An Alternative Framework for Ethics Instruction in Social Education

An Alternative Framework for Ethics Instruction in Social Education Thomas J. Misco, Jr. Gregory E. Hamot Ethics are central to social education, and making ethical decisions underlies the purpose of teaching critical thinking and interpretive skills in the classroom. The point in acquiring these skills is to apply them in the real world when deciding "what ought to be," "right from wrong," and "good from bad." Few educational philosophers would disagree up to this point. However, when discussion begins on how to teach ethics, beliefs diverge considerably. Ironically, both the extreme left and extreme right wings of educational thought seek the same end, that of ethics inculcation. Inculcation of anything is a dangerous if not unethical proposition. Inculcation is a pernicious method, used by totalitarian states, that runs counter to student-centered, progressive education in a democratic society. The logical response to the maligning realities of inculcation is that some ethical behaviors, such as honesty or bravery, are intrinsically "good" and deserve teacher modeling and wholesale student acceptance. But buying into any value, without logically arriving at the utility of such a value for a particular situation, renders it meaningless for the student. For instance, many situations dictate that we must not be honest or brave to attain an ethically and positively "good" outcome. Thus, rather than inculcation, ethics in a democratic society must be taught as a flexible system, arrived at through logic and reason, that ultimately situates students to act in ways that are ethically sound. This thesis unfolds in five parts. The first begins with the premise that social education is central to education and that ethics are the par excellence of social education. The second part deals with the far left of the educational spectrum , specifically the inculcating views of multiculturalists. The third area focuses on the conservative side, and its push for certain unquestionable universal ethical codes. An eclectic solution, based primarily on the philosophy of Deweyan pragmatism and various ethical theories, follows the conservative view and offers progressive alternatives to this most essential element of education. The final section contains the implications of teaching ethics in schools in light of these three perspectives, with a view toward further inquiry. The Centrality of Ethics Education When we reflect on why we ultimately teach certain topics, why we teach in certain ways, and what we want students to be able to do after their experience in social education, the answer is almost always the same. We want students to think critically; to be inquisitive; to be a positive and active member of society; to be a good citizen; and to have tolerance, honesty, character, integrity, and generosity. Formed by its largest professional organization, the primary purpose of social education is to "help young people develop the ability to make informed and reasoned decisions for the public good as citizens of a culturally diverse, democratic society in an interdependent world."1 The focus of this statement is decisions or, stated more precisely, ethical decision making, which is the business of social education. Others build upon this broad definition and suggest that the point of our work is to help students attain civic competence and become familiar with the skills and dispositions that are necessary for active membership in a democratic society.2 Still others view social education as having an a priori reconstructionist purpose, where the ultimate goal is to position students to be part of a new social order that reconstructs society along the lines of social justice and reform.3 All of these goals and desired outcomes have one commonality . Each mission requires that in some capacity we want students to be able to reason, think, and determine what ought to be. The reason why students must learn these sophisticated skills is to be able to make informed ethical decisions , which is further translated into being a positive influence in society. Thus, since ethics are central to the purposes of social education, it seems odd that ethical philosophy, and philosophy in general, is rarely offered as a course, and a rigorous treatment of the topic is not found in most classrooms . When realized in the powerful light of philosophy, the arguments for the appropriate methods...