The phrase "moral learning" is grammatically correct and can be used in written English.
It refers to the process of acquiring ethical or moral principles and values. Example: "The school curriculum should include lessons on moral learning to instill a sense of empathy and moral responsibility in students."
Moral "learning" is, thus, less a matter of ingesting and digesting moral principles to apply to circumstances, but more a matter of unlearning i.e., placing faith in the capacity of one's moral sense to "decide" the right course of action without the corruptive influence of reason or peer pressure.
Fiction, for Hughes, was an instrument of moral learning, another vital way of arming small boys in the fight against the Evil One.
Thus, she prioritized moral learning over language learning in her class.
Families are schools of moral learning, but they are more than that.
That is, how is strictly moral learning possible via moral reasoning?
Families are an important school of moral learning, but too many families teach inequality and subordination, not principles of justice.
This is an oft-cited criticism of the ANT approach: i.e. that it fails to take into account human intentions, interests between different groups, morals, learning, backgrounds, routines, culture and previous experiences of human actors [ 16, 20, 21, 40, 43]; and inherent attributes of objects in line with their history that shapes their role in the network [ 16, 21].
And by the time we reach the 18th and 19th centuries, even the fictions disappeared as moral theologians, learning from the experience of Christian merchants, concluded that the taking of interest was not sinful but a necessary part of commercial life.
Society places demands on all healthcare students to act professionally with a strong moral compass: learning to work in partnership with patients and the public, respecting dignity and safety (both for patients and also for healthcare professionals) and acting with integrity.
Because technologies and morals co-evolve, modern societies have to become adept at techno-moral learning, or the art of 'reflective' co-evolution.
Nichols, Kumar, & Lopez (unpublished manuscript) lend support to Prinz's contention with a series of Bayesian moral-norm learning experiments.
