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1.
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   

2.
Abstract

Under models of moral and global citizenship education, compassion and caring are emphasized as a counterpoint to pervasive, heartless, neo-liberal globalization. According to such views, these and related emotions such as empathy, sympathy, and pity, can cause people to act righteously to aid others who are disadvantaged through no fault of their own. When applied to the contemporary issue of alleviating child poverty, it seems such emotions are both appropriate and easily developed through education. However, emotional appeals increasing a sense of urgency regarding such a dire issue should not necessarily be prioritized in the face of competing possibilities. Emotions can be difficult to develop, regulate, and sustain. Their appropriate expression and application in global contexts can be problematic, as people’s valuation and understanding of feelings varies across societies. Additionally, there are tensions between discourses of emotional care and compassion and rational duty to social justice. This article examines competing views on education for understanding and responding to child poverty, and defends post-humanitarian imaginaries and the possibility of non-relational care ethics. Care, compassion, empathy, and emotion may be involved in learning about child poverty, but an a priori rational orientation is also essential in such grave matters of social injustice.  相似文献   

3.
Abstract

Some of the character education programmes that were implemented in American public schools during the first three decades of this century are examined. The educational theory underlying these programmes is contrasted to John Dewey's ideas on moral education. Character education programmes reflected a trait‐inspired approach to morality: character was assumed to be a structure of virtues and vices. Dewey's conception of morality was broader; he held that character embraced all the purposes, desires, and habits that affect human conduct. Dewey's recommendations for moral education differed significantly from those put forward by the advocates of character education, as Dewey,’s proposals were basically proposals for school reform. Because character education programmes were aimed at developing specific virtues in students, the programmes were narrowly conceived and were unable to affect major changes in educational practice.  相似文献   

4.

The interest in moral education has focused largely on the teaching of morality or on nurturing moral qualities and virtues or on the "moral atmosphere" of the school; but little, comparatively speaking, has been written about education itself as essentially a moral practice. Failure, in this respect, has damaging results. First, the practice of education goes adrift from its moral roots — and serves particular ends such as economic well-being or citizenship as conceived by those in power. Secondly, the programmes of moral or personal and social education are isolated from the moral context in which they make sense. These issues are addressed in the lecture.  相似文献   

5.
ABSTRACT

This article explores the implications for Christian religious education of the theory of moral virtues formulated by Thomas Aquinas and developed by the contemporary Neo-Thomists. The analysis is divided into two parts. The first part introduces Thomistic virtue theory and presents cardinal virtues crucial for Thomistic ethics: prudence, justice, temperance and fortitude, as the reference points for moral education. This part also includes analysis of the relationship between cardinal and theological virtues, leading to the conclusion that Christian religious education also requires the development of theological virtues. The second part explores, through Thomistic theory, what factors condition the development of a person’s moral character (i.e. his/her moral virtues) and what those factors mean for supporting moral education within Christian religious education, initially within the context of Polish schooling. Particular attention is given to three issues: introducing the concept of responsibility for community members, introducing knowledge of moral virtues, and building a relationship with God.  相似文献   

6.
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   

7.
Moral education is complex: its major issues are not resolvable in terms of contests between rival ethical theories. Five tasks of moral education are identified: dealing with blatant misdemeanours, developing virtues, developing skill in moral reasoning, teaching to care and enabling individuals to choose a worthwhile way of life. These are mutually irreducible in terms of their justification and capable of irreconcilable conflict in practice. Moral education must recognise such conflicts and the consequent inevitability of wrongdoing in human life as well as the need for humility this implies. The position argued for is inconsistent with, and does not imply, moral relativism.  相似文献   

8.
在政治课教学过程中加强对中学生弱者关怀的道德教育,是促进中学生完美道德人格形成,协助中学生实现对崇高道德理想的追求,弘扬中华民族传统美德等的需要。在实施融入教育时,要注重培养中学生的弱者关怀意识,注重对中学生关怀弱者的榜样教育,注重加强中学生关怀行为习惯的养成教育,鼓励学生参与到各种“关怀”志愿活动中去。中学政治课教学中融入弱者关怀教育要注重长期性和适度性。  相似文献   

9.
This article analyses elements of moral education in the educational programmes offered by the International Baccalaureate (IB). Particular reference is made to the IB learner profile, a list of 10 virtues which, the IB claims, are fostered through its educational programmes. This approach is evaluated in the light of existing ideas concerning moral and character education. It is argued that the learner profile is firmly grounded in the character education approach to moral education. An alternative perspective is sketched, focusing on student autonomy and personal sense making, allowing students to develop a personal sense of the good life through interaction with others.  相似文献   

10.
~~屈原的教育和人才思想及其当代意义@陈学文$湘南学院中文系!湖南郴州423000~~~~  相似文献   

11.

In the years following World War I, conservative progressive educators in the United States made a concerted attempt to re-envision moral education for an emerging corporate industrial society. Fueled by their expertise in scientific curriculum design and their desire for predictable social efficiency, influential educators such as David Snedden, Franklin Bobbitt, and W.W. Charters championed a new vision of moral training that was rapidly adopted by the many states initiating programs in the postwar period. This shift was self-consciously described as a move from moral to character education, a shift that emphasized civic-oriented social practice over the more circumscribed "manners and morals" approaches of the prewar period. While prewar moral education had focused upon social deportment and proper manners with respect to interpersonal relationships, the new brand of character education focused upon one's contributions to the larger social order in terms of efficient service. Following larger trends in conservative progressive curricular theory, character educators sought to codify traits that would characterize "good Americans". Such qualities, they noted, could best be elucidated through activity analysis, a process of determining virtues by looking at the daily activities of exemplary citizens. From this, lists of concrete activities could be listed to clarify and standardize the meaning of "worthy character". This could also open the way to measurable character rating on the basis of the completion of such activities, enhancing the scientific quotient of such training. In all things, the goal was order and predictability. By providing a platform in which young citizens would emulate the best exemplars of worthy adult life, these educators desired to promote a generational continuity that had been decimated by the war and its aftermath. Within a context of moral erosion in this era, many saw such codification as an important means of attaining an elusive stability in a rapidly shifting culture. Conservatives saw themselves as developing the character necessary for the individual and corporate health of an increasingly urban, industrial society. Most critical for this was a sense that virtue was rooted, not in personal moral perspicuity, but rather in self-denial for the common good. Because of this orientation, the virtues emphasized in such programs were often "corporate" in emphasis, highlighting cooperation, teamwork, loyalty, and conformity. While nineteenth-century moral educators thought of the good society as a collection of moral individuals, each devoted to personal moral conviction and self-mastery, mainstream character educators by the 1920s had begun to define the moral person as someone who could fit smoothly into group efforts, conforming to public opinion and fulfilling efficiently the obligations of his/her role. Fostered through group activities, this vision became the dominant theme of postwar "character" education among conservative progressives. While such an approach certainly muted any attempts to utilize character education for social reconstruction, it did promote a changing perspective on morality and moral sanction. The process of activity analysis relativized morality by placing its foundation in the consensus analysis of contemporary citizens rather than moral absolutes. In addition, the emphasis on conformity to public opinion, fostered through group activities, enhanced the other-directedness of American moral culture. Rather than appealing to an internalized conscience developed through early training in moral tradition, this new model emphasized civic conscience, the ongoing ability of individuals to submit themselves to the changing collective will. This paper argues that the conservative progressive character education movement after World War I in the United States actually destabilized moral training by subjecting it to a continually shifting standard.  相似文献   

12.
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.

  相似文献   

13.
Effects of cuteness‐perception on individual cognition, emotion, behavior have significant implications for moral education. On the one hand, cuteness perception will make individuals think that moral violations are more serious and lead to tougher moral judgments; on the other hand, cuteness perception can activate moral emotions such as compassion and empathy, and induce to expand the scope of moral concern. Cuteness perception can also promote people to engage in altruistic moral behaviors such as donating, helping, etc. Based on these findings, we suggest to provide the lively content of moral education with diverse educational forms and take advantage of the anthropomorphic effect of cuteness while reduce the negative effects of cuteness.  相似文献   

14.
As a result of exclusionary tactics, social, cultural or economic disadvantage or disability, vast numbers of pupils have poor educational experiences and are either marginalised or demonised due to ‘difficult differences’. In the context of Martha Nussbaum's capabilities approach, where she suggests that we ought to be who we want to be, this paper addresses intellectual disability, inclusion and inclusive education. It proposes that care, compassion, creativity and ethics are critical in understanding the education for all children and young people, rather than necessarily pedagogical process. In addition, it suggests that learning should take place within and through relationships and that these relationships are important in developing a healthy sense of self. Therefore politically, rather than following a path of blame whether it is the dysfunctional family, the deficit child or the economically deprived nation, this paper says that we require socially just practices, compassion and care as fundamental to human development, social inclusion and inclusive education. Ultimately, education is failing a large sum of children and young people and therefore needs to be radically reconsidered.  相似文献   

15.
颜之推是我国古代的儒学教育家,其对家庭教育的意义、作用、原则、方法都有自己独到的见解,本文通过颜之推家教思想的阐述与挖掘,以期对今天的家庭教育有所借鉴和启迪。  相似文献   

16.
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   

17.
Abstract

Moral education in South Africa has always been a matter of priority to parents and educationalists alike. Although it is not taught as a separate subject in the schooling process, much attention is paid to it throughout the school curriculum. Particularly in religious education and in social studies time is devoted to matters of moral conduct. The basis for moral education has almost right through been a Christian approach to life. This is the case in schools for black and for white pupils. A great number of devoted teachers go to great lengths to prepare young people for life in such a way that they may become steadfast citizens of the country. The role of parents, youth organizations, churches and ‐‐ in the case of black youths ‐‐ tribal customs, should, however, not be underestimated in the moral training of young people.  相似文献   

18.
人,是有理想的生命存在;教育,是体现人之理想特质的实践活动。因而．教育也是有理想的,教育理想包括“教育的理想”和“理想的教育”两方面。“教育的理想”在于成就人的自由人格、高尚人格和幸福人格,而它们须通过“理想的教育”——即凸现主体的教育、涵养德行的教育和回归生活的教育来实现。  相似文献   

19.
教育哲学如何关怀生活？   总被引：1，自引：0，他引：1  
教育哲学最为关心的就是人的生活及教育实践,它的根本目的与方式是,通过思想为生活在一起的公民思辨塑造灵魂(德性)和社会正义的教育秩序的理想、目的或原则,这是教育哲学作为实践哲学的根本内涵.教育哲学无法直接去"过"生活,而只能是"思"生活或"言"生活.教育哲学的可能性在于能够提出教育和生活的基础问题,并在思想的深处反思造成现实困境与问题的价值、观念或意见.为此,教育哲学探寻涉及教育的理性真理,形而上地洞察教育存在的根本目的、价值和基础原则.教育哲学只有超越各种意见到达关于教育存在之根本秩序的理解,才能为生活及教育提供有意义的思想理论.如果教育哲学放弃或遗忘根基性的形而上追问,关于教育的形形色色的错误意见就无法得以辩明,教育哲学就会真正缺乏目的感、价值感和实践感,它自身也就真正疏离了生活及教育.  相似文献   

20.
道德教育所要回归的生活世界是充满意义的世界。行走在意义世界中的人是道德生活的主体,并在道德生活的实践中追求超越。正是基于道德生活本身的意义性,道德教育有意义既具有个人价值又具有社会价值。有意义的道德教育是内在于生活的道德教育,以生活这本大书为教材,利用丰富的生活资源,创设生动的生活情境,为了生活而教育,使道德融合于生活,从而实现过一种有道德的好生活。  相似文献   

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