The continued evolution of humanity depends on complete development of moral consciousness or conscience as the human spirit and depends on the spiritual development of human individuals and the societies which they create. Humane individuals create humane societies. We need to understand our collective human problems, social and political, in terms of education. For example, we must trust ourselves to trust children as learners who have an instinctive responsibility to themselves and their growth through learning. " They must be trusted with independent study, with challenges, with problems to solve and with appropriate social responsibilities. They will respect the understanding teacher and will respond to respect for their humanity, their intelligence and their natural sense of responsibility to themselves, to their community and to their world " (Lieberman, 2017). The dysfunctional relationship with oneself and the other leads to irrational fears which translate into the fear-based emotions and attitudes which prevent authentic relationship and complete cognition necessary for empathic understanding of the social reality.

If human spirituality is the creative spirit and 'life force which emerges with the development of conscience, thus it could be the function of the natural organic growth process which generates the unfolding of the human personality and guides human evolution (Lieberman, 2016). In order to transform our world, we need to recognize and respect human developmental needs, to honor our children and offer them an education which provides them with the conditions of freedom which they need to engage their instinctive motivational needs for growth through learning. (Lieberman 2017). This natural process of holistic education is the construction of mature and rational conscience is a function of complete psychological development can help cultivate their potential for complete humanness, develop into complete human beings for self-actualization (Lieberrman,2017). Such holistic education can help children's self-actualization and enable them to become responsible, socially balanced adults with attributes of moral intelligence and the wisdom of compassion which is required for creative and effective social adaptability (Lieberman, 2016). Today, there is a fundamental shift away from the traditional paradigm of education based on the belief that children have to be taught the human values required for social adaptability, a

This work is an analysis of moral concepts in the philosophy of music education. Philosophy is understood in a broad sense as scholarly writing in music education that implicitly or explicitly involves discussions of right action, appropriate human interaction, or moral authority in music education. The works of six music education scholars (Bennett Reimer, David Elliott, Estelle Jorgensen, Thomas Regelski, Clifford Madsen, and Patrician Shehan Campbell) were analyzed by applying Lakoff and Johnson’s theories of Conceptual Metaphor and Family Metaphor. Results of the analysis indicate that a range of moral authorities and moral systems are used and that they reflect the conceptual metaphors of Strict, Nurturant, and Permissive Parent Families. Possible applications and implications of this analysis for the practice of music education are explored.

By its nature a General Critical Theory would provide a means for understanding all separate Critical Theories, many of which have already been discussed by other authors. If a General Critical Theory is accurately developed it would apply to all areas of human behavior, and offer a mechanism by which all Critical Theories could be explained. For this paper, the emphasis is on what works to “liberate human beings from the circumstances that enslave them,” to quote Max Horkheimer of the Frankfurt School. In the case of this paper, its all inclusiveness of “all things of people” earns it the title as “a General Critical Theory.” As described in this paper, several Critical Theories exist under the umbrella of this General Critical Theory and are based on the innate values of Homo sapiens. One of those is a unified theory of human motivation, and another is a unified normative theory of ethics. This paper presents a General Critical Theory without arguing for its existence, as it is a natural development of the seven innate values of our species. These values and their characteristics are described early in the text to help the reader grasp their significance and application to parenting and to the development of ethical Artificial Intelligence programs, for example. For readers who are also interested in A General Critical Theory, what is provided in the text brings together almost all of human interaction into a holism that supports the social sustainability of societies and civilization from the individual/family to organized associations of nations, and the sustainability of our planet.

How do we explain the fact that children resist temptations, act against their own immediate self-interest, or obey laws even when no parents, police, or authority figures are around? How do we explain the fact that children come to make judgments concerning the " oughts " of behavior—to distinguish between good and bad, right and wrong, just and unjust? How do we account for the emergence of moral feelings, especially the feeling of guilt that accompanies violation of one' s own moral judgments? (Cowan, 1978, p. 172) Factors other than environmental influences may influence behavior, as well as decisions made based on levels of moral development. Value systems, ethical behavior, and moral attitudes have been identified as essential to the definition of citizenship, including school citizenship. Moral development and the ability to reason and make decisions have been ignored in both the diagnosis and the treatment of students who are disturbed and disturbing. Morse (1977) contended that some students who are labeled " disturbed " may instead be " value deviant. " Inherent in the examination of values is the fact that, to attain or possess values in a discerning manner, one must be able to choose among the alternatives available. Currently, various kinds of affective programs are used in schools; they range from allowing the individual " free choice " to a rather dogmatic inculcation of values. These are discussed in this chapter. After a brief examination of these educational programs, this chapter presents Piaget's work on moral judgment and its relevance to teaching students who are disturbed and disturbing. How children perceive and apply rules, as well as their perceptions of specific actions of others, is discussed. Specific exercises to enhance students' developmental growth are provided throughout the chapter, as well as recent research findings on educational programs to develop character and moral reasoning in children and youth.

Many answers have been given to the question 'Why do organizational members behave unethically?' Each answer has induced its own set of solutions to tackle unethical behavior. Among others, two streams focus on the individual actor by either proposing control and sanction mechanisms to frame the manager’s self-interested attitude or by aiming at educating people into moral agents capable of recognizing ethical issues and of acting accordingly. Two further streams focus on the actor’s context. They target organizational culture and codes of conduct or the broader institutional framework's influence. While these four streams are most often held separate, I argue that they all show specific strengths and weaknesses that can be combined to address at best the diverse situations and to frame the various actors' attitudes. A framework that integrates the four approaches of unethical behavior might therefore represent the most efficient approach to unethical behavior by covering multiple time frames, situations, and organizational member personalities. This article discusses such a framework and the specific contributions each approach can make to the other three within it. Implications for management and business ethics are also exposed in the light of various ethical issues in business.

This chapter explores the way in which yogic principles influence leadership behavior and approaches. Current understandings of leader development have not incorporated principles of stillness as part of leadership evolution and growth, which leaves the door open for such an exploration. Using a combination of semi-structured personal interviews with individuals at the intersection of yoga and leadership, this inductive inquiry finds that yoga influences leadership in three primary ways: by transforming leadership into a humble service, by allowing leaders to display their humanity through example, and by encouraging leaders to tune in within themselves for better decision-making. This chapter opens the door on the discussion of consciously intertwining yogic practice and philosophical foundations for the benefit of leader development at the individual level.

The doctoral dissertation Pre Architectura - Learning Through Space investigates spatial learning processes: spatial perception and spatial creation as fundamental ways of learning, primarily during childhood though with detectable results in all ages. The research presents the possible uses of the built environment as the base to provide learning opportunities on multiple levels: due to its habitualness, the built environment serves as a safe background, where children/participants open up easily for curious exploration; while due to its spatial, architectural, social, historical and cultural properties, it contributes an infinite range of stimuli to different learning processes. The theoretical approach of the research considers spatial learning as the basis and model of all learning processes, introducing parallel contemplations of philosophy, psychology, and architectural education initiatives with the supporting results in recent physiological discoveries. The developed practical methods of the research are based on two processes: conscious spatial perception, as an intensive experience for the learning event; and building, as a learning act to develop creative problem solving skills. The initiative targets the introduction of complementary competences to generally produced data-based knowledge in educational schemes in order to enable children/participants to handle the expanding information load of contemporary society and to empower them to actively participate in shaping their own environment to provide empathic and appropriate surroundings for leading a fulfilling life.

What is creativity? Is it consciousness or unconsciousness? The paper focuses on the design students from the remote and backward areas of the country of a particular University, where the true self-awareness is brought forward with the play of colours and forms, the bottled up creativity of the unconscious mind is like a champagne bottle which when released comes out with a fizz. With the intuitive consciousness, neurophysiological processes can be presented in a creative and artistic form, which gives us way to reality. It is said we do not realize the awareness towards our creativity and in turn productivity. For the execution of our creative ideas, we tend to look outside for motivation, which is actually not true. Self-awareness is about increasing consciousness level by which we can bring out the best of our selves and the best out of life. Consciousness opens up new avenues and abundant possibilities, towards A Unique Dimension on Evolution of Creativity, which might prove to...