CHAPTER ONE
INTRODUCTION
Education plays a significant role in human life. From the mother’s womb to the end of life, each and every step of life is a part of education. People learn one thing or another at every moment in their life and the sequence of learning by experience goes up to the death. It has wide concepts and it touches all aspects of human life. Therefore, education has not only been limited for reading and writing, but also all activities of human life. By judging those activities as appropriate or inappropriate, in other terms good or bad, moral education emerged as a part of education. Moral education simply means an ethical education to follow the good and the right principles of life. It consists of some basic principles like truthfulness, honesty, charity, hospitality, tolerance, love, kindness and sympathy.
Different educationalists, philosophers, archaeologists, anthropologists, religious leaders and scholars have interpreted the principles of education and moral education. They have given their different interpretations according to their own outlook, ideas, ideals, principles and philosophies of their lives. Some interpreted it from a spiritual point of view, some from practical or social life point of view, some from experience and the action point of view and some from a moral point of view. By considering their all interpretations, this research based on the significance of moral development in the field of education with reference to the Buddhist teachings.
1.1 What is Education?
Education is the foremost key that can eradicate all sorts of evils of the world. In another words, Education is the principal tool of human growth, essential for transforming the unlettered child into a mature and responsible adult.
According to Monior William’s Sanskrit-English Dictionary the term “Śikṣā” has derived from the verb root“Śikṣ” which means “to teach’ as well as “to learn”. Etymologically, the word "Education" is derived from the Latin words of “Educre, Educo, Educare, and Educatum”. [1] Their meanings are,
Latin Word | Meaning |
Educere Educo Educare Educatum | To lead out, to draw out To lead forth, take forward To take care of, to bring up, to look after, to nourish, to nurture To teach, to train |
Table No. 01
Derivation of the term education by Latin words
In the Collaborative International Dictionary of English, the term Education is defined as follows:
“The act or process of educating, the result of educating, as determined by the knowledge skill, or discipline of character, acquired, also the act or process of training by a prescribed or customary course of study or discipline, as an education for the bar or the pulpit, he has finished his education.”[2]
Expressing his thoughts on education, Nelson Mandela[3] declared that “Education is the most powerful weapon which you can use to change the world”. Understanding the function of education, Martin Luther King, Jr[4]said that “the function of education is to teach one to think intensively and to think critically. Intelligence plus character. That is the goal of true education.” Aristotle[5] seems to have tasted both the roots and the fruits of education. To him, “The roots of education are bitter, but the fruit is sweet.” “It is the mark of an educated mind to be able to entertain a thought without accepting it.”[6] He further described glowingly that;
“Education develops man’s faculty, especially his mind so that he may be able to enjoy the contemplation of supreme truth, goodness and beauty in which perfect happiness essentially consists”[7]
According to him (Aristotle), education develops a sound mind in a sound body. It elevates his mind to meditate, and realize the truth, goodness and beauty. There is perfect happiness and bliss in the realization of these spiritual values. He feels that whatever has been manifested in God’s creation is blissful. Plato, on the other hand, explains the possibility of change that education can impart in a life of an individual. He believed that education “develops in the body and in the soul (of the pupil) all the beauty and all the perfection of which he is capable of.”[8]He (Plato) was stressed on the disciplining and training of emotions in education. Education is the development of right sensibility. It makes the individual beautiful. It develops all the beautiful qualities and their perfection to the extent someone is capable of. Certainly, Mahatma Gandhi [9] descended in the same footsteps of Plato. For him, education is a process of the development of the innate man. According to him, education is a process of harmonious development of body, mind, and spirit of the individual. Swami Vivekananda[10] says that “Education is the manifestation of divine perfection already existing in man.”[11] According to him, education is a process of drawing out of inherent potential power and manifestation of that power.
To Rabindranath Tagore,[12]
“Education means enabling the mind to find out that ultimate truth which emancipates us from the bondage of dust and gives us wealth not of things but of inner light, not of power but of love, making this truth its own and giving expression to it.”[13]
While highlighting the significance of having proper education, the Sanskrit text Hitopadeśa[14] clearly emphasizes that:
“Education makes one humble, which gives one a qualification. Being qualified, one attains wealth for performing religious acts such as giving charity and performing sacrifices, which leads to happiness.”[15]
Furthermore, John Dewey [16] an education reformer asserted “Education is not preparation for life, education is life itself.” John seems to be clear that life is a journey of learning and every single step in life is a lesson on its own. In further interpretation, Dewey says as follows,
“Education is the process of living through continuous re-construction of experiences. It is the development of all those capacities in the individual which will enable him to control his environmental and full his possibilities.”[17]
According to Dewey, education is re-organization, re-construction and re- constitution of experiences. It develops the individual’s social efficiency. Life is a challenge. Education enables someone to face it boldly. Education makes person a master of his environment. That person can regulate and shape his environment. It helps him in fulfilling all his practical needs. The article no. 26.2 of the UDHR[18] clearly states the purpose of education being a medium of relational understanding and peace building among communities and nations. As the article runs,
“Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace.”[19]
The United Nations Educational, Scientific and Cultural Organization (UNESCO)[20] attempts to promote human rights education through:
1. The development of national and local capacities for human rights education, through its co-operation in development projects and programmes at national and sub-regional levels.
2. Elaboration of learning materials and publications and their translation and adaptation in national and local languages.
3. Advocacy and Networking Activities.[21]
In support of human rights, UNESCO has declared the rights to education by concerning its co-operation in development projects and programmes at national and sub-regional levels. Furthermore, it emphasizes to promote a common understanding of the basic principles and methodologies of human rights education as follows:
“Building on the achievements of the United Nations Decade for Human Rights Education (1995-2004), the World Programme seeks to promote a common understanding of the basic principles and methodologies of human rights education, to provide a concrete framework for action and to strengthen partnerships and cooperation from the international level down to the grassroots.”[22]
In summary, with reference to all above definitions, education is a vast concept. It has wider denotation and deeper connotation. It is a lifelong process. It defines in different ways by eastern and western philosophers, religious leaders, politicians and educationalists with their own outlook, ideas, ideals, principles and philosophies of their life. If speaks metaphorically, without morality, education is like a ship without a compass. Therefore, giving more value to it, the importance of moral education is highlighted in the education field.
1.2. What is Moral Education?
Moral education is the part of education which concern more to develop morality; or in other words, it concerns more about what is right and what is wrong, and what ought and ought not to do. Likewise to the definitions of education, moral education has defined by philosophers, religious leaders and educationalists by concerning its values to the development in education. In the text, “Developing Moral Sensitivity” edited by Deborah Mower (Editor), Wade L. Robison (Editor), Phyllis Vandenberg (Editor), it is mentioned that “Moral sensitivity is the first component of moral behaviour. In depth, moral sensitivity is described as the ability to see an ethical dilemma, including how our actions will affect other. Moral sensitivity effects on whether and how we see others, note moral concerns, response with delicacy, and navigate complex social interactions.”[23]
Among the four components of moral behaviour, the second is moral judgment, which is the ability to reason correctly about what 'ought' to be done in a specific situation. The third is moral motivation, which is "a personal commitment to moral action, accepting responsibility for the outcome."[24] The fourth and final component of moral behavior is moral character, which is a "courageous persistence in spite of fatigue or temptations to take the easy way out."[25]
Simply, Morality is an ability to understand differences between right and wrong. In Ethics, it is described as Moral Philosophy[26] which is also a branch of philosophy that involves systematizing, defending, and recommending concepts of right and wrong conducts. Highlighting on the necessities of moral development in education, the Sanskrit text of the Hitopadeśa says that, for a Brāhmana, austerity and learning are certainly auspicious, but when acquired by a person who is not gentle, such austerity and learning are very dangerous. It says in stanza as follows,
“A person decorated with the quality of humility uses his hard-earned wealth in devotional service, knowing well that it does not belong to him. One who uses wealth for sinful activities gains misery, whereas one who properly engages his wealth in religious activities gains happiness.” [27]
Martha Nussbaum[28] shows that one of the methods to teach moral education is through great literature. She further explains that great works of literature are often love-letters in the form itself, but moral philosophy is rarely taken as storytelling. The work of Martha Nussbaum shows that the novel is key to social justice, through the role that reading plays in developing our moral imagination. While literature can be seen as engaging in a dialogue with itself, however, moral philosophy is rarely taken as storytelling. In defiance of this tradition, philosopher Martha Nussbaum draws on the 19th century novel, envisaging it as a building-block of social justice signifying the role that novel reading plays in developing our moral imagination.[29]
During the ancient Greek period, the philosophers such as Socrates, Plato and Aristotle practiced “Moral Character Education”[30]into their education field. Examination of the Nicomachean Ethics[31]of Aristotle and Socrates’s Meno[32]shows their concerned regards on Character Education or in other term “Moral education”. The practicing of good life and living a virtuous life were highly concerned by Aristotle in his teachings of Ethics. With the instruction of mentors and moral exemplars, Aristotle came to believe that the virtuous life is attainable through the practice of specific habits and virtues. Therefore, Aristotle emphasized the significance of developing virtue of character and it laid the foundation for contemporary paradigms of character education. By emphasizing the significance of virtue, Socrates highlighted the mind with particularly philosophical thinking and reasoning. Meno,which is the dialogues of Socrates written by Plato emphasizing about knowing what is good was considered the sufficient condition for individuals to be considered good and virtuous.
In the text “A Framework for Understanding Character Education in Middle Schools” written by Wanda Robinson-Lee, emphasized that the concept of character education falls under this term includes social and emotional learning, moral reasoning and cognitive development, life skills education, health education, violence prevention, critical thinking, ethical reasoning, and conflict resolution and mediation.[33]
Bull, in his book Moral education, explains this point, thus, “the child is not born with a built-in moral conscience. But he is born with those natural, biologically purposive capacities that make him potentially a moral being”.[34] According to him moral conscience develops with maturity. He further illustrate his point of view as follows,
“All morality consists of relationships between persons; that its three concerns are therefore, self, others and the relationship between them; and that the heart of morality is therefore respect for persons. The child’s concept of a person does not have to be learnt as such, but it does have to be built up by moral education in terms of knowledge, habits and attitudes”[35]
The Economic and Social Council (ECOSOC)[36] of the United Nations comes out with the core concept of “Education For All” (EFA), as the requirement of a full grown society with moral developed. The United NationsGeneral Assembly proclaims EFA as central to the achievement of the rights enshrined in the Universal Declaration of Human Rights (UDHR).[37] According to the declaration of 1984 it says,
“Therefore the general assembly proclaims this universal declaration of human rights as a common standard of achievement for all peoples and all nations, to the end that every individual and every organ of society, keeping this Declaration constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms...”[38]
In the text Hitopadeśa, the image of an unethical developed person is interpreted as follows:
“Eating, sleeping, sex, and Survival—these four principles are common to both human beings and animals. The distinction between human life and animal life is that a man can understand want is good and what is bad but an animal cannot. That is the difference. Therefore a man without that Dharma is equal to an animal.”[39]
In Summary, the major principle is the morality that separates the difference between human and animal, therefore if human beings live without the morality, their behavior will be equal to an animal. In this situation, unethical human behavior is a threat to the world. Therefore, by different eastern and western philosophers, religious leaders, politicians and educationalists have interpreted the significance of moral development in the education field. Metaphorically, education is a ship and moral education is a compass.
1.3. Introduction to Buddhist Attitude to Moral Development in Education
Since the early periods, different principles derived for moral development in education. In detail, the early history of moral education is explained under the second chapter. Therefore, concerning the Buddhist attitude to moral development in education, the fundamental principles of Buddhism are required to achieve the moral achievement.
The fundamental teachings in Buddhism mostly concern the spiritual development. Buddha taught to avoid doing evil and cultivate wholesome deeds. By the teachings of the middle way (Majjhimā Paṭipadā), Buddha avoids both, the extremes of outright pursuit of worldly desires and the practice of severe discipline of self-mortification followed by ascetic. The systematic orientation of the Noble Eightfold Path (Ariyo aṭṭhaṅgiko maggo) develops morality (Sīla), concentration (Samādhi) and wisdom (Paññā) and it is an absolute example to comparison with moral based education.
The Noble Eightfold Path elaborates an essential structure to understand the value of practicing Buddhist ethics. Emphasizing the cognizance of learning with Buddhist perspective, it should be applied for the wellbeing and righteous livelihood in a society. In the text “The Path of Purification” defines morality as;
“What man his conduct guardant, and has wisdom, and thoughts and wisdom trained well, the strenuous and the able priest, He disentangles all this snarl." [40]
Sīla is described as virtue, right conduct, morality, moral discipline and precepts. Sīla is an internal aware, and intentional ethical behavior, according to one's commitment to the path of liberation. Therefore, practicing of the Noble Eightfold Path could be considered as one of the major principles in Buddhism that could be recommended for the moral development in education.
Buddhism introduces the terms such as wholesome (Kusala) and unwholesome (Akusala), merits (Puñña) anddemerits (Pāpa) in reference to moral and immoral deeds. According to the Gunapala Dharmasiri in his text Fundamentals of Buddhist Ethics,
“Kusala and Akusala Kamma are performed only by a person who has entered the spiritual path. When an ignorant person kills an animal, he is doing pāpa Kamma, not an Akusala Kamma, and is consequently accruing pāpa. If someone practices charity with a wish to be born in heaven, he is accumulating Puñña. One cannot accumulate Kusala Kamma rather it makes one more capable of realizing Nibbāna.”[41]
Observing this statement in Suttas of Therevāda Pāli Canon, in Aṅguttaranikāya, the Buddha mentions two terms, abandon “Pajahatha” and Develop “Bhāvetha” of the unskillful and skillful actions. In that Sutta, the Buddha explains that the unskillful actions carries harmful and painful results whereas skillful actions benefits and result pleasure.
"Abandon what is unskillful, monks. It is possible to abandon what is unskillful. If it were not possible to abandon what is unskillful, I would not say to you, 'Abandon what is unskillful.' But because it is possible to abandon what is unskillful, I say to you, 'Abandon what is unskillful.' If this abandoning of what is unskillful were conducive to harm and pain, I would not say to you, 'Abandon what is unskillful.' But because this abandoning of what is unskillful is conducive to benefit and pleasure, I say to you, 'Abandon what is unskillful.'[42]
"Develop what is skillful, monks. It is possible to develop what is skillful. If it were not possible to develop what is skillful, I would not say to you, 'Develop what is skillful.' But because it is possible to develop what is skillful, I say to you, 'Develop what is skillful.' If this development of what is skillful were conducive to harm and pain, I would not say to you, 'Develop what is skillful.' But because this development of what is skillful is conducive to benefit and pleasure, I say to you, 'Develop what is skillful.'"[43]
Through “abandon and cultivating”, one can have proper understanding on what is moral and immoral deeds and which one brings happiness and sadness in life. Therefore, by abandoning bad actions which carries harmful and painful results as well as cultivating skillful actions which brings benefits and pleasure, one can cultivate skillful deeds into their day to day life.
In addition, one of the famous Buddhist texts, the Dhammapada stresses much emphasis on avoiding doing of evil by the way of developing wholesome deeds. This is reflected in the following stanzas as,
“Not to do evil, to cultivate wholesome deeds, to purify one's mind - this is the Teaching of the Buddhas” [44]
“The best moral practice is patience and forbearance; "Nibbāna is Supreme", said the Buddha. A Bhikkhu does not harm others, one who harms others is not a Bhikkhu” [45]
“Not to revile, not to do any harm, to practice restraint according to the Fundamental Instructions for the Bhikkhus, to be moderate in taking food, to dwell in a secluded place, to devote oneself to higher concentration - this is the Teaching of the Buddhas” [46]
He used the term 'wholesome' in the practice of the Noble Eightfold Path, and development of tranquility and insight. Furthermore, the Puggalasutta of the Aṅguttaranikāya gives a glowing description of the Buddhist approach to Moral Development in the education filed. The sutta advices as follows:
1. Tamo joti parāyaṇo-To lead the mind from darkness of ignorance to light of wisdom.
2. Joti tama parāyaṇo-To lead the mind from light of wisdom to darkness of ignorance.
3. Tamo tama parāyaṇo-To lead the mind from darkness of ignorance to darkness of ignorance
4. Joti joti parāyaṇo-To lead the mind from light of wisdom to light of wisdom [47]
In this sutta, Buddha has praised two individuals; the first and last. According to description, the people who realize their fault and makes effort on avoiding same thing and the people who by realize the worth of preventing bad and continues doing well, are appreciated. These two groups of people develop their morality. In this discourse, self-aware is significant to know the appropriate path on the moral development.
In Summary, Buddhist principles of moral development in education, concern both theoretical as well as practical sides of morality. The terms of wholesome (Kusala) and unwholesome (Akusala), merits (Puñña) and demerits(Pāpa) are few of Buddhist key words to indicate moral and immoral in Buddhism. Buddhist teachings of morality are much deeper rather than general ideals of moral education.
Overall, Education without moral development can metaphorically be summarized as a ship without a compass. Without a captain, the ship cannot decide the proper direction. And likewise, without the moral development, education can never yield good fruits. The Buddhist principles plays a role of captain of that ship. By having ship and compass, captain can decide the correct directions of journey and yield good fruits in education field.
1.4. Literature Review
A number of studies have been done in the area of moral education considerably. But still much work needs to be done. Scholars have researched, examined and analyzed the growth and development of education and moral education with great care and they have examined every aspect of the ancient education system. These studies are very important raw material for the present study.
The text “Education in Third World” as authored by J. E. Jayasuriya[48] generously describes the Educational Strategies for the third world countries. With fashion, the text clearly indicates the major characteristics of Education and its characteristics for the enhancement of society. The author also identifies four major obstacles on the progress of the education in third world countries,
1. Rapid population growth
2. Educational changes following upon changes in ruling parties
3. Vested interests
4. Interference of politicians
In the chapter of “Education in Sri Lanka: Past and Present”, the author elaborates the Buddhist traditions in Education, Colonial education politicize in Ceylon and the education in Sri Lanka Since 1939. It further clarifies on the Pre-Buddhist era of Education and the period of the arrival of Buddhism.
This book helps to find out the major problems in education field which is similar to the aim of the current thesis. With further explaining and giving examples for the reason to modern educational crisis, it provides more details within the above four sub-topics. Although the book does not pay much attention to moral development, it enriches the Buddhist thoughts in education. Agreeing with the perspectives presented in this book, this research expands on the modern education crisis as well as the significance of moral development in education.[49]
In another text, “Taking Religion Seriously across the Curriculum”[50] written by Charles Haynes and , the content stimulates the reviews in this research. The text gives an overview on the interplay of religion and public education. The book states that schools must take religion seriously, and it outlines the civic, constitutional, and educational frameworks that should shape the treatment of religion in the curriculum and classroom. It examines religion's absence from the classroom and the growing consensus over need for the incorporation of religion in the schools, using the principles of this consensus and its implementation to analyze their effects on the curriculum. The second part of the text considers the role of religion in elementary education, moral education and secondary school courses in history, civics, economics, literature, arts, and the sciences. One chapter is devoted to religion courses, those that deal with the Bible,[51] with world religions, and with the relationship of religion to moral education and sex education.
By agreeing with author’s views, the religious teachings are essential for better outcome of education, this thesis further explains the importance of providing Dhamma Education in school for moral development. Within the research, asking the question as “Which subjects that you interest to follow the most and explain why?” the thesis focuses on parents, teachers, and student’s views on religious subjects in the field of education.
Theo Hug at the University of Innsbruck, Austria[52] in his “Micro learning[53]and Mobile learning”[54] has explained the new teaching and learning techniques by the use of technology. Mobile learning proves to be an emerging, and rapidly expanding field of technological, educational and psychological research which is especially important in view of formal and informal learning contexts. Terms like micro content, macromedia and micro learning gained significance during the past decade as well. Although there are many aspects of learning, didactics and education have been addressed on what can be called a micro-level for centuries; technological, geographical, cognitive and socio-cultural dynamics of mobility involve new options for the enhancement of didactic thinking in the digital age. This information provides an overview on historical and systematic aspects of mobile learning and micro learning including directions for future research.
By giving comments on the advantages and disadvantages of modern technology, this thesis discusses the role of modern technology in education field by asking question of “What is your opinion on utility of modern technology related to your study?”
Bull, in his book of “Moral Education” (1969) explains this point thus: ‘The child is not born with a built-in moral conscience. But he is born with those natural, biologically purposive capacities that make him potentially a moral being’ (p.15). By looking forward, the duties of parents to their children for the moral development, this case study is inquired the question of “What do you do as a parent to develop morality in your child’s life?”
“The War Play Dilemma: What Every Parent and Teacher Needs to Know (Early Childhood Education Series)” written by Diane E. Levin is also a remarkable book in this field of study. She mentions in her book that, as the violence in the media and media-linked toys increases, parents and teachers are also seeing an increase in children’s war play. Author has revised this popular text to provide more practical guidance for working with children to promote creative play, and for positively influencing the lessons about violence children are learning. Using a developmental and socio - political viewpoint, the author examine five possible strategies for resolving the war play dilemma and show the best satisfying points of views: banning war play; taking a laissez-faire approach; allowing war play with specified limits; actively facilitating war play; and limiting war play while providing alternative ways to work on the issues.
This information helps to further research on the role of media and technology to moral development in education. By referring these facts, this thesis has elaborated on following topics.
1. The impact of media and commercialization on children’s war play, including recent trends in media, programming, marketing, and war toys.
2. Expanded discussion about the importance of the distinction between imitative and creative war play.
3. The violent video games, media cross feeding, and gender development and sex-role stereotyping.
While analyzing the reasons for these threats, Diane E. Levin advises that: think twice over the toys or games that modern students are used to be entertained. [55] She further explains that children are using fake guns to play or to be entertained which triggers their mind to commit crimes.
In her/ his book “Beyond Remote-Controlled Childhood: Teaching Children in the Media Age” Diane E. Levinhas mentioned that more and more of children’s attitudes, values, interests and behavior run the risk of being controlled by their experiences with the popular media culture and screens instead of being actively created by children themselves. Thus, childhood is becoming increasingly remote controlled. Learn how to counteract the potentially harmful impact media can have on both the process and content of children’s development and learning, and how to help families make them informed decisions about the screen media in children’s lives.
This information is helpful to understand the modern obstacle to the development of morality in education. In the case study, by asking the question of “The role of media to develop moral education” it mainly focuses on the effectiveness of media to the moral development in education.
In another book by Diane E. Levin on “So Sexy So Soon: The New Sexualized Childhood and What Parents Can Do to Protect Their Kids” she/ he states the interests of girls and boys of the modern world. Further, it explains that thong panties, padded bras, and risqué Halloween costumes for young girls. In one sentence, the author tried to say that how modernizing effects badly to the life of 21st century kids. By giving solution for these problems this books provides practical guide for parents who are fed up, confused, and even scared by what their kids–or their kids’ friends–do and say. The author says that the internationally recognized experts in early childhood development and the impact of the media on children and teens, understand that saying no to commercial culture television, movies, toys, internet access and video games is not a realistic or viable option for most families. Instead, they offer parents essential, age-appropriate strategies to counter the assault. The author’s answer to overcome these problems is an extra ordinary facts for this case study and with referring these solution, this thesis includes Buddhist response to overcome from all crisis in education field.
In Summary, day by day violence, corruption, dissension, dispute, rape cases are rapidly increasing all over the world. Today the image of crime has turned to be the honor of people because front page of newspapers are covered by news about immoral and evil as brave activities. By researching these areas, number of articles, magazines, and thesis have been published but only few researches have done by referring Buddhist approaches to moral development in education. Therefore, to give more value to this thesis, it presents the researches on causes of psychological condition of parents, students and teachers which are narrowing towards violence. Therefore, the research in this thesis contributes the proper image of current educational crisis and appropriate resolution from the stand points of Buddhist teachings and techniques.
1.5. Research problem
Yet everywhere today, in both the developed and developing countries, we can see that the education field is under serious threat. Students are addicted to taking drugs, sexual experimentation, and outbursts of senseless violence. In general, ethical progress of students is gradually vanishing due to lack of discipline. One of the major obstacles to develop morality in education is laboring a child. Child labor[56] is recognized as the worst form of abuse and exploitation of children. The growing gaps between rich and poor in recent decades has forced millions of young children to get out of school into the workforce all over the world. By estimating the number of child labor and its reason the ILO[57] has reported that,
“The International Labor Organization (ILO) estimates that 215 million children between the ages of 5 and 17 currently work under conditions that are considered illegal, hazardous or extremely exploitative. Underage children work at all sorts of jobs around the world, usually because they and their families are extremely poor. Large numbers of children work in commercial agriculture, fishing, manufacturing, mining, and domestic service. Some children work in illicit activities like drug trade and prostitution or other traumatic activities such as serving as soldiers. To correct this problem, the administration should provide some compensation to the poor parents for sending their children to school and it will be the key to reduce child labors by providing necessary economic equilibrium.”[58]
The Convention on Rights of the Child (CRC) urges the governments to take effective measures for the eradication of child labor. In both developing and developed countries child labor is a pervasive problem. Estimating the percentages of child labor in developing countries, the International Labor Organization (ILO) reported as follows,
“Number of working children are about 250 million in the developing countries of whom at least 120 million are working full time. Among these working children, 61% are in Asia, 32% in Africa and 7% in Latin America. In Pakistan, it’s about eight million children are working in different occupations and 2/3 of them are employed full time. The fundamental rights of child for survival, education, protection and development are grossly violated by the practice of child laboring. The roots of child laboring are, extreme poverty and opportunism of rich people to trample the poor. There we need to find practical solutions to reduce that gap between rich and poor, at least giving priority to fulfilling basic needs of all humans.”[59]
From the very inception of the 21st century, education became more complicated due to the challenges in rapid economic development. People are clenched and preoccupied with material fragments rather than the cultivation of spirituality. It is very clear that most people are using their knowledge as a weapon to destroy the world rather than developing ethical conduct. Under these circumstances, less attention is given to the appropriate resolution of Moral Development in Education. Although there are a multiple researches, books, articles and organizations committed to give solutions to the modern educational crisis, still much work needs to be done.
Therefore, in this situation, the purpose of teaching and learning should be addressed with Buddhist teachings and techniques on moral development with both theoretical as well as practical aspects. Though, there are number of researches on morality and moral development in education, only few researches have focused their attention on Buddhist approaches to moral development in education. While some researchers have focused on only theoretical parts and few have focused on only practical sides of moral development in education, this thesis have focused on those both sides and filling the gaps with Buddhist teachings on both the theoretical as well as practical sides of moral development.
1.6. Objectives and Importance of the Research
Education crisis is a vast area and it is a burning problem which is in need of swift and appropriate solution. Therefore, selecting the particular area, this investigation mainly focus on the duties and obligation of parents, teachers and students for moral development in the education field with response to Buddhist teachings and techniques. By focusing five main areas, this thesis discusses about the education crisis and techniques, and tries to suggest the solutions to overcome the problems in the field of education. Therefore, the prime objectives of this research would be,
1. To Introduce the significance of moral development in education
2. To Compare and contrast the early history of moral education for figuring out most appropriate moral principles to apply into the modern education field.
3. To identify the difficulties to the moral development in education by the case study.
4. To propose the suggestions from Buddhist moral perspective for resolving identified difficulties.
5. To offer valuable suggestions and conclusions for the effective functioning of the modern education field.
In modern society, morality is gradually disappearing due to the unethical human behavior. As a result of that, people behave as rowdies, disobedient and conduct themselves similar to animals. The terrorists, murders, robbers, etc. are the dreadful results of immoral human behavior. In the modern world, terrorism[60] is the most unsolved matters and day by day criminals are increasing in the modern society. Therefore, unethical behavior has been a major matter to the social harmony. On the report of the BBC[61] news Lucy Waterlow has said that,
“A woman who managed to escape the clutches of Islamic State has revealed how people are living in fear and suffering under the terror organization. The woman, who did not want to be identified, told a BBC documentary that airs tonight that she has seen people killed in front of her for breaking the rules enforced by IS. She was lucky to escape from the IS capital Raqqa in Syria where she said women are forced to cover up in a burka and must not go out in public alone.”[62]
These incidences happen due to the lack of moral development in education. In the Hitopadeśa[63] the image of an unethical person is interpreted as follow:
“Eating, sleeping, sex, and Survival—these four principles are common to both humans and animals. The distinction between human life and animal life is that a man can understand want is good and what is bad but an animal cannot. That is the difference. Therefore a man without that Dharma is equal to an animal.”[64]
The major principle is the morality that separates the difference between human and animal, therefore if the human being lives without the morality, his behavior will be equal to an animal. In this situation, immoral human behavior is a threat to the world. Therefore, aim and objective of this study is to bring-forth a righteous person to the society with applying Buddhist ideals in education field.
During my research, I came across many research projects which have been conducted on this field, based on their life experiences and personal knowledge. Concerning those researches and comparing the significance of Buddhist teachings to the moral development in education filed, it continues with the main objective of applying those Buddhist ideals to make an erudite ecclesiastical code on constructing social manners and to use moral education as a ladder to get rid of negative circumstances.
1.7. Research Methodology
The title of research is “Buddhist Approach to Moral development in Education.” For the best achievement of the aim and objectives of this research, it is essential to know the methodology that used for this study. I used both qualitative and quantitative research methods to nourish the research. For the qualitative research method, both primary resources and secondary resources are concerned. As the primary resources for the study, it investigated on most related Theravāda Buddhist Suttas and Vinaya rules to the moral development and as secondary resources early historical records, research documents, books, articles in magazines and newspapers and internet sources are concerned. As quantitative research method, non-participant direct observation, opinionative, and case study are included as further research materials.
1.7.1. Research Design
By selecting the specific techniques of Questionnaires[65] on the survey research,[66] I selected specific three groups to assess their thoughts, opinions, and feelings about education and moral education. It consists of a predetermined set of written questions to answer a participant. It gathers responses to questions that are essay or agree/neutral/disagree style.
1.7.2. Selection of Subject
By selecting performance of three groups in Nonprobability Sample,[67] it has taken each fifty members of parents, teachers and students to get information on their contribution for moral development in education.
1.7.3. Description of Instrumentation (questionnaire)
By selecting the Group-administered questionnaires[68] it was designed as Open ended questions[69] and multiple choice questions.[70]
1.7.4. Method of Data Analysis
By using the Questionnaires tools[71], this research connection offers both research data suitable for further analysis and statistical results generated from public sources. It has analyzed as following,
- Gathering data through case study
- Making photocopies of all recording forms of collected materials
- Entering numbers, and other information into a computer program, where it can be arranged and worked on in various ways
- Performing any mathematical or similar operations needed to get quantitative information ready for analysis. These might, for instance, include entering numerical observations into a chart, table, or spreadsheet, or figuring the mean (average), median (midpoint), and mode (most frequently occurring) of a set of numbers.
- Coding data (translating data, particularly qualitative data that isn’t expressed in numbers, into a form that allows it to be processed by a specific software program or subjected to statistical analysis)
- Organizing data in ways that make them easier to work with
1.8. Limitations of the Study
Although the research has reached its aims, there were some unavoidable limitations. First of all, because if numerous participants, three groups of people (parents, teachers and students who lives in Kandy district in Sri Lanka) and their contribution to the moral development in education are highly studied by using Open ended questions and Multiple choice questions case study method.
All the teachings in Buddhism are highly concern on morality or moral development. The Threefold Training (Ti-Sikkhā) as virtue (Sīla), mental concentration (Samādhi), and wisdom (Paññā), is a practical formula, leading us from our present state, through a cultivated state, into a liberated state. Therefore, the discussion is limited to three fold Training as a Buddhist response to the moral development in education by highly concerning noble eightfold path as following.
1. Sīla- Morality
[Right speech (Sammāvācā), Right actions (Sammākammanto), Right livelihood (Sammāājīvo)]
2. Samādhi- Concentration
[Right efforts (Sammāvāyāmo), Right consciousness (Sammāsati), Right concentration (Sammāsamādhi)]
3. Paññā-wisdom-
[Right view (Sammādiṭṭhi), Right thoughts (Sammāsaṅkappo)]
1.9. Research Hypothesis
Immorality is a red alert to the education field. Therefore by concerning to the moral development, many scholars have submitted their ideals, ideas, and suggestions. According to the Buddhist teachings the roots of evils are Greed (Lobha), Hatred (Dosa) and Ignorance (Moha). In opposite, the roots of good fruits are Non greed (Alobha), Non Hatred (Adosa) and Non Ignorance (Amoha).
In my personal opinion, wiping out the evils and developing the virtuous actions, the morality can be established. Or in another words, the red alert of immorality in education can be switched off with proper understanding of duties and obligation of parents, teachers and students. Evil roots are the cause of all crisis. Therefore, everyone needs to develop wholesome deeds and abandon evil deeds to develop morality in education as hypothesis. To continue the discussion, next chapter investigates about early history of moral development through education with reference to Vedic period and the Aggaññasutta.
[2] http://gcide.gnu.org.ua/?q=Education&define=Define&strategy=. (Accessed on 25.01. 2016)
[3] Nelson Rolihlahla Mandela was a South African anti-apartheid revolutionary, politician, and
philanthropist who served as President of South Africa from 1994 to 1999
[4] Martin Luther King, Jr. was an American Baptist minister, activist, humanitarian, and leader in the
African American Civil Rights Movement.
[5] Aristotle was a Greek philosopher and scientist born in the city of Stagira, Chalkidice, on the northern
Periphery of Classical Greece. His father, Nicomachus, died when Aristotle was a child, where after
Proxenus of Atarneus became his guardian.
[6] Henry G. Bohn (Trans. C. D. Yonge) The Lives and Opinions of Eminent Philosophers, 1853, p. 187
[7] Sahu .Bhagirathi, 2002. New Educational Philosophy. p. 14
[8] RaviI, S. S. (2015). Edication in Emerging India. Delhi: PHI Learning Private Limited. p. 9
[9] Mohandas Karamchand Gandhi was the preeminent leader of the Indian independence movement in
British-ruled India.
[10] Swami Vivekananda was an Indian Hindu monk, a chief disciple of the 19th-century Indian mystic Ramakrishna.
[11] Sahu. Bhagirathi, 2002. New Educational Philosophy. p. 11
[12] Rabindranath Tagore was a Bengali polymath who reshaped Bengali literature and music, as well as
Indian art with Contextual Modernism in the late 19th and early 20th centuries.
[13] Sahu. Bhagirathi, 2002. New Educational Philosophy. p. 12
[14] The Hitopadeśa is a collection of Sanskrit fables in prose and verse meant as an exposition on statecraft in a format easily digestible for young princes. It is an independent treatment of the Pañcatantra which it resembles in form.
[15]Vidyādadātivinayaṃ-vinayadyātipātrataṃ-Pātratvaddhanamāpnoti dhanaddharmamtatāhsukhaṃ
Viṣnusarmá ,1830, The Hitopadeśa: A Collection of Fables and Tales in Sanskrit p. 02
[16] John Dewey was an American philosopher, psychologist, Geologist, and Educational reformer whose ideas have been influential in education and social reform.
[17] Sahu. Bhagirathi, 2002. New Educational Philosophy. p. 137
[18] The Universal Declaration of Human Rights (UDHR) is a declaration adopted by the United Nations General Assembly on 10 December 1948 at the Palais de Chaillot, Paris.
[19] Article 26.2 of the Universal Declaration of Human Rights
[20] The United Nations Educational, Scientific and Cultural Organization is a specialized agency of the United Nations.
[21] As a result of the Vienna Declaration the decade from 1995 to 2004 was declared the UN Decade of Human Rights Education. UNESCO has a responsibility to promote human rights education, and was a key organizer of the UN's Decade for Human Rights Education.
[22] United Nations High Commissioner for Human Rights
[23] Deborah S. Mower , Phyllis Vandenberg and Wade L. Robison. (2015). Developing Moral
Sensitivity. New York: Routledge.
[24] Lynn E., Swaner. 1983. Ethical and Moral Reasoning. pp.556-629
[25] Ibid. pp.556-629
[26] Ethics or moral philosophy is the branch of philosophy that involves systematizing, defending, and recommending concepts of right and wrong conduct.
[27] Tapo vidyā ca viprāṇāṁ-niḥśreyasa-kare ubhe- te eva durvinītasya-kalpete kartur anyathā
Vishnusarmá.1830. The Hitopadeśa: A Collection of Fables and Tales in Sanskrit. p. 14
[28] Martha Craven Nussbaum is an American philosopher and the current Ernst Freund Distinguished Service Professor of Law and Ethics at the University of Chicago, a chair that includes appointments in the philosophy department and the law school.
[29] https://www.opendemocracy.net/5050/heather-mcrobie/martha-nussbaum-empathy-and-moral-
imagination ( Accessed on 03.01. 2016)
[30] Character education is an umbrella term loosely used to describe the teaching of children in a manner that will help them develop variously as moral, civic, good, mannered, behaved, non-bullying, healthy, critical, successful, traditional, compliant or socially acceptable beings.
[32] Meno is a Socratic dialogue written by Plato. It attempts to determine the definition of virtue, or arete, meaning virtue in general, rather than particular virtues, such as justice or temperance.
[33] Wanda Robinson-Lee. 2008. A Framework for Understanding Character Education in Middle Schools. Pro Quest. p. 32
[34] Bull, N.J. 1969. Moral Education. p.15
[35] Ibid. p.127
[36] The Economic and Social Council (ECOSOC) is the United Nations' central platform for reflection, debate, and innovative thinking on sustainable development.
[37] "Universal Declaration of Human Rights". United Nations General Assembly. 10 December 1948. Following this historic act the Assembly called upon all Member countries to publicize the text of the Declaration and "to cause it to be disseminated, displayed, read and expounded principally in schools and other educational institutions, without distinction based on the political status of countries or territories.
[38] http://www.un.org/en/universal-declaration-human-rights/ (Accessed on 03.01. 2016)
[39] āhāra-nidrā-bhaya-maithunaṁca-sāmānyametatpaśubhirnarāṇām
dharmohiteṣāmadhikoviśeṣo-dharmeṇahīnāḥpaśubhiḥsamānāḥ,
Vishnusarmá.1830. The Hitopadeśa: A Collection of Fables and Tales in Sanskrit. p.10
[40] "Sīle patiṭṭhāya naro sapañño, cittaṃ paññaṃca bhāvayaṃ ātāpinipako bhikkhu so imaṃ vijataye
jaṭaṃ” Nanamoli, Bhikkhu. (Trans.) Visuddhimagga : The Path of Purification ,Chapter I, p.5
[41] Dharmasiri, Gunapala. 1986. Fundamental of Buddhist Ethics. p.30
[42] Akusalaṃ, bhikkhave, pajahatha. Sakkā, bhikkhave, akusalaṃ pajahituṃ. No cedaṃ [no cetaṃ (syā.
kaṃ. pī. ka.) saṃ. ni. 3.28 passitabbaṃ], bhikkhave, sakkā abhavissa akusalaṃ pajahituṃ, nāhaṃ evaṃ vadeyyaṃ – ‘akusalaṃ, bhikkhave, pajahathā’ti. Yasmā ca kho, bhikkhave, sakkā akusalaṃ pajahituṃ tasmāhaṃ evaṃ vadāmi – ‘akusalaṃ, bhikkhave, pajahathā’ti. Akusalañca hidaṃ, bhikkhave [akusalaṃ bhikkhave (ka.)], pahīnaṃ ahitāya dukkhāya saṃvatteyya nāhaṃ evaṃ vadeyyaṃ – ‘akusalaṃ, bhikkhave, pajahathā’ti. Yasmā ca kho, bhikkhave, akusalaṃ pahīnaṃ hitāya sukhāya saṃvattati tasmāhaṃ evaṃ vadāmi – ‘akusalaṃ, bhikkhave, pajahathā’’’ti. A. i 58
[43] Kusalaṃ, bhikkhave, bhāvetha. Sakkā, bhikkhave, kusalaṃ bhāvetuṃ. No cedaṃ, bhikkhave, sakkā
abhavissa kusalaṃ bhāvetuṃ, nāhaṃ evaṃ vadeyyaṃ – ‘kusalaṃ, bhikkhave, bhāvethā’ti. Yasmā ca kho, bhikkhave, sakkā kusalaṃ bhāvetuṃ tasmāhaṃ evaṃ vadāmi – ‘kusalaṃ, bhikkhave, bhāvethā’ti. Kusalañca hidaṃ, bhikkhave, bhāvitaṃ ahitāya dukkhāya saṃvatteyya, nāhaṃ evaṃ vadeyyaṃ – ‘kusalaṃ, bhikkhave, bhāvethā’ti. Yasmā ca kho, bhikkhave, kusalaṃ bhāvitaṃ hitāya sukhāya saṃvattati tasmāhaṃ evaṃ vadāmi – ‘kusalaṃ, bhikkhave, bhāvethā’’’ti. Ibid.
[44] Sabbapāpassa akaraṇaṃ, kusalassa upasampadā ;Sacittapariyodapanaṃ , etaṃ buddhāna sāsanaṃ.
Dhp 52
[45] Khantī paramaṃ tapo titikkhā, nibbānaṃ paramaṃ vadanti buddhā; Na hi pabbajito parūpaghātī, na samaṇo hoti paraṃ viheṭhayanto. Ibid.
[46]Anūpavādo anūpaghāto ,pātimokkhe ca saṃvaro; Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ; Adhicitte ca āyogo, etaṃ buddhāna sāsanaṃ. Ibid.
[47]http://dharmafarer.org/wordpress/wp-content/uploads/2009/12/18.6-Tamojoti-Puggala-S-s3.21-
piya.pdf (Accessed on 03.01.2016)
[48] Prof. J.E. Jayasuriya is the outstanding teacher and educationist in Sri Lanka.
[49] J.E.Jayasuriya. (1981). Education in the third world. New Delhi: Omaiya Publications Pvt. Ltd.
[50] Warren Nord and Charles Haynes . (1998). Taking Religion Seriously Across the Curriculum.
Alexandria: Association for Supervision & Curriculum Development.
[51] The Bible is a collection of texts sacred in Judaism and Christianity. It is a collection of scriptures written at different times by different authors in different locations.
[52] The University of Innsbruck is a public university in Innsbruck, the capital of the Austrian federal state of Tyrol, founded in 1669.
[53] Micro learning is a way of teaching and delivering content to learners in small, very specific bursts. The learners are in control of what and when they're learning.
[54] M-learning or mobile learning is defined as "learning across multiple contexts, through social and content interactions, using personal electronic devices
[55] Diane E. Levin, The War Play Dilemma: What Every Parent and Teacher Needs to Know (Early Childhood Education Series).
[56] Child labour refers to the employment of children in any work that deprives children of their childhood, interferes with their ability to attend regular school, and that is mentally, physically, socially or morally dangerous and harmful.
[57] The International Labor Organization
[58] ILO: Geneva, IPEC, 2004.Investing in Every Child: An economic study of the costs and benefits of
eliminating child labour. p. 4-5.
[59] “Convention on the Rights of the Child” Adopted and opened for signature, ratification and accession by General Assembly resolution 44/25 of 20 November 1989 entry into force 2 September 1990, in
accordance with article 49
[60] The unlawful use of violence and intimidation, especially against civilians, in the pursuit of political
Aims. https://en.oxforddictionaries.com/definition/terrorism (Accessed on 06.10.2015)
[61] The British Broadcasting Corporation is the public service broadcaster of the United Kingdom,
headquartered at Broadcasting House in London.
[62]http://www.dailymail.co.uk/femail/article-3050182/Woman-reveals-life-REALLY-Islamic-State-regime.html (Accessed on 22.04.2015)
[63] The Hitopadeśa is a collection of Sanskrit fables in prose and verse meant as an exposition on statecraft in a format easily digestible for young princes. It is an independent treatment of the Pancatantra, which it resembles in form.
[64] āhāra-nidrā-bhaya-maithunaṁca sāmānyametat paśubhirnarāṇām
dharmohiteṣāmadhikoviśeṣo dharmeṇahīnāḥpaśubhiḥsamānāḥ
Vishnusarmā. 1830. The Hitopadeśa: A Collection of Fables and Tales in Sanskrit. p.10
[65] A set of printed or written questions with a choice of answers, devised for the purposes of a survey or statistical study.
[66] In survey research, the researcher selects a sample of respondents from a population and administers a standardized questionnaire to them. The questionnaire, or survey, can be a written document that is completed by the person being surveyed, an online questionnaire, a face-to-face interview, or a telephone interview.
[67] Nonprobability refers to a group of subjects chosen based on their availability rather than their degree of representativeness of the population.
[68] A group-administered survey can be defined as a questionnaire that is given to a group of people who are participating in a research experiment with the hopes of generating many different types of answers and opinions that have a general focus on the topic that is being measured.
[69] Open-ended question, which cannot be answered with a simple "yes" or "no", or with a specific piece of information, and which gives the person answering the question scope to give the information that seems to them to be appropriate.
[70] Multiple choice is a form of assessment in which respondents are asked to select the best possible answer (or answers) out of the choices from a list. If randomly guessing an answer, there's usually a 25 percent chance of getting it correct on a 4 answer choice question.
[71] Questionnaires tools is a Data- Gathering tool that uses to collect Data in research.
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