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1.
Gunnel Colnerud 《Teachers and Teaching》2013,19(3):346-360
The purpose of this article is to study whether moral stress is a phenomenon relevant to teaching practice and which may make a significant contribution to understanding why teachers repeatedly reported feeling burdened by work. Moral stress can be caused by acting in conflict with one’s own conscience, e.g. when one knows the right thing to do but institutional constraints make it difficult to act in a way that is consistent with one’s morals. The method used in this study is critical incident technique focusing ethical dilemmas in teaching. The findings add a phenomenon to previous research of moral stress in other professions; moral stress can be caused not only by external regulations, but also by internal moral imperatives in conflict with one another. 相似文献
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李彬 《湖南师范大学社会科学学报》1999,(5)
从实质而言,道德是一个情感问题,而道德情感又是伦理学的核心问题,它与道德理性、良心及道德教育都有十分密切的关系,贯穿于伦理学的各个方面和环节,因而具有很重要的理论和现实地位。 相似文献
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The overall aim of this article is to develop in-depth knowledge about the connection between outdoor experiences and moral attitudes towards nature. The study focuses on processes in which moral relations are at stake in encounters between students and nature. The purpose is to identify such events, describe their specific circumstances and clarify how moral relations are established in these events. The empirical material consists of video-recordings of activities in three different outdoor education practices. In order to identify and categorise moral situations, an analytical tool called the ethical tendency is used. This tool is based on Wittgenstein’s language game method. The findings show that in the investigated outdoor education practices, moral relations towards nature are established in several different ways. The article concludes with four educational implications: responsibility when dealing with moral reactions; bringing ethical questions to the fore; different educational conditions create different encounters with nature; and the consequences of different language games. 相似文献
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ALIX COHEN 《Journal of Philosophy of Education》2016,50(4):511-523
In line with familiar portrayals of Kant's ethics, interpreters of his philosophy of education focus essentially on its intellectual dimension: the notions of moral catechism, ethical gymnastics and ethical ascetics, to name but a few. By doing so, they usually emphasise Kant's negative stance towards the role of feelings in moral education. Yet there seem to be noteworthy exceptions: Kant writes that the inclinations to be honoured and loved are to be preserved as far as possible. This statement is not only at odds with Kant's general claim that education should not encourage feelings, but more importantly, it encourages a feeling that is in many ways paradigmatically un‐Kantian. How are we to understand the fact that of all feelings, the love of honour should be preserved? To answer this question, I begin by clarifying the reasons behind Kant's negative stance towards feelings in moral education. I then turn to his account of the feeling of love of honour. After distinguishing between its good and its bad forms, I consider two ways of making sense of the positive role Kant assigns to it. The first, modest reading will suggest that the feeling of love of honour is morally useful because it has two functions: an epistemic one, and a motivational one. The second, more ambitious reading will suggest that the feeling of love of honour enables the child to experience her inner worth as bearer of value. 相似文献
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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
7.
Attempts to find positive new directions for moral education now face a number of well‐recognized challenges, including those relating to the rise of commodification and the virtualization of experience. It is argued that there is now a need for innovative approaches that move beyond the traditional frameworks of critical thinking and ethical reasoning, and that encourage the development of moral dispositions and personal conscience. One crucial limitation of traditional approaches lies in their reliance on a monological interpretation of self‐reflection that emphasizes objective impressions of the self. It is proposed that only a dialogical model of self‐reflection that recognizes the presence of competing self‐impressions is fully consistent with the kinds of authentic self‐reflection and critical questioning that are required for the develc pment of moral conscience. The emerging dialogical model of the self is also compatible with an approach to moral conduct grounded in the idea of an ‘ethics without ethics’ in which dispositions to act for the good of the community become the focal goals. It is argued that the dialogical model of the self supports a dynamic view of selfhood and identity through which the subject is encouraged to recognize its own complexity and vulnerability, rather than external principles, as the basis for moral responsibility and action. In practical terms, the dialogical model supports the idea of engaging students in activities in which they are encouraged to monitor their own thoughts, feelings, and actions, rather than in activities which perpetuate objective, monological modes of self‐thematization. 相似文献
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IAN MUNDAY 《Journal of Philosophy of Education》2009,43(1):57-74
This paper explores Stanley Cavell's notion of ‘passionate utterance’, which acts as an extension of/departure from (we might read it as both) J. L. Austin's theory of the performative. Cavell argues that Austin having made the revolutionary discovery that truth claims in language are bound up with how words perform, then gets bogged by convention when discussing what is done ‘by’ words. In failing to account for the less predictable, unconventional aspects of language, the latter therefore washes his hands of the expressive passionate aspects of speech. To ignore such aspects is to ignore an important moral dimension of language. Finally, I bring Cavell's approach to bear on the epistemic criterion, which Michael Hand applies in his paper ‘Should We Teach Homosexuality as a Controversial Issue?’. I suggest that Hand's approach, by failing to account for the linguistic dimension of truth and the expressive quality that accompanies this dimension, presents an overly narrow conception of moral education. 相似文献
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KEVIN McDONOUGH 《Journal of Philosophy of Education》1992,26(1):75-89
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
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龚妮丽 《贵阳学院学报(社会科学版)》2014,(5):21-25
王阳明不仅是中国历史上著名的哲学家,也是著名的教育家,他将兴办教育看成是转变风气和立政治民的根本。王阳明的德育思想是他系统性哲学思想的体现,包含着“致良知”的德育宗旨,协调统一的德育理念。这些思想值得我们继承和发扬。阳明德育思想中,“立志”是德育的根本,“知行合一”是德育的原则,启发式教育是德育须遵循的规律,情理交融、寓教于乐是德育的有效方式,对我们今天的学校德育有着重要的借鉴意义。 相似文献
11.
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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《Journal of moral education》2012,41(3):202-205
Abstract Although moral education is or ought to be a standing concern, both in the family and in society, this article mainly deals with moral education in basic schools in the Netherlands. As such it is a counterpart of religion in the denominational schools. It is organized by the Dutch Humanistisch Verbond (Humanist League) which is also responsible for the teacher's training and the methods of teaching. That defines the humanist context of this form of education. Thus humanist moral education makes a major contribution ‐‐ albeit only in a minority of schools ‐‐ to a humanist development of children. 相似文献
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CHRISTOPHER MARTIN 《Journal of Philosophy of Education》2011,45(3):475-492
This article examines the possibility of a Kantian justification of the intrinsic moral worth of education. The author critiques a recent attempt to secure such justification via Kant's notion of the Kingdom of Ends. He gives four reasons why such an account would deny any intrinsic moral worth to education. He concludes with a tentative justification of his own and a call for a more comprehensive engagement between Kant's moral theory and the philosophy of education for purposes of understanding what constitutes the moral core of education. 相似文献
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肖韵 《四川职业技术学院学报》2006,16(1):74-76
陶行知的德育思想是我国教育史上的宝贵财富。它体现了近代中国中西文化的冲突与融合。概观陶行知德育思想的基本内容,大致可将它们归流于两个方面的来源:一是源自对西方德育理论的引进创造;另一方面是对我国传统道德的批判继承． 相似文献
15.
《理论付诸实践》2012,51(3):179-187
This article provides a theoretical framework through which to reimagine and revitalize contemporary music education practices, using the large ensemble paradigm called band as the primary unit of analysis. Literature suggests that band places too much emphasis on teacher control and external measures of validation. Critics propose replacing this historic art form with ones that exist outside of school. It is argued in this article that band's crisis of legitimacy can be resolved by refocusing on student welfare and student well-being. Because band is the only indigenous American art form that exists in and has come into fruition through the public school, band directors are bound by a public trust to put the education of students first. Using Dewey's understanding of the role of public schooling in a democracy, a vision of moral education through music education is advanced. Band is ideally poised to illustrate what moral education can be. 相似文献
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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
17.
公民道德是一个国家所有公民都必须遵守的道德准则,公民道德教育是“以德治国”最广泛的德育实践。公民道德教育应突出爱国主义教育的凝聚力,重视职业良心教育的感召力,发挥学校、家庭、社会在教育中的合作力。 相似文献
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秦初生 《桂林师范高等专科学校学报》2008,22(4):103-106
社会转型期需要重视道德冲突研究。这是由于当代社会变革冲击了人们的道德价值观念,而且道德冲突是道德教育不可避免的议题,漠视道德冲突还导致了道德教育的低效;同时,道德冲突的研究有助于明晰道德教育的目标,有助于反思道德教育实践,道德冲突的研究有助于促进学生的“成人”发展。 相似文献
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《Educational Philosophy and Theory》2013,45(7):775-786
While Kant's pedagogical lectures present an account of moral education, his theory of freedom and morality seems to leave no room for the possibility of an education for freedom and morality. In this paper, it is first shown that Kant's moral philosophy and his educational philosophy are developed within different theoretical paradigms: whereas the former is situated within a transcendentalist framework, the latter relies on a teleological notion of human nature. The second part of this paper demonstrates that the core ideas of Kant's moral philosophy are also present in his pedagogy. This means that the problem of moral education must be solved within the transcendentalist framework. It is finally claimed that Kant himself outlines a solution to this problem in his pedagogical lectures. 相似文献