Shaping of ethical/moral dispositions

As an educator I have often wondered if the ‘method’ of shaping ethical/moral dispositions in EBTs can be deployed in high school and college settings.
In particular, I am referring to the distinction made between wisdom gained through cultivation of bhavana (can this be translated to dispositions?) as opposed to listening of discourses or acquisition of knowledge. I wonder if we can draw out a ‘method’ of cultivating bhavana from EBTs?
Also of interest is the application of the middle path and the pursuit of right thought/speech/action. For example, how the excessive focus on ‘true’ and ‘free’ speech in some systems is nuanced by pointing to harsh speech etc. in right speech. Similarly, how the injuction on avoiding indoctrinating of students contrasts with the balance of faith and critical investigation.
I am looking for help with fleshing out these ideas further and references to relevant suttas/ texts.

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In all the cases in the suttas the student approached the Buddha, not the other way around. A student has to come to the point of wanting more knowledge through their own endeavours, as a stage of karmic entitlement. This fits with their subsequent progress, which must be through personal investigation, as shown in the Buddha-to-be’s method in MN 19. He was only driven to that point through being dissatisfied with life, and a prospective student must first arrive at that stage of recognizing suffering. That is to say substantive experience is the beginning, and continues throughout the path.

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My two cents worth is that wisdom comes from learning. One method of learning is declarative; learning about things like honesty, kindness, compassion. But knowing all about those things doesn’t make one honest, kind or compassionate. Procedural learning is the actual doing; being honest, being kind and being compassionate. Both operate using totally different brain circuits and both need to be employed in order for self and others to benefit from awareness, connection/interaction, insight and purpose. So learning the dhamma, seeing monastics practice, gaining insight through awareness, meditation and practicing virtues is what produces change.

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Buddha’s thoughts on intoxication are very useful and truthful and might be helpful.

It is very hard not to be intoxicated by youth when young, by health when healthy, by succes when succesful , by happiness when happy, by life when not dying. And it is very hard to really ripen emotionally and morally and become a sensitive person, when one is intoxicated.

I think there can be something done in this context.