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1.
《Journal of moral education》2012,41(3):298-315
In The Righteous Mind, Jonathan Haidt claims that liberals have a narrower moral outlook than conservatives—they are concerned with fairness and relief of suffering, which Haidt sees as individualistic values, while conservatives care about authority and loyalty too, values concerned with holding society together. I question Haidt’s methodology, which does not permit liberals to express concerns with social bonds that do not fit within an ‘authority’ or ‘loyalty’ framework and discounts people who support liberal positions but do not self-ascribe as liberals. I also argue that of the six ‘moral foundations’, fairness and relief of suffering are more fundamental values than authority and loyalty, which are virtues only if their objects are worthy. Moral education programs must also encourage students to recognize some values as more urgent than others, and permit inquiry into the actual reasons for political behavior other than professed value commitments. 相似文献
2.
《Journal of moral education》2012,41(3):281-297
Lawrence Kohlberg slayed the two dragons of twentieth-century psychology—behaviorism and psychoanalysis. His victory was a part of the larger cognitive revolution that shaped the world in which all of us study psychology and education today. But the cognitive revolution itself was modified by later waves of change, particularly an ‘affective revolution’ that began in the 1980s and an ‘automaticity revolution’ in the 1990s. In this essay I trace the history of moral psychology within the broader intellectual trends of psychology and I explain why I came to believe that moral psychology had to change with the times. I explain the origins of my own social intuitionist model and of moral foundations theory. I offer three principles that I think should characterize moral psychology in the twenty-first century: (1) Intuitions come first, strategic reasoning second, (2) There’s more to morality than harm and fairness and (3) Morality binds and blinds. 相似文献
3.
James Arthur 《History of education》2019,48(1):60-76
This article discusses the extent to which middle-class Christians, many of whom were progressive liberals, involved themselves in the Moral Instruction League (MIL) to intervene in ‘improving’ the moral character of the English working class. It considers how they reconciled their motivations and underlying theology with secular goals that sought to free morality from its theological basis in late nineteenth-century England. It argues that Christian members and supporters of the MIL, in a series of steps, began to distance themselves from the theological basis of their faith. This was in an age when people were overwhelmingly persuaded that religion and morality were inseparable and that moral education must be religious education in schools. It was the Christian faith, not doubt, that was widely assumed in Victorian England at all social levels. What was the philosophy that the organisation promoted in its approach to character-building?. 相似文献
4.
Rebecca J. Glover Prathiba Natesan Jie Wang Danielle Rohr Lauri McAfee-Etheridge Dana D. Booker 《Journal of moral education》2014,43(4):395-412
Explorations of relationships between Haidt’s Moral Foundations Questionnaire (MFQ) and indices of moral decision-making assessed by the Defining Issues Test have been limited to correlational analyses. This study used Harm, Fairness, Ingroup, Authority and Purity to predict overall moral judgment and individual Defining Issues Test-2 (DIT-2) schema scores using responses from 222 undergraduates. Relationships were not confirmed between the separate foundations and the DIT-2 indices. Using the MFQ moral judgment items only, confirmatory factor analyses confirmed higher order constructs called Individualizing and Binding foundations. Structural models using these higher order factors fitted the data well, and findings indicated that the Binding foundations significantly positively predicted Maintaining Norms and negatively predicted both overall moral judgment (N2) and the Postconventional Schema. Neither Individualizing nor Binding foundations significantly predicted Personal Interest. While moral judgments assessed by DIT-2 may not be evoking the MFQ foundations, findings here suggest the MFQ may not be a suitable measure for capturing more advanced moral functioning. 相似文献
5.
We present the results of a literature review of studies on teaching strategies for moral education in secondary schools (1995–2003). The majority of the studies focus on the ‘what’ and ‘why’, i.e. the objectives, of curriculum‐oriented moral education. Attention to the instructional formats for enhancing the prosocial and moral development of students (the ‘how’) is relatively sparse. Most studies on teaching strategies for moral education recommend a problem‐based approach to instruction whereby students work in small groups. This approach gives room for dialogue and interaction between students, which is considered to be crucial for their moral and prosocial development. Other studies discuss more specific teaching methods, such as drama and service learning. We conclude that the theoretical discourses on moral education are not reflected on the practice of curriculum‐oriented moral education and its effects on students’ learning outcomes. We recommend that future research on curriculum‐oriented moral education includes the subject areas encompassing moral issues and the social differences between students. 相似文献
6.
Moral foundation theory posits that specific moral transgressions elicit specific moral emotions. To test this claim, participants (N = 195) were asked to rate their emotions in response to moral violation vignettes. We found that compassion and disgust were associated with care and purity respectively as predicted by moral foundation theory. However, anger, rage, contempt, resentment and fear were not associated to any single moral transgression. Thus, even though the type of moral violation matters for the type of emotion that is elicited, the link between moral foundations and moral emotions seems more complex than moral foundation theory suggests. Rather, the findings suggest that there are both emotion-specific foundations (i.e. care and purity) and emotion-unspecific foundations (i.e. fairness, authority and loyalty). 相似文献
7.
Laura Scholes Elizabeth Wallace Sue Walker Jo Lunn Brownlee Veronica Lawson 《British Educational Research Journal》2022,48(2):272-291
Moral reasoning in values education can promote a democratic way of life. It involves addressing behaviour expectations in responses to violence or bullying. There is increasing interest in how children make moral judgments about social inclusion within diverse cultural settings. Critical research highlights the relationship between epistemic cognition (views about the nature of knowledge and knowing) and reasoning. In this paper, we argue that this relationship is likely to be important in reasoning about moral values for inclusion in culturally diverse schools. However, we know little about how children in diverse educational settings reason about and enact school values for inclusion. Our study addresses this gap by examining primary school children’s epistemic reasoning about the social inclusion of peers with a focus on justifications for inclusion/exclusion of aggressive peers. Twenty-six children (10–11 years old) from one culturally diverse school community in Australia were asked to illustrate (drawings) and reflect on (15–20 minute interviews) a conflict situation involving exclusion from play. The findings showed that most children reasoned about including/excluding others based on a ‘one right answer’ pattern which reflected an explicit focus on following the school rules. Fewer children moved ‘beyond right answers’ to show transition towards perceiving multiple perspectives in their reasoning about inclusion/exclusion. Implications for values education are discussed. 相似文献
8.
Randall Curren 《Journal of moral education》2014,43(4):484-499
This article addresses a puzzle about moral learning concerning its social context and the potential for moral progress: Won’t the social context of moral learning shape moral perceptions, beliefs, and motivation in ways that will inevitably limit moral cognition, motivation, and progress? It addresses the relationships between habituation and moral reasoning in Aristotelian moral education, and assesses Julia Annas’s attempt to defend the possibility of moral progress within a virtue ethical framework. Focusing on the motivational core of the puzzle, the article argues that Self-determination Theory (SDT) provides resources for better understanding how moral progress is possible and how moral education can facilitate such progress. 相似文献
9.
杜威德育思想与我国德育变革 总被引：1，自引：0，他引：1
杜威德育思想的核心可以概括为以“道德的教育”培养“道德的人”。“道德的人”就是民主社会中的“有用的好人”,“道德的教育”就是培养个体有效参与社会生活的能力的教育,是承担学校社会责任的教育。杜威德育思想对我国德育原理的启示就是在“充分承担各种社会关系所赋予的责任”意义上重新阐释“道德人”概念,在“德育即教育的道德维度”意义上对既有的德育实体性概念进行批判与重构,将“德育首位”看作“将教育的社会属性放在学校教育规划的首位”,将“学科德育”理解为“通过学科教学增强学生理解和参与社会生活的能力、智慧和情感”,从而在整体上反思学校教育的德性基础。并且,杜威思想也提示了我国德育实践变革的学校教育整体德性改造路径。 相似文献
10.
David Ian Walker Stephen J. Thoma Chantel Jones Kristján Kristjánsson 《British Educational Research Journal》2017,43(3):588-607
Despite a recent world‐wide upsurge of academic interest in moral and character education, little is known about pupils’ character development in schools, especially in the UK context. The authors used a version of the Intermediate Concept Measure for Adolescents, involving dilemmas, to assess an important component of character—moral judgement—among 4053 pupils aged 14–15. Data were generated in 33 UK schools of varying types between February 2013 and June 2014. Results showed that compared with US samples, the pupils’ scores were, on average, low, suggestive of tendencies towards ‘self‐interest’, ‘not getting involved’ and ‘conformity/loyalty to friends’. Judgements varied by subscales assessing ‘action’ and ‘justification’ choices; pupils more successfully identified good actions than good justifications, but generally struggled more to successfully identify poor actions and poor justifications. Highest scores were for a dilemma emphasising ‘self‐discipline’ and lowest for ‘honesty’, with ‘courage’ in between. Overall average results were significantly and positively associated with being female, having (and practising) a religion and doing specific extra‐curricular activities. Differences in schools were also noted, although the kinds of school (e.g. public/private, religious/secular) were unrelated to student scores. 相似文献
11.
道德"知"、"行"是德育过程中的两个关键阶段。二者关系密切,道德认知是道德行为的基础和先导,道德行为是道德认知的产物和外在表现。近期,高校加大了对大学生道德知行的培养,但仍存在一些问题,从而导致人们道德知行之间产生矛盾,出现言行不一现象,严重影响到德育的实效性。解决当代大学生道德知行矛盾必须在深入分析其形成原因的基础上,优化社会环境,形成道德知行统一的氛围;引导教育对象自觉进行自我教育,最终形成道德习惯;以实践训练的方式搭建内化与外化的桥梁;加强民主法制与思想道德建设,进一步巩固道德知行统一。 相似文献
12.
从心理学角度看,善良是一种人格品质。这种人格品质体现在认知、态度、情感和行为等诸方面。古今中外很多哲人都有过对于善的研究与论述,但对于善的含义也没有统一的定义。善往往成为文章中的字眼,善良往往成为评价人的品格的具体字眼。善良是大多数人的心理需求;善良是不可以悬置的;善良是社会和谐的原动力。国家和政府对某种道德的肯定与倡导,是道德实施与发展的最重要条件。我们国家也应该把自己国家的道德基础和价值理念概括性地提出来,大力提倡。这种概括性的提法可以是:"善良的民族、和谐的社会、富饶的国家、和平的世界"。 相似文献
13.
籍芳芳 《牡丹江教育学院学报》2009,(2):89-90
从伦理学视角来看,“高薪养廉”并未能从人的内在道德体系中遏止腐败,反而在现实中容易陷入越“养”越“腐”的怪圈。腐败产生的原因是道德信仰的扭曲与离散,是政治信仰的缺失与崩溃,是政治责任的漠视。只有从内在的道德体系入手提升官员的道德认知,坚定官员的道德信仰和政治信仰,才能从根本上置“腐败”于绝境。为此,我们应该从社会道德氛围及官员的伦理道德培训两个方面去着力重构官员的道德信仰,遏制腐败的滋生和蔓延。 相似文献
14.
Nimrod Aloni 《Educational Philosophy and Theory》2013,45(1):98-105
In this article, I am suggesting that one effective strategy for revitalizing moral education consists in incorporating classical traditions of care ethics, East and West, which are very much alive in contemporary culture, into sentiments, insights and practices of contemporary care ethics. In so doing we might make moral education much more accessible, natural and friendly to both teachers and students. First, it is associated with down to earth affective and relational elements rather than with highly theoretical philosophical reasoning; second, it is grounded in local cultural traditions that are very much alive in the ‘cultural DNA’ of millions of people in their traditional communities; third, in terms of its moral tenets it is humanistic and universally binding. The desirable outcome, if this model proves tenable, is moral education oriented by care ethics, locally grounded and universally binding. 相似文献
15.
Barbara Rothmüller 《Discourse: Studies in the Cultural Politics of Education》2018,39(3):361-376
Recent integration discourses in Europe locate problems of equality, gender, and sexuality among migrant youth. Educating and testing the values of future citizens is supposed to guarantee their conformity with ‘western’ and ‘modern’ values. By analyzing educational reform discourses in multicultural Luxembourg, the paper aims to challenge these contemporary narratives in two ways: (1) In a historical analysis, the paper traces conservative reform resistance in the case of sex education which is often overlooked due to the focus on migrants; (2) In placing sex education’s reform legitimation and resistance within (a) broader educational reform discourses of inequality and citizenship and (b) contemporary narrations of the reforms and their taboos, the paper reconstructs how liberals and conservatives join an alliance over sexuality education of ‘the Other’. The sociological–historical discourse analysis critically questions the ethnicization of sexuality by disclosing its homogenizing use to cover conservative resistance within the citizen’s community. 相似文献
16.
Margaret Freund 《Educational Action Research》2013,21(4):523-536
This paper uses Foucault’s notion of parrhesia to analyse the story of another and to interrogate teacher education in terms of the particular moral order or the forms of socialization that it uses. I examine the context of my own teaching in terms of truth‐telling and the normative expectations that were found to exist. Through reflection and analysis and using the patterns of action research came the realization that some of what we do within teacher education examines a student’s moral performance rather than their pedagogical ability. The particular moral code that fits within teaching and teacher education needs to be considered in terms of social justice and social change. It argues that there exist collegial restraints and the typifications that serve to find the kinds of students and future teachers we consider appropriate. As an example of an action research study, the paper raises many questions that need to be further considered particularly in regard to ‘regimes of truth’ within teacher education. 相似文献
17.
谭楚坤 《顺德职业技术学院学报》2012,10(2):76-78
以道德认知为视角,分析了我国大学生道德认知的现状和导致这一现状的原因,最后指出应通过提升大学生的整体素质、营造良好的道德氛围、加强和完善道德教育等途径来对大学生进行思想道德教育,提高他们的思想道德水平。 相似文献
18.
缺乏坚实的社会基础和充分的社会支持,是学校德育变革成效不彰的根本原因。社会环境与社会生活是学生道德发展最真实的场域,是一切学校德育变革的逻辑前提。社会发展的道德需求与道德期待是学校德育变革的重要动力支撑。学校德育变革必须置身并充分考量社会发展、社会环境、社会资源之于学生道德发展及学校德育的深刻影响,深入理解并认真对待社会发展对学校德育变革的时代要求与动力支撑,积极拓展社会资源的德育价值及其支持路径,充分考虑并合理利用社会生活对学生道德成长的滋养,从其赖以依存的社会系统中寻找资源、方案、路径与突破。 相似文献
19.
决策后悔的影响因素研究 总被引：1，自引：0，他引：1
考查在校大学生的情绪特质、成就动机及风险偏好对决策后悔的影响,结果表明：（1）正性情绪者与负性情绪者仅在以下两种情况中存在显著差异：在合理/不做/后果轻微条件下,正性情绪者的过程后悔显著高于负性情绪者;在不合理/做/后果严重条件下,正性情绪者的结果后悔显著低于负性情绪者。（2）在合理条件下,追求成功者与避免失败者在过程后悔上无显著差异,而在对结果的后悔上,追求成功者的后悔均显著低于避免失败者;在不合理条件下,除了在不做/严重情况下,追求成功者对结果的后悔值显著低于避免失败者之外,在其它情况下,追求成功者对过程及结果的后悔均与避免失败者无显著差异。（3）冒险者与保守者在各个条件下的过程后悔与结果后悔程度上均无显著差异。 相似文献
20.
周初“德承天命”思想发展至春秋时期,形成了以“德”为核心、复杂的道德判断体系,并作为春秋时期社会意识形态的普遍现象,规范、约束着人们的社会关系和社会生活。《左传》中所见春秋时期的道德判断,对“德”之地位、内涵、价值和功能,从认识与实践上都体现出了高度的自觉。 相似文献