She cites examples of rampant erosion of traditional ethics in government, business, medicine, athletics, entertainment and in families, and turns her focus on the main value concerns of American youth:  Sexuality, drug abuse, racism, greed and violence.  She notes that the decline in the family's role in teaching values and ethics is found at least in part in single-parent families, and in time constraints that exist even in two-parent homes.  How, then, are these children forming values?

Amundson cites a 1989 survey of 5,000 students in grades 4-12 done by Harvard University child psychiatrist, Robert Coles, who determined that young people work from a basic "moral compass" and that they fall into one of five categories:

Civic Humanist (25 %)  Children in this group make moral judgments according to what they believe will serve the common good of their neighborhood, town or nation.  They want to "do what's best for everyone involved."

Conventionalist (20%)  Those in this group make moral judgments in accordance with what is genearlly accpeted in a community.  They would "follow the advice of an authority such as a parent, teacher, or youth leader."

Expressivist (18%)  Kids in this group base their moral judgments on what satisfies certain emotional feelings or psychological needs.  They "do what makes them happy."

Theistic (16%)  These children base moral judgments on religious authority, such as scripture or the advice of a member of the clergy.  They would "do what God or scripture tells them is right."

Utilitarian (10%) These children make moral judgments in accord with the practical advantages they afford.  They "do what would improve their situation or get them ahead."

In looking at what is necessary to institute values education in our schools, Amundson notes that nineteenth century values and ethics were a part of the school curriculum and were taught through texts like McGuffey's Readers.  Education was organized around teaching certain moral virtues while avoiding the conflicts resulting from the implementation of religious approaches.  and in 1920, the Institute of Social and Religious Research determined in its three-volume, 1700-page report that "the prevailing ways of inculcating ideals probably do little good and may do some harm" (Amundson, 1991).

During the 60s other methods of teaching values became popular.  In Values clarification, popularized by Sidney Simon, students identified their own beliefs about moral values.  Central to this method was that teachers were never to evaluate or judge the validity of students' values.

Lawrence Kohlberg, on the other hand, developed a system based upon the work of psychologist Jean Piaget that invited students into a discussion of moral dilemmas in order to develop their moral judgment.

What these hold in common is that schools should not be responsible for inculcating values directly, but rather for teaching how to establish values.  Developing moral relativism in students was considered most desirable, and values clarification in particular supported that end.

Concerned that everyone should be free to exercise their own religions, and more so that no state religion be created, certain tests have been created that dominate how values can be taught in school.  "The Lemon Test" from the 1971 Lemon vs. Kuertzman dicates these criteria:

1.    It must have a secular purpose.
2.    It must have a principal or primary effect of neither advancing nor inhibiting religion.
3.    It must not foster 'excessive government entanglement with religion.

This has fostered a prevailing attitude within education that schools must be values neutral, and this attitude is increasingly seen as ineffective, especially in light of the absence of available parental guidance.  In 1982, a task force from a Baltimore school district determined that there are some constant and universal moral precepts, that operate like scientific principles.  They compiled the "Common Core Values."
 

	Common core of values
Compassion   Courtesy   Critical inquiry   Due process   Equality of opportunity   Freedom of thought and action   Honesty   Human worth and dignity	Justice   Knowledge   Loyalty   Objectivity   Order   Patriotism   Rational consent   Reasoned argument	Respect for others' rights   Responsibility   Responsible citizenship   Rule of law   Self-respect   Tolerance   Truth   --From the Baltimore County, Maryland, Public Schools

Many school districts have concluded that they can actively teach some values, like those in the Common Core of Values list and teach about values where there is controversy.

Amundson concludes with ten premises for educators regarding values education and an integrative vision of moral education. 

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