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1.
There remains a concern in philosophy of education circles to assert that teaching is a social practice. Its initiation occurs in a conversation between Alasdair MacIntyre and Joe Dunne which inspired a Special Issue of the Journal of Philosophy of Education. This has been recently utilised in a further Special Issue by Chris Higgins. In this article I consider two points of conflict between MacIntyre and Dunne and seek to resolve both with a more nuanced understanding of the implications of applying the concept ‘social practice’ to teaching. I critique both Dunne's and Higgins' focus on schools and school teaching. It is their focus on school teaching, rather than a broader account of teaching, that leads them astray. The result is that Dunne and Higgins have not shown that teaching is a social practice. School teaching is not a complex activity, but a complex set of different activities co‐located in one place and engaged in by the same agents. In a final section I offer an account of ‘school teaching’ as a multi‐practice activity which is consistent with MacIntyre's approach, and argue that schoolteachers have both an institutional and an educative role.  相似文献   

2.
The model of moral functioning scaffolded in the 2008 JME Special Issue is here revisited in response to three papers criticising that volume. As guest editor of that Special Issue I have formulated the main body of this response, concerning the dynamic systems approach to moral development, the problem of moral relativism and the role of emotion in moral functioning. Five 2008 Special Issue authors contribute reflections: Darcia Narvaez, Jeremy Frimer and Lawrence Walker, Helen Haste and Ann Higgins‐d’Alessandro. The Dynamic Systems Approach proposed by Kim and Sankey is commended, with some reflections on potential problems. The challenge of Gibbs et al. is answered. And the concerns of Kristjánsson are recognised as pointing toward needed work though failing to appreciate the way the Special Issue authors frame the role of emotion in moral functioning. The outline of the multi‐level model of moral functioning offered in the Special Issue is clarified and reaffirmed in response to these three critiques.  相似文献   

3.
I begin by appreciating the contributions in the volume that indirectly and directly address the questions: Why do gestures and embodiment matter to mathematics education, what has understanding of these achieved and what might they achieve? I argue, however, that understanding gestures can in general only play an important role in ‘grasping’ the meaning of mathematics if the whole object-orientated ‘activity’ is taken into account in our perspective, and give examples from my own work and from this Special Issue. Finally, I put forward the notion of a ‘threshold’ moment, where seeing and grasping at the nexus of two or more activities often seem to be critical to breakthroughs in learning.  相似文献   

4.
Despite the Aristotelian renaissance in the philosophy of education, the development of virtue has not received much attention. This is unfortunate, because an attempt to draft an Aristotelian model of moral development can help philosophers to evaluate the contribution Aristotelian virtue ethics can make to our understanding of moral development, provide psychologists with a potentially richer account of morality and its development, and help educators to understand the developmental phase people are in. In the article, it is argued that the Aristotelian categories of the ‘morally indifferent’, ‘un‐self‐controlled’, ‘self‐controlled’ and ‘properly virtuous’ can be interpreted as the successive stages or levels of a comprehensive developmental model. For each stage, it will be made clear whether people are committed to virtue, whether they act virtuously or not, whether they act with pleasure or pain, and which desires and reasons they have for acting. The article closes with suggestions about what needs to be done if the proposed Aristotelian account of moral development is to become psychologically more realistic and educationally useful.  相似文献   

5.
Abstract

‘Lovelessness’ and ‘guiltlessness’ are often seen as the distinctive features of the psychopath. These characteristics can be interpreted as a failure to have two sub‐classes of moral emotions, the (moral) rule‐emotions and the altruistic emotions. For a better understanding of this moral defect, a more detailed analysis of these types of moral emotions is given. The analysis indicates that the disorder is caused by the absence of the second component of both types of emotions. The psychopath misses a positive commitment to both moral rules and to the well‐being of fellow man. The psychopath is characterized as a moral imbecile, and it is assumed that his moral development is stagnated in an early developmental stage. As a young child, the psychopath has not acquired the disposition to feel sympathy. This insight makes us aware of the utmost importance of early childhood (moral) education.  相似文献   

6.
In this essay, I briefly outline Nietzsche's doctrine of the eternal recurrence that has implications for education, and life in general; and, lastly, I argue that from an educational point of view, Nietzsche's doctrine of the eternal recurrence is best viewed as the great cultivating thought that has radical ramifications for any project of character education. Indeed, Nietzsche's concern with self‐cultivation (Bildung) to a large degree brings together the central tenets of his thinking to emphasise an ethics of character that is meant to serve as an alternative approach to cultivating character or the self in such a way that it reveals ‘what one is’ now (being), and who they could become (becoming). In order to bring this about, Nietzsche does not conceive the eternal recurrence as a theoretical doctrine, but as an exercise that we incorporate into our lives as a habitual practice, vis‐à‐vis, through repeated and prolonged meditation, reflection, thought and dialogue on the significance of the idea in such a way that it transforms the individual for the better. Subsequently, the idea of the eternal recurrence only becomes cultivating and truly educational if it transforms our lives in such a way that we come to revalue the self as a work of art to a point where we are able to educate ourselves against our age.  相似文献   

7.
In recent years, there has been a proliferation of new research on moral thinking informed by evolutionary theory. The new findings have emanated from a wide variety of fields. While there is no shortage of theoretical models that attempt to account for specific research findings, Matthew Keefer's goals in this essay are more general. First, he examines the strength of the evolutionary approach to understanding morality and moral emotions as adaptations to cooperation. Second, he considers the importance of unconscious processing for generating ethical (or unethical) behavior and the complex relation among moral emotions, intuitions, and conscious moral reasoning. Third, he underscores the importance of understanding self‐deception and self‐serving biases in moral thinking and behavior. Keefer ends the essay with a discussion of some implications of these considerations for professional ethics and moral education.  相似文献   

8.
In this paper I investigate ‘the confessional’ as an aspect of Wittgenstein's style both as a mode of philosophising and as a mode of ‘writing the self’, tied explicitly to pedagogical practices. There are strong links between Wittgenstein's confessional mode of philosophising and his life—for him philosophy is a way of life —and interesting theoretical connections between confessional practices and pedagogy, usefully explored in the writings of the French philosopher, Michel Foucault. The Investigations provides a basis and springboard for understanding the notion of ‘writing the self’ as a pedagogical practice which encourages a confessional mode compelling us to tell the truth about ourselves and, thus, creating the conditions for ethico‐poetical self‐constitution.  相似文献   

9.
Key issues for research in self‐directed learning   总被引：1，自引：1，他引：0  
This paper consists of two parts. The first part gives an overview of two major paradigms which have influenced research in education; the positivist/empiricist and the interpretive. It is argued that research into self‐direction has been dominated by the positivist/empiricist paradigm and that, because of a fundamental incompatibility between the assumptions underlying positivism and those underlying ‘self‐direction,’ research into self‐direction has been ‘blocked.’ It is suggested that the adoption of an interpretive paradigm promises to reinvigorate and redirect research into self‐direction in learning.

The second part of the paper represents an attempt to develop a research agenda into self‐direction from an interpretive perspective; that is, one which takes account of the learner's subjective construing of the learning situation. This subjective construing includes pur elements: (1) the learner's view of learning in general; (2) the learner's view of the specific learning endeavour being researched; (3) the learner's view of assistance or direction received; and (4) the learner's view of autonomous leaming and the development of personal autonomy. It is also suggested that any adequate research into ‘self‐direction’ should ideally take account of the perspective of the facilitator or other person offering help and assistance, since learning situations depend largely on the quality of the relationship established between the learner and the ‘helper’.  相似文献   

10.
Rule violations are likely to serve as key contexts for learning to reason about public identity. In an initial study with 91 children aged 4–9 years, social emotions and self‐presentational concerns were more likely to be cited when children were responding to hypothetical vignettes involving social‐conventional rather than moral violations. In 2 further studies with 376 children aged 4–9 years, experimental manipulations of self‐focused attention (either by leading children to believe they were being video‐recorded or by varying audience reactions to transgressions) were found to elicit greater attention to social evaluation following moral violations, although self‐presentational concerns were consistently salient in the context of social‐conventional violations. The role of rule transgressions in children’s emerging self‐awareness and social understanding is discussed.  相似文献   

11.
R. M. Hare has argued for and defended a ‘two-level’, view of moral agency. He argues that moral agents ought to rely on the rules of ‘intuitive moral thinking’ for their ‘everyday’ moral judgments. When these rules conflict or when we do not have a rule at hand, we ought to ascend to the act-utilitarian,‘critical’ level of moral thinking. I argue that since the rules at the intuitive level of moral thinking necessarily conflict much more often than Hare supposes, and since we often do not have ready-made rules for our moral judgments, we must necessarily use critical moral thinking very frequently. However, act-utilitarian judgements at this level will sharply conflict with our strongly held ‘intuitive’ moral convictions. I show that Hare's attempt to balance these two aspects of moral judgment requires us to simultaneously adopt two conflicting sets of moral standards, and thus an attempt to inculcate such standards constitutes a ‘schizophrenic’ moral education. Finally, I briefly outline an alternative conception of moral education, based on Aristotelian phronesis.  相似文献   

12.
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13.
This is a case study of a one‐year arts educational project ‘I – from dreams to reality’ in which artists worked at school with teachers and learning at the school was planned through arts‐based, co‐operative teamwork during one extra school year of 10th grade students in Finnish basic education. The theme of the year was ‘I’, and so the project was designed to highlight everyone's own way of thinking and expressing art. The research task was to determine whether long‐term holistic arts pedagogy and artist co‐operation at school have any significant connection to students’ self‐efficacy and social skills. Data has been collected through students’ self‐evaluations before and after the school year. Altogether 40 students from 10th grade participated in this case study. Half of the pupils participated in an arts educational project called ‘I – from dreams to reality’ and half formed the control group. Artists worked with the test group weekly during a period of one school year (altogether nine months). Students’ self‐evaluations concerning their self‐efficacy and social behaviour were collected by e‐questionnaire. The measures used were Likert‐based evaluation scores of pupils’ self‐assessment of their self‐efficacy and social behaviour in everyday situations at school. According to the results, artist–teacher co‐operation and learning through the arts can be worthwhile experiences to develop students’ self‐efficacy and social skills.  相似文献   

14.
ABSTRACT

When morality is important and central to individuals’ identities (moral identity), it may heighten their sense of responsibility to behave in moral ways. Although research has linked moral identity to various moral actions, research has yet to demonstrate the association between moral identity and individuals’ consistent moral choices, despite situational sanctions (i.e., peer group approval) to behave immorally. The purpose of this study was to examine if prioritizing morality in the self is associated with individuals’ consistent moral responses in four situations encouraging the expression of immoral behavior. After reading about situations in which peers approved of and encouraged immoral behavior (i.e., stealing a laptop, drunk driving, cheating on an exam, keeping someone else’s money), 185 participants reported the degree to which they disagreed or agreed that: (1) each situation was immoral; (2) they would resist the ‘temptation’ to behave immorally; and (3) they would attempt to convince their peers of the ‘right thing’ to do. Results revealed that, despite being encouraged to behave immorally, heightened moral identity predicted individuals’ moral responses in three (of the four) situations. When morality is important and central to individuals’ identities, moral choices tend to emerge despite opportunities to behave immorally.  相似文献   

15.
Abstract

The present study investigated the strategies that elementary school teachers employ when they help other people resolve moral dilemmas. Thirty‐six elementary school teachers were randomly assigned to one of three groups and administered the ‘Defining Issues Test’ (DIT). Teachers in Groups One and Two were instructed to respond to the DIT as if they were helping a ‘10‐year‐old child’ or a ‘40‐year‐old adult’ resolve a number of difficult moral problems. Teachers in Group Three were instructed to respond to the DIT with their own opinions concerning the resolution of the same moral problems.

Results revealed that teachers made no differentiation between their own views as to the resolution of moral problems and the advice that they gave a 10‐year‐old child or a 40‐year‐old adult attempting to solve the same problems. The implications of these findings for moral education are discussed.  相似文献   

16.

The state, industry and the voluntary sector are all investing resources in encouraging the development of the ‘enterprise culture’ among the young unemployed. Such measures can be interpreted as an attempt to sustain the work ethic while changing attitudes, aspirations and expectations towards employment. They constitute a major effort to change work cultures. The alternatives being advocated, such as self‐employment, small businesses, co‐operatives and community businesses have starkly opposing ideologies behind them.

So far there has been no systematic research on the development of alternative forms of work by young people, not even at the level of charting the extent and form in which they are emerging. This paper seeks to make a start by exploring the rhetoric behind the ‘education for enterprise’ movement and the patterns of support and advice on offer. It then discusses the implications of the fostering of the ‘enterprise culture’ for our analyses of state intervention in youth unemployment and the early labour market experiences of young people.  相似文献   

17.
In this article, I argue that although the Aristotelian ideal of leading a virtuous life for its own sake is admirable, conventional Aristotelian and neo‐Aristotelian accounts of how it might be realised are empirically inadequate: Habituation is unlikely to produce ‘a love of virtue’, practical experience cannot then produce practical judgement or phronesis, and Aristotle's conception of a virtuous life excludes all but an idealised elite. Instead, I argue that two conceptually distinct aspects of moral development can be identified: the ‘Aristotelian’ and the ‘Humean’. In the former, the desire to lead a virtuous life for its own sake is produced through certain forms of challenging experience which, by disturbing and decentring the egoistic self, evoke a personal moral transformation. In the latter, the capacity to act well in specific social situations is the outcome of a process of socialisation, first in upbringing and later through initiation into the practices of adult life. Both aspects should be promoted in moral education for together they produce something akin to full virtue in the Aristotelian sense: Practical wisdom and practical judgement—or phronesis. Moreover, ‘the good life’ is best conceived as encompassing a variety of transcendent goods. To live a virtuous life for its own sake constitutes one good or form of human flourishing; but it is not the only one.  相似文献   

18.
Although much of the literature on educational action research is rich in recommendations to self‐reflect, it is impoverished in examples of self‐reflective practice. This constitutes a theory‐practice gap; for how is it possible to recommend a particular form of practicewithout living up to that recommendation, and still claim that the practice has integrity? Such a contradiction is particularly serious when the issue is self‐reflection, since self‐reflection is put forward as the main constituent of moral practice, and its denial has deep implications for the practitioner's own moral standing.

In this paper I ask why there is such slippage between the theory and practice of self‐reflection? Iassume that many people either do not perceive such slippage,or choose to ignore it. Either way, this is a serious matter, and involves issues of legitimation—for by what right do we consider ourselves to be exempt from engaging in those self‐same practices that we require of others?

I challenge the separatist view that it is acceptable for some to say what others must do, without first doing it themselves. I apply the same critique to myself, and I aim to show the process of my own self‐reflection by critically analysing what I am doing as I do it. This, I hope, sets the scene for an emergent theory of critical self‐reflection.  相似文献   

19.
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   

20.
The article is a critical discussion of the aims behind the teaching of philosophy in British primary schools. It begins by reviewing the recent Special Issue of the Journal of Philosophy of Education Vol 45 Issue 2 2011 on ‘Philosophy for Children in Transition’, so as to see what light this might throw on the topic just mentioned. The result is patchy; many, but not all, of the papers in the Special Issue deal with issues far removed from the classroom. Insights from the more practical papers, especially those working within the legacy of Matthew Lipman, are woven into the ensuing discussion. This describes two overlapping strands of work in primary philosophy, one focusing more than the other on topics familiar in specialised philosophy courses for older people. The article then discusses two kinds of aim behind primary philosophy, one to do with induction into philosophy as a discipline, the other to do with the enhancement of reasoning abilities. It finds both of these problematic. While welcoming more attention to different kinds of reasoning, it does not see this as a reason for teaching philosophy in particular. The article concludes with an account of possible reasons why primary philosophy has become increasingly popular over the last two decades.  相似文献   

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