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

The other approach to the problem of akrasia considered in this study is a religious a metaphysical one. Some religionists propound the argument that akrasia is a spiritual warfare between the powers of darkness, and those one of light. St. Paul expressed akrasia in the book of Romans as follows: For that which I do I allow not; for what I would, that do I not; but what I hate, that I do. If then I do that which I would not, I consent to the law that it is good. Now then it is no more I that do it, but sin that dwells in me…for the good that I would I do not: but the evil which I would not, that I do…O wretched man that I am! Who shall deliver me from the body of this death? (Roman: 7: 15-24, KJV). Then solution for akrasia such an argument would best be derived from supernatural powers, in other words, human reason has no capacity whatsoever to solve the problem of Akrasia . In conclusion, having considered several versions on the solutions to the problem of akrasia, this study opines that the solutions provided by Aristotle and religious paradigm are unsatisfactory, within the purview of human knowledge. In essence, their explanations leave the problem to fate. This study supports the approach adopted by Davidson that akrasia is psychological disorder and clinical therapy may be appropriate in the Kenyan case. Besides akrasia , the second reason that could account for immorality is society. When there is a rise in immorality, a society has a share of the blame for the pervasive immoral behaviours being witnessed by students, especially in respect of role modelling. The notion of role modelling and the influence it has on the development of character of students cannot be overemphasized. Students tend to do what is displayed in the general practice of a society including what is practised by their parents, leaders and the significant others. When a society is made up of members who engage in immoral behaviours knowingly and willingly; worst is when such immoral acts are glorified, the influence of the acts on the youth who are in the struggle to meet their own desires is exemplified . The school as a social institution exists within a socio-political environment that has influence on the students’ in the direction the societal norms are portrayed (Itedjere, 2006). Whenever students observe that immoral activities in the society are actually rewarded, they start forming a belief that ‘success’ and subsequent happiness are derived from immoral acts. Such are the bases for wrong influence towards vicious character development. Itedjere (2006) explains that when government officials, teachers, the political elites and parents engage in actions of corruption and immorality, then the school finds itself in an awkward position in trying to impact morality among the students. This trend is manifest in academic dishonesty as epitomised in cheating in examinations. Within the school context, there is a plethora of strategies that may be appropriate to mitigate on these negative social influence. To start with, there is need to link theory and practice in teaching MGE in Kenyan schools. This may be achieved by providing real examples of in the Kenyan context of exemplary persons who are worthy of emulation in respect to character. Besides, teachers are expected to be role models in terms of good character. Though this is the expected case, the study observes that it is not always the case. There are quite a number of studies that support the opinion that role modelling is one of the most suitable strategy to character formation, for example Noddings (1984) and Gilligan (1977), who hold the view that a teacher teaches care by demonstrating it. The third factor that was considered in respect to the possible causes of deliberate immoral behaviour in Kenyan schools is Psychological Disorders. Psychological disorders are defined by Wade, Tavris, Saucier and Elias (2013) as those behaviours that cause a person to suffer or be self-destructive and thus impair their ability to work or get along well with others. Whereas there are a variety of psychological disorders, the study identified the following as major mental disorders that may account for immoral behaviour in learners: anxiety disorders, post-traumatic stress disorder, fears and phobias, obsessions and compulsions, depression, Bipolar Disorder, Narcissistic personality disorder, borderline personality disorder, Clinical and Psychopaths (antisocial personality disorders), drug abuse and addiction, dissociate identity disorder and Schizophrenia (Wade, et al ., 2013). The moral duty and responsibility of the school is to be able to identify any of the students that may have symptoms of one or more of these psychological disorders. Wherever such students are identified, appropriate intervening measures should be sought to assure treatment. Students who get involved in immoral activities under the influence of mental disorders do not really require moral teaching and habituation or punishment. They, rather, need clinical therapy (psychotherapy) and biological treatment that may involve administration of drugs. c) Evaluative Criterion The term evaluation refers to the process of attaching value to performance (Ngaroga, 1996). In an educational context, the concept evaluation is used to determine how effective a learning progarmme has been (Onsabwa, 2016). The process of evaluation should applied periodically (formative) to provide necessary feedback which is essential for appropriate action in terms of modifying a programme or prescribing an alternative so that the programme is a success (Ngaroga, 1996). The evaluative criterion in this consideration is refers to the way implementation of MGE are assessed. © 2022 Global Journals Volume XXII Issue IV Version I 37 ( ) Global Journal of Human Social Science - Year 2022 G Implementation of Moral Education in Kenyan Schools: A Possibility or an Illusion? Some Critical Reflections