This paper focuses on the current state of environmental education within formal education in Slovakia, emphasising its methodology and weak points. The author aims to identify the place and role of philosophicalethical theory within environmental education, which is an integral part of ethics education. What concrete knowledge, skills and instruments of both ethics and philosophy can (should) a teacher of ethics education put into effect when teaching environmental-educational topics? Before answering this question the place of environmental education within the broader context of moral education will be explored.
The aim of the article is to show the possibility of applying assumptions from ethics of social consequences when making decisions about actions, as well as in situations of moral dilemmas, by persons performing occupations of public trust on a daily basis. Reasoning in the article is analytical and synthetic. Article begins with an explanation of the basic concepts of “profession” and “the profession of public trust” and a manifestation of the difference between these terms. This is followed by a general description of professions of public trust. The area and definition of moral dilemmas is emphasized. Furthermore, representatives of professions belonging to them are listed. After a brief characterization of axiological foundations and the main assumptions of ethics of social consequences, actions according to Vasil Gluchman and Włodzimierz Galewicz are discussed and actions in line with ethics of social consequences are transferred to the practical domain. The article points out that actions in professional life are obligatory, impermissible, permissible, supererogatory and unmarked in the moral dimension. In the final part of the article an afterthought is included on how to solve moral dilemmas when in the position of a representative of the profession of public trust. The article concludes with a summary report containing the conclusions that stem from ethics of social consequences for professions of public trust, followed by short examples.
This paper aims to show the development of moral education in Poland after 1989. The Catholic Church, family and schools are the most important things concerning moral education and development in Poland. . In the past, moral education in families and in state schools was different. The Catholic Church was, for many years, the anchor of freedom and Polish identity. By 1989, there were two models of education and moral development in Poland: the state model in the communist spirit and the Catholic Church with its Christian values. Individual families were in favor of one or the other. After 1989 everything changed and the state model became the same as the model of the Catholic Church and Polish families. In the paper, I will try to show how the current state of moral education in Poland and also I will try to present the changes that took place after 1989 in moral education.
The main aim of the presented paper is to suggest a new possible approach in moral education in Slovakia. The starting point for the presented argumentation is the position that moral education (ethics education) in Slovakia is based on insufficient foundations. One of the possible propositions of how to overcome this shortcoming is to supersede prosocial behavior (insufficient base) with value education and promotion of the development of critical and analytical moral thinking. The paper suggests that one of the possible ways how to achieve this goal is by the help of introducing the issue of moral (ethical) consumption as a topic of moral education.
The following study presents an analysis of the world of moral education in the Czech environment from its recorded beginnings to the current situation in the Czech Republic. The study contains two parts: In the first section, the authors give an account of the history of moral education and different views on it, while in the second section they analyse the current state of moral education. The authors examine the quality of moral education at primary and secondary schools according to the goals of curriculum documents issued by the Ministry of Education, Youth and Sport of the Czech Republic for schools’ ethical education programmes and subjects dealing with character development. Based on their own research, they compare set goals with practice, draw conclusions and give recommendations not only to primary and secondary schools, but also to higher education institutions, particularly in terms of introducing professional ethics tools and intensifying their use. The authors suggest expanding the ethical climate at schools to contain the atmosphere of recognition, biophile culture and technological scepticism.
With regard to existing concept of the moral education (ethics) in Slovakia, the questions of ethics and morals are only one of the partial sections. The dominant role is played by psychology based on Roberto Olivar’s concept with emphasis on pro-socialization and on Erickson’s concept of the psychosocial development. From the philosophy basis point of view, only Aristotle, even in reduced form and Spranger’s concept of the life forms are mentioned. Philosophy and ethics are only complements to more psychologically based educational program which is resulting from the problematic division of a social and moral experience into egoistic and prosocial. Egoism is presented in a distorted form and is characterized as the cause of all moral evil. However, there are several different types of understanding of the term egoism in philosophy and ethics as for example psychological and ethical egoism, or self-interest. Ethical egoism or self-interest cannot be identified with selfishness. The main aim of moral education should not be only to form the desired children and youth moral orientation but on the other hand, to form morally self-confident individuals who are able to solve the moral problems, to help the others to solve them as well and to be able to bear moral responsibility for their own deeds.
This article is devoted to the conception of ethics in Slovakia. Main attention is dedicated to the issue of value education within this subject. It emphasizes the importance of explicit as well as implicit dimensions of value education which represents an important component in the moral development of pupils
This paper is an attempt to present the Hegelian theology of Vito Mancuso, a radical lay Catholic theologian, from the perspective of the ethics of social consequences, as primarily promoted by Vasil Gluchman. Mancuso is a keen observer of today’s society and he identifies a serious flaw among contemporary people in what he calls the idol of our time. This so-called idol is a human desire which seems to have been promoted more aggressively within contemporary society through various publicity channels, so it has developed into a mass phenomenon in today’s world. According to Mancuso, this desire is man’s longing to stay young despite the natural process of aging, a fact which has individual, spiritual, as well as social implications. He also introduces the necessity for the cultivation of one’s soul for the personal benefit of individuals but also for the prosperity of society in general. In other words, Mancuso borrows, from Hegel, the necessity that the human spirit should develop to the point of positively accepting the materiality of its natural constitution for the wellbeing of all individuals living in the same society which very much resembles Gluchman’s focus on human reasoning and moral action aimed at the promotion of positive consequences and moral duty as means to educate the human spirit towards tolerance and responsibility, all key concepts in Gluchman’s ethics of social consequences.