australian values
TRANSCRIPT
-
7/30/2019 Australian Values
1/9
The Australian Values Education Framework: No justification required?
Dr Sue Knight & Dr Carol Collins
It has long been argued that education should be directed towards both individual
and social ends.1 In the West, the social end has been identified with the
development of a just democracy, so that the fundamental goal of education is seen
as one of equipping individuals to function optimally as members of a just democratic
society. Now however these social and individual ends are to be spelled out, it
seems clear that optimal individual functioning, as well as just democracy, requires
individuals to be disposed to exercise sound moral judgment. This finds expression
in the 1999 Adelaide Declaration on National Goals for Schooling:
National Goal 1
When students leave school they should (1.3) have the capacity to
exercise judgment in matters of morality, ethics and social justiceto make
rational and informed decisions about their own lives and to accept
responsibility for their actions .
(http://www.dest.gov.au/sectors/school_education/policy_initiatives_reviews/national_goals_for_schooli
ng_in_the_twenty_first_century.htm )
In the Adelaide declaration then, we haven acknowledgement that moral (or values)
education is a critical part of Australian education in the years of compulsory
schooling.
Subsequently though, governmental advisory committees have pointed to what they
see as a values vacuum in our schools. They have suggested that a number of
factors, particularly the move away from religion and the growth of multi-culturalism inAustralia, have led teachers and schools to shy away from values education for fear
of indoctrination.
In 2002, in response to such concerns, the Ministerial Council of Education,
Employment, Training and Youth Affairs (MCEETYA) called for a large-scale study to
inform the development of a framework and set of principles for Values Education in
Australian Schools. The study (which involved a literature review, and contributions
1 In the West, the argument goes back at least as far as Plato. See his Republic, translated by
H.D.P. Lee, Penguin Classics, 1955.
1
http://www.dest.gov.au/sectors/school_education/policy_initiatives_reviews/national_goals_for_schooling_in_the_twenty_first_century.htmhttp://www.dest.gov.au/sectors/school_education/policy_initiatives_reviews/national_goals_for_schooling_in_the_twenty_first_century.htmhttp://www.dest.gov.au/sectors/school_education/policy_initiatives_reviews/national_goals_for_schooling_in_the_twenty_first_century.htmhttp://www.dest.gov.au/sectors/school_education/policy_initiatives_reviews/national_goals_for_schooling_in_the_twenty_first_century.htm -
7/30/2019 Australian Values
2/9
from a range of consultants as well as surveys of school community groups)
identified two main approaches to values education:
1. Character education, in which values education is seen as the teaching of societal
values).
&
2. A development of moral reasoning approach, in which students not only engage
in values clarification exercises but are also are taught the skills required for making
moral judgments or decisions.
The study pointed to the possibility of employing a synthesis of both approaches, but
importantly, it also identified a set of nine Common Australian Values (see below),
and in so doing, set the direction for a common values approach to moral
education in Australian schools. In response to the study, the federal government
has provided funding of $29.7 million, to implement this common values programme.(
http://www.valueseducation.edu.au/values/ )
Nine Values for Australian Schooling
1. Care and Compassion
Care for self and others
2. Doing Your Best
Seek to accomplish something worthy and admirable, try hard, pursue excellence3. Fair Go
Pursue and protect the common good where all people are treated fairly for a just society
4. Freedom
Enjoy all the rights and privileges of Australian citizenship free from unnecessary interference or control,
and stand up for the rights of others
5. Honesty and Trustworthiness
Be honest, sincere and seek the truth
6. Integrity
Act in accordance with principles of moral and ethical conduct, ensure consistency between words and
deeds
7. Respect
Treat others with consideration and regard, respect another persons point of view
8. Responsibility
Be accountable for ones own actions, resolve differences in constructive, non-violent and peaceful
ways, contribute to society and to civic life, take care of the environment
9. Understanding, Tolerance and Inclusion
Be aware of others and their cultures, accept diversity within a democratic society, being included and
including others
2
http://www.valueseducation.edu.au/values/http://www.valueseducation.edu.au/values/ -
7/30/2019 Australian Values
3/9
While those of us who have been working in this area for many years welcome this
emphasis on and support for moral education, we want to argue that the Australian
Common Values approach has some serious shortcomings. We would argue that,
as it stands, it cannot succeed in meeting the central goal of Values education, that
is, the goal of developing in students the capacity and disposition to exercise
judgment in matters of morality, ethics and social justice.
We need to take a closer look at the set of Values for Australian Schooling, in order
to make our point. In fact, well make a number of points.
First, the values listed are vague to the point of being empty. It is this very
vagueness which lends some initial plausibility to the claim that these are values held
in common. But even a cursory examination is enough to dispel this illusion. The
problem here is not that the values are described by very general terms. After all
many very general terms are useful; terms like living thing or colour are examples
of such terms, in that they distinguish fairly clearly, one set of objects from another
(living from non-living things) or one set of properties from another (colours from
shapes, eg). But the terms employed here to pick out the so-called values are not like
this. Take, for example the term describing the third value, the term. Fair go,
spelled out as treating people fairly for a just society. To be useful, the term must
distinguish one set of behaviours from another. But now suppose we try to work out
which ways of treating people fit under the descriptor treating people fairly, and
which do not. This might well form the basis of a classroom exercise. Lets suppose
now, that we set our students such an exercise.
More particularly, suppose the task we set is that of deciding which, among a number
of possible teacher behaviours would count as fair, and which unfair. Carol recently
held such a discussion with a group of 6/7 students in a northern areas school.Some children claimed that it was unfair that a small group of students in the class
received additional help in maths and English lessons, arguing that treating people
fairly meant treating them equally. Other students disagreed, arguing that many of
the students granted extra attention found English really difficult, so that they needed
extra help to manage the work. Yet others argued that these students werent the
only ones who needed help with literacy, and that what was unfair was that allthose
who needed extra help werent given it. Someone suggested that this would cost too
much. This led another student to say that at a previous school her year 7 teacher
3
-
7/30/2019 Australian Values
4/9
had simply ignored those who were not reading fluently, and concentrated on the
clever ones -it was as though, she said, the teacher had just given up on us. 2
In this discussion we see three conflicting ideas about what counts as a fair go; three
differentand conflictingways of distinguishing fair treatment from unfair treatment.
And each of these ideas has wide currency within the general community.
1. Fair treatment involves treating people equally; (We only have to think of
Pauline Hansons One Nation party)
2. Fair treatment involves treating people unequally, with more resources going
to those in greater need; (The Labour Partys now-abandoned education
policy from the last election)
3. Fair treatment involves treating people unequally, with more resources going
to those who are more deserving/ have more merit.
Clearly, someone who holds the first, equal treatment view will consider that treating
people in either of the alternate ways mentioned here would constitute unfair
treatment, and so would not fit under the descriptor fair go. There is no common
notion of fair go in the way in which there is a common notion of living things or
colour.
Similarly, the second value on the list, i.e. doing your best is defined as seeking to
accomplish something worthy and admirable, but what achievements count as
worthy or admirable is not spelled out. Does it include making money at the expense
of others? Clearly, some members of our society would say yes, while others would
say no. Again, it is doubtful whether there is a common notion of worthy
achievement.
Or what about the value (value 6) of Integrity, defined as acting in accordance with
the principles of moral and ethical conduct. But what might these principles be? Are
they religious principles? Are they principles handed down within the family from one
generation to another? Are they derived from the Universal Declaration of Human
Rights? Again, we find considerable difference, rather than common agreement,
2
See Collins, C (2005) Education for a just democracy: the role of ethical inquiry, DoctoralThesis, University of South Australia, for descriptions of other classroom-based ethical
inquiry sessions.
4
-
7/30/2019 Australian Values
5/9
about what these principles are and why we should adopt them/ where they come
from.
To summarise: A number at least of the so-called common values are empty, open to
conflicting interpretations. Yet, to prescribe one of these interpretations over another
is to abandon commonality. Even were we to succeed in identifying a well-defined
set of common values at a local level, that is at the level of a school community - and
this is the task schools have been set in the second stage of the National Values
Education initiative - two grave difficulties remain.
The first is this: The Common Values Approach clearly depends on getting the set
of values right. What we might expect then, is to find detailed statements purporting
to justify the set of values we end up with. But we find little or no attempt at
justification either within the government documents or their professional
development materials, or at the local implementation level ie at the school level.
Our concern here is that in the absence of justification, the Common Values
approach amounts to no more than an appeal to a moral authority. The dangers of
mere appeal to moral authority cannot be underestimated. And it is surely dangerous
to model this practice to our students, to encourage them to adopt values without
justification.
Now for the second and perhaps most obvious difficulty: Equipping students
with a set of values is not in itself sufficient to develop their capacity to exercise moral
judgement, just as equipping students with the rules of football is not in itself
sufficient to develop their ability to play football.
I guess it seems clear in the case of footy but to make the case for morals, lets turnto another classroom example.
Suppose Im a year 5 teacher; that Im convinced of the worth of both the values
Honesty and Care and Compassion and committed to working to develop an
appreciation of these values in students. Weve recently been focusing on these
values, and the children have been encouraged to put them into practice in their daily
lives. Now Ali, has to make a moral decision. To her dismay, she is invited by a
classmate to play after school. Understanding the value of care and compassion,
she is about to respond with a lie, that she cant because she has a dentist
5
-
7/30/2019 Australian Values
6/9
appointment. But then, she recalls their classroom activities on the importance of
being honest and wonders whether she should simply say No thanks, I can think of
far more interesting things to do. In this instance, the values of compassion/caring
and honesty clash head on. To make a decision, Ali needs a principle or procedure
to follow here, to help her work out which of these values to override in this particular
case. But the set of values shes been taught contains no such principle or
procedure.
Here is another example. On the bus with friends, on the way to work, someone in
your group loudly protests that we shouldnt allow Muslims to settle in Australia
because they are too different from us violence is rife in their culture and so on.
Sitting across from you, is a man you know to be a Muslim refugee in Australia on a
temporary visa. Do you stand up for his rights (as the Australian value of Freedom
directs you to do, or do you nod and say simply, Youre entitled to your point of view
thus respecting his opinion as the Australian Value of Respect directs you to do?
Again, we are faced with a clash of values, and no guiding principle or procedure for
working out which value is more important in this case.
The hard moral decisions are just those that result from a clash of values. This is
why, in itself, no set of values is sufficient to deliver a moral judgement. If we want
values or moral education to equip students to make moral judgements, we need to
supplement the Common Values approach with a focus on a set of principles or
procedures to guide us in dealing with clashes of values. We want now to consider
what these guiding principles and procedures might look like.
Of course, one line of thought has it that this is an impossible task.
After all, people will disagree over whether or not Ali should lie, so saving her
classmates feelings, or tell the truth, so hurting her classmates feelings. It is likelythen, that different people use different principles to resolve value clashes, to decide
what ought to be done. What should these principles be? And how are we to
decide on them? Here, we are faced clearly with the problem that bedevils any
approach to values or moral education: the fact ofmoral disagreement, both
within and across cultures.
I judge torture to be always wrong, but many others, including other Western
governments, judge that it is sometimes justified. I make the judgement that abortionis morally right many others in this society take it to be morally wrong, tantamount
6
-
7/30/2019 Australian Values
7/9
to murder. In our society, infanticide is judged to be morally wrong, while there are
other cultures who have judged it to be morally right. Who is to say which of these
conflicting judgements count as soundjudgements, and which do not? On what
grounds could we make this call? Perhaps we simply cannot say.
If we disagree over a factual matter (say) whether smoking is harmful, we at least
agree on the sort of evidence that would decide the matter: it is factualevidence
about the effect of tobacco on lungs and blood vessels. But it is less clear what kind
of evidence we could appeal to, to show (say) that abortion is sometimes morally
right. Perhaps there isnt any evidence to draw upon here. And in the absence of
evidence, perhaps we have to simply accept the fact of moral difference? Surely we
cannot condemn another individuals or another cultures moral values,just because
they differ from ours? Surely we cannot say that the customs of another society are
morally inferior to our own, just because they are different?
And indeed, the emphasis within current educational policy and curriculum, on being
aware of others and their cultures, and accepting (even respecting) diversity and
others points of view, make us wary of saying that some moral judgements are
better than others. For example, we feel wary about holding that whaling is morally
wrong, when it is considered right in Japanese and Norwegian cultures. We feel
wary perhaps about holding that girls and boys should have the same opportunities
and rights within the broader community, when this clashes with the cultural values
within our schools. We are wedded pretty firmly to the notion oftolerance, of
respecting allvalues. In other words, we are headed in the direction of moral
relativism. Indeed the vagueness of Common Australian Values appears to reflect
this relativist approach.
But surely a focus on examples such as racism, slavery or bullying shows us what iswrong with relativism. Surely these are examples of situations in which we wantto
exercise particular moral judgements, and indeed, in which we want students to
exerciseparticularmoral judgements. We want our students to judge that racism or
child abuse or bullying are morally wrong.
Why do we feel confident about encouraging these judgements in such
situations?Given this degree of confidence, it might be worth asking again whether
there is any evidence we can point to, to justify our moral decisions? Can we find
7
-
7/30/2019 Australian Values
8/9
evidence that for example, bullying is wrong? And surely we can; the evidence lies in
the harm/suffering bullying causes.
We can generalise from this example:
Morality is grounded in human good and harm (suffering),
AND
Human beings share common capacities for suffering and for happiness
Other species have the capacity for suffering too consider all sentient
beings. Sentient beings are beings that suffer, and humans form a special class of
sentient beings.
These are the general principles which must underlie any set of values, the principles
which must form the basis of a moral decision making procedure. They do not in
themselves deliver a moral decision making process of course. But we can also
draw on some other well established elements of ethical reasoning, such as
considering as fully as possible the consequences of ones behaviour, taking
circumstances into account and ensuring consistency between ones beliefs and
between ones beliefs and actions. By paying close attention to such elements, wecan identify a set of capacities which are necessary for the making of reasoned moral
judgments. Such capacities include:
Understanding others interests
Being aware of ones own needs, both emotional and physical
Caring about other peoples feelings, so that one has sympathy for others
needs
Considering as fully as possible the consequences of ones behaviours
(taking all things into consideration before acting, including effect on others,
on oneself, ones character and habits and the direction of ones life, as well
as on the institutions of the society of which one is part)
Distinguishing like from unlike situations, typical from a-typical situations3
And so on
3 Matthew Lipman discusses the elements of ethical reasoning in his Philosophy in the
Classroom (1980), Temple University Press, Philadelphia.
8
-
7/30/2019 Australian Values
9/9
Surely it is such capacities which any values education programme must seek to
develop. And more than this, children must be given opportunities to practice and
refine the use of these capacities and to understand and appreciate their value. It is
only in this way that students will begin to develop a disposition to engage widely in
reasoned moral decision making.
It seems odd then, that this approach to Values Education has not been given more
careful consideration given the strength of these theoretical arguments, the fact that
we have at hand educational resources which would support teachers to implement
the approach (indeed, that a dialogue-based ethical inquiry approach to Values
Education is alreadybeing implemented successfully here and elsewhere-
remember our earlier example of Carols classroom work) and given also that there is
a growing body of empirical evidence, including evidence from local studies, which
indicates that such an approach is effective in developing individuals capacities and
dispositions for moral reasoning.
In summing up, we would argue that it is not too late for this ethical inquiry approach
to Values Education to be taken up alongside the existing Common Values
approach. Were this to happen, the teachers role would change from that of
adjusting the child to society, to one of educating children in such a fashion that they
can eventually come to shape society for the better.
This paper was presented as part of The Hawke Research Institute for Sustainable
Societies seminar on Values and Ethics across the Curriculum Three Current
Perspectives, Wednesday June 7th, Mawson Lakes Campus, University of South
Australia. Sue Knight, Carol Collins and Fred Dorr are currently working on a fuller
version of the paper which will be made available in the near future.
Dr Sue Knight Dr Carol Collins
School of Education, Magill School of Education, Magill
Phone: 8302 4550 Phone: 8302 4106
Email: [email protected] Email:
9
mailto:[email protected]:[email protected]:[email protected]:[email protected]