首页 | 本学科首页   官方微博 | 高级检索  
相似文献
 共查询到20条相似文献，搜索用时 46 毫秒
1.

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   

2.
Abstract:

Various claims have been made for a connection between moral education and science. The most prominent of these‐‐'evolutionary ethics’ ‐‐ is examined and found to be philosophically unjustifiable. However, after an analysis of the form and content of scientific reasoning, it is concluded that some other claims are justifiable, in that there are connections of identity between science and morality in terms of logic, relevant knowledge, perspectives, and certain virtues, especially virtues of the will. These connections can be of value for moral education.  相似文献   

3.
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   

4.

More and more school districts in the United States are enacting morality or character education into their schools' curricula to address what they see as their students' declining moral behaviour. Utah, a state that was a homogeneous religion-based culture for 100 years, has not been immune to this need. However, the contrast between the programs being used in the now-diversifying and undiversified areas of Utah reveals what can create the sense of need to which Utah is responding. This article examines the moral environment in three school districts in Utah--one highly diversified, one in the process of diversifying and one as-yet undiversified. It reviews the various moral and character education programmes being used in these three environments and compares and contrasts their methods in terms of literature, textbooks and activities. The article concludes with an evaluation of these programmes' relative effectiveness in their specific environments.  相似文献   

5.
The central objective of Dewey's Democracy and Education is to explain ‘what is needed to live a meaningful life and how can education contribute?’ While most acquainted with Dewey's educational philosophy know that ‘experience’ plays a central role, the role of ‘situations’ may be less familiar or understood. This essay explains why ‘situation’ is inseparable from ‘experience’ and deeply important to Democracy and Education’s educational methods and rationales. First, a prefatory section explores how experience is invoked and involved in pedagogical practice, especially experience insofar as it is (a) experimental, (b) direct, and (c) social‐moral in character. The second and main section on situations follows. After a brief introduction to Dewey's special philosophical use of ‘situation’, I examine how situations are implicated in (a) student interest and motivation; (b) ‘aims’ and ‘criteria’ in problem‐solving; and (c) moral education (habits, values, and judgements). What should become abundantly clear from these examinations is that there could be no such thing as meaningful education, as Dewey understood it, without educators’ conscious, intentional, and imaginative deployment of experience and situations.  相似文献   

6.
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   

7.
Abstract

This paper describes the evolution of the just community approach from Lawrence Kohlberg's earliest educational theorizing to the most recent experimental applications. The just community approach represents Kohlberg's most mature theory of moral education and has been the subject of intense research since 1975. Although Kohlberg initially recommended the discussion of moral dilemmas as a means of promoting moral development, he envisaged a far more radical and comprehensive approach. Inspired by a kibbutz school that successfully combined democratic and collectivist values, Kohlberg and his colleagues initiated a series of experimental programmes in public high schools. Evaluation of these programmes indicates that they establish cultures conducive to the development of socio‐moral reasoning and action.  相似文献   

8.

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   

9.
In epistemology today, the intellectual virtues are receiving renewed attention. Contemporary normative virtue epistemology suggests that a key task of philosophy is not only to study the nature of knowledge and thought, but to promote good thinking. While not regarded as a standard thinker in the tradition of virtue epistemology, Dewey thought like this too. In fact, study of the virtues that make for good thinking plays a key role in Dewey's educational thought, most notably in Democracy and Education. In this paper, I reconstruct Dewey's work on ‘the training of thought’ in Democracy and Education as a form of virtue epistemology. I give particular attention to Dewey's thinking about the virtue of ‘open‐mindedness’ and highlight the touchpoints and differences between Dewey's conception of open‐mindedness and contemporary accounts.  相似文献   

10.
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   

11.
Abstract

It is argued that R.W. Beardsmore's account of moral reasoning provides the most satisfactory explanation of moral behaviour and this is supported by an examination of his main criticisms of R.M. Hare and Philippa Foot. The chief educational implication of Beardsmore's account of moral development is, it is suggested, that, though educators cannot be uncommitted on fundamental moral issues, they can, nevertheless, ensure that rational procedures are followed. A committed teacher is not, therefore, necessarily a moral indoctrinator. In conclusion it is suggested that arguments for neutrality rest on mistaken assumptions about the nature of morality and that, without a background of established and accepted values moral education cannot even be considered.  相似文献   

12.
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   

13.
On the occasion of Dewey's sesquicentennial anniversary, Kazuyo Nakamura explores Dewey's aesthetics, which holds the plurality of art and culture in high regard. Nakamura develops a theoretical foundation for art education in the present age of globalization based on educational insights drawn from Dewey's aesthetics. The theme of this essay unfolds based on three topics: Dewey's view of the educational value of art in general education, the fundamental viewpoint of art in relation to democracy, and the discussion of the educational aspect of individuality and community with respect to the experience of art. Based on Dewey's aesthetics, this essay presents new perspectives on art education that emphasize the realization of personal values, development of intelligent visual literacy, and enhancement of the quality of communication of art, in the context of globalization.  相似文献   

14.
道德以实践精神的方式把握现实世界,是形而上与形而下的统一,规范、德性和善行实际上构成了作为社会现象的道德的具体存在方式。道德教育要完整地体现其实践意义,必须全面把握道德的存在方式,将受教育者持守规范、提升德性、追求善行作为自身的价值目标。只有从道德存在的三个层面入手开展道德教育,才能使道德的主体性与规范性、实然与应然、他律与自律在价值中获得统一。道德教育的三个价值向度组成一个有机和谐的道德系统,不断促进道德实践的发展和人的全面发展。  相似文献   

15.

This paper asks whether it would be better not to talk about morality in schools. The issue is raised through a consideration of changes in public discourse and especially in educational discourse, where categories such as ''personal, social and health education'' and ''citizenship education'' are more salient than ''moral education''. Drawing on John Wilson's arguments, the paper considers claims for the indispensability of the concept of morality. It is argued that such claims, in Wilson's own writings, are applied to both an ''individual'' and a ''social'' conception of morality. Contrary to Wilson, the paper argues that the ''wisest strategy'' for public education is to take the social conception of ''morality in the narrow sense'' as a central focus.  相似文献   

16.
20世纪西方德育出现了以培养学生道德认知能力为根本目标的主知型模式。由于该模式以自由主义理论为背景,强调个人在道德上理性自主的哲学理念,造成了在实际道德教育中学生缺乏道德实践力量和个体与美好生活相疏离等问题。根据埃蒙.凯伦博士对道德上理性自主哲学理念的限制性修正,相应地调整、深化和改进主知型德育模式的目标、内容和具体实践方法,可以实现主知型德育模式的自我完善。西方完善德育主知型模式的经验对我国德育在道德情操的养成、道德自主和道德认知能力的培养、生活实践的德育方式等方面的改革具有重要的启示意义。  相似文献   

17.
Abstract

In the Republic, Plato developed an educational program through which he trained young Athenians in desiring truth, without offering them any knowledge-education. This is not because he refused to pass on knowledge but because he considered knowledge of the Good as an ongoing research program. I show this by tracing the steps of the education of the Philosopher-Kings in Plato’s ideal state, to establish that the decades-long educational regime aims at training them in three types of virtue: (i) Moral Virtue; (ii) the Cognitive Virtue of Abstraction; (iii) the Cognitive Virtue of Debate.

Plato’s theory of education has much to teach us about intellectual character education today. The Platonic educational program does not advocate the direct transmission of knowledge from teacher to learner but rather focuses on building the learners’ epistemic dispositions. Building upon the Socratic Method, Plato’s educational program does not ‘spoon-feed’ knowledge to the learners but rather fosters the growth of intellectual virtues through problem-solving.

I explain ways in which fostering intellectual virtues through problem-solving could be applied in classrooms today. I conclude that Plato’s rigorous educational program is of definite merit for contemporary virtue education, especially since Aristotle offers us surprisingly little on how to educate for intellectual virtues.  相似文献   

18.
Abstract

For education to be moral enough, its goal is defined not as to help individuals to learn the life ideals of church or state (which means centuries of practice whereby a group of individuals is trying to impose these ideals upon another group) but to create moral individuals‐‐people who are willing and able to treat each other as equals, and who are willing and able to feel compassion towards one another. Consideration is given to lessons from psychotherapy about the potential of autonomous human individual development for programmes of social change, in order for these programmes to be carried out without government and education resorting to imposition of the life ideals presupposed by them. In conclusion recognition is given to a trend of ethical thought, revitalising the moral significance of responsiveness to the reality of other people, grounded in the virtue of care for particular people. Adding the virtues of care and compassion to the virtues of impartiality and fairness offers a much deeper understanding of the moral grounds of society in its communitarian aspects, as evidenced by Solidarity as the social movement of the early 1980s in Poland.  相似文献   

19.
When Dewey scholars and educational theorists appeal to the value of educative growth, what exactly do they mean? Is an individual's growth contingent on receiving a formal education? Is growth too abstract a goal for educators to pursue? Richard Rorty contended that the request for a “criterion of growth” is a mistake made by John Dewey's “conservative critics,” for it unnecessarily restricts the future “down to the size of the present.” Nonetheless, educational practitioners inspired by Dewey's educational writings may ask Dewey scholars and educational theorists, “How do I facilitate growth in my classroom?” Here Shane Ralston asserts, in spite of Rorty's argument, that searching for a more concrete standard of Deweyan growth is perfectly legitimate. In this essay, Ralston reviews four recent books on Dewey's educational philosophy—Naoko Saito's The Gleam of Light: Moral Perfectionism and Education in Dewey and Emerson, Stephen Fishman and Lucille McCarthy's John Dewey and the Philosophy and Practice of Hope, and James Scott Johnston's Inquiry and Education: John Dewey and the Quest for Democracy and Deweyan Inquiry: From Educational Theory to Practice—and through his analysis identifies some possible ways for Dewey‐inspired educators to make growth a more practical pedagogical ideal.  相似文献   

20.

What are the educational implications of the rising tide of cognitivism and Aristotelianism in the field of emotion research and why have these not been heeded in education circles? This essay explores some of these implications and the somewhat incomplete attempts ('emotional intelligence' and 'multiple intelligences') to translate them into educational practice. It is argued that proposals about the teaching of emotional virtue in schools typically come up against a wall of 'myths' concerning the futility, if not the downright danger, of moral education in general and emotion education in particular. An attempt is made to dismantle some of these myths, paving the way for a more optimistic 'post-Kohlbergian' approach.  相似文献   

设为首页 | 免责声明 | 关于勤云 | 加入收藏

Copyright©北京勤云科技发展有限公司  京ICP备09084417号