Doctorate in Education Seminar: Philosophy of Education; ethics education, values ​​and virtues.

Education ethics, values ​​and virtues Philosophy of Education Seminar.






DEPARTMENT OF GRADUATE
Ed.D.
COHORT 2014



Philosophy of education
Professor Dr. Juan Carlos Pablo Ballesteros


Theme: Education, ethics, values ​​and virtues




Author: José Luiz Teixeira da Silva¹




_____________________________
¹ Professor, Specialist in supervision and school administration, Specialist in educational psychology, pedagogy specialist in business, specialist in public law and PhD student at UCSF Education.

"As the result, but do not know, we should also try to take possession of it and put it into practice." [Aristotle]

Summary

This article is part of the evaluation of the seminar Philosophy of Education, taught by Professor Dr. Juan Carlos Pablo Ballesteros in the Catholic Universidadade Santa Fe, Argentina.

The main objective of this article is to observe, analyze and understand how values ​​can interfere in the form of content, educational and virtues as perfective media in shaping people purposes.

The article also deals with ethics, values ​​and virtues applied in education and its importance to society.

As a theoretical contribution the following authors cited Aristotle, Macintyre, Gramsci, Aquinas, Kant will etc.

And philosophy serves to clarify the different languages, education for education should be a good thing, always, otherwise it is not education. For the educational process should be morally acceptable. As Gramsci said, education has a great revolutionary value. The educational relationship between student and educator.

The educational process does not begin with birth, does not have a certain, certain date. Only when humans begin to understand, improve, develop in truth, justice is a conscious, deliberate, free, committed, volunteer, socialize act. It is an act of customization, which is cause and effect in society.

Keywords:
educational process, values, virtues, conscious, free act.

DEVELOPMENT
Ethics, values, virtues education
Values
The values ​​are the set of characteristics of a particular person or organization, which determine how the person or organization that behave and interact with others and with the environment. The value of the word can mean merit, talent, reputation, courage and bravery.
Human values ​​are moral values ​​that affect the behavior of people. These moral values ​​will also consider the social and ethical values, and constitute a set of rules for healthy living in a society.
Usually, moral values ​​begin to spread to people in their early years, through family life. Over time, this person will be perfecting their values ​​from observations and experiences in social life.
Moral values ​​are variable, ie, may differ between companies and different social groups. For example, for a group of individuals of a correct action it can be considered, while for others this same attitude is rejected and considered as wrong or immoral.
It is necessary to emphasize the importance of good examples in society, for the transmission of important human values ​​is the basis for a more peaceful and sustainable future.
However, there are some values ​​that are presented as "universal", present in almost all societies of the world, such as the principle of freedom, for example. Some of these values ​​are so primordial that are enshrined in the Universal Declaration of Human Rights.
The awareness that respect for others should be a necessity in social life, it can help prevent one of the most unpleasant and negative consequences that the conflict of different moral values ​​can cause: the discrimination and prejudice.

Ethics
Ethics is a set of knowledge from research into human behavior when trying to explain the moral standards, reasoned, scientific and theoretical rationally. It is a reflection on morality.
In philosophical context, ethics and morality have different meanings. Ethics is associated with moral values ​​based study that guide human behavior in society, while morality are the customs, norms, taboos and conventions established by each company.
Morality is the set of rules that apply in daily life and continuously used by all citizens. These rules govern each individual, guiding their actions and judgments about what is moral or immoral, right or wrong, good or bad.
In a practical sense, the purpose of ethics and morality are very similar. Both are responsible for building the foundation that will guide human behavior, determination of character, selflessness and virtues, and teach the best way to act and behave in society.
The virtues are fundamental in ethics and education, although they are not by themselves sufficient
Today there is much talk of values ​​and education in values. Undoubtedly, the Ethics should help capture and interested in the values ​​of reality, ie goods that attract us in our longing for happiness. But neither ethics nor education can be made only based on values. They need to look at the virtues, and also in the rules. The virtues are fundamental in ethics and education, although they are not by themselves sufficient however, are needed to train students to integrate into a society with a more human and solidaria.Necesidad formation of virtues in the way of freedom
In the perspective of an ethics open to transcendence it is well understood that it is not enough to capture a value or want something that is presented to me as well. That's before the libertad.La person is manifested and perfected as such when exercising his freedom by choosing the right, making suyo.Cuando usually get to do this in some field of his performance speak of having a virtue (the order, truthfulness , self-control, justice, solidarity, ..). The virtues pave the way of the person libertad.Ayudan what is másimportante and decisive for its constitution and self-realization: their ability to respond to the love that is, and that comes from the love of God that has brought into existence and it has endowed the possessions (1).
_____________________________
(1) Cf. G. M. Santamaria, "To be a person", Madrid 2011, p. 31.

Virtue is the "habit" of good ... and vice a bad habit. If we choose to do evil, say no to good, we do malaspersonas and that translates into vices. Everything is a matter of choice If you choose to do either a yotra time, we're doing good people, and that translates into virtues .... Hence the centrality of personal utorrealización virtudesen .... What are the virtues "habits" not mean they are routine. The truly virtuous person is always looking contemplate the truth and that their action is really good (2).

Hence most typical of freedom it is not to say "no" to good, is say "yes". And this is because doing wrong does not make me as a person, but is a betrayal of myself, as do good-that good that awaits me and will not be without me, is the way to respond to the love that I It is as a person.

"The joy that you have to think and learn makes us think and learn even more." [Aristotle]

Such is the experience of freedom, or rather, of authentic freedom. We are happy to do good because it makes us better. Do evil, and also experience, we are sad, because although it is a sign that we have freedom, is a wrong exercise of freedom, a false freedom. Make "good to do" is what makes us ourselves, what perfects us as people. And this is what facilitates the virtues, which are also as "vaccines" against possible self-deception and recklessness in handling emotions and passions. The virtues are essential for Ethics and education. As seen in films like K 19: The Widowmaker (K. Bigelow, 2002) and Monsieur Lazhar (Ph Falardeau, 2011.).






_____________________________
(2) Cf. A. Millán-Puelles, "Ethics and realism", Madrid 1996, pp. 91 ss.

Failure of an ethical or an education only virtues

Now, the virtues alone are not enough for a successful life to be happy. We must continue to address this call to do "justice to reality" (Spaemann) (3).
Continue choosing at all times good, the wise, correct, according to what he says consciousness. At the same time we form our consciousness with the help of reason open to others in solidarity and welcoming. And in that sense moral standards, that light, direct and protect human action are also necessary.
What if the Ethics, or education, is reduced to the virtues? An ethical virtues alone is insufficient (4). This can be seen, first, in the ethics of the Stoics (5)
For the Stoic (6) what matters is what preserves or increases the rationality, while the rest (pleasure, health, wealth, etc., and their opposites) is indifferent. So you want to make a virtue of indifference, and reduces ethics to that virtue, resulting in an incomplete or impoverished ethics. His ideal is apathy or impassivity.
But then compassion and mercy considers fool themselves. The Stoic does not love emotion, nor life, nor knows enthusiasm. His ethics is directed to self-mastery. Not to improve its external actions, but to take refuge inside, to withstand adversity. He considered shameful to complain, as one who goes to the doctor for a head wound, and he asks: "
Does it hurt you much "And he replies," Where? ".

__________________________________________
(3) Ten times this expression goes, as an emblem of its proposal, in the book of R. Spaemann, "Ethics: Cuestionesfundamentales" Pamplona2010.
(4) According to Guardini, the virtues can be deformed or ill, cf. R. Guardini, "An ethic for our time" published along with "The essence of Christianity", Madrid 2007, pp.113-124.
(5) Cf. the criticism of the Stoics of R. Spaemann (and his defense of Christian serenity) in Chapter VIII of his "Ethics: Key Issues", he cited above, pp. 123-136. Stoicism appears on the s. IV. C and goes until the end of s. III. It reappears in the Renaissance and the s. XVI (Montaigne); in Spain is strong the influence of Seneca.
(6) Cf. L. Polo, "Ethics: Towards a modern version of the classic themes", Madrid 1996, pp. 115-118. To deepen the Ethics of virtues, cf. R. Hursthouse, "Virtue Ethics" in The Stanford Encyclopedia of Philosophy (Fall 2013 Edition), Zalta E. N. (ed).
A second example of reductionism of virtue ethics is that of Machiavellianism. In his book "The Prince" (1513, published in 1532), Machiavelli believes that virtue is the force with which man can compete with fortune (in the sense of destiny, against which nothing can be done, as in the stoic cosmos). Given the unpredictable forces of fate, the rules are worthless, but the calculation of human tendencies. It is therefore proposed as a central virtue political astuteness (ability to deceive, which is actually a deformation of the virtue of prudence, ie, a vice that hurts everyone people and society as a whole.).
As we have seen, it is common to disqualifying ethics rules and ethics of goods rejecting you have a perfect right or possible moral standard, is the anthropological budget of fatalism or determinism.
 In short, ethics to be complete is one that takes into account the goods, rules and virtues in mutually reinforcing, three-dimensional. If you are looking the goods themselves, the person can stay in the property. If only serves rules, they can dehumanize and forget about the moral and spiritual goods.
And property values, norms and virtues ethics proposal set for a successful life. For a believer's life is a vocation that involves a mission in relationship with God, others and the world. For a Christian pursue happiness, exercise freedom and seek the good are the same, are also identified with seek "glory of God"; ie work that God known and loved through our good works (cf. Mt 15, 16). And then do "justice to reality" is what Christians call charity, love of God and neighbor, which is the foundation of moral norms, the guarantee to achieve the goods and the principal of the virtues.
We believe that, above all, education can clearly be seen as "an inevitable anthropological practice" (7). After Kant, we understand that only through education will be a continuous improvement of our humanidade (8) especially in relation to the development of ethical responsibilities each of us. Now if there was a belief in the possibility of this perpetual improvement, education does not have any sense.
________________________________________
(7) Carvalho, Adalberto Dias; A educação as an anthropological project, Edições Afrontamento, Santa Maria da Feira, 1998, p. 8
(8) Cf. Kant, Reflexions sur l'éducation, introd. and trad. A. Philonenko, Librairie Philosophique J. Vrin, Paris, 2000, p. 100.

Some considerations Macintyre virtues Ethics

The Scottish philosopher living in the United States, Alasdair MacIntyre, however, takes the discussion initiated by Nietzsche of modern moral condition as a backdrop to his diagnosis of the current moral. In After Virtue, his most controversial and influential work, the philosopher draws a narrative decadence of the modern world and the consequences of this for contemporary, pointing ethics of Aristotelian virtue as a solution to the chaotic situation in which morality is in this moment.

MacIntyre is a central figure in the recent interest in virtue ethics, which identifies the central theme of morality as having to deal with the habits and knowledge of the best way to live and have a good life. His approach aims to demonstrate that good judgment comes from a sense of what is good from the moral agent. Being a good person is not just follow the formal rules of a atribuidora reason of moral judgments. In preparing this edition, MacIntyre necessary rework the Aristotelian idea of ​​a teleological ethics.

MacIntyre emphasizes the importance of moral values ​​defined in relation to a community dedicated to a "practice" - what he calls "domestic goods" or "goods of excellence" - instead of focusing on independent practice obligation of an agent moral (deontological ethics) or consequentialism of an act determined by utilitarian ethics. The Virtue ethics in European / American (Continental philosophy) academia is associated with pre-modern philosophers (eg Plato, Aristotle, Thomas Aquinas), but also fully involved with other forms of ethical systems modern ( for example, the Kantian ethics). MacIntyre argues that the synthesis of Thomas Aquinas Augustinianism with Aristotelianism is deeper than modern moral theories, focusing on the telos ( 'end', or execution) of a social practice and human life in the context of which the morality of actions can be assessed. His seminal work in the field of ethics of virtue can be found in his 1981 book, After Virtue.

Macintyre approach moral philosophy contained a number of complex characteristics of contemporary societies. However, its design is very conditioned by qualifying in the attempt to revive the Aristotelian moral conception suffered by virtue ethics, describing his own attempt as a modern peculiamente approach this "peculiar compression Contemporary" refers largely focus MacIntyre moral problems and disputes. Unlike some analytic philosophers who have tried to generalize the moral consensus on the basis of an idea of ​​rationality, MacIntyre presents a historical account of the evolution of ethics in order to illuminate the modern problem of "incommensurable" moral notions, that is, the moral arguments based on incompatible assumptions. After Hegel and Collingwood, offers a "history of philosophy" (which he distinguishes from both analytical and phenomenological philosophy approaches), which is supported from the outset that "there are no neutral standards available appealing to any rational agent is possible to determine the validity of moral conclusions.

Macintyre To be an educator is being educated, learn to think for himself. To get to think for themselves need to be educated on the other.

MacIntyre has to do with the recovery of the various forms of moral rationality and argues that no claim or a final order or a safe incorrigible (the wrong side of the Enlightenment design), and yet not accept a relativistic position or emotivist denial a rational moral precepts through psychological and sentimental opinion (which he, not the Enlightenment thinkers such as Nietzsche, Sartre and Stevenson did not understand). By doing this review of the history of moral philosophy, returns to the tradition of Aristotelian ethics with its teleological definition of moral actions, and its practical purpose in people influenced by the variability of the circumstances, which was initially rejected by the Enlightenment and Aristotle it reached a wider coordination in medieval writings of Thomas Aquinas. This Aristotelian-Thomist tradition, Thomism, proposes, presents "the best theory so far," both of how things are and how we act. More generally, according to MacIntyre is the case that moral disputes always happen within and between the traditions of rivals thought that resort to the variability of ideas, hypotheses and types of reasoning and common understanding and approaches that were inherited last. So although there is no definitive way of a tradition in moral philosophy to win and rule out the possibility of another, however, opposing views can challenge each other by various means, including issues of internal consistency, imaginative reconstruction dilemmas, epistemic crisis and its fertility

As Macintyre says, is not enough to develop the intelligence of a student, you know what kind of intelligence should be developed.

The practice of making that concerns me, the top intelligence leads man to prudence. Virtue knows the address and status of all knowledge, obligations and actions of human beings.

Macintyre insists that virtue is the end of the entire education and where all the educational content should be guided process and placed in the student's mind.


Macintyre has tried to synthesize their moral, political, metaphysical and educational concepts. In proposing an alternative view of the history of Western civilization Aristotelian. Within the history of Western civilization, the Aristotelian scheme is that, in the opinion of Macintyre, can provide an objective basis and a concept of the good that underlies the necessary moral guidelines to climb to the good life by Macintyre is a aristotelismo enriched.

Commentary on Aristotle: Ethics and virtues

For Aristotle, ethics studied in order to improve our lives and therefore, their main concern is the nature of human welfare. Aristotle Socrates and Plato continues with the virtues in the center of a life well lived. Like Plato, he considers the ethical virtues (justice, courage, temperance, etc.), as the complex rational, emotional and social skills, but Plato rejects the idea that training in science and metaphysics is a necessary requirement for the full understanding of good. According to him, we need to live well, is a proper assessment of how goods such as friendship, pleasure, virtue, honor and wealth as a whole. To apply this general understanding to particular cases, must be acquired through education and proper habits, the ability to see, each time, the course of action it is well founded.
Depending on its fundamental metaphysical doctrine, each necessarily tends to the realization of its nature, the full update of its form: and here is your end, your right, your happiness, and consequently its legislation. As is the reason why the characteristic essence of man, holding his rational living nature and meaning of this conscious. And what can the happiness and virtue, ie, can happiness through virtue, which is just an activity as the reason, that is, an activity that involves the rational knowledge. Therefore, the end of man is happiness, it is necessary to virtue, and no reason is required. Therefore, the fundamental characteristic of Aristotelian moral is rationalism, as it is conscious action, because according to reason, which requires absolute, metaphysical knowledge, nature and the universe, the nature according to which and in which man must operate.

ethical moral virtues, are not mere rational activity, as the intellectual virtues, theoretical; but they involve, by nature, a, affectionate, passionate emotional element, which must be governed by reason, and can not, however, be completely resolved in reason. Aristotelian reason rules, dominates the passions, not kill and destroy, as I wanted the Platonic asceticism. Therefore, virtue ethics is not pure reason, but an application of reason; is not only science but an action with science.

An Aristotelian doctrine of the doctrine under which had much practice the doctrine, popular, despite having sufficient speculatively moot once is that by which virtue is designed precisely as a mean between two extremes, ie between two opposing passions: because the sense could crush reason or will not give you enough strength. Of course, this only means that the action of a man is not abstract, equal for all and forever; but concrete on each, and variable depending on the circumstances, the various prevailing passions of several individuals.

So virtue has, unlike Aristotle certainly higher value other doctrine precisely designed to rationally refers habit. If virtue is essentially an activity according to reason more precisely is a habit according to reason, a moral habit, firm, straight hand, the will, ie, virtue is not innate, since it is not innate to The science; but if you buy through action, practice, exercise and, once acquired, it stabilized, mechanized march; almost becomes second nature and therefore becomes easy to perform - such as addiction.

As already mentioned, Aristotle distinguishes two basic categories of virtues: ethics, which are properly the subject of morality, and dianoetic that transcend. It is a distinction and a hierarchy, which have a vital importance for all philosophy and above all moral. Intellectual, theoretical, contemplative virtues exceed ,, active virtues ethical practices. In other words, Aristotle argues the primacy of knowledge, intellect, philosophy, action, will, politics.

Therefore, practical wisdom, as he conceives it, can not be acquired only to learn the general rules must also be acquired through practice. And these deliberative, emotional and social skills that is allowing us to put our welfare general understanding into practice so that they are suitable for every occasion. Aristotle proposed that the contemplative life (intellectual) would bring greater happiness and stable man compared to politics (the demand for honor) and life on the basis of sensory pleasures.

Gramsci ethical, moral and political

And young Gramsci had written, with great moral fervor, that the truth must always be respected, regardless of the consequences that such respect can bring. The search for truth and aspiration to the truth in policy-making are consistent with the explicitness of their convictions and they must find their own logic justification of the acts that man with convictions deemed necessary to carry out. Lies and forgery ', declared this young Gramsci.

This distinction means that the activity of the politician must be judged by the ability or inability of their proposals and projects in public life, that is, with relative independence of judgment that we express about the good or bad faith of the individual, the person, a moral judgment.
The recognition that the judgment in this plane is political is accompanied by the statement that the honesty of the person is indeed a necessary factor of policy coherence. As a scientist, it establishes an analytical distinction between morality and politics, precisely to give autonomy to politics as a science, as rational reflection. This analytical distinction made for methodological reasons, does not deny all morality.
At heart this idea of ​​Gramsci is an old, classical conception of the relationship between ethics and politics; It is an extension of Greek, Aristotelian conception. But it is also the concept of the relationship between ethics and politics of the origins of modern criticism, Republican

If the accent in comparison with the Kantian moral imperative should say that Gramsci's historicism realistically corrects moral idealism to end Sociohistorical proposing a new formulation that gives primacy to the ethics policy sets. The new ethical and political imperative sounds like this: "The ethics of collective intellectual must be conceived as capable of becoming a standard of conduct for all mankind by the tendentially universal character conferred historically determined relations."

Thomas Aquinas, Ethics and virtues

According to him, "... all acts of virtue are prescribed by the natural law. As the reason for each course told him to act virtuously But if we speak of virtuous acts in themselves, ie, in their own species it follows that not all acts of virtue are prescribed by the natural law, because many things are done well, but whose nature do not kowtow to the beginning, but that the investigation of reason, were perceived by men as conducive to the welfare ". The conclusion is that it is necessary to determine whether we are talking about good deeds under the appearance of virtue or as an act in itself, in its own class (9).
__________________________________________

(9) Summa Question 94, A. 3

Thomas defines the four cardinal virtues as prudence, temperance, justice and fortitude. He said they were not natural, revealed in nature and inherent in everyone. But there are three theological virtues: faith, hope and charity. These, however, are something supernatural and different from others in its object, God. According Aquino own:

"Now, the object of the theological virtues is God Himself, which is the ultimate goal of everything and knowledge of our reason. Moreover, the object of the moral and intellectual virtues is something comprehensible to human reason. For thus, the theological virtues are specifically distinct from the moral and intellectual virtues "
SumaTeológica, Aquino


Still trying to ethics and justice, Aquino has made great contributions to medieval economic thought. He dealt with the concept of fair price, usually the market price or the regulated and sufficient to cover the production cost of the seller. He argued that it was immoral for sellers raise prices simply because buyers were at some point need too much product (10) (11).

_________________________________
(10) Thomas Aquinas. Summa Theologica. "Of Cheating, Which Is Committed in Buying and Selling." Translated by The Fathers of the Dominican Province Inglés Retrieved June 19, 2012
(11) Barry Gordon (1987). "Aquinas, St Thomas (1225-1274)," v. 1 p. 100







________________________________________

MacIntyre, Alsdair: In YEPES STORK, Ricardo: "After After Virtue Alasdair MacIntyre Interview with.". Trad. Jose Luis del Barco. Atlantis, 4, 1990, p. 93.
Cf. MacIntyre, Alasdair. Justice and rationality. Concepts and contexts. Trad. Alejo G. Sison. EUNSA, Barcelona, ​​1994, p. 83.


REFERENCES


· AQUINAS, Thomas. Aquinas's Shorter Summa. Manchester, NH: Sophia Institute Press, 2002. ISBN 1-928832-43-1

         - CARVALHO, Adalberto Dias; A educação as an anthropological project, Edições Afrontamento, Santa Maria da Feira, 1998;
- KANT; Reflexions sur l'Education, introd. E trad. A. Philonenko, Librairie Philosophique J. Vrin, Paris, 2000;
MacIntyre, A. Dependent Rational Animals. Barcelona: Iberian Paidós, 2001
  ______ In YEPES STORK, Ricardo: "After After Virtue Alasdair MacIntyre Interview with.". Trad. Jose Luis del Barco. Atlantis, 4, 1990, p. 93.
 ______ Justiça of quem? Qual racionalidade ?. São Paulo: Loyola, 1991.
______ The idea illustrated uma community. Analogy Journal, 1991, p.324-342.
______Justicia And rationality. Concepts and contexts. Trad. Alejo G. Sison. EUNSA, Barcelona, ​​1994, p. 83.
______ Depois da virtude. São Paulo: Edusc, 2001.
STANDFORD Encylopedia of Philosphy Aristotle's Ethics
VASCONCELOS, VV Notes on the Nicomachean Ethics, Aristotle. Universidade Federal de Minas Gerais, 2002.
Note sul MACCHIAVELLI sulla policy and modern sullo stato. Quaderni of carcere 4, pp. 3-4







WEFGRAFÍAS
· A ethics em Aquinas Disponível em: <http://oficinadeargumentacao.wordpress.com/2008/10/01/a-etica-em-santo-tomas-de-aquino/>. Access em 8 junho 2013
· http://www.philosophica.ucv.cl/ballesteros24.pdf

http://www.unav.edu/web/vida-universitaria/detalle-opinion2/2015/02/21/etica-y-educacion-de-las-virtudes
 http://kdfrases.com
pt.wikipedia.org/wiki/Antonio_Gramsci
pt.wikipedia.org/wiki/Aristóteles
en.wikipedia.org/wiki/Alasdair_MacIntyre
pt.wikipedia.org/wiki/Tomás_de_Aquino

http://www.upf.edu/materials/polietica/_pdf/etpopoliticaeticacolectivo.pdf