Browsing by Subject "Moral education"
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Item A plan for a character education program in Albany High School(Texas Tech University, 1939-08) Chism, I. MNot availableItem How discipline in high school may contribute toward character education(Texas Tech University, 1937-08) Weaver, Marion JosephNot availableItem Socratic protreptic and moral education in Plato's early dialogues(2007-12) Rider, Benjamin Albert, 1978-; Woodruff, Paul, 1943-I examine how Plato, in his early dialogues, tries to make good on Socrates' claims, in the Apology, about the value of his philosophical life and the benefits it provides his fellow citizens. Beginning with the Apology, I analyze how Socrates tries to exhort people to take care for or tend to virtue and the state of their souls. I argue that Socrates is challenging his fellow-citizens, and Plato his readers, not only to recognize their ignorance, but also to engage in active philosophical inquiry into ethical questions. This aspect of Socrates' mission--his quest to get people to live examined, philosophical lives--is sometimes called philosophical protreptic. In subsequent chapters, I analyze the arguments that Socrates employs in engaging interlocutors in philosophy in three dialogues, the Euthydemus, Lysis, and Alcibiades I. In the Euthydemus, Socrates argues that wisdom is necessary for happiness, but he and his interlocutor discover that they neither have nor understand the wisdom they need. In the Lysis, Socrates discusses friendship and love with two youths, and though their inquiry fails, their cooperative philosophical investigation exemplifies philosophical love and friendship. Finally, in the Alcibiades I, Socrates tries to convince an ambitious young Alcibiades that true power and happiness arise from self-knowledge, and he challenges the young man to seek self-knowledge by taking up a philosophical life under Socrates' guidance. What emerges in these dialogues is a radical and compelling picture of the good life. Socrates does not believe that he or any human fully understands virtue or happiness. His investigations end inconclusively, and indeed he has little hope that he or anyone else will discover final and complete answers about virtue or happiness. Nevertheless, each dialogue demonstrates both the nature and value of philosophical enquiry. We humans are limited and ignorant, and we need to examine ethical questions together in order to live well. By drawing others into the philosophical discussion--full though it is with problems, inconclusive results, and difficulties--Socrates believes that he is both himself living the best available human life and offering the greatest benefit any human can provide to those with whom he talks.Item Teaching values in Texas high school agriscience programs(Texas Tech University, 1998-08) Roberts, Jenny ErinAt the core of the problems in education is the general decline in the foundation and development of morals and values. School is the only constant in many students' lives. It must not only provide academic education, but school must also provide some education to address values and morad development. Parents entrust their children to teachers and believe that teachers behave ethically in the classroom, transmit values upheld by society, and serve as moral models for their students (Sirotnik, 1990). Ryan (1993) believes students must not only think about values, they must also exhibit the correct values as with the Tao, which is everyday moral living. No major study has been conducted in Texas to identify the values that should be taught in the Texas high school agriscience program or in which instructional component of the agricultural educational curriculima should be used to enhance character education. Lockaby (1997) conducted a national study regarding teaching vadues in agricultural education. It was recommended to be replicated at the state level. Lockaby (1997) found there was almost no research to identify imiversal values and morals. The problem of this study is to design a curriculima to help teach the students in the state of Texas values in the Texas agriscience classrooms.Item The role of the family environment in the development of young children's moral reasoning(Texas Tech University, 1997-08) Bunworth, Barbara JeanParents and educators are frequently heard discussing the negative behaviors of today's youth. These negative behaviors include acts of varying degrees of seriousness which extend from rudeness, lack of manners, cheating, and lying to disrespect for other's property and a general lack of respect for the value of life. As a result, parents and educators are forced to ask themselves why these negative behaviors occur so often. One of the most common responses is that the youth of today lack respect for others and their property. Indeed, if children respected the rights of others and considered the justice and welfare of other persons during their daily interactions, these behaviors might not take place. Thus, the question becomes not why are these negative behaviors occurring, but how can we, as parents and educators, promote the moral development of children to their highest potential. The key to promoting moral behavior lies in understanding the development of moral reasoning in young children. Although moral reasoning ability does not predict moral behavior in any given situation, moral reasoning ability provides the necessary foundation for increasing the likelihood of moral behavior across many situations (Damon, 1988; Kohlberg, 1981; Piaget, 1965). Thus, ensuring that each child attains his or her highest potential level of moral reasoning results in each child having the resources necessary to guide his or her behavior across social situations. In order to know how to best promote the development of moral reasoning, we must first understand how children's moral reasoning develops. The purpose of the present study is to increase understanding of the development of young children's moral reasoning. Young children were chosen in order to target the point at which children begin to reason morally. Research has shown that at age four or five, children become capable of moral reasoning (Piaget, 1981; Wadsworth, 1989).