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1.
ABSTRACT

This article proposes that Catherine Elgin and Nelson Goodman’s work on exemplification is relevant for discussions within moral philosophy and moral education. Generalizing Elgin and Goodman’s account of exemplification to also cover ethics, the article develops a two-factor account of moral exemplarity. According to this account, instantiation and expressivity are individually necessary and jointly sufficient conditions for someone or something to function as a moral exemplar. Applying this two-factor account of exemplarity to discussions within the philosophy of moral education the article then argues that it is the expressive aspect of moral exemplars, which explains and justifies the educational significance of such exemplars. The article concludes by discussing the similarities and differences between the expressivity account and the transparency criterion formulated by Michel Croce and Maria Silvia Vaccarezza in a recent paper.  相似文献   

2.
If we accept Popper's idea that the human habitat is described in terms of three worlds, and that there are overlaps between these three worlds, our moral actions and values will also be subject to the same kinds of consideration as a repertoire of behaviours exhibited in a physical environment. We will develop moral habits in a moral habitat and our moral behaviours will also be dependent on the kind of moral habitat in which we find ourselves.

There are three main problems to which this analysis leads and on which we will focus in this paper. Firstly, there is the problem of the kind of moral environment—habitat—that we need to provide for human beings if they are to develop the kinds of moral values that we hold to be important. Secondly, there is the question of how we are to develop the kinds of moral habits themselves and thirdly, there is the question of how these moral habits and habitat are to be maintained. If we take Popper seriously then human beings have a crucial responsibility in the creation of a moral third world—that is, a habitat in which human beings can flourish. Schools have an important role as a moral habitat for the inculcation of good moral habits.  相似文献   

3.
Abstract

In The Moral Development of the Child Piaget proposes a sketch of a developmental account of moral judgments, and the sequence of stages which he there proposes have been widely taken to provide a basis for any adequate developmental account. However, if Piaget's work on cognitive development is taken as providing a standard by which to judge such theories it is doubtful that moral development can be accounted for through the use of the equilibrium concept. The very notion of ‘a moral judgment’ with which Piaget works imposes severe restrictions on the adequacy of the theory, leading him necessarily to ignore important issues. Furthermore, there seems to be no underpinning available to secure the necessary order of the stages, and as a matter of fact some children seem to show evidence of a capacity to make advanced moral judgments at an early age. It is argued, therefore, that the search for developmental structures of this kind should be abandoned.  相似文献   

4.
伦理感、道德感与“实践道德精神”的培育   总被引：7，自引：0，他引：7  
道德精神有“理论道德精神”与“实践道德精神”两个结构和两种形态。前者是道德教育的意识和思维,即“知”的结构;后者是意志和冲动,即“行”的结构。在广义上,作为“行为一般”的意志有客观意志(狭义的意志)和主观意志(情感)之分。中华民族精神及其传统以“理性 情感”为精神结构,以情感为“实践道德精神”的精神哲学基础。据此,伦理感与道德感就是体现中华民族精神及其发展传统的道德教育哲学的基本概念和基本问题。“伦理感”以“单一物”与“普遍物”的统一感、实体感、精神感为基本规定,道德感以得道感、敬重情感、义务感为基本规定。现代道德教育哲学应当由对“理论道德精神”的偏执,转向对“实践道德精神”的深切关注,实现道德教育的精神哲学范式的转换。  相似文献   

5.
This article concerns two classroom conversations about a moral dilemma presented in a fable. The conversations were studied as part of a larger research project on the moral understandings of young children. Two groups of primary-aged children (6 and 7 years old) in two different cultural settings discussed the conflict between a porcupine and a family of moles in ways that differed from other student discussions recorded by the author. In the first classroom discussion, students objected to the terms of the dilemma itself; in the second, students expressed concern for the character who is typically perceived by children as unsympathetic The two conversations raise questions for researchers and teachers about the relationship between individual and group deliberations about moral problems, and these lead to a broader discussion about the goals and means of moral education for young students.  相似文献   

6.
ABSTRACT

Self-Determination Theory (SDT) is an empirically based organismic theory of human motivation, development, and well-being that shares many points of interest with the fields of moral development and moral education. Yet, SDT has been largely disconnected from these fields so far. How can we define and empirically assess autonomous moral motivation? How is moral autonomy achieved in the course of development? And what are the relationships between leading a moral life and happiness? These questions have been occupying moral psychologists and educators for a long time. They are focal for SDT, as well. This special issue highlights various lines of intersection between SDT, morality and education. Contributions either expand SDT into the moral domain or incorporate elements of SDT into moral theory with the ultimate goal of integrating fields that inherently belong together.  相似文献   

7.
The aim of this article is twofold. Against the traditional interpretation of ‘the conscience of Huckleberry Finn’ (for which Jonathan Bennett's article with this title is the locus classicus) as a conflict between conscience and sympathy, I propose a new interpretation of Huck's inner conflict, in terms of Huck's mastery of (the) moral language and its integration with his moral feelings. The second aim is to show how this interpretation can provide insight into a particular aspect of moral education: learning a moral language. A moral education that has a proper regard for the flexibility of moral language and the importance of the integration of moral language and (pre‐)moral feelings should prevent such conflicts as Huck experienced from arising.  相似文献   

8.
The years since Kohlberg's death have marked a pivotal stage in moral psychology. The field is addressing a number of critical questions and pursuing new themes and approaches as it continues to (re)define itself in the course of its own development. This paper presents a brief overview of some of these emerging themes within the context of the traditional cognitive–developmental approach to moral socialization. In particular, it highlights changing conceptions of the moral person and raises questions about the implications of these changes for the role of reason in contemporary moral psychology.  相似文献   

9.
The model of moral functioning scaffolded in the 2008 JME Special Issue is here revisited in response to three papers criticising that volume. As guest editor of that Special Issue I have formulated the main body of this response, concerning the dynamic systems approach to moral development, the problem of moral relativism and the role of emotion in moral functioning. Five 2008 Special Issue authors contribute reflections: Darcia Narvaez, Jeremy Frimer and Lawrence Walker, Helen Haste and Ann Higgins‐d’Alessandro. The Dynamic Systems Approach proposed by Kim and Sankey is commended, with some reflections on potential problems. The challenge of Gibbs et al. is answered. And the concerns of Kristjánsson are recognised as pointing toward needed work though failing to appreciate the way the Special Issue authors frame the role of emotion in moral functioning. The outline of the multi‐level model of moral functioning offered in the Special Issue is clarified and reaffirmed in response to these three critiques.  相似文献   

10.
This article outlines a moral education guided by African traditional values such as ubuntu and ukama. It argues that ubuntu is not by definition speciesist, as some have claimed, but that it has strong ecocentric leanings, that is, if ubuntu is understood as a concrete expression of ukama. In fact, ubuntu deconstructs the anthropocentric–ecocentric distinction which has characterised and continues to characterise debates in environmental theory/philosophy. To become more fully human does not mean caring only for the self and other human beings but also for the entire biophysical world. Some implications that this discussion has for moral education are explored, as well as some opportunities that post-apartheid curriculum frameworks offer for implementing a moral education guided by ubuntu.  相似文献   

11.
Abstract

For Kant, we cannot understand how to approach moral education without confronting the radical evil of humanity. But if we start out, as Kant thinks we do, from a morally corrupt state, how can we make moral progress? In response, I explore in this paper Kant’s gradualist and revolutionary accounts of moral progress. These differing accounts of progress raise two key questions in the literature: are these accounts compatible and which type of progress comes first? Against other views in the literature, I argue that gradual progress through a change of mores must come first and can gradually lead toward, as its ideal endpoint, a revolution in our disposition (or a change of heart) and the overthrowing of our radical evil. This has important implications for moral pedagogy.  相似文献   

12.
In recent years, research within the sociocultural perspective on moral learning has contributed important knowledge about how individuals develop their moral ability by participating in sociocultural activities. To a lesser extent, sociocultural research has focused on the role of individual continuity in these processes. The purpose of this article is to contribute to the progress of the sociocultural perspective by suggesting an approach that allows for an in situ analysis of how individuals' prior experiences take part in the processes of moral meaning‐making, which also takes sociocultural activity into consideration. The philosophical and methodological basis for this approach consists of a combination of Dewey's transactional perspective on meaning‐making and Wittgenstein's first‐person perspective on language use. The article contains an empirical example that illustrates this approach. This analysis shows how prior experiences are re‐actualised in an event and thus participate in the process of moral meaning‐making, as well as contributing to the substance of the meanings made.  相似文献   

13.
ABSTRACT

This paper addresses three basic questions about moral motivation. Concerning the nature of moral motivation, it argues that it involves responsiveness to both reasons of morality and the value of persons and everything else of value. Moral motivation is thus identified as reason-responsive appropriate valuing. Regarding whether it is possible for people to be morally motivated, the paper relies on Self-Determination Theory (SDT) to show how moral motivation is a likely product of education that is need-supportive in modeling appropriate valuing and engaging students in the kinds of reasoning that are essential to moral motivation. Virtuous motivation that inclines people to engage in morally motivated acts is equated with being morally self-determining or achieving the right kind of integrated motivation. SDT shows how people come to be morally motivated, and the paper concludes that an identified aspiration to be virtuous may play a significant role.  相似文献   

14.
R. M. Hare has argued for and defended a ‘two-level’, view of moral agency. He argues that moral agents ought to rely on the rules of ‘intuitive moral thinking’ for their ‘everyday’ moral judgments. When these rules conflict or when we do not have a rule at hand, we ought to ascend to the act-utilitarian,‘critical’ level of moral thinking. I argue that since the rules at the intuitive level of moral thinking necessarily conflict much more often than Hare supposes, and since we often do not have ready-made rules for our moral judgments, we must necessarily use critical moral thinking very frequently. However, act-utilitarian judgements at this level will sharply conflict with our strongly held ‘intuitive’ moral convictions. I show that Hare's attempt to balance these two aspects of moral judgment requires us to simultaneously adopt two conflicting sets of moral standards, and thus an attempt to inculcate such standards constitutes a ‘schizophrenic’ moral education. Finally, I briefly outline an alternative conception of moral education, based on Aristotelian phronesis.  相似文献   

15.
试论品德教学中的情感、态度、价值观   总被引：1，自引：0，他引：1  
学生具有的道德认知不等同于他们的道德行为,从道德认知到道德行为需要跨越一条鸿沟,而联结道德认知与道德行为之间鸿沟要靠道德情感。品德教学的核心要求,是让学生通过道德的情感活动,实现主动的内化道德情感,形成正确的态度与价值观。本文从情感态度价值观在品德教学中的意义,情感态度价值观培养在品德教学中实现的途径,情感态度价值观教育在品德教学中应注意的问题三方面进行阐述。  相似文献   

16.
德育的本质特征与目标决定德育考核必须是对知与行的全面而完整的考核，而德育的系统结构与内容决定德育考核必须是形式多样而有机统一的整体。应试教育倾向依然突出、考核环节上知行脱节以及学校德育条块分割是当前德育考核存在的主要问题。基本对策是加强对德育考核内容、德育考核形式和德育形式的整合，使学校德育产生一种合力，形成一个完整的德育氛围。  相似文献   

17.
大学精神是大学灵魂之所在 ,由其特殊的内涵所决定 ,必将对于推进以德育为核心的素质教育产生积极的作用。因此 ,必须积极培植和弘扬大学精神 ,更新传统德育教育观念 ,大力加强传统文化教育 ,探索德育评价体系。这是新时代加强以德育为核心的素质教育的有效途径  相似文献   

18.
高校是德育教育的重要阵地,担负着对大学生进行系统德育教育的重要任务,但高校德育实效性欠佳是近年来困扰高校德育的一个重要问题。究其原因,道德认知和道德实践的脱节是其症结之一。本文结合高校德育现状,以强化道德实践为突破口,以促使道德活动落到实处,真正帮助大学生提升道德品行为目的,进行了一系列的理论探索和实践创新,希望以此为契机推进当前我国高校德育实效性研究的深化、具体化。  相似文献   

19.
ABSTRACT

In this article, we suggest that character education in sport contexts can promote social justice. After defining key terms, we suggest that rethinking competition and the nature of team relationships is required to build a team culture responsive to concerns for social justice. The character of the team provides a nexus within which to develop individual character, which is elaborated in terms of four types of character: moral, civic, intellectual, and performance character. To promote commitment to social justice, character educators can focus on three elements of moral character: moral reasoning, the circle of moral regard, and moral identity. Within civic character, three themes are elaborated: human dignity, full participation, and accountability. The dimensions of critical thinking, willful ignorance, and prioritizing the marginalized are discussed in relation to intellectual character. Performance character is discussed in relation to an ethic of excellence. Finally, conclusions for character educators are elaborated.  相似文献   

20.
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