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1.
《Journal of moral education》2012,41(3):298-315
In The Righteous Mind, Jonathan Haidt claims that liberals have a narrower moral outlook than conservatives—they are concerned with fairness and relief of suffering, which Haidt sees as individualistic values, while conservatives care about authority and loyalty too, values concerned with holding society together. I question Haidt’s methodology, which does not permit liberals to express concerns with social bonds that do not fit within an ‘authority’ or ‘loyalty’ framework and discounts people who support liberal positions but do not self-ascribe as liberals. I also argue that of the six ‘moral foundations’, fairness and relief of suffering are more fundamental values than authority and loyalty, which are virtues only if their objects are worthy. Moral education programs must also encourage students to recognize some values as more urgent than others, and permit inquiry into the actual reasons for political behavior other than professed value commitments. 相似文献
2.
Peter Murphy 《Journal of moral education》2014,43(4):413-428
What does current empirically informed moral psychology imply about the goals that can be realistically achieved in college-level applied ethics courses? This paper takes up this question from the vantage point of Jonathan Haidt’s Social Intuitionist Model of human moral judgment. I summarize Haidt’s model, and then consider a variety of pedagogical goals. I begin with two of the loftiest goals of ethics education, and argue that neither is within realistic reach if Haidt’s model is correct. I then look at three goals that can be achieved if his model is correct; but each of these goals, I argue, lacks significant value. I end by identifying three goals that are of significant value and also realistically attainable on Haidt’s model. These should be the focus of applied ethics pedagogy if Haidt’s model is correct. 相似文献
3.
《Journal of moral education》2012,41(3):316-329
Moral Foundations research offers rich promise, opening up key questions about how affect and cognition are integrated in moral response, and exploring how different moral discourses may supply meaning and valence to moral experience. Haidt and his colleagues also associate different discourses with different political positions. However I address three problematic areas. First to what extent Haidt has succeeded in transcending the traditional dichotomy of affect and cognition, and created an integrative model of how moral intuitions actually work. Second, the analysis of cultural processes is too limited; moral responses are discursive, contextualized and constructed. Third, the political spectrum is complex and diverse; to be truly useful, the research on Moral Foundations must avoid parochial US political concerns and models. 相似文献
4.
真实的道德冲突与学生的道德成长 总被引：32，自引：0，他引：32
人的道德成长是在不断解决道德冲突的过程中逐步实现的。真实的道德冲突对人们提出明确的道德行为方面的要求,对他们的切身利益提出明确的挑战,因而蕴含直接的道德教育价值。虚拟道德情境不含有真实的道德冲突,也不必然导致道德行为。我国长期以来道德教育实效不佳的主要原因,就是虚拟道德教育占据了主导地位。在真实道德情境中恰当地设置道德冲突,必须分析其中预设的或生成的道德冲突中所隐含的道德价值取向,并有目的地对它加以利用、引导和控制;既要贴近学生的生活和经验,又要有目的地提升学生对生活的道德理解;要特别注意适合不同学生道德发展的需要,为他们自主参与道德活动留下足够的选择和发展的空间。 相似文献
5.
浅析网络道德的困境与对策 总被引：2，自引：0，他引：2
信息网络的发展,促进了社会生产、生活的深刻变革,同时也产生了一系列的网络道德与传统道德之间的冲突,文章通过分析网络道德的特点,提出了加强网络建设的几项对策. 相似文献
6.
李正光 《黑龙江教育学院学报》2014,(1):102-104
大学生作为一个特殊的青年群体,其将来能否成为符合社会发展需要的合格建设者和可靠接班人,同大学期间道德社会化的程度密切相关。当前,面对大学生道德社会化内容的不断丰富,发挥理论课堂的主渠道作用、同辈群体的内聚力作用、高校传播媒介的信息传递作用和社会实践活动的育人作用,将丰富大学生道德社会化的途径,为培养符合社会道德价值规范的青年大学生创造必要的条件。 相似文献
7.
浅论在中学历史教学中加强德育教育的一些看法 总被引：1，自引：0，他引：1
王治国 《阿坝师范高等专科学校学报》2003,(4):106-109
加强德育教育,培养学生良好道德品质是目前中学历史教学须臾不可或缺的目标;德育教育的关键在于要有高素质的历史教师;其正确的途径是抓住学科特点,挖掘教材中蕴含的德育因素。论从史出,循序渐进,制定多元目标,采取多样性的方式手段。 相似文献
8.
Chris W. Surprenant 《Educational Philosophy and Theory》2013,45(5):527-535
This article examines the role of physical education in the process of moral education, and argues that physical education is a necessary prerequisite for the possibility of human virtue. This discussion is divided into four parts. First, I examine the nature of morality and moral decision-making. Drawing on the moral theories presented by Plato, Aristotle and Kant, I argue that morality is connected with reason and the attainment of objectively good goals. Second, I examine the role of moral education in helping individuals to cultivate a virtuous character state. I outline the approaches to moral education taken by Plato, Aristotle and Kant—dialectic, dogmatic and catechistic—and examine the ability of each approach to develop the appropriate moral disposition within individuals. Third, I examine the cultivation of this disposition by considering the connection between virtue and happiness and the possibility of producing an individual who is both virtuous and happy through moral education. Fourth, although there is disagreement about the means of moral education, I argue that there must be agreement concerning one necessary component of moral education: physical education. Physical education, while connected to non-moral exercises, allows individuals to develop the strength to become apathetic to bodily desires (e.g. the desire to obtain pleasure or pursue pain), desires that lead them away from virtue. 相似文献
9.
Rebecca J. Glover Prathiba Natesan Jie Wang Danielle Rohr Lauri McAfee-Etheridge Dana D. Booker 《Journal of moral education》2014,43(4):395-412
Explorations of relationships between Haidt’s Moral Foundations Questionnaire (MFQ) and indices of moral decision-making assessed by the Defining Issues Test have been limited to correlational analyses. This study used Harm, Fairness, Ingroup, Authority and Purity to predict overall moral judgment and individual Defining Issues Test-2 (DIT-2) schema scores using responses from 222 undergraduates. Relationships were not confirmed between the separate foundations and the DIT-2 indices. Using the MFQ moral judgment items only, confirmatory factor analyses confirmed higher order constructs called Individualizing and Binding foundations. Structural models using these higher order factors fitted the data well, and findings indicated that the Binding foundations significantly positively predicted Maintaining Norms and negatively predicted both overall moral judgment (N2) and the Postconventional Schema. Neither Individualizing nor Binding foundations significantly predicted Personal Interest. While moral judgments assessed by DIT-2 may not be evoking the MFQ foundations, findings here suggest the MFQ may not be a suitable measure for capturing more advanced moral functioning. 相似文献
10.
从微观角度看,道德原则是对"我应当做什么"这一问题的回答,从宏观角度看,道德原则又是对人类的行为和生活方式提出的规范与期望,因此道德原则的普遍性与有效性不仅是康德伦理学需要说明的问题,同时也与我们能否在生活世界中共享一些行动原则从而实现相互理解并尽可能地减少冲突等现实问题密切相联。面对康德意义上传统的道德原则在现代社会语境中遭遇的一些理论与实践方面的困境,当代建构式的康德伦理学进行了一种积极的探索与辩护。 相似文献
11.
Wei-li Fu 《Frontiers of Education in China》2006,1(3):447-455
This research deals with the different psychological processes people undergo when they experience firsthand authentic moral
conflicts. It also discusses the value of authentic moral conflicts in students’ moral development, and reasons for the ineffectiveness
of moral education in China. The main reason for the unsatisfactory effects of moral education in China over a period of time
lies in the predominance of virtual moral education. In authentic situations, the proper arrangement of moral conflicts requires
careful analysis of values hidden in the prearranged or generated moral conflicts so as to utilize, guide, and control them
properly. Such arrangement of moral conflicts should be adapted to students’ life experience for deepening their understanding
of the moral aspects of life. Also, special attention should be attached to students’ varied requirements, thus leaving enough
options and space for their independent participation in activities of moral education.
__________
Translated from Educational Research, 2005(3) 相似文献
12.
文章主要从生活教育相关理论、人本主义教育观以及社会化理论三方面来探析学校德育回归生活思想基础,旨在使人们能更好地理解这一理念,并运用这一理念去指导我国学校德育实践,从而提高学校德育工作实效。 相似文献
13.
《Journal of moral education》2012,41(1):34-50
This study explored gender differences in moral motivations and civic engagement among adolescents to add to existing explanations for the gender gap in political engagement in the US. We examined moral motivations for civic engagement in a sample of 1578 high school seniors, using a mixed-methods analysis of survey and interview data. Multiple regression confirmed that girls were more civically involved and expressed greater future civic intention. However, analysis of motivations suggested that differences in moral motivations might impact ongoing political development, as girls were more likely to take political action out of desire to help, while boys were more often motivated to act on values. Case studies of two interviewees—one male and one female—were analyzed to examine how civic commitment emerges in the interaction of desire to help, to act on civic values and another moral motivation that emerged in the qualitative analysis—to empower others. 相似文献
14.
冯美玲 《重庆第二师范学院学报》2010,23(4):25-27
多元价值时代使大学生道德发展出现迷茫与困惑。多元社会大学生既需要把握核心价值观念,形成道德共识,又需要提高道德选择判断能力,倡导价值独立,取得求同存异的相互兼容。本文从培养独立人格、构建开放型德育理念、中西方道德结合三方面探讨了大学生道德发展的路径。 相似文献
15.
中国社会正处在思想和文化多元、多样、多变的时代,这种时代特点使中国社会面临激烈的道德冲突。如何正确看待和解释这些冲突,能否在“三多”时代寻找到“多”中之“一”、“变”中之“不变”的民族道德价值,如何理性地探讨和认识主流道德价值建构的科学规律,是道德心理学研究的时代使命。 相似文献
16.
韩传信 《安徽广播电视大学学报》2013,(3):56-59
通过多年来对中小学生进行跟踪观察、实地调查和比较研究,结果表明学生个体品德是受多方面因素影响和制约,且具有发展的差异性。差异性表现在不同生活背景个体之间和不同学段之间。教师只有选择和创设适合学生品德发展的教育,才能使德育走进学生心田。实现有效德育的方式是激发道德学习愿望,确定德育起点;针对学生个体差异,选择师生交往方式;建立发展性评价,增强教育可接受性。 相似文献
17.
李兴洲 《河北师范大学学报(教育科学版)》2005,7(6):19-21
教育是道德的。教育的道德性蕴含在教育的概念、目的及其价值中。教育背离了道德，就会变成摧残人性的社会公害。因此，我们应该始终一贯地倡导和坚持用道德精神去践行我们的教育事业。 相似文献
18.
熊坤新 《阿坝师范高等专科学校学报》2004,21(3):11-15
藏族是一个富有道德感和道德传统的民族,在长期的生产实践和社会活动中形成并发展了具有本民族特点的伦理思想。藏族伦理思想是指藏族历史上各种伦理思想和道德观念的总称,既是藏族文化和藏族人民精神生活中的重要内容,也是中国伦理思想的重要组成部分。发掘、整理、研究藏族的伦理思想和道德观念,对于加强藏族地区的道德建设,弘扬民族文化,提高民族素质,培养有理想、有道德、有文化、有纪律的时代新人,增进民族间的相互了解和思想文化交流,加强民族团结,密切民族关系,从而促进社会主义现代化建设事业的发展,全面建设小康社会,开创中国特色社会主义事业新局面,充实、丰富和完善中华民族乃至于世界民族的伦理文化宝库,都具有极其重要的理论意义和现实意义。 相似文献
19.
Stefano Passini 《Journal of moral education》2016,45(1):74-86
Research has analyzed the relationship between moral identity—the extent to which people experience their moral character as being central to their self-conception—and the inclusion of other people within one’s own moral circle. These studies underline that the higher the moral identity, the larger the moral circle. However, recent studies have observed that a person with a high moral identity feels morally obliged towards close people and may be intolerant towards distant groups. The aim of the present research was to deepen the differences between moral identity and moral inclusion considering prejudicial attitudes, ethnocentrism, altruism and values. The results indicated that moral identity alone does not imply a reduction in intolerant attitudes. Instead, when moral inclusion is considered, the results even show a positive effect of moral identity internalization on prejudice and ethnocentrism. Moreover, moral identity internalization has an effect on values of benevolence, security, tradition and conformity. Hence, a strong moral identity does not denote an extension of one’s own moral circle. Instead, this variable is related to intolerance towards those groups considered not to be included in one’s own moral community. 相似文献
20.
为了解青年学生道德认知发展阶段中表现出的思维特征,借助科尔伯格的道德两难故事对高职高专类院校的青年学生进行随机调查发现:青年学生在一定发展阶段上往往不是使用单一阶段的推理,而通常使用几个相邻阶段的推理,即其道德发展阶段是交叉并行的,而且,道德判断系统与特定年龄和发展阶段是相联系的。 相似文献