Theorists such as Piaget, Kohlberg and Gilligan have proposed several theories on the course of human moral development. Gilligan's work in particular has received much support in defining a difference between how men and women approach moral reasoning in relation to the ethic of care. Although Gilligan's work has raised our consciousness regarding differences in moral thought, viewing these differences as a universal gender issue alone leads to an oversimplification of what appears to be a far more complex debate (Peterson, 1996).

Theories on moral reasoning developed by researchers such as Dewey (1895), McDougall (1908), Baldwin (1906), Mead (1934), and in particular Piaget (1932), formed the basis of Lawrence Kohlberg's original interest in moral thought (as cited by White, 1999). Piaget's studies assessed the moral development of children. He proposed moral dilemmas and then question them as to the basis of their reasoning (Sternberg, 1998). Kohlberg extended Piaget's work by emphasising the cognitive processes that motivate 'moral thought' (Hayes, 1994, p.261). Where Piaget focused on children and adolescents, Kohlberg's theory encomp

Interest and debate over women's morality is not a new concept. Many interested people from philosophers to feminists have had varying views on the subject. Aristotle and Aquinas stated we should 'expect' men and women to have different moral virtues, as women do not possess the same degree of intelligence as men in the area of reasoning (Stanford Encyclopedia of Philosophy, p.2, 2002). Eighteenth century feminist philosopher Mary Wollstonecraft believed that men's and women's moralities were fundamentally the same. She argued that if men were 'confined to the same cages as women find themselves locked in, ... they would develop the same kind of weak characters women develop'. Wollstonecraft claimed that because women are 'economically and politically oppressed, they do not have the material means necessary to develop their moral potential'. Utilitarian philosopher John Stuart Mill proposed that moral position has nothing to do with gender. He believes it is incorrect to allow society to establish an ethical double standard defining women's morality differently to men's. Mill argues that a women's moral nature is not an innate female propensity, but a systematic social conditioning. Praising women due to their outstanding virtue of care is 'merely to compliment patriarchal society for having inculcated in women those psychological traits that serve to maintain it'. Because women are 'taught to live and sacrifice for others...their virtue is not of their own doing, society imposes it on them' (Stanford Encyclopedia of Philosophy, p.2, 2002).

Hepburn (1994) argues it is not so much gender that determines moral orientation but ones place within a hierarchy. Her notion is that individuals outside power structures such as industry, businesses or institutions, tend to have a contrary view on what is morally good. She believes the different experiences of the under class produce a view of morality that is less self centred and more community focused. Friedman's (as cited in Hepburn, 1994, p.35) view has less to do with hierarchy and more to do with societal expectations. He claims that Gilligan is incorrect about gender based difference, but has uncovered the 'lopsidedness of contemporary moral theory'. In particular, the notions of masculinity and femininity clearly dictate the norms of what is appropriate behaviour in the area of moral decision making. Women, as part of their make up are expected to be caring whilst men should be seen to be objective, and focused on justice.

Gilligan asserts that women, who operate from a 'care perspective', do so because of their connection to the individual. She believes this perspective allows one the ability to understand the

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