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I begin this thesis in the classroom, and with a depiction of a particular, quite prevalent, approach to moral education. My aims are then as follows: (1) to trace how certain influential positions in philosophy of education bolster such an approach, (2) to critique the picture of ethics and ethical development shared by these positions, and (3) to suggest an alternative conception of the ethical life which promises to offer a richer, more fruitful, approach to moral education. My first aim is met through an examination of the works of Robert Dearden and Michael Hand on teaching controversial issues. From these writers I draw out what I describe as a 'rationalistic' approach; where a particular vision of rationality is (a) called on to provide definite foundations for the ethical life, and where by implication, (b) teachers are encouraged to teach various ethical concerns as 'issues' which are resolved, or potentially resolvable, by 'rational' means. My critique of this approach focuses on the deeper but unacknowledged senses of unease that underpin both its vision of rationality, and the justificatory role reason is supposed to play in ethics and moral education. The challenge considers the idea that its conception of rationality is ethically deflective (e.g. that it can constitute an attempt to avoid dealing directly with ethical doubt and disquietude). I go on to explore whether there might be a non-deflective philosophical engagement with the ethical: an approach which avoids succumbing either to the certainties of 'rationalism' or to the potentially corrosive nature of relativistic doubt. In arguing that such a conception can be found in the philosophy of Ludwig Wittgenstein, I explore the possibilities it presents for moral education. Particular attention is paid to the role that the study of literature might play in deepening certain forms of ethical awareness in the classroom.

In this inquiry I focus on the philosophical framework that could guide educational programmes seeking the moral empowerment of students-the systematic development of the capacity to pursue their own intellectual and spiritual growth and to engage actively in the long-term transformation of their communities, two inseparable aspects of a twofold purpose. Moral empowerment, it is proposed, cannot be achieved by raising political consciousness alone or by pursuing moral education as activity isolated from other components of the overall curriculum. Tue iterative process through which the individual and the environment are transformed is in need of the full force of knowledge. The inquiry draws on the experience of Fundacion para la Aplicacion y Ensenanza de las Ciencias, FUNDAEC, a BaM'i inspired organization in Colombia, in order to identify the essential elements of the evolving conceptual framework under consideration. Nurturing understanding is argued to be central to the desired educational process, necessitating a critical examination of the 'subject' and the 'object' of understanding, and how the 'process of understanding' is shaped by them. Nurturing understanding must go hand in hand with the development of a number of spiritual qualities. For this to be achieved, the historical view holding science and religion in opposition should give way to the perspective that they are two complementary systems of knowledge and practice. The integration of knowledge into the content of the teaching-learning experience demands that sharp division between the cognitive and the motivational, between reason and faith, be avoided. The concept of 'capability' discussed in relation to both being and doing, is presented as an effective strategy for this purpose, with the potential to overcome certain dichotomies prevalent in educational thought and practice. 3

There is a widespread concern about values and values education at the present time, which I explore in an introductory chapter. Whilst it is conceded that talk of 'crisis' is perhaps excessive, there does seem to be genuine cause for concern. At the end ofthis introduction, I make the claim which is at the heart of this work: that the teaching of values requires a framework. The term framework is widely used and I begin by exploring and clarifying my use of this term further. I discuss frameworks and language drawing principally on the work of Wittgenstein. I consider frameworks and tradition drawing on the work of MacIntyre, and I consider frameworks and community, drawing on the work of Charles Taylor. Finally, I synthesise these, to derive an understanding of frameworks for values education. Then I respond to the twin criticisms that either my claim is so general as to be trivially true, or that insisting on a framework is tantamount to indoctrination. I argue that this is a false dichotomy and that my framework constitutes a via media. Recognising that a number ofreferences have been made to the nature ofthe self I draw these together, particularly in the light ofthe liberal / communitarian debate. I argue that the self is both encumbered and autonomous and I go on to expand this position, to justify my claim that values education requires a framework. Then, I address the possibility that the classical liberal approach to education constitutes a framework and argue that it does not. Finally I examine the debate about faith schools and make comparisons between it and my own discussion, in an attempt to show that my largely philosophical discussion and the conclusions I draw, are indeed pertinent to current educational debate

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Cette thèse étudie les perspectives de l'enseignement moral et civique: de l'annonce d'un enseignement d'une morale laïque à un enseignement laïque de la morale puis un enseignement moral et civique, les projets de rédactions de programmes ont subi diverses mutations tant au niveau de la forme, que concernant le contenu lui-même et méritent une attention plus que particulière. Si la mise en place de cette politique publique ne s'est guère effectuée sans "embûche", la question consiste à s'interroger d'une part sur les apports de cet enseignement moral et civique qui remplace l'ancien " cordon triple" que constituait l'instruction civique, l'éducation civique, et l'éducation civique juridique et sociale, et aussi de s'interroger sur la dimension réelle de cette enseignement : peut-il tout comme son aïeul; "la morale laïque" sous Jules Ferry, se situer en quelque sorte dans sa filiation et éduquer à une liberté responsable, tout en s'adaptant à la société actuelle ? / This thesis examines the outlook for moral and civic education: the announcement of a teaching of secular ethics in a secular moral education and moral and civic education, programs of editorial projects have undergone several mutations both in terms of form, that regarding the content itself and deserve more attention than special. If the implementation of this public policy has hardly done without "ambush" the question is to ask one hand on the contributions of this moral and civic education which replaces the old "triple cord" that was civics, civic education, and legal and social civic education, and also to question the real dimension of this teaching: can he like his grandfather; "Secular morality" under Jules Ferry, lie somehow in his parentage and education in responsible freedom, while adapting to today's society?