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1.
In this essay, Mark Jonas argues that there are three broadly held misconceptions of Plato's philosophy that work against his relevance for contemporary moral education. The first is that he is an intellectualist who is concerned only with the cognitive aspect of moral development and does not sufficiently emphasize the affective and conative aspects; the second is that he is an elitist who believes that only philosopher‐kings can attain true knowledge of virtue and it is they who should govern society; the third is that he affirms the realm of the Forms as a literal metaphysical reality and believes that for individuals to attain virtue they must access this realm through contemplation. The goal of this essay is to correct these misconceptions. The rehabilitation of Plato's reputation may enable future researchers in moral education to discover in his philosophy new avenues for exploring how best to cultivate virtues in students.  相似文献   

2.
While honesty is clearly a virtue of some educational as well as moral significance, its virtue‐ethical status is far from clear. In this essay, following some discussion of latter‐day virtue ethics and virtue epistemology, David Carr argues that honesty exhibits key features of both moral and epistemic virtue, and, more precisely, that honesty as a virtue might best be understood as the epistemic component of Aristotelian practical wisdom. In the wake of arguments to be found in Plato's Laws, as well as in those of more modern philosophers such as Jean‐Jacques Rousseau and Iris Murdoch, Carr then traces the main roots of moral dishonesty to various forms of vain and self‐delusive ego attachment. In this light, he argues in the final section of the essay that literature and the arts may provide a powerful educational antidote to such attachment.  相似文献   

3.
This essay begins where Alasdair MacIntyre's After Virtue begins: facing a moral world in ruin. MacIntyre argues that this predicament leaves us with a choice: we can follow the path of Friedrich Nietzsche, accepting this moral destruction and attempting to create lives in a rootless, uncertain world, or the path of Aristotle, working to reclaim a world in which close‐knit communities sustain human practices that make it possible for us to flourish. Jeff Frank rejects MacIntyre's framework and in this essay attempts to create an alternative path, one of moral repair. Through a close reading of several poems from Robert Frost's North of Boston, Frank develops the notion of moral repair and describes its ethical and educational implications.  相似文献   

4.
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   

5.
This paper focuses on coherence and consistency as elements of moral integrity, arguing that several kinds of—mostly second‐order—virtues contribute to establishing coherence and consistency in a person's judgements and behaviour. The virtues relevant for integrity always accompany other, substantive virtues, and their associated values, principles and rules. In moral education we teach children all kinds of substantive virtues with integrity as our goal. Nevertheless, many adults do not attain moral integrity, although they are clearly not immoral. What precisely are they lacking? Education for moral integrity should focus on strengthening motivational self‐sufficiency, furthering critical and imaginative thinking and promoting moral unity.  相似文献   

6.
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   

7.
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   

8.
Abstract

A review of the literature in philosophy in the past 20 years indicates that relatively little has been written on the connection between friendship, intimacy and humor. This article is intended to begin to address the neglect of this topic among philosophers by focusing on some interesting aspects of the relationship between friendship, intimacy and humor. The author begins his analysis by examining the different types of friendships while highlighting the characteristics of the particular kind of friendship that involves intimacy. The second part of this article discusses the concept of intimacy, which has not received much attention among philosophers. Next, the author takes a close look at the issue of humor while distinguishing it from both joking and laughter. He then moves to the heart of this article, which focuses on the question of: how can humor enhance intimacy in friendship? In the final part of this article, the author briefly outlines some educational implications that can be gleaned from the analysis of the relationship between friendship, intimacy and humor.  相似文献   

9.
Some strands of environmental concern invite a radical re-evaluation of many taken for granted assumptions of late modern ways of life—particularly those that structure how we relate to the natural world. This article explores some of the implications of such a re-evaluation for our understanding of moral education by examining the significance of ideas of our place in nature that focus not on our location in some grand abstract system, but on our felt sense of place in the course of our daily existence. It will be argued that exploration of the anticipatory and ecstatic nature of such concrete emplacement reveals an underlying normative character to our encounters with nature, now experienced as an autonomous and essentially mysterious non-human other that both sustains and is sustained by places—places in which find ourselves and live out our lives. It is argued that this view foregrounds a notion of transcendence that leads to both a questioning of the anthropocentrism (i.e. its metaphysical basis) that informs many Western moral views and an acknowledgement of intrinsic value in nature, such that some current mainstream understandings of the character of moral sensibility and of moral education can no longer be regarded as adequate.  相似文献   

10.
老舍是蜚声中外文坛的"幽默大师"。他一向以独特的幽默诙谐的风格著称,嬉笑怒骂皆成文章。老舍幽默并不是油腔滑调,只追求表面笑料,以求一笑了之,而是追求更加生活化,在庸常的人生矛盾中领略喜剧意味,谑而不虐,使幽默更具深厚的思想底蕴,形成一种丰厚的内在艺术力量。  相似文献   

11.
《黛西·米勒》(DaisyMiller)是英国著名小说家亨利·詹姆斯(HenryJames)关于国际主题题材的一篇早期代表作。在这部作品中,詹姆斯以清新隽永和轻松幽默的笔调反映了欧美两种文化风尚的对立。无论是国际背景的描绘,还是人物形象的刻画,或是叙述视角的转换,都渗透着浓郁的喜剧色彩。喜剧艺术的运用成为该作品经久不衰的重要原因之一。文章试从以上几方面浅析喜剧艺术在该作品中的巧妙运用。  相似文献   

12.
Inspired by Orwell's chilling account of brainwashing, propaganda, and the obliteration of the lines between fiction and truth, Mordechai Gordon attempts to make sense of the phenomenon of lying in politics as a challenge to deliberative civics education. His analysis begins with a detailed consideration of the distinctions Hannah Arendt draws between factual truth, lying, and opinions in several works but with particular reference to her essays “Lying in Politics” and “Truth and Politics.” Gordon shows that although Arendt recognized many of the dangers to the vitality of a democracy when the lines that distinguish between facts, lies, and opinions become blurred, she could not have anticipated the extent to which the advent of modern technology and online media would exacerbate this problem in contemporary society. Next, he draws on the theory of deliberative democracy to argue that the lack of a clear distinction between fiction and factual truths serves to undermine the quality of political debates in a democratic society. In the final part of the essay, Gordon discusses the challenges that the advent of fake news organizations and the dissemination of alternative facts as truth pose to deliberative civics education, specifically how the trend of a diminishing space of truth and fact undermines efforts to teach students how to engage effectively and productively in democratic deliberations.  相似文献   

13.
王阳明是著名的思想家和教育家,他把思想文化与教育紧密结合起来。“龙场悟道”是王学的起点,龙岗书院是王阳明最先创办的书院,《教条示龙场诸生》和《龙场生回答》奠定了王阳明的教育思想,并在贵阳文明书院“始讲知行合一”,“龙场悟道,贵阳传道”,王学走遍天下。王阳明教育思想给我们的重要启示,一是“树人”,二是创新。  相似文献   

14.
One of the most popular Dutch educational enlightenment authors was Hieronymus van Alphen. His three volumes of Little Poems for Children published in 1778 and 1782 were extremely successful, both in the Netherlands and abroad. Inspired by the German poets Christian Felix Weisse and Gottlob Wilhelm Burmann, Van Alphen brought about an expansion of educational space based on the integration of moral education in the spirit of the educational ideas of Locke, Rousseau and the Philanthropinists with poetical ideas and the nature of the child in both the content and the form of his poems. His poems were translated almost immediately into English, French and, surprisingly, as many of his poems were more or less adaptations of poems by Weisse and Burmann, into German too. Van Alphen’s trump card was a reversal of former strategies of education: instead of pressing moral ideas upon the children from an adult point of view, he aimed at identification by (1) writing from the perspective of children, (2) situating the poems in the world of experience of children, (3) using a childlike style with a frolicking metre, rhyme scheme and prosody, and (4) combining text and images, so putting the moral message across visually and textually at the same time. In this paper, we follow the journey of poems for children as media for the cultural transmission of moral educational ideas from Germany to the Netherlands from the perspective of cultural transmission, moral literacy and educational space. We conclude that Van Alphen, with the combined power of text and image, successfully adopted and adapted former educational strategies, such as the moral poetics developed by his German predecessors Christian Felix Weisse and Gottlob Wilhelm Burmann. Taking their strategies on a poetic journey from Germany to the Netherlands, he not only transferred them, but transformed them as well. Van Alphen did so in a specific Dutch utilitarian way. His poems could be read for fun but were intended for learning. They were useful and entertaining at the same time, because he took the life and living environment of children into account, and particularly accounted for the concept of development as a distinguishing characteristic of the specific nature of the child with which child readers could identify.  相似文献   

15.
苏轼诗文之"奇趣"主要在"理趣"、"雅趣"、"谐趣"以及"境与意会"等方面。"理趣"之形成有社会和个人的原因,表现为尚论、尚理、尚意;"雅趣"即"以俗为雅",一方面提升了宋代文学的品位,一方面又使文学得到普及;"谐趣"即幽默,是苏轼艺术化的生活态度,又是他的一种艺术趣味;"境与意会"主要表现了苏轼对意境之美的追求。  相似文献   

16.

This essay responds to the fact that many gifted learners choose to compose dialogues to express and enact the self‐differentiation that accompanies multilevel inner growth. By discussing the level of consciousness at which dialogue composition begins and by recognizing the characteristics of gifted learners who compose dialogues, the essay also discusses why and how Burke's rhetoric of empathic identification offers them an interpretation practice that meets their educational and emotional needs. The discussion unfolds several questions for further research.  相似文献   

17.
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   

18.
In this essay Duck‐Joo Kwak explores a moral perfectionist approach to citizenship education, which is distinct from liberal and communitarian models. One of educational challenges to this approach is how to cultivate our students' sense of membership, which is shaped by a thick sense of the good life, while being not merely compatible with but open to the pluralist perspective. Kwak maintains that what is required for this form of membership to society or community is our future citizens' ability to engage in highly self‐reflexive philosophical reflection on the human condition; such reflection gives them the skills necessary to live up to the tension between different selves of diverse origins or within a divided self. Examining Stanley Cavell's view of political education as an exemplar of the moral perfectionist approach to citizenship education, Kwak shows how the practice of his ordinary language philosophy can be a good way to cultivate this ability by teaching us how to “speak for others” by way of “speaking for oneself.”  相似文献   

19.
Abstract

In this article I try to conceive a new approach towards laughter in the context of formal schooling. I focus on laughter in so far as it is a bodily response during which we are entirely delivered to uncontrollable, spasmodic reactions. To see the educational relevance of this particular kind of laughter, as well as to understand why laughter is often dealt with in a very negative way in pedagogical contexts, this phenomenon should be carefully distinguished from humor or amusement. I build my argument for a smaller part on the basis of conceptual analysis, and to a greater extent on Bakhtin’s work on the transition from Medieval folk culture to Modern civilized culture, in which he claims that a reduction from laughing as a strongly physical experience to mere forms of amusement or humor actually implies that laughter no longer possesses its inherent equalizing and communizing potential. In a sense, laughter forms a threat to any organization of social existence according to similarities and differences in identity and position, and this explains why we usually try to suppress it, or why we try to render it functional in view of the continuation of a societal regime or pedagogical order. More positively formulated, laughter may be said to have an intrinsic educational meaning, because it allows a significant transformation of individual and collective existence.  相似文献   

20.
李贽,晚明启蒙思想家,也是一位推进明代新文学风尚的优秀文学家。李贽散文表现了极高的论辩技巧,或沉稳镇定而绵里藏针;或嬉笑怒骂,寓讽于谑;或斩截直露,一任激情的奔腾流淌,使文章气势凌厉,表现出理论的雄辩性和强大的威慑力。李贽散文敢喜敢怒,敢歌敢骂,一任喜怒之情的宣泄,形成了独具个性特征的文章风貌。这种以高扬个性、“独抒性灵”为特征的文章风貌,也是明代新文学风尚的反映。  相似文献   

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