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1.
《Journal of moral education》2012,41(3):371-375
Abstract Although moral development of children has long been ascribed predominantly to the effects of parenting, there has been little systematic examination of the specific nature of this relation. In this paper, we identify four foundational components of children's moral development (social orientation, self‐control, compliance, self‐esteem) and four central aspects of moral functioning (empathy, conscience, moral reasoning, altruism). The parenting roots of each of these eight psychological characteristics are examined, and five core parenting processes (induction, nurturance, demandingness, modelling, democratic family process) that are related empirically to the development of these eight child characteristics are identified and discussed. Finally, we consider the implications of our analysis for teaching parents to influence positively their children's moral development. 相似文献
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《Journal of moral education》2012,41(3):307-319
The challenge of teaching classic religious texts with flawed moral messages from a contemporary point of view is examined in the case of the Beautiful Captive of War (Deuteronomy 21:10–14). A moral dilemma is generated by contradictory ethical stands within the Jewish tradition, between which students have to choose. This dilemma is explored in the context of a kind of religious education which strives for critical commitment to sacred tradition. That kind of education is analysed for its roots in self‐persuasion, moral agency in complex social settings and an educational philosophy based on norms and conscience. Other issues explored are sexual education, international human rights, the relationship of abstract moral vignettes to real‐life situations and behaviour and the relationship of religious to moral education. 相似文献
3.
《Journal of moral education》2012,41(3):231-238
Abstract: Moral education must be based on universal religious values, such as equality and faith, if it expects to have an impact on character development The central objective of our moral education programme is co‐operation. To specify what is meant by co‐operation, three of its aspects ‐‐ courtesy, consultation and service ‐‐ are discussed. Methods of facilitating moral development fall into three categories: ground rules, modelling, and moral reasoning. These methods must be used jointly if they are to be effective. Releasing the potential of both the society and the individual constitutes the goal of moral education. 相似文献
4.
《Journal of moral education》2012,41(2):116-124
Abstract Two extreme positions on the relations between ME and RE are stated and examined. The distinctive aims and methods of each as developed in recent years indicate how they may be complementary. Moral reasoning is concerned with the assumptions and conditions of morality, and with situational realities as well as imperatives. Religious beliefs have the same place in decision‐making as moral principles. The difference between religious and social assumptions in ethics centres in interests and the conditions of their reconciliation or accommodation. Accountability ends in responsibility to oneself, and self‐judgement, which may not be identical with ‘conscience’. Accountability to God is not additional; and the setting aside of one's own will transforms the moral situation. The claim that religion is the basis of a more inward and highly motivated ethics is examined. Hemispheres of morality, public and private, are taken as an essential ethical division, which makes possible an accommodation between ME and RE, and avoids the educational dilemma set by Dr Jason Wright's contribution to the debate in JME Vol. 11 No. 1 (1981). Two changes in traditional attitudes are considered necessary, and as justified by the argument. 相似文献
5.
G. Felicitas Munzel 《Educational Philosophy and Theory》2019,51(13):1351-1360
AbstractTo perfect human beings with an innate propensity for radical evil is a formidable task. Kant explicitly says that the propensity for evil is not eradicable; it is rooted in human nature, specifically in the human power of choice-making. The task is to reorient the natural order of choice-making (which derives its maxim from an object of the inclinations), to the moral order that takes the moral law as its supreme principle. I explicate the role of a specific capacity of the human subjective side of judging in this process; namely, of ‘mind’ in its sense as Gemüt. While human willing and choice-making are subject to the influence of sensuousness (the inclinations and passions), Gemüt is a capacity of sensibility (Sinnlichkeit) that allows the human subject to enjoy the feeling of being pleased in the fulfillment of duty. Its four specific aesthetic preliminary concepts of responsiveness to concepts of duty – moral feeling (as respect for the law), conscience, love of humanity, and respect for oneself (self-esteem) – must be cultivated in order to make objective practical reason also subjectively practical. Thereby one secures a bulwark against the ineliminable propensity for evil whose first effect is to destroy inner moral integrity. 相似文献
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《Journal of moral education》2012,41(3):183-189
Abstract: Hypothetical moral situations are often used by teachers and researchers in order to simulate real‐life moral problems. This article draws some logical distinctions between different types of moral conflict and the different types of question that can be asked about them. It is suggested that this approach must have serious limitations if it is assumed that there is a direct and straightforward connection between hypothetical and real‐life moral judgments, as the former necessarily lack the situational features of the latter. 相似文献
8.
ANDERS SCHINKEL 《Journal of Philosophy of Education》2011,45(3):511-525
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
9.
学校是社会的良心,在面对当今社会人们"良知的遮蔽"时,学校道德教育要履行促进学生体认良知的社会使命。但是,学校道德教育在践履其社会使命的过程中却陷入了困境,其出路在于要充分把握其对"良知遮蔽"的意义,直击和破解"良知的遮蔽"。而"性善论"视角下对"良知"的充分理解,则更加有助于学校道德教育社会使命的践履。 相似文献
10.
《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
11.
《Journal of moral education》2012,41(4):233-246
Abstract According to the cognitive‐developmental theory, intellectual development is best understood in terms of age‐related changes. This has been found to be a valid theory in the case of mentally subnormal subjects as well, although their development proceeds at a speed and up to a level different from their normal age‐mates. The same theory has been applied to moral development and describes it, likewise, as a stage‐like progress of moral reasoning with age. The present study tries to answer the following question: Does the moral reasoning of the subjects classified as subnormal change with age so that it can be said to develop? According to the results obtained (dealing with subjects nine‐, 11‐, 13‐, 15‐ and 17‐years‐old), the cognitive‐developmental hypothesis of moral development is only partially confirmed. Namely, there is a development from the less to the more mature forms of moral reasoning, but the course of that development is not entirely such as the theory assumes. Moreover, moral reasoning of the subjects in this study is more advanced than their intelligence level as expressed by the IQ score. 相似文献
12.
《Journal of moral education》2012,41(3):221-229
Abstract This paper argues that punishment and moral education are compatible and attempts to refute the arguments put forward by J. D. Marshall in an earlier article in this journal to the effect that they are not. It is also argued here that punishment can assist moral education by providing necessary pre‐conditions for its success and can on occasion actually teach the child morally relevant information. 相似文献
13.
《Journal of moral education》2012,41(2):120-131
Abstract The paper considers moral and religious education programmes appropriate for Nigeria. Starting with a brief analysis of the current crisis in moral, spiritual and political beliefs, the paper progresses by analysing traditional Nigerian education and the approach to moral education which it advocated. It then analyses the epistemological underpinnings of traditional moral education as well as the social institutions supporting it. A brief section outlining certain shortcomings in traditional education follows. This is then followed by a consideration of contemporary approaches to both moral and religious education by focussing on the question of the possible independence of moral from religious education. Having agreed with certain writers that the two are independent, the paper concludes with a sub‐section on the aims of moral education as a distinct activity. 相似文献
14.
阳明学在宋明理学谱系中固然属于心学阵营,但它和陆九渊心学乃至孟子心性之学的不同之处就在于它是良知学。良知学的基本理论结构,是以良知为德性本体论,以致良知为修养方法论,以知行合一为实践工夫论,是富有人文精神的道德理想主义哲学。阳明学的根本精神,一是道德理想主义精神,二是人文精神,三是和而不同的精神,四是力行实践的精神,它对于导正当今社会的道德滑坡、良知泯灭等不良风气,提倡从民本到民主的政治改革,建设和谐社会,提倡“实干兴邦”等思想文化建设都有积极意义。 相似文献
15.
《Journal of moral education》2012,41(4):489-503
Abstract Recent commentators on Durkheim have stressed his work's emphasis on the moral dimensions of social reality. Building on this premise and using it to explore the contemporary education of aspiring computer professionals, we think many of Durkheim's claims are verified in the process. We posit that the college computer department studied has developed an interlocking set of images, maxims and operating assumptions‐‐a collective moral account‐‐which frames its curriculum, courses and student evaluation. In short, we contend that even in a profession dealing with arguably the most advanced edge of late 20th‐century technology, only a very thin boundary separates its technical professional education from its essentially moral claims. 相似文献
16.
《Journal of moral education》2012,41(3):192-203
Abstract In the early 1960s the Eppels used a sentence completion test to investigate moral attitudes of teenagers. This test was used in the late 1970s in cities in England and in Scotland, and also in Melbourne, Australia, for the same purpose. Some comparisons, across time and between societies, are, therefore, possible. The responses given by the recent samples generated a rather similar framework of moral attitudes to that found by the Eppels almost 20 years ago, though it seems that even more emphasis is today put upon the importance of the individual, particularly in interpersonal relationships and that teenagers are more concrete in their moral concerns. The moral attitudes of the two sexes may also now be more alike. Cross‐cultural comparisons showed that the Scottish teenagers appeared to adopt a more outwardly formal and pugnacious moral stance and that the Australians were more individualistic and anti‐authoritarian. 相似文献
17.
致良知就是依良心而行，也即存善去恶，其实质就是除去私欲习气，扩充现成良知，恢复本体良知。为善、去恶、去闲思杂虑、去为善去恶之念这四点，既是致良知的方法又是步骤。“致良知”说对今天道德教育的启示是，道德教育只有从一个人的内心意识（良知、良心）开始，才是真正的、最深刻的道德教育。 相似文献
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《信阳师范学院学报(哲学社会科学版)》2019,(4):29-33
在黑格尔的法哲学体系中,良心在道德阶段和伦理阶段有着"形式的良心"和"真实的良心"的本质区别。道德阶段的"形式的良心"是个体纯粹抽象的主观自我确信,自我意识在缺乏绝对反思的情况下容易使良心转向作恶的待发点上。而伦理阶段的"真实的良心"是以善为普遍化要求的一种伦理设计和价值追求,规定着道德主体相应的客观行动标准和义务要求,能够避免良心走向恶的可能性。当"真实的良心"真正具有伦理性性格时,自在自为的善和自由就会实现,而现实的伦理精神就会以客观的、普遍的伦理实体定在——家庭、公民社会和国家彰显出来,真正实现了伦理对道德的价值超越。 相似文献
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John Tomlinson 《Teachers and Teaching》2013,19(2):317-330
Abstract Against the background of public concern over the moral education of the young, the contemporary constructions imposed upon schools in England by politicians, the intellectual forces arising from post‐modernism and the pressures of a pluralistic society are examined. The deep structures and slow‐growing processes which can cultivate a sense of moral values in a human community are related to how some schools have successfully achieved a moral community, in which all are valued and can make a contribution. The personal vocation and professionalism of teachers is fundamental. 相似文献