. Renewal of Life by Transmission. The most notable distinction between living and inanimate things is that the former maintain themselves by renewal. A stone when struck resists. If its resistance is greater than the force of the blow struck, it remains outwardly unchanged. Otherwise, it is shattered into smaller bits. Never does the stone attempt to react in such a way that it may maintain itself against the blow, much less so as to render the blow a contributing factor to its own continued action. While the living thing may easily be crushed by superior force, it none the less tries to turn the energies which act upon it into means of its own further existence. If it cannot do so, it does not just split into smaller pieces (at least in the higher forms of life), but loses its identity as a living thing. As long as it endures, it struggles to use surrounding energies in its own behalf. It uses light, air, moisture, and the material of soil. To say that it uses them is to say that it turns them into means of its own conservation. As long as it is growing, the energy it expends in thus turning the environment to account is more than compensated for by the return it gets: it grows. Understanding the word "control" in this sense, it may be said that a living being is one that subjugates and controls for its own continued activity the energies that would otherwise use it up. Life is a self-renewing process through action upon the environment.

This volume has its origin in the Francis T. Villemain Memorial lectures at San Jose State University – a lecture series established in 1992 to honor the memory of 1 Dean Francis T. Villemain. All the essays in this volume, with the exception of those by Gert Biesta, Susan Verducci, and Michael Katz, were developed from l- tures given as part of the series. The general rubric of the lectures was “democracy, education, and the moral life” – a title reflecting Villemain’s lifelong love of the work of John Dewey whose preface to his famous work in 1916, Democracy and Education, suggested that the purpose of education was to develop democratic ci- zens, citizens infused with the spirit of democracy and the capacity to think and act intelligently within democratic settings. Of course, for Dewey, democracy was not to be conceived of as merely a political form of government, but as a shared form of social life, one that was inclusive rather than exclusive and one that was capable of adapting to the changing features of contemporary social and political reality. Francis T. Villemain’s appreciation for the intersections of the values of dem- racy, education, and the moral life was heightened by his doctoral work at Teachers College, Columbia University in the 1950s – where Dewey’s legacy remained a powerful one. But it also continued during his career at Southern Illinois University where he collaborated in compiling and editing the collected works of John Dewey.

One of the grim comedies of the twentieth century was that miserable victims of communist regimes would climb walls, swim rivers, dodge bullets, and find other desperate ways to achieve liberty in the West at the same time that progressive intellectuals would sentimentally proclaim that these very regimes were the wave of the future. A similar tragicomedy is playing out in our century: as the victims of despotism and backwardness from Third World nations pour into Western states, academics and intellectuals present Western life as a nightmare of inequality and oppression. In The Servile Mind: How Democracy Erodes the Moral Life, Kenneth Minogue explores the intelligentsia’s love affair with social perfection and reveals how that idealistic dream is destroying exactly what has made the inventive Western world irresistible to the peoples of foreign lands. The Servile Mind looks at how Western morality has evolved into mere “politico-moral” posturing about admired ethical causes—from solving world poverty and creating peace to curing climate change. Today, merely making the correct noises and parading one’s essential decency by having the correct opinions has become a substitute for individual moral responsibility. Instead, Minogue argues, we ask that our governments carry the burden of solving our social—and especially moral—problems for us. The irony is that the more we allow the state to determine our moral order, the more we need to be told how to behave and what to think. Such is the servile mind.

This volume has its origin in the Francis T. Villemain Memorial lectures at San Jose State University – a lecture series established in 1992 to honor the memory of 1 Dean Francis T. Villemain. All the essays in this volume, with the exception of those by Gert Biesta, Susan Verducci, and Michael Katz, were developed from l- tures given as part of the series. The general rubric of the lectures was “democracy, education, and the moral life” – a title reflecting Villemain’s lifelong love of the work of John Dewey whose preface to his famous work in 1916, Democracy and Education, suggested that the purpose of education was to develop democratic ci- zens, citizens infused with the spirit of democracy and the capacity to think and act intelligently within democratic settings. Of course, for Dewey, democracy was not to be conceived of as merely a political form of government, but as a shared form of social life, one that was inclusive rather than exclusive and one that was capable of adapting to the changing features of contemporary social and political reality. Francis T. Villemain’s appreciation for the intersections of the values of dem- racy, education, and the moral life was heightened by his doctoral work at Teachers College, Columbia University in the 1950s – where Dewey’s legacy remained a powerful one. But it also continued during his career at Southern Illinois University where he collaborated in compiling and editing the collected works of John Dewey.

"Rarely have I come across a book that so quickly provoked me to re-examine my own classroom behavior. There is no place to hide in this careful scrutiny of the teacher as crucial player in the daily morality tale that becomes the story of school life." -- Vivian Gussin Paley, teacher, University of Chicago Laboratory Schools This book takes the reader on an eye-opening journey through a variety of elementary and high school classrooms, highlighting the moral significance of all that transpires there. Drawing on the results of a two-and-a-half year study, the authors examine the ways in which moral considerations permeate the everyday life of classrooms. In addition to providing teachers and teacher educators with a new framework for looking at and thinking about the moral dimensions of schooling, the authors also offer specific suggestions about how to look at classroom events from a moral perspective. Contents One. Looking for the Moral: An Observer's Guide Two. Becoming Aware of Moral Complexity Within a School Setting: Four Sets of Observations Three. Facing Moral Ambiguity and Tension: Four More Sets of Observations Four. Cultivating Expressive Awareness in Schools and Classrooms Postscript: Where Might One Go from Here? Philip W. Jackson is the David Lee Shillinglaw Distinguished Service Professor of Education and Psychology and a member of the Committee on Ideas and Methods at the University of Chicago. Robert E. Boostrom is a senior research associate of the Benton Center for Curriculum and Instruction at the University of Chicago. David T. Hansen is an assistant professor of curriculum and instruction in the College of Education at the University of Illinois at Chicago

This volume has its origin in the Francis T. Villemain Memorial lectures at San Jose State University – a lecture series established in 1992 to honor the memory of 1 Dean Francis T. Villemain. All the essays in this volume, with the exception of those by Gert Biesta, Susan Verducci, and Michael Katz, were developed from l- tures given as part of the series. The general rubric of the lectures was “democracy, education, and the moral life” – a title reflecting Villemain’s lifelong love of the work of John Dewey whose preface to his famous work in 1916, Democracy and Education, suggested that the purpose of education was to develop democratic ci- zens, citizens infused with the spirit of democracy and the capacity to think and act intelligently within democratic settings. Of course, for Dewey, democracy was not to be conceived of as merely a political form of government, but as a shared form of social life, one that was inclusive rather than exclusive and one that was capable of adapting to the changing features of contemporary social and political reality. Francis T. Villemain’s appreciation for the intersections of the values of dem- racy, education, and the moral life was heightened by his doctoral work at Teachers College, Columbia University in the 1950s – where Dewey’s legacy remained a powerful one. But it also continued during his career at Southern Illinois University where he collaborated in compiling and editing the collected works of John Dewey.

After decades of marginalization in the secularized twentieth-century academy, moral education has enjoyed a recent resurgence in American higher education, with the establishment of more than 100 ethics centers and programs on campuses across the country. Yet the idea that the university has a civic responsibility to teach its undergraduate students ethics and morality has been met with skepticism, suspicion, and even outright rejection from both inside and outside the academy. In this collection, renowned scholars of philosophy, politics, and religion debate the role of ethics in the university, investigating whether universities should proactively cultivate morality and ethics, what teaching ethics entails, and what moral education should accomplish. The essays quickly open up to broader questions regarding the very purpose of a university education in modern society. Editors Elizabeth Kiss and J. Peter Euben survey the history of ethics in higher education, then engage with provocative recent writings by Stanley Fish in which he argues that universities should not be involved in moral education. Stanley Hauerwas responds, offering a theological perspective on the university’s purpose. Contributors look at the place of politics in moral education; suggest that increasingly diverse, multicultural student bodies are resources for the teaching of ethics; and show how the debate over civic education in public grade-schools provides valuable lessons for higher education. Others reflect on the virtues and character traits that a moral education should foster in students—such as honesty, tolerance, and integrity—and the ways that ethical training formally and informally happens on campuses today, from the classroom to the basketball court. Debating Moral Education is a critical contribution to the ongoing discussion of the role and evolution of ethics education in the modern liberal arts university. Contributors. Lawrence Blum, Romand Coles, J. Peter Euben, Stanley Fish, Michael Allen Gillespie, Ruth W. Grant, Stanley Hauerwas, David A. Hoekema, Elizabeth Kiss, Patchen Markell, Susan Jane McWilliams, Wilson Carey McWilliams, J. Donald Moon, James Bernard Murphy, Noah Pickus, Julie A. Reuben, George Shulman, Elizabeth V. Spelman