The educative project MelArete proposes an interpretation of ethical education: a form of Education to Virtue Ethics in the light of the philosophy of care. Starting from the ontological assumption that care is prime in life and without it the human being cannot flourish in his/her humanity, the project is based on an interpretation of the pedagogy of care. Since the practice of care reveals to have an ethical core and that core is made of ways of being-with-the-others, the pedagogical theory of MelArete states that in order to develop a project that is in relationship with the core of life we must educate to care. Therefore, educating to care means educating to virtues. On this basis MelArete proposes activities with the aim to guide children’s attention to the concepts of care and virtues.  MelArete has its many references in Plato and Aristotle; besides it assumes the distinction of Ricoeur between ethics and morality. In Plato/Socrates (Alcibiades I) ethics is an educational action that allows the others to thrive in their own existential capabilities; moreover, in Aristotle’s (Nicomachean Ethics) ethics searches for eudaimonia, a good quality of life. In our educational project with children, the educative methods are the following: conversations (promoting intersubjective thought), narratives (reading and writing stories about virtues), vignettes and games (stimulating ethical thinking through a playful language) and the “diary of virtues” (promoting a reflecting culture of virtues in everyday life). In this paper we present the theoretical background of the project and a summary of the pedagogical approach and application which we are testing in our research.

This study investigated young children’s recognition of social rules and responses to social-conventional transgressions in Japanese preschool settings. One hundred twenty-six children aged three to six years old heard four hypothetical stories that describe typical social-conventional transgressions in Japanese preschools. They were asked about their feelings when they witnessed each transgression (emotional response), whether they thought it was better to follow social rules and act like everyone else (social convention judgment), their justification for the judgment, and their willingness to play with the transgressor (interaction judgment). Most participants in all age groups valued following social rules and judged that the transgressor should act like everyone else, but five-year-olds generated more group- and other-oriented justifications for the judgment. Although there were no significant age group differences in interaction judgment, further analysis showed that three-year-olds’ willingness to play with the transgressor was positively related to their positive emotion, whereas such relationships were not found in four- and five-year-olds. The results demonstrate that Japanese children’s responses to social-conventional transgressions become more social and complex throughout young childhood in the Japanese cultural context.