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1.
《Journal of moral education》2012,41(3):255-270
This paper takes as its starting point the Journal of Moral Education Special Issue (September, 2008, 37[3]) ‘Towards an integrated model of moral reasoning’. Although explicitly post‐Kohlbergian, the authors in this Special Issue do not, I argue, depart far enough from Kohlberg’s impoverished notion of the role of the affective in moral life—or when they do so depart, they incorporate emotions as mere intuitive thrusts in an essentially polarised two‐system view of the moral self. Prior to that complaint, I sketch an account of two contrasting self‐paradigms: a ‘dominant’ cognitive, anti‐realist (constructivist) paradigm and an ‘alternative’ realist and emotion‐based one. I explore the implications of the latter paradigm, which I endorse, for our understanding of the ‘emotional self’: a self imbued with and constituted by (potentially rationally grounded) emotions. I finally contrast that understanding with the one permeating the Special Issue and elicit some educational implications of the alternative paradigm. 相似文献
2.
In this essay Luc Van den Berge and Stefan Ramaekers take the idea(l) of “scientific parenting” as an example of ambiguities that are typical of our late‐modern condition. On the one hand, parenting seems like a natural thing to do, which makes “scientific parenting” sound like an oxymoron; on the other hand, a disengaged stance informed by the latest scientific findings is uncritically demanded of parents, as such an approach is conceived of as a panacea. Instead of taking sides in this discussion, the authors seek a way to make sense of it, drawing upon the work of Charles Taylor, who offers a striking account of our contingent modern condition as well as of our ontological human constitution. They focus particularly on two examples Taylor gives where the contingent self‐understanding does not coincide with our timeless human features. This opens a space for what might be considered paradoxes in our late‐modern Western culture. This essay thus confronts Taylor's philosophy with the new parenting discourse to reveal how our moral horizons have evolved. Following this approach, the authors both expand on Taylor's thinking about our late modernity and at the same time try to assess the new scientific parenting discourse. 相似文献
3.
Mordechai Gordon 《Educational theory》2010,60(6):735-749
In this essay Mordechai Gordon begins to address the neglect of humor among philosophers of education by focusing on some interesting connections between humor, self‐transcendence, and the development of moral virtues. More specifically, he explores the kind of humor that makes fun of oneself and how it can affect educational encounters. Gordon begins his analysis by discussing the nature and purpose of humor in general, while distinguishing it from laughter and amusement. In the next part of the essay, he takes a close look at the characteristics and benefits of the type of humor that we use when we make fun of ourselves. He then turns his attention to exploring the relation between laughing at ourselves, self‐transcendence, and a number of moral virtues. The final part of this essay briefly examines what might happen to the quality of educational encounters when teachers become more comfortable with laughing at themselves. 相似文献
4.
《Journal of moral education》2012,41(2):98-104
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
5.
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
6.
Attempts to find positive new directions for moral education now face a number of well‐recognized challenges, including those relating to the rise of commodification and the virtualization of experience. It is argued that there is now a need for innovative approaches that move beyond the traditional frameworks of critical thinking and ethical reasoning, and that encourage the development of moral dispositions and personal conscience. One crucial limitation of traditional approaches lies in their reliance on a monological interpretation of self‐reflection that emphasizes objective impressions of the self. It is proposed that only a dialogical model of self‐reflection that recognizes the presence of competing self‐impressions is fully consistent with the kinds of authentic self‐reflection and critical questioning that are required for the develc pment of moral conscience. The emerging dialogical model of the self is also compatible with an approach to moral conduct grounded in the idea of an ‘ethics without ethics’ in which dispositions to act for the good of the community become the focal goals. It is argued that the dialogical model of the self supports a dynamic view of selfhood and identity through which the subject is encouraged to recognize its own complexity and vulnerability, rather than external principles, as the basis for moral responsibility and action. In practical terms, the dialogical model supports the idea of engaging students in activities in which they are encouraged to monitor their own thoughts, feelings, and actions, rather than in activities which perpetuate objective, monological modes of self‐thematization. 相似文献
7.
Cheryl Curtis 《Educational Psychology in Practice》2007,23(1):33-44
Promoting Alternative Thinking Strategies (PATHS) is a curriculum designed to promote social and emotional thinking in primary aged pupils. Research in the US has indicated that where used there has been an increase in emotional understanding and a decrease in behavioural difficulties. This study relates to 287 children (114 from intervention schools and 173 controls). Pre‐ and post‐assessment using the strengths and difficulties questionnaire (SDQ) indicated a significant improvement on all five dimensions for the intervention group but not the control. Teacher interviews also indicated that they perceived the programme to have helped children acquire a better understanding of emotions and to have fostered better empathy and self‐control skills. 相似文献
8.
This meta‐analytic review of 42 studies covering 8,009 participants (ages 4–20) examines the relation of moral emotion attributions to prosocial and antisocial behavior. A significant association is found between moral emotion attributions and prosocial and antisocial behaviors (d = .26, 95% CI [.15, .38]; d = .39, 95% CI [.29, .49]). Effect sizes differ considerably across studies and this heterogeneity is attributed to moderator variables. Specifically, effect sizes for predicted antisocial behavior are larger for self‐attributed moral emotions than for emotions attributed to hypothetical story characters. Effect sizes for prosocial and antisocial behaviors are associated with several other study characteristics. Results are discussed with respect to the potential significance of moral emotion attributions for the social behavior of children and adolescents. 相似文献
9.
Mark E. Jonas 《Educational theory》2016,66(3):301-322
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
10.
David Carr 《Educational theory》2014,64(1):1-14
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
11.
吴敏 《淮南师范学院学报》2013,15(4):44-46
由于受到自由风潮的影响,汉魏六朝的文学思想产生出一系列极富转折意味的新变,文学情感观中重＂缘情＂而轻＂礼义＂的转折便是其中之一。其实质是,魏晋士人要求在审美情感的表达上超越伦理教条的束缚,追求自我感性的自由。 相似文献
12.
Michael G. Levykh 《Educational theory》2008,58(1):83-101
A bstract . Many recent articles, research papers, and conference presentations about Lev Vygotsky's zone of proximal development (ZPD) emphasize the "extended" version of the ZPD that reflects human emotions and desires. In this essay, Michael G. Levykh expands on the extant literature on the ZPD through developing several new ideas. First, he maintains that there is no need to expand ZPD to include emotions, as its more "conservative" dimensions (cognitive, social, cultural, and historical) already encompass affective features. Second, Levykh emphasizes that an emotionally positive collaboration between teachers and students in a caring and nurturing environment must be created from the outset. Finally, he asserts that culturally developed emotions must mediate successful establishment and maintenance of the ZPD in order to be effective. According to Levykh, Vygotsky's notion that learning can lead development represents a crucial contribution to our understanding of teaching and learning by clearly showing that emotions are vital to human learning and development. 相似文献
13.
本在理解、浅析江泽民同志“以德治国”重要思想的基础上,论述了高等院校实施“以德治教、的必要性和重要性,进而对构建新型高校德育体系的具体措施进行了深入阐述。 相似文献
14.
伦理心态是以道德的认知方式、道德的情感方式、道德的行为方式构成的道德心理反应机制,认知形成信念,情感形成爱憎,行为形成人格,伦理心态既从道德反应和道德态度两个方面构建道德行为,也从道德反应和道德态度两个方面完成对自己的构建。伦理心态在道德行为形成过程中扮演了四个构建角色,即:构建自我的共同体的道德态度、道德思维,构建自我的道德本性、伦理本性,构建自我的非"绝对自我例外"的道德态度,构建自我的道德创造能力。伦理心态对道德行为的构建作用来自三大资源的支撑:认知、情感和意志资源。 相似文献
15.
Gale M. Sinatra Sherry A. Southerland Frances McConaughy James W. Demastes 《科学教学研究杂志》2003,40(5):510-528
We examined the intersection of students' understanding and acceptance of evolution and their epistemological beliefs and cognitive dispositions. Based on previous research, we hypothesized there would be a relation between understanding and acceptance. We also hypothesized that students who viewed knowledge as changing and who have a disposition toward open‐minded thinking would be more likely to accept the scientific explanation of human evolution, and that beliefs and dispositions would not be related to acceptance of a topic that is generally perceived as noncontroversial. Ninety‐three undergraduate students enrolled in a nonmajors biology class completed measures of their (a) content knowledge of evolution and photosynthesis and respiration; (b) acceptance of theories of animal evolution, human evolution, and photosynthesis; and (c) epistemological beliefs and cognitive dispositions. Although our findings did reveal a significant relation between knowledge and reported acceptance for photosynthesis, there was no relation between knowledge and acceptance of animal or human evolution. Epistemological beliefs were related to acceptance, but only to the acceptance of human evolution. There was no relation between students' epistemological beliefs and their general acceptance of animal evolution or photosynthesis. Three subscales, Ambiguous Information, Actively Open‐Minded Thinking, and Belief Identification, were significantly correlated with understanding evolutionary theory. We argue these findings underscore the importance of intentional level constructs, such as epistemological beliefs and cognitive dispositions, in the learning of potentially controversial topics. © 2003 Wiley Periodicals, Inc. J Res Sci Teach 40: 510–528, 2003 相似文献
16.
This paper reports the findings from a study of teachers and students' views regarding self‐worth in the primary school learning environment. The revised New Zealand curriculum recognises the importance of self‐worth in students' motivation and ability to learn. While the need to enhance self‐worth in the classroom has been well established in the literature, similarities and differences between teachers and students' understanding of the impact of various classroom interactions on self‐worth has not received the same attention. The purpose of the research reported on in this paper was to provide further insight for teachers, thereby enabling them to strengthen classroom relationships and their students' learning experiences in ways commensurate with enhancing students' feelings of self‐worth. 相似文献
17.
随着品德心理学、神经生物学和进化论心理学等领域的发展,道德判断的神经生理研究成为新的动向。该文对近年来有关道德判断神经生理机制的研究发现和相关理论进行了回顾和总结。其中,大脑相关区域是道德判断过程的神经生理基础;进化论取向成为该领域新的研究亮点;正常人群和特殊被试的研究结果具有重要的启示作用;研究方法(脑成像技术如fMRI)及道德模块的争议值得重视。文章最后展望了该领域的发展前景。 相似文献
18.
Chris L. Gibson David Khey Christopher J. Schreck 《Journal of Criminal Justice Education》2013,24(1):2-18
While research has found that males tend to commit more academically dishonest acts than females, we know little about what accounts for the gender differential or whether the same factors can explain academic dishonesty for males and females. This study assesses how internal controls, i.e., self‐control, shame, embarrassment, and moral beliefs, account for the relationship between gender and cheating behavior. Using a sample of students from a southern university in the United States, this study explores three questions. First, do internal controls vary across males and females? Second, can internal controls account for gender differences in test cheating? Third, do internal controls differentially or similarly predict test cheating for males and females? Results show that (a) gender differences among several internal controls as well as cheating behavior, (b) internal controls reduce the gender gap but cannot completely explain why gender differences exist in cheating, and (c) two internal controls, self‐control and moral beliefs, differentially predict male and female test cheating. We discuss limitations of our findings and how research can expand the investigation of gender differences and explanations for engaging in academically dishonest acts. 相似文献
19.
Katariina Holma 《Educational theory》2011,61(5):533-548
The crucial epistemological question for formulating the principles that underlie moral education concerns the status of rationality and objectivity in ethics and education. In this essay Katariina Holma argues that the intertwined understanding of the concepts of education, ethics, rationality, and objectivity is built into our language and our thinking. She begins by delineating epistemologically adequate interpretations for the notions of rationality and objectivity. In light of these interpretations, Holma contends that the two main contemporary philosophical arguments against the possibility of ethical objectivity — the argument that derives from cultural relativism and the argument that derives from the scientific worldview — fail to refute this possibility. The epistemological notions of rationality and objectivity, as Holma interprets them in this essay, prepare the way for a moral education that combines the appreciation of personal and cultural plurality with the possibility for critical thinking and the pursuit of better understanding in the ethical realm. 相似文献
20.
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