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When parents are asked what they want for their children, they usually answer that they want their children to be happy. Why, then, is happiness rarely mentioned as an aim of education? This book explores what we might teach if we were to take happiness seriously as an aim of education. It asks, first, what it means to be happy and, second, how we can help children to understand what happiness is. It notes that, to be truly happy, we have to develop a capacity for unhappiness and a willingness to alleviate the suffering of others. Criticizing the present almost exclusive emphasis on economic well-being and pleasure, it discusses the contributions of making a home, parenting, cherishing a place, development of character, interpersonal growth, finding work that one loves, and participating in a democratic way of life. Finally, it explores ways in which to make schools and classrooms happy places.

Viewing fidelity from the perspective of an ethic of caring, Nel Noddings explores how this virtue might be moved from the periphery to the center of educational work. She argues that such a reorientation would not undermine, but rather enhance, the quality and depth of teaching, learning, and research. She urges, further, that fidelity to persons be taken as the proper measure and guide for the implementation of educational reform.

I argue here that Alasdair MacIntyre is mistaken when he claims that teaching is not a practice. In particular, I try to throw some doubt on his claim that ‘teaching is never more than a means’ and to challenge his list of things that all students should learn. In the second section, I show how analyses of professionalism endorse MacIntyre's emphasis on complexity and internal criteria for practices. Finally, building on the doubts observed in the first section and the criteria identified in the second, I describe teaching as a relational practice.

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Care theory is used to describe an approach to global ethics and moral education. After a brief introduction to care ethics, the theory is applied to global ethics. The paper concludes with a discussion of moral education for personal, political, and global domains._ 487 390..396

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