共查询到20条相似文献，搜索用时 109 毫秒
1.
娱乐精神指引下的大学美育漫议 总被引：1，自引：0，他引：1
陈元贵 《淮南师范学院学报》2010,12(2):76-78
在当下这样一个“娱乐至死”的时代,再对大学美育寄予传统的道德教化之厚望多少已经显得不合时宜。能让大学生在狂欢的时候仍有几分冷静,在冲动之后仍有几许沉思,这恐怕是大学美育所能达到的最大效果。传统的由感性的人到审美的人再到理性的人之单向度提升路径,由于价值观的多元化而在现时裂变为多种可能。在现有形势下,教育目标、教学方式以及教材编写或许均将不得不退守为娱乐精神的随从。 相似文献
2.
《Journal of moral education》2012,41(2):95-99
Abstract: Elsewhere, the author has argued that the liberal theory of moral education is both morally dangerous and philosophically mistaken. The moral educator cannot be morally neutral, but must be morally committed, even if he is to attempt to teach children how to think for themselves about moral questions, or develop their autonomy, rather than indoctrinate them. This position implies that the moral educator must be a moral authority. The author defends this claim against subjectivists who deny the existence of moral authority by arguing that the possibility of moral judgment creates the possibility of moral authority. 相似文献
3.
4.
《Journal of moral education》2012,41(2):245-260
This article presents a moral orientation that can serve as a commonly shared foundation for developing moral consciousness in (postmodern) multicultural democratic societies. To this end, I distinguish between two prevailing generic views of moral education—‘thin’ and ‘thick’—and claim that the tensions between them contribute to the sense of crisis of moral education (and public schooling in general). I begin by showing these tensions through a discussion of representatives of each side of the thin–thick dichotomy, as well as through Lickona’s integrative account. After discussing the complications of each view, I present PARTS—Postconventional Authentic Relation-to-Self—as a normative perspective that is able to reconcile the two generic views. I show the merits of PARTS by discussing the notions of moral judgement and motivation. 相似文献
5.
Anders Schinkel 《Educational theory》2018,68(1):31-48
Many authors have claimed a moral and educational significance for wonder. In this article Anders Schinkel assesses these claims in order to address the question whether we do indeed have reason to stimulate the sense of wonder and to provoke experiences of wonder in education with a view to its moral effects or importance. Are there moral effects of wonder — or does wonder have a moral significance — that give us a (further) reason to promote children's sense of wonder and to attempt to elicit the experience of wonder in children? And if so, will any experience of wonder do, from a moral perspective, or do only some experiences of wonder — in specific contexts, or with a specific object — have the desired effect? Schinkel argues that, although there is certainly a case to be made for wonder's moral (educational) importance, it needs to be made cautiously. Wonder coheres more easily with some emotions and attitudes than with others, but in the end its moral significance depends to a large extent on how we interpret or make sense of our wonder and what we wonder at. In moral education, therefore, the value of wonder depends on how it is framed and morally charged. 相似文献
6.
Liz Jackson 《Journal of moral education》2016,45(3):276-290
In philosophical and psychological literature, gratitude has normally been promoted as beneficial to oneself and others and as morally good. Being grateful for what you have is conceived as virtuous, while acts expressing gratefulness to those who have benefited you is often regarded as morally praiseworthy, if not morally expected. However, critical interrogations of the moral status of gratitude should also frame the possible cultivation of gratitude in moral education. This article focuses on whether gratitude should be regarded as morally ideal, praiseworthy or expected in contexts marked by social inequity and injustice. It considers competing articulations of gratitude in philosophical and psychological research and how gratitude can be conceived in some cases as praiseworthy and in others as potentially problematic. Finally, it considers the implications of a multipronged view of gratitude for teaching for and about gratitude in social justice education. 相似文献
7.
陈昊 《重庆职业技术学院学报》2011,(5):100-102
＂教育性教学＂理论是赫尔巴特＂普通教育学＂理论体系中的重要部分,在教育史上产生了深远的影响。＂教育性教学＂理论以理性主义的哲学传统为基础,从内发的伦理道德观出发,旨在通过＂观念＂这一中介,把知识教学和道德教育联系起来,达到教学和教育在本质上的统一。这一理论对现代教育教学仍然有重要的指导作用。 相似文献
8.
《Journal of moral education》2012,41(2):97-102
Abstract This assessment of L. Kohlberg's theory of moral development is a dialectical critique focusing on his claim that the sixth stage of moral development is morally adequate, specifically, that it is both comprehensive and fully equilibrated. The dialectical method employed follows the generalized empirical method advanced by B. Lonergan. The paper includes a brief account of this method and of the sixth stage of moral reasoning as outlined by Kohlberg. Employing the dialectical notions of intellectual conversion and moral conversion, it uncovers certain unresolved conflicts of this stage and points to the need for a further moral stage of development, which would be both more highly differentiated and more fundamentally based. 相似文献
9.
《Journal of moral education》2012,41(2):185-197
Multicultural education can be seen as generally premised on two assumptions. The first is often made explicit: that children should learn not to discriminate unfairly on grounds of ethnicity or culture. To this degree, multiculturalism is clearly morally educative, encouraging children to see others in terms of their common humanity rather than their cultural differences. The second is more implicit and diffuse: that sensitivity to cultural and ethnic difference ipso facto promotes social justice and/or harmony between people(s) and thus is morally educative. Further implicit in this is that persons with different cultural practices are ipso facto ‘more different’ than those in similar relationships (such as neighbour, friend, customer, employee or whatever) but belonging to the same cultural groups, in terms of their lived experience. The concept ‘more different’ implies that ‘difference’ can be measured, and as a basis for policy, it further implies that such measurement can be objective. This article challenges this latter set of assumptions, drawing on ideas from nihilism, existentialism, poststructuralism and discursive psychology. If degrees of difference in lived experience cannot be objectively (or even intersubjectively) measured, then assumptions about how culture ‘fixes’ life experience may have undesirable, rather than desirable effects, and may counter, rather than reinforce, the explicit aim of multicultural education to reduce ethnic and cultural discrimination. Individual positioning may be as important as cultural heritage in determining differences in life experience, and thus possibilities for moral action, yet learners may not be able to respond to persons as individuals on the basis of an understanding of collective cultural differences. 相似文献
10.
Jan Steutel 《Sex education》2013,13(1):49-62
Constitutive of the prevalent sexual morality in most Western European countries is the liberal principle of mutual consent (PMC). This sociological fact may give rise to the ethical question as to whether or not the state has the right to make sure that its citizens will observe PMC, among other ways by prescribing some form of sex education which has PMC as its moral content. With reference to the ambiguity of the term ‘morally permissible’, it is argued that PMC can be interpreted in two fundamentally different ways, namely, as the freedom to arrange one's sexual life according to one's own values and preferences (PMC(a)) or as the view that consensual sex is morally all right or morally unobjectionable (PMC(b)). The claim is defended that PMC(a) should be taken as part of the public morality, whereas PMC(b) should be seen as a private morality. Accordingly, the state has the right to take PMC(a) as a basis for its educational policy, but the state is not allowed to prescribe any form of sex education that has PMC(b) as its moral content. The importance of the distinction between PMC(a) and PMC(b) is shown by giving an evaluation of the Dutch state's responses to recent public statements of orthodox religious leaders about the moral status of homosexuality. Also on the basis of this distinction, the central differences between liberal orthodox and fundamentalist orthodox religious views on sexuality and the role of the state are pointed out. In this connection, it is argued that any view which takes PMC(b) as part of the public morality should be disavowed as a kind of ‘liberal funda‐ mentalism’. 相似文献
11.
张秀玲 《河南师范大学学报(哲学社会科学版)》2012,(2):96-99
我国著作权法对委托人依委托合同取得的作品著作权是否包括人身权没有明示.委托人取得作品著作权应属于著作权的继受取得,应受制于著作权转让的限制即人身权不得转让.但如果委托人不获人身权就会对其委托目的的实现造成障碍;若允许委托人取得人身权又会使代写论文等有违社会公平和道德的情形合法化.鉴于此委托人取得的著作权应限定为除署名权以外的其他内容,如此既能顺利实现委托目的又能阻却不法委托的合法化. 相似文献
12.
周江平 《江西教育学院学报》2012,33(3):145-149
传统中学语文教学观念必须提升到文学审美教育层次。以审美教育为理念的异向导读方式,将最大程度地激发学生对枯燥语文课文的学习兴趣和审美感受力,使学生在开放、民主和多元的导读形式下,逆常规思维方式,进一步体会到思考的魅力和学习的趣味,从而在文学审美情趣中得以更好地提升个人的理想情操。 相似文献
13.
《Journal of moral education》2012,41(2):177-192
The content and boundaries of moral education the state may require schools to offer is a matter of contention. This article investigates whether the state may obligate schools to promote the pursuit of moral ideals. Moral ideals refer to (a cluster of) characteristics of a person as well as to situations or states that are believed to be morally excellent or perfect and that are not yet realised. Having an ideal typically means that the person is dedicated to realising the type of situation or person to which the ideal refers. Therefore generating student enthusiasm for moral ideals may be an effective way to realise a morally excellent society. This article defends the position that schools may be required to promote the recognition of ideals that all reasonable citizens endorse. Reasonable citizens will not, however, accept that the state obligates schools to promote the pursuit of moral ideals. 相似文献
14.
15.
Young children view social category members as morally obligated toward one another, and expect these obligations to shape people's social behavior. The present work investigates how children specify which behaviors are constrained by social categories in this way. In two studies (N = 128), 4- and 5-year-old children predicted that morally positive behaviors would be directed toward in-group members, and that morally negative behaviors would be directed toward out-group members, but did not hold equally strong expectations about behaviors described as positive or negative for reasons irrelevant to morality. Thus, notions of morality are embedded within children's representations of social categories, such that when learning about novel moral norms, children immediately expect those obligations to uniquely hold within social groups. 相似文献
16.
李雷 《石家庄师范专科学校学报》2011,(2):82-87
日常想像中的颓废更多地指涉一种道德或心理范畴,但颓废概念实则还波及到伦理、政治、宗教和文艺等诸多方面,其意义极为含混复杂。除却堕落、衰败等贬损内涵之外,其还包含叛逆、转型和更生等积极性意义层面,尤其从美学视角来看,颓废可视为一种美学风格,代表着对艺术、生活和自我本身的一种审美理解。颓废文艺带有反自然性、非道德性、唯关性和否定性等美学品格．蕴含着独特而重要的审美价值。将“颓废”作为现代关学意义上的一种新型审美范畴探讨其背后深层次的审美意蕴．具有不容忽视的美学意义。 相似文献
17.
《论语·雍也》篇：宰我问曰：＂仁者,虽告之曰：‘井有仁焉’,其从之也？＂子曰：＂何为其然也？君子可逝也,不可陷也。可欺也,不可罔也。＂此章在古今解读中认为＂井有仁焉＂是＂井里掉下一个仁人＂,因此,诸家都围绕仁人是否＂随之于井而救之＂展开解读。显然,无论是否＂仁人＂,见死不救都与儒家思想不符,从而产生思想上的矛盾。其实,＂井＂应为他国,＂井有仁焉＂是＂某国有仁德＂,如此解读,文意、理义都通。《雍也》篇还有其他误读章,有必要辨正。 相似文献
18.
Jiwon Kim 《Journal of moral education》2016,45(4):465-480
With its inherent attributes such as qualitative immediacy, imaginativeness, and embodiment, John Dewey’s concept of aesthetic experience makes a difference in moral education, in the ways of empathetic moral perception, moral reasoning, and moral action. If it matters then how can we help students gain aesthetic experience? By analyzing teacher Ho-Chul Lee’s approach to teaching drawing, called living drawing, this question is examined in terms of aesthetic style of teacher and teaching, and the aesthetic educational environment. This article will provide insights into how living drawing as an approach promotes aesthetic experiences and how it influences students’ moral experiences. 相似文献
19.
《Journal of moral education》2012,41(1):117-142
The field of moral psychology would benefit from an integrative model of what develops in moral development, contextualized within the larger scope of social science research. Moral sensibility is proposed as the best concept to embody stated aims, but the content of this concept must be more finely articulated and conceptualized as a dynamic system. Moral sensibility is defined here as a developing dynamic interaction of (1) a host of developing capacities for morally relevant knowing (e.g. moral reasoning, self-awareness and means to other-awareness—compassionate caring, empathy, perspective taking); (2) one’s socio-cultural moral assumptions and expressions; (3) one’s idiodynamic ideology (the developing set of consciously chosen values and value-laden understandings gleaned from experiencing one’s unique life history); (4) one’s morally relevant identities and self-understandings; (5) all embodied in one’s moral being in-the-moment, the ability to enact one’s moral sensibility in each new instance of moral engagement. 相似文献
20.
袁培尧 《岳阳职工高等专科学校学报》2014,(4):46-48
中国古典文学涵盖了中国三千年历史,是一个取之不尽的宝藏,高职生在校学习期间,应认真学习古典文学作品。阅读是学习古典文学作品的重要方法。阅读古典文学作品可以取得思想启迪、道德熏陶、文学修养、审美陶冶、写作借鉴等多方面的效用。 相似文献