The Jubilee Centre for Character and Virtues is a unique
and leading centre for the examination of how character
and virtues impact upon individuals and society. The
Centre was founded in 2012 by Professor James Arthur.
Based at the University of Birmingham, it has a
dedicated team of over 20 academics from a range of
disciplines, including: philosophy, psychology,
education, theology, and sociology.
With its focus on excellence, the Centre has a robust,
rigorous research and evidence-based approach that is
objective and non-political. It offers world class research
on the importance of developing good character and
virtues and the benefits they bring to individuals and
society. In undertaking its own innovative research, the
Centre also seeks to partner with leading academics
from other universities around the world and to develop
strong strategic partnerships.
A key conviction underlying the existence of the Centre
is that the virtues that make up good character can be
learnt and taught, but that these have been largely
neglected in schools and in the professions. It is also a
key conviction that the more people exhibit good
character and virtues, the healthier our society. As such,
the Centre undertakes development projects seeking to
promote the practical applications of its research
evidence.
University of Birmingham 2013, 2017, 2022
ISBN: 9780704429789
The Jubilee Centre for Character & Virtues
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CONTENTS
The Jubilee Centre Framework for Character
Education in Schools
CONTENTS
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Foreword
Introduction
What Character Education Is
Which Virtues Constitute Good Character?
The Building Blocks of Character
The Components of Virtue
Virtue Literacy
The Goals of Character Education
Ways of Cultivating Virtue of Character
School Ethos Based on Character
Teachers as Character Educators
The Character Teaching Inventory
Character Caught
Character Taught
Character Sought
The Evaluation of Character Education
Key Principles for Character Education
Postscript: On the Academic Provenance
of the Framework
Appendix 1: The Psychology of Moral Development
Explaining the Developmental Model
A Neo-Aristotelian Model of Moral Development
References and Suggested Further Reading
Jubilee Centre Teaching Resources
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The Jubilee Centre for Character & Virtues
The modern preoccupation with instrumentalist
‘performance’ virtues in educational circles (in
practice and in policy) has been given greater
credence than may be necessary, at the expense
of moral and civic virtues.
The logical model created in the Framework
about 'The Building Blocks of Character’ made
sense in giving performance virtues equal
standing with the other three types – although
they were deliberately depicted to appear fourth
in line. The Postscript explains the origin of these
categorisations.
The Framework was composed with use by a
mainstream schooling audience in mind; the
addition of The Character Teaching Inventory to
this third revision aims to further this ambition.
The Framework and the Jubilee Centre’s wider
understanding of what character is and its
applicability and relevance to everyone regardless
of educational circumstances sees character not
as a ‘fix’ for an individual’s circumstances, nor
that those circumstances may lead to a ‘lack’ of
good character. Instead, educators adopting a
character-led approach to working with young
people, whether engaging them through
mainstream settings or elsewhere, have reported
that the Jubilee Centre’s approach gives a critical
‘voice’ to the young people in their care.
In sum, the rationale behind the Framework is
best encapsulated in Aristotle’s famous words:
James Arthur and Kristján Kristjánsson
2022
The Jubilee Centre Framework for Character
Education in Schools (hereafter: the Framework)
sets out the Centre’s position on character
education, what it is, and why it is important. The
Framework calls for all schools to make explicit
how they go about developing pupils’ character. It
was first published in 2013, with this latest
iteration (and the most widely used) revised in
2017.
The Framework underpins the approach to all
research that the Jubilee Centre engages in, and it
has been sent to and downloaded by tens of
thousands of schools across the UK and
internationally. The Framework offers a
perspective on character education to consider,
rather than providing a blueprint for educating
character. Whilst written in the language of
schools, for teachers, the Framework is flexible
and relevant to all individuals, organisations, and
institutions seeking to articulate their approach to
character education. It has been utilised in higher
education institutions, professional bodies, with
funders and charities, as part of government
policy, and with educationalists around the world.
Indeed, the Framework has been used more
widely, nationally and internationally, than its
original authors could possibly have anticipated.
The first iteration of the Framework in 2013 was
the first major publication of the Jubilee Centre
and sought to bring together key ideas, founding
principles, and the language of character
underlying the work of key Jubilee Centre
personnel (and others) up to that point. Terms
such as ‘virtue literacy’, character ‘caught’,
‘taught’, and ‘sought’, and our categorisation of
intellectual, moral, civic, and performance virtues
that form a ‘language of character’ play key roles
within the Framework document, and in the
Jubilee Centre’s conception of character
education. The terms ‘intellectual’, ‘moral’, and
‘civic’ virtues have existed for centuries. The
Framework brings them together to illustrate how
they work in harmony with one another for the
greater good of individual and societal flourishing.
'The aim of our studies is not to know
what virtue is, but to become good.'
Aristotle
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The Jubilee Centre for Character & Virtues
The development of children’s characters is an
obligation we all share, not least parents. Whilst
parents are the primary educators of their
children’s character, empirical research tells us
that parents want all adults who have contact with
their children to contribute to such education,
especially their children’s teachers. The
development of character is a process that
requires the development of individuals, society,
and its schools. A society determined to enable its
members to live well will treat character education
as something to which every child has a right.
Schools should consider questions about the kinds
of persons their pupils will become, how the
development of good character contributes to a
flourishing life, and how to balance various virtues
and values in this process. The aim of this
Framework is to provide a rationale and a practical
outlet for the interest that schools show in the
character development of their pupils.
Belonging to and actively participating in a school
community is a deeply formative experience that
helps pupils develop, amongst other things, their
character. In a broad sense, character education
permeates all subjects, wider school activities, and
a general school ethos. It cultivates the virtues of
character associated with common morality and
develops pupils’ understanding of what is excellent
in diverse spheres of human endeavour. Schools
should and do aid pupils in learning to know the
good, love the good, and do the good.
Schools should enable pupils to become good
persons and citizens, able to lead good lives, and
contribute to the common good, as well as
become ‘successful’ persons. Schooling is
concerned centrally with the formation of
character and benefits from an intentional and
planned approach to character development.
Human flourishing is the widely accepted goal of
life. To flourish is not only to be happy, but to fulfil
one’s potential. Flourishing is the ultimate aim of
character education. Human flourishing requires
the acquisition and development of intellectual,
moral, and civic virtues, excellence specific to
diverse domains of practice or human endeavour,
and generic virtues of self-management (known as
enabling or performance virtues). All are necessary
to achieve the highest potential in life. Character
education teaches the acquisition and
strengthening of virtues: the traits that sustain a
well-rounded life and a thriving society. Schools
should aim to develop confident and
compassionate pupils, who are effective
contributors to society, successful learners, and
responsible citizens. Pupils also need to cultivate
their understanding of what is good or valuable and
their ability to protect and advance what is good.
They need to develop a commitment to serving
others, which is an essential manifestation of good
character in action. Questions of character
formation are inseparable from these educational
goals and are fundamental to living well and
responsibly. Character development involves caring
for and respecting others, as well as caring for and
respecting oneself.
Character education is no novelty. If we look at
the history of schooling from ancient times to
the 20th century, the cultivation of character was
typically given pride of place, with the exception of
a few decades towards the end of the 20th century
when, for a variety of different reasons, this aim
disappeared from the curricula of many Western
democracies. Contemporary character education,
however, is better grounded academically than
some of its predecessors, with firm support both
from the currently popular virtue ethics in moral
philosophy, and recent trends in social science,
such as positive psychology, that have revived
the concepts of character and virtue. Finally, a
growing, general public-policy consensus, across
political parties and industry, suggests that the
role of moral and civic character is pivotal in
sustaining healthy economies and democracies.
INTRODUCTION
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The Jubilee Centre for Character & Virtues
Character is fundamental: it is the basis
for human and societal flourishing;
Character is largely caught through
role-modelling and emotional
contagion: committed leadership,
school culture and ethos are therefore
central;
Character should also be taught: direct
teaching of character provides the
rationale, language and tools to use in
developing character elsewhere in and
out of school;
Character is sought freely to pursue a
better life;
Character is educable: it is not fixed and
the virtues can be developed. Its
progress can be measured holistically,
not only through self-reports but also
more objective research methods;
Character depends on building Virtue
Literacy;
Good character is the foundation for
improved attainment, better behaviour
and increased employability, but most
importantly, flourishing societies;
Character should be developed in
partnership with parents, families,
employers, and other community
organisations;
Each child has a right to character
education;
The development of character
empowers pupils and is liberating.
WHY CHARACTER
EDUCATION IS IMPORTANT
Character is a set of personal traits or dispositions
that produce specific moral emotions,
inform motivation, and guide conduct.
Character education includes all explicit and
implicit educational activities that help
young people to develop positive personal
strengths called virtues.
Character education is more than just a subject. It
has a place in the culture and functions of families,
classrooms, schools, and other institutions.
Character education is about helping pupils grasp
what is ethically important in situations and how to
act for the right reasons, so that they become more
autonomous and reflective in the practice of virtue.
Pupils need to decide wisely about the kind of
person they wish to become and need to learn to
choose between already existing options or to find
new ones. In this process, the ultimate aim of
character education is the development of good
sense, or practical wisdom; the capacity to choose
intelligently between alternatives. This capacity
involves knowing how to choose the right course of
action in difficult situations; it develops gradually
out of the experience of making choices and the
growth of ethical insight.
The ultimate goal of all proper character education
is to equip pupils with the intellectual tools to make
wise choices of their own within the framework of a
democratic society. Critical thinking is thus a vital
facet of a well-rounded character. Character and
virtue are not exclusively religious notions; nor are
they paternalistic. If being ‘paternalistic’ means that
character education goes against the wishes of
pupils and their parents, empirical research shows
the opposite. More generally speaking, the
character of children cannot simply be put on hold
at school until they reach the age where they have
become wise enough to decide for themselves.
Some form of character education will always be
taking place in school. The sensible question to ask
about a school’s character education strategy is
not, therefore, whether such education does occur,
but whether it is intentional, planned, organised,
and reflective, or assumed, unconscious, reactive,
and random. The emphasis on character and virtue
is not conservative or individualist – all about ‘fixing
the kids’. The ultimate aim of character education is
not only to make individuals better persons, but to
create the social and institutional conditions within
which all human beings can flourish. Social and
institutional conditions of this kind require that all
members of society contribute in ways that
collectively provide everyone with opportunities to
live well.
The idea that virtue is related to mental health also
has a long history in Western thought. Yet virtue
has not, for the most part, been commonplace in
the language and the practice of mental health care
more broadly, especially within education.
Nevertheless, character virtues, the use of
character strengths and flourishing should be seen
as important dimensions of complete mental health
and well-being. The cultivation of individual
character is most likely to succeed in conditions of
WHAT CHARACTER
EDUCATION IS
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reciprocity and equal opportunity. Fundamental to
these conditions is an ethos of cooperation and
mutual goodwill. Alongside positive mental health
other necessities, such as adequate nutrition and
good physical health provision, are also foundational
to acquiring the virtues, capabilities and
understanding essential for individual flourishing
and constructive membership in society.
Individuals can respond well, or less well, to the
challenges they face in everyday life, and virtues
are those character traits that enable human beings
to respond appropriately to situations in any area
of experience. These character traits enable people
to live, cooperate, and learn with others in a way
that is peaceful, neighbourly, and morally
justifiable. Displaying moral and other virtues in
admirable activities over the course of a life, and
enjoying the inherent satisfaction that ensues, is
what it means to live a flourishing life.
No definitive list of relevant areas of human
experience and the respective virtues can be given,
as the virtues will, to a certain extent, be relative to
individual constitution, developmental stage, and
social circumstance. For example, temperance in
eating will be different for an Olympic athlete and
an office worker; what counts as virtuous behaviour
for a teenager may not pass muster for a mature
adult; and the virtues needed to survive in a war
zone may not be the same as those in a peaceful
rural community. There are a great many virtues,
each concerned with particular activities and
potential spheres of human experience.
Additionally, there are cultural variations; such as
virtues appearing pronounced in one tradition
while not featuring in another. It is, therefore,
neither possible nor desirable to provide an
exhaustive list of the moral virtues that should be
promoted in all schools. Moreover, particular
schools may decide to prioritise certain virtues over
others in light of the school’s history, ethos,
location, or specific pupil population. Nevertheless,
a list of prototypical virtues – that will be
recognised and embraced by representatives of all
cultures and religions – can be suggested and
drawn upon in character education. Examples of
moral virtues may include courage, justice, honesty,
compassion, gratitude, humility, integrity, and
respect.
In addition to such prototypical moral virtues,
schools need to promote specific civic virtues,
such as civility, service, citizenship, and
WHICH VIRTUES CONSTITUTE
GOOD CHARACTER?
volunteering which help pupils understand their
ties to society and their responsibilities within it.
Furthermore, all developing human beings will
need to possess a host of intellectual virtues, such
as curiosity and critical thinking, which guide their
quest for knowledge and information. Among the
intellectual virtues, one deserves a special mention:
the virtue which the ancient Greeks called
phronesis, but can also be called practical wisdom,
or ‘good sense'. This is the overall quality of
knowing what is and what is not desirable when
the demands of two or more virtues collide, and
being able to integrate such demands into an
acceptable course of action. Living with practical
wisdom entails: considered deliberation, well-
founded judgement, and the vigorous enactment
of decisions. It reveals itself in foresight, in being
clear-sighted and far sighted about the ways in
which actions will lead to desired goals. The ability
to learn from experience (and make mistakes) is at
its centre. To live with practical wisdom is to be
open-minded, and to recognise the true variety of
things and situations to be experienced. To live
without practical wisdom is to live thoughtlessly
and indecisively. Lack of practical wisdom shows
itself in irresoluteness, or remissions in carrying out
decisions, and in negligence and blindness to our
circumstances. A person without practical wisdom
can be narrow-minded and closed-minded, with a
‘cocksure’ attitude – a ‘know-it-all’ who resists
reality. Practical wisdom forms part of all the other
virtues; indeed it constitutes the overarching meta-
virtue necessary for good character.
Virtues are empowering and are a key to fulfilling
an individual’s potential. Because of the
foundational role of virtues in human flourishing,
schools have a responsibility to cultivate them,
define and list those they want to prioritise, and
integrate them into all teaching and learning in and
out of school. pupils, therefore, need to learn their
meanings and identify appropriate practices in
which to apply them in their lives, respecting
themselves (as persons of character) and being of
service to others.
In addition to the moral virtues, all human beings
need personal traits that enable them to manage
their lives effectively. These traits are sometimes
called performance virtues or enabling virtues, to
distinguish them from the specifically moral ones.
In contemporary school-policy discourse, they are
commonly referred to as ‘soft skills’. One of the
most significant is resilience – the ability to bounce
back from negative experiences. Others include
determination, confidence, and teamwork. All good
programmes of character education will include the
cultivation of performance virtues, but they will
also explain to pupils that those virtues derive
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Practical Wisdom (phronesis) is the integrative virtue,
developed through experience and critical reflection, which
enables us to perceive, know, desire and act with good sense.
This includes discerning, deliberative action in situations
where virtues collide.
Examples:
autonomy;
critical thinking;
curiosity;
judgement;
reasoning;
reflection;
resourcefulness.
Character virtues should be reinforced everywhere: on the playing fields, in
classrooms, corridors, interactions between teachers and pupils, in assemblies,
posters, head teacher messages and communications, staff training, and in
relations with parents and families.
The Jubilee Centre Framework for Character Education in Schools
Examples:
compassion;
courage;
gratitude;
honesty;
humility;
integrity; justice;
respect.
Examples:
citizenship;
civility;
community
awareness;
neighbourliness;
service;
volunteering.
Examples:
confidence;
determination;
motivation;
perseverance;
resilience;
leadership;
teamwork.
Character
traits necessary
for
discernment,
right action
and the pursuit
of knowledge,
truth and
understanding.
Character
traits that
enable us to
act well in
situations that
require an
ethical
response.
Character
traits that are
necessary for
engaged
responsible
citizenship,
contributing
to the
common
good.
Character
traits that
have an
instrumental
value in
enabling the
intellectual,
moral and
civic virtues.
THE BUILDING BLOCKS OF CHARACTER
Noticing situations involving or standing
in need of the virtues
Feeling the right virtue-relevant emotion in
the right situation in the right way
Understanding the meaning of the virtue
term and why the virtue is important,
individually and as part of a well-rounded,
flourishing life of overall virtue, and being
able to apply the virtue to episodes of one’s
own and others’ lives
Doing the right thing in the right way
Discernment and deliberative action about
virtues, including handling situations where
virtues conflict or collide
Understanding oneself as strongly committed
to the virtues
D
Virtue Knowledge and Understanding Virtue Motivation
Virtue Action and Practice
COMPONENTS OF VIRTUE
C
B
Virtue Emotion
Virtue Perception
While perfect unity of the virtues is an admirable
aim for the life-long cultivation of character, most
of us will never reach that ideal. This is especially
true for young moral learners who are on the way
to becoming more virtuous. To complicate matters
further, each virtue does not constitute a single
discrete trait that one either has or has not. Rather,
each virtue comprises various components that
may not all develop in tandem – one of several
important features that demarcates character
education from social emotional learning. The
major components are listed and defined in the
Components of Virtue table. A pupil can be strong
on one (say, with Virtue Emotion (C)), but weaker
on another (say, Virtue Action and Practice (G)).
Rarely will all those components align in perfect
harmony in a single person.
Different strategies and interventions in the field of
character education target different components
and require different methods of evaluating
their ultimate value from serving morally
acceptable ends, in particular from being enablers
and vehicles of the intellectual, moral and civic
virtues. One moral virtue can also enable another:
for instance, moral courage is needed to facilitate
morally just actions. Although virtues can be
divided up into different categories, they form a
coherent, mutually supportive whole in a well-
rounded life. Indeed, the four categories of virtue
cannot be taught in isolation from one another.
Character education is all about their integration,
guided by the overarching intellectual virtue of
practical wisdom or ‘good sense’.
THE COMPONENTS OF VIRTUE
Virtue Literacy is a helpful term which consists of
three inter-related components:
(i) Virtue ‘Perception’;
(ii) Virtue ‘Knowledge and Understanding’; and
(iii) Virtue ‘Reasoning’.
he first component is concerned with noticing
situations standing in need of virtues. The second
component involves acquiring a complex language
usage through familiarity with virtue terms.
However, knowledge of the virtues themselves will
not necessarily change behaviour. The third
component concerns making reasoned judgements
about how to apply individual virtues, which
includes the ability to explain differences in moral
situations.
This emphasis on acquiring judgement must be
reflective and so allow for the empowerment of
the ethical self through autonomous decision-
making. A child may acquire some cognitive
understanding of what would be the desirable
virtue to display in certain circumstances, but be
unable to translate this knowledge, understanding,
and reasoning into virtuous action. The
determination of whether a child is
effectiveness. The more of those components that
have been cultivated successfully, the more likely it
is that the pupil can master the whole virtue.
Character educators need not, therefore, feel
disheartened even if they only see progress in
some components of virtue at any particular time
in the educational process.
VIRTUE LITERACY
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A
F
E
G
Virtue Identity
Having a strong desire to act on the virtues
Virtue Reasoning
provides 70 character education strategies from
across character ‘caught’, ‘taught’, and ‘sought’.
Character development begins through a process
of osmosis where pupils gradually pick up and
internalise traits of reacting and acting that they
witness around them within the ethos of their
home/classroom/school/university, and the same
occurs for professionals in their workplaces. This
process is part of what we might refer to as
character caught. It has also been demonstrated
how virtues can be taught explicitly as part of
classes in moral or character education, PSHE,
religious education, and social and emotional
learning – or indeed in any standard school
subject. Beyond these two methods, however,
character sought involves the desire to discern
and freely pursue one’s own character
development. It involves reflection and ultimately
planning and setting one’s own character
commitments: that is, commitments to
worthwhile living. Character sought is more likely
to become operational as the pupil matures, but it
can be introduced and guided by the teacher at an
earlier age. Character sought relates directly to
the Aristotelian meta-virtue of practical wisdom or
phronesis. Accordingly, phronesis requires pupils
to develop an overall blueprint of their conception
of flourishing, which imbues their life with
purpose; and to autonomously seek outcomes in
accordance with this conception. For Aristotle,
virtues do not have moral value in an adult unless
they have been independently sought and
cultivated in this way.
It is common for a school to outline the goals of
education and a school that seeks to strengthen the
character of its pupils should affirm its commitment
to doing so in its mission statement.
Each school needs to describe the kinds of persons it
wants to help develop and should prepare their
pupils for their lives beyond school. Schools should
pay attention to societal changes brought about by
advances in technology, for example by focussing on
cultivating cyber-phronesis. The philosophy that
underlines their approach to character education
should involve clear ethical expectations of pupils
and teachers, and modelling by teachers to guide
the building of individual virtues in pupils. Schools
should provide opportunities for pupils to not just
think and do, but also to understand what it means
to become and behave as a mature, reflective
person. They should help prepare pupils for the tests
of life, rather than simply a life of tests.
virtue literate should not be reduced to simple
outcomes, but should consider all three
components. Children need to be persuaded of the
moral force of acting virtuously. Schools need to
provide opportunities for children to exercise the
virtues in practice as well as encourage a rich
discourse of virtue language, understanding, and
reasoning.
THE GOALS OF
CHARACTER EDUCATION
SCHOOL ETHOS
BASED ON CHARACTER
WAYS OF CULTIVATING
VIRTUES OF CHARACTER
The development of character – and how to
enhance it through education – must be understood
against the backdrop of a theory of moral
development. According to a neo-Aristotelian view
of the psychology of moral development, in which
this Framework is grounded, there are a number of
pathways to becoming virtuous. These pathways are
described, in as simple terms as possible, in the
diagram ‘A Neo-Aristotelian Model of Moral
Development’ in Appendix 1.
An instructive way of approaching and making sense
of the educational processes and the associated
pedagogical and developmental facets involved in
stimulating virtue development – one that has been
found to hold great resonance and purchase among
teachers – is through the typology of: 'character
caught', 'character taught', and 'character sought'.
The Character Teaching Inventory, which follows,
The research evidence is clear: schools that
are values-driven have high expectations and
demonstrate academic, professional, and social
success. They are committed and determined to
develop the character of their pupils through the
articulation, demonstration of and commitment to
core ethical virtues, and to the cultivation of
meaningful personal relationships. Strong and
committed leadership is an essential ingredient in
embedding character education in schools. In
addition, because the ethos of the school is the
expression of the collective character of everyone,
it is vital that every member of a school
community have an understanding of what
character is. Pupils and teachers therefore need to
learn not only the names and meanings of
character virtues, but display them in the school’s
thinking, attitudes, and actions.
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11
Character virtues should be reinforced
everywhere: on the playing fields, in classrooms,
corridors, interactions between teachers and
pupils, in assemblies, posters, head teacher
messages and communications, staff training, and
in relations with parents. Character virtues are
critical in extra-curricular activities and should
translate into positive feelings and behaviour. The
process of being educated in virtue is not only one
of acquiring ideas; it is about belonging and living
within a community – for schools are, together
with the family, one of the principal means by
which pupils grow in virtue. A key feature of
school communities that nurture good character is
that educators understand that pupils’ experience
of belonging, personal growth, and self-
determination is foundational to the development
of good character and commitment to learning.
Character education builds on what already
happens in schools, and most teachers see
character cultivation as a core part of their role.
Considerations of character, of the kind of person
pupils hope to become, should be at the heart of
teaching and education. The virtues acquired
through experience by pupils are initially under the
guidance of parents and teachers who serve as role
models and moral exemplars.
Caught...
...through a positive school
community, formational
relationships, and a clear ethos.
Taught...
...through the curriculum using
teaching and learning strategies,
activities, and resources.
Sought...
...through chosen experiences that
occur within and outside of the
formal curriculum.
TEACHERS AS
CHARACTER EDUCATORS
Character virtues can be…
In order to be a good teacher, one needs to be or
become a certain kind of person: a person of good
character who also exemplifies commitment to the
value of what they teach. The character and
integrity of the teacher is more fundamental than
personality or personal style in class, and it is no less
important than mastery of subject content and
techniques of instruction. Teaching a subject with
integrity involves more than helping pupils to
acquire specific knowledge and skills. Good teaching
is underpinned by an ethos and language that
enables a public discussion of character within the
school community, so that good character
permeates all subject teaching and learning. It also
models commitment to the forms of excellence or
goodness inherent in the subject matter: the
qualities of craftsmanship, artistry, careful
reasoning and investigations, beauty, and power of
language, and deep understanding made possible
by the disciplines. Such commitment is important if
pupils are to learn the value of what is taught and
learn to do work that is good and personally
meaningful.
Although a clear picture is emerging of the
inescapability of character education, teachers
often complain that they suffer from moral
ambivalence and lack of self-confidence in
their (inescapable) professional position as
role models and character educators. Though their
responsibility as teachers is distinctive, it should be
noted that other professions including lawyers,
judges, health carers, and, social workers report a
similar ambivalence and lack of confidence in
discharging their responsibilities. Repeated
empirical studies show that teachers find
it difficult to address ethical issues in the classroom.
Although many teachers possess a strong interest in
moral issues, they are not always adequately
trained to reflect critically upon and convey moral
views to their pupils in a sophisticated way. Indeed,
contemporary policy discourse, with its amoral,
instrumentalist, competence-driven vocabulary,
often seems to shy away from perspectives that
embrace normative visions of persons in the context
of their whole lives. The lack of teacher education
programmes with a coherent approach to character
education is most likely the result of an overly
narrow concentration on grade attainment and
classroom management.
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The Jubilee Centre for Character & Virtues
A cared for, safe, and well-designed physical
environment promotes a sense of belonging
A collaborative, supportive, and aspirational
learning environment strikes a balance
between academic progress and character
development
A positive spiritual, moral, social, and cultural
environment encourages staff and pupils to
root their character development in their
personal beliefs and world views
Character can be caught through a positive
school community, formational relationships,
and a clear ethos.
ENVIRONMENT
School settings which contribute to character
education
The Character Teaching Inventory presents a
comprehensive overview of 70 character
education teaching strategies, from across
character ‘caught’, ‘taught’, and ‘sought’, for
schools to consider as part of their character
education provision.
It is intended both for schools who have already
begun their character education journey, and for
those about to begin. The aim of the Inventory is
to make more explicit the implicit aspects of
character education, which are often present in
schools, whilst also providing suggestions of new
strategies.
The strategies listed within The Character
Teaching Inventory are most effective when
initiated and implemented intentionally by
school leaders. When carefully planned and
organised, character education should purposely
foster the development of pupils’ character.
Taking such an approach allows schools to
dedicate time and space for structured character
education opportunities.
The aim of the Inventory is to illustrate how the
Framework can be put into practice and,
importantly, how character education can
become an intentional, meaningful, and
reflective part of whole school practice.
CHARACTER CAUGHT
Form meaningful and respectful relationships
with staff
Develop positive relationships between peers,
prioritising compassion, friendship, and trust
Develop compassionate and supportive
relationships where pupils feel valued
Form trusting and respectful relationships with
colleagues to motivate and support each other
Form collaborative and supportive relationships
with parents through positive communication
Engage families of all pupils to involve them in
the life of the school
Participate in activities alongside the local
community, reinforcing a sense of belonging
and responsible citizenship
Establish partnerships with educational
institutions, including other schools and
universities
RELATIONSHIPS
Positive relationships, facilitated by school leaders,
which support character education
Pupils
Staff
Wider School
THE CHARACTER TEACHING
INVENTORY
Invite the school community to select and
define priority virtues for all to aspire towards
Develop a mission statement which affirms
these priority virtues
Develop a whole-school shared language of
character, encouraging consistent
communication and reflection
Integrate character education into existing
school policies and strategic plans
Create a character education policy
Establish clear, ethical and moral expectations
for staff and pupils, informed by the priority
virtues and mission statement
Ensure equality and inclusion, to demonstrate a
commitment to character education for all
Include character considerations when
recruiting staff
Induct new staff so that each individual
understands their role as a character educator
Recognise and celebrate examples of good
character
VISION, ETHOS, CULTURE
Practices and initiatives which enable a school to
shape a distinctive approach towards character
education
School Leaders:
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CHARACTER TAUGHT
A discrete and bespoke timetabled subject,
focussing explicitly on the teaching of character
and virtue
Existing subjects, identifying opportunities to
include character and virtue within the
curriculum
Personal, Social, Health, and Economic
education (or equivalent), using an issues or
topic-based approach to teach character and
virtue
Citizenship Education, developing the character
and virtues needed to be an active and
responsible citizen
Religious Education, using personal beliefs and
world views to explore character and virtue
Form time, providing a daily platform to discuss
character and virtue
Assemblies, bringing the whole school
community together to explore character and
virtue through a shared language
Discussion-based learning engages pupils with
moral and ethical issues through teacher-guided
and pupil-led interactions
Independent learning encourages pupils to
think critically and take responsibility for their
own character development
Reflective learning guides pupils to consider
their character through critical reflection
Co-operative learning involves pupils working
together, encouraging teamwork and
communication
Enquiry-based learning encourages curiosity,
challenging pupils to ask and answer open-
ended questions
Experiential learning offers pupils opportunities
to be active learners through a range of virtue-
forming experiences
Virtue literacy develops virtue perception,
virtue knowledge and understanding, and virtue
reasoning
Character education can be taught through
the curriculum using teaching and learning
strategies, activities, and resources.
THE CURRICULUM
Approaches to teach character education through a
school’s formal curriculum
Character education can be taught through
TEACHING AND LEARNING
Strategies used for teaching character education in
and out of the classroom
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Recognise their role as moral exemplars,
consistently setting a positive example through
their own character
Understand and support the school’s character
education approach
Acknowledge their influence as character
educators; facilitating character education in
their classroom and beyond
Engage in internal and external professional
development in character education, identifying
improvements for practice
Support pupils through pastoral care and
mentoring, offering pupils guidance on their
character development
Utilise research in the field to evaluate and
improve their practice
Drive and maintain a whole-school character
education approach, providing support for staff
and pupils
Appoint, train, and support a character lead
Co-ordinate internal and external training,
empowering staff in their role as character
educators
Use appropriate methods to evaluate provision
of character education
Support and challenge character education
provision
STAFF
The roles of staff in supporting character education
All Staff
Teachers
Senior Leadership Team
Governors:
CHARACTER SOUGHT
Offer opportunities for pupil leadership
Establish thriving extra-curricular activities,
enabling all pupils to have access to a wide
range of virtue-forming experiences
Plan organised school events that allow pupils
to demonstrate their character
Organise residential trips that provide
challenging experiences in new environments
Invite a range of inspirational speakers into
school to motivate pupils’ character
development
Encourage external facilitators to recognise
opportunities for character education in their
clubs and activities
Encourage pupils to engage with work
experience or apprenticeships as preparation
for future employment
Offer school-led social action experiences that
promote social awareness, enabling pupils to
make a positive difference to their community
and themselves
Promote community-led social action
experiences, encouraging pupils to
independently participate
Encourage pupils to make a commitment to
purposeful voluntary activity in and out of
school
Recognise and celebrate pupils’ participation in
social action and volunteering
Enable pupils to explore their role as active
citizens within their school, the community, and
globally
Character can be sought through chosen
experiences that occur within and outside of
the formal curriculum.
ENRICHMENT
Experiences during and outside the school day that
broaden pupils’ passions and interests
School leaders
SOCIAL ACTION AND VOLUNTEERING
Community-based experiences which encourage
civic engagement in school and beyond
School leaders
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Stories, focussing on moral and ethical
complexities
Moral dilemmas, encouraging pupils to discuss
and reflect on situations requiring an ethical
response
Current affairs, reflecting on the presence or
absence of virtue in news stories
Moral exemplars, inspiring pupils to live
virtuously
Debates, discussing key moral and ethical issues
Literature, including poetry and historical
narratives
Themed days or weeks, focussing explicitly on
character and virtues
School trips, encouraging pupils to engage with
a range of people and places
Sport, developing character through team and
individual activity
Creative arts, including music and the visual arts
Drama, encouraging pupils to understand the
perspective of others
Reflective journal keeping, focussed on the
personal character development of pupils
ACTIVITIES AND RESOURCES
Examples of teaching aids which can be used as the
focus for character education
Character education can be taught using
'...the aim of the Inventory is to
illustrate how character education
can become an intentional,
meaningful, and reflective part of
whole school practice.'
Schools are under increasing pressure to
demonstrate their effectiveness, but measuring
the character of an individual or the impact of
a character education intervention is extremely
difficult. Because of the complex nature of
character, and the specific difficulties attached to
observing virtue in practice, it is not feasible or
desirable to aim for the aggregation of individual
character and virtue profiles, as the results can
become counter-productive, philosophically,
psychologically, and educationally. Discretion and
circumspection are therefore required in any
aspiration to measure virtues holistically; caution
in the use of self-report measures is especially
advised. While there is no simple and
unproblematic way to ‘measure character’, it is
possible to evaluate the development of
particular components of virtue, as earlier noted.
For example, different methods will apply to
evaluating the development of virtue
knowledge/understanding, on the one hand, and
virtuous emotions, on the other.
A crucial question to address at the outset is what
constitutes a valid purpose for evaluating a given
character education provision? There are three
legitimate purposes of evaluation in the area of
character education. The first is to evaluate how a
school’s culture and ethos contribute to character
education; schools can self-audit or be peer-
audited against a set of criteria using what is
known about best school practice in character
education. Such evaluations rest upon teachers’
professional knowledge and judgement, and the
picture built up by the evaluation provides
evidence as to the school’s collective strengths
and weaknesses; thus, highlighting where more
effort, resources and time should be directed. The
second purpose is to evaluate the effectiveness of
a character education strategy, activity, or
approach. Different methods, including pre-
intervention and post-intervention surveys,
observations and interviews with teachers and
pupils can be applied with some success to gain
evidence about the impact of a new or existing
character education strategy or activity.
The Jubilee Centre for Character & Virtues
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THE EVALUATION OF
CHARACTER EDUCATION
It is recommended that these are carefully
targeted at ‘measuring’ only one or two
components of virtue and it would be preferable
to triangulate data by using more than one source
of evidence. The third purpose is self-reflection on
‘personal’ character and virtues undertaken by
pupils themselves. This might be recorded at
regular intervals during a pupil’s educational
journey; for example, in a journal. Evidence
gained from peers, teachers, and parents would
support this process.
In the end, as Aristotle said...
'...what we are most anxious to
produce is a certain moral character
in our fellow citizens, namely a
disposition to virtue and the
performance of virtuous actions.'
Character is fundamental: it contributes to
human and societal flourishing;
Character is educable and its progress can be
assessed holistically;
Good education is good character education;
Character is largely caught through role
modelling and emotional contagion: school
culture and ethos are therefore central;
A school culture, driven by committed
leadership that enables pupils to satisfy their
needs for positive relationships, competence,
and self-determination facilitates the
acquisition of good character;
Character should also be taught: direct
teaching of character provides the rationale,
language and tools to use in developing
character elsewhere in and out of school;
Character should be developed in partnership
with parents, families, employers, and other
community organisations;
Character education is about fairness and each
child has a right to character development;
Positive character development empowers
pupils and is liberating;
Good character demonstrates a readiness to
learn from others;
Good character promotes democratic
citizenship and autonomous decision-making.
KEY PRINCIPLES FOR
CHARACTER EDUCATION
Third, the provenance of the Jubilee Centre’s ideas
about the inseparable relationship between the
moral and the civic dates back to Aristotle’s own
works, especially his Politics and the closing
sections of the Nicomachean Ethics. In works that
predate the Jubilee Centre, Arthur (1999, 2003)
wrote about the role of character in citizenship
and Curren (2000) offered a characterological
account of the civic virtues. In the last few years,
the Jubilee Centre has foregrounded the civic
virtues more prominently and addressed explicitly
the charge that an Aristotelian character education
is somehow individualistic and anti-social
(Peterson, 2020; Kristjánsson, 2022). The Jubilee
Centre has also brought its unified account of the
civic and moral to bear on current debates about
social justice in education (Arthur, Kristjánsson and
Vogler, 2021).
Fourth, the methodology undergirding the
Framework and indeed all research activities in the
Jubilee Centre is naturalist in the Aristotelian sense
of assuming that all ethical theorising is
answerable to empirical research. Aristotle’s
naturalism is typically understood – in the
contemporary academic climate – as a clarion call
for more interdisciplinary research on morality and
for supporting theoretical positions by use of social
scientific methods, both quantitative and
qualitative. It is also meant to remind us not to rely
solely on the understanding and usage of the
‘wise’ but also of the ‘many’. The Jubilee Centre’s
application of Aristotelian methodology draws
most explicitly on the methods that Aristotle
himself used in the Nicomachean Ethics and the
Politics.
Fifth, there is good reason for arguing that
flourishing (eudaimonia) is the grounding concept
of character education rather than the concept of
(good) character. The value of good character is
most adequately justified in terms of its
contribution to a flourishing life, rather than vice
versa. While the concept of flourishing that is
introduced at the beginning of the Framework is
grounded in this Aristotelian conception, it also
incorporates elements from modern conceptions.
Recently, there has been a surge of interest in
objective accounts of well-being, not least in
educational discourse. Flourishing is now widely
considered to be the ultimate aim of schooling.
James Arthur, Tom Harrison, Aidan Thompson:
Learning for Life, 2005-2010
James Arthur: Educating with Character, 2003
Kristján Kristjánsson: Aristotle, Emotions and
Education, 2007
Andrew Peterson: Civic Republicanism and
Civic Education, 2011
David Carr: Educating the Virtues, 1991
Randall Curren: Aristotle on the Necessity of
Public Education, 2000
Members of the Jubilee Centre are often asked
about the provenance of the Framework.
Obviously, it did not spring unaided out of an
intellectual vacuum. Its creation was the result of a
deliberate decision taken within the Jubilee Centre
to ground its theoretical foundation in neo-
Aristotelian virtue ethics. To achieve that aim, the
authors drew explicitly and implicitly upon a
number of existing sources in ancient and
contemporary moral philosophy, as well as current
character education and moral psychology. It is
impossible to do justice to all the sources in a short
postscript or even in an extended list of
references. Just a few pointers will have to suffice
below.
First, all the original leading members of the
Jubilee Centre and others who joined it in the first
few years had already conducted research on
those topics, such as:
Second, three of the four Building Blocks of
Character (moral, intellectual, and civic virtues)
hark directly back to Aristotle. It is interesting to
notice how different theorists within character
education decided to add ‘performance virtues’ to
their taxonomies, mostly independently of one
another and, seemingly, for somewhat different
reasons (Lickona and Davidson, 2005; Shields,
2011; with Baehr, 2012 and 2017, providing a
helpful overview).
Outside of the area of character education,
‘performance virtues’ are often referred to
through other designators, such as ‘résumé
virtues’ (Brooks, 2016).
POSTSCRIPT
ON THE ACADEMIC
PROVENANCE OF THE
FRAMEWORK
The Jubilee Centre for Character & Virtues
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with some blowback from Aristotelian ‘purists’
(who worry about any departures from explicit
textual sources) the reason for retaining it in the
new 2022 updated version of the Framework is
that the Model has garnered positive responses
from practitioners – especially school teachers and
college-level lecturers in professional ethics, who
maintain that it resonates strongly with their
experience of where pupils are at and what needs
to be done to help them advance to the next stage
in their moral trajectories. In that sense, the Model
has proven to be pragmatically valuable.
We hope that the above has provided some
enlightenment to readers of the Framework on
how it was influenced and how it ‘stands on the
shoulders of giants’ predating the Jubilee Centre.
However, in the end, this Framework is the
creation of the Jubilee Centre and we – rather
than Aristotle or any other neo-Aristotelians –
assume full responsibility for its content and its
possible shortcomings.
Sixth, what sets Aristotelian character education
most apart from all other varieties is its emphasis
on phronesis as an intellectual meta-virtue that
orchestrates the moral and civic virtues. The
provenance of the Jubilee Centre’s phronesis
Model is complex. Aristotle obviously says quite a
lot about the role of phronesis vis-à-vis the moral
virtues in the Nicomachean Ethics, and (to a lesser
extent) vis-à-vis the civic virtues in the Politics. In
recent decades there has evolved in philosophical
circles a ‘standard Aristotelian view’ of what
phronesis constitutes. Realising that this view does
not lend itself readily to practical applications, the
Jubilee Centre has tried to concretise and
operationalise it by bringing it into direct
association and juxtaposition with the literature in
moral psychology, on what bridges the gap
between moral knowledge and moral action, and
also with the general psychology literature on the
(broader) concept of wisdom (Kristjánsson et al.,
2021). Furthermore, some of the identified
components of phronesis in the Jubilee Centre's
model draw upon the Centre's older conceptual
work (and some predating the Centre) on
constructs such as virtue reasoning, which are
elaborated upon elsewhere in the Framework.
Finally, it must be admitted that Aristotle’s form of
character education, upon which the Framework
builds, was originally designed well before the
advent of any scientific study of how young people
develop. Intent on advancing neo-Aristotelian
theorising in this respect, the Jubilee Centre
produced within its 2017 version of the
Framework ‘A Neo-Aristotelian Model of Moral
Development’, drawing both on Aristotle’s own
fragmented observations and contemporary
research. With regard to the former, Aristotle’s
observations allow for radically different
interpretations. Turning Aristotle’s scattered
remarks into the coherent 'A Neo-Aristotelian
Model of Moral Development' required some
creative readjustments. In that process, the Jubilee
Centre was influenced by the work of various
contemporary psychologists (see e.g. the overview
in Fowers et al., 2021). Yet the Model remains
tentative and open to debate. The provenance of
‘A Neo-Aristotelian Model of Moral Development’,
introduced in the 2017 version and retained here
as an Appendix, was an ambitious attempt to carve
out a somewhat speculative version of what an
Aristotelian model might look like; yet, with some
grounding of each element in the original texts.
Although the Model has met
The Jubilee Centre for Character & Virtues
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'...there is good reason for arguing
that flourishing (eudaimonia) is the
grounding concept of character
education rather than the concept of
(good) character. The value of good
character is most adequately justified
in terms of its contribution to a
flourishing life rather than vice
versa...'
They now learn to the value of moral goods that
have been ‘sought’, in addition to simply being
‘caught’ and ‘taught’, and advance to the stage of
full autonomous virtue, which Aristotle calls
‘phronetic’ (i.e. guided by the metacognitive
capacity of phronesis). Some people – endowed
with extraordinary personal strengths and/or
caught up in unusual social circumstances – will
progress even further towards the level of heroic
virtue.
The lower trajectory in the Model, which we could
name Plan B, is for those slightly less fortunate,
brought up under more mixed moral conditions
and hence less amenable, originally, to character
virtue development. Given that they will still have
some moral exemplars in their environment to
emulate – even if those happen to be outside of
their immediate family – they will develop a
conception of the morally good. However, because
of the patchy ways in which this conception is
strengthened via ‘caught’ or ‘taught’ methods,
these children will lack self-regulation. Through
practical habituation – either motivated by
friends/mentors or their own powers of self-
reflection – a significant group of people progress
towards being morally well self-regulated; and that
is a considerable moral achievement. Yet, some of
the self-regulated agents may actually succeed in
climbing up to the level of full virtue (the upper
Plan A-pathway), especially if they are fortunate
enough to be in the company of close friends
occupying that level.
The most important lesson to be drawn from this
pathway model is that character educators should
never give up the hope that an individual pupil can
be helped on the way to full autonomous virtue.
No two people will progress towards virtue in
exactly the same way, nor at exactly the same
speed. All provisions in the field of character
education thus need to take account of contextual
and individual differences, and seek practical
solutions that work for each individual school,
class, or pupil.
The development of character – and how to
enhance it through education – must be understood
against the backdrop of a theory of moral
development. According to a neo-Aristotelian view
of the psychology of moral development, in which
this Framework is grounded, there are a number of
pathways to becoming virtuous. These pathways are
described, in as simple terms as possible, in the
diagram ‘A Neo-Aristotelian Model of Moral
Development’ shown as Appendix 1. This pathway
model foregrounds the importance of early family
upbringing, although it does not exclude the
adjustment of negative moral traits formed in early
childhood.
Depending on the nature of the education that
moral learners receive, they may progress rather
seamlessly through a trajectory of habituated virtue,
developing into autonomously sought and
reflectively chosen virtue, which in turn provides
them with intrinsic motivation to virtuous action. Or
they may need to take a detour through a pathway
of good intentions, undermined by a weakness of
will, through practical habituation, which provides
them with the self-regulation needed to at least be
extrinsically motivated to act virtuously.
More precisely, the upper trajectory in the Model,
which we could name Plan A, is for those fortunate
enough to have been brought up by good people (as
moral exemplars), exemplifying moral habits, and
endowed with sufficient material resources. Those
fortunate children are the ones most amenable to
moral development. They internalise moral habits
by copying what they see being done by their role
models and gain virtue knowledge and
understanding through both ‘caught’ and ‘taught’
methods. Guided by emulated mentors, they
become step-by-step, just by doing just actions,
brave by doing brave actions, etc. In late
adolescence and early adulthood, the young
gradually begin to develop critical thinking and
reflection and revisit critically the traits with which
they were originally inculcated: subjecting their
merely habituated virtues to scrutiny and revision.
APPENDIX 1: THE PSYCHOLOGY
OF MORAL DEVELOPMENT
EXPLAINING THE NEO-
ARISTOTELIAN MODEL OF MORAL
DEVELOPMENT
20
The Jubilee Centre for Character & Virtues
Fullard, M. and Watts, P. (2020) Leading Character Education in
Schools an Online CPD Programme, Birmingham: University of
Birmingham, Jubilee Centre for Character and Virtues, [Online],
Available at:
https://www.jubileecentre.ac.uk/userfiles/jubileecentre/pdf/Researc
h%20Reports/CPD_Report.pdf [Accessed:18 July 2022]
Harrison, T. (2021) THRIVE: How to Cultivate Character So Your
Children Can Flourish Online, London: Robinson.
Harrison, T., Arthur, J. and Burn, E. (2016) Character Education
Evaluation Handbook for Schools, Birmingham: University of
Birmingham, Jubilee Centre for Character and Virtues, [Online],
Available at: https://www.jubileecentre.ac.uk/1721/character-
education/teacher-resources/evaluation-handbook-for-schools
[Accessed: 18 July 2022]
Jubilee Centre for Character and Virtues (2015) Statement on Teacher
Education and Character Education, Birmingham: University of
Birmingham, Jubilee Centre for Character and Virtues, [Online],
Available at:
https://www.jubileecentre.ac.uk/userfiles/jubileecentre/pdf/character-
education/Statement_on_Teacher_Education_and_Character_Education.p
df [Accessed:18 July 2022]
Kristjánsson, K. (2007) Aristotle, Emotions, and Education, London:
Ashgate/Routledge.
Kristjánsson, K. (2015) Aristotelian Character Education, London:
Routledge.
Kristjánsson, K. (2020) Flourishing as the Aim of Education: A Neo-
Aristotelian View, London: Routledge.
Kristjánsson, K., (2022) ‘The Primacy of Civic Virtue in Aristotle’s
Politics and its Educational Implications’, History of Political Thought,
in press.
Kristjánsson, K., Fowers, B., Darnell, C. and Pollard, D. (2021)
‘Phronesis (Practical Wisdom) as a Type of Contextual Integrative
Thinking’, Review of General Psychology, vol. 25, no. 3, pp. 239-257.
Lickona, T. and Davidson, M. (2005) Smart and Good High Schools,
Washington, D.C, Character Education Partnership.
Peterson, A. (2011) Civic Republicanism and Civic Education: The
Education of Citizens, London: Palgrave.
Peterson, A. (2020) ‘Character Education, the Individual and the
Political’, Journal of Moral Education, vol. 49, no. 2, pp. 143-157.
Peterson, A. and Arthur, J. (2020) Ethics and the Good Teacher:
Character in the Professional Domain, London: Routledge.
Peterson, A. and Arthur, J. (2022) Viewing Social Emotional Learning
through a Character Education Lens, Birmingham: University of
Birmingham, Jubilee Centre for Character and Virtues, [Online],
Available at:
https://www.jubileecentre.ac.uk/userfiles/jubileecentre/pdf/insight-
series/APJA_SocialEmotionalLearning.pdf [Accessed:18 July 2022]
Shields, D. L. (2011) ‘Character as the Aim of Education’, Phi Delta
Kappan, vol. 92, no. 8, pp. 48-53.
Thompson, A. (2022) Character and Virtues: 10 Years of the Jubilee
Centre, Exeter: Imprint Academic.
Watts, P., Fullard, M. and Peterson, A. (2021) Understanding
Character Education: Approaches, Applications and Issues, London:
Open University Press.
Wright, J., Warren, M. and Snow, N. (2021) Understanding Virtue:
Theory and Measurement, Oxford: Oxford University Press.
REFERENCES AND SUGGESTED FURTHER READING
Arthur, J. (1999) Schools and Community: The Communitarian Agenda
in Education, London: Falmer Press.
Arthur, J. (2003) Education with Character: The Moral Economy of
Schooling, London: RoutledgeFalmer.
Arthur, J. (2019) The Formation of Character in Education: From
Aristotle to the 21st Century, London: Routledge.
Arthur, J. and Kristjánsson, K. (2022) Some Clarifications on ‘Character
Sought’ as an Essential Part of Character Education, Birmingham:
University of Birmingham, Jubilee Centre for Character and Virtues,
[Online], Available at:
https://www.jubileecentre.ac.uk/userfiles/jubileecentre/pdf/insight-
series/JAKK_CharacterSought.pdf [Accessed: 18 July 2022]
Arthur, J., Kristjánsson, K. and Vogler, C. (2021) ‘Seeking the Common
Good in Education through a Positive Conception of Social Justice’,
British Journal of Educational Studies, vol. 69, no. 1, pp. 101-117.
Arthur, J., Fullard, M. and O’Leary, C. (2022) Teaching Character
Education: What Works Research Report, Birmingham: University of
Birmingham, Jubilee Centre for Character and Virtues, [Online],
Available at:
https://www.jubileecentre.ac.uk/userfiles/jubileecentre/pdf/Researc
h%20Reports/TeachingCharacterEducation_WhatWorks_ResearchRe
port.pdf [Accessed: 18 July 2022]
Arthur, J., Kristjánsson, K., Cooke, S., Brown, E. and Carr, D. (2015) The
Good Teacher: Understanding Virtues in Practice Research Report,
Birmingham: University of Birmingham, Jubilee Centre for Character
and Virtues, [Online], Available at:
https://www.jubileecentre.ac.uk/userfiles/jubileecentre/pdf/Researc
h%20Reports/The_Good_Teacher_Understanding_Virtues_in_Practic
e.pdf [Accessed: 18 July 2022]
Arthur, J., Kristjánsson, K., Harrison, T., Sanderse, W. and Wright, D.
(2016) Teaching Character and Virtue in Schools, London: Routledge.
Baehr, J. (2012) Educating for Intellectual Virtues: A Fourth Option in
Character Education, In: Character and Public Policy: Educating for an
Ethical Life: The First Annual Conference of the Jubilee Centre for
Character and Virtues, Birmingham, 14–15 December, Birmingham:
University of Birmingham, Jubilee Centre for Character and Virtues,
[Online], Available at:
https://www.jubileecentre.ac.uk/userfiles/jubileecentre/pdf/confere
nce-papers/Baehr-J-paper.pdf [Accessed: 18 July 2022]
Baehr, J. (2017) ‘Introduction: Applying Virtue Epistemology to
Education’, in Baehr, J. (ed.) Intellectual Virtues and Education: Essays
in Applied Virtue Epistemology, New York: Routledge, pp. 1-16.
Brooks, D. (2016) The Road to Character, London: Penguin.
Carr, D. (1991) Educating the Virtues: Essay on the Philosophical
Psychology of Moral Development and Education, London: Routledge.
Curren, R. (2000) Aristotle on the Necessity of Public Education,
Lanham, MA: Rowman & Littlefield.
Damon, W. (2008) The Path to Purpose: How Young People Find Their
Calling in Life, New York, Simon & Schuster.
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The Jubilee Centre for Character & Virtues
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The Jubilee Centre for Character & Virtues
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Arthur, J., Fullard, M. and O’Leary, C. (2022) The Character Teaching
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Arthur, J., Harrison, T., Kristjánsson, K., Davison, I., Hayes, D. and
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Available at: https://www.jubileecentre.ac.uk/1631/character-
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Arthur, J., Thompson, A., Kristjánsson, K., Moller, F., Ward. J. and
Rogerson, L. (2017) Flourishing from the Margins, Birmingham:
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[Online], Available at:
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Harrison, T., Arthur, J. and Burn, E. (2016) Character Education:
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[Accessed: 18 July 2022]
JUBILEE CENTRE TEACHING RESOURCES
For more information about the Framework and Inventory,
to view published research and resources, or to get
involved with the work of the Jubilee Centre, please visit
www.jubileecentre.ac.uk
ISBN: 9780704429789
The Framework and Inventory are based on research that was
conducted by the Jubilee Centre for Character and Virtues, part
of the School of Education at the University of Birmingham.
