obvious that contemporary humans could, or should, draw from the particulars of such a tradition. Indeed, even if one takes ritual seriously as a tool for cultivation, there remains a question of how to design moral education programs incorporating ritual. This essay examines impediments faced by a ritualized approach to (...) education, how they might be overcome, and how a ritual method could be developed in modernity. I contend that a Confucian notion of ritual, particularly as elaborated in the Xunzi, is both compatible with modern moral education and capable of making a distinct contribution to moral education in terms of how rituals can be used to structure and inculcate a shared climate of respect and humaneness both in- and outside the classroom. Specifically, the ritual education method includes emphases on inculcating moral fluency via symbolic practices and distinctions, training and appropriately associating promoral dispositions, enhancing moral imagination, and developing awareness of other minds. The model is thus a multifaceted approach to moral education through (meta)cognitive development. (shrink)
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  22. New Zealand's Recent Concern with Moral Education.Robert Keith Shaw - 1979 - Journal of Moral Education 9 (1):23-35.
    References to moral education in New Zealand over the last fifteen years are traced through official and semi-official government reports, teachers’ publications, and other sources. It is argued that since 1962 there has been an increasing awareness of and concern with moral education. -/- The significance of the Commission on Education in New Zealand in 1962 stressed that New Zealand schools’ prime responsibility was for intellectual education, although they should also be concerned with physical, (...)
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  23. Ecological Imagination and Aims of Moral Education Through the Kyoto School and American Pragmatism.Steven Fesmire - 2012 - In Paul Standish & Naoko Saito (eds.), Education and the Kyoto School of Philosophy. Dordrecht, Netherlands: pp. 109-130.
    Cross-cultural dialogue between the Kyoto School of modern Japanese philosophy and the classical pragmatist tradition in American philosophy can help educators to clarify aims for greater ecological responsiveness in moral education. This dialogue can contribute to meeting an urgent practical need to cultivate ecological imagination, and an equally practical need to make theoretical sense of the way in which ecological perception becomes relevant to moral deliberation. The first section of this chapter explores relational thinking in the Kyoto (...)
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  24. Neuroscience of Morality and Teacher Education.Hyemin Han - forthcoming - In Michael A. Peters (ed.), Encyclopedia of Teacher Education. Singapore: Springer.
    Given that teachers become primary fundamental exemplars and models for their students and the students are likely to emulate the presented teachers’ behaviors, it is necessary to consider how to promote teachers’ abilities as potential moral educators during the course of teacher education. To achieve this ultimate aim in teacher education, as argued by moral philosophers, psychologists, and educators, teachers should be able to well understand the mechanisms of moral functioning and how to effectively promote (...)
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  25. The VIA Inventory of Strengths, Positive Youth Development, and Moral Education.Hyemin Han - forthcoming - Journal of Positive Psychology.
    The VIA Inventory of Strengths and the VIA model were originally developed to assess and study 24 character strengths. In this paper, I discuss how the VIA Inventory and its character strength model can be applied to the field of moral education with moral philosophical considerations. First, I review previous factor analysis studies that have consistently reported factors containing candidates for moral virtues, and discuss the systematic structure and organization of VIA character strengths. Second, I discuss (...)
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  26. Moral Rules, Utilitarianism and Schizophrenic Moral Education.Kevin Mcdonough - 1992 - Philosophy of Education 26 (1):75-89.
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  27. Improving Epistemological Beliefs and Moral Judgment Through an STS-Based Science Ethics Education Program.Hyemin Han & Changwoo Jeong - 2014 - Science and Engineering Ethics 20 (1):197-220.
    This study develops a Science–Technology–Society (STS)-based science ethics education program for high school students majoring in or planning to major in science and engineering. Our education program includes the fields of philosophy, history, sociology and ethics of science and technology, and other STS-related theories. We expected our STS-based science ethics education program to promote students’ epistemological beliefs and moral judgment development. These psychological constructs are needed to properly solve complicated moral and social dilemmas in the (...)
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  28. Moral and Political Aspects of Education.Harry Brighouse - 2009 - In Harvey Siegel (ed.), The Oxford Handbook of Philosophy of Education. Oxford University Press.
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  29.  32
    The Fearful Ethical Subject: On the Fear for the Other, Moral Education, and Levinas in the Pandemic.Sijin Yan & Patrick Slattery - 2021 - Studies in Philosophy and Education 40 (1):81-92.
    The article seeks to reclaim a type of fear lost in silent omission in education, yet central to the development of an ethical subject. It distinguishes the fear described by Martin Heidegger through the concept of befindlichkeit and fear for the other as an essential moment for ethics articulated by Emmanuel Levinas. It argues that the latter conception of fear has inverted the traditional assumption of the ideal ethical subject as fearless. It then examines how Levinas’s interpretation of fear (...)
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  30. The Morality of Military Ethics Education.Roger Wertheimer - 2010 - In Empowering Our Military Conscience. Ashgate.
    Professional Military Ethics Education (PMEE) must transmit and promote military professionalism, so it must continuously.
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  31. How Can Neuroscience Contribute to Moral Philosophy, Psychology and Education Based on Aristotelian Virtue Ethics?Hyemin Han - 2016 - International Journal of Ethics Education 1 (2):201-217.
    The present essay discusses the relationship between moral philosophy, psychology and education based on virtue ethics, contemporary neuroscience, and how neuroscientific methods can contribute to studies of moral virtue and character. First, the present essay considers whether the mechanism of moral motivation and developmental model of virtue and character are well supported by neuroscientific evidence. Particularly, it examines whether the evidence provided by neuroscientific studies can support the core argument of virtue ethics, that is, motivational externalism. (...)
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  32. Moral Persuasion and the Diversity of Fictions.Shen-yi Liao - 2013 - Pacific Philosophical Quarterly 94 (3):269-289.
    Narrative representations can change our moral actions and thoughts, for better or for worse. In this article, I develop a theory of fictions' capacity for moral education and moral corruption that is fully sensitive to the diversity of fictions. Specifically, I argue that the way a fiction influences our moral actions and thoughts importantly depends on its genre. This theory promises new insights into practical ethical debates over pornography and media violence.
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  33. Education for Moral Integrity.Albert W. Musschenga - 2001 - Philosophy of Education 35 (2):219-235.
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  34. Educating Through Exemplars: Alternative Paths to Virtue.Michel Croce & Maria Silvia Vaccarezza - 2017 - Theory and Research in Education 15 (1):5-19.
    This paper confronts Zagzebski’s exemplarism with the intertwined debates over the conditions of exemplarity and the unity-disunity of the virtues, to show the advantages of a pluralistic exemplar-based approach to moral education (PEBAME). PEBAME is based on a prima facie disunitarist perspective in moral theory, which amounts to admitting both exemplarity in all respects and single-virtue exemplarity. First, we account for the advantages of PEBAME, and we show how two figures in recent Italian history (Giorgio Perlasca and (...)
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  35. Attainable and Relevant Moral Exemplars Are More Effective Than Extraordinary Exemplars in Promoting Voluntary Service Engagement.Hyemin Han, Jeongmin Kim, Changwoo Jeong & Geoffrey L. Cohen - 2017 - Frontiers in Psychology 8:283.
    The present study aimed to develop effective moral educational interventions based on social psychology by using stories of moral exemplars. We tested whether motivation to engage in voluntary service as a form of moral behavior was better promoted by attainable and relevant exemplars or by unattainable and irrelevant exemplars. First, experiment 1, conducted in a lab, showed that stories of attainable exemplars more effectively promoted voluntary service activity engagement among undergraduate students compared with stories of unattainable exemplars (...)
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  36.  8
    A Kantian Approach to Education for Moral Sensitivity.Paul Formosa - forthcoming - Journal of Philosophy of Education.
    An important aspect of moral expertise is moral sensitivity, which is the ability to be sensitive to the presence of morally salient features in a context. This requires being able to see and acquire the morally relevant information, as well as organise and interpret it, so that you can undertake the related work of moral judgement, focus (or motivation) and action. As a distinct but interrelated component of ethical expertise, moral sensitivity can and must be trained (...)
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  37.  49
    Moral Traditions, Critical Reflection, and Education in a Liberal-Democratic Society.Sergio Volodia Marcello Cremaschi - 2012 - In Asger Sørensen & Peter Kemp (eds.), Politics in Education. Berlin: LIT Verlag. pp. 169-182.
    I argue that, in the second half of the second Millennium, three parallel processes took place. First, normative ethics, or natural morality, that had been a distinct subject in the education of European elites from the Renaissance times to the end of the eighteenth century, disappeared as such, being partly allotted to the Churches via the teaching of religion in State School, and partly absorbed by the study of history and literature, assumed to be channels for imbibing younger generations (...)
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  38. Purpose as a Moral Virtue for Flourishing.Hyemin Han - 2015 - Journal of Moral Education 44 (3):291-309.
    Positive psychology has significantly influenced studies in the fields of moral philosophy, psychology and education, and scholars in those fields have attempted to apply its ideas and methods to moral education. Among various theoretical frameworks, virtue ethics is most likely to connect positive psychology to moral educational studies because it pursues eudaimonia (flourishing). However, some virtue ethicists have been concerned about whether the current mainstream concept of positive psychology can apply directly to moral (...) because it focuses on subjective aspects of happiness, but not its objective and moral aspects. Thus, I will consider whether the concept of purpose, which was investigated recently by a group of psychologists and emphasizes both subjective and objective aspects of happiness, can address this issue. I will examine whether purpose is a moral virtue contributing to flourishing, consider if its nature is possibly a second-order virtue and whether it is distinguishable from other second-order virtues. (shrink)
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  39. John Dewey and Moral Imagination: Pragmatism in Ethics [Brief Sample].Steven Fesmire - 2003 - Indiana University Press.
    While examining the important role of imagination in making moral judgments, John Dewey and Moral Imagination focuses new attention on the relationship between American pragmatism and ethics. Steven Fesmire takes up threads of Dewey's thought that have been largely unexplored and elaborates pragmatism's distinctive contribution to understandings of moral experience, inquiry, and judgment. Building on two Deweyan notions—that moral character, belief, and reasoning are part of a social and historical context and that moral deliberation is (...)
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  40. Education for Citizenship: Moral Obligations.Okafor Oliver Anowor - 1992 - Cecta.
    The way we answer the question, .what ought I to do?. goes to show what we believe about our life and the way to live that life. However we answer the question .what ought I to do?., we are prescribing a mode of -/- action and this action has a direct bearing on other people and our society at large. So the moral question has a direct connection with what society becomes. If we answer rightly then the impact on (...)
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  41.  42
    A Survey of Effects of STS Education on the University Students' Moral Development and Epistemological Beliefs: Using DIT and EBI.Hyemin Han - 2006 - Journal of Ethics Education Studies 9:201-217.
    The purpose of this study is to assess effects of STS(Science and Technology Studies) education in natural science colleges and engineering colleges. STS is an interdisciplinary study includes ethics, history, sociology, policy of science and technology; its main purpose is elaborating students' social perspectives on science and technology. In Korea, however, there is few studies related to STS education to improve its educational effects. Therefore, this study will do exploratory investigation effects of STS education in moral (...)
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  42.  92
    Mapping the Moral Assumptions of Multi-Faith Religious Education.Jason Metcalfe & Daniel Moulin-Stozek - 2018 - British Journal of Religious Education:1-10.
    When Religious Education (RE) in England and Wales transitioned from Christian confessionalism to a multi-faith approach in the latter half of the twentieth century, the subject’s moral aims were reasserted. In this article, we explore the moral assumptions of this transformation and map some of their connections to other theological and ethical ideas. Inspired by Deleuze and Guattari’s metaphor of a rhizome, we make two novel contributions to scholarship in this regard. First, through some salient examples we (...)
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  43. Morality Play: A Model for Developing Games of Moral Expertise.Dan Staines, Paul Formosa & Malcolm Ryan - 2019 - Games and Culture 14 (4):410-429.
    According to cognitive psychologists, moral decision-making is a dual-process phenomenon involving two types of cognitive processes: explicit reasoning and implicit intuition. Moral development involves training and integrating both types of cognitive processes through a mix of instruction, practice, and reflection. Serious games are an ideal platform for this kind of moral training, as they provide safe spaces for exploring difficult moral problems and practicing the skills necessary to resolve them. In this article, we present Morality Play, (...)
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  44. Evil, Virtue, and Education in Kant.Paul Formosa - 2019 - Educational Philosophy and Theory 51 (13):1325-1334.
    For Kant, we cannot understand how to approach moral education without confronting the radical evil of humanity. But if we start out, as Kant thinks we do, from a morally corrupt state, how...
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  45. Developmental Level of Moral Judgment Influences Behavioral Patterns During Moral Decision-Making.Hyemin Han, Kelsie J. Dawson, Stephen J. Thoma & Andrea L. Glenn - forthcoming - Journal of Experimental Education.
    We developed and tested a behavioral version of the Defining Issues Test-1 revised (DIT-1r), which is a measure of the development of moral judgment. We conducted a behavioral experiment using the behavioral Defining Issues Test (bDIT) to examine the relationship between participants’ moral developmental status, moral competence, and reaction time when making moral judgments. We found that when the judgments were made based on the preferred moral schema, the reaction time for moral judgments was (...)
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  46. Measuring Morality in Videogames Research.Malcolm Ryan, Paul Formosa, Stephanie Howarth & Dan Staines - 2020 - Ethics and Information Technology 22 (1):55-68.
    There has been a recent surge of research interest in videogames of moral engagement for entertainment, advocacy and education. We have seen a wealth of analysis and several theoretical models proposed, but experimental evaluation has been scarce. One of the difficulties lies in the measurement of moral engagement. How do we meaningfully measure whether players are engaging with and affected by the moral choices in the games they play? In this paper, we survey the various standard (...)
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  47. Moral Enhancement, Self-Governance, and Resistance.Pei-Hua Huang - 2018 - Journal of Medicine and Philosophy 43 (5):547-567.
    John Harris recently argues that the moral bioenhancement proposed by Persson and Savulescu can damage moral agency by depriving the recipients of their freedom to fall (freedom to make wrongful choices) and therefore should not be pursued. The link Harris makes between moral agency and the freedom to fall, however, implies that all forms of moral enhancement, including moral education, that aim to make the enhancement recipients less likely to “fall” are detrimental to (...) agency. In this paper, I present a new moral agency-based critique against the moral bioenhancement program envisaged by Persson and Savulescu. I argue that the irresistible influences exerted by the bioenhancement program harms our capabilities for conducting accurate self-reflection and forming decisions that truly express our will, which subsequently undermine our moral agency. (shrink)
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  48. Would Moral Enhancement Limit Freedom?Antonio Diéguez & Carissa Véliz - 2019 - Topoi 38 (1):29-36.
    The proposal of moral enhancement as a valuable means to face the environmental, technological and social challenges that threaten the future of humanity has been criticized by a number of authors. One of the main criticisms has been that moral enhancement would diminish our freedom. It has been said that moral enhancement would lead enhanced people to lose their ‘freedom to fall’, that is, it would prevent them from being able to decide to carry out some morally (...)
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  49. Harmonia, Melos and Rhytmos. Aristotle on Musical Education.Elena Cagnoli Fiecconi - 2016 - Ancient Philosophy 36 (2):409-424.
    In this paper, I reconstruct the reasons why Aristotle thinks that musical education is important for moral education. Musical education teaches us to enjoy appropriately and to recognize perceptually fine melodies and rhythms. Fine melodies and rhythms are similar to the kind of movements fine actions consist in and fine characters display. By teaching us to enjoy and recognise fine melodies and rhythms, musical education can train us to recognize and to take pleasure in fine (...)
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  50. The Philosophy of Moral Development: Moral Stages and the Idea of Justice.Lawrence Kohlberg - 1981 - San Francisco : Harper & Row.
    Examines the theories of Socrates, Kant, Dewey, Piaget, and others to explore the implications of Socrates' question "what is a virtuous man, and what is a virtuous school and society which educates virtuous men.".
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