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1.
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2.
Abstract

In order to explore the relationship between moral reasoning and conduct, 38 Grade Six students, deemed by their teachers to display ‘delinquent’ or ‘non‐delinquent’ characteristics, were administered Kohlberg's Moral Judgment Instrument (Kohlberg et al., 1973) and an IQ test. Subjects were then randomly assigned to three treatment groups: a) experimental‐‐discussion of moral dilemmas; b) placebo‐‐social studies games; c) control. A month later Kohlberg's instrument was readministered.

Findings indicated that ‘delinquents’ and ‘non‐delinquents’ differed significantly (p = .001) on moral reasoning scores at both testing times. There was no statistically significant treatment effect (p = .06). Intelligence quotient was significantly and positively related to moral reasoning for ‘non‐delinquents’, but not for ‘delinquents’.  相似文献   

3.
Abstract

The commonly used notion of principled morality is interpreted philosophically and psychologically. Five sets of philosophical assumptions embedded in this notion are identified, dealing with the purpose of morality, the place of reason in morality, the autonomy of the moral agent, the autonomy of moral discourse and the nature of moral principles. An attempt is made to make these assumptions more meaningful to the non‐philosophical reader by offering a phenomenological account of how they might be reflected in the real processes of moral judgment. The interpretation emphasizes the dynamic nature of principled moral judgment.  相似文献   

4.
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   

5.
Abstract

Kohlberg's developmental theory of moral reasoning postulates a supremely adequate form of moral thinking to which all other stages are tending, labelled Stage Six. Kohlberg identifies this with a principle of justice, though without adequately justifying the elimination of other autonomous universal principles. The claim that this principle provides consistent, reversible and universalizable moral judgements is criticized: by itself a purely formal principle of justice can provide no particular moral judgements at all; for that we need independent values, such as the value of life which Kohlberg appeals to, but does not justify, in his discussions of the Heinz dilemma. More generally there is no reason to expect that any form of moral reasoning will be supremely adequate in Kohlberg's sense, providing a solution to all moral problems and dilemmas. The principle of justice is merely one among the many specifically moral principles which Kohlberg locats at Stage Five, albeit the one which he personally happens to favour.

Perhaps the most striking feature of Lawrence Kohlberg's many accounts of his cognitive‐developmental theory of moral reasoning is the crucial importance which he attaches to the form of reasoning labelled Stage Six, when it is a stage of development that only a tiny minority of individuals actually attain. Indeed it appears that even that number has had to be revised downward in the light of changes to the theory and scoring system, until it begins to seem that only a handful of saints and heroes, such as Socrates or Martin Luther King, remain. In fact so slender is the empirical evidence for a separate form of Stage Six reasoning that the official scoring manual (Kohlberg et al., 1977) prefers to ignore it altogether. Clearly, then, the case for Stage Six must be almost wholly theoretical, not to say philosophical, as the supremely adequate form of moral thinking to which all other stages are tending. And by the same token it may seem that criticisms of Kohlberg's claims for Stage Six will leave the rest of the theory untouched. But that, I think, is to underestimate the significance of Stage Six. It is the apogee of his system, providing both a focus and a rationale for the stage‐development that allegedly leads to it; it is as crucial to the theory as Kohlberg's own writings make it. Without Stage Six the cognitive‐developmental account stands in need of radical re‐thinking, to put it no higher.  相似文献   

6.
Abstract:

A pervasive and persistent subjectivist slogan concerning the nature of right action, uttered most commonly by new students of moral philosophy, is stated and its absurdity exposed. The sources of its pervasiveness and persistence are probed, and are found to lie in the confusion of an uncontroversial conceptual feature of morality with a superficially similar over‐estimation of the moral status of the individual conscience. The non‐primacy of the conscience is briefly demonstrated; and it is suggested that exposure of the sources of the slogan frees one from the tendency to be taken in by it.  相似文献   

7.

One of the main deficiencies of the Kohlberg theory is that it has never lived up to the claim of being a structural developmental theory. First of all, it has never been shown, what specific problems arise at each stage and how these are resolved at the following one (integrating all lower stages). The present approach tries to fill this gap by starting from an elaborated developmental logic, which is then applied to the field of moral thinking. Thus, stages are (re)constructed successively out of one another. This procedure, however, yields a new taxonomy of moral stages, the "architecture" of which is expounded in some detail in the present paper. This new approach has important implications for moral education, especially as it allows for fine-tuned moral-cognitive stimulation (a feature which is discussed in comparison with received ways of fostering moral development). The article ends with a discussion of what the new "stairway" means for Kohlbergian theory.  相似文献   

8.
Abstract

Two basic worries about moral education are considered. The first ‐‐ whether there are or are not fundamental principles of reason and procedure which govern moral decision‐making ‐‐ is argued to be unnecessary, since there plainly are some such procedures. The second ‐‐ how and in what direction pupils should be motivated to attend to such principles ‐‐ is a more complex and difficult matter, which has to be tackled whatever one's particular philosophical views on morality. It is argued that the proper object of motivation is primarily allegiance to certain principles of rationality and justice, natural sympathy or personal benevolence being regarded as desirable but too fragile.  相似文献   

9.
Abstract

John Wilson's work as moral educator is summarized and evaluated. His rationalist humanistic approach is based on a componential characterization of the morally educated person. Such a person consistently manifests a unity of reflection, feeling, belief, and acting under the logically structured rubrics of PHIL, EMP, GIG and KRAT, and exemplifying the formal features of ‘moral opinion’. The rationale and conceptual status of the components is discussed, as is the view that the concept of education entails that teachers be moral educators. This involves cultivating autonomous rationality with respect to the unconscious, motivation, day‐to‐day moral decision‐making, and the emotions; in the latter case there are extensive applications in religious education. Finally, certain weaknesses and pre‐eminent strengths of Wilson's position are indicated, and comparisons briefly made with the views of McPhail, Peters, Frankena and Kohlberg.  相似文献   

10.
The assumptions of Kohlberg, Turiel and Shweder regarding the features of moral reasoning were compared empirically. The moral reasoning of Finnish Evangelical Lutheran, Conservative Laestadian and non‐religious adolescents was studied using Kohlberg’s Moral Judgment Interview and Turiel Rule Transgression Interview methods. Religiosity and choice in moral dilemmas (orientation) were related to the structural stages of reasoning. The choice in moral dilemmas was related to the distinction between morality and social convention as separate domains. Religious participants made no distinction between morality and social convention, and their conception of morality was dependent on religious authorities. The implications of the results for moral education in schools are briefly discussed.  相似文献   

11.
Abstract

This assessment of L. Kohlberg's theory of moral development is a dialectical critique focusing on his claim that the sixth stage of moral development is morally adequate, specifically, that it is both comprehensive and fully equilibrated. The dialectical method employed follows the generalized empirical method advanced by B. Lonergan. The paper includes a brief account of this method and of the sixth stage of moral reasoning as outlined by Kohlberg. Employing the dialectical notions of intellectual conversion and moral conversion, it uncovers certain unresolved conflicts of this stage and points to the need for a further moral stage of development, which would be both more highly differentiated and more fundamentally based.  相似文献   

12.
ABSTRACT

This article examines the issue of moral education and especially the role moral educators should take in schools. It critiques a number of well‐known positions, principally those of absolutism, the specification of content and relativism. The author suggests that, though the debate is an immensely difficult one, it is possible to suggest that what we should in fact be doing is giving children in school those attitudes, dispositions, abilities, concepts, skills and other qualities which constitute a good performer in the area of morality. He concludes by providing a list of demonstrably relevant features of this enterprise.  相似文献   

13.
Abstract

This paper describes the evolution of the just community approach from Lawrence Kohlberg's earliest educational theorizing to the most recent experimental applications. The just community approach represents Kohlberg's most mature theory of moral education and has been the subject of intense research since 1975. Although Kohlberg initially recommended the discussion of moral dilemmas as a means of promoting moral development, he envisaged a far more radical and comprehensive approach. Inspired by a kibbutz school that successfully combined democratic and collectivist values, Kohlberg and his colleagues initiated a series of experimental programmes in public high schools. Evaluation of these programmes indicates that they establish cultures conducive to the development of socio‐moral reasoning and action.  相似文献   

14.
Abstract

In this paper the authors examine the nature and significance of the interface between race, culture and morality and the implications for the classroom teacher in relation to schooling generally and moral education in particular.

They argue that morality is circumscribed by the culture(s) from which it derives and within which it operates. It is therefore, impossible to consider one without the other. The same applies in relation to race and culture and similarly to the holism of race, culture and morality.

Having argued that culture in Britain has been increasingly racialized, they make the case for an anti‐racist approach to moral education which debunks the racial baggage from contemporary conceptions of morality.

They finally argue that since teachers, like pupils, bring their own values and perceptions with them to school, teachers need to acknowledge this and respond positively within the context of a ‘multi‐ethnic’ Britain.  相似文献   

15.
Abstract:

Concern for values in education is growing. In Canada and other countries, educationalists are becoming more aware of the need for providing for full and open discussions about moral matters. Kohlberg in the United States, Beck in Canada, and Wilson in Great Britain are three leading theorists who are involved in experimental work in moral education. In this paper, some of the ideas of these theorists are compared with reference to the development of post‐conventional moral thinking in people.  相似文献   

16.
Abstract

In 1975, the first author became director of a group home for ten delinquent boys. Prior to this time, the home operated on a behaviour‐modification philosophy. But during the first author's directorship, the home operated on the ‘just community’ philosophy stressing moral discussion and participatory democracy in making and enforcing rules and in resolving interpersonal conflicts.

During this ‘just community’ period, residents moved up an average of one‐third of a stage in their reasoning on the Kohlberg moral judgement interview. This advance in stage was comparable to that found in good developmental moral education programmes for non‐delinquent high school youth. Comparison groups of offenders were studied in a secure behaviour modification programme and a secure transaction analysis programme. Insignificant increase in residents’ moral reasoning was found in these programmes.

A moral atmosphere interview was also administered to residents in each of the programmes. The just community programme was perceived as highest on the following dimensions:

  1. 1. Amount of moral discussion and dialogue

  2. 2. Amount of resident power and responsibility for rules and decisions

  3. 3. Amount of concern about fairness of rules and policies

  4. 4. Amount of self‐perceived moral behaviour change

The transaction analysis programme was intermediate between the just community programme and the behaviour modification programme on these dimensions.

Tentative conclusions are advanced with regard to policies for institutionalized youthful offenders.  相似文献   

17.
Abstract

This essay tells my story of using the moral orientations of justice and care to help me think about an incident of cheating in a seminar I taught. My story takes as a starting point the idea that teaching is a relational activity and that morality fundamentally concerns relations among people. These moral orientations gave me options to think about exploring, with my students, what it means to make moral choices in our everyday life. This narrative is about my own moral choice‐making in this dilemma and it reveals how using these psychological constructs helped me in my reflective practice of teaching. It also reveals the conflicts I faced in attempting to solve this dilemma and the questions and conflicts which still remain.  相似文献   

18.

The present study explored Kohlberg's theory of moral development in relation to Korean and British children. A total of 128 Korean and British children aged 7-16 years were interviewed individually using Kohlberg's moral dilemmas, Form A. It was thought that the children in both cultural groups would develop moral stages at a similar rate. However, they showed cultural differences in the use of moral orientations. In addition, it was not possible to match some of the responses from the Korean children to Kohlberg's manual, implying that there are some Korean traditional concepts which affect Korean children's moral reasoning that Kohlberg was not aware of. Thus, Kohlberg's system could be used to examine children's general moral stage but was insufficient to understand fully Korean children's moral reasoning. The present study suggests that the interpretation of children's moral reasoning should be made based on consideration of cultural influence.  相似文献   

19.
Abstract

After a brief discussion on the need for more effective teacher education programmes in the United States, the article presents a first attempt to link moral and psychological education with a teacher training curriculum. Employing a sample of pre‐service teachers, the course in educational psychology was redesigned to deliberately teach counselling techniques as a means of stimulating ego and moral development. The results indicate positive shifts on both the Loevinger test of ego development and Kohlberg post‐conventional moral maturity using the Rest, Defining Issues Test. The relation between teacher training and development is detailed. It is strongly suggested that teacher education should adopt a developmental framework for both goals and instructional strategies.  相似文献   

20.
Abstract

Previous research has shown that children and adolescents can progress in the stages of moral judgment. However, in the case of adults, Kohlberg (1973) suggested there might be crystallization after the age of 25.

The purpose of this study was to establish whether the structure of moral judgment of adults could be systematically encouraged toward change. Thirty‐six adults (three groups) enrolled in an adult sexology course were assessed to determine stage level at the beginning of the course, and post‐tested at the completion of the course. Four dilemmas were used: two for general moral judgment, and two for sexual moral judgment. During the 45‐hour course, subjects were systematically introduced to arguments of a higher stage, and discussions focused on the axiological aspects of the adults’ sexual life.

Results show that there was a significant increase in the scores at the post‐test, both in general and in sexual moral judgments; subjects over 25 also increased their scores, thus indicating that the structure of moral judgment is not crystallized after that age. The existence of a differential between general and sexual moral judgments was also corroborated.

Implications with regard to the use of the ‘+1 stage’ technique for adult education, and more particularly for adult sexual education, are discussed.

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