Download e-book for kindle: Answering the ''Virtuecrats'': A Moral Conversation on by Robert J. Nash

By Robert J. Nash

This critique of up to date models of personality schooling beneficial properties own commentary, educating examples, and pupil statement.

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Extra resources for Answering the ''Virtuecrats'': A Moral Conversation on Character Education (Advances in Contemporary Educational Thought Series)

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Marva Collins, Marva Collins' Way, 1990 While the character-education project in teaching virtue in the schools and colleges is flourishing at this time, educators in the United States have actually had a 300-year tradition of instilling a particular kind of Page 17 moral character, one typified by some of the same qualities mentioned in the excerpts that introduce this chapter. Character educators such as William Bennett, Allan Bloom, Marva Collins, William Honig, William Kilpatrick, Thomas Lickona, Edward Wynne, and Kevin Ryan, whose ideas I will emphasize in this chapter, are basically in concert with the founders of the common schools: If Americans are to be people of "good character and sound morality," then schools "must be charged with the mission of moral and civic training, training that finds its roots in a ground of shared values" (Bennett, 1988, p.

One set is grounded in a "metaphysical idealism" dramatically expressed in much of Plato's work, particularly in the Republic. The other set, typified by a "secular skepticism," finds expression in Aristotle's writings, especially in his Ethics, Politics, and Metaphysics. Most character educators tend to lean toward Plato's "metaphysical idealism'' in their overall view of human nature and society and toward Aristotle's ''experiential" approach in their understanding and teaching of virtue.

Or is it enough that we require teachers to do the good in order to exemplify what is good, à la Aristotle? What are the best ways to teach virtue? What pedagogical methods and materials are likely to be the most effective (Chazan, 1985)? To what extent is character formation a product of systematic classroom instruction? How much is the attainment of virtue actually a product of conditioning or training? Is moral indoctrination ever justified in the classroom, and, if so, under what conditions?

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Answering the ''Virtuecrats'': A Moral Conversation on Character Education (Advances in Contemporary Educational Thought Series) by Robert J. Nash


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