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1.
ABSTRACT

This article introduces an account of moral education grounded in Zagzebski’s recent Exemplarist Moral Theory and discusses two problems that have to be solved for the account to become a realistic alternative to other educational models on the market, namely the limited-applicability problem and the problem of indoctrination. The first problem raises worries about the viability of the account in ordinary circumstances. The second charges the proposed educational model with indoctrinating students. The main goal of this article is to show how an exemplar-based account of moral education can handle both problems without compromising its structure and upshot.  相似文献   

2.
ABSTRACT

In A Theory of Moral Education, Michael Hand claims that a directive moral education that seeks to persuade children that a particular conception of contractarian morality is justified can be undertaken without falling foul of the requirement not to indoctrinate. In this article, we set out a series of challenges to Hand’s argument. First, we argue that Hand’s focus on ‘reasonable disagreement’ regarding the status of a moral conception is a red-herring. Second, we argue that the endorsement of moral contractarianism and the prohibition on indoctrination pull in different directions: if contractarianism is sound, then teachers or governments should be less worried about indoctrination than Hand suggests. Third, we argue that moral contractarianism is mistaken; teachers should look elsewhere for guidance on the moral norms and principles towards which they should direct their pupils.  相似文献   

3.
Abstract

The anomalous character of approaches to moral education that focus on love and an ethic of care is explained in this paper. It is then argued that if moral education is to foster generative love, education itself must be redefined and moral education as we know it must be transformed.  相似文献   

4.
杨松峰 《中国德育》2007,2(1):22-25
哈贝马斯的商谈伦理学以语言为基础，以可普遍化原则和话语伦理学原则为核心内容，主张通过主体间的商谈、交往保证道德规范的普遍有效性。商谈伦理对道德教育的启示在于：道德教育的发展方向是以“商谈”为过程原则，通过主体间道德话语的商谈论证，力求避免道德灌输与道德相对主义，最终促进道德主体的协调发展。  相似文献   

5.
灌输在中西方德育不同历史阶段扮演着不同角色。在西方德育实践中经历了宗教式灌输、进步主义教育反对灌输和灌输的再回复，在中国德育实践中经历了小农经济宗法等级制的灌输和市场经济条件下主体性德育兴起与灌输的矛盾。通过中西方德育历史的回顾与比较，可以明确灌输的价值所在与今后的发展方向。  相似文献   

6.
德育灌输是教育无视受教育身心实际，通过简单强制方式向受教育传递社会认可的思想观点、政治信条、道德和行为规范，试图使受教育无可选择地接受这些观点和价值规范的方法。德育灌输经历了教务化专制型和权威教学型两个发展阶段。不同阶段的特征不同，其影响因素也各异。  相似文献   

7.
论灌输在道德教育中的意义及其实现   总被引：3，自引：0，他引：3  
张宁娟 《教师教育研究》2004,16(1):68-70,56
灌输作为一种方法,其本身无所谓好坏。将灌输等同于“强制灌输”、简单化为“知识传授”以及对灌输一词理解的“西方化”倾向等错误是拒斥一切灌输的原因。在道德教育中,灌输作为一种方法依然发挥着作用,这是德育对象提高道德判断水平和道德教育自身发展的需求。在道德教育中,灌输作用的发挥必须是在理清灌输含义及正确实施的基础上进行。  相似文献   

8.
ABSTRACT

In A Theory of Moral Education, Michael Hand defends the importance of teaching children moral standards, even while taking seriously the fact that reasonable people disagree about morality. While I agree there are universal moral values based on the kind of beings humans are, I raise two issues with Hand’s account. The first is an omission that may be compatible with Hand’s theory; the role of virtues. A role for the cultivation of virtues and rational emotions such as compassion is vital in accounting for the emotional aspect of morality. The second issue pertains to Hand’s foundational premise of human beings’ rough equality. Following Martha Nussbaum, I argue that contractarian approaches must be critically evaluated to ensure the social contract properly includes and accounts for the human dignity of those who are typically excluded from the benefits of society. Hand’s justificatory arguments rely upon a contractarian premise, and the contract itself needs scrutiny and adjustment if it is to support a viable theory of moral education.  相似文献   

9.
对道德灌输的批判和对无灌输道德教育理论的构建,构成了20世纪西方道德教育的理论生态,移植与反思成为近年来国内对无灌输道德教育研究的主要观点。对无灌输道德教育的研究应坚持“两点论”,弃其局限性,扬其合理性,将之吸纳到道德灌输理论中,丰富灌输理论的内涵。  相似文献   

10.
Abstract

The rejection of hypothetical questions about moral action, as a method of teaching in moral education, is a rejection of rules. The rejection of rules in favour of a morality that is private to the individual leads to the contradiction that action taken on the basis of private moral decision‐making is the opposite of what we mean by ‘morality’. Nothing is left to constitute moral education.  相似文献   

11.
Abstract:

Cognitive developmental research has neglected the very early stages of moral development. Three recent attempts to fill this gap are briefly described. The first is Martin Hoffman's stage theory account of the origins of empathy. The second is Selman's theory of the development of social perspective‐taking. The third is Damon's account of the development of ‘positive justice’ in early childhood. The implications of these approaches for early moral education are then discussed.  相似文献   

12.
ABSTRACT

Recent critics have suggested that character education (either in and of itself or certain instantiations of it) is overly individualised and, as a result, fails to engage adequately with the political. In this paper, I offer an account of character education which takes issue with such criticisms, and seeks to make clear connections between the moral and the political necessary for character formation and expression. Drawing on an Aristotelian understanding of the political, I argue that individuals are intimately connected with their social associations, which in contemporary plural, westernised democracies include the sort of engagement with the political advocated by critics of character education. Through a focus on civic virtue and deliberative engagement, it is argued that an Aristotelian-inspired account of character addresses the precise concerns, including recognising and challenging social injustices and deliberative engagement with difference, which critics suggest are lacking from character education.  相似文献   

13.
Abstract

The paper considers moral and religious education programmes appropriate for Nigeria. Starting with a brief analysis of the current crisis in moral, spiritual and political beliefs, the paper progresses by analysing traditional Nigerian education and the approach to moral education which it advocated. It then analyses the epistemological underpinnings of traditional moral education as well as the social institutions supporting it. A brief section outlining certain shortcomings in traditional education follows. This is then followed by a consideration of contemporary approaches to both moral and religious education by focussing on the question of the possible independence of moral from religious education. Having agreed with certain writers that the two are independent, the paper concludes with a sub‐section on the aims of moral education as a distinct activity.  相似文献   

14.

The argument is made that psychometric forms of assessment are essential to the large-scale adoption of developmental approaches to moral education. In this respect, the Defining Issues Test has been an invaluable tool for research and practice in moral education. However, because such instruments are based upon previous developmental research, they are by definition derivative and unsuited for basic research on moral development. In addition standardised measures, while essential to educational research on the correlates of moral growth, run the risk of reifying extant views and assumptions about morality and moral development. Thus, such measures may stand in the way of generating new knowledge and/or impeding the assimilation of alternative conceptions of morality and social development within educational research and practice. To avoid these problems, while at the same time benefiting from the utility of measures such as the DIT, requires a constant reciprocal interaction between the generation of standardised measures and basic developmental research.  相似文献   

15.
Abstract The “paradox of indoctrination” has proven to be a persistent problem in discussions of the cultivation of autonomy through education. In short, if indoctrination means instilling beliefs without reasons, and if children lack the rational capacity to evaluate reasons, how can that capacity be cultivated without indoctrination? Some educational theorists have relied on a transcendental justification of rational autonomy that avoids indoctrination, while others have accepted that some indoctrination is inevitable, focusing instead on defending acceptable forms of indoctrination. In this essay, Chris Hanks draws on a conception of rationality, mind, and nature developed by John McDowell to suggest an alternative understanding of the relation between indoctrination and autonomy. He argues that McDowell’s notion of the “space of reasons” defuses standard debates about indoctrination. Here, rationality is understood in both a naturalistic sense, whereby the development of autonomy is the process of being awakened to the space of reasons, and in a sui generis sense, whereby reason cannot be reduced to mechanistic principles or relations. The implications of this view for education point us to the notion of Bildung as the process that cultivates rational autonomy.  相似文献   

16.

Emptiness, indeed nihilism, is a characteristic of so much contemporary discourse regarding morality and moral education. This is found in facile notions of teaching right and wrong but also in the prevalence of rights-talk, with its sacrosanct assumptions about equality. This article examines this discourse in the light of Levinas' account of the primacy of ethics - of my absolute responsibility in the face of the other, of the asymmetry of my relation to the other. It seeks an account of receptivity that releases the ethical from the limitations of moral reasoning.  相似文献   

17.
Abstract

This paper aims to show how Emerson provides a reworking of Kantian understandings of moral education in young children’s Bildung. The article begins and ends by thinking of Emersonian self-cultivation as a form of improvisatory or wild Bildung. It explores the role of Bildung and self-cultivation in preschools through a philosophy that accounts for children’s ‘Wild wisdom’ by letting Emerson speak to Kant. The paper argues that Kant’s vision of Bildung essentially involves reason’s turn upon itself and that Emerson, particularly in how he is taken up by Cavell, shows that such a turn is already present in the processes of children inheriting, learning, and improvising with language. This improvisatory outlook on moral education is contrasted with common goals of moral education prescribed in early childhood education where the Swedish Curriculum for the Preschool Lpfö 98 is used as an example.  相似文献   

18.
In 2011 the Journal of Moral Education (JME) celebrated its 40th anniversary of publication. It seemed appropriate to examine and reflect on the JME’s achievements by reviewing its evolution and contribution to the emerging field of moral education and development. Moral education trends, as reflected in the 945 articles published in JME from 1971 to 2011, were investigated by content analysis. The research objectives were: to discover the trends in moral education as represented by published articles and special issues (by analysis of disciplinary approaches, key topics, research methodologies and age-related educational levels) and to examine the international and gender-related development of the journal and the influence of its contributors (by analysis of first authors and editorial board members). The findings identify important concerns, key research topics and neglected areas in moral education and development. Analysis offers an insight into the contribution of JME as the main international interdisciplinary journal in this field, to the history of moral education, to theory and practice and in the changing socio-cultural contexts of the past 40 years. Discussion of the findings is offered, limitations are acknowledged and implications for future directions for the journal considered.  相似文献   

19.
Abstract:

Moral education must be based on universal religious values, such as equality and faith, if it expects to have an impact on character development The central objective of our moral education programme is co‐operation. To specify what is meant by co‐operation, three of its aspects ‐‐ courtesy, consultation and service ‐‐ are discussed. Methods of facilitating moral development fall into three categories: ground rules, modelling, and moral reasoning. These methods must be used jointly if they are to be effective. Releasing the potential of both the society and the individual constitutes the goal of moral education.  相似文献   

20.
Abstract

Education in India is primarily the responsibility of the States. Diversity rather than uniformity characterizes the curricula, among other things, of these state school systems. Very few of the states have provided for moral education as a subject of study in their schools, although the importance of moral education is generally appreciated. This paper presents an account of the Indian thinking on the different aspects of moral education and its present position and status.  相似文献   

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