Global Journal of Human Social Science, G: Linguistics and Education, Volume 22 Issue 4

integrity and never spoke wickedness or deceit or any other abomination of his time (Job 1:1-5; 27:1-23). This paper posits that rarely do people become vicious out of ignorance. Those who steal are already aware that theft is immoral. In the same vein, when one becomes dishonest, they are aware that dishonesty in vicious. Wherever students act immoral they are in most cases vividly aware that such actions are wrong. Moreover, they may be even aware of the consequences of their immoral actions and some may be prepared to face it. In case such are the prevailing circumstances, implementation MGE in terms of mere teaching of moral values as routinely done in Kenyan schools is exercise in futility. Several studies have supportive this assertion that mere teaching of moral values by way of discourses is ineffective in moral formation, for example (Osabwa, 2016; Ngaroga, 1996; Freire, 1970). The normative criterion suggested is thus a call to reflect deeply into a list of morals to be taught to learners prior to its implementation through mere teaching. It is a concern to all those teaching to find out why some learners deliberately get involved in immoral behaviors irrespective of having sufficient propositional knowledge that their behaviors are unacceptable and the consequences therein. In this respect, reasons behind this ‘deliberate immorality’ became handy. In knowing the reasons, remedial strategies can be sought. For instance, when one has a headache, giving them painkillers is not a real solution but a short term remedy. To solve the problem will involve finding out the cause of the headache and giving appropriate prescriptions. In a move to understand why people act immorally despite being aware that such acts are immoral, Aristotle discussed the concept of akrasia. The term akrasia is a Greek word meaning the weakness of the will. This implies that one has sufficient knowledge on what the right thing is but goes ahead to act to the contrary (Mateiescu, 2011). The opposite of akrasia is a Greek word enkrateia implying strength of the will or self-control (Ross, 1908). That is to say, if one acts irrationally and act under the influence of their emotions rather than their reason, then the concept of akrasia is implied. However, if one’s action is where reason overpowers emotions, the appropriate concept implied is is enkrateia (Pakaluk, 2005). In respect to akrasia , one succumbs to pleasure, pain or emotions rather than reason thus making such a person act against their better judgement. Mele (2009) argues that when one is exposed to a temptation, they are likely to intentionally behave or act against their best or better judgement if they are akratic . Aristotle was of the opinion that an akratic person has some innate knowledge of what is good universally but this knowledge in the moment of the weak-willed is not enough to stop a wrong action. It is a result of some sort of weakness that one acts against their best judgement (Clanton, 2015). Aristotle argued that akratic persons are fully knowledgeable but act against their better judgement knowingly without undue pressure or compulsion. A fundamental question in respect to akrasia was: how can akratic students be trained to be morally upright since they have already necessary and sufficient propositional knowledge in matters morality? Several scholars have attempted to provide a solution to the problem of akrasia. Socrates dealt with this problem by denying its existence in his famous maxim: no one errs wittingly. This argument is well documented in one of Plato’s Dialogues, Protagoras ( Turnar, 1891). This kind of position is not pursued in this thesis. The study was of the view that akrasia is a real problem and needs to be tackled in a school setup. Aristotle’s own solution to the problem of akrasia as demonstrated by Berkich (2006) is grounded on the notion of rationality. Aristotle avers that akrasia is a struggle within the individual between his/her ‘passions’ and his/her ‘reasons’. If passion outweighs, reason, then an akratic decision or choice is undertaken. In this case, desire distorts practical reason such that the akratic person in unable to make a fully informed judgment that his/her action is not the best Berkich (2006). The lack desire that distorts practical reason is associated with the fact that as of the time the person makes an akratic decision, Aristotle opines that such an individual suffers from a temporary mental blockage (becomes unconscious) in respect to the knowledge of the better alternative, that is, the power of rationality is overshadowed, in the same manner in which a drunk person may be having knowledge of a particular sort, which disappears in his drunkenness (Aristotle, nd). Aristotle’s solution is disputed by the American Philosopher Donald Davidson (1917-2003) who attempted to provide a solution to the problem of akrasia by pointing out that akrasia arises out of the nature of practical reasoning employed on the part of the akratic person. He posits that the solution to akrasia could be located on examining an action as either a prima facie right, that is, better than the alternative or judging it to be right absolutely, that is, sans phrase (right without any consideration) (Heather & Segal, 2013; 2015). Donald concludes by averring that either of the alternatives taken by akratic persons are arrived at logically, but the akratic person behaves so due to irrationality. The term irrational as used here is not to say that the person has no reasons why they do what they do not want, rather, what Donald propounds is that the akratic person does not have sufficient reasons to act as they do. In conclusion, he sees akratic persons as suffering from a psychological disorder called obsessive compulsive disorder. The solution to psychological disorders may be provided by clinical psychologist or therapist as discussed later in this subjection (Heather & Segal, 2013; 2015). Volume XXII Issue IV Version I 36 ( ) Global Journal of Human Social Science - Year 2022 © 2022 Global Journals G Implementation of Moral Education in Kenyan Schools: A Possibility or an Illusion? Some Critical Reflections