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1.
Abstract

The purpose of this paper is to offer a definition of the professional approach to moral education and to contrast it with what will here be called the commonsense approach. The labels ‘professional’ and ‘commonsense’ are to be taken as evaluatively neutral. They are chosen simply for convenience; what is important is the two conceptually distinct ways of approaching moral education to which they refer. As will be emphasized later, they are not alternative conceptions of moral education. The commonsense approach, in some form, is necessarily part of moral education in any context; the question is whether, in schools, we move beyond it and become professional as well..  相似文献   

2.
Abstract

While Neo‐nazism is, in fact, only found in a small number of West German youths, and certain politicians would seem to prefer stepping ‘out of the shadow of the Third Reich’, it is argued that the question of how young Germans could or should relate to the Third Reich morally has in fact not been answered in any sufficient way. The author critically examines various approaches to the issue ‐‐ from Adorno's classical statement on ‘Education after Auschwitz’ to the more recent attempts of using Auschwitz as a metaphor. Furthermore, it is suggested that the problem of ‘Forgetting about Auschwitz’ should also be understood in terms of the intergenerational processes involved. This in turn presupposes testing legal and moral concepts for their adequacy to the task of moral education. Finally, the issue of national identity is considered as the framework within which the educational problems have to be addressed.  相似文献   

3.
Abstract

Some objections to an earlier article of mine concerning the use of hypothetical moral situations in moral education are first examined. It is then argued that to characterize morality as a wholly ‘public’ or ‘private’ affair is mistaken, as moral decision‐making must involve a combination of both features.  相似文献   

4.
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5.
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   

6.
ABSTRACT

Drawing on the case of Russia’s post-Soviet education reform, the paper explores the interaction between borrowed reformatory solutions and culture codes in the process of neoliberal educational modernisation. Through the examination of the concept of ‘commercial service’ the article shows how bottom-up societal resistance is maintained and normalised in the real-life language of the reform debate among policy-makers, teachers, parents and the general public. Building on policy-as-discourse studies, the analysis unpacks specific conceptual frames behind societal interpretation of educational commercialisation. The article finds that the public debate is stalled by an extreme polarisation and a seeming intractability of such conceptual categories as ‘money’, ‘commerce’, ‘moral upbringing’, and ‘the soul.’ It further argues that instead of mediating borrowed and domestic social meanings, the official reform narrative serves to strengthen the polarisation of opinions, while leaving under-conceptualised a number of important links between market values of competitive individualism, material profit and entrepreneurship and domestic values of egalitarianism, collegiality, moral education and non-materialist values. The article concludes with a discussion of the role of the state in transmitting borrowed policy ideas to the public and the interplay between grassroots resistance and national education policies.  相似文献   

7.
Abstracts

This article explores the idea of lifelong education as expounded by a number of writers published under the auspices of UNESCO. There is a short discussion of the problems involved in subjecting this kind of idea to critical analysis and it is suggested that a policy for education rather than a new concept of education is being expressed. Nevertheless, an implicit concept of education can be deduced from the policy, and there is a review of the role of concepts as a means of distinguishing and classifying areas of experience and areas of thought. It is suggested that writers on ‘lifelong education’ tend to blurr a number of distinctions traditionally drawn in education and it is suggested that the concept of ‘education’ is defined too broadly. As a result, it fails to distinguish between the totality of formative influences which determine our individuality and those influences which are intentionally chosen to form or influence us in desired and desirable ways. ‘Education’, it is suggested, should be restricted to areas of learning that are chosen because they produce effects which we and society wish to bring about. There is reference to the place of ‘knowledge’ in lifelong education and an extended discussion of some of the consequences which follow from failing to separate the concept of ‘training’ from the concept of ‘education’. It is argued that ‘education’ implies a concern for moral and evaluative issues consistent with a Humanistic approach, whereas ‘training’ being task and role oriented can ignore moral issues in the interests of efficient performances. This argument is, in effect, a case study to support the claim that finer conceptual distinctions are of practical importance.  相似文献   

8.
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   

9.
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   

10.
ABSTRACT

The aim of this article is to show that an aesthetics of exemplarity could be a useful component of projects of moral self-cultivation. Using Linda Zagzebski’s exemplarism, I describe a distinctive, aesthetically-inflected mode of admiration called moral attraction whose object is the inner beauty of a person—the expression of the ‘inner’ virtues or excellences of character of a person in ‘outer’ forms of bodily comportment that are experienced, by others, as beautiful. I then argue that certain moral traditions deploy inner beauty within their practices of moral self-cultivation—a good example being Confucianism. Advocates of exemplarist moral education should therefore take seriously the ways that an aesthetics of exemplarity can play roles within projects of moral self-cultivation.  相似文献   

11.
Abstract

‘Sophomoritis’ is identified as a period of adolescent development concerned primarily with raising all kinds of moral questions but also doubting all answers. It is suggested that this questioning often manifests itself in the form of uncritical relativism and naive egoism, and that it is potentially dangerous in that it is elevated to the status of an absolute external moral authority instead of a means to restructuring a new form of moral judgment. Criticism is leveled at educational institutions for implicitly supporting sophomoritis, particularly through ‘Introductory Ethics’ courses. A proposal is made for a course which instead utilizes the students’ natural development, together with the conceptual perspectives of moral philosophy, to stimulate development towards a principled form of moral autonomy.  相似文献   

12.
Abstract

Relying on developmental studies of reasoning about the good life, a model of moral education that integrates the good and the right is put forth. It is claimed that while Kohlberg's justice reasoning provides a justifiable aim for such curricula, how individuals attribute value will also significantly affect their moral actions. The notion of a ‘critical period’ for moral education during adolescence is also presented.  相似文献   

13.
Abstract

Juridical ethics, as they have been called, are not a sufficient foundation of moral education. This has a richer base in visional and character ethics. Moral education requires a shift in focus from reversible thinking to ‘narrative’. Religious education has a necessary contribution to make in terms of integrating vision and of methodology.  相似文献   

14.
《History of education》2012,41(1):38-56
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15.
Abstract:

The authors analyse and compare two of the major moral education programmes in the United States, namely, Character Education Curriculum and the Values Clarification Programme. The latter is seen to be more egalitarian and to stress the development of autonomy and choice in the child. The former tends to follow the ‘bag of virtues’ approach to moral education and is more directly instructional in its methods. The strengths and weaknesses of these two programmes are compared and it is concluded that both are significant steps towards an effective approach to moral education.  相似文献   

16.
ABSTRACT

One natural application of Linda Zagzebski’s exemplarist moral theory (EMT) is found in the context of moral and intellectual character education. Zagzebski discusses this application in her recent book, commenting that ‘exemplars can serve as a guide for moral training’ (p. 129) and endorsing ‘the learning of virtue by imitation’ (p. 129). This theme has been pursued compellingly by authors working at the intersection of virtue ethics and education, contributing to an emerging case for exemplarist-based approaches to character education. I focus on intellectual character education and draw attention to an interesting case in which exemplarism in the classroom may be seen to inhibit, rather than promote, the development of intellectually virtuous character. This is the case of virtuous inquisitiveness.  相似文献   

17.
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   

18.
Abstract

Results from a survey of teachers’ understanding and implementation of moral education in primary schools in Trinidad and Tobago are presented here, against consideration of the role of moral education in schooling. The paper discusses the range of moral curricula available for the implementation of moral education in schools and constraints on implementation in the classroom. It also compares the need for and applicability of moral education programmes in developing and developed countries. In Trinidad and Tobago, noted for its population and religious mix, the role of moral education has been given importance from the highest levels at the Ministry of Education and elsewhere in government. The survey of a representative sample of teachers in primary schools throughout the country showed that they largely felt themselves responsible for introducing moral education to their pupils, although they rarely drew upon any specific curriculum. They tended to take a ‘virtues’ approach in their teaching of moral education, and were generally satisfied with the results of their efforts. There were few differences between understanding and implementation of moral education that could be attributed to age, sex, experience or responsibilities of the teacher, or the age of the pupils. These results are not just characteristic of a developing country as they mirror earlier findings in England and elsewhere.

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19.
Abstract

Kant argues that we have a duty to perfect ourselves morally and promote the happiness of others. He also argues that we have an innate propensity to evil. Our duty to perfect ourselves suggests that we struggle with our innate propensity to wilfully deviate from doing our duty. And we do this when we struggle against the depravation of our heart, namely our propensity to reverse ‘the ethical order as regards the incentives of a free power of choice’, namely, our propensity to wilfully comply with the principle of self-love and override the moral law. It seems, however, that education does not enable those concerned to fulfil their duties. It seems, instead, that education basically makes them efficacious with regard to desired ends and with the devised means. It seems, too, that education does not necessarily make it possible for those concerned with duty to perfect themselves morally and help others to do the same, which in turn suggests that those concerned are not being enabled to make themselves ‘as conscientious as possible in [their] moral self-examination’. I argue that education ought to enable those concerned to cultivate their moral strength to do so and enable others to do the same.  相似文献   

20.
Abstract

This paper examines how drawing classes can contribute to moral education in primary schools. This paper uses class observation, interviews with teachers and students, and analysis of students’ work to highlight how the students articulate moral concerns by drawing and designing future-oriented architectures, which aims at preventing natural and social catastrophes. It suggests that the design of this drawing class provides new possibilities of doing moral education in China’s primary schools. The drawing class made possible the articulation of becoming moral subjects, which is able to integrate ‘harmony’ into the younger generation’s value system, world views and the possibilities they envision for themselves and human-nature relationships.  相似文献   

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