This study explores teachers’ understanding of character education, their perceived role in curriculum development, implementation effectiveness, and their teaching practices. This two-part investigation surveys teachers from two schools, followed by an interview process with six of those participants. The school staffs of one elementary school and one elementary-junior-high school were surveyed to provide a general overview of teacher understanding of expectations, their knowledge of character traits identified in the curriculum goals of their Board of Education, and opinions about how their current teaching practice addresses the development of character. The interview data provided indepth information about teacher interpretation of character by their Western Canadian urban Public Board, details about their current teaching practices, including techniques and strategies incorporated, and their feelings about how character education should be taught in the school. The research revealed that teachers were generally unaware of the board’s curriculum expectations of the 11 character traits to be taught in school. There were mixed responses about who was responsible for teaching character: Some felt the responsibility was on the parents, while others felt it should be all adults. The study found that teachers were, in fact, currently teaching and assessing students on many of the traits identified as being significant as part of the hidden, lived curriculum. / ix, 95 leaves ; 29 cm

The present study aimed at describing and analysing stakeholders' perception of the role of the school in providing moral education in a multicultural society. The relevance of moral education today in the context of the Mauritian society cannot be underscored given the widespread concern about the collapse of family structures and the demise of family role models as agents of moral education. The adoption of a materialistic philosophy of life and the increasingly influential role of the media have contributed to the disintegration of the moral fibre of society. Using a qualitative approach, the understanding of various categories of stakeholders, namely teachers, students, parents and school administrators, regarding the issue of morality, moral education and the role of the school have been investigated through a survey. The sample consisted of 33 teachers, 30 students and 9 school administrators and 10 parents. The data was collected through four focus group discussions with students and teachers respectively and a series of individual in depth interviews with parents and school administrators. The data collection period extended over eight months. The conceptual framework used in the study was based on the social learning model developed by Bandura (1991:91). The notion of modelling or vicarious learning as a form of social learning is particularly relevant in the case of moral learning and moral socialisation in the context of the school. The findings reveal a general consensus among adults of the need for schools to seriously reconsider its function as a moral educator. Their perceptions of the ways in which it ought to take place focus primarily on the use of role modelling and dialogue within the school set up. Adults also seem to believe that some form of direct moral instruction could be considered if the strategy used is more student-centred and based on discussions about case studies. The students, however, perceive indirect moral instruction through the hidden curriculum to be more effective in helping them to understand and internalise moral values. Chief among their concern is the role of the teacher and his or her professionalism as well as communication skills. In the light of the findings, guidelines have been developed to implement a moral education programme at secondary school level. / Educational Studies / D.Ed.(Psychology of Education)

The purpose of the project was to provide first grade teachers at the Baldwin Park Unified School District with teaching approaches, tools, and strategies in instructing their students in character development education. These approaches, tools, and strategies will support students' academic learning as they develop a deeper comprehension of responsibility skills.

Thesis (DTh)--Stellenbosch University, 2008. / The title of the study is “Socialization as a modus of moral formation in the church.” Specific attention is paid to the work of Johannes van der Ven on moral formation. Appreciation is expressed for Van der Ven’s interdisciplinary approach. He makes wide use of sources from philosophical and theological ethics, sociology, education, etc. Van der Ven does not only concentrate on First World scenarios, but also focuses attention on other areas, such as South Africa. His view of moral formation does not focus exclusively on the moral life of the individual, but also includes community life (primary groups) and the broader pluralistic context. His work, therefore, receives detailed attention. His methodology, theoretical viewpoints and identification of seven modi of moral formation receives attention. Furthermore, the relationship between morality and religion, education and communication is also discussed. This study therefore focuses attention on the following question: “The role of the church in socialising as a way of moral formation.” The structure of the study is as follows: The introductory chapter shows that societies today are characterised by moral problems and that there is an intense need for moral formation. The question and methodology of this study is explored against this background. In chapter 2 entitled: “A Theological rationale for moral formation”, the following aspects are discussed: , a theological rationale for moral formation; the relationship between life view and ethics/morals, the Bible and Christian ethics and a conclusion. In chapter 3: “Van der Ven’s theories for moral formation”, Van der Ven’s approach to moral formation, specifically to socialising as a way of moral formation, is explored. A short sketch of his intellectual biography is followed by his theoretical departure points and his approach to the 7 ways of moral formation. This view of socialising is awarded detailed attention. This description paved the way for the application of Van der Ven’s insights, which enjoys support from behavioural sciences, for the process of socialising in the church. In chapter 4, entitled: “The faith community as space for socialising and moral formation”, it is argument that congregational practices play an integral part in the process of socialising. The following aspects are discussed: the congregation as agents of the faith community, worship and socialising, baptism and socialising, holy community and socialising, role models and socialising, Christian education and socialising. The most important finding of the study is that Van der Ven’s approach helps the congregation to further the case for socialising by way of her practices. Socialising offers a way for the church to uphold her responsibilities to contribute to addressing the moral challenges of South Africa. Moral formation in South Africa and elsewhere in the world is very important. The church offers an indispensable space in which moral formation can take place.

Thesis (D.Th.)--University of Stellenbosch, 2007. / ENGLISH ABSTRACT: This study intends to find a way through which South African churches, specifically the local congregation, can make a contribution to addressing the morality crisis in South African society. a) The local congregation has an indispensable role to play in moral formation, specifically in discipline as mode of moral formation. Through the use of practices such as worship, the sacraments, prayer and church discipline, the local congregation can make a great contribution to healthy morality. b) Beside the role of the local congregation in moral formation, the Holy Spirit also plays an enormous role in the process of moral formation. Through the Holy Spirit we are changed and renewed. We begin to live with character, which means, we begin to live out the good, right and the wise in any concrete situation. Thus we become moral people. The background of the moral crisis is sketched in chapter one of this study. An outline about the extent of the moral crisis is given. Various causes and manifestations of the moral crisis are discussed. The various responses of society to this moral crisis as well as the potential of the church to address these problems is discussed. In this chapter it is also shown that the church should be involved in moral formation, because the triune God is actively involved in the world and in societies. A detailed discussion of the 1998 work of Johannes Van der Ven, Formation of the Moral Self, is given in chapter two. Van der Ven is the theologian who presents one of the most detailed discussions of discipline as mode of moral formation. The methodology which he uses in his theories of moral formation, specifically discipline, could assist the church in South Africa to design her own framework and guidelines for enhancing discipline. Other modes, namely socialization, transmission, development, clarification, emotional formation and education for character, are also discussed in order to give a better understanding of his views on the theme of moral formation. In this chapter, the views of some South African behavioral scientists are discussed to indicate how they agree with key elements in Van der Ven’s understanding of moral formation and discipline. In chapter three the writer argues that Van der Ven’s theories of moral formation, especially discipline, are of great value to the church, especially the local congregation. Van der Ven’s insights on moral formation, specifically discipline, is shown in ecclesial and pneumatological frames. In this discussion it is emphasized that the local congregation and the Holy Spirit play an enormous role in moral formation, specifically in discipline. In the last chapter, concrete proposals are made about the roles of the local congregation and the Holy Spirit where discipline is concerned. This study strives to formulate frameworks and guidelines that will assist the church in her task to enhance the development of discipline, and to contribute to redemptive morality in South Africa. / AFRIKAANSE OPSOMMING: Hierdie studie poog om ‘n weg te vind waarlangs Suid-Afrikaanse kerke, spesifiek die plaaslike gemeente, ‘n bydrae kan lewer tot die aanspreek van die moraliteit krisis in Suid-Afrikaanse samelewings. a) Die plaaslike gemeente het ‘n onontbeerlike rol te speel in morele vorming, spesifiek dissipline as modus van morele vorming. Deur gebruik te maak van praktyke, onder andere aanbidding, sakramente, gebed en die kerklike tug, kan die plaaslike gemeente met groot vrug ‘n bydrae lewer om heilsame moraliteit te skep. b) Benewens die rol van die plaaslike gemeente in morele vorming, het die Heilige Gees ook ‘n enorme rol te speel in die morele vormingsproses. Deur die Heilige Gees word ons verander en vernuwe. Ons begin om met karakter te leef, wat beteken, ons begin uit te leef dit wat goed, reg en wys is in enige konkrete situasie. Dus ons word morele mense. In hoofstuk een van die studie word die agtergrond van die morele krisis bespreek. ‘n Uiteensetting van die omvang van die morele krisisse word gebied. Verskillende oorsake en manifestasies van dié morele krisisse word bespreek. ‘n Bespreking van verskillende response vanuit die samelewing op hierdie morele krisisse word gegee. Die potensiaal van die kerk ten opsigte van morele herstel word bespreek. In hierdie hoofstuk word ook aangetoon dat die kerk by morele vorming betrokke moet wees, aangesien die drie-enige God in die wêreld en in samelewings betrokke is. In hoofstuk twee word ‘n breedvoerige bespreking van die 1998 werk, Formation of the Moral Self, van Johannes Van der Ven, gebied. Van der Ven is die teoloog wat een van die omvattendste besprekings oor dissipline as modus van morele vorming gee. Die metodologie wat hy gebruik in sy siening van morele vorming, spesifiek dissipline, kan die kerk in Suid-Afrika help om haar eie raamwerke en riglyne vir dissipline te ontwikkel. Die ander modi, naamlik sosialisering, waarde-oordrag, morele ontwikkeling, waarde-verheldering, emosionele vorming en karaktervorming, word ook bespreek om ‘n beter begrip te kry van sy siening oor die tema van morele vorming. In hierdie hoofstuk word die denke van enkele Suid-Afrikaanse gedrags wetenskaplikes bespreek, om aan te toon in hoe ‘n mate hulle met kern elemente in Van der Ven se verstaan van morele vorming en dissipline ooreenstem. In hoofstuk drie word geargumenteer dat Van der Ven se teorieë oor morele vorming, veral dissipline, van groot waarde kan wees vir die kerk, veral die geloofsgemeenskap. Van der Ven se insigte oor morele vorming, spesifiek dissipline word in ekklesiologiese en pneumatologiese kaders aangetoon. In hierdie bespreking word dit benadruk dat die plaaslike gemeente en die Heilige Gees ‘n enorme rol te speel het in morele vorming, spesifiek dissipline. In die slothoofstuk word konkrete voorstelle gemaak oor die rol van die plaaslike gemeente en die Heilige Gees in die vorming van dissipline. Hierdie studie poog om riglyne en raamwerke vir die kerk daar te stel met die oog op haar taak om die ontwikkeling van dissipline te bevorder en by te dra tot heilsame moraliteit in Suid-Afrika.

Thesis(PhD)--Stellenbosch University, 2008. / ENGLISH ABSTRACT: In this dissertation the proposals made by the Department of Education towards the infusion of a culture of human rights and using dialogue as a facilitation strategy are problematised. It is argued that the lack of professional development programmes to assist educators in dealing with these proposals is one of the reasons why the infusion of a culture of human rights and dialogue as a facilitation strategy have not transpired as desired. Another apparent reason for the non-realisation of these ideals is that the classroom is not generally seen as an ethical community that has the propensity to anthropomorphise the ideal of infusing a culture of human rights through dialogue. The main focus of this enquiry was therefore to propose a normative theory of dialogue as a facilitation strategy as constitutive to the infusion of a culture of human rights in the context of an ethical community, aiming towards applying this theory in the form of an intervention research programme for selected in-service educators in the Mafikeng/Mmabatho area. The application assisted in determining the viability of the programme, specifically in terms of its theoretical underpinning, and the possibility of further developing it for the purpose of professional development of in-service educators beyond the scope of this target group. The theoretical underpinning of the intervention research programme consisted of a normative theory of dialogue as facilitation strategy characterised by: providing a dialogic stimulus, allowing for moments of deconstruction, critique and reconstruction, and finishing with debriefing and reflection. With regard to the human rights components, the focus was more on the infusion of a culture of human rights on a moral level than on an epistemological level. The intervention research process revealed how diverse groups of educator-participants responded to the intervention research programme. In addition, the research process demonstrated how and why the intervention research process could serve as a possible methodological framework for the design and development of professional development that is inclusive to a variety of education stakeholders. From this study it seems that the participating educators approved of and assimilated the intervention research programme and its underlying theory, albeit in different stages of the research process and with different concerns in mind. The work presented in this dissertation contributes firstly to a refined understanding of dialogue as a facilitation strategy in the South African context and secondly to an understanding of the frequently used notion of infusing the classroom with a culture of human rights in terms of its moral significance. Finally, it also focuses on and addresses the challenge of educator development and the organisation of facilitation strategies that are required to prevent human rights from being assimilated in inept educational paradigms. / AFRIKAANSE OPSOMMING: Hierdie proefskrif poog om die voorstelle van die Departement van Onderwys rakende die infusie van ʼn kultuur van menseregte in die klaskamer en die gebruik van dialoog as fasiliteringstrategie te bevraagteken. Daar is geargumenteer dat die tekort aan professionele ontwikkelingsprogramme ter ondersteuning van onderwysers om hierdie voorstelle te implementeer een van die redes is waarom die infusie van ʼn kultuur van menseregte in die klaskamer en die gebruik van dialoog as fasiliteringstrategie nie tot sy reg kom nie. Die feit dat die klaskamer meestal nie gesien word as ʼn etiese gemeenskap wat oor die potensiaal beskik om die ideaal van die infusie van ʼn kultuur van menseregte in die klaskamer en die gebruik van dialoog as fasiliteringstrategie te verwesenlik nie, is nog ’n rede waarom hierdie voorstelle oënskynlik geen effek het nie. Die hooffokus van hierdie ondersoek was dus om ʼn normatiewe teorie ter ondersteuning van dialoog as fasiliteringstrategie wat bevorderlik is vir die infusie van ʼn kultuur van menseregte in die konteks van ’n etiese gemeenskap te ontwikkel. Hierdie teorie is toegepas in die konteks van ’n intervensie-navorsingsprogram vir geselekteerde indiens-onderwysers in die Mafikeng/ Mmabatho-omgewing. Die toepassing het gehelp om vas te stel wat die praktiese waarde van die program is, veral ten opsigte van die program se teoretiese onderbou. Die moontlikheid om die program verder te ontwikkel as ’n professionele ontwikkelingsprogram vir indiens-onderwysers buite die bereik van die studie, is sodoende ook ondersoek. Die teoretiese onderbou van die intervensie-navorsingsprogram het bestaan uit ʼn normatiewe teorie van dialoog as fasiliteringstrategie wat gekenmerk word deur ’n dialogiese stimulus, wat ruimte laat vir oomblikke soos dekonstruksie, kritiek en rekonstruksie, asook vir ontlonting en refleksie. Met betrekking tot die menseregtekomponent, was die fokus meer op die morele infusie van ʼn menseregtekultuur as op die epistemologiese infusie daarvan. Die intervensie-navorsingsproses het openbaar hoe diverse onderwyser-deelnemers op die intervensie-navorsingsprogram reageer. Die navorsingsproses het ook gewys hoe en waarom intervensie-navorsingsprosesse kan dien as ʼn moontlike metodologiese raamwerk vir die ontwerp en ontwikkeling van professionele ontwikkelingsprogramme wat ʼn verskeidenheid van onderwysbelanghebbendes in ag neem. Van die resultate kon daar afgelei word dat die deelnemende onderwysers die intervensie-navorsingsprogram en onderliggende teorie goedgekeur en geassimileer het. Dit was egter duidelik dat elke groep deelnemers die program verskillend geassimileer het en dat hul verskillende probleemareas ervaar het. Die werk wat in hierdie proefskrif weergegee word het eerstens ʼn bydrae gemaak tot die begrip van dialoog as fasiliteringstrategie in die Suid-Afrikaanse konteks, en tweedens tot die verstaan van die idee rakende die infusie van ’n menseregtekultuur in die klaskamer waarna telkens verwys word. Laastens het dit ook gefokus op die uitdaging van onderwyserontwikkeling en die organisering van fasiliteringstrategieë wat benodig word om te verhoed dat menseregte geassimileer word in paradigmas wat onvanpas is vir die onderwys.

Thesis (MEdPsych)--University of Stellenbosch, 2002. / ENGLISH ABSTRACT: Moral development demands a process of individual acceptance or rejection of values and the integration of accepted values in a personal value system. However, for the development of a personal value system, it is not sufficient - particularly in a post-modem era - merely to moralise and set an example. Children therefore have to be guided to internalise positive values and to demonstrate these values in their behaviour. In this process decision-making plays an important role. The moral decision-making model that became more popular than character building in the nineteen-sixties, does not equip learners sufficiently for moral decision-making. In order to attend to this research problem, a qualitative investigation was done, comprising a literature study and field work. The purpose ofthe investigation was to determine the indicators that playa role in compiling a programme for out-door education for learners of the Intermediary Phase, with special reference to decision-making skills. The following important aspects came to the fore from the literature study: It is becoming increasingly difficult for learners to choose between right and wrong. They are surrounded by deviating moral values. Therefore learners should be assisted in making important choices of life, based on a healthy value system. The Intermediary Phase, also known as the mid childhood period, serves as preparation for the adjustments that take place during the adolescent years. The development of moral values, therefore, is an important development task during this phase of life. For children to be able to make ajudicial decision about what is "right" and what is "wrong", they have to be knowledgeable about what is "right" and what is "wrong". There ought to be a specific criterion for making such a decision. The debate whether something such as life orientation as learning area in schools can be or cannot be approached from a particular religious conviction, is currently in progress. Values can not be instructed in a neutral way. Religion is a determining factor from a Christian frame of reference in learning values and norms, as it has moral implications. This study has been approached from a Christian frame of reference. The premises of the humanistic movement, in which the classic moral decision-making approach finds its grounding, is irreconcilable with the Christian religion. Should the moral decision-making model be accepted without protest as a final decision in the complex values debate, it could result in moral selfdestruction. There are, however, aspects of the moral decision-making model that could be integrated meaningfully with character building with a view to guiding the learner to moral development. This integrated approach is a focal point in this study. Based on the literature study as well as the field work, which comprised an indaba (ideas conference), study visits abroad, and interviews, the researcher arrived at the conclusion that an integration of an institution for out-door education and an activity circuit with well-trained instructors and facilitators may provide the answer to the research problem. It is problematic to pull together an integrated approach in a simple framework; however, this study offers an intellectual framework in which twenty indicators are highlighted. These indicators can make a contribution in compiling a programme for out-door education for learners in the Intermediary Phase, with a view to teaching decision-making skills, based on character building and aspects of the moral decisionmaking model. / AFRIKAANSE OPSOMMING: Mórele ontwikkeling vereis 'n proses van individuele aanvaarding of verwerping van waardes en die integrasie van aanvaarde waardes in 'n persoonlike waardesisteem. Vir die ontwikkeling van 'n persoonlike waardesisteem is blote moralisering en voorbeeldstelling egter nie genoeg nie - veral nie in 'n postmoderne era nie. Kinders behoort derhalwe begelei te word om positiewe waardes te verinnerlik en dit in hul gedrag te demonstreer. In hierdie proses speel besluitneming 'n belangrike ror Die morele besluitnemingsmodel wat in die sestigerjare meer populêr as karakteropvoeding geword het, rus leerders nie genoegsaam toe vir die neem van morele besluite nie. Om aan hierdie navorsingsprobleem aandag te skenk, is 'n kwalitatiewe ondersoek bestaande uit 'n literatuurstudie en veldondersoek, gedoen. Die doel van die ondersoek is om die indikatore te bepaal wat 'n rol speel by die opstel van 'n buitelugopvoedingsprogram vir leerders van die Intermediêre Fase met die oog op besluitnemingsvaardighede. Vanuit die literatuurstudie blyk die volgende van belang te wees. Dit is vir leerders al moeiliker om tussen reg en verkeerd te kies. Hulle word omring deur , a(~'Ykende morele waardes. Leerders behoort dus gehelp te word om belangrike lewenskeuses vanuit 'n gesonde waardestelsel te maak. Die Intermediêre Fase, ook bekend as die middelkinderjare, dien as 'n voorbereiding vir die aanpassings wat in die adolessente jare plaasvind. Die ontwikkeling van morele waardes is dus 'n belangrike ontwikkelingstaak tydens hierdie lewensfase. Vir kinders om 'n oordeelsbesluit tussen wat "reg" en wat "verkeerd" is te kan maak, moet hulle kennis dra van wat "reg" en wat "verkeerd" is. Daar behoort 'n bepaalde kriterium te wees om hierdie keuse te kan maak. Daar is tans 'n debat in Suid-Afrika aan die gang dat iets soos lewensoriëntering as leerarea in skole nie vanuit 'n bepaalde geloofsoortuiging gedoen kan word nie, aangesien Suid-Afrika se skole in 'n sekulêre samelewing opereer. Waardes kan egter nie neutraal onderrig word nie. Godsdiens is 'n bepalende faktor vanuit 'n Christelike perspektief in die aanleer van waardes en norme, aangesien dit morele implikasies het. Hierdie studie is vanuit 'n Christelike verwysingsraamwerk benader. Die uitgangspunte van die humanistiese beweging, waarop die klassieke morele besluitnemingsbenadering gebaseer is, is onversoenbaar met die Christelike geloof. Indien die morele besluitnemingsmodel kritiekloos aanvaar word as 'n uitkoms vir die komplekse waarde-debat kan dit tot morele selfvernietiging aanleiding gee. Daar is wel aspekte van die morele besluitnemingsmodel wat sinvol geïntegreer kan word met karakteropvoeding ten einde 'n leerder tot morele ontwikkeling te lei. Hierdie geïntegreerde benadering is 'n fokuspunt van hierdie studie. Die navorser het vanuit die literatuurstudie en veldondersoek, bestaande uit 'n ideëberaad, studiebesoeke aan die buiteland asook onderhoude, tot die insig gekom dat 'n integrering van 'n buitelugopvoedingsinstansie en 'n aktiwiteitsbaan met goed opgeleide instrukteurs en fasiliteerders 'n antwoord kan wees op die navorsingsprobleem. Dit is moeilik om 'n geïntegreerde benadering in 'n enkelvoudige raamwerk saam te vat. Tog word in hierdie studie wel 'n denkraamwerk aangebied waarin twintig indikatore uitgelig word. Hierdie indikatore kan help met die opstel van 'n buitelugopvoedingsprogram vir leerders in die Intermediêre Fase ten einde besluitnemingsvaardighede, gegrond op karakteropvoeding en aspekte van die morele besluitnemingsmodel, te onderrig.

published_or_final_version / Social Work / Master / Master of Social Work

Este trabalho tem como proposta pensar a Educação em Direitos Humanos a partir de uma perspectiva wittgensteiniana. Desse filósofo, Ludwig Wittgenstein, apropriamo-nos de sua concepção de filosofia a partir da qual os problemas filosóficos decorrem de uma má compreensão da linguagem, conduzindo a confusões de natureza conceitual, como também nos apropriamos de sua terapia filosófica, processo pelo qual essas confusões de natureza conceitual podem ser dissolvidas ou evitadas. Com o intuito de desenvolvermos nossa proposta, analisamos as características da Educação em Direitos Humanos em comparação com outras propostas de formação moral. Pudemos perceber, após essa análise, que a Educação em Direitos Humanos tem um potencial formativo que possibilita uma formação diferenciada, ao possibilitar uma reflexão não dogmática sobre os valores. Por se tratar também de uma formação moral, discutimos a partir da filosofia de Wittgenstein alguns equívocos que podem ser evitados. Por exemplo, quando não levamos em conta a distinção existente entre a aprendizagem de certezas e a de conhecimentos, de tal forma que a Educação em Direitos Humanos passa a ser vista apenas como mais um conteúdo na grade curricular. Ou quando acreditamos que a Educação em Direitos Humanos deve ocorrer exclusivamente por meio de estratégias de convencimento do educando. Ou ainda, ao se ter como objetivo, o abandono, por parte do aluno, de certezas que compõem a sua visão de mundo. Por fim, defendemos que uma atitude antidogmática é promovida pela Educação em Direitos Humanos quando diversas visões de mundo são comparadas em suas semelhanças e diferenças, apontando o fundamento convencional que há em cada uma delas, de tal forma que o educando possa ver o mundo também a partir da perspectiva daquele que é o diferente, o discriminado, reconhecendo-se, assim, que essa outra perspectiva também tem o direito de ser respeitada. / This work intends to think about Human Rights Education from a Wittgensteinian perspective. From this philosopher, Ludwig Wittgenstein, we draw upon his conception of philosophy from which philosophical problems derive from a misunderstanding of language, leading to confusions of a conceptual nature, as well as appropriating his philosophical therapy, a process by which these confusions of conceptual nature can be dissolved or avoided. To develop our proposal, we analyze the characteristics of Human Rights Education in comparison with other proposals for moral formation. After this analysis, we can see that Human Rights Education has a formative potential that allows a differentiated formation, allowing a non-dogmatic reflection on values. Because it is also a moral formation, we discuss from the philosophy of Wittgenstein some misconceptions that can be avoided. For example, when we do not consider the distinction between learning certainties and knowledge, in such a way that Human Rights Education is just another content in the curriculum. Or when we believe that Education in Human Rights must occur exclusively through strategies of convincing the student. Or, to have as objective, the abandonment, on the part of the student, of certainties that make up his vision of the world. Finally, we defend that an anti-dogmatic attitude is promoted by Human Rights Education when different worldviews are compared in their similarities and differences, pointing out the conventional basis in each of them, so that the student can see the world too from the perspective of the one who is the different, the discriminated, recognizing, therefore, that this other perspective also has the right to be respected

O presente estudo teve como objetivo investigar os projetos de vida de jovens em idade escolar juntamente com os valores que os subjazem. A relevância do tema se deve à importância dos jovens elaborarem seus projetos de vida orientados por um sentido moral, de modo a buscarem a realização pessoal mediante a atuação no mundo comum. Para esta investigação partimos do conceito de purpose, entendido como um projeto de vida significativo para o próprio jovem, mas que possui implicações para o mundo além dele e de concepções de moral que buscam a compreensão dos processos de integração entre a moralidade e o self. Buscamos na Teoria dos Modelos Organizadores do Pensamento o aporte teórico-metodológico que nos permitiu contemplar a ideia de indissociabilidade entre cognição e afetividade e analisar os dados empíricos sem prescindir da complexidade que emerge de ambas as dimensões. A pesquisa foi realizada com 240 jovens do Ensino Médio em duas escolas da região sul da cidade de São Paulo. A fim de contemplar nossos objetivos, dividimos a pesquisa em duas fases: a primeira, relativa aos projetos de vida dos jovens; a segunda, referente às contribuições que a escola pode ofertar para a elaboração dos projetos de seus alunos. Para o desenvolvimento da primeira fase aplicamos um questionário com os 240 jovens com o intuito de verificar as dinâmicas de pensamento destes sobre seus projetos de vida e os valores que os sustentam. Nesta fase também entrevistamos as diretoras de ambas as escolas sobre suas concepções de moral e projetos de vida. Para o desenvolvimento da segunda fase realizamos uma entrevista semiestruturada com cinco ex-alunos de uma das escolas, que realizou uma intervenção sobre projetos de vida com seus alunos. Os resultados da primeira fase da pesquisa indicaram que os projetos de vida destes jovens transitam entre estruturas frágeis, idealizadas ou definidas, sendo fundamentados pelos valores do trabalho, da família, da ascensão social e financeira e do compromisso social. Os resultados da segunda fase da pesquisa evidenciaram que a intervenção mencionada contribuiu principalmente para o autoconhecimento e para a atribuição de um sentido ético para os projetos de vida de seus alunos e, de forma mais discreta, para o conhecimento das profissões e aspectos relacionados ao mercado de trabalho. Diante destes achados tecemos algumas considerações relativas às implicações que a inclusão da temática dos projetos de vida nas escolas pode oferecer para a formação moral dos alunos. / The present work aims at investigating the life projects of school children along with their underlying values that underlie. The relevance of the research is due to the importance that young people grant to a life project guided by a moral sense, so as to look for personal fulfillment through their action in the common world. In this research, we departed from the concept of purpose, understood as a project of life that is meaningful for the kids themselves, yet with implications for the world beyond them and the moral conceptions that seek the understanding of the integration processes between morality and the self. We used the Theory of Organizing Models of Thought as a theoretical-methodological basis that allowed the consideration of the idea of inseparability between cognition and affection and the assessment of the empirical data without sacrificing the complexity that emerges from both dimensions. The survey was conducted with 240 high school students from two different schools in the southern region of the São Paulo city. In order to address our objectives, we separated the study in two phases: the first one related to the life projects of the youngsters, the second one referring to the contributions that school may offer as to the development of their pupils projects. For the development of the first phase, the 240 students answered a questionnaire in order to ascertain the dynamics of their thoughts about their plans for life and the values that support them. At this stage, we also interviewed both school principals as to their conceptions of morality and their life plans. For the development of the second phase, we conducted a semi structured interview with five former students from one of these schools, which acted through an intervention concerning life projects of students. The results of the first phase of the research indicated that these young peoples plans varies among fragile, idealized, or defined structures, founded on the values of work, family, social and financial rise, and social commitment. The results of the second phase of the study showed that the previous intervention contributed mainly to the self knowledge and the designation of an ethical sense for their life projects and, more discreetly, to the knowledge of occupations and the aspects related to the employment market. Before these findings, we worked out some considerations on the conditional relations that the inclusion of the life projects theme in schools can supply for the moral growth of the students.