The Teaching of Ethics in Christian Higher Education: An Examination of General Education Requirements

Glanzer, Perry L.; Ream, Todd C.; Villarreal, Pedro A.; Davis, Edith G.

doi:10.1353/jge.2005.0005

Cited by 11 publications

(8 citation statements)

References 13 publications

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“…In all, sixty-four (41%) were recognized as having a noteworthy program related to character education. Moreover, not one among the 156 schools studied failed to list an ethics course in its catalog and 31% of these schools require a course in ethics of all students (Glanzer, Ream, Villarreal, and Davis, 2004).…”

Section: Methodsmentioning

confidence: 99%

Educating Different Types of Citizens: Identity, Tradition, and Moral Education

Glanzer

Ream

2008

Journal of College and Character

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Different institutional identities have implications for how colleges and universities approach moral education. When higher education institutions support more comprehensive forms of moral education, they do so by fostering commitment to a set of particular identities and traditions. As a result, students are asked to acquire and demonstrate knowledge, virtues, and dispositions relevant to these particular commitments. Our paper reports how the Christian identity and tradition shaped moral education in a select group of institutions we studied and compares our findings with another recent study that examined how select institutions fostered commitment to civic identity and the democratic tradition. ______________________________________________________________________________ uring much of early American history, moral education in colleges or universities moved from being grounded in appeals to special revelation to universal appeals to human nature, natural law, or reason (Reuben, 1996; Sloan, 1980). In other words, teachers and textbook writers attempted to locate moral agreement in something common to all humanity. Recent approaches, however, have largely attempted to find a common basis for moral education by appeals to a commitment to a particular professional identity (e.g., goods internal to a professional practice) or appeals premised on a commitment to a nonprofessional identity and its associated moral tradition (e.g., political, national, religious, and ethnic). The appeals to particular identities provide a necessary moral framework or orientation. In The Sources of the Self, Charles Taylor (1989) noted that issues of identity (and we would add that this includes institutional identity) and the good or morality are "inextricably intertwined themes" (p. 3). The reason is: People may see their identity as defined partly by some moral or spiritual commitment, say as a Catholic or anarchist. Or they may define it in part by the nation or tradition they belong to, as an Armenian, say, or a Québecois. What they are saying by this is not just that they are strongly attached to this spiritual view or background; rather it is that this provides the frame within which they can determine where they stand on questions of what is good, or worthwhile, or admirable, or of value. (p. 27) D

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Section: Methodsmentioning

confidence: 99%

Educating Different Types of Citizens: Identity, Tradition, and Moral Education

Glanzer

Ream

2008

Journal of College and Character

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“…It is not at all clear that these institutions seek to provide leadership in what in American Christian universities involves a conversation about the integration of faith and learning. In addition, compared to the pervasive importance of ethics in American Christian universities (Glanzer et al , 2004), the course information contained in the prospectuses appeared to indicate that these institutions offer far less attention to professional ethics. All of these signs, Arthur (2006) contends, point to the secularisation of the curriculum (pp.…”

Section: The Contemporary Soul Of English Universities With a Churmentioning

confidence: 99%

Searching for the Soul of English Universities: An Exploration and Analysis of Christian Higher Education in England

Glanzer

2008

British Journal of Educational Studies

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Although church-related universities in England gradually became more secular throughout the twentieth century, a group of nine teacher education colleges with church foundations have recently developed into full fledged universities. This article draws upon documentary and site-based research to evaluate the relevance of the Christian identity for these institutions in light of recent scholarship on the subject.

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“…It was important to attempt to reproduce Glanzer and Ream's (2007) results, we felt, because a sample bias built into their survey design suggested that the actual percentage of teacher education programs requiring a mandatory ethics-related course in North America was likely lower than their 6% figure. The Christian colleges and universities that constituted the survey's sample explicitly market themselves as schools that are particularly concerned with students' ethical and moral development and the authors of the survey knew from previous research (i.e., Glanzer, Ream, Villarreal, & Davis, 2004) that this nominal commitment to ethics education is reflected in the tendency of a significant portion of these institutions to require an ethics course in all programs of study. In addition, Glanzer and Ream's (2007) definition of "ethics course" was broad.…”

Section: Résumé De L'articlementioning

confidence: 99%

A Survey of Ethics Curriculum in Canadian Initial Teacher Education

Maxwell

Tremblay-Laprise

Filion

2016

mje

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This paper reports the results of a survey on ethics education in initial teacher education in Canada. Using an online survey and an academic calendar analysis, data was collected on ethics course requirements, perceptions about ethics content, institutional factors mediating the implementation of ethics courses, and teaching and learning objectives. Unexpectedly, the results showed that a required ethics course is as common in teacher education in Canada as it is in medical education and that an ethics curriculum is regarded highly by Canadian teacher educators as an aspect of teacher education. The paper concludes by suggesting directions for future research and underlining the need for network building in the area of ethics education for teachers in Canada.Cet article présente les résultats d’une étude par sondage sur l’éducation à l’éthique professionnelle dans la formation initiale des enseignants au Canada. À l’aide d’un questionnaire en ligne et d’une analyse des offres de cours, des données ont été recueillies sur les exigences des cours d’éthique professionnelle, les perceptions sur le contenu des cours, les facteurs institutionnels conciliant la mise en place des cours d’éthique et les objectifs de lecture et d’apprentissage. Contre toute attente, les résultats ont démontré que les cours d’éthique professionnelle sont aussi communs dans les programmes de formation initiale en enseignement que dans les programmes de médecine, mais également que l’éthique professionnelle est considérée par les formateurs canadiens comme un aspect essentiel de la formation à l’enseignement. L’article conclue en suggérant des directives pour les recherches futures et en soulignant la nécessité de créer un réseau dans le domaine de l’éthique professionnelle dans les programmes de formations initiale en enseignement au Canada

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The Teaching of Ethics in Christian Higher Education: An Examination of General Education Requirements

Cited by 11 publications

References 13 publications

Educating Different Types of Citizens: Identity, Tradition, and Moral Education

Educating Different Types of Citizens: Identity, Tradition, and Moral Education

Searching for the Soul of English Universities: An Exploration and Analysis of Christian Higher Education in England

A Survey of Ethics Curriculum in Canadian Initial Teacher Education

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