The ethics of narrative art: Philosophy in schools, compassion and learning from stories

Abstract

Following neo-Aristotelians Alasdair MacIntyre and Martha Nussbaum, we claim that humans are story-telling animals who learn from the stories of diverse others. Moral agents use rational emotions, such as compassion, which is our focus here, to imaginatively reconstruct others’ thoughts, feelings and goals. In turn, this imaginative reconstruction plays a crucial role in deliberating and discerning how to act. A body of literature has developed in support of the role narrative artworks (i.e. novels and films) can play in allowing us the opportunity to engage imaginatively and sympathetically with diverse characters and scenarios in a safe protected space that is created by the fictional world. By practising what Nussbaum calls a ‘loving attitude’, her version of ethical attention, we can form virtuous habits that lead to phronesis (practical wisdom). In this paper, and taking compassion as an illustrative focus, we examine the ways that students’ moral education might usefully develop from engaging with narrative artworks through Philosophy for Children (P4C), where philosophy is a praxis, conducted in a classroom setting using a Community of Inquiry (CoI). We argue that narrative artworks provide useful stimulus material to engage students, generate student questions, and motivate philosophical dialogue and the formation of good habits, which, in turn, supports the argument for philosophy to be taught in schools.

Character education, the individual and the political

“…As Carr (2006) has persuasively argued, reconciling the moral with the political in education is likely to 'foster the robust commitment to ideals that are clearly important for genuine citizenship' and 'may also be conducive to cultivation of the kind of moral imagination that enables us to empathise and sympathise with others'. It is precisely the ability to be compassionate and sympathetic to others that underpins meaningful deliberation, including the ability to share our own interests and to hear those of others (D'Olimpio & Peterson, 2018;Nussbaum, 1987). In addition, without using their moral imagination it seems improbable that pupils, as citizens, will be able to understand and reconstruct the feelings, thoughts and goals of others within their political communities, and far less act upon these understandings and reconstructions to address injustices suffered by others.…”

Contribution of Systematic Exploration of Artworks in Raising Children’s Critical Thinking and Empathy about Friendship and Difference through Early Years

“…In our case, the method was adjusted in order to meet the needs and cognitive abilities of the specific age. Philosophy for children (P4C) practice, based on M. Lipman's work, contributed children's active participation, cooperation and engagement in a reflective dialogue through systematic exploration of narrative artworks and the emerging meanings (D'Olimpio & Peterson, 2018;Gasparatou, 2014). Because of the pre-confirmed need to critically examine with children stereotypic assumptions related to the basic topic, stage one of the TLTAE method was omitted.…”

“…Our intervention was based on previous theory and research which supports that arts inclusion in education starting from early childhood may foster cognitive and affective dimensions of thinking, promote perspective-taking growth and imagination, and provide a meaningful and engaging educative and emancipating experience (Broudy, 1987;Dewey, 1933Dewey, , 1934Dewey, /1980D'Olimpio & Peterson, 2018;Gardner, 1990;Greene, 2000;Haynes, 2009;Kokkos, 2017;Mages, 2018). Critical thinking exceeds beyond mere intellectual capacities such as analysis and synthesis (Kokkos, 2010).…”

“…Early years are considered as a significant period during which enriched experiences play a crucial role in shaping children's cognitive and socio-emotional development. Education is important to engage learners, in general, and children, in particular, in various, participatory of the whole self and thought-provoking learning experiences (D'Olimpio & Peterson, 2018;Kokkos, 2017;Rogers, 1961). There is a considerable number of scholars suggesting that art-based experience, as a form of expressive way of knowing, can contribute to the development of creative and critical thinking (Dewey, 1934(Dewey, /1980Eisner, 1997;Perkins, 1994).…”

Moral education within the social contract: Whose contract is it anyway?

“…Friendliness, particularly in the form of civic friendship may well support the extension of our sympathy and compassion beyond the narrow familial circle of moral consideration. There are those who defend the education of the emotions and virtues as a viable educational aim (D'Olimpio, 2018; D'Olimpio & Peterson, 2018;Peterson, 2017;Kristjánsson, 2018). Sympathetic emotions and virtuous dispositions enable a moral agent to be motivated to follow and apply moral rules as well as understand them to be reasonably justified.…”