The author has tried to show what role is played by bringing home ethical consciousness irl the educational organization of the child’s life.
In the first part he analyses some questions common to ethics and pedagogics and confronts them with the philosophical views of pragmatism, philosophy of values and positivism. Unlike Dewey’s pan-moralism and pan-pragmatism we look upon ethical education as a specific part of education, and we distinguish in etical education its theoretical and practical aspect. Unlike Hessen’s static conception of freedom as a purpose of education we stress that fredom is of a dynamic character and is simultaneously a purpose as well as a means of education. It consists in the best possible development of man, conditioned by activities and cognition. Finally, unlike the positivist view of KrejCi, we do not regard »neutral« suggestion as the main method of ethical education, we ascribe an important place to scientific truth, which has its validity in ethics in the same way as in other branches of science.
In the second part the author analyses some arguments advanced against a systematic ethical »home-bringing« in special lessons. He proves that there is no justification for arguments pointing out the danger of formalism, the difficulties connected with grading pupils in social education, the collective responsibility of teachers for education, the ineffectiveness of moralizing etc.
In conclusion, it is pointed out that the decisive argument in favour of ethicopolitical work with pupils in the lessons of civic education is the strength of truth expressed by the scientific teaching of ethics and social progress.