End of education is character essay

From this arise rebellion, disobedience, cunning and deceit, and general immorality. This is the way of chaos. A hallmark of the philosophy of Confucius is his emphasis on tradition and study. He disparages those who have faith in natural understanding or intuition and argues for long and careful study. Study, for Confucius , means finding a good teacher, who is familiar with the ways of the past and the practices of the ancients, imitating his words and deeds.

The result is a heavy scheme of obligations and intricate duties throughout all of one's many social roles. Confucius is said to have sung his sayings and accompanied himself on a 'qin' a kind of zither. According to Confucius, musical training is the most effective method for molding the moral character of man and keeping society in order. He said: "Let a man be stimulated by poetry, established by the rules of propriety, perfected by music. The theme of Taoism [13] is one of harmony with nature. Zhuangzi was a central figure in Taoist philosophy.

He wrote that people develop different moral attitudes from different natural upbringings, each feeling that his own views are obvious and natural, yet all are blinded by this socialization to their true nature. To Zhuangzi, pre-social desires are relatively few and easy to satisfy, but socialization creates a plethora of desires for "social goods" such as status, reputation, and pride. These conventional values, because of their comparative nature create attitudes of resentment and anger inciting competition and then violence.

The way to social order is for people to eliminate these socialized ambitions through open-minded receptivity to all kinds of voices—particularly those who have run afoul of human authority or seem least authoritative. Each has insights. Indeed, in Taoist moral philosophy, perfection may well look like its opposite to us. One theme of Zhuangzi's that links Taoism to the Zen branch of Buddhism is the concept of flow , of losing oneself in activity, particularly the absorption in skilled execution of a highly cultivated way.

His most famous example concerns a butcher who carves beef with the focus and absorption of a virtuoso dancer in an elegantly choreographed performance. The height of human satisfaction comes in achieving and exercising such skills with the focus and commitment that gets us "outside ourselves" and into such an intimate connection with our inborn nature.

Intelligence and Character Essay -- Careers Teaching Education Essays

The early Greek philosophers [14] felt that happiness requires virtue and hence that a happy person must have virtuous traits of character. Socrates identifies happiness with pleasure and explains the various virtues as instrumental means to pleasure. He teaches, however, that pleasure is to be understood in an overarching sense wherein fleeing battle is a momentary pleasure that detracts from the greater pleasure of acting bravely.

Plato wrote that to be virtuous, we must both understand what contributes to our overall good and have our spirited and appetitive desires educated properly and guided by the rational part of the soul.

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The path he prescribes is that a potentially virtuous person should learn when young to love and take pleasure in virtuous actions, but he must wait until late in life to develop the understanding of why what he loves is good. An obvious problem is that this reasoning is circular. Aristotle is perhaps, even today, the most influential of all the early Western philosophers. His view is often summarized as 'moderation in all things'. For example, courage is worthy, for too little of it makes one defenseless.

But too much courage can result in foolhardiness in the face of danger. To be clear, Aristotle emphasizes that the moderate state is not an arithmetic mean, but one relative to the situation: sometimes the mean course is to be angry at, say, injustice or mistreatment, at other times anger is wholly inappropriate. Additionally, because people are different, the mean for one person may be bravery, but for another it is recklessness.

The more things change the more they stay the same

The views of nineteenth-century philosophers were heavily indebted to these early Greeks. Two of them, Karl Marx and John Stuart Mill, [15] had a major influence on approaches to developing character. Karl Marx applies Aristotle's conclusions in his understanding of work as a place where workers should be able to express their rational powers. But workers subject to capitalist values are characterized primarily by material self-interest. This makes them distrustful of others, viewing them primarily as competitors.

Given these attitudes, workers become prone to a number of vices, including selfishness, cowardice, and intemperance. To correct these conditions, he proposes that workers perform tasks that are interesting and mentally challenging—and that each worker help decide how, and to what ends, their work should be directed.

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Marx believes that this, coupled with democratic conditions in the workplace, reduces competitive feelings among workers so they want to exhibit traditional virtues like generosity and trustfulness, and avoid the more traditional vices such as cowardice, stinginess, and self-indulgence. John Stuart Mill , like Marx, also highly regarded development of the rational mind. He argued that seriously unequal societies, by preventing individuals from developing their deliberative powers, affect individuals' character in unhealthy ways and impede their ability to live virtuous lives.

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In particular, Mill argued that societies that have systematically subordinated women have harmed men and women, and advised that the place of women in families and in societies be reconsidered. Because women and men today may not be well-positioned to fully develop the capacities Aristotle and others considered central to virtuous character, it continues to be a central issue not only in ethics, but also in feminist philosophy, political philosophy , philosophy of education , and philosophy of literature.

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  4. Because moral character requires communities where citizens can fully realize their human powers and ties of friendship, there are hard questions of how educational, economic, political, and social institutions should be structured to make that development possible. Situationism Impressed by scientific experiments in social psychology , "situationist" philosophers argue that character traits are not stable or consistent and cannot be used to explain why people act as they do.

    Experimental data shows that much of human behavior is attributable to seemingly trivial features of the situations in which people find themselves. In a typical experiment, seminary students agreed to give a talk on the importance of helping those in need. On the way to the building where their talks were to be given, they encountered a confederate slumped over and groaning. Ironically, those who were told they were already late were much less likely to help than those who were told they had time to spare. Perhaps most damning to the traditional view of character are the results of the experiments conducted by Stanley Milgram in the s and Philip G.

    Zimbardo in In the first of these experiments, [16] the great majority of subjects, when politely though firmly requested by an experimenter, were willing to administer what they thought were increasingly severe electric shocks to a screaming "victim. These and other experiments are taken to show that if humans do have noble tendencies, they are narrow, "local" traits that are not unified with other traits into a wider behavioral pattern of being. As common schools spread throughout the colonies, the moral education of children was taken for granted.

    Formal education had a distinctly moral and religion emphasis. In the Christian tradition, it is believed that humans are flawed at birth original sin , requiring salvation through religious means: teaching, guidance and supernatural rituals. This belief in America, originally heavily populated by Protestant immigrants, creates a situation of a-priori assumption that humans are morally deficient by nature and that preemptive measures are needed to develop children into acceptable members of society: home, church and school.

    Character education in school in the United States began with the circulation of the New England Primer. Besides rudimentary instruction in reading, it was filled with Biblical quotes, prayers, catechisms and religiously charged moral exhortations. Typical is this short verse from the edition: [18]. As the young republic took shape, schooling was promoted for both secular and moral reasons.

    By the time of the nineteenth century, however, religion became a problem in the schools. In the United States, the overwhelming dominant religion was Protestantism. While not as prominent as during the Puritan era, the King James Bible was, nevertheless, a staple of U.

    Yet, as waves of immigrants from Ireland, Germany, and Italy came to the country from the mid-nineteenth century forward, they reacted to the Protestant tone and orthodoxy of the schools. Concerned that their children would be weaned from their faith, Catholics developed their own school system. Later in the twentieth century, other religious groups, such as Jews, Muslims, and even various Protestant denominations, formed their own schools. Each group desired, and continues to desire, that its moral education be rooted in its respective faith or code.

    The important of character in education - Lorraine Abbott - TEDxPutneyHighSchool

    Horace Mann , the nineteenth-century champion of the common schools, strongly advocated for moral education. He and his followers were worried by the widespread drunkenness, crime, and poverty during the Jacksonian period they lived in. No less troubling were the waves of immigrants flooding into cities, unprepared for urban life and particularly unprepared to participate in democratic civic life. It was the lack of information and knowledge that got us into this mess and it will be the abundance of information and knowledge that will get us out of this mess.


    Character Building: the Real Goal of Education?

    People in power are not evil, People in power are just possessed by misinformation, which causes some of their actions to be deplorable, destructive and vicious. Pretty much the same thing that happens to the general public when they are misinformed. But not being able to think is the worst disability of them all.

    Every type of war is related to money , but the root cause of war is inadequate education. When we came together during WWII we accomplished some amazing things. The war on ignorance is a war for our survival, so again we will come together and rise above. A lot of the things that people believe are actually wrong, and the things they think are true, are not true. And it's not just that people don't want to admit that they're wrong , it's that people have no way of knowing that they are wrong, and they have no way of learning why they are wrong or why they misinterpreted some of the things in the world.

    The world is not what it seems. The world is only what you think it is, which is directly related to the things that you learned and experienced in your life and the way you understood it all. And the fact is that people never question the things that they learned, so they can't be sure if what they know is actually correct or accurate.