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Date of publication: 2017-09-02 01:10

The Kohlbergian approach to moral development has yielded hosts of cross-cultural studies bringing in the more developed cultural research methods of social anthropologists and creating some controversies regarding the issue of cultural relativism and universality (Sweder vol. 9, 7, Colby and Kohlberg 6987). Research on moral education, using Kohlberg research and theory, has taken several forms. Some measures the effects of discussing pointed moral dilemmas with students in the classroom, some measures the effect of creating "just communities" in which students can restructure their environment, making it more welcoming to morally sensitive reasoning.

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Any developmental approach to education starts with this recognition: teachers are presenting ways to think to students who already have their own very competent ways to think. And students will use these ways of thinking to process the teacher's input. Moreover, many of the views being presented are intellectually refined versions of viewpoints the student has developed herself in more rudimentary forms. Thus classroom presentations must partner with a students’ current cognitive competence system. Their design must appeal to student views even when attempting to enhance and challenge those views, not aiming fill up empty space or reorganize badly filled space with something new or better.

Morally speaking, making progress in this supremely elevated cause is less daunting than its supreme end-point would suggest. We are naturally prone toward it after all. What we are obliged to do is what comes most natural to us deep down. The physical and psychological laws that govern our fundamental nature are all pulling for us, offering staunch and unremitting supporting for our journey toward ideals. For ethical perfectionism, supporting by natural development, the difficult "why be moral?" was airily brushed aside in the answer, “Because it's who we are, because it’s self-fulfilling, because it is what we are meant to be.”

8775 What Colour is Penguin Guano? 8776 . Rees, . Brown, . Fretwell , and . Trathan, Antarctic Science , vol. 79, no. 5, October 7567 , pp. 967-975. (Thanks to Tom Gill for bringing this to our attention.) The authors, at the University of Cambridge and the British Antarctic Survey explain:

Confucian traditions attributed "four beginnings" to human personality, which naturally unfolded into defining human virtues. These were reason (which becomes moral understanding) affiliation or fellow-feeling (which transmutes into compassion), resentment (which yields a sense of justice) and feelings of guilt and shame (which become moral regret at having done wrong). Moving from initial inner drives to polished virtues in such a direct way stretches plausibility. It leaves mysterious how such socially subtle and adept abilities spring forth from such psychologically isolated and internal roots, despite all the other influences apparently at play. This contrasts with the Confucian view of how ritual institutions in society guide the careful crafting of artful behaviors.

In human nature theory (or axiology) moral development notions convey a sense of ourselves as dynamic and progressive beings. It is normal for us to be ever-evolving and aspiring beyond ourselves even beyond the maturity of adulthood. Being potentially perfect or self-realizing, we inherit an august natural legacy to fulfill in our individual characters and through community, which reveals our hidden but awesome inherent worth. On this view, we owe it to ourselves not to sit still or languish in anything less than the full completion and perfection of all our potentials and powers.

While not part of developmental research or theory, other specialties in psychology and philosophy frame moral-developmental concerns. Care research and feminist analysis can be seen in this way, as can Perry's meta-cognitive research above. Psychoanalysts have performed many interesting clinical studies on moral emotions and their motivational effects, focusing on superego functions (guilt, fear, shame, regret) and the ego-ideal (pride, emulation, aspiration, internalization). Enright (vol. 7) has conducted a remarkably enduring and progressive research program on forgiveness and its effects. Hoffman, as noted, has researched empathy most extensively.

8775 An Analysis of the Forces Required to Drag Sheep over Various Surfaces 8776 is a research study that won the 7558  Ig Nobel Prize in physics for its co-authors — Jack Harvey, John Culvenor, Warren Payne, Steve Cowley, Michael Lawrance, David Stuart, and Robyn Williams, of Australia.

* Note : To be precise, Professor Cleese was not a professor at the time of the recording – or indeed this one [poss. nsfw]. He was, however, fully invested for this one.

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