By Robert J. Nash
This critique of up to date types of personality schooling gains own commentary, educating examples, and pupil observation.
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Extra resources for Answering the ''Virtuecrats'': A Moral Conversation on Character Education (Advances in Contemporary Educational Thought Series)
Dialogue in Teaching: Theory and Practice Nicholas C. Burbules Detachment and Concern: Conversations in the Philosophy of Teaching and Teacher Education Margret Buchmann and Robert E. Floden The Logic of Imaginative Education: Reaching Understanding Dick McCleary Narrative Schooling: Experiential Learning and the Transformation of American Education Richard L. Hopkins Ideology, Objectivity, and Education John Watt Teachers' Professional Knowledge Landscapes D. Jean Clandinin and F. Michael Connelly Reframing Educational Policy: Democracy, Community, and the Individual Joseph Kahne Civic Virtues and Public Schooling: Educating Citizens for a Democratic Society Patricia White Dying to Teach: The Educator's Search for Immortality David J.
Whatever its ultimate worth, the book owes much to the insightful contributions that students have made through the years in my seminars on applied ethics, philosophy of education, and moral education. I am particularly grateful to five former students for their assistance and inspiration, even though they may not philosophically agree with the interpretations and applications of their work in this book: Constance Krosney, for providing me key materials on the liberationist perspective; Joshua P.
Do I know that? So far from knowing whether it can be taught or can't be taught, I don't know even the least little thing about virtue; I don't even know what virtue is" (p. 70). Throughout most of his dialogues, Plato explores a variety of highly generalized answers to these difficult questions, at one time claiming that virtue is knowledge and, thus, it can be taught, and another time asserting that it is not knowledge, and, therefore, it cannot be taught. Although, in his writings, Plato is more than willing to have Socrates name the "cardinal" virtues as courage, temperance, justice, and reason, he seems far less interested in exploring practical educational questions regarding the teaching of these virtues.