(Mark Freakley, Gilbert Burgh, Lyne Tilt MacSporra

Values education in schools Freakley, Burgh, Tilt MacSporran
Values Education in Schools: A resource book for

student inquiry is an important new resource for
teachers involved in values and ethics education.
It provides a range of ‘practical philosophy’
resources for secondary school teachers that
can be used in English, religious education,
citizenship, personal development and social
science subjects. The materials include narratives
to engage students in philosophical inquiry, doing
ethics through the activity of philosophy, not
simply learning about it.
Mark Freakley teaches ethics education and

philosophy of education in the School of
Values
Education and Professional Studies at Griffith
University, Brisbane.
Gilbert Burgh teaches ethics and philosophy at the

University of Queensland, Ipswich campus.
Lyne Tilt MacSporran is a high school teacher education in schools

and pastoral care coordinator at a P–12 school in
Kingaroy, Queensland.
A resource book
for student inquiry
Cover image: © Solarseven | Dreamstime.com ISBN 978-0-86431-992-0
9 780864 319920 Mark Freakley

Gilbert Burgh and
Lyne Tilt MacSporran
Values cover.indd 1 29/9/08 3:14:49 PM

ACER Press
Values
education in schools
A resource book
for student inquiry
Mark Freakley
Gilbert Burgh and
030803•Values Education In Schools 3pp.indd i 11/9/08 12:02:35 PM

First published 2008
by ACER Press, an imprint of
Australian Council for Educational Research Ltd
19 Prospect Hill Road, Camberwell
Victoria, 3124, Australia
www.acerpress.com.au
sales@acer.edu.au
Text © Gilbert Burgh, Mark Freakley and Lyne Tilt MacSporran 2008
Design and typography © ACER Press 2008
This book is copyright. All rights reserved. Except under the
conditions described in the Copyright Act 1968 of Australia
and subsequent amendments, and any exceptions permitted
under the current statutory licence scheme administered by
Copyright Agency Limited (www.copyright.com.au), no part
of this publication may be reproduced, stored in a retrieval
system, transmitted, broadcast or communicated in any form
or by any means, optical, digital, electronic, mechanical,
photocopying, recording or otherwise, without the written
permission of the publisher.
Edited by Renée Otmar, Otmar Miller Consultancy Pty Ltd
Cover and text design by Bob Dog Pty Ltd
Typeset by Desktop Concepts Pty Ltd, Melbourne
Printed in Australia by Hyde Park Press
National Library of Australia Cataloguing-in-Publication data:
Author: Freakley, Mark
Title: Values education in schools: a resource book for student
inquiry/Mark Freakley, Gilbert Burgh and Lynette Tilt
MacSporran.
Publisher: Camberwell, Vic.: ACER Press, 2008.
ISBN: 9780864319920 (pbk.)
Subjects: Moral education.
Other Authors/Contributors:
Burgh, Gilbert.
Tilt MacSporran, Lynette.
Dewey Number:
370.114
Acknowledgement
The authors and publisher wish to thank the Commonwealth of Australia for
permission to reproduce the National Framework for Values Education in Australian
Schools (Ministerial Council on Education, Employment, Training and Youth Affairs
2005). Page 10 quotation from The Hitchhiker’s Guide to the Galaxy by Douglas
Adams, copyright © 1979 by Douglas Adams. Used by permission of Harmony Books,
a division of Random House, Inc., USA, and by permission of Macmillan Publishers,
UK.
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Contents
Introduction 1
About this book 2
Philosophy in the classroom: Conducting inquiry based
discussion 5
Why bother with trying to better understand values? 9
Recommended reading 11
Notes 11
CHAPTER ONE
Care and compassion – care for self and others 12

Vignette 1A – Shopping 12
Vignette 1B – The workshop 13
Vignette 1C – Back home 15
1. Key ideas and cues for inquiry 16
1.1 Care 16
Cues 1.1.1 – Discussion starters 17
Cues 1.1.2 – Drawing distinctions 17
Cues 1.1.3 – Comparisons 18
Cues 1.1.4 – Thinking critically about distinctions 18
1.2 Compassion and empathy 18
Cues 1.2.2 – Good reasons 19
Cues 1.2.3 – Making comparisons 20
Cues 1.2.4 – Finding examples 20
Cues 1.2.5 – Thinking about consequences 20
1.3 Point of view 21
Cues 1.3.1 – Comparing our perceptions 22
Cues 1.3.2 – Different perspectives 22
1.4 Extension 23
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iv C ON T E N T S
CHAPTER TWO
Doing your best – seek to accomplish something

worthy and admirable, try hard, pursue excellence 25
Vignette 2A – Worthiness and admiration 25
Vignette 2B – Rewards, praise and criticism 27
Vignette 2C – The achievement 27
Vignette 2D – Doing the best, or being the best? 28
2.1 Rewards and accomplishments 29
2.2 Worth and admiration 30
2.3 The pursuit of excellence – an Aristotelian point of view 32
Cues 2.3.2 – Making distinctions 34
2.4 Extension 34
CHAPTER THREE
Fair go – pursue and protect the common good

where all people are treated fairly for a just society 36
Vignette 3A – Fair play 36
Vignette 3B – The lunch money thief 38
Vignette 3C – The fight 39
3.1 The common good 40
Cues 3.1.2 – Analysing arguments 41
3.2 Fairness and getting a ‘fair go’ 42
Cues 3.2.2 – Expressing agreement and disagreement 44
Cues 3.2.3 – Exploring possibilities 45
Cues 3.2.5 – Finding criteria 46
3.3 A just society 46
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C ON T E N T S v

Cues 3.3.2 – Value judgements and proposals 47
3.4 Extension 47
CHAPTER FOUR
Freedom – enjoy all the rights and privileges of

Australian citizenship free from unnecessary
interference or control, and stand up for the rights
of others 49
Vignette 4A – School uniformity 49
Vignette 4B – Choices 50
Vignette 4C – Take away 51
4.1 Freedom 52
Cues 4.1.2 – Exploring agreement and disagreement 53
Cues 4.1.3 – Meaning 54
4.2 Rights 54
4.3 Duty, obligation and privilege 56
4.4 Extension 59
CHAPTER FIVE
Honesty and trustworthiness – be honest, sincere

and seek the truth 61
Vignette 5A – Motives 61
Vignette 5B – An MSN between two friends 62
Vignette 5C – A blog 62
5.1 Honesty and truth 63
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vi C ON T E N T S

Cues 5.1.2 – Value judgements 65
5.2 Doing and allowing 66
5.3 Trustworthiness 67
5.4 Extension 68
CHAPTER SIX
Integrity – act in accordance with principles of

moral and ethical conduct, ensure consistency
between words and deeds 69
Vignette 6A – Drinks with the boys 69
Vignette 6B – Billy’s bong 70
Vignette 6C – Smoking in the boys’ room 71
6.1 Integrity 74
Cues 6.1.2 – Finding criteria 75
Cues 6.1.4 – Thinking critically 76
6.2 Consistency in moral thought and action 77
6.3 The language of rights 78
6.4 Extension 80
CHAPTER SEVEN
Respect – treat others with consideration and regard,

respect another person’s point of view 81
Vignette 7A – The didge 81
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C ON T E N T S vii
Vignette 7B – The footy field 83

Vignette 7C – The vote 85
7.1 Respect 86
Cues 7.1.3 – Drawing distinctions 88
7.2 Equality 89
7.3 The expression of equality in democracy 90
7.4 Extension 92
CHAPTER EIGHT
Responsibility – be accountable for one’s own

actions, resolve differences in constructive,
non-violent and peaceful ways, contribute to
society and to civic life, take care of the
environment 93
Vignette 8A – Mistaken identity 93
Vignette 8B – The visitor 94
Vignette 8C – Lunch time paper pick-up 95
8.1 Responsibility 96
8.2 Intention and accountability 99
8.3 Means and ends 102
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viii C ON T E N T S
Cues 8.3.3 – More good reasons 104

8.4 Extension 104
CHAPTER NINE
Understanding, tolerance and inclusion – be aware

of others and their cultures, accept diversity
within a democratic society, being included and
including others 106
Vignette 9A – Facts are facts 106
Vignette 9B – The invitation 109
9.1 Difference and diversity 110
9.2 Multiculturalism and Indigenous issues 113
9.3 Facts and values 114
Cues 9.3.2 – Sorting out questions 116
9.4 Relativism and absolutism 117
9.5 Extension 119
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Introduction
Values education is an important aspect of living well. It involves

taking life seriously – but not without humour – in order to find
meaning in life. Historically, religion has played a primary role in
reminding people of the importance of finding meaning in life.
Some religions, such as Christianity, Judaism and Islam, tell us
that finding meaning in this life depends upon understanding
another kind of life that will follow after death. Other religions,
such as Buddhism, tell us that we can escape suffering – defined
as a lack of meaning – by finding meaning in every moment of
life. Meaning in life can also be acquired through careful
investigation of the problems that we humans face and the values
that we can come to share through such investigation. By close
and deliberate engagement with the problems presented in this
book, we hope that students can move closer to finding meaning
in their own lives.
Values are most visible in what people do. If you want to know
what it is that you value, carefully examine how you live now. Of
course, most people have aspirational values, too. These are the
values that we think should be found in our actions but currently
are not. Think about the valuing of good health and fitness. Many
of us would say that we value good health but then do things that
do not accord with that value. We eat too much and don’t do enough
physical activity. So when we carefully examine what we do and
try to justify it in terms of our values, we are drawn inevitably to
our aspirational valuing of good health rather than the lived values
of gluttony and laziness. Values education is more than simply
listing our aspirational values, identifying our lived values and
noting points of discord between them. It involves putting both
030803•Values Education In Schools 3pp.indd 1 11/9/08 12:02:36 PM

2 VA LU E S E DUCAT ION I N S C HO OL S
kinds to the test. We can test our values in discussion with others,
employing the actions of thinking, reasoning and evaluating to
arrive at expressions of rational commitment that can then be
further tested in everyday activity.
About this book

This book provides a resource for teachers wanting to develop
practical responses to recent calls for schools to be more concerned
about values education. It is designed for use with high school students
studying in subject areas such as English, social sciences, philosophy,
religious education, citizenship and personal development.
Background
In July 2002, with the unanimous support of all states and
territories,1 the Australian Government commissioned a values
education study, designed to:
• enable schools to develop and demonstrate current practice in
values education
• provide an informed basis for promoting improved values
education in Australian schools
• make recommendations on a set of principles and a framework
for improved values education in Australian schools. 2
This study led to the development of a Draft Framework for
Values Education that was modified after further consultation,
endorsed by MCEETYA,3 and published in 2005 as the National
Framework for Values Education in Australian Schools.4 The nine
values nominated in the framework are:
1. Care and compassion: Care for self and others
2. Doing your best: Seek to accomplish something worthy and
admirable, try hard, pursue excellence
3. 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

I N T R ODUC T ION 3
6. Integrity: Act in accordance with principles of moral and ethical

conduct, and ensure consistency between words and deeds
7. Respect: Treat others with consideration and regard, and respect
another person’s point of view
8. Responsibility: Be accountable for one’s own actions, resolve
differences in constructive, non-violent and peaceful ways,
contribute to society and civic life and 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
The framework states that:
These shared values such as respect and ‘ fair go’ are part of
Australia’s common democratic way of life, which includes
equality, freedom and the rule of law. They reflect our commitment
to a multicultural and environmentally sustainable society where
all are entitled to justice.5
The focus and structure of this book

While the book does target the values identified in the National
Framework for Values Education in Australian Schools, we do not
assume that the framework itself is free of shortcomings. However,
we believe that the promotion of values education in schools should
be supported and that our approach to the nine values provides
teachers and their students with an opportunity to seriously engage
with values education.6
The nine chapters following are focused on the values outlined
in the National Framework for Values Education in Australian
Schools. The chapters follow the sequence and wording of the values
adopted in the framework.
Each chapter starts with a series of narrative vignettes (very
short stories) designed to provoke and stimulate thinking about the
value under consideration. The vignettes are set in a fictional school
that could be located anywhere. We like to think that the contents
of the vignettes will remind the reader of conversations or events
that they have personally experienced or are aware of happening in
real schools.

The vignettes are followed by information on some key ideas

related to the value. These ideas help to locate the activities that
follow, which we call ‘cues for inquiry’. The questions, or cues, are
thinking tools for inquiry and are content-specific for each vignette.
The cues for inquiry are categorised under the following headings:
Discussion starters
Drawing distinctions/thinking critically about distinctions
Comparisons
Good reasons
Finding examples
Thinking about consequences
Comparing our perceptions
Different perspectives
Meaning
Analysing arguments
Expressing or exploring agreement and disagreement
Exploring possibilities
Finding criteria
Value judgements
Each chapter concludes with ideas for extension activity.

In order to help students be comfortable with expressing their
opinions, we encourage the use of the cues for inquiry in small
group discussions. However, philosophical discussion is best when
participants identify the issues that most concern them. Therefore,
the cues for inquiry provided here should not be seen as
comprehensive or complete. They are best used to orient students
initially to philosophical thinking, and to create an awareness of
the kinds of issues and questions that count as philosophical. In the
beginning stages the cues are foundational, to introduce students
to the thinking process and explicitly reinforce the habit of giving
and seeking reasons. As students become familiar with the
philosophical orientation, the cues can be used in more sophisticated
ways. As students learn to make their own intellectual moves they
will rely less on the cues; however, the emphasis should remain on
developing a greater capacity to reason, think conceptually and act
ethically.

We encourage you to make connections between the contents of

different chapters – for example, between what the characters in
the vignettes have said or done, or between the cues and key ideas
from different chapters. Such connections will help to make clear
that the values as stated are incomplete or contestable; that they
present only some starting points for inquiring into what makes
human life worth living.
The vignettes include fictional conversations held between
teachers, parents and students, and their characters reveal, by their
comments and actions, different values. We aim to make the point
that values contestation is an issue of concern for all people,
regardless of their social position and age, and that values
contestation should lead to genuine inquiry in which the aim is to
find a resolution that is not mere acceptance of difference, nor the
result of coercion or recruitment to another person’s values. That
different teachers and parents contest values is an invitation to
students to also participate in discussion about these values and
to engage in genuine inquiry – not just with each other but also
with parents and teachers, as equal partners in the quest to improve
the values inherent in our thinking and acting.
We have included a list of recommended reading, to support the
practice of philosophy in the classroom and to further assist
teachers and students in gaining an understanding of the framework
for building a philosophical community of inquiry. The contents
of the selected readings (see page 11) may not always be aimed
specifically at high school students; the principles apply to the
inquiring classroom in general.
Philosophy in the classroom: Conducting

inquiry based discussion
Curiosity, or the desire to find answers, drives inquiry. The
vignettes in this book have been written to stimulate values inquiry
by generating questions in students’ minds that require answers.
Too often, it seems that we settle on finding answers to the kinds
of questions that we believe can be settled with factual information.
This is probably because it is reassuring to have the correct answer
to a factual question. We anticipate that the vignettes will encourage

students to ask a particular kind of question – a philosophical

question, which can be more exciting since by nature it is an
open question with no ready answer.
While there are many ways to approach the teaching of
philosophy in the classroom, typically it is discussion based,
moving between classroom discussion and small group activities.
Since discussion requires students to respond to one another and
to be collaborative, the classroom setting should enable all students
to see each other – in a circle, face-to-face. One approach that we
have found useful with whole classes is to employ the conversational
fishbowl. Using this method, one group is set the task of carrying
out the discussion while one or more groups act as observers of the
discussion. A whole-class evaluation of the discussion can focus on
the procedural aspects of having a philosophical discussion as well
as the substantive issues under discussion.
A framework for inquiry

The framework for a philosophical community of inquiry follows a
basic procedure:
1. Introduce a problematic situation

Students read the stimulus material and think about what might be
puzzling or disagreeable. In the case of this book, the vignettes
provide the stimuli.
2. Identify the problem

Students articulate what they find problematic by generating
questions. They then try to link questions by connecting key
concepts or identifying common underlying themes. This provides
the opportunity for students to organise an agenda for inquiry and
begin discussion. Each session need not start in this way, as assembling
questions is likely to elicit even more questions; if well organised,
these could become the starting point for the next session.
3. Offer suggestions
Students offer suggestions in response to a central question by
expressing their opinions, exploring ideas, stating conjectures and
generating hypotheses in order to find possible answers, solutions or
explanations. This stage is likely to lead to agreement, disagreement,

uncertainty or confusion. Students should seek clarification, give

reasons, make distinctions, build on each other’s ideas, suspend
judgement, and make further connections. The use of the cues for
inquiry, especially as a small group activity, provides practise points
for students to see different points of view, offer alternative
suggestions and work collaboratively as a classroom community.
4. Analyse concepts and use reasoning to develop

arguments
In order to gain deeper understanding of the problems, issues or
topics they are inquiring into, students are required to explore
concepts and use reasoning. In other words, they need to develop
the skills of argumentation. Conceptual exploration and development
involves making criteria explicit and examining them, making
distinctions, developing definitions, paying attention to conceptual
connections, placing things into categories and classifying them in
order to organise subject matter. Reasoning should not be neglected,
as it is necessary for all inquiry. The development of ideas is
determined by the validity, soundness or strength of the arguments
presented. Students, therefore, need to determine the difference
between good and fallacious reasoning patterns, uncover underlying
assumptions in their own and others’ reasoning, avoid jumping to
conclusions or making hasty generalisations, and understand logical
relationships. The cues for inquiry are intended to assist the
development of conceptual and reasoning skills.
5. Evaluate and conclude

Analysis and paying attention to reasoning is integral to evaluation
– they are interrelated. Attention needs to be focused on using
evaluative tools, such as employing evaluative criteria, searching
for counterexamples and other evidence. Evaluation is necessary in
order to come to the conclusion of an inquiry. ‘Conclusion’, in
this sense, does not necessarily mean unanimous agreement or
consensus. It is likely that there will still be disagreements
or contentious points remaining, but students will have come to a
better understanding of different points of view and how they
might further attend to these matters.
Philosophical inquiry should result, overall, in greater clarity of
thought. Paradoxically, this can sometimes be a somewhat unsettling

achievement, for it is not unusual to find that as we become clearer

about some ideas and settle some questions we find that other ideas
are now unclear and that we have further problems to resolve and
new questions to answer. Students should be prepared for this and
helped to understand that philosophical inquiry is like the miner’s
pick or shovel, which reveals both the debris to be cleared away and
the gems that should be cut, polished and set. Rather than gems, in
philosophical inquiry we look for ideas, concepts or ways of
thinking that we can put to use to create better theories about the
world and our place in it. In the case of this book, philosophical
inquiry is directed at improving our ways of thinking about values
and how best to act in the world, in order to live a more meaningful
and worthwhile life.
Getting started on values

Introducing philosophy into the classroom for the first time will
require preparation in getting students acquainted with the idea of
classroom discussion. In order to help students be comfortable
with expressing their opinions, we include the following activities
to initiate discussion.
Activity 1
What are values? Are values beliefs, emotions or attitudes?

What does it mean for something to be of value?
When you claim something is of value, are you claiming something
about yourself or your experience of something, or are you
making a claim about the world?
How do we know what are good values?
Should values be taught in schools?
How should they be taught?
Activity 2
Why do we value some things and not others?

Why do some people value certain things that others do not?

Are there things that everyone should value, even in a multicultural

society?
Are there values that everyone should hold in a democratic
society?
Should our values be consistent with one another?
What if some values conflict with others in some circumstances?
How would we deal with such conflict?
Would this mean that those values are no longer important, or are
less important than others?
Can we be wrong about our values?
Activity 3
From the set of values below, which of these do you think are
important values for promoting and sustaining a democratic way of
life? Rank them from most important to least important. From those
chosen state what you think are the three most important and three
least important values for a democratic way of life. Give reasons to
support your claims. Can you think of other values? If so, rank them
also and give reasons why you think they should be included.
Care and compassion

Doing your best
Fair go
Freedom
Honesty and trustworthiness
Integrity
Respect
Responsibility
Understanding, tolerance and inclusion
Why bother with trying to better understand

values?
Everybody has values, but there is not universal agreement about
what is valuable. This can be seen either as a disincentive to

participate in any dialogue over values, or as an invitation to use

our capacity for inquiry to dissolve differences and arrive at points
of agreement. We believe that the latter alternative has more to offer
for those interested in participating in truly democratic forms of
life. Through immersion in a community of inquiry concerning
values, students can come to see how using moral concepts, deciding
on and acquiring relevant facts, reasoning carefully and clearly
about the facts and the ideas that they engender, and being prepared
to be persuaded by soundly arrived at conclusions, is interesting
and rewarding.
In a more general sense, we believe that going to the trouble of
attempting to come to grips with values contestation and the
difficult questions that can arise in exploring values is justified,
because these questions culminate in, and help us to answer, the
ultimate question: What kind of life is most worth living? A
version of this question is canvassed in the novel (and movie) The
Hitchhiker’s Guide to the Galaxy, written by Douglas Adams
(1980). In the story, a hyper-intelligent race of beings is said to
have constructed an incredibly powerful computer called ‘Deep
Thought’, the purpose of which is to calculate the ‘Ultimate
Answer to the Great Question of Life, the Universe, and
Everything’. After seven and a half million years of pondering the
question, Deep Thought provided the answer: ‘forty-two’. One of
those present when the answer was given was quite unimpressed
with the result:
‘Forty-two!’ yelled Loonquawl. ‘Is that all you’ve got to show
for seven and a half million years’ work?’
‘I checked it very thoroughly,’ said the computer, ‘and that
quite definitely is the answer. I think the problem, to be quite
honest with you, is that you’ve never actually known what the
question is.’
We believe that Deep Thought is actually quite correct; not that

the answer is forty-two, but that an educated person would be
better off if he or she had an improved understanding of one version
of the ‘Great Question of Life’; that is, how best to live. We think
that by inquiring together into values, and learning the skills of
philosophical inquiry, we can better understand the various

versions of the ‘Great Question of Life’ and, in sharing the process

of inquiry, become closer together – if not in agreement over the
details, then in an understanding of our common humanity.
Recommended reading
Burgh, Gilbert, Field, Terri and Freakley, Mark. 2006. Ethics and the
Community of Inquiry: Education for deliberative democracy, South
Melbourne, Vic.: Thomson/Social Science Press.
Cam, Philip. 1995. Thinking Together: Philosophical inquiry for the
classroom, Sydney, NSW: Hale & Iremonger.
Cam, Philip. 2006. 20 Thinking Tools: Collaborative inquiry for the
classroom, Camberwell, Vic.: ACER Press.
Golding, Clinton. 2002. Connecting concepts: Thinking activities for
students, Camberwell, Vic.: ACER Press.
Golding, Clinton. 2006. Thinking with Rich Concepts: Rich concepts for
philosophical thinking in the classroom, Heatherton, Vic.: Hawker
Brownlow.
Splitter, Laurance J. and Sharp, Ann M. 1995. Teaching for Better Thinking.
The classroom community of inquiry, Melbourne: ACER Press.
Notes
1 This was achieved through meetings of the Ministerial Council on Education,
Employment, Training and Youth Affairs (MCEETYA). Membership of the
Council comprises Australian Federal, state and territory government and New
Zealand government ministers with responsibility for the portfolios of education,
employment, training and youth affairs; Papua New Guinea and Norfolk Island
have observer status.
2 Department of Education, Science and Training. 2003. Values Education Study,
Final report, Carlton South, Vic.: Curriculum Corporation, p.1.
3 MCEETYA stands for Ministerial Council on Education, Employment, Training
and Youth Affairs (see note 1, above).
4 Copyright Commonwealth of Australia, reproduced by permission.
5 Australian Government. 2005. National Framework for Values Education in
Australian Schools, Canberra: Department of Education, Science and Training,
p.4.
6 Two of the authors of this book describe in more detail the principles underpinning
the approach used here in another book: Burgh, Gilbert, Field, Terri and Freakley,
Mark. 2006. Ethics and the Community of Enquiry: Education for deliberative
democracy, South Melbourne, Vic.: Thomson/Social Science Press.

chapter one
ne
CARE AND COMPASSION

Care for self and others
Vignette 1A – Shopping
V Miss Dupont, a high school teacher, was shopping at the local

supermarket after school when she came upon three of her Year 12
students – Julian, Sandra and Jane. The students’ passage through
the aisle seemed to be blocked by the actions of an elderly woman as
she slowed to get what appeared to be a shopping list and calculator
from her bag.
Miss Dupont was close enough to hear Sandra whisper to her two
friends, ‘Move it, Nanna … giddy-up!’
Jane and Julian laughed so loudly that the woman turned around
to see who was behind her. Julian blushed deeply, grabbed Sandra by
the arm and ushered her past the woman. Jane quickly offered a
‘Sorry’ to the woman as she rushed past. When Jane looked back she
caught sight of Miss Dupont and flushed with embarrassment.
Later, as Miss Dupont was paying for her groceries, she could hear
Jane and Julian talking:
‘Did you see the look on her face? Oh, what was that? Was it a
bird?’ Julian mocked.
‘Stop it! You’ll be old one day, Julian,’ said Jane.
‘Yeah, but I won’t stand in aisles in front of people, Janie girl!’
‘You are such a bitch, Julian!’
‘Why thank you! That’s much better than what you usually call
me, Jane. Hmmm, what is that lovely word you use … fag?’
12

CA R E A N D C OM PA S S ION 13
‘She just calls it as she sees it, Julian,’ interjected Sandra, causing
all three students to burst into laughter.
‘Well, lovey! That makes you a pair of “fag hags” and that, my
darlings, is far worse!’
V
‘Oh for the love of Will and Grace, will you shut up before you get
us all beaten stupid?’ groaned Sandra as they paid the cashier.
Miss Dupont was thinking that she had known Julian to act
effeminately but hadn’t realised that he was so candid with other
students about his sexuality. Then she looked up to see Jane looking
at her.
‘Great!’ Jane exclaimed looking away. ‘Twice in one day. Dupont’s
gonna have a field day with this,’ she groaned.
Miss Dupont, however, was remembering the wonderful volunteer
work Jane had done at The Villa, the local charity foundation work
centre, just months earlier. Jane’s brother has Down’s Syndrome and
she works at The Villa quite regularly. Miss Dupont wondered how
Jane would react if the woman had had Down’s Syndrome rather
than ‘old age’ syndrome.
Vignette 1B – The workshop
After much deliberation with the school principal, Mr Neville, and

other members of staff, Miss Dupont had organised a workshop for
V
the Year 12 students, to be led by three nuns associated with her
previous school. While she had not yet met the nuns, she had it on
good authority that all of the women were inspirational speakers and
that students from all walks of life usually found their workshops
interesting and rewarding.
The first speaker, Sister Mary, had worked at a hospice that cared
for patients infected with the HIV virus, while the second, Sister
Glenese, had spent time in Calcutta, working with a religious order
that cared for people with leprosy. The third, Sister Joyce, had been
engaged in charitable work at a number of different locations in
Australia and had been a school teacher for many years. The stories

these women shared were renowned for making students stop and
think differently about their own lives.
V The workshop at Miss Dupont’s school was no different. Many of
the students left feeling that they could make a difference to others
and society, and some even thought they might change the world.
Julian, for instance, was one of many students who had been moved
by Sister Mary’s stories about working with people with HIV/AIDS.
During the workshop the following interaction took place:
‘So, what would you say it means to care?’ Sister Mary asked the
group.
‘Looking after others,’ replied Jenny, who most people saw as a
big-hearted, generous girl.
‘You don’t have to look after others to care,’ added Janine, ‘just
asking how someone feels is showing you care.’
‘It’s easy to ask how someone feels and not really care,’ commented
Natalie, who had moved recently to the area after migrating from
South Africa with her family.
‘Yeah, it is,’ agreed David. ‘I ask heaps of people how they’re going
and I don’t care at all!’
The students laughed. David was regularly the class comedian.
‘Caring is about respecting,’ said Nadine, the school captain.
‘Tell us what you mean,’ prompted Sister Glenese.
‘Well,’ said Nadine, ‘you are all obviously caring and compassionate
because you have done things that you are obviously passionate
about, such as helping others and actively easing their pain. But,
around here, just taking the time to know someone’s name, and what
they are interested in, would demonstrate you actually cared. And
respecting their thoughts and ideas without making fun of them
behind their backs.’
A couple of girls at the front rolled their eyes and a few boys
sniggered.
David called out, ‘I respect you, Nardie!’
‘Whatever, David,’ Nadine said as she folded her arms.
‘What about the environment?’ asked Natalie, ‘shouldn’t we care
about that?’

‘We gave to the tsunami appeal after Boxing Day,’ offered Kari.
‘Heaps of people lost their homes and people from their family and
stuff.’
‘Us, too,’ said Mike. ‘Mum gave twenty bucks but was peeved that
V
no one famous answered the phone when she donated. Where did
the tsunami actually hit?’
‘I dunno,’ replied the girl at the back.
‘Well, you’re a pair of bloody saints,’ mocked David. ‘I bet you’re
both civil rights activists, too!’
Vignette 1C – Back home
That afternoon, Jane sat in her bedroom thinking about the workshop
and decided to write in her journal:
V
Dear Journal,
You know, sometimes I think you are the only one who really
knows me (and that’s sad because you are only a book!) – so here
goes again …
Simon and I broke up and I have no one to talk to about it. Julian
just makes fun, Sandra is too busy organising her next weekend pool
party and I doubt anyone else has even noticed. I still am mad about
him. He’s already started making eyes at Rochelle and I wish she’d
just admit she has a thing for him too so we could all call her a toad
out loud. We haven’t even been broken up a day and he’s already
acting as though we never had a relationship. We were together 4
months and I have NEVER loved anyone like that. I want to curl up
and die. Dramatic I know – Mum would call it a melodrama and tell
me that she didn’t like Simon anyway – too pretty – can’t trust him …
I bet she’ll just say ‘I told you so Jane. You should spend more time
with Marcus … now he’s a nice boy.’ I still want to just end it all … I
guess not really end it – but, you know – make the world stop for a
bit. God, Mum would never recover.
I really, really miss Nan. It used to be great to go to her place after
school. Now I sit here day after day alone, Mum’s at work, Dad’s away

and Joey is at his work (if you can call it that). I get so lonely. I know
that things are tough and that Mum has to work but it seems like I
V don’t count. They assume that my life is peachy, it’s as though
anything that happens to me is a joke in comparison to ‘real’ problems.
Nan used to listen and she’d tell me about when she was growing up
– I liked that. No one at school seems to care that Nan died. Even
when Shauna’s dad died last year and everyone was like, ‘Oh Shauna,
we’re here for you,’ it only lasted a week then everyone just acted as
if it didn’t happen. She’s on the verge, I’d say. She dyed her hair black
and streaked it, cut her fringe uneven, then the eye make-up started,
skinny jeans, studded belts, and then she stopped talking to nearly
everyone. Everyone thinks she’s hardcore emo. I think she’s sad.
Jane.
1. Key ideas and cues for inquiry
1.1 Care
With increasing environmental awareness we are all being invited
to care more about our actions in the world. For instance, to think
about the way we live; how our actions and our relationships with
others and the environment are affecting the planet. The terms
‘care’ and ‘caring’ are familiar to everyone but ready answers to the
following questions do not come easily for many of us:
• Is caring to be thought of as nurturing, something like ‘a
mothering role’, or is it more like a ‘concern’ such as caring about
the consequences of your behaviour on another human being
or the environment?
• Are there obligations associated with caring? Should we care
only for people and things we like, or should care extend beyond
our own personal preferences and encompass respect for all
human beings and other life forms?
• Is being cared for, or about, a right?
• Do we all bear a responsibility to care about all others or just
some others, or is there no responsibility to care?

Because it seems to be an important part of our everyday talk and

thought, the concept of care, and caring, deserves our philosophical
attention.
Some philosophers believe that too much emphasis has been
placed on rights, or rules and principles, while sidestepping the
importance of care to ethical conduct. Some philosophers
distinguish between an ethic of justice – guided by ideas about
rights, rules and principles – and an ethic of care and responsibility.
While an ethic of justice starts from the premise that everyone
should be treated equally, an ethic of care rests on the premise of
non-violence – that no one should be hurt.
Cues 1.1.1 – Discussion starters
1. Did Julian, Sandra and Jane cause any harm to the elderly woman
in the grocery shop?
C
2. Could their actions be seen as hurtful?
3. Is it possible to be hurtful and caring at the same time?
4. Could some of Julian’s and Jane’s actions towards the elderly
woman be seen as caring?
5. Should we treat people we don’t know with as much care and
consideration as those we do know?
6. Can you think of a situation when it is not good to care?
7. Is it possible to care about nothing?
8. Should we care about something?
Cues 1.1.2 – Drawing distinctions
Identify some of the ways in which different students have shown

that they are caring individuals in the vignettes.
C
1. From your list of things you have identified, would you say that
caring is an attitude or an emotion?
2. What do attitudes and emotions have in common?
3. In what ways are they different?
4. Would you describe yourself as a caring person? Why?

Cues 1.1.3 – Comparisons
C Can you state in what ways the following actions taken from
Vignette 1A are the same and in what ways they are different?
1. Julian, Sandra and Jane walk behind an elderly woman, and in a
hushed tone Sandra says: ‘Move it, Nanna … giddy-up!’
2. Later, while at the checkout, Julian imitates the elderly woman’s
voice.
3. Julian, Sandra and Jane call each other names.
Cues 1.1.4 – Thinking critically about

distinctions
C 1. What do banter, mockery and ridicule have in common?

2. In what ways are they different?
3. Are there other ways in which we can distinguish between
them?
4. Could all of these be equally hurtful?
5. Is it possible to care for someone and still mock or ridicule
them?
1.2 Compassion and empathy

Compassion can be described as a desire to relieve another’s
suffering or sorrow. Empathy, on the other hand, is the ability to
put oneself in another’s place. Often, empathetic people are also
compassionate and vice versa. By empathising with others and
considering how others might feel in a given situation we can be
more objective in our decision making. Empathy enables us to
think beyond our own experience and to treat others as we might
like to be treated. Taking another’s perspective is commonly seen
as being essential for ethical experience and decision making.

1. How do you think the elderly woman at the supermarket in

Vignette 1A would feel if she knew that the three teenagers
C
were making fun of her?
2. Is it possible to empathise with someone if you have not
experienced what he or she is experiencing?
3. Can teenagers empathise with people much older than
themselves?
4. Can a teacher empathise with a student?
5. Should Miss Dupont have intervened in some way?
Cues 1.2.2 – Good reasons
Read the following list. In each case state whether you think the
actions demonstrate compassion or empathy. Give reasons to justify
C
your answer.
1. Kari and her family donated to the tsunami appeal because
people lost their homes and family. (Vignette 1B)
2. Mike did not know where the tsunami actually occurred. His
mother gave twenty dollars but was upset that a celebrity did
not answer the phone when she donated. (Vignette 1B)
3. Jane expressed her thoughts in her diary about Shauna, whose
father died last year. (Vignette 1C)
4. At the checkout, after Julian imitates the elderly woman in a
mocking voice, Jane says: ‘Stop it! You’ll be old one day, Julian.’
(Vignette 1A)

Cues 1.2.3 – Making comparisons
C Sometimes we use similes to explain empathy. Here are two examples:

(1) Empathy is like walking in another’s shoes. (2) Empathy is like
seeing through someone else’s eyes. Do you think these similes give
you a better understanding of what empathy is? Can you think of
other ways that illustrate empathy better? Discuss.
Cues 1.2.4 – Finding examples
C You may have heard the saying: ‘You have to be cruel to be kind’.
What do you think it means? Can you give an example to support
what you say? Could you describe the person in your example as a
compassionate person? Why? Can you provide a list of people whom
you think are typical examples in order to illustrate your claim?
Cues 1.2.5 – Thinking about consequences
C In Vignette 1B we discover that ‘Julian was one of many students who

had been moved by Sister Mary’s stories about working with people
with HIV/AIDS’. Some of the students were ‘left feeling that they
could make a difference to others and society, and some even thought
they might change the world’. Below is a list of terms that might
describe the ways in which the students could respond to Sister Mary’s
stories.
Compassion
Sympathy
Pity
Empathy
Match these terms to the definitions below:
1. a mirroring or vicarious experience of another’s emotions
2. a feeling of sorrow associated with the suffering of another, but
regards such suffering as weak or inferior

3. a feeling of sorrow associated with the suffering of another

4. a feeling of sorrow associated with the suffering of another, but
it also includes the need or desire to alleviate suffering.
Examine the consequences for helping others in responding in each
C
of these ways. Which do you think is more positive as a motivating
force for caring?
1.3 Point of view

Perception is the process of becoming aware of the world through
our senses. Even if we are not aware of it, and most times we are
not, in almost every waking moment of our lives our senses are
subject to constant stimuli. Our first experiences of the world come
to us through our senses.
Contrary to what we may ordinarily think about our senses,
they do not passively record the happenings in the world. We are
active participants. Our experiences are the result of a combination
of the sensations we encounter and our understanding of those
sensations. Almost everything we perceive is a combination of
receiving information through our senses and making sense of this
information. We simultaneously select, organise and interpret
information. We select certain sensations to which we pay attention,
organise into designs or patterns and interpret what the designs or
patterns mean.
Similarly, how an individual responds to another human being
or in a situation will often depend on his or her perspective.
Perspectives, or points of view, are what people express through
speech and writing. It is the standpoint from which they perceive
events, actions and other phenomena. Perspectives are formed by
beliefs, age, gender, ethnicity, education and other factors of life
that influence perceptions, but perceptions also influence
perspectives. In other words, there is an interaction between
perspective and perception.
Some philosophers claim that each of us views the world through
lens-like perspectives that have been coloured by our past
experiences and the personalities that we have developed. They

argue that to understand how people perceive the world means

becoming aware of the nature of our own lens or perspective and of
the perspectives of others.
Cues 1.3.1 – Comparing our perceptions
C Look closely at Figure 1.1.

1. Do you recognise the
pattern? Describe what
you see.
2. Do others see the pattern
in the same way as you
do? Concentrate again.
LeAnne Vincent © 2007

3. Can you see the pattern
differently? If so, try
shifting back and forth
between the images.
4. Can you see the two
images at once? Figure 1.1: Recognising patterns
Cues 1.3.2 – Different perspectives
C In Vignette 1C, according to Jane’s diary, after Shauna’s father dies

she undergoes a transformation. Jane interprets this as sadness.
1. Do you agree?
2. Some of the other students viewed her transformation as
‘hardcore emo’. What does this mean? Is it different to
being sad?
3. How might teachers view Shauna’s transformation?
4. Do you think these points of view contradict each other?
5. Is it possible for two contradicting points of view to be correct
or accurate?
6. In what ways might it help us to look at alternative points
of view?
7. Are there situations in which only one point of view is the
right one?

Consider some of the points of view that might be present in the

vignettes by answering the following questions:
C
1. How might Miss Dupont view the students’ behaviour at the
supermarket?
2. How might other students view this behaviour?
3. Why does Miss Dupont wonder whether Jane’s reaction would
have been different had Julian made fun of a person with
Down’s Syndrome?
4. Why might Jane have defended the elderly woman to
her friends?
5. How does Jane think that her friends will see her ‘break-up’ with
Simon? Do you think she is correct? Why?
6. Why is there a difference between Julian’s response to the
elderly woman in the supermarket and Sister Mary (a woman of
considerable age) at the workshop?
7. What were some of the views expressed by the students about
the notion of care?
8. Do the students come to a conclusion about what it means
to care?
1.4 Extension
Consider the roadside
tributes that mark the place
at which a tragic accident
has occurred, resulting in
the death of one or more
people. Called ‘descansos’,
these memorials are placed
as a tribute to those
LeAnne Vincent © 2005
who have died, as a

representation of their
death and also of their life
(see Figure 1.2). Spanish in
origin, descanso means
‘resting place’ or ‘rest’. It Figure 1.2: A roadside tribute, or descanso

is a term dating back to the days when pallbearers would carry

a coffin to the cemetery. If the journey was long they would set the
coffin down to rest. They would mark those places with wreaths
and flowers to remind people to pray for the deceased.
1. In what ways might the construction of descansos help family
members and friends to express their feelings?
2. In what ways might descansos elicit compassion or empathy
from motorists and their passengers?
3. What might be some of the impacts on the community as a result
of the placement of descansos?
4. What might be some negative responses to these tributes?

chapter two
wo
DOING YOUR BEST
Seek to accomplish
something worthy and
admirable, try hard, pursue
excellence
Vignette 2A – Worthiness and admiration
Local School Bradley Smy (14) and Ali Gerwain V

Science Ace! (15) submitted a design for a drinking
fountain aimed at utilising run-off
by Regina White
water to maintain gardens in schools.
The local school is today celebrating “It’s nice to have lush gardens at
the success of two science whiz kids school to sit around,” said Gerwain,
who have been awarded the Australian “but in Australia because our
Science Young Achiever of the Year continent is so dry we have to be
award. thinking about conserving water.”
A clipping from a local newspaper
Mr Neville, the school’s principal, bounced into the staffroom.

‘Did you see the paper this morning?’ he asked, passing the
morning newspaper around to the few staff in the office. ‘Great to
see the boys getting some recognition for their hard work, isn’t it?’
‘I suppose so,’ replied Mrs Wishart, the school librarian.
‘It’s a shame that all our students don’t achieve so well,’ smirked
Mr Randall, the head of the science department, as he looked across
at Mr Levis, the head of physical education.
25

‘Hey! My boys shifted from 11th in the competition to 8th last

year. Mightn’t be “newsworthy” but was plenty “praiseworthy”
V John.’
Both teachers laughed, remembering the days when the school’s
rugby team was at the bottom of the ladder and they were unable to
hold their heads high in the staffroom after every match.
‘Why is it always about winning?’ remarked Mrs Wishart. ‘There
are kids in this school who should be admired for their diligence and
perseverance but they’re never acknowledged in the paper – not
even in the school newsletter!’
‘Ahh, the quiet achievers,’ nodded Ms Ross, the school counsellor.
‘They aren’t quiet achievers – they’re the forgotten few. They
mightn’t ask for attention but they should be acknowledged,’ Mrs
Wishart replied.
‘There’s no such thing as second place,’ responded Mr Randall.
‘Oh, for goodness sake, John, it might make you look good to have
these kids in the paper but it shouldn’t be about that.’
‘What do you suggest, Virginia? Not acknowledging kids who
do well?’
‘No. But who decides what is worth being rewarded? It always
seems to be the science and maths kids. What about those kids who
actually make an impact on this community but whose grades aren’t
as high or don’t have the opportunity to enter fancy competitions?’
‘I agree that it should be about doing your best, Virginia,” said
Ms Ross, ‘but not everybody can be identified as excellent, or nobody
would be.’
‘Well, it just seems to me that some kids are overlooked because
what they do isn’t popular.’
‘You’re probably right,” added Mr Neville, ‘but these kids are
inspirational, they deserve the accolade.’
‘Unlike the Mini-Storms, eh Scotty? Still not into the finals?” Mr
Randall baited Mr Levis.
‘Hey, leave my little rugby guys alone. They’re doing their best!’
laughed Mr Levis.
‘Yeah – but it isn’t really good enough is it?’ called out Mr Randall
as he set off for the science lab.

D OI NG YOU R BE S T 27
Vignette 2B – Rewards, praise and criticism
Three parents are gathered at the school gates, waiting to collect

their children after school. A discussion takes place about the
V
assessment of student work.
‘You know, I’m so sick of students being rewarded for doing an
average job on something!’
‘I know exactly what you’re saying, Joanne,’ replied another of
the Year 4 mothers.
‘Tonya Willis was sent home with an award for “trying her best”
last week, meanwhile my boy is producing work of a better standard
and being told he should work harder!’
Kylie looked at the two women in front of her and said, ‘Well, isn’t
schooling about encouraging all students to do their best and not to
compare themselves with others all the time?’
‘When I went to school we got rewarded for a good result, not a
pat on the head every five minutes for doing what was expected of
us!’ Joanne retorted.
“Yes, but Jo, weren’t you just saying last week that you had hated
school and that you never thought you were smart enough to do
anything other than get married?’ replied Kylie.
Vignette 2C – The achievement
David ran into the house. ‘Mum, I’m in!’ he cried. ‘They’ve accepted
me into the comedy festival.’
V
‘That’s great, David, it really is. I’m so proud of you,’ his mother
replied.
Later that evening, when David’s step-father arrived home and
the three of them were eating dinner, his mother shared the news.
‘Pity you couldn’t do as well at school as you do at telling a joke,
mate. You’ll be the funniest guy in the dole queue next year.’
‘It’s not all about maths and science, Vince.’
‘You’re right, Gayle, but life ain’t all about fun and games either,
you know. You gotta do whatever it takes to get ahead these days,

mate and I just don’t see that making people laugh is gonna make
you any money.’
V ‘I had to beat 500 other contestants to get that place and all you
can do is bag my grades. I’m not even failing in anything!’
‘I just want you to do your best, Dave and you’re not going to do
that while you’re wasting your time telling jokes. Nadine Jones has
the right idea mate – I saw her in the newspaper again this week.
She’s doing things that people will take notice of. I saw she’s already
got a scholarship to one of those up-market universities. I’ll bet she
gets straight As in Maths, English and Science.’
David stood up and pushed in his chair. ‘For the record, Vince,
Nadine Jones is going on a music scholarship and doesn’t do any
science subjects. If it’s that important to you then you should know
I’ll be in the paper next week. In case you didn’t notice I was in there
a fortnight ago for helping out at the nursery – Nadine got
photographed planting the tree that I gave her to hold for the
picture.’
David walked off to his room.
‘You’re too hard on him, Vince,’ said David’s mother.
‘I just want him to get a real job so that he doesn’t have to spend
his life pouring concrete.’
‘Vince, I wish you wouldn’t say that. You love your job and the
business is doing well.’
Vignette 2D – Doing the best, or being the

best?
V Stacey sat by the library alone, feeling really annoyed that she had
not obtained the grade in Art that she had hoped for.
‘I really tried,’ she thought to herself. ‘I mean, it’d be different if
I didn’t but I really worked hard on that project and I only got a C.’
She recalled her art teacher’s words, which Stacey thought offered
no comfort. ‘But Stacey, you have improved so much this year.’

Stacey couldn’t stop thinking. She thought out aloud, ‘What’s the
point if all I get is a C? Maybe Danny had a point when he dropped
out and went to Africa with his sister. At least over there he is doing
something that is worthwhile. Not like here where you work your
V
insides out for nothing.’
She thought about what her parents would say: ‘If you have done
your best then you should be proud.’
That night, Stacey watched a program on television on the great
artists. Again, her head was filled with thoughts. ‘Everyone’s out to
be the best, but who decides what is “the best”? The painting called
the Mona Lisa doesn’t look that inspiring or good to me.’
2.1 Rewards and accomplishments

At school, excellence is often associated with high achievement or
good results, and students are usually publicly rewarded for
academic and sporting excellence and for excellence in the creative
arts such as music, theatre and visual arts. Outside of the school
context, the media often highlights the achievements of individuals
or groups in particular fields of activity (such as sport), or special
situations (such as emergency rescues), or to society in general
(such as public service).
The association of awards and rewards with accomplishment
can encourage us to think that excellence is found only in those
accomplishments that attract such rewards and public recognition.
Moreover, the value of an accomplishment might be identified
with the reward received, and excellence then becomes not a
measure of the quality of an achievement but the measure of
whether or not the achievement results in reward or recognition.
If we act in order to achieve recognition, then our motivation for
acting is said by philosophers to be extrinsic. Extrinsic rewards are
external to the act that prompted the reward. Conversely, an
intrinsic reward is internal to the act itself. So, for example, a gold

medallion is an extrinsic reward for winning a race but the intrinsic

reward for the athlete might be the experience of running at his or
her best on the day.
Often, people accomplish things that seem to be expressions of
human excellence yet are not recognised publicly. Think about
parents who love, work hard to provide for and protect their
families; nurses and caregivers who look after those in need;
workers who keep our communities clean and safe; and students
who work hard but never get ‘first place’.
C 1. What are some of the various ways in which excellence is

rewarded in the vignettes?
2. Identify some of the ways that excellence is rewarded in your
school.
3. Can you think of people who have made important contributions
to your school, your community, or to society who have not been
awarded or recognised by the media for their contributions?
4. Should all excellence be rewarded?
5. Should only high achievement and good results be rewarded?
2.2 Worth and admiration

To view an act or achievement as being worthy is to judge it to have
merit. Worth can also mean the quality that renders something
desirable, useful or valuable. You may have heard someone being
called a ‘worthy person’ or ‘a person of great worth’, meaning that
he or she is honourable or admirable. In this sense, it is a quality
that commands esteem and respect.
However, sometimes admiration can be seen as awe or wonder.
For instance, we might admire a celebrity whom we really know little
about, simply because we are in awe of how famous he or she is.
More usually, our admiration is more discriminating than this.
So our admiration might dwell on particular qualities that are
valued in the person who attracts our admiration. Our admiration

in this case is then an appreciation of something in particular, or

many things. That is, we might admire a person because we
appreciate his or her particular skills or special qualities.
In this usage, the idea of ‘admiration as wonder’ disappears, and
the word expresses our approval or appreciation of the excellence
of those qualities.
1. In Vignette 2C, is Vince right to say that receiving a music

scholarship to ‘one of those up-market universities’ is of more
C
worth than his stepson David’s achievement in beating 500
other contestants to get a place in the comedy festival?
2. Is David’s achievement in being accepted into the comedy
festival (Vignette 2C) worthy of the same merit as Ali and
Bradley’s science award (Vignette 2A)?
3. Is it possible to compare the worth of two different kinds of
achievement?
In Vignette 2B, a mother complains that a student was awarded for

‘trying her best’, but the woman’s son, who is producing work of a
C
better standard, is told he should work harder. In Vignette 2D Stacey
feels annoyed that she didn’t get the grade she had hoped for, even
though her art teacher had praised her for improving so much and
her parents believed she should be proud because she had done
her best. What do you think is more worthy or admirable: (a) trying
your best but achieving less than average results, or (b) putting in
minimal or no effort but achieving above average results?

C Make a list of what you think are admirable qualities in a human

being. Give reasons you think these qualities are admirable. Give
examples of people in the public eye whom you admire that share
these admirable qualities. Do you admire the same qualities in others
who might have them? Give reasons to justify your answers.
2.3 The pursuit of excellence – an Aristotelian point

of view
The pursuit of excellence is an idea promoted in many areas of life,
both in and beyond schools. What is excellence and why should we
pursue it? This question has a long history and was first answered
by the ancient Greeks living in the Mediterranean over 2000 years
ago. Aristotle is one of the most famous of these philosophers. He
was the teacher of Alexander the Great, so he knew a little something
about human excellence.
Aristotle believed that everything has a purpose, and that to
understand what the excellence of a particular thing is we should
first understand the purpose of that something. Take a knife: what
makes a good knife? The activity or end to which knives are
generally directed determines the answer to this question. So, the
main thing to consider would be sharpness – does it cut well? But
we might need also to check the length and thickness of the blade.
In short, we need to determine what would enable a knife to best
perform the task for which it was designed. A blunt knife is still a
knife but it is one that has not reached the standard of the best means
of functioning that defines the very purpose of a knife. Similarly,
for humans, we notice that they flourish when they are engaged in
what humans do best – their particular excellence or excellences –
compared with other living creatures. Aristotle thought that the
particular purpose of humans is being engaged thoughtfully in living
well. He defines this purpose as ‘the ultimate good’.
Some actions or practices are good in themselves (intrinsic good)
and other things are good only because of their consequences

(instrumental good). If all of the acts we perform depend on some

other acts to give them meaning – that is, they are instrumental –
this can lead to circularity and a life of seeming purposelessness.
Take the following example: I go to work to earn money; I earn
money to enable me to purchase food; I purchase food so that I can
eat; I eat in order to go to work; I work to earn money … etc.
That’s why Aristotle (and other philosophers) argues that some
notion of an ultimate intrinsic good for human life provides it with
an overall purpose or meaning.
Human excellence, for Aristotle, involves cultivating those
attributes that are especially human: rational thinking and elements
of good character, known as the virtues. Together, excellence in
these things provides for the full development of our humanity –
our ultimate purpose. The virtues, such as honesty, courage,
compassion, generosity, tolerance, love, faithfulness, integrity,
fairness, self-control and prudence are dispositions and habits that
enable us to lead the good life. Aristotle argued that true happiness
or fulfilment can only occur in the course of being a certain kind
of person – the person with developed excellences, a person acting
virtuously and joyously. Aristotle believed that developing habits
of acting virtuously would lead us to experience fulfilment in acting
virtuously.
Although the virtues are the means to the end of fulfilment,
these means are internal to the end. That is, we cannot properly
characterise the end independently of characterising the means.
That is why someone aiming at excellence, or doing his or her best
in this Aristotelian way, will ask such questions as, ‘What kind of
person will I become if I do this?’ or ‘Is this action consistent with
my acting at my best?’
While the virtues are to be sought as the best guarantee to a
happy life, happiness also requires that one be lucky enough to live
in a flourishing community or state that can help support the
development of the moral virtues and the other non-moral qualities
of a happy life. So the virtues are necessary but not sufficient
conditions for happiness. One must, in addition to being virtuous,
be healthy, wealthy, wise and have good fortune.

C 1. Is ‘doing your best’ itself a form of excellence?

2. How do we determine what excellence is?
3. Is excellence something that can be measured?
4. Is excellence always recognisable to others?
5. Should excellence always be acknowledged?
6. Should all excellence be rewarded?
7. Can we do anything if we put our minds to it?
Cues 2.3.2 – Making distinctions
C 1. Make a list of those things that you consider good or desirable.

2. Think about why you chose the things you did.
3. How do the items on your list relate to one another?
4. Compare your list with others.
5. Look through the list and identify any things that are intrinsically
desirable or good.
6. Look through the list and identify any things that are
instrumentally good.
7. Are there any items on the list that are both intrinsically and
instrumentally desirable?
2.4 Extension
The television program Australian Idol is based on the idea of
finding a selection of ‘raw’ talent who rise to become ‘pop stars’.
Young hopefuls must submit to a variety of processes and trials
ranging from auditioning in front of cameras and a selection panel
of judges to performing live and being televised to, and voted on,
by the public.
The whole process seems to epitomise people trying or doing
their best. Sometimes they are applauded for their efforts but are
not selected for the finals; other times they are openly berated for
their lack of skill or talent, regardless of effort. Often, those with

talent are selected but fail to make the top 12; and often the judges
disagree on the potential of the individual who is auditioning. At
times the viewing audience has seen individuals whose singing was
so awful that they admired these individuals for their audacity and
hopefulness, so making them mini-stars or successful failures.
Consider the following questions:
1. Do you think that the judges should acknowledge when a person
auditioning for Australian Idol has done his or her best, even
when the contestant lacks skill or talent?
2. Before you do your best, should you know whether your best is
good enough?
3. Because a person wins Australian Idol, does it follow that this
person was the person who did his or her best?
4. Do those competitors who do not win Australian Idol deserve
recognition for doing their best?
5. Is doing your best purely about the outcome, or could it
encompass things such as your dignity, poise and so on?
6. What is the difference, if any, between ‘doing your best’ and
‘being the best’?

ee
chapter three
FAIR GO
Pursue and protect the
common good where all
people are treated fairly for a
just society
Vignette 3A – Fair play
V ‘Have you seen that the government is looking into banning staff
from taking cigarette breaks?’ said Courtney to her cousin, Jane.
‘Have you seen any of the teachers smoking at lunch?’
‘No,’ answered Jane, ‘Neville wouldn’t let them, don’t you
reckon?’
‘Guess not. But shouldn’t it be their choice?’
‘Maybe, but don’t they kind-a have to lead by example?’
‘Yeah, but everyone knows Harrigan smokes anyway – he stinks in
Chem class!’
‘But he doesn’t smoke where we all can see,’ pointed out Jane.
‘Imagine Miss Dupont having a durry?” laughed Elise, Courtney’s
friend.
‘Simon Lander got suspended for selling cigarettes here last year,
remember?’ added Sara.
‘Yeah, I do. But how are they gonna police people taking a
cigarette break at work – I mean, it’s not like here where there are
teachers watching you every minute of the day,’ added Courtney.
36

FA I R G O 37
‘They have to work it out somehow – otherwise it isn’t fair to all

the non-smokers who don’t get the extra breaks,’ said Elise.
‘It’s more than that. I saw something on the telly, one of those
current affair shows, and they said it wasn’t so much about that –
V
more to do with encouraging everyone to be healthier and to minimise
things like passive smoking by even making smokers have to light up
15 metres away from their buildings or something,’ said Jane.
‘God! They shouldn’t be able tell people what to do like that; it is
a free country after all,’ retorted Courtney.
‘No, they were saying that they weren’t taking away the individual’s
“choice” to smoke, just making it policy that they couldn’t take extra
breaks to do it in work time,’ replied Jane.
‘Isn’t that the same thing, really?’ asked Courtney.
‘I guess not,’ replied Elise. ‘More like promoting healthier living and
maybe even trying to make it fairer on everybody – you know a bit like
athletes not being allowed to take performance-enhancing drugs.’
‘Smoking doesn’t enhance your performance, Elise!’ exclaimed
Courtney, rolling her eyes.
‘I know that, Courtney! But it isn’t really fair that a smoker gets
to have several breaks throughout the day when a non-smoker has to
just soldier on – in the same way, kind of, it wouldn’t be fair if some
athletes could boost their performance with drugs. It would be an
unfair advantage,’ Elise said.
‘Not if they all had equal access and choice it wouldn’t be,’
Courtney replied.
‘Yeah, well, my dad has smoked all his life and says these rules are
crazy! First off he says, plenty of people waste time at water coolers
chatting about television and other non-work things. On top of that
he says that he gets heaps of work done by taking a cigarette break
with Bob, the other regional manager, as that’s where they do most
of their catching up and planning,’ interjected Pete, a Year 11 boy
who knew the girls through their families. ‘He also pointed out that
it’d be stupid to ban people smoking in cars because how the hell can
they monitor that and who gives them the right to stop someone
doing what they want in their own space?’

‘I think, Pete,’ Jane started, ‘that it’s more about the common
good. So they don’t want to stop people smoking but rather protect,
V say, children or babies in cars. I mean it’s a bit like mobile phones in
cars. They haven’t banned using them while you’re driving just to
stop people talking when they want to – it’s a safety issue.’
‘Maybe so,’ said Courtney, ‘but I just think that when you start telling
people what they can and can’t do that it just ends up being unfair.’
Jane said, ‘Okay, Courtney – but doesn’t someone have to make
choices when the person is doing the wrong thing? Like Toby wanting
to be on the footy team and Mr Levis telling him that he would be
hurt too easily … I mean, Mr Levis would’ve been in trouble if Toby
was hurt after his knee injury last year.’
‘Shouldn’t Toby have been given a fair go, though? Anyone could
get hurt playing rugby – I mean isn’t it up to the individual?’
Vignette 3B – The lunch money thief
V Several thefts of lunch money had taken place in Mrs Andrews’

Year 6 class. Although she had no evidence or proof, Mrs Andrews
suspected that some of her students were aware of who the culprit
was. When the next theft took place, in order to obtain some
cooperation, she decided to keep the entire class in at recess until
someone provided information on who stole the money. Afterwards,
in the staffroom at lunchtime, Mrs Andrews told her colleagues, Ms
Anderson, Miss Fairchild, Mr Fish and Miss Dupont of the incident.
Mr Fish expressed concern over how Mrs Andrews had handled
the situation: ‘Don’t you think it’s unfair to punish the whole class
for the acts of one person?’
Before Mrs Andrews had time to respond, Ms Anderson intercepted
the conversation: ‘Well, it depends doesn’t it, Bill?’
‘On what?’
‘Well, let’s ask Julia. Did anyone admit to having stolen
the money?’
‘What has that got to do with it?’ retorted Mr Fish. He paused, and
then continued, ‘There are other ways to deal with these sorts of issues.

FA I R G O 39
For example, you could distribute blank slips of paper to all the students,
ask them to write down any information that they think might be
helpful, and collect all the slips of paper before they leave the room.’
Mrs Andrews turned to Mr Fish and said, ‘Why should you defend
V
the kids? I’ve heard them call you Fish Face behind your back.’
At this point Miss Dupont decided to step in. ‘Julia, have you
discussed the issue of discipline or punishment with the children?’
Mrs Andrews confessed that she hadn’t. She was aware of Miss
Dupont’s approach to teaching, especially her emphasis on classroom
dialogue as a behaviour management strategy, and felt the need to
explain further. ‘I guess I felt it was my role as a teacher to sort the
issue out. Anyway, I don’t know if my students are old enough to be
discussing these kinds of issues.’
Vignette 3C – The fight
As they did most days, two students, Morgan and Eric, were walking
home together after school. They were continuing a conversation
V
that had started earlier in the day.
‘I can’t believe we got kept in because some stupid kid in our class
stole money.’
‘Yeah, I know,’ Eric replied. ‘I don’t know why we should get
punished for doing nothing.’
‘I think Mrs Andrews is really mean sometimes, don’t you?’
‘Yeah,’ Eric broke off part of his muesli bar and gave it to Morgan.
‘Who do you think did it?’
Morgan thought for a moment. ‘Dunno. Maybe it’s Kathy. She’s
always borrowing my pencils but never giving them back. Who do
you reckon it is?’
‘I don’t think it’s Kathy. If she really stole your pencils, then that
would be different.’
Walking ahead of the boys was a small figure. ‘Hey!’ exclaimed
Morgan pointing to the boy, ‘there’s that kid in our class, Shaun.
He could have done it.’
Shaun was not very popular at school.

‘D’ya reckon?’ Eric was uncertain.

‘Yeah! Remember that time he told us how he stole a Choc Bar
V from the corner shop? It must have been him. See, first he tells us he
steals things, and then Renée’s lunch money goes missing.’
Eric became thoughtful. ‘Morgan, although he said he stole the
Choc Bar that doesn’t mean he stole the lunch money. It might be
someone else in our class.’
‘I say we’ve got our evidence. Let’s beat him up. It’s his fault that
we got kept in, so he deserves it.’
Eric didn’t agree with his friend’s reasoning, but, he did wonder if
Morgan was right. ‘All right, Morgan, let’s get him.’ They ran as fast
as they could to catch up with Shaun.
3.1 The common good

Central in many debates about what ought and ought not to be
acceptable within a particular group is the notion of a ‘common
good’.
The common good is broadly defined as a specific good that is
shared and beneficial for all members of a community. In this sense,
it is not the sum total of all the private interests of the individual
members of society. The philosopher John Rawls described the
common good as certain general conditions that are equally to
everyone’s advantage, such as justice and liberty.
On the other hand, many people associate the notion of the
common good with a basic utilitarian maxim proposing that an act
is measurable by virtue of its consequences and that an act should
ideally bring about the best possible outcome for the greatest
number of individuals. However, going back to the original
definition stated above, something counts as a common good only
to the extent that the best possible outcome is an outcome to which
everyone has access.
Some detailed characterisations of the common good include
such things as a health care system, public safety and security, a

FA I R G O 41
legal system, a political system, a healthy economy and a natural

environment providing clean air, water and soil. The achievement
of the common good specified in this way requires the cooperative
efforts of citizens. However, some would argue that this is
inconsistent with the common good of liberty, especially since, in a
pluralist society, there would be many different versions of what
constitutes the good life and disagreements about the relative value
of the elements identified as being constituents of the good life.
In a pluralistic society, different people have different ideas about

what is worthwhile or what they might consider to be ‘the good life
C
for human beings’. As a result, we cannot always agree on what
the common good might be. From the list below, decide which are
common goods to which everyone should have access. Give reasons
to justify your response.
1. Food, clothing and shelter
2. Adequate water supply
3. Clean air
4. Unpolluted environment
5. Education
6. Health
7. Information and communications technology
Cues 3.1.2 – Analysing arguments
You might think that since we all benefit from the common good, we
would all cooperate to establish and maintain the common good. But
C
there are many potential obstacles to successfully doing so. From the
arguments listed below, state whether you agree or disagree with
the conclusions. Are the arguments supported by good reasons?
1. Different people share different beliefs and values. As a result,
it will be impossible for us to agree and therefore get widespread
commitment to the common good.

2. There are ‘free-riders’ – people who will always take the benefits
the common good provides while refusing to do their part to
C support the common good. If enough people become free-
riders, the support for the common good will diminish and the
system that led to the establishment and maintenance of
the common good will collapse.
3. People value individual freedom, the right to pursue their
individual goals and interests without interference from others,
to be free ‘to do their own thing’. It is impossible to convince
people that they should sacrifice their freedom for the sake of
the common good.
4. Maintaining a common good often requires some individuals
or groups to bear greater costs than others. Forcing individuals or
groups to carry unequal burdens for the sake of the common
good is unfair.
C 1. Do you agree or disagree with Jane that banning smoking

should be ‘about the common good’? (Vignette 3A)
2. Do you agree or disagree with Courtney that ‘when you start
telling people what they can and can’t do that it just ends up
being unfair’? (Vignette 3A)
3. Are the values of ‘individual freedom’ and the ‘common good’
in conflict?
4. Do individuals have a responsibility to act with the common
good in mind?
5. Is there an indisputable common good that all individuals
throughout the world could agree upon?
3.2 Fairness and getting a ‘fair go’

Most people are familiar with the notion of giving someone a ‘fair
go’ – but what does this actually mean? Many would think of it as
a term that suggests all people are equal and that everyone has a

FA I R G O 43
right to the same opportunities. However, does everyone actually

deserve the same opportunities? For example, should a person who
doesn’t bother to complete his or her assignments or tasks on time
be given access to the same opportunities and rewards as someone
who does? Should someone who comes from a disadvantaged
background and who has the ability to excel in a sport or field of
work be helped to gain equal opportunity to excel?
The notion of a fair go rests on what we mean by fairness. But,
defining fairness is not an easy task. For instance, younger children
do not find it easy to distinguish between what’s fair and something
that goes against their own desires. However, most of us are able to
point to various instances of what we think is fair or unfair. Such
examples give insights into the concept of fairness. What do you
think fairness is?
Here are some ideas. Fairness is:
• treating everyone equally
• doing that which gives equal outcomes
• providing equal opportunity
• treating everyone according to his or her need
• treating everyone according to his or her accomplishments (‘To
the victor goes the spoils’)
• dependent upon reciprocity (‘Do unto others as you would have
them do unto you’)
• contextual – it depends upon what is to be disbursed or acted
upon; that is, some things should be given equally, such as the
care of the teacher for his or her pupils, while other things should
be given differentially, such as resources (some students might
need more help than others to learn the basics).
Apart from the problem of working out what we might mean by
fairness, there is the further issue of working out the status of these
ideas about fairness. Many philosophers hold one of three different
points of view; that theories about what fairness is are:
• subjective, that is, there is no way of objectively assessing
competing individual views on fairness
• culturally relative, that is, they are dependent upon a cultural
viewpoint and there is no way of objectively assessing different
cultural viewpoints

• objective, that is, grounded in the reality of our common

humanity.
C 1. Was it fair of Mrs Andrews to keep the whole class in for the
theft? (Vignette 3B)
2. Is it fair to punish everyone for the acts of one person?
3. Can you think of examples when it would be fair to do so and
times when it would be unfair to do so?
4. Was Mrs Andrews fair to expect other students to report
information on the stolen money?
5. Should we report others suspected of wrong-doing?
6. Should we even ‘tell on a friend’ if we think he or she is doing
wrong?
7. Can you think of examples of when it would not be fair to do so
or not to do so?
Cues 3.2.2 – Expressing agreement and

disagreement
C In Vignette 3A, Courtney and Jane seem to disagree about the values
of ‘the common good’ and ‘individual freedom,’ in regard to the
banning of smoking and whether or not doing so is fair to everyone.
Consider the following statements. Do you agree or disagree? Justify
your response with reasons.
1. I have a right to clean air. Therefore, it is not fair that others
should pollute it.
2. Nobody has a right to anything. Nothing is fair. Therefore, I have
a duty to no one and I have no obligation to treat others fairly.
3. While nobody has a right to anything, we should consider
treating people fairly.
4. Everyone has a right to be treated fairly. Therefore, everyone
has an obligation to treat others fairly.

FA I R G O 45
Cues 3.2.3 – Exploring possibilities
Sometimes it is difficult to decide how to prioritise among certain

things. Some of the strategies used to solve this problem can be quite
C
arbitrary. These include:
First come, first served
Tossing a coin
Alphabetical order
Deciding by lot (drawing straws).
Which of these four strategies, if any, would be best to use in order
to most fairly address the following scenarios? Justify your response
with reasons. Discuss further options that might also be fair.
1. Queuing to be served lunch.
2. Allocating scarce resources.
3. Receiving an organ transplant.
4. Deciding the order of authors’ names on a jointly written book.
5. Booking tickets to a concert.
6. Dividing up household chores.
7. Evacuating a sinking ship.
Which of the following maxims or principles, if any, would you choose

as a practical guide for judging fairness? Give reasons for your
C
responses, and offer examples of how you might apply these maxims.
Next, show how they might apply to Vignettes 3A to 3C.
1. People should be free to pursue their own goals and interests
without interference from others.
2. Tit-for-tat.
3. Act towards others as you would have them act towards you.
4. Do not do to others what you would not wish them to do
to you.
5. Turn the other cheek.
6. Equal rights for all.

Cues 3.2.5 – Finding criteria
C Which of the following are examples of fairness? Give reasons for

why you agree or disagree. In each case, list possible criteria for making
it a case of fairness.
1. Treating everyone alike.
2. Treating similar cases similarly.
3. Treating different cases differently.
4. Sharing resources equally.
5. Sharing resources in proportion to what people deserve.
6. Giving everyone what he or she deserves.
7. Giving some people more than others, according to their
needs.
8. Privileging one group of people over another.
3.3 A just society

Social justice refers to the view that justice should be achieved in
all aspects of society. A just society is one in which individuals
and groups enjoy fair treatment and a fair share of the benefits of
society. To pursue this goal is to move towards a socially just
world. In this context, social justice refers to the distribution of
advantages and disadvantages within a society, as sharing in the
benefits requires sharing in the burdens in order to establish and
maintain such benefits.
C 1. What are the responsibilities of the individual in a just society?

2. Should we always challenge the injustices we find in our own
society?
3. Do we need to question the value of a ‘fair go’ in order to
challenge the various practices of communities, cultures and
societies?
4. What does fairness have to do with social justice?
5. What is justice?

FA I R G O 47
Cues 3.3.2 – Value judgements and proposals
While there are different conceptions of a just society, equality

before the law (includes the right to a fair trial) and human rights
C
(considered to be the basic rights and freedoms to which all humans
are entitled) are often cited as important factors in achieving justice
in every aspect of society. Read the two cases below and comment
on the decisions made. Was there enough proof or evidence to
warrant the decisions? Do you think a just society would make such
decisions? If not, how might a just society approach these situations
differently?
1. Mrs Andrews keeps the entire class in during recess until
someone decided to provide information regarding the theft.
(Vignette 3B)
2. Morgan and Eric decide that Shaun stole the lunch money, on
the basis that he had previously stolen a Choc Bar from the
corner shop. (Vignette 3C)
1. Is it ever necessary to challenge conventional practices (traditions,

customs and accepted moral opinions)?
C
2. What are the benefits and consequences of questioning or
challenging the various practices of communities, cultures and
societies?
3. How does an individual’s response to challenging these practices
reveal his or her beliefs and values?
4. Do we have a responsibility to challenge our own beliefs, values
and practices?
5. Do we have a responsibility to investigate alternative possibilities?
3.4 Extension
Invite students to research the Azaria Chamberlain case. (The film
Evil Angels, starring Meryl Streep, is a starting point through

which students could be invited to consider the Chamberlain

story.)
Discussion questions:
1. Was it fair that Lindy Chamberlain was considered guilty
because she did not appear emotionally distraught on camera?
2. Why did the public find it difficult to accept that a dingo was
to blame?
3. What are some of the aspects of this case that demonstrate
fairness?
4. What are some of the aspects of this case that demonstrate
unfairness?
Discuss the following in relation to the Lindy Chamberlain trial,
and the implications of both for the achievement of fairness and
justice in Australian society.
1. Trial by media
2. Guilty until proven innocent

ur
chapter four
FREEDOM
Enjoy all the rights and
privileges of Australian
citizenship free from
unnecessary interference or
control, and stand up for the
rights of others
Vignette 4A – School uniformity
A television current affairs program on the enforcement of school

uniform rules has shown an interview with a student who has
V
protested against her school enforcing school uniform rules. In the
interview it was pointed out that, according to the Department of
Education, it is not compulsory to wear school uniforms. But in many
schools the wearing of school uniforms has been considered part
of the school code. After viewing the program, two Year 12 students
at the school, Timothy and Sara, and a handful of students from
Years 8 and 9, decided to not wear their uniforms to school. After the
school had undertaken a number of punitive actions against these
students in an attempt to make them wear uniforms, Timothy enlisted
the support of other students. Together they launched a protest
campaign during school hours, which involved their absence from
classes in order to plan their course of action. Eventually the school
49

decided not to enforce uniform regulations, although a significant

number of students continued to wear their uniforms.
V Several of the parents disagreed with the school’s reaction to the
protest and demanded the enforcement of school uniforms. Charles
Brown, Sara’s father, had approached Mr Neville, the school principal,
to review his decision. Mr Neville explained that it was not within his
jurisdiction to enforce the wearing of uniforms, although he expressed
his belief in compulsory school uniforms. Mr Brown threatened to
raise the matter at the next meeting of the school’s parents
association.
Vignette 4B – Choices
V ‘Would any of you have done it?’ Teresa asked her friends while
walking home from school.
‘Done what, Teresa?’ asked Gloria.
‘Protested against uniforms, of course,’ she continued. ‘I think it was
pretty brave. What do you think, Stephen? I would love to see you turn
up to Old Neville’s office in thongs and a singlet!’ They all laughed.
‘Personally,’ Alex added, ‘I don’t think I would do it. I think
uniforms are good for students because when you think about it,
some kids aren’t as well off as others and maybe don’t have the latest
fashions. With uniforms, no one will know and other kids can’t hassle
them over it.’
Gloria looked at Alex. ‘Oh, that’s so stupid, Alex. Do you really
think that the kids from our school are so shallow that they’ll tease or
bully someone because they’re not in fashion? It’s like saying that all
houses should be the same or that everyone should earn the same
salary. I don’t think that’s a good argument!’
Alex looked offended. ‘Don’t you care about others, Gloria?’
he asked.
‘Of course I do. In fact, I think uniforms are fine. I have no
complaints. They’re comfy and good for the weather, what else do
we want? It’s not like the school is stripping us of our whole
individuality. I mean, after all,’ she grabbed a chunky silver chain from
around Stephen’s neck, ‘we’re still free to wear these if we choose.’

F R E E D OM 51
‘Yeah, I don’t know what I’d do if they started making us wear

ribbons in our hair and only one set of earrings,’ Teresa laughed.
‘Would you have done it, Stephen?’
Stephen looked up. ‘No, I wouldn’t. My parents would kill me.’
V
Teresa laughed. ‘Geez, why would they do that?’
‘They just … they think that uniforms are important. Besides, they
wouldn’t listen to my opinion. Even if I told them they’d just say,
“Why would you want to stand out?” And “Why do you have to be
different?” Or they’d say that I should aim to be neat and tidy and
follow the rules.’
Gloria looked confused. ‘Follow the rules? So you’re going to go
through life not questioning anything, and just go with the status
quo, hey, Stephen? How boring!’
Stephen was annoyed by this accusation. ‘You don’t understand,
Gloria. If I don’t do what they say, I’m out on the street. You’ll never
have that problem.’
Alex cut them off. He knew when to stop questioning Stephen
about his home life and that was usually right away, so he turned to
Teresa and asked, ‘How about you, Tess? Would you have done it?’
‘No. I am happy going with the flow. I mean, I’d rather not upset
things.’
At this point in the walk home Stephen and Alex turned off to
their street. They said goodbye and the girls kept walking.
‘Geez,’ Teresa continued. ‘Steve’s very touchy, isn’t he? He should
really loosen up.’
Vignette 4C – Take away
‘Hey, did you hear that Sally got fired from The Burger Place?’ asked
Sandra.
V
‘Nah, what for?’ asked Gloria.
‘She wouldn’t take out her nose ring.’
‘How pathetic. Who cares whether she has a nose ring or not?’
‘Yeah, I know, as if anyone cares,’ agreed Sandra. ‘Hey, remember
that time Julian found an earring in his sandwich?’
‘Oh, yeah – that was gross.’


4.1 Freedom
The concept of freedom is one that is often explored in the media and
in many aspects of our daily lives. It has become synonymous with
increased participation in democratic political systems, and is closely
allied with the concepts of civil liberties and individual rights.
Dr Martin Luther King Jr, an American civil rights and political
activist, was the youngest man to be awarded the Nobel Peace Prize
for his work in promoting non-violence, equal treatment of races
and as a peacemaker. Dr King utilised ‘freedom of speech’ to inspire
a nation and ultimately the world. His speeches are legendary,
studied in schools and universities world-wide. Dr King’s actions
invite us to consider the questions ‘What is freedom?’ and ‘At what
cost can freedom be had?
Oodgeroo Noonuccal, one of Australia’s most respected poets
and a noted educator and political activist, was also a campaigner
for Aboriginal rights who fought to improve conditions for her
people. She led the protest against unequal voting rights for
Indigenous people, declaring that democracy means ‘all people are
truly given freedom of thought, freedom of choice’.
During the past several years the media has highlighted issues
that challenge us as citizens to consider the concept of freedom
more carefully. Issues such as the use of detention centres to detain
asylum seekers provoked passionate responses from many members
of the Australian public. Some focused on protecting the freedom of
the public, others on protecting the freedom of those detainees.
Riots, such as those seen in Redfern and Cronulla, have also
highlighted that tensions run high among Australians and that
ethnic tensions remain a topic of relevance.
The concept of freedom also plays an important role in the
history of philosophy. Many would argue that for ethics to make
sense people must be free to decide what to do. But do we have real
choices? Some argue that we are shaped or constructed by social or
biological conditions to make the choices we do. Others see freedom
as the right to do as they wish when they wish.
The issue of human freedom often leads to reductionism. This
involves the idea that complex entities, such as human beings, are

F R E E D OM 53
composed of simpler parts and that the working of the complex

whole can be fully explained, or reduced to, the workings of the
simpler parts. According to this way of thinking, although science
does not as yet have a complete account of all human action, the
causes of our actions are, nonetheless, theoretically predictable, given
a complete understanding of, say, our biochemical make-up. If this is
indeed the case, then it seems that human beings are unable to
exercise freedom. If humans are not free, and all human action is
determined at the level of biochemistry, then can an action be either
praiseworthy or blameworthy? Can we approve or disapprove of any
human action if we are not free to decide what to do? The problem of
freedom and determinism is an important one, for we cannot tell
people what they ought to do unless they are free to do it.
1. Is the enforcement of school uniforms taking away students’

freedom of choice?
C
2. Should students be allowed to protest over school rules?
3. Can we have rules and still have freedom?
4. Is freedom doing whatever you like?
5. Does freedom come with responsibility?
6. Do you think students can be responsible to participate in school
decision-making?
7. Should students have the freedom to participate in school
decision-making?
Cues 4.1.2 – Exploring agreement and

disagreement
Decide with which of the following statements you agree or disagree.

Are your reasons for disagreeing or agreeing different from those of
C
others in your class? Do you only partial disagree with some of the
propositions, but wish in some respects to improve on them? How
can you improve on these propositions?

1. Freedom is the absence of responsibility.

2. We have freedom only if there are no rules imposed upon us.
C 3. We have freedom only if we can do what we want, provided
that we do not impinge upon the freedom of others.
4. Freedom is a right.
5. We have a duty to uphold freedom.
Cues 4.1.3 – Meaning
C Match the left column with the one on the right. Which of the usages
means ‘freedom from constraints’ and which ones mean ‘freedom to
do something’? How are they different?
1. The capacity to exercise A. She was given the freedom
choice of their library facilities
2. The right to unrestricted use B. The freedom of the city
3. Exemption from an C. Loose clothing gives the
unpleasant condition wearer freedom
4. Ease of movement D. Freedom from want
5. The right of enjoying all of E. We have the freedom to do
the privileges of citizenship as we please
C Compare and contrast the following cases in regard to freedom.

What have these cases in common and how are they different? Give
reasons.
1. Enforcement of school uniform rules. (Vignette 4A)
2. Sally got fired from her job for refusing to remove her nose ring.
(Vignette 4C)
4.2 Rights
Rights can be seen as either conferred by, or expressed in, the law.
Examples are international agreements, constitutions and the
common law, or in the collective will or moral institutions of a

F R E E D OM 55
society or community. However, many philosophers are divided

over the status of rights and their coverage. Do only humans possess
rights, or do animals and perhaps ecosystems have rights, too?
Human rights are variously described as inalienable, natural, as
products of society, or as God-given. Regardless of these differences,
all agree that a right can loosely be described as a benefit that
entitles someone to have or to do something, and involves others
having duties or obligations towards the rights-holder. For example,
I say that I possess an absolute or indefeasible right to free speech
and that you, therefore, have a duty not to hamper my speaking in
any way I like.
Regardless of one’s views about natural rights, it is important
to consider what implications arise when considering all rights
in terms of the collective moral institutions of a society. The
problematic nature of rights is raised by situations in which
rights seem to be in conflict. For example, does rights talk help
us decide whether abortion is morally permissible? Does the
woman’s right to terminate a pregnancy override the right of
the foetus to life?
1. Do you think Stephen’s parents have a right to stop him from

expressing his opinion?
C
2. Do you think Timothy and the other students have a right to
protest against the enforcement of school uniforms?
3. Should everyone have a right to his or her own beliefs or
opinions?
4. If so, should we have a right to practise them?

disagreement
After finding out that the wearing of school uniforms is not

compulsory, Sara decides to not wear her uniform. The school
C
principal, Mr Neville, explains to Sara’s father that it is not within his

jurisdiction to enforce the wearing of uniforms, even though he

believes in compulsory school uniforms. Mr Brown threatens to raise
C the matter at the next parents association meeting.
Decide which of the following statements you agree or disagree
with. Give reasons.
1. Sara Brown has a right to decide whether she wants to wear a
uniform.
2. Sara’s father has a right to forbid his daughter to protest
against uniforms.
3. Mr Neville should consider the rights of the students over those
of the parents.
4. Mr Neville should consider the rights of the parents over those
of the students.
5. The Department of Education should enforce regulations for
school uniforms.
C 1. Should children have rights?

2. Should the rights of children differ from those of adults?
3. What does it mean when we say that someone has a right to
something?
4. When you have a right to do something, is it always right to do
it?
5. When you have a right to do something, is it still right if it
impinges on someone else’s rights?
6. What should be done when rights conflict?
4.3 Duty, obligation and privilege

‘Duty’ and ‘obligation’ are terms commonly used interchangeably;
they generally refer to the conduct required of a person. However,
it is useful to draw a distinction between the two. Duty is a sense
of moral commitment to someone or something that results in
action, and involves moral constraint or some sacrifice of immediate
self-interest.

F R E E D OM 57
A moral obligation, on the other hand, is the general term used

for that which is required by virtue of a moral rule or other binding
demand. There are other obligations such as those derived from a
role or relationship, such as parental or familial obligations. There
are also social obligations derived from tradition or social
conventions, and legal obligations, which generally incur a penalty
if such obligations are not fulfilled. Obligations vary from person
to person. For example, political leaders, judges, lawyers and the
clergy have more obligations than other citizens, and adults have
more obligations than children.
A privilege is an advantage or favour that involves freedom to
act in certain ways, or freedom from particular kinds of burden
that is granted to or enjoyed by select persons. For example,
citizenship often involves privileges that are not conferred on all
residents of a state. The Australian Department of Immigration
and Citizenship describes the privileges and responsibilities of
citizenship as follows:
Privileges of Australian citizens

It entitles you to privileges of Australian citizenship, giving you
the right to:
• live in Australia
• apply for an Australian passport and to leave and re-enter
Australia without applying for a resident return visa
• seek assistance from Australian diplomatic representatives while
overseas
• vote to help elect Australia’s governments
• stand for Parliament
• work in the public service
• serve in the armed forces
• register as Australian citizens by descent any of your children
born overseas after you become an Australian citizen.
Responsibilities of Australian citizens

Citizenship also brings with it responsibilities. For example,
citizens are required to:
• obey Australian laws
• enrol on Federal and state/territory electoral registers

• vote in elections
• defend Australia should the need arise
• serve on a jury if called to do so.
C 1. Gloria accuses Stephen of ‘going to go through life not

questioning anything, just go with the status quo …’ Do we
have a duty to question the rules, or should we follow them?
2. Stephen’s parents say that he should aim ‘to follow the rules’.
Does Stephen have a duty to obey his parents, or should he
question them?
3. Stephen says of his parents that ‘they wouldn’t listen to my
opinion’. Do Stephen’s parents have a duty to listen to their son,
or should they do what they think is best for him?
4. Are we obligated to fulfil our duties regardless of what the
consequences might be?
5. In the case of conflicting duties, how would we decide on what
course of action to take?
C Complete the sentences by using one or more of the words found

within the brackets. Consider your reasons for doing so. Justify your
claim.
1. Freedom of speech is a (right, privilege, obligation, duty,
other).
2. It is the government’s (right, privilege, obligation, duty, other)
to ensure full employment.
3. Parents have a (right, privilege, obligation, duty, other) to
consider the welfare of their children.
4. When a person turns 18 years of age he or she will have the
(right, privilege, obligation, duty, other) to vote.
5. If you are employed it is your (right, privilege, obligation, duty,
other) to get paid.
6. If you are a student it is your (right, privilege, obligation, duty,
other) to abide by the rules set out by your school.

F R E E D OM 59
Do any of the following examples involve duties, obligations or

privileges? If so, what are they? Can you give examples? Give reasons
C
you think these are examples of a duty, obligation or privilege.
1. Sharing a house with friends
2. Sharing a house with family
3. Travelling in another country
4. Walking in a national park or forest
5. Keeping a pet
6. Being a student
4.4 Extension
1. Research the experience of being held in Australian immigration
detention centres. Use various media sources, such as the Internet,
newspaper articles, blogs, photographs and so forth. Research
these with a view to completing one of the following tasks.
• Develop a short dramatic skit or scene that depicts what you
believe freedom is to a refugee.
• Produce a collage that depicts what a detainee might
experience in his or her daily life within a detention centre.
• Write a letter, poem or journal entry from the perspective of
the parent of a child held in a detention centre. The written
piece should explore feelings such as fear, helplessness and
hope.
2. Research the Redfern and Cronulla riots that took place in 2004
and 2005, respectively. Explore notions of freedom from the
perspectives of ethnically different individuals. Consider
the following questions:
• How might the taunting of individuals through the use of
racial slurs (for example, using terms like ‘wogs’ and lebs’)
impact on your notion of freedom if you were of Middle
Eastern descent?
• How does violence of any type impact on the freedom and
rights of bystanders and perpetrators?
• What might be the likely repercussions of an act of violence?
• Does violence beget violence?

3. Have students research the case of David Hicks, an Australian

citizen who was alleged to have served with the Taliban and al-
Qaeda in Afghanistan. Hicks was held prisoner by the US
Government at Guantánamo Bay, Cuba for five years before
being transferred to an Australian prison in 2007. Address the
following questions:
• What is the Geneva Convention?
• How might David Hicks’ imprisonment be seen as
justifiable?
• How might his imprisonment be seen as unjust and an abuse
of his rights and a denial of his freedom?

chapter five
ve
HONESTY AND
TRUSTWORTHINESS
Be honest, sincere and seek
the truth
Vignette 5A – Motives
Two teachers, Mrs Andrews and Miss Dupont, were meeting with
Mr Neville, the school principal, in his office. Mrs Andrews had asked
V
for some help on what to do regarding one of her Year 6 students.
‘Look,’ she said, ‘I’m at a loss as to what to do. One of my students,
Sarah, came to see me today to tell me that she had overheard
Morgan telling a boy in Year 7 that he had stolen a book from Shaun
Mitchell and wasn’t going to give it back. I know something has been
bothering Shaun but every time I have asked him if anything is wrong
he says no. I also promised Sarah that I wouldn’t share what she was
going to tell me before knowing what it was.’
‘Have Shaun’s parents been in contact about the book?’ asked
Miss Dupont.
‘No, not as far as I know. I doubt Shaun would even tell them.’
‘Could we call Morgan in and speak with him, leaving Sarah’s
name out of it?’ asked Mr Neville.
‘I had thought of that, but there is more to it: I don’t know if
Sarah is telling the truth. She doesn’t like Morgan much from what
61

I can tell, but I also heard her once telling a friend that she thought it
was funny when Morgan and Eric decided to beat up on Shaun after
V school earlier this term. I’m not sure if she’s just trying to cause trouble
or whether she’s sincere. She has made problems for some of the
other boys in the past.’
Vignette 5B – An MSN between two friends
V Stacey: ‘You’re such a traitor. I can’t believe you told EVERYONE about
this. I trusted you. He was my first and now half the school thinks I’m
a slut.’
Rizzo: ‘You’re such a hypocrite Stacey.’
Stacey: ‘What does that mean?’
Rizzo: ‘It means that when you found out about Julian you outed
him to everyone and when Jenny and Stephen did it you told
everyone. Besides – I didn’t tell everyone.’
Stacey: ‘That is so unfair! You are a friend and I trusted you. Jenny
didn’t tell ME and ask ME to keep it quiet so I didn’t do anything
wrong. Julian was obviously gay to everyone except his dad – I just
said what’s obvious. YOU – you betrayed me.’
Rizzo: ‘Whatever, Stace … everyone knew you’d done it because
Shane had told them already. Besides, you never said keep it quiet –
I assumed you knew Shane had told Cass and Pete before he asked
me if I knew. And for the record, I DIDN’T say anything – I just said yes
I knew.’
Stacey: ‘Yeah, well, Shane didn’t know. He was just fishing for
confirmation. He only thought that Johnny and I had – now he knows
and so does half the school – THANKS!’
Vignette 5C – A blog
V Yo, so this is Cool Cat here again. I’m glad some of you are still out
there reading my crappy blogs and thanks Tonka for your post in my
visitors’ book. You asked a really interesting question (any of you

HON E S T Y A N D T RU S T WORT H I N E S S 63
who haven’t read it yet you really should – there’s also some cool
links to other crazy deep stuff) … so anyway Tonka – you say that you
live in a little town and go to this school full of misfits (I presume your
teachers are the same! LOL) and you asked how the hell are we meant
V
to trust anyone in the world with all this Iraqi stuff going on, the
global warming, kids starving, CEOs ripping us off, politicians lying
themselves sick, kids blowing away other kids in the US, riots on
beaches and in suburbs, rapists, the media selling, selling and selling
… well my answer is I don’t have the first idea. I bet someone does
but it ain’t me … I mean, we got Christians and Muslims, Hindu and
Krishna, we got East and West, we got people killing each other for
nothing … All I can say is this – I’m glad we’ve got each other. I’m just
glad we’ve found each other ‘cos you seemed lost and now you’re
found. Wanna try and meet some time? You can come stay here …
just say the word, babe. By the way are you m or f? Wanna exchange
photos? Hey and for everyone else out there I still love ya all, too!
5.1 Honesty and truth

Aesop’s fable, The Boy Who Cried Wolf, depicts a boy who on
several different occasions cried ‘Wolf!’ so as to have the town’s
people run to his aid. The ploy was designed to relieve the boy’s
boredom as he watched the sheep above the village throughout the
night. Unfortunately for the boy, the night a wolf truly showed
itself the town’s people ignored his cries, believing him to be lying
yet again: as a result the boy was eaten. According to Aesop, ‘a liar
will not be believed, even when he speaks the truth’. Whilst Aesop’s
fable demonstrates the importance of telling the truth, honesty is
far more multi-faceted and complex than this fable shows.
Honesty is commonly viewed as a character trait or virtue. To
possess the virtue of honesty is to be a certain sort of person. In
contrast to other approaches to ethics, which emphasise following
rules or evaluating the consequences of actions, virtue ethics
emphasises moral character, or virtue, as the indicator of moral
worth. To be a virtuous person is to have a fully virtuous character,

as opposed to having vices or vicious character traits. From the

perspective of virtue ethics, what a person ought morally to do in a
particular situation is to do what a virtuous person would do in
that situation.
Being an honest person is not equivalent to simply not lying at
any one time or, indeed, ever, or even having an unwillingness to
lie regardless of the outcome. To possess the virtue of honesty is
to be a certain sort of person with a particular way of being. The
virtuous person is not honest simply because he or she is moved to
action out of fear of being caught out, or because he or she thinks
that ‘honesty is the best policy’. Moreover, the virtuous person is
not honest simply because he or she is moved to action by honest
impulses, such as the desire to speak the truth.
The fully honest person does what he or she should without any
inner conflict; he or she acts gladly. The person’s disposition to act
with honesty is multi-faceted and entrenched in who he or she is as
a person; in other words, it ‘goes all the way down’. It includes the
person’s views about honesty and truth, the feelings he or she has in
reaction to situations involving dishonesty, as well as the choices he
or she makes in a whole-life context. For instance, the honest person
prefers to associate with honest people, is upset when those who are
closest to him or her act with dishonesty, and views with contempt
those who obtain material benefits through dishonest means.
C 1. From the conversation between Mr Neville and Mrs Andrews

(Vignette 5A), do you think that Sarah is an honest person?
2. Why does Mrs Andrews think that Sarah’s sincerity and causing
trouble in the past are related to her telling the truth?
3. Should we question people’s sincerity to be sure they are
honest?
4. What other qualities or conditions are needed for honesty?
5. Should we always be honest?

Cues 5.1.2 – Value judgements
A friend asks you to keep secret that her father is suffering from a
terminal form of cancer. Later that week another friend says she has
C
heard a rumour about this and asks you directly if you know anything
about it.
1. What would an honest person do?
2. What if your friend’s secret was that she had stolen a ring from
your other friend?
3. What if within her admission she expressed remorse and that
she intended to return the ring as soon as possible?

disagreement
Consider the following quotes. Do you agree or disagree? Give

reasons.
C
1. ‘The truth shall set you free.’ (The Bible, John 8:32)
2. ‘There are no whole truths: all truths are half-truths. It is trying
to treat them as whole truths that plays the devil.’ (Alfred North
Whitehead)
3. ‘There is nothing to fear except the persistent refusal to find out
the truth, the persistent refusal to analyze the causes of
happenings.’ (Dorothy Thompson)
4. ‘No amount of experimentation can ever prove me right; a single
experiment can prove me wrong.’ (Albert Einstein)
5. ‘I hold that there is nothing truer than happiness, and nothing
happier and sweeter than truth.’ (Gottfried Leibniz)
6. ‘But she does not want truth: What is truth to a woman! From
the very first nothing has been more alien, repugnant, inimical
to woman than truth – her great art is the lie, her supreme
concern is appearance and beauty.’ (Friedrich Nietzsche)

C Shakespeare: ‘Honesty is the best policy. If I lose mine honour, I lose

myself.’
Henry Rollins: ‘Sometimes the truth hurts. And sometimes it feels
real good.’
Do you agree or disagree with Shakespeare? What is Henry Rollins
saying about truth? Give reasons for your response. Should we be
honest if the truth will hurt others? Should we be honest only when
it will feel good? Offer examples to illustrate your point of view.
5.2 Doing and allowing

Is there a difference between intentionally killing someone and
refraining from preventing his or her death? Here is an example.
You witness a person drowning in the surf and make no effort to
rescue him or her. Is this morally equivalent to drowning the
person? Another example is lying and refraining from telling
the truth. To lie is to make an untruthful statement with the intention
to deceive, whereas failing to tell the truth is when a significant fact
is omitted, leaving another person with a misconception. The
distinction between acting in such a way that knowingly brings
about particular consequences and knowingly refraining from
preventing such consequences is known as acts of commission and
omission (or simply, acts and omissions or doing/allowing).
There is a place for omissions in criminal law. A person is liable
for failing to act only when the law imposes a duty to act and the
person is in breach of that duty. Generally, there is no duty of
care owed to others. So, in the case of refraining from preventing
a drowning, a person cannot be held liable in the same way as a
person who intentionally causes a drowning. On the other hand,
in the case of parents and guardians, or if the person has created
the danger, a duty to act is imposed and therefore a person failing
to act could be legally liable. Nevertheless, in all of these cases of
failures to act, the person could still be morally blameworthy.

1. When Rizzo admitted to Shane that he knew about Stacey and

Johnny, is it the same as telling?
C
2. If lying is making an untruthful statement about something, is it
the same as knowingly refraining from telling the truth and
leaving others with false beliefs about that thing?
3. Should a person who tells a lie and a person who knowingly
omits to tell the truth be equally morally blameworthy?
4. Should both the person who kills and the person who knowingly
refrains from preventing a death be legally liable?
5.3 Trustworthiness
Trustworthiness forms the basis of mutually beneficial
relationships. A trustworthy person is someone who over time
reliably shows that he or she is worthy of trust. Trusting is
something we do every day. Without trust it would be difficult to
go about our daily activities and carry out everyday transactions.
For example, as drivers we trust that other motorists will stay on
the correct side of the road.
1. Does being honest make you trustworthy?

2. Can you be dishonest and still be trustworthy?
C
3. Are there any other virtues that a trustworthy person should
have?
4. Does trusting someone necessarily mean that he or she is
trustworthy?
5. Should we trust people and only stop trusting if they prove to
be untrustworthy, or should we not trust them until they prove
themselves worthy?
6. What are the advantages and disadvantages of each position?

C In Vignette 5C, the writer of the blog entry (known as ‘Cool Cat’)
expresses his or her uncertainty at being able to trust anyone in the
world. Yet, the writer seems to consider Tonka, who posted an entry
in the visitors’ book, to be trustworthy. Do you think that you can
judge someone to be trustworthy when you have not yet met him or
her face-to-face? How does meeting someone on the Internet differ
from other ways you would usually meet someone in terms of judging
someone to be trustworthy? Give examples and illustrate in what
ways each would be different.
C 1. If a friend asks you if he or she looks okay and you think that he
or she clearly does not, should you be honest?
2. How do you think your response would impact on your friend’s
ability to trust you?
3. Do you think that trustworthiness requires honesty?
5.4 Extension
1. Discuss what it means to ‘seek truth’. Place the discussion within
various contexts such as religious, traditional, customary, social
conventions and political contexts. Try posing questions such
as: Should children be encouraged to believe in Santa Claus?
Should we accept politicians’ words as truthful or as fact? Can
opposing truths exist?
2. Discuss movies (or scenes from movies) or fairytales that depict
lying or misrepresenting the truth, and talk about what the
characters experience as a result of deception, sincerity, telling
the truth, telling a lie and so forth. Examine what difference, if
any, intention makes and who and what is valued in the story.
Whose voices are heard? Whose are silenced? Why?

chapter six
ix
INTEGRITY
Act in accordance with
principles of moral and
ethical conduct, ensure
consistency between words
and deeds
Vignette 6A – Drinks with the boys
Ms Turner is a dedicated history teacher. A number of the male maths

and PE teachers, in particular, are attracted by her warm and outgoing
V
personality but turned off by the self-confidence she displays when it
comes to professional issues. In their view, the ideal young female
teacher should be charming but vulnerable, and willing to look for
advice and support from her more experienced and wiser colleagues.
Ms Turner feels that it has been a long struggle to achieve an
uneasy acceptance by these men, but that it has been worth the
effort since they constituted an influential group among the staff of
the school. This is why she felt especially pleased to be invited by
Mr Meldrum to join a group for Friday afternoon drinks down at
the local pub in order to celebrate, in his words, ‘A terrific result by the
school’s First XV’. Mr Meldrum is a ‘legend’ at the school, so to get an
invitation, Ms Turner thought, was a sure sign of acceptance. But her
happiness was short-lived.
69

Because she was late on her arrival at the pub, Ms Turner went
straight to the bar and purchased a drink. After being served she
V walked through the crowd, looking for her colleagues. They saw her
just as she saw them and they began to busily rearrange the seating
in order to find a place for her at the table. Sitting with the men
were several boys from Year 12, including two students from her
Modern History class, Jim and Billy, who also happened to be
members of the school’s football team. Ms Turner was unsure about
how old the other boys were – although she felt they couldn’t all be
18 years or older – but she was certain that Jim and Billy were only
17 years old.
Ms Turner’s thoughts were in turmoil. If she refused to sit down
with the group, all her good work in developing a rapport with her
male colleagues would have been to no avail. As for the boys, how
could she tacitly condone their behaviour? Surely it was wrong? On
the other hand, she did have to face them in class next Monday and
for the rest of the year, and goodness knows what words would be
said behind her back if she walked out now; a conversation that was
sure to be reported back to all of her students.
While driving home, Ms Turner wondered if she had done the
right thing. She had felt uncomfortable all afternoon, but felt she
had no option but to sit and have a drink with her colleagues, as well
as with her students. She excused herself after only two drinks, much
to the surprise of those at the table. She was sure they detected her
uneasiness and sense of disapproval. She decided to not think about
the incident until the next day.
Vignette 6B – Billy’s bong
V In the staffroom, Ms Turner was in the midst of recounting her story

to Ms Anderson when she saw her colleague look at the clock. ‘You’ll
have to excuse me, Cheryl. I’m running late for class. But I want to
hear more about old Frank at lunch.’
‘Oh, you’re such a gossip,’ humoured Ms Turner.

I N T E GR I T Y 71
Ms Anderson dashed out the door and down the corridor. Her
students were surprised to see their teacher arrive several minutes
late. Some of them had taken it upon themselves to continue the
project they had commenced in the previous week. Ms Anderson
V
expressed her delight at the progress made by the Year 12 metal work
students. She had just decided to walk around the room to see if
anybody required assistance when she became distracted by the
laughter of three boys at the rear of the class. Moving towards them
she noticed what appeared to be a pipe in Billy’s hand. She questioned
Billy, ‘May I see the work you’ve done so far?’ Without hesitation, Billy
revealed the implement grasped in his hand. ‘Can you explain what
this is, Billy?’
‘Yes, Ms Anderson,’ replied Billy eagerly, ‘it’s a bong.’
‘You know you can’t make things like this in here, don’t you?’
Her question was intended to be rhetorical, but Billy chose to answer
it just the same.
‘No, I didn’t know that, Ms Anderson.’ He thought for a moment
then added, ‘But it isn’t for me, I’m making it for my mum.
Her birthday is tomorrow.’
Vignette 6C – Smoking in the boys’ room
The school principal, Mr Neville, held a packet of cigarettes that had

earlier been confiscated from Alex, the Year 12 student who was now
V
sitting across the desk from him.
‘Mr Carrington informs me that you were caught smoking in the
boys’ toilet earlier this morning. Is that correct?’
‘Yes, Mr Neville, but …’
‘He also informs me that you were in possession of some drugs,
which were found in this packet.’ Mr Neville interjected. He opened
the packet and displayed the small parcel wrapped in aluminium foil.
‘But it’s only marijuana,’ Alex muttered.
‘You’ve put me in a difficult situation. I have no option but to
inform your parents.’

Alex closed the door behind him as he left Mr Neville’s office.

Unsure of what to do, the principal pondered his responsibilities.
V Then he lifted the handset of his phone. ‘Hello,’ said the voice at the
other end.
Alex walked through the front doorway only to find his parents
sitting impatiently in the lounge room. His father looked up. ‘Sit
down, son.’
His mother stared at him. She looked so disappointed. ‘Where
have you been? You’re usually home at 3:30 sharp. What’s going on,
Alex?’
‘I was just hanging around with some friends, that’s all.’
‘Some friends! You know we got a call from your principal,
Mr Neville, today. Yes, he told your father and me that you were
found smoking at school in the toilets. Is that true, Alex?’
‘Yes.’ Alex stared at the floor. Why were they so upset? It was only
tobacco and marijuana, and he knew for a fact that his father had
been into drugs when he was younger, before he had met his mother.
‘Alex.’ His father put a hand on his mother’s shoulder, as if to
comfort her. ‘You were smoking marijuana. You know how we feel
about drugs. Why are you going against what we have taught you?’
‘I wasn’t smoking marijuana. I was smoking cigarettes. They found
some marijuana on me, but I wouldn’t smoke it at school.’
‘Why were you smoking it at all, Alex? I’ve heard some pretty
awful things about drugs, about marijuana. I’ve heard it can affect
your mental health.’
‘Mum, please, do you believe everything you hear?’
‘Alex! Don’t dare insult your mother right now. Do you know what
you’ve put her through this afternoon?’
‘Yes, I know, and I’m sorry, all right! What do you want me to say?’
Alex was getting frustrated. His mother had never taken the time to
find out any facts about drugs.
‘Alex, that phone call has made me so worried. I’m wondering
now whether my son is one of those potheads, one of those no
hopers. Do you understand about drugs? Do you know that you can
get hooked from the very first time you take them? Do you know
that, Alex?’ His mother was standing up now, staring down at him.

I N T E GR I T Y 73
‘Mum, really, that’s crap. I’m not addicted to drugs and I’ve had
them more than once.’
‘More than once? Just how often do you do this, Alex?’
‘Not often.’ Alex hated being lectured by his parents. But when it
V
came to drugs, he knew the only way to get out of the conversation
was to go along with whatever his mother said. He thought that she
was completely unreasonable when it came to the subject of drugs.
‘Where did you get these drugs? I want names, addresses and all the
details. Your father and I want this person dealt with very seriously.’
Alex knew that there was no way he was going to ‘dob’ anyone in.
That, in the eye of Alex’s group at school, was the ultimate betrayal.
‘Sorry, Mum. I won’t tell you who gave it to me.’
His father looked confused and angry. He put a hand to his temple
and started to massage it. ‘What do you mean you won’t tell us? You
will, son, because as far as we are concerned this person should be
dealt with so that they don’t get any more young kids hooked. It’s
wrong, Alex, can’t you see that?’
Alex looked at his father with barely disguised disgust. Was this
the same man that, as the story went, was stoned on the day he met
Alex’s mother? He felt cheated, like it was okay for his father, but it
wasn’t okay for him. ‘Dad! What are you talking about? You can’t
pretend that you were never into marijuana, you can’t. I’ve heard the
stories, from you, from your old school friends. You only stopped
because you met Mum. How can you honestly stand there and say it
was all right for you to smoke it, but when it comes around to me,
I can’t? Talk about double standards!’ Alex stood up.
‘Where do you think you’re going?’ his mother shouted. ‘You’re
grounded, Alex, and there’s no way out of it. You aren’t even moving
from this room until you give us names, I thought I’d explained that.
And now, about your father and when he used to smoke marijuana
sometimes …’
Alex cut her off, ‘More like every day.’
‘Alex!’ His father stood up. ‘A parent’s job is to learn from their
own mistakes and prevent their children from making the same ones.
I’ll be damned if I let you go the way I did, Alex.’
‘Why can’t you let me make my own mistakes?’

‘Letting you make your own mistakes is pointless. Instead of us

both going down the wrong track, we can both learn from my
V experiences, do you see?’
‘Dad, what you’re saying makes no sense to me. I don’t even want
to have this conversation any more, so if you don’t mind, I’ll just go to
my room and smoke some cones.’ His voice dripped with sarcasm.
‘Alex! Don’t be so smart! Your father and I will search your room,
every corner … we’ll do everything we can to stop you from doing
any more drugs. Now, this is the last time I’ll ask you, and I expect a
proper answer. Who gave you those drugs? Was it that Billy Meldrum
boy? Yes, that would be right. Everybody always said that boy was
trouble. You always get mixed up with the wrong crowd. Alex, I don’t
know what to do!’
‘You two should hear yourselves! You really make no sense. Here
you are, you both smoke cigarettes, you allow me to smoke cigarettes,
but a teacher catches me with a small amount of marijuana and you
freak out. It doesn’t make sense to me.’ With that, he grabbed his
school bag and headed for the stairs to his room.
6.1 Integrity
The concept of integrity has a number of diverse applications. It
can be used in reference to a person’s general character, or to the
various parts of a person’s life, such as his or her professional,
intellectual or artistic integrity, or to something as different as the
overall quality of a wildlife habitat or an ecosystem. We might say,
for instance, that a habitat has integrity if it remains relatively
unchanged or undamaged by development or the effects of
development. What these applications of the term share is a reference
to the wholeness, completeness or purity of something.
In relation to human character, integrity is a virtue commonly
referred to. Ordinarily, when we say a person is of integrity, we
mean that the person is of good moral character, someone whose
identity is uncorrupted and who is dedicated to seeking an

I N T E GR I T Y 75
understanding of living a moral life. However, while the term is

frequently used synonymously with the term ‘moral’, there are
times when we may disagree strongly with someone’s particular
moral commitments and yet admit he or she has integrity. In such
cases we admit to moral disagreement, but at the same time admit
the person has integrity because of his or her dedication to the
pursuit of a morally good life.
Integrity applies also to being true to the results of critical
thinking (see also 6.2 Consistency in moral thought and action)
and to apply the same standards of criticism or evaluation to one’s
own ideas as to the ideas of others. So, for instance, in a discussion
or argument you would apply the same standards of evidence and
proof to your own ideas as you would apply to the ideas of others.
This would mean honestly admitting when you identify mistakes
or inconsistencies in your own ideas and actions, even if these are
not noticed first by others.
1. What were some of Ms Turner’s concerns about drinking with

the boys in Vignette 6A?
C
2. Do you think her decision to stay was a good decision?
3. Do you think her decision to leave after only two drinks was a
good decision?
4. Do you think she behaved with integrity?
5. Should teachers behave with integrity?
6. Should everyone behave with integrity?
7. Is being thought of as someone with integrity important
to you?
8. What does integrity mean to you?
Cues 6.1.2 – Finding criteria
From the list below, state whether you think a person who
demonstrates these behaviours is a contender for integrity.
C

Give reasons for why you agree or disagree. Discuss the role of other
virtues in regard to each of these attributes as possible criteria for
C making it a case for integrity.
1. Dedicated to seeking an understanding of living a moral life
2. Acts out of a sense of duty
3. Would not consider compromising his or her beliefs, values or
principles
4. Consistent with everything he or she does and believes according
to his or her core values
5. Acts out of a sense of loyalty
6. Holds steadfastly true to his or her commitments
7. Demonstrates single-mindedness in pursuit of approval
8. Acts out of respect for others
9. Acts out of consideration for the feelings of others
C In Vignette 6C, Alex is confronted by his parents over his use of

marijuana. Alex is aware that his father used marijuana in his youth
and accuses him of ‘double standards’. His father’s reply is: ‘A parent’s
job is to learn from their own mistakes and prevent their children
from making the same ones’.
1. Do you think someone who has behaved in one way in his or her
youth can later oppose the same behaviour in someone else?
2. Would that person be demonstrating integrity?
3. Would you say that Alex is a person of integrity?
Cues 6.1.4 – Thinking critically
C Evaluate the discussion in Vignette 6C using the concept of integrity in

critical thinking. In particular, identify any mistakes or inconsistencies.

I N T E GR I T Y 77
6.2 Consistency in moral thought and action

Moral integrity is considered to be a quality or characteristic of
persons, referring to the congruence between a person’s beliefs,
values, judgements, behaviours and actions in attempting to live a
good or moral life. Central to the notion of moral integrity is the
idea that to be moral requires more than holding a moral belief; it
requires us to act in accordance with those beliefs. In other words,
moral beliefs guide actions and are satisfied by actions.
Another way to look at the connection between thought and
action is to ask whether moral or ethical judgements necessarily
motivate us to act. Ordinarily, it is assumed that a person of integrity
is one whose moral judgements necessarily motivate moral action.
On this account, a person of integrity is reflective in his or her ethical
deliberations and genuinely attempts to discern what is morally right
from that which is morally wrong in order to develop appropriate
commitments and to consistently act on those convictions.
Sometimes people fail to act in accordance with their principles
of moral and ethical conduct. In other words, there is little
consistency between their words and deeds. These people are
said to lack integrity as a result of moral weakness. Such
shortcomings are less commonly due to perversity – a deliberate
intention to act against what one thinks ought to be done – and
more usually are due to a kind of moral laziness and a lack of
practice in recognising the morally salient features of particular
situations and that some features are morally more important
than others. The development of moral integrity takes practice,
as with any skill, and it is a lifelong process in which errors of
judgement are unavoidable.
1. Are there similarities or differences between ethical behaviour

and integrity?
C
2. Does ethical behaviour imply integrity?

3. Can a person of integrity behave unethically?

4. Can an unethical person have integrity?
C 5. What is the relationship, if any, between ethical behaviour and
integrity?
C Consider the following quotes. What do you think they mean? How
might they inform your understanding of any relationship between
moral beliefs, judgements and behaviour, and integrity?
1. ‘Actions speak louder than words but not nearly as often.’
(Mark Twain)
2. ‘We have, in fact, two kinds of morality side by side; one which
we preach but do not practise, and another which we practise
but seldom preach.’ (Bertrand Russell)
3. ‘Deeds are fruit, words are leaves.’ (English proverb)
4. ‘Always aim at complete harmony of thought and word and
deed. Always aim at purifying your thoughts and everything
will be well.’ (Mahatma Gandhi)
5. ‘A gentleman would be ashamed should his deeds not match his
words.’ (Kong Fu Zi)
6. ‘When deeds speak, words are nothing.’
(Pierre-Joseph Proudhon)
7. ‘If you talk the talk, you damn well better walk the walk.’
(Anthony J. D’Angelo)
8. ‘The only possible form of exercise is to talk, not to walk.’
(Oscar Wilde)
6.3 The language of rights

Moral judgements are expressed with terms like ‘ought’, ‘should’,
‘must’, ‘duty’, ‘obligation’ and so forth. To make a moral judgement
is to prescribe a certain course of action. A person of integrity does
not make such judgements without proper reflection, in order to
discern what is morally right from morally wrong. But, today, we are
more likely to hear people speak about rights than duties or
obligations. Instead of saying, ‘You ought to refrain from taking that

I N T E GR I T Y 79
action,’ or ‘You have an obligation to not take that course of action,’

some people are more ready to say, ‘You have no right to do that’.
The word ‘right’ has many different usages. For this reason, it is
important to be clear about how the word is being used and then
how much sense we can make of these particular meanings. For
instance, ‘right’ can be used synonymously with ‘correct’.
For example, ‘Joe had all of the right answers in the math exam’.
At other times ‘right’ can be used to indicate that human conduct
is governed by rules and that obedience to rules is equivalent to
right action.
A very different kind of usage occurs when the word ‘right’ is
used to indicate the possession of a special kind of attribute that
involves a claim to something, or a claim to be able to do something.
For example, most of us accept that in democratic societies we have
‘a right to freedom’ or ‘a right to be treated fairly’. When we make
such claims we are making moral claims.
Consider the following sentences and replace the word ‘right’ with
another word or phrase that means the same. Which statements
C
contain moral judgements? Do you agree or disagree with these
statements?
1. Ms Turner wondered whether she had done the right thing by
drinking with the other teachers and the students.
2. It is not right for a teacher to drink alcohol with students.
3. Ms Anderson was right to point out that it was inappropriate
for Billy to make a smoking device used for marijuana as a class
project.
4. Students don’t have a right to make a smoking device used for
marijuana in class.
5. It is not right to make a smoking device used for marijuana in
class.
6. Alex’s father was right that it is a parent’s responsibility to
prevent his or her children from making the same mistakes as
the parent did.
7. A child has a right to learn from his or her own mistakes.

8. There are many ways to raise children, but there is only one right
way.
C 9. Billy’s mother didn’t get her facts right.
C Ms Turner reluctantly joins her fellow teacher, Mr Meldrum, and

students from Year 12, some of whom are suspected to be under the
age of 18, for alcoholic drinks at the local tavern. Mr Meldrum and his
colleagues seem to not find this a problem, yet Ms Turner wonders if
she is doing the right thing. (Vignette 6A)
1. Who is right, Ms Turner or Mr Meldrum?
2. If an action is considered by some people to be wrong and by
others to be right, what course of action should we take?
3. Are judgements of right and wrong simply individual
preferences?
4. What would you do if you were Ms Turner?
6.4 Extension
Look at a general overview of Mabo v Queensland (No.2). Also
known as ‘Mabo’, it was a landmark court case decided by the High
Court of Australia in 1992. The plaintiff, Eddie Mabo, argued for
native title on the basis of long possession. The defendants, the
Queensland government, argued that under the law of England the
Crown acquired the ‘absolute beneficial ownership’ to the ‘settled’
territory. However, the High Court recognised that the Indigenous
population had a pre-existing system of law. It rejected the
declaration of terra nullius, which commenced with British
colonisation in 1788, and recognised a form of native title. The
decision has had wider implications with regard to Indigenous land
rights, which have still to be determined.
• Was the Queensland government acting with integrity?
• Was Eddie Mabo a man of integrity?

en
chapter seven
RESPECT
Treat others with
consideration and regard,
respect another person’s
point of view
Vignette 7A – The didge
Mrs Brittain’s reputation as an accomplished and resourceful teacher

had preceded her move to her current school. At her previous school
V
she was celebrated as an innovative music teacher with a passion for
teaching. Mrs Brittain’s first innovation at her new school was to
introduce a music program for students interested in learning about
other cultures through music. As part of the program, she invited
guest musicians to give a series of lessons to introduce students to a
range of different musical instruments from all around the world.
In particular, the students were impressed by the sounds of Randeep
Shukla’s Indian sitar and Sol Tontoh’s African drums.
For one week of the program Mrs Brittain had invited Jayira Pike,
a descendant of the Wakka Wakka people in the South Burnett
Region of Queensland, to give a series of lessons on the didgeridoo.
With the Year 8 music class, Mr Pike began by explaining how the
didgeridoo originated in Arnhem Land in the remote Northern
Territory and is known by different names in different language
groups, including banbi, bombo, illpera and yidali. To the surprise of
81

the students, he explained that the term ‘didgeridoo’ is not an

Australian Aboriginal word, but that it came from the Irish Gaelic
V phrase ‘dudaire dubh’, which meand ‘black trumpeter’ or ‘horn-
blower’. Mr Pike explained how the didgeridoo traditionally had
cultural, spiritual and symbolic significance to the people of Arnhem
Land, but that it now is a worldwide phenomenon, to the extent
that in Germany people are using poly-pipe to re-create the sounds
of the didgeridoo.
Mr Pike then talked about his life as a professional musician in the
band Jurnjarti, and how he was able to educate people through his
music on the traditional ways of his people, or ‘my mob’ as he called
them, as well as on the contemporary issues confronting them.
He then gave a demonstration on how to play the didgeridoo.
Afterwards, many of the students approached Mr Pike to ask
questions. Wilarra, an Aboriginal student, expressed her desire to
play the didgeridoo. But before anyone else could respond to her
request another student spoke up.
‘Girls are forbidden to play the didgeridoo,’ said Bardi, as he
glanced at Mr Pike for support. ‘It’s men’s business, and girls aren’t
supposed to play. Only men can play the didgeridoo.’ Bardi, who is
also of Aboriginal descent, seemed quite sure that Mr Pike would
agree with him.
‘Er, no, not quite …’ said Mr Pike, ‘What’s your name?’
‘Bardi. Bardi Bancroft,’ he replied.
‘Well, Bardi, whether or not a woman is allowed to touch or play
the didgeridoo differs from area to area. In some parts of Arnhem
Land it is forbidden, and I’ve heard it is taboo in southern Queensland
and northern New South Wales. Other mobs allow women to paint
didgeridoos but not play them. Women should be careful playing the
didgeridoo in traditional settings, such as when they are near story
places or near elders who believe in the old ways, unless they seek
permission and accept the wisdom of the elders or are accepted as
part of a rare tradition that honours female didge players.’
‘What do you personally think about this, Mr Pike?’ asked Rosa.
Some of the other girls nodded in agreement.

RESPECT 83
‘The didgeridoo is Arnhem Land’s gift to the world. There are

many different beliefs and traditions, and we must respect them,’
said Mr Pike.
‘But do you think that girls should play the didgeridoo?’ Bardi
V
asked again. ‘I want to learn how to play, but I don’t think the girls
should be allowed.’
‘But why can’t I play it, Bardi? Isn’t that rule only for Aboriginal
people?’ Maxine looked around at the rest of her classmates and
then added, ‘How come it’s only girls who can’t play? What about
non-Aboriginal men, how come they can play? Isn’t that sexist? I think
we should make up our own mind.’
At that moment the bell gave a resounding ring throughout the
school.
Vignette 7B – The footy field
‘Sexist guys!’ cursed Maxine, as she expressed her disappointment to

Rosa and Chloe over not being given the opportunity to play the
V
didgeridoo. ‘I don’t know why Mrs Brittain didn’t just tell the class
that girls should be treated equally.’
Chloe retrieved her bag from the racks. ‘Max, surely you think we
ought to have respect for all cultures, including Indigenous cultures!
I mean, Mrs Brittain has to think about a lot of things. She can’t just
tell the whole class what’s right and what’s wrong.’
Rosa grabbed her bag and headed towards her friends. ‘Yeah,
that’s true, Chloe, but just because it’s an ancient culture doesn’t
mean we shouldn’t play the didge. Look at the kind of culture that
we would’ve had to grow up in, if it wasn’t for the suffragettes and a
whole lot of other people. We would be cooking and cleaning, and
who knows what else. Maybe we wouldn’t even be allowed to go to
school, just because we’re girls. We have to be sensitive to different
cultures, but what also has to be respected is that males and females
should have the same opportunities, like learning to play
the didgeridoo. We’ve changed our culture, and it’s definitely for the

better. Maybe it’s time other cultures looked at their own practices.
We need to fix things so that everything is equal and fair. No one
V should get more opportunities just because of their gender.’
They stopped for lunch under the jacaranda tree then decided to
take a short cut across the school oval. Suddenly, they found
themselves in the middle of a football match, which promptly came
to a halt as players stumbled over each other in their attempt to avoid
the girls. Unfortunately, Chloe collided with two oncoming players.
‘I don’t believe this!’ shouted a frustrated Jacob.
Bardi found his feet and entered the conversation. ‘What are you
girls doing in the middle of the field?’
Jacob continued to shout, ‘You girls, just get off our footy field
now! Bardi was going to score, and you’ve just come in here and …’
Maxine interrupted him, ‘Your footy field? You don’t own it,
Jacob. It’s actually the school’s oval. It’s not only for playing football.
Anyone can walk on it whenever they want.’ With that, she reached
down to give Chloe a hand.
‘Listen, Maxine, we play footy on this field every day. Now leave,’
said Jacob.
Rosa rolled her eyes, ‘Just another thing that you boys can
dominate, hey? First it’s musical instruments, now it’s a sports oval.
What next?’
A small grin appeared on Jacob’s face. ‘Are you still crying about
that didge thing in class today? What a joke. Besides, this is different.’
‘No, Jacob, it’s not a joke, and it isn’t different. It’s completely
sexist. Like you guys dictating what happens on this field. What if
I said I wanted to play footy at lunch times with you? Would you let
me? No. You wouldn’t because I’m a girl.’
‘Look, Rosa, some Aboriginal people believe the didge belongs to
men. Maybe we should respect that. As for footy, well it’s a bloke’s
game …’ He corrected himself, ‘What I mean is, girls could get hurt
playing footy – unless, of course, you join a girl’s team. Now, would
you mind getting off the field p-l-e-a-s-e?’
Rosa turned to her friends, ‘I think I’ve found the perfect spot for
us to have our lunch.’

RESPECT 85
The girls smiled, then sat down in the middle of the field. They
opened their lunch boxes and commenced eating.
‘Look, we’ll tell Old Neville if you don’t get off the field.’
‘Okay, Jacob,’ Maxine looked up at him, ‘get Neville.’
V
Realising the girls were not going to move, some of the boys
headed towards the school administration block.
Vignette 7C – The vote
During the fortnightly student council meeting Nadine, one of the

school’s student leaders, found herself trying to chair an open debate
V
between some of the footballers and some of the girls.
‘Look, everyone knows how Bardi and Jacob feel about this. They
think that because they have always been able to play football on the
oval that they should have sole right to play there!’ insisted Maxine.
‘Yeah is that right Maxine? Well isn’t it just a bit strange that in
five years you’ve never wanted to play a game of sport there and
now you want to use the oval every other day? Could it be that you’re
just trying to get back at us ‘cos we’re guys?’ snorted Jacob.
‘Don’t be so stupid. I’m sick of you thinking your reasons are better
than ours. Even in English you have to try and degrade women as
stupid and lazy, motivated only by their desire to be “better than
you”. Has it crossed your mind that this isn’t about you?’
‘Guys,’ interrupted Nadine. ‘This is getting us nowhere; please
respect each other’s right to express your own views. Focus on telling
us what you think the problem is and what you think is a possible
solution. Okay Maxine, you first.’
‘Right, well I think that the guys think that they have a right to use
the oval whenever they want without sharing with the girls. As a girl
I would like to use the oval to practise our long-distance running
during some lunch hours. I think that the fairest solution is that we
take alternate days on a two-week roster.’
‘Ok then,’ said Nadine catching the scowling faces of the boys at
the back of the hall. ‘Now, it’s your turn, Jacob.’

‘I think that’s garbage,’ he said. Two boys at the back applauded.

‘Maxine isn’t even a long-distance runner and besides, they could run
V around the oval while we play on the oval, as long as they didn’t get
in our way. We’re training every day because we want to actually
achieve something and that’s good for the school. Besides, girls don’t
need to run off as much energy as guys do and they could run
anywhere any time so I suggest that Maxine stops being so
inflexible.’
‘Thanks, Jacob. Everyone will now have the opportunity to vote.
Okay?’ said Nadine.
‘That’s not fair,’ interjected Bardi. ‘Heaps of the guys aren’t even
here.’
‘Yes, Bardi, but they were invited to be here and they knew that
today was the vote.’
7.1 Respect
The term ‘respect’ can be used in different contexts and with many
different meanings, but because of its particular use in naming an
important value we should be careful in distinguishing the different
usages and therefore the different forms of respect.
A sailor can show respect for the sea by making sure that his or
her boat is seaworthy, all the safety equipment is in order and that
he or she has checked the weather forecast before setting out. Here,
‘respect’ refers to a watchful attitude containing an element of fear.
This is similar to the respect a tennis player might have for an
opponent’s forehand, in that it involves a concern to take into
proper account certain features of the object of respect in order to
achieve one’s ends – on the one hand to return safely to port and on
the other to win the tennis match.
Respect for persons, as distinct from the attributes of persons,
such as ‘his or her tennis forehand’, can range from having a simple
esteem or affection, such as one might have for a friend, to a deep

RESPECT 87
honouring and regard for a person’s special qualities or abilities.

But sometimes respect is demonstrated not as an acknowledgement
of a person’s superiority of character, abilities, judgements or skills,
but is simply an institutional recognition of social standing. For
example, one can show this kind of respect to the governor by
addressing him or her as ‘Your Excellency’. In a similar way, respect
for the elderly can follow from the recognition of their social
standing, and involve a courteous regard involving, say, the
demonstration of deference and attentiveness.
Respect for the elderly, however, might also result from recognition
of, and care about, their particular needs. And it is not only persons
that attract respect as a form of care. The environmentalist’s deep
respect for nature seems to recognise that aspects of nature, from
individual organisms to whole ecosystems, and indeed the planet as
a living entity, possess a profound and unique value and that the
fragility of nature and its parts deserve special care.
Involved in this form of respect, too, is a kind of reverence, a
feeling that uplifts but also humbles. We can have this form of
respect when, for instance, faced with persons of extraordinary
accomplishments but particularly for those persons who are
exemplars of undoubted moral standing, such as former South
African president Nelson Mandela.
Reverential respect can also be felt in considering ‘the majesty of
the law’, with its long and evolving history of refinement and
elaboration, its role in protecting us from ourselves and affording
justice to those who have been wronged. The German philosopher
Immanuel Kant identified this form of reverential respect in the
moral law, which he said was like ‘a jewel that shines by its own
light’. The Kantian form of deep respect for all persons, including
oneself as a person, is at the very centre of much moral theory.
Kant’s insistence that persons are ends in themselves who must
always be respected has become a core ideal of contemporary
political thought and law-making.
Implicated in all forms of respect is an acknowledgement that
the objects of our respect demand our attention and consideration
in determining our actions.

C 1. When Nadine asks her fellow students to respect the expression

of alternative views to their own, is she being reasonable?
(Vignette 7C)
2. How is it possible to respect, as Jayira Pike says, the many different
beliefs and traditions of Aboriginal peoples? (Vignette 7A)
3. Do you agree with Chloe that all cultures deserve respect?
(Vignette 7B)
4. Is it possible to respect another culture but disagree with some
of its beliefs, values and practices?
5. Does everyone have the right to be treated with respect?
6. Should respect be earned before we can participate fully in the
practices of other cultures? If so, how might a person earn it?
7. If you were Wilara (the Aboriginal girl) would you play the
didgeridoo?
8. Should the teacher, Mrs Brittain, allow the girls in the class to
play the didgeridoo?
9. Should women have equal opportunity to play the didgeridoo
and not be considered disrespectful?
C Think of examples of situations in which respect or disrespect are

issues of concern. Next, discuss who is acting respectfully and who is
acting disrespectfully in these situations. What are some of the
consequences of their respectful and disrespectful behaviour?
Cues 7.1.3 – Drawing distinctions
C State what you think the following behaviours have in common with
‘showing respect’. Next, state what you think the distinguishing
properties are that make them different. Discuss.
1. Courtesy

RESPECT 89
2. Politeness
3. Rudeness
4. Treating people equally C
7.2 Equality
It is a common belief that people ought to be treated equally. For
example, social and political pressure groups have argued for equal
pay for women and, more recently, the abolition of youth wages in
favour of equal adult wages. At a global level, organisations such as
Equality Now and Amnesty International act to help ensure that
human beings all over the world are being treated with respect and
dignity, in line with protocols of the Geneva Convention, regardless
of creed or race. In Australia, anti-discrimination legislation has
been enacted in order to safeguard and promote the equal treatment
of women, Indigenous people, ethnic minorities and others. Where
does this belief come from and how can it be justified?
Respect can be related to notions of equality. Kant emphasised
the need for respect for persons as fundamental to moral
thinking. By respect for persons he meant the moral recognition
of persons. By persons he meant ‘free rational beings’. From this
Kantian perspective, the respect for all persons implies equality
insofar as all persons are equal for the purposes of moral
decision-making.
Kant presented this idea as a supreme moral principle: ‘Act so that
you treat humanity, whether in your own person or in that of another,
never simply as a means but always at the same time as an end.’
1. Do you agree with Rosa that the boys are being sexist by not
letting the girls play on the football field? (Vignette 7B)
C
2. Do you think the boys are treating the girls equally?
3. Should males and females be treated equally or differently?

4. If everyone is different, can there be equality?

5. Is equality the same as equal treatment?
C 6. What do you think equality is?
C In the three cases below the students offer their solutions to a

problem. Do you think any of the solutions are based on principles of
equality? Do you agree with any of the solutions being offered? Can
you think of alternative solutions that are based on considerations of
equality?
1. Bardi thinks that girls should be forbidden to play the didgeridoo.
Maxine thinks the girls should make up their own minds.
(Vignette 7A)
2. The boys believe the football field should be for playing football
only, and that because they play football every day they have a
right to it. The girls think they have a right to the field too, so
they walk across the field while the boys are playing and later
decide to have lunch in the middle of the field. (Vignette 7B)
3. Maxine suggests that on alternate days over a two-week roster
the girls practise long distance running and the boys play
football. Jacob objects suggesting that the boys can play football
on all days and that the girls on the same day can run around
the field to practise their long distance running. (Vignette 7C)
7.3 The expression of equality in democracy

The term ‘democracy’ is typically used in the context of a political
state. Features fundamental to democracy in its current form are
political pluralism, representative government, free and competitive
elections, and majority rule. For democracy to work it requires
freedom of speech, freedom of the press and equality before the law.
Multiculturalism, which presupposes notions of community
and collective right, has the potential to conflict with the value of
equality of political rights, which is fundamental to current forms
of democracy.

RESPECT 91
Another way to understand democracy is to view it not only as

a form of government, but simultaneously as a way of life; a form
of associated living in which individuals are presumed to be self-
directing and able to pursue their individual projects. Democracy
defined in this way seems to overcome the tension between
democracy and multiculturalism, because its emphasis is on the
social aspect of democracy.
Equality is one of the social ideals of a democratic society. It is
also one of the most controversial ideals. What we usually mean by
equality is that people who are similarly positioned in morally
relevant ways should be similarly treated. However, this definition
depends on the kinds of similarity that may be counted as being
relevant, and the question of what counts as similar treatment. The
idea of achieving complete equality has been disputed as a practical
possibility. Instead, it is claimed that the most we can hope for is to
lessen inequalities.
1. Is democracy possible without elections?

2. Can we have democracy without representation?
C
3. Can everybody be represented in a democracy?
4. What are some of the conflicts that might arise in a multicultural
society such as Australia with regard to representation and
majority rule?
5. What are some of the conflicts that might arise with regard to
Indigenous issues in relation to representation and majority
rule?
6. Does democracy give everybody a fair go?
7. Can you find recent Australian examples in which individuals or
groups are not treated fairly for a just society?
8. Does this mean democracy is not the best form of governing
people’s lives?
9. Can you think of ways of improving democracy, or suggest
alternative systems of government that will pursue and protect
the common good?


disagreement
C State whether you agree or disagree with the following statements.

Give reasons for your answers.
1. Because men and women are different, gender equality is not
possible.
2. It is not possible to respect different cultures or ethnic
backgrounds and have equality.
3. Difference and diversity in society make equality a practical
impossibility.
4. Equality is not possible in a multicultural democratic society.
7.4 Extension
1. Research issues of respect within the school community. Are
there areas of the school community that elicit unequal
treatment? Do students have equal access to resources? What
would they have to do to improve either access to or the volume
of resources? What are some of the restraints? Are students able
to voice their opinions in a safe environment? If not, what steps
could be taken to enable this? Who could be contacted locally to
help in the development of programs to build a community in
which respect is understood and built upon?
2. Research the organisation Equality Now (or some similar
organisation). Equality Now works to end violence and
discrimination against women and girls around the world
through the mobilisation of public pressure. Issues of concern to
Equality Now include: rape, domestic violence, reproductive
rights, human trafficking, female genital mutilation, political
participation and gender discrimination.
• How might addressing these issues help develop attitudes of
respect toward women?
• Can you think of any similar issues that women have faced in
Australia or are facing presently?
• Can you think of any similar issues that men have faced in
Australia or are facing presently?

ht
chapter eight
RESPONSIBILITY
Be accountable for one’s own
actions, resolve differences in
constructive, non-violent and
peaceful ways, contribute to
society and to civic life, take
care of the environment
Vignette 8A – Mistaken identity
Sari is a 13-year-old student of Indian background. Her mother and

father recently moved house after hearing that the local school was
V
trialling a number of innovative programs to improve future prospects
for students from various backgrounds. Recently, a newly appointed
drama teacher, Ms Sarich, mistook Sari to be Aboriginal, due to her
striking resemblance to a number of the Aboriginal girls enrolled at
the school. Sari corrected her teacher, who seemed quite annoyed
with Sari for correcting her in front of the class. Sari went to lunch
feeling somewhat upset.
At lunch Wilarra, one of the Aboriginal girls in her class, with
whom Sari had been establishing a friendship, asked her, ‘Hey Sari, why
were you so upset when Ms Sarich thought you were Aboriginal?’
‘Pardon?’ asked Sari. ‘What do you mean?’
‘It looked like you were embarrassed at being mistaken for one of
our mob.’
93

‘No,’ said Sari shyly. ‘No.’

‘Well, I hope not.’
V ‘Why would you think I’d be embarrassed? You’re my friend.’
‘I know. It’s just that … well … you know … it’s …’ Wilara struggled
to find the words to express her feelings.
Sari tried to console her, but struggled also to express herself.
‘I didn’t … I mean I don’t think that … I was just trying to … I’m just
not … I’m Indian that’s all, it was nothing about you.’
‘Oh,’ replied Wilarra as she put her arm around Sari.
‘I’m sorry. I didn’t mean to offend you, Wilarra.’
‘Don’t be sorry. If anyone should say sorry it’s the stupid teacher.
She’s the one who couldn’t tell the difference. I mean do we all look
the same to her?’
On her way home that afternoon, Sari stopped in at the local milk
bar to buy a drink. Behind the counter she could hear two men talking
about how the influence of China and Asia in general was going to
have terrible impacts on Australia. One of the men noticed her and
looked at the other, ‘God, they’re every bloody where.’
‘I’m not Asian, I’m Indian,’ Sari thought to herself, but she said
nothing and decided to leave without the drink she came to buy.
Vignette 8B – The visitor
V The Honourable Mr Travis McGregor had come to visit his old school
and was invited to speak to students and staff. His speech aimed to
motivate the students and to pledge his support as Federal Member
of Talwalpin, the electorate to which the school belongs. The theme of
his speech was ‘To do your best’.
‘The school is a credit to all of you,’ Mr McGregor announced in his
speech. ‘Since I left school some amazing things have happened here
but what I remember and value most are still the simple things, and
yet they are life-changing all the same. I remember one time I left
the showers running in the change rooms and it flooded all of the
attached building. I was so embarrassed that I refused to own up.

R E S P ON S I BI L I T Y 95
All the other students knew it was me and I kept waiting for the
explosion. Instead, Mr Neville found me quietly and he said “Travis, it
has come to my attention that you were the last person to use the
change room. Can you remember if anyone went in after you?” Of
V
course I said “no”, to which Mr Neville replied “Well, then Travis, how
about you lend a hand to clean up the mess eh?” And I did. I never
owned up to that until our graduation day, when I thanked Mr
Neville. Not only did he teach me a lesson about taking responsibility
for my mistakes, he inspired me to help others do the same thing
with the same amount of dignity, and that is why when I left school I
became a lawyer. He used to say to us “rights don’t come without
responsibility”. Well, I spent a long time defending people’s rights
before wanting to go further and be responsible in a bigger way. But,
it is teachers like Mr Neville and schools like this that make all the
difference. Education is your right; learning is your responsibility.
Learn your lessons well!’
The students and staff applauded. Mr Neville thanked the former
student on behalf of the school.
Vignette 8C – Lunch time paper pick-up
All of the school met in the courtyard at the end of lunch for a brief
assembly and paper pick-up. Mr Neville called the assembly to remind
V
students about the importance of putting rubbish into the bin and
respecting school property. Only yesterday, three boys had been
caught painting coarse language on the rear wall of the library. Their
after-school activity today was going to be to repaint the wall, and
tomorrow they were going to be writing letters of apology to the
school and the student council. Mr Neville couldn’t understand how
young people could be so irresponsible about their school
environment. He felt dismayed about their contribution to civic life in
the future and the effects this would have on being responsible for
caring for the environment.
‘This is so lame,’ said Courtney.

‘I know,’ replied Sara.

‘This is all ‘cos of those stupid guys.’
V Miss Dupont looked over at the girls and gave them a look that
suggested they stop talking.
Mr Neville was making his announcement. ‘The school grounds
are a disgrace. We need to tidy them by removing all paper, bottle
caps, foil – all rubbish. We won’t stop until the grounds are spotless,
and you can expect more such pick-ups in the future if you can’t do it
as you are supposed to. This school is a wonderful place. Visitors
compliment us on many parts of our school and they always comment
on how impressive our grounds are. You have to do your bit to keep
it clean. If you can’t do it for yourselves then you’ll have to do it under
teacher supervision …’
He continued to talk further but all that Courtney could hear was
her own voice inside her head getting angry and frustrated. ‘I don’t
drop rubbish on the ground. I do the right thing and always put
everything in the bins. This is so unfair that Neville is making me
equally responsible for the mess.’
8.1 Responsibility
Responsibility can be categorised in at least three different ways:
• Causal responsibility: When an occurrence is directly brought
about by the actions of an individual or group. For example,
‘The man who was running for the train is responsible for
knocking down the young child.’
• Legal responsibility: When someone is required to do something
due to legal obligation. For example, ‘Parents are held responsible
under law for the general care and well-being of their children.’
• Moral responsibility: When someone is in a situation in which
he or she has an obligation brought about by a belief that an act
is prescribed by a set of values, or it would be correct to morally
praise or blame that person. For example, ‘Australians have a
responsibility to treat all citizens equally.’

It is possible for all three meanings to converge in a description

of a particular situation or occurrence.
Our main concern here is with moral responsibility. Moral
responsibility involves moral accountability for one’s actions; that
is, morally responsible persons can be found morally blameworthy
for what they do or do not do. The moral judgement that a person
ought to do something (or ought to have done something) implies
that he or she can do it (or that he or she could have done it). We
cannot be under an obligation to do impossible things.
Most commonly, moral responsibility is expected of persons
identified as having specific moral duties or obligations, regardless
of whether he or she personally accepts these duties or obligations.
An example of this might be a doctor having the moral obligation
to preserve life regardless of his or her personal beliefs about the
individual being treated. A more recent view, the ethic of care or
responsibility, holds that personal responsibility comes into being
through the person’s recognition or acceptance of obligation as a
constitutive element of personal relationships. In this usage,
obligation is distinct from duty and it makes sense to talk about a
sense of moral responsibility (we can have a general sense of being
part of a multi-dimensional network of relationships).
A person is usually considered responsible for an action if he or
she knowingly chooses to perform that action. The converse of this
is that a person may be considered not responsible for an action if
he or she could not avoid doing it. Negative responsibility involves
those cases in which a person is considered blameworthy for not
having performed an action; for example, ‘It is wrong not to
intervene in a schoolyard fight.’
1. Do you think Sari was right to correct her teacher in front of the
class?
C
2. Should the teacher have acknowledged her mistake?
3. Is she in any way responsible for upsetting Sari?
4. Do you agree with Wilarra that Sari is owed an apology?

5. Should all teachers be responsible for their actions?

6. For what sorts of things should they be responsible?
C 7. What are the benefits of being a responsible person?
8. How do you benefit from the responsibility of others?
C In each of the following examples decide whether it is a case of:

(1) causal responsibility, (2) legal responsibility, or (3) moral
responsibility. Give reasons.
1. An intoxicated driver has an accident.
2. A driver falls asleep at the wheel and has an accident.
3. You borrow money from a friend but cannot repay it.
4. You borrow money from a bank but cannot repay it.
5. An Australian soldier is killed in the line of duty.
6. A police officer kills a man suspected of armed robbery.
7. A lawyer secures the release of a man suspected of armed
robbery.
8. A worker gets a respiratory condition from working in an
asbestos factory.
9. A patient becomes addicted to the medication the doctor has
prescribed.
C Think of a public figure or a member of your community known to

other members of your class, whom you consider to be a responsible
citizen. How does that person demonstrate responsibility? Does that
make you respect him or her more?


disagreement
In Vignette 8B, Mr McGregor recounts Mr Neville’s words: ‘Rights

don’t come without responsibility’. What do you think that means?
C
Do you agree or disagree? Give reasons for your agreement or
disagreement with regards to the following questions.
1. What is the relationship between rights and responsibilities?
2. Can we have responsibility without rights?
8.2 Intention and accountability

Intention is an initiator of action. The person with an intention to
act has it in mind to do something and so attempts to act in
accordance with this intention. Sometimes, of course, our intentions
are unfulfilled, in which case the action that was intended is not
accomplished. Other times the intended action is accomplished but
unintended consequences result. Intention has an important place
in ethical theory. For instance, when someone’s action is directly
implicated in a wrongdoing, one of the questions that needs to be
settled in order to determine accountability is whether the person
intended for the wrongdoing to occur.
Accountability is a state of responsiveness, a readiness to give a
justification for one’s judgements, intentions and acts or omissions.
Accountability is entailed by responsibility; that is, anyone who is
responsible is thereby accountable. To be responsible is to accept
in full or in part one’s own burden whenever appropriate.
Accountability should not be confused with culpability or moral
blameworthiness. To say that you are accountable for your actions
is not to say you are necessarily culpable or blameworthy.
Bear in mind that in determining moral responsibility we need to
know whether the person could have acted otherwise, and therefore
whether he or she could be considered accountable for his or her

actions. But, in addition, and with regard to the role of intention, it

seems appropriate to also ask whether the person intended to act
otherwise. However, it isn’t always clear whether a lack of intent
relieves a person of moral responsibility. For example, a man loses
his job and devises a plan to burn down his boss’s house. He gathers
fuel and matches and sneaks onto his employer’s property. This is an
illustration of an action with malicious intent and a suitable candidate
for the assignment of moral responsibility. Now, imagine that the
man chose to set fire to the house on an evening when he thought
that the house would be unoccupied. However, unknown to him an
interstate visitor has arrived late and is sleeping in the spare room.
The fire engulfs the entire house and the visitor dies. Clearly the
arsonist did not intend for the death to occur. But could he still be
held accountable for the death of the occupant?
Another more common example is the case of a man who makes
jokes about women in the presence of a female employee. She is
offended and informs him of her concern. He protests that he did
not mean to offend her. In this case the man is not only denying
culpability, but also claiming that he is not open to accountability.
Similarly a person’s actions may have unintended good
consequences; for example, the occurrence of an ‘accidental hero’.
In such a case we might wonder if the accidental hero should be
held accountable and deserving of praise?
What these examples show is that people are not always aware of
the connections between what they do and the effects of their
actions. Thus, while intention is important in considering moral
judgement, another factor that needs to be taken into account is
foresight. In the first example, where the employee’s intention was
to burn down his employer’s house, he may not have intended to
inflict injury upon anyone. However, we might argue that he
should have been able to foresee an increased risk of injury to
persons occurring as a result of these actions, and therefore should
be held accountable. Foresight involves the ability to imagine
potential consequences, but this ability is reliant upon knowledge
of the world and its workings and the powers of reason. Would it
count if the person argued diminished responsibility because of
lack of foresight?

Responsibility also relates to civic life and caring for the

environment. We accrue benefits both as a society and as individuals
from the contributions of our fellow citizens; for example, through
taxation, voluntary service, defence, medical research. This leads
us to ask the following questions: Do we have a reciprocal
responsibility to others? Are we responsible for sorting out our
differences in peaceful ways? Do we have a responsibility to future
generations to maintain a sustainable environment?
1. Do you think it was Mr Neville’s intention to punish students like

Courtney who ‘do the right thing’ and put their rubbish in the
C
bins?
2. Should he be held accountable for his decision to have all
students clean up the rubbish?
3. Should he have used foresight to imagine potential
consequences?
4. What are some of the things Mr Neville should have taken into
account before making his decision?
Read the scenarios below and answer the questions provided. Give
reasons for your answers.
C
1. You’re playing soccer one lunch hour when you run into a goal
post that was not covered in the necessary safety padding. Your
team mate had forgotten to put the padding around the goal
post as had been asked by the Physical Education teacher. Who
is responsible? Should you, your team mate or the teacher be
held accountable for your injury?
2. Your team mate believes you are being distracted by one of the
spectators and decides to throw a ball to the left of your head to
get your mind back on the game. At the wrong moment you
move your head and you get hit in the face by the ball. Your

nose is broken. Although there is no evidence of intention to hit

you with a ball, should your team mate still be held accountable?
C Should your team mate have used foresight? Should you be held
accountable in any way?
3. A young Muslim girl is constantly taunted by two other girls at
school. While many students think this is in poor taste none
offers assistance or takes the issue to a teacher. The young girl
becomes increasingly withdrawn and ultimately attempts
suicide. Should the girls who taunted her be held accountable?
Should the onlookers be held accountable for not doing anything
to aid the girl? Would the situation be any different if the girls
taunting her had also been Muslim? Should anyone else be held
accountable?
C You may have heard the proverb ‘the road to hell is paved with good
intentions’. Discuss the meaning of this proverb and whether you
believe it can be applied to real-life (actual) situations. If so, give
examples.
8.3 Means and ends

Mention of means and ends is commonplace in ethical discussions.
Each of these ideas is given different weighting within different
theories of morality.
Some philosophers argue that the moral status of an act is fixed
by the value of its consequences only. For example, we might say
that the act of truth telling is morally right because it gives rise
to consequences that minimise harm. In this case, the ‘end’ (or
consequence) of minimising harm has value in itself, and truth-
telling is simply the ‘means’ to that end and is only valued because
it can serve the end.
Other philosophers argue that the moral status of an act is fixed
by the nature of the act itself, and able to be determined by

something other than its consequences. For example, we might

want to say that the act of truth-telling is a morally right act in
itself. We might know this either because it is consistent with the
principle of the Golden Rule (‘treat others as you would like to be
treated’) or an ultimate command of reason that declares a certain
action from which all duties and obligations derive, or because God
commands it. Although minimising harm may be the immediate
end of truth-telling, the means of achieving that end is what
possesses moral value.
1. Do you agree with Courtney that one of the consequences of

Mr Neville’s decision for a school rubbish pick-up is that she is
C
held equally accountable for the mess?
2. Does the end justify the means, or should Mr Neville take into
consideration students like Courtney who ‘do the right thing’
and put their rubbish in the bins?
3. Would you treat the situation differently if you were Mr Neville?
If yes, what would you do?
Sometimes it is said that the ends justify the means. Decide in which
of the following scenarios the ends could be said to justify the
C
means.
1. Your friend makes a promise to look after your house while you
are away. He breaks this promise in order to save an elderly
woman from being robbed and possibly preventing other
injuries or harm. On that evening, your friend discovers that
your house has been robbed as a result of not keeping his
promise.
2. Your neighbour drives her car faster than the designated speed
limit in order to get your mother, who is in need of urgent
medical attention, to the hospital.

3. Your brother dislikes his boss, believing him to be a rude and

ignorant man. Since he fears losing his job he pretends that he
C likes his boss.
4. Your sister likes her housemate but resents the financial support
that she receives from her wealthy family. However, in order to
continue enjoying the luxuries that the housemate brings to
their household, your sister does not reveal her true feelings.
5. You reluctantly attend a school play in order to please your
younger brother.
Cues 8.3.3 – More good reasons
C Should we always treat people as ends and never as means? If yes,

give reasons. If no, discuss the circumstances under which it would be
acceptable to treat people as means. Also, consider whether your
responses apply to non-human animals, plants and other things in
our environment.
8.4 Extension
Research a controversial public figure with a view to exploring
notions of responsibility. The person could be a politician, a director
of a corporation, an entertainer, an Olympic gold medallist, or
anyone else in the public eye. Some examples are:
• A politician facing corruption charges
• A director accused of illegal insider trading
• ‘Special treatment’ of a celebrity
• An Olympic medallist accused of using performance-enhancing
drugs while competing in a major sporting event
Research the controversy using library and Internet resources,
taking notes, and forming an opinion before attempting to answer
the following questions:
1. For what actions was … [name] held accountable?
2. In what ways was … [name] held accountable for those
actions?

3. In what ways does intent impact on public perception of …

[name] actions?
4. Is … [name] responsible for his/her choices and actions?
5. Could anyone else be held responsible?
6. Does responsibility mean accountability?
7. Can you identify another public figure whose actions have led
to similar scrutiny?

chapter nine
ne
UNDERSTANDING,
TOLERANCE AND
INCLUSION
Be aware of others and their
cultures, accept diversity
within a democratic society,
being included and including
others
Vignette 9A – Facts are facts
V ‘I love history!’ exclaimed Stephen excitedly.

‘Why?’ asked Timothy. ‘What’s so good about it?’
‘Well, because it’s good to know facts about the past, and how
things were back then. I especially like the stuff about World War II.
I’d really like to …’ Stephen interrupted himself. He wanted to tell
Timothy that he planned to join the army when he turned 18, but
stopped short of doing so. Stephen had learned not to talk about war
around Timothy. It would either upset him or make him angry. So, to
avoid conflict, Stephen spoke little of his ambition to be a soldier,
especially when Timothy was around. Besides, they were best friends
and he didn’t want to change that. Stephen continued, ‘Don’t you
like history?’
106

U N DE R S TA N DI NG, T OL E R A NC E A N D I NC LU S ION 107
‘Well, I suppose I do,’ Timothy said thoughtfully. ‘But,’ he retorted

sharply, ‘I don’t like the way Miss Kramer expects us to copy down
notes from the board, and I also hate the way she expects us to learn
everything off by heart. I think we should have discussions, it’s better
V
than writing from the board.’ His voice changed in tone. ‘You know
that other teacher, the one who teaches science, what’s her name …
er … oh yeah, Miss Dupont.’ Stephen nodded. ‘Well she gets us to
discuss things in class like the universe, time travel and even sci-fi
movies. It’s cool to talk about these things in school, but most of all,
it’s great when we get to talk about Star Trek and if things like that
were possible.’
‘I don’t reckon we should waste time discussing things in class,’
said Stephen. ‘I’d rather learn what we’re supposed to learn. If I want
to find out more I can always get a book from the library or surf the
‘net at home. Anyway, what’s there to discuss? You only have to read
your notes a couple of days before the exam and you’ll pass. It’s
easy.’
Timothy rolled his eyes. ‘Books don’t always tell you everything,
and you never know what’s true on the ‘net. Anyone can put anything
they want on there.’
‘Maybe not everything you read is true but neither is everything
everybody says in class. But anyway, history books are different. It’s
like maths or science, they’re ways of knowing. Scientists and
mathematicians have proved things. 1+1=2 is the right answer,
and it’s true that the Earth revolves around the sun. Besides, scientists
are always finding more accurate ways to predict things so eventually
we’ll know everything there is to know.’ As if he were waiting for a
drum roll, Stephen paused momentarily before continuing, but this
time to comment on his favourite subject. ‘And, as we all know,
Captain Cook discovered Australia in …’
Timothy didn’t hesitate to interrupt. ‘See what I mean!’
Stephen shrugged his shoulders, and exaggeratedly exclaimed
‘What’d I say?’
Timothy’s face began to frown. His voice became louder. ‘Captain
Cook may have landed on the east coast of what is now known as

Australia in 1770, but he did not discover it. Indigenous people were
here way before he was. So, you see, it is important to discuss things
V like that. Or can’t you see that?’
Stephen seemed puzzled. ‘Okay, so he didn’t discover Australia
exactly. But he was the first Englishman to find it.’
‘How can you find something that’s already there? It doesn’t make
sense. And besides, what’s so important about some captain coming
to Australia from England? How can we gain a better understanding
of the traditional laws and customs of Australian Aborigines and how
European settlement has affected their culture if we don’t ever
discuss these issues, and treat them like they didn’t matter? Teachers
tell us a little bit about it, but we don’t discuss it at all.’
Sitting nearby was Gloria, who had overheard every word of the
conversation. She hesitated for a moment, but decided to walk to
where the boys were standing. She broke in, ‘Tim’s right you know.’
Her sudden presence took them by surprise. ‘And let me ask you a
question, Steve. How come there’s very little said about women’s role
in history?’
Stephen appeared to be taken aback by Gloria’s quizzing. “Well … er
… Okay, you answer me this question. Have there ever been any great
women explorers, or scientists, or artists in the past that you know of?’
‘And why do you think that is, Steve?’ quipped Gloria.
‘It’s obvious! Either women weren’t as good at science and things
like that or they just weren’t interested.’
‘Why is that so obvious? Didn’t you know that women were not
always entitled to vote in the old days? In fact, in Switzerland women
didn’t get the right to vote until 1971, and yet it was still considered a
democracy back then. And anyway, it was considered improper for
women to do lots of the things men could do. As if that wasn’t
enough, women were often considered inferior to men. If it were not
for women like Mary Wollstonecraft in the 18th century, or Germaine
Greer, who was an Australian icon in the ‘70s, women would still be
seen as less intelligent or less capable than men. I suppose you haven’t
heard of these women in your history books, have you Steve!’ Gloria
shook her head. Her mood became more solemn. ‘Have you ever
considered that most women had very little choice about becoming

mothers in those days, and that being a mother is still different to

being a father?’ She turned to face Timothy, ‘See ya!’
He smiled as she dashed across the courtyard to join her friends.
‘See what I mean. You need to discuss things to find things out,’
V
Timothy repeated. ‘Not everyone sees things in the same way, and
not everyone agrees on everything.’
‘Gloria’s entitled to her opinion and I’m not stopping her, but a
fact’s a fact, and you can’t change facts. Anyway, why are we
quibbling over a bunch of words and stuff?’ asked Stephen in
frustration. ‘Why do you always worry about things like this? C’mon
Tim, let’s go see what Alex’s doing.’
Timothy was ready to end the conversation. ‘Each to their own,
I suppose, Stephen!’ he said sarcastically.
‘You got it. C’mon let’s go, Tim.’
‘But I think Gloria’s right. Can you imagine what it must have been
like for women, especially the ones who lived in the outback? I can’t
imagine. And what about the Aborigines, how did they feel. It
must’ve been worse for them. They hardly had any rights at all.
I don’t think we ought to treat people like that.’
‘Like what?’
‘Like they have no rights at all. Everybody should have the same
rights especially if we claim that we live in a democratic society. Don’t
you think it’s wrong for some people to have more rights than others?’
Stephen could no longer hide his impatience. ‘I’m going to see
what Alex is doing. Are you coming or not?’
‘Not right now. You go. I’ll meet you after I finish my lunch.’
Timothy looked around to see if he could catch sight of Gloria.
He couldn’t find her amidst the lunch-time crowd.
Vignette 9B – The invitation
Joanne took birthday invitations to school on Monday, to invite a

number of her friends to celebrate her birthday the following Sunday.
V
When she handed an invitation to one of her school mates, Lindsay
apologised, saying that she wouldn’t be able to attend because her

family did not celebrate birthdays. Joanne was very taken aback and
later sat talking to her mother.
V ‘I think it’s strange,’ said Joanne munching on an apple.
‘It is a bit. Did she say why they don’t celebrate birthdays?’ asked
her mother.
‘Nuh! Just that she wouldn’t be allowed.’
‘What do her parents do again, Jo?’
‘Dunno.’ Joanne looked puzzled at her mother’s question.
‘Her folks aren’t from another country are they? Sometimes people
from different countries don’t celebrate birthdays. Their kids must
never feel special. I don’t understand. It’s weird, if you ask me.’
‘She just moved here from the other side of town, Mum, not from
Japan!’
‘I heard that Japanese people didn’t celebrate birthdays until after
World War II. Don’t know what made them change their mind, but
it’s good to see they’re doing the right thing by their kids.’
‘Mum! Lindsay is not from Japan,’ explained Joanne. ‘You don’t
think it’s ‘cos she doesn’t like me, really? She was weird to me once.’
‘How can anyone not like you, Jo! Besides, you’ve done a few
other things together this year, haven’t you?’
Joanne rolled her eyes at her mother’s embarrassing comment.
‘Yeah, we have.’
‘Don’t worry about it, Jo. Like I said, people can be a bit weird
sometimes I’m sure it’ll all be fine tomorrow.’
9.1 Difference and diversity

In Australian society, like all societies, people share certain beliefs
and doctrines. As members of a society we partake in, and identify
with, specific social, cultural and political practices. However, once
we look behind the mainstream institutional practices, and the
traits that define us as members of the society we live in, we will
invariably discover that a degree of diversity and a variety of
differences exist.

It is not always clear whether others will share the cultural and
moral practices of one group in a society. For example, people have
different views regarding the celebration of religious holidays, such
as Christmas and Easter, or New Year’s Day, Chinese New Year,
or Halloween, as well as on social and ethical issues such as
abortion, euthanasia, corporal punishment, capital punishment,
terrorism and so forth. Some beliefs and practices may be shared
by one group and not by another, or there may be an overlap
between the beliefs and practices of some groups. Some people
conform to certain practices while others create new identities.
Some of the new identities that emerge might find favour with the
rest of the population, but others have to struggle or fight to be
heard in the public arena.
Diversity is more than acknowledging that there are differences
between individuals, communities, societies and nations. It is the
practice of understanding and knowing how to relate to qualities
and experiences that are different from our own, and the
relationships between humanity, cultures and the natural
environment. Diversity also implies recognising that individual,
institutional, organisational and societal practices can create
sustained privileges for some and disadvantages for others, and that
connecting across intercultural differences over time can facilitate
the eradication of discrimination.
1. Should
invitation?
Lindsay have accepted Joanne’s birthday party
C
2. How might Joanne have learnt more about why Lindsay could
not attend her birthday party?
3. Do you agree with Joanne’s mother that you take away
something special from children if their birthday isn’t
celebrated?
4. Are birthdays and other observance days like Mother’s Day and
Father’s Day important? Should they be celebrated?

5. Should Christmas Day, Boxing Day and New Year’s Day remain
public holidays?
C 6. Should Chinese New Year, the first day of Muharram (Islamic
New Year), or Rosh Hashanah (Jewish New Year) become public
holidays?
7. Should Australia Day remain a public holiday?
8. Should a public holiday for Indigenous people be declared
during NAIDOC Week in July?
C In Vignette 9A, Timothy and Gloria are both keen to point out the
importance of history. Timothy explains that history, like maths and
science, is a ‘way of knowing’, while Gloria tries to demonstrate that
women’s role in history is often neglected or omitted by historians
past and present. State with whom you agree and with whom you
disagree. Give reasons for your answers. Next, discuss the following
questions.
1. In what ways can the telling of history impact on our current
understanding of cultural differences?
2. Are cultural differences always related to a person’s ethnicity?
3. Should everyone have the right to practise his or her own
religious beliefs and practices?
4. Is it possible to practise democracy and not accept diversity?
C Diversity is more than acknowledging that there are differences.

Diversity is the practice of ‘understanding’ and ‘knowing’ how to
relate to these differences and to bring about a world in which
discrimination cannot be sustained. An urgent question is: ‘How are
we supposed to relate to difference to bring about such a world?’
Below is a list of terms used by politicians, humanitarian groups and
concerned citizens on how we might deal with difference. Can you

state some respects in which those terms are the same and in what
respects they are different with regards to dealing with difference?
Give examples to illustrate what you mean.
1. Tolerance
C
2. Respect
3. Recognition
4. Acceptance
5. Celebration
6. Care
9.2 Multiculturalism and Indigenous issues

Multiculturalism is more than an acceptance that many members
of a society originally came from different cultures. A society that
supports policies intended to preserve mainstream national identity
could be said to reject multiculturalism in favour of a monoculture
consisting of minority immigration cultures existing alongside a
predominant culture. For multiculturalism to be meaningful it is
better defined as the practice of both cultural and ethnic diversity;
a recognition of multiple cultural and ethnic backgrounds that
make up a shared identity. Some countries have adopted national
multicultural policies with the purpose of preserving cultures or
cultural identities.
Experience both in Australia and overseas reveals that in
multicultural societies citizens inevitably encounter conflict.
Often, right-wing conservatives have turned conflict into a negative
aspect of multiculturalism, but proponents of multiculturalism are
quick to point out that conflict provides a healthy basis for
discussion in a pluralist democracy. Awareness in Australia has, to
some extent, been raised through increased government emphasis
on the dissemination of information about the responsibilities of
citizenship, the media, and the persistence of ethnic lobby groups,
Indigenous communities and activists around the country.
The issue of Indigenous rights has been discussed within the
framework of the multiculturalism debate, as separate from it and as
interrelated. The arguments are many, but supporters of Indigenous

rights remaining a separate matter argue that there are unique issues,
such as native title (including traditional laws and customs) and land
rights, which are different from the issues that are of concern
to immigrants and native-born populations who are descended from
immigrants, such as multiple citizenship. However, what both have
in common are matters concerning cultural identity and assimilation.
These commonalities are why some activists contend that Indigenous
rights and multiculturalism are interrelated. Some activists suggest
that there is more political mileage in dealing with the issues as
interrelated or as issues of multiculturalism, generally.
C 1. Do you think that Timothy is right that discussion is necessary in

order to gain an understanding of Indigenous issues and how
their traditions and customs have been affected since European
‘settlement’?
2. Should Indigenous people pursue their traditional lifestyles even
if it conflicts with the values of the predominant culture?
3. Should the beliefs, customs and practices of all cultures be
respected in a democratic society?
4. Should different ethnic groups practise their traditional values
even if it conflicts with gender equity?
5. Is it possible to attain gender equity in a multicultural society?
6. In what ways is multiculturalism a ‘shared identity’? What does
it mean?
9.3 Facts and values

Oftentimes, tolerance and understanding are impacted upon by what
we believe to be factual. Stephen tells Timothy that Gloria is ‘entitled
to her opinion’ and that he is ‘not stopping her’. And then, ‘but a
fact’s a fact, and you can’t change facts’. Stephen’s statement suggests
that he is making a distinction between opinions and facts. Facts, it
seems, are those things that cannot be changed, whereas opinions are
merely statements that express the views of the speaker.

Timothy’s comment that ‘Not everyone sees things in the same

ways’ suggests that he believes ‘the way the world is’ is open to
interpretation, or at least, that it is open to discussion. Conversely,
his views on morality could be construed otherwise. When he says
‘Everybody should have the same rights,’ Timothy could be saying
that humans have basic natural rights. On the other hand, he could
be arguing for civil or legal rights. If so, then Timothy could be
pointing out that if civil rights are rights we have as members of a
civil society then every member of society should have the same
rights. We can deduce from this that all humans, including women
and Indigenous people, should have the same rights.
Discussions on the nature of morality often lead to talk on
matters of value and fact. The classic formulation of the fact–value
distinction can be found in A Treatise of Human Nature by the
18th-century Scottish philosopher David Hume. Known as Hume’s
Law, this is the contested view that no ‘ought’ can be deduced from
an ‘is’. That is to say, if facts are what ‘is’ and values are what ‘ought
to be’, then values cannot be derived from mere facts. For example,
it is a fact that a very small proportion of people own a large
proportion of the world’s wealth, but according to Hume’s law, it
doesn’t follow as a matter of logical demonstration that they ought
to redistribute their wealth. Furthermore, even if it were the case
that the rich minority wanted to redistribute their wealth, or that
the poorer majority wanted the wealth to be redistributed, it is not
a fact that this ought to occur.
If facts are what is and values are what ought to be, then moral
philosophy has to give an account of how it is possible to derive
values from facts, or whether facts can remain neutral. If, indeed,
we cannot derive ‘ought’ from ‘is’, how can issues of morality be
decided? If facts are useless in establishing morality, can there
be absolute moral principles? Without facts, is morality or ethics
dependent merely on particular circumstances or emotions?
While many modern writers have attempted to give a description
of the distinction between fact and value, others have questioned
the account of evaluation on which the distinction draws. Doubts
have also been cast on whether value and fact are indeed notions
that stand in opposition to each other.

C 1. Do you agree with Stephen’s statement that ‘a fact’s a fact, and

you can’t change facts’?
2. Is Stephen stating a fact or an opinion?
3. Is there a difference between fact and opinion?
4. Can facts be proven false?
5. Can opinions be proven true?
6. Should everybody be entitled to his or her own opinion?
7. Should we show tolerance and understanding to people whose
opinion contradicts factual information?
Cues 9.3.2 – Sorting out questions
C Discuss whether the following questions are factual questions or

questions about value.
1. Should we respect all cultures?
2. Can history provide us with facts about the past?
3. Does science provide us with the most reliable way to discover
facts?
4. Should all people be treated fairly?
5. Is it wrong to discriminate against some groups?
6. Are humans naturally caring?
7. Are women more nurturing than men?
8. Do we live in a democracy?
9. Is democracy the best system of government?
C Stephen says that ‘Gloria’s entitled to her opinion and I’m not stopping
her …’ We can suppose that what he means is that everyone should be
entitled to his or her own opinion. State whether you agree or disagree
that ‘everybody in a multicultural society should be entitled to his or
her opinion’? Can you give an example to support your claim? Can you
think of an example that might provide contrary evidence?

9.4 Relativism and absolutism

It is common nowadays for many people to argue that because
different versions of morality are apparent across cultures and sub-
cultures, moral belief is dependent upon cultural or social
conditioning or acceptance.
From these premises, the ethical relativist concludes that there
are no universally valid moral principles that can be applied to all
people everywhere and at all times. The persuasiveness of ethical
relativism depends in part on our knowing about variations in
moral belief across time and culture. For example, slavery was once
thought to be morally acceptable in some Western cultures and in
some parts of the world is still thought acceptable by certain sub-
cultures. Given this, we might think that moral disapproval of
slavery is simply dependent upon social, cultural or political
happenstance and that while we might think it wrong now there is
no vantage point from which to judge our position on slavery.
But why stop there? Couldn’t morality be really only dependent
on the individual; that is, that morality is in the eye of the beholder?
This view is called ‘ethical subjectivism’. But think of the
consequences that follow from this. If correct there can be no moral
argument and no moral judgement. Indeed, there would be nothing
inconsistent about firmly believing one minute that the torture
of children is wrong and the next minute in believing that torturing
children is a right and proper activity.
At the other extreme to ethical relativism is ethical absolutism.
Those who hold this view believe that there are absolute principles
that provide answers for every possible circumstance, regardless of
time, place and culture. For example, ‘we ought never to break a
promise, no matter which circumstances we find ourselves in’.
Ethical objectivism lies somewhere between ethical relativism and
absolutism. Unlike the subjectivists, objectivists argue that when we
talk about morality we are not simply talking about our own personal
values, desires, inclinations and feelings. Moral statements have
objective reference in the same way as factual statements. And while
objectivists hold that there are valid rules of action that should
generally be adhered to by all people at all times, unlike absolutists
they believe that individual principles may be overridden by other
moral principles in order to deal with moral conflict.

C 1. Can it be right for one person to do something and wrong for

another person to do the very same thing?
2. If an action is right in one set of circumstances, is it possible for
that same action to be wrong in another?
3. Is the rightness or wrongness of an action determined by a given
set of circumstances?
4. Is it possible that some actions are always right or wrong
regardless of the circumstances?
C If we accept subjectivism as a moral theory, then it seems that we can

never settle any moral dispute. This is because apparent moral
disputes are indeed only disagreements about the likes and dislikes
of the parties involved. Unlike the objectivist who claims that moral
disputes can be settled by appealing to facts, the subjectivist needs
another means to resolve moral disagreement. Given the dispute
between subjectivism and objectivism on the nature of moral values,
how would you establish or justify that certain actions are right or
wrong? Discuss which of the following would be most useful in
resolving or settling disputes or disagreements about moral matters.
Give reasons.
1. Deliberation
2. Agreement
3. Appeal to authority
4. Emotions
5. Reason
6. Intuition
7. Rights
8. Compromise

9.5 Extension
1. Research your own ancestry or nominate a public figure whose
ancestry you might be able to find easily. Depending on how far
back you can trace, you will likely discover previous generations
or extended family members with different ethnic or cultural
backgrounds.
2. Research a culture other than the Australian culture. It would
be ideal if the culture were one that stemmed from your own
family, so that you could research an era in which your ancestors
lived. Present ten interesting facts from that era and culture.

Values education in schools Freakley, Burgh, Tilt MacSporran
Values Education in Schools: A resource book for
student inquiry is an important new resource for
teachers involved in values and ethics education.
It provides a range of ‘practical philosophy’
resources for secondary school teachers that
can be used in English, religious education,
citizenship, personal development and social
science subjects. The materials include narratives
to engage students in philosophical inquiry, doing
ethics through the activity of philosophy, not
simply learning about it.
Mark Freakley teaches ethics education and

philosophy of education in the School of
Values
Education and Professional Studies at Griffith
University, Brisbane.
Gilbert Burgh teaches ethics and philosophy at the

University of Queensland, Ipswich campus.
Lyne Tilt MacSporran is a high school teacher education in schools

and pastoral care coordinator at a P–12 school in
Kingaroy, Queensland.
A resource book
for student inquiry
Cover image: © Solarseven | Dreamstime.com ISBN 978-0-86431-992-0
9 780864 319920 Mark Freakley

Gilbert Burgh and
Values cover.indd 1 29/9/08 3:14:49 PM

(Mark Freakley, Gilbert Burgh, Lyne Tilt MacSporra

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Values education in schools Freakley, Burgh, Tilt MacSporran

Values Education in Schools: A resource book for

Mark Freakley teaches ethics education and

Gilbert Burgh teaches ethics and philosophy at the

Lyne Tilt MacSporran is a high school teacher education in schools

9 780864 319920 Mark Freakley

Values cover.indd 1 29/9/08 3:14:49 PM

030803•Values Education In Schools 3pp.indd i 11/9/08 12:02:35 PM

030803•Values Education In Schools 3pp.indd ii 11/9/08 12:02:36 PM

Care and compassion – care for self and others 12

030803•Values Education In Schools 3pp.indd iii 11/9/08 12:02:36 PM

Doing your best – seek to accomplish something

Fair go – pursue and protect the common good

030803•Values Education In Schools 3pp.indd iv 11/9/08 12:02:36 PM

Cues 3.3.1 – Discussion starters 46

Freedom – enjoy all the rights and privileges of

Honesty and trustworthiness – be honest, sincere

030803•Values Education In Schools 3pp.indd v 11/9/08 12:02:36 PM

Cues 5.1.1 – Discussion starters 64

Integrity – act in accordance with principles of

Respect – treat others with consideration and regard,

030803•Values Education In Schools 3pp.indd vi 11/9/08 12:02:36 PM

Vignette 7B – The footy field 83

Responsibility – be accountable for one’s own

030803•Values Education In Schools 3pp.indd vii 11/9/08 12:02:36 PM

Cues 8.3.3 – More good reasons 104

Understanding, tolerance and inclusion – be aware

030803•Values Education In Schools 3pp.indd viii 11/9/08 12:02:36 PM

Values education is an important aspect of living well. It involves

030803•Values Education In Schools 3pp.indd 1 11/9/08 12:02:36 PM

About this book

030803•Values Education In Schools 3pp.indd 2 11/9/08 12:02:36 PM

6. Integrity: Act in accordance with principles of moral and ethical

The focus and structure of this book

030803•Values Education In Schools 3pp.indd 3 11/9/08 12:02:36 PM

The vignettes are followed by information on some key ideas

Each chapter concludes with ideas for extension activity.

030803•Values Education In Schools 3pp.indd 4 11/9/08 12:02:36 PM

We encourage you to make connections between the contents of

Philosophy in the classroom: Conducting

030803•Values Education In Schools 3pp.indd 5 11/9/08 12:02:36 PM

students to ask a particular kind of question – a philosophical

A framework for inquiry

1. Introduce a problematic situation

2. Identify the problem

030803•Values Education In Schools 3pp.indd 6 11/9/08 12:02:36 PM

uncertainty or confusion. Students should seek clarification, give

4. Analyse concepts and use reasoning to develop

5. Evaluate and conclude

030803•Values Education In Schools 3pp.indd 7 11/9/08 12:02:36 PM

achievement, for it is not unusual to find that as we become clearer

Getting started on values

What are values? Are values beliefs, emotions or attitudes?

Why do we value some things and not others?

030803•Values Education In Schools 3pp.indd 8 11/9/08 12:02:36 PM

Are there things that everyone should value, even in a multicultural

Care and compassion

Why bother with trying to better understand

030803•Values Education In Schools 3pp.indd 9 11/9/08 12:02:36 PM

participate in any dialogue over values, or as an invitation to use

We believe that Deep Thought is actually quite correct; not that

030803•Values Education In Schools 3pp.indd 10 11/9/08 12:02:36 PM

versions of the ‘Great Question of Life’ and, in sharing the process