|dc.description.abstract||The study focuses on the four main sources of moral standards in post-colonial
Kenya, namely, the traditional African context, Christianity, Islam and Secular
humanism. Thus, while the study examines a programme which bears the heading,
"Social Education and Ethics" (SEE), its focus is on the moral education component of
this programme. Chapter one presents an Introduction to the study.
In Chapter two, the study examines the history of moral education in Kenyan
Schools, from the introduction of the Western type of formal education into the country
up to the present. The Chapter points out that this history teaches us that moral education
ought never to be considered to begin and end in classroom learning. This is because this
kind of learning lacks ample opportunities for practical experience in what is being learnt.
This situation gives rise to the need for the whole community to take part in the task of
educating the young morally.
In Chapter three, the study examines the rationale for SEE as exemplified by the
present SEE syllabus for Kenya's secondary school cycle. The chapter holds that this
version of the rationale for SEE is mainly commendable for its emphasis on the need to
utilise insights drawn from contemporary educational theory.
In Chapter four, the study holds that traditional African values mainly highlight
the need to cultivate the sense of collective responsibility in all the members of postcolonial
In Chapter five, the study urges that Christian and Islamic ethics point to the need
for moral ideals in the individual's moral development. Moreover, these two religious
ethics make a useful contribution towards meeting this need.
In Chapter six, the study holds that the various secular humanistic views on ethics
point to the need to acknowledge and make use of man's abilities to improve his overall
In the concluding Chapter, namely Chapter seven, the study attempts to offer a
synthesis of the various useful insights that investigations in the previous five chapters
have yielded. The chapter arrives at the conclusion that Kenya's ethical plurality need not
be a set-back to the development of a moral education programme whose basis or
foundation is rational and applicable to the needs of the post-colonial Kenyan society.||en