A Educação Ambiental apresenta uma relação com o desenvolvimento moral no que se refere a valores ecológico-morais. Toda ação que é moral implica posicionar-se em relação aos valores e deveres, ou seja, o sujeito apropria-se de um valor, não sendo simplesmente obrigado a seguir uma norma externa, mas tomar para si mesmo esse valor, priorizando um comportamento e almejando um bem. Esse é o caso de valores associados à natureza. As ações morais podem remeter a modificações do ambiente que nos circunda e, por isso, é importante discutir e refletir sobre os valores que temos na relação homem-natureza. O espaço escolar parece ser o local adequado para o diálogo, a discussão e o debate que oportunizam a formação de valores associados à natureza. Esta pesquisa parte da necessidade de buscar relações entre a teoria do desenvolvimento moral de Piaget e a de Kohlberg com os valores ecológico-morais. Com isso, podemos iniciar uma compreensão do desenvolvimento da moral ecológica em adolescentes. Nos utilizamos de um aporte teórico no campo da Filosofia moral, fazendo uma leitura rápida pela história e como foi sendo concebido o que é moral. Depois nos centramos em Immanuel Kant com a noção de heteronomia e autonomia, sendo essa última a verdadeira moral. Este filósofo foi uma forte referência para os estudos de Piaget sobre a moral. A fim de aproximar a filosofia moral com os valores ecológicos, nos utilizamos do princípio de responsabilidade abordado por Hans Jonas que propõe uma ética de preservação e proteção diante de uma crise ecológica global No campo da psicologia moral, estudamos a teoria do desenvolvimento moral de Jean Piaget e de Lawrence Kohlberg para compreender como se desenvolvem os valores morais na criança e no adolescente. Em seguida, buscamos pesquisas atuais que procuram relacionar essas teorias com o desenvolvimento dos valores voltados à natureza biológica e físico-química. O método empregado foi baseado na teoria do desenvolvimento moral de Piaget e de Kohlberg, bem como estudos sobre o desenvolvimento moral que compreendem questões ambientais. A pesquisa, portanto, está imersa na área da psicologia moral com enfoque na relação homem-natureza. Foram entrevistados 15 sujeitos, entre 13 e 18 anos, estudantes da educação básica e do início da educação superior. Após revisão de literatura e a partir da análise dos dados produzidos nesta pesquisa, sugerimos que haveria um paralelismo entre as tendências de desenvolvimento moral (anomia, heteronomia, autonomia), descritas por Piaget, e os níveis de raciocínio ecológico-moral (antropocentrismo, biocentrismo e ecocentrismo), encontrados em recentes investigações. Em conclusão, elaboramos os níveis de desenvolvimento da moral ecológica de acordo com os raciocínios ecológico-morais compreendidos por meio das falas dos sujeitos: nível 1: raciocínio ecológico-moral antropocêntrico, nível 1.1: transição entre o raciocínio ecológico-moral antropocêntrico e biocêntrico; nível 2: raciocínio ecológico-moral biocêntrico; nível 2.1: transição entre o raciocínio ecológico-moral biocêntrico e ecocêntrico; nível 3: raciocínio ecológico-moral ecocêntrico. Ao final trazemos algumas reflexões acerca da área da Educação Ambiental como subsídios para o desenvolvimento de valores ecológicos-morais no ambiente escolar. / Environmental education holds a relationship with moral development where ecological-moral values are concerned. Every action deemed moral implies taking a stand regarding values and duties, that is, an individual appropriates a value and is not simply being obliged to follow an outside rule, but take on that value by prioritizing a certain behavior and aiming towards an asset. That is the case of values associated with nature. Moral actions may revert to changes to the environment surrounding us, and therefore, it is important to discuss about and reflect upon the values we hold towards the human-nature relationship. The school space seems to be the adequate place for a dialog, discussion and debate to bring about opportunities to form nature related values. This research stems from the need to seek the relations between Piaget's and Kohlberg's moral development theories about ecological-moral values. This will allows us to begin to comprehend the ecological moral development in adolescents. We have utilized a theoretical foundation in the field of Moral Philosophy through a glance of history and the way in which what is moral came into conception. We then centered on Immanuel Kant with the notion of heteronomy and autonomy, the latter being the true moral. That philosopher served as a strong reference to Piaget's studies on moral. In order to bring moral philosophy closer to ecological values, we utilized the principle of responsibility as approached by Hans Jonas, who proposes a preservation and protection ethics in the face of a global ecological crisis. In the field of moral psychology, we studied Jean Piaget's and Lawrence Kohlberg's moral development theory to gain an understanding of how moral values develop in children and adolescents. After that, we searched current research that seek to relate those theories with the development of values aimed towards the biological and physical-chemical nature. The method employed is based on Piaget's and Kohlberg's moral development theory, as well as studies on moral development that include environmental issues. The research is thus immersed in moral psychology focusing on the human-nature relationship. Fifteen basic education and early higher education students aged between 13 and 18 were interviewed. Upon reviewing the literature and from analyzing the data this research rendered, we suggest that there could be a parallel between the moral development trends (anomie, heteronomy, autonomy) as described by Piaget, and the levels of ecological-moral reasoning (anthropocentrism, biocentrism, and ecocentrism), found in recent investigations. In conclusion, we have elaborated the levels of ecological moral development according to the ecological-moral reasoning through the speech of the individuals: level 1: anthropocentric ecological-moral reasoning, level 1.1: transition between the anthropocentric and biocentric ecological-moral reasoning; level 2: biocentric ecological-moral reasoning, level 2.1: transition between the biocentric and ecocentric ecological-moral reasoning; level 3: ecocentric ecological-moral reasoning. Lastly, we present some reflections about the Environmental Education area as subsidies for the development of ecological-moral values in the school environment.

Analiza el concepto de estatus moral según cuatro aspectos que hizo Mary Warren. Para entender mejor este concepto, se desarrollarán puntos que están vinculados con este concepto como son los pacientes morales, los criterios utilizados para conceder estatus moral y los grados del estatus moral. Posteriormente se expone lo que Singer afirma sobre estos puntos. El desarrollo de estas cuestiones será dividido en dos partes: en la primera se aborda los dos primeros puntos, dejando el último para el capítulo tercero. El segundo capítulo está divido en tres secciones. En la primera se explica por qué Singer rechaza los criterios como la pertenencia a la especie Homo sapiens y las capacidades cognitivas superiores. En la tercera sección se expone el criterio que Singer propone: la sensibilidad. La última sección está dedicada a indicar qué animales son sensibles. El tercer capítulo está dividido en dos secciones. Tanto en la primera como en la segunda sección se desarrollan argumentos que utiliza Peter Singer para conceder valor a la vida de los animales que no son personas (es decir, a los animales sensibles) y de los que sí lo son. Como utilitarista que es, los argumentos están en función a esto. Así, en la primera sección el argumento utilizado es en base al placer; en cambio, en la segunda sección, el argumento es en base a los deseos futuros. Además, se aborda una de las implicancias que tienen estas formas de argumentar. Me estoy refiriendo a lo que se conoce como el argumento de la reemplazabilidad. Un trabajo de investigación sobre el estatus moral de los animales se justifica en la medida en que representa un intento de abordar una de las problemáticas de mayor actualidad dentro de lo que se conoce como Ética animal. Pero siendo amplia la participación de los filósofos en el abordaje de esta problemática, la elección de un autor como Peter Singer se justifica, a su vez, por ser el principal referente de una de las teorías filosóficas que ha incluido a los animales dentro del ámbito moral. / Tesis

archives@tulane.edu / This dissertation examines the relationship between ignorance and responsibility. Ignorance is often treated as an excuse, but there are times when ignorance does not excuse. Ignorance that does not excuse is usually known as culpable ignorance. Since ignorance is largely an epistemological concept, the difference between culpable and exculpating ignorance suggests a connection between epistemology and theories of responsibility that has gone relatively unexplored. The following work explores this connection and argues that incorporating epistemological theories will help provide a robust account of both the ignorance excuse and culpable ignorance. The project begins by pointing out that some highly intuitive accounts of culpable ignorance seem remarkably like theories of epistemic justification. As such, epistemic justification seems like the best candidate for an epistemological concept that might share a connection with the culpable ignorance literature in moral philosophy. I argue that there is a theory of epistemic justification that captures our intuitions regarding culpable ignorance. Its close connection to our practices gives us good reason to think that, if this theory of justification is right, then the following is true: one’s ignorance exculpates only if it is justified, and one’s ignorance is culpable only if it is not justified. I call this the Justification Thesis. Once I establish the Justification Thesis, I defend it against various possible objections. First, the Justification Thesis is a derivative account of culpable ignorance, and it is often thought that derivative accounts are forced into responsibility skepticism. I argue that this is not true. Second, it is often thought derivative accounts like the Justification Thesis are open to a large class of counterexamples. I examine a few common alleged counterexamples and argue that they trade on ambiguities that, I suggest, are shared by every purported counterexample. When disambiguated it turns out they are not counterexamples after all. Third, some question whether ignorance with moral content exculpates. I argue that the Justification Thesis captures our intuitions regarding moral ignorance. Finally, I address a challenge to the initial assumption that culpable ignorance does not excuse and argue that this challenge is mistaken. / 1 / Nathan W. Biebel

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This study investigates the problem of contemporary interpretations of the moral education question, as informed by rival moral-philosophical and epistemological traditions. In this study, the moral education question is taken to mean, ‘What educational form and content may best assist students in becoming ethically minded and morally good people?’ Accordingly, this necessitates a consideration of what is meant by morality and what are the central characteristics of the moral life (i.e. moral philosophical perspectives), as well as how such accounts of morality are seen to relate to the educational aims of knowledge and intellectual development (i.e. underlying epistemology).This study shows that current interpretations of moral education (as efforts to ‘teach values’) are predominantly informed by the ‘juridical ethical tradition,’which, in turn, is underpinned by a distinctive epistemology (or ‘Juridicalism’).The thesis proposes that Juridicalism is philosophically contestable because it leads to a partially distorted conception of the moral life and hence of moral education. Generally, by regarding the cognitive dimensions of moral thought and action as separate from and independent of the emotional-volitional dimensions, Juridicalism is an obstacle to understanding the proper moral educational task of schools. Notably, Juridicalism leads to a questionable emphasis on the importance of ‘values’, as expressed in generally agreed rules and principles, as opposed to particular and substantive moral judgements.A critique of Juridicalism is developed, focussing on its underlying conception of human reason as inspired by a distinctly Modern mind-body/world dualism argue that the fragmented and reductive epistemology of Juridicalism signals the need for a richer and more variegated theory of cognition, marked specifically by an integrated anthropology and substantive theory of reason. Further, such an epistemology is located in the realist philosophy of classical antiquity particularly within the Aristotelian tradition. I propose a defence of what I call ‘Classical Realism’, in contrast to Juridicalism, highlighting its distinctively integrated account of the mind/soul and body/world relationship, and substantive conception of practical rationality or moral understanding. Classical Realism also makes central the notion of knowledge as ‘vision’ in order to explain how the rational and affective dimensions of human nature come together in moral thought and action. Finally, the moral education question is reconsidered in light of the visional ethical perspective emerging from Classical Realism. In this light I interpret the moral education question as a matter of nurturing the (intellectual) capacity for and habit of correct vision and, relatedly, moral judgement. Further, this task is shown to be vitally connected with the school’s focus on developing knowledge and the intellect through the teaching of traditional academic and practical disciplines. Some initial comments are made concerning the pedagogical implications of such an interpretation, while some associated challenges and questions for further research are highlighted.

Thesis (M. A.)--University of Hong Kong, 2007. / Title proper from title frame. Also available in printed format.

<p>Trots att människor intresserat sig för moral och etik sedan antikens Grekland så verkar vi inte kommit närmare konsensus i en enda fråga. Förklaringen till detta kan vara att moral är subjektivt. En teori som stödjer detta subjektiva synsätt är CAD-teorin (Community, Autonomy & Divinity). Den säger att vissa känslor är kopplade till olika typer av moraliska brott, och att vi använder moralen som ett sätt att förklara dessa känslor. Enligt teorin så finns det tre stycken moraliska ”system”. Dessa är: individens etik, samhällets etik och den gudomliga etiken. CAD-teorin antar att tre stycken emotioner uppstår i oss när någon annan utför ett moraliskt brott mot något av dessa tre system. Dessa tre känslor är ilska, förakt och äckel. I ett försök att replikera tidigare studier så fick deltagarna i en enkät avgöra vilken känsla ett antal situationer gav upphov till, och sedan klassificera vilken typ av moraliskt brott som begåtts i dem. Dessutom undersöktes om CAD-teorin är tillämpbar på situationer som baserats på det som inom spelteorin kallas för utbyte och koordination. Hypotesen där var att ilska skulle uppstå när endast deltagaren höll överenskommelsen, samt att skam och skuld skulle uppstå när deltagaren bröt mot den. Resultaten stämde med hypoteserna i sammanlagt 24 av 39 fall. Kulturella, samt vissa språkliga, faktorer kan ha varit det som påverkade resultaten mest.</p>

<p>Då arbetsplatserna kan upplevas som allt </p><p>tystare är det av vikt att det trots allt finns individer som larmar om oegentligheter inom de egna organisationerna. Individer som gör så kallas whistleblowers och denna studie syftar till att försöka förstå en del i de bakomliggande orsakerna till detta beteende. Vi har studerat vilken betydelse den rådande organisationsstrukturen samt individens inre principer har för whistleblowing. Studien är kvalitativ och består av fem intervjuer med såväl personer som agerat whistleblowers, samt personer som i sin yrkesroll fyller en funktion som whistleblowers. Alla våra intervjupersoner är kopplade till människovårdande organisationer. Vår teoretiska referensram har huvudsakligen varit symbolisk interaktionism och organisationsstruktur. Vi har även använt oss av teorier om psykosocial arbetsmiljö och ledarskap. Resultatet visade att i organisationerna spelar ledarskapet och den närmsta chefen en stor roll för att agera som whistleblower. Vi fann även att individens moralsyn och den empati man känner kan vara avgörande för detta beteende. </p><p> </p><p>Nyckelord: whistleblowing, organisation, ledarskap, individ, moral</p>

<p>Det pågår en het mediedebatt kring att det råder brist på ordning och uppförande i skolan. Debatten handlar framför allt om brist på ordning och uppförande i grundskolans senare år, varför det är av intresse att göra en studie kring ordning och uppförande i grundskolans tidigare år. Läraren har ett stort ansvar i fostrandet av morgondagens samhällsmedborgare och med det i åtanke är det intressant att se hur lärare arbetar med fostransuppdraget. I detta uppdrag ingår mycket arbete med att lära eleverna att inordna sig och att uppföra sig. Frågan är då vad lärarna lägger i dessa begrepp? Syftet med vår studie är att synliggöra lärares normer och värderingar kring ordning och uppförande för att på så sätt ge en bild av hur de arbetar med och ser på sitt fostransuppdrag. Vi har valt att använda oss av en kvalitativ ansats med intervjuer som verktyg för att erhålla empiri. Vi ville ta reda på hur lärarna resonerar kring ordning och uppförande, vilket är anledning till att vi konstruerade en halvstrukturerad intervjuguide. Med hjälp av denna hade vi ett antal beröringspunkter som vi visste att vi skulle diskutera men det var inte nödvändigt att dessa punkter kom i ordningsföljd, på så sätt kunde vi ha ett avslappnat och givande samtal. Resultat och analys bearbetade vi med inspiration från hermeneutiken. Det visar sig att lärarnas normer och värderingar kring ordning och uppförande tycks vara ett relativt oreflekterat område, eftersom lärarna har svårt att sätta ord på vad de lägger i begreppen ordning och uppförande. Det är något som ligger djupt förankrat hos läraren och som på detta sätt blivit något naturligt och självklart. Resultatet visar att de egenskaper lärarna eftersträvar hos barnen när det gäller ordning och uppförande i mångt och mycket linjerar med ett gammalt ordningsbegrepp, vilket i hög grad har sina rötter i kristendomens tio budord.</p>

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