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1.
Abstract

While the idea of exemplification or role-modelling as a means to the education of moral character and virtue is of ancient pedigree—traceable at least to Aristotle’s ethics—the influence of personal example is clearly not unproblematic since individuals may be admired or imitated for less than morally admirable qualities. However, personal exemplification is evidently not the only route to moral exemplification, insofar as readers may find much to admire or emulate in the characters of literary or other artworks which may allow for some critical distance between admired and admirers. This article is concerned with exploring the potential for moral exemplification of literature and arts.  相似文献   

2.
In this essay Gert Biesta asks what the humanities can contribute to the field of teacher education. In addressing this question he turns to the idea of education as a Geisteswissenschaft as it was developed in the German‐speaking context in the first decades of the twentieth century. In this conception, education is configured as an interested academic discipline that engages with normative questions concerning the telos of education and does so with a focus on meaningful human action rather than human behavior. Viewing education this way highlights the role of value judgments in teaching. The values that are at stake in such judgments, Biesta argues, are not to be understood as moral values but as educational values, a view that raises some important questions about the specific nature of educational normativity. In a final step Biesta discusses how the idea of education as a Geisteswissenschaft makes a difference for the field of teacher education.  相似文献   

3.
The authors address Goodman's critique of constructivist moral education as articulated by DeVries and Zan (1994) and respond to her proposal that constructivist education be blended with traditional moral education as advocated by Wynne (1991). The authors cite empirical evidence contrary to Goodman's assertion that preschool children are egocentric and incapable of moral reflection. This difference links to dramatically opposed views on the educational implications of Piaget's research and theory. Goodman advocates that teachers should “exploit the child's natural heteronomy” by giving children rules and demanding obedience. The authors cite empirical evidence showing that heteronomous regulation of children leads to a host of undesirable outcomes and that encouragement of children's autonomy leads to positive outcomes. The authors also point out a number of misconceptions of constructivist education as propounded by DeVries and Zan. They discuss Goodman's specific suggestions for blending constructivist and traditional moral education, and conclude that such a blending contradicts considerable research on child development and early education and eliminates critical components of constructivist early moral education.  相似文献   

4.
The purpose of the present paper is to examine the teachers' cognitive structures through moral judgment schemas, as well as whether the above‐mentioned structures diversify among teachers, depending on education level, specialty, age, teaching experience, and gender. Moreover, another aim is to examine whether these cognitive structures can predict students' behaviors. Two hundred and fifty eight in‐service teachers (men, n = 83; women, n = 175; M age = 41.24, SD = 8.06; M experiences = 14.91, SD = 9.46), in elementary (n = 96), and intermediate education level (n = 158), participated in the study. The results revealed that the primary education teachers' moral judgment is based on the moral concepts of the maintaining norms schema, while the one of those of secondary education is rather based on the postconventional schema. Furthermore, the results of the present study revealed that age, experience, and gender do not constitute causes of diversification of moral concepts and that the personal interest schema can forecast any irresponsible behaviors on the part of the students.  相似文献   

5.
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   

6.
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7.
The Formation of Identity: The importance of ideals   总被引：1，自引：0，他引：1  
In the formation and composition of what might be termed personal identity a key but often neglected aspect is ideal identity. While comprising aspirations rather than realities, it makes a major contribution to the definition of self-identity. It does this as a result of: (a) clarifying what kind of person the individual wishes to be; and (b) an interrogation of how she sets about achieving her ideal identity, intimating what kind of person she is at a particular moment by virtue of the way in which she strives to achieve her ideal. The article argues for a re-appraisal of the notion of ideals in education and for its reinstatement as a significant feature of education. Indeed, we argue, children cannot avoid ideals--they are presented to them everyday from a wide variety of sources. But these sources or the ideals that they promote are not necessarily good for the child's well-being or for her fellow citizens. Consequently, teachers as moral agents have an important role in assisting children to acquire ideals that do meet such a criterion of goodness in addition to helping them reflect critically on the range of ideals they may encounter in their communities and society.  相似文献   

8.
Abstract

Three fashionable approaches to moral education are examined to see how far they satisfy the ideal of open-mindedness. It seems clear that (1) values clarification, (2) situation ethics and (3) critical issues all seek to avoid indoctrination, and, in different ways, present an alternative to traditional moral instruction with its emphasis on absolute moral rules. In stressing the autonomy of the individual, in denouncing prefabricated rules, and in promoting discussion of vexed questions, a clear concern for open-mindedness can be detected. It is argued, however, that an inadequate account of open-mindedness pervades these approaches. Moral education would benefit from a positive account of open-mindedness. It is not enough merely to avoid the grosser forms of indoctrination.  相似文献   

9.
This article argues that William James's thinking in The Varieties and elsewhere contains the view that social institutions, such as religious congregations and schools, are mediators between the private and public spheres of life, and are necessary for transforming personal feelings, ideals and beliefs into moral action. The Exercises of St Ignatius and the Just Community moral education approach serve as examples. Criticisms of the more commonly held view that James recognised only individual personal experiences as valid religious expressions are marshalled. Furthermore, we argue that moral action or saintliness, the ultimate expression of religious faith according to James, is fundamentally social. The commonalities that the phenomenologies of moral action of St Ignatius and Lawrence Kohlberg have with William James's view are used to support the argument.  相似文献   

10.
社会思想道德意识内化为个体观念且外化为社会期望的行为表现,表述了德育促进学生思想品德形成的过程阶段和内在机制,也反映了德育促进学生自主建构道德主体的实质要求。因此,强调“内化——外化统一”作为德育过程的基本规律,既有助于系统整合德育规律的认识,也有利于德育“再生产”学生道德主体实践的改善。  相似文献   

11.
道德教育所要回归的生活世界是充满意义的世界。行走在意义世界中的人是道德生活的主体,并在道德生活的实践中追求超越。正是基于道德生活本身的意义性,道德教育有意义既具有个人价值又具有社会价值。有意义的道德教育是内在于生活的道德教育,以生活这本大书为教材,利用丰富的生活资源,创设生动的生活情境,为了生活而教育,使道德融合于生活,从而实现过一种有道德的好生活。  相似文献   

12.
自我形象在儿童道德自我调节中的作用及其培植   总被引：1，自引：0，他引：1  
培养儿童的道德自主性,是我们德育工作的理想目标,而道德自主性的直接表现形式便是个体行为的自我调节。研究结果表明,儿童良好的自我形象是道德自我调节的重要心理前提。因此,对儿童的道德教育应关注儿童良好自我形象的培养。  相似文献   

13.
The aim of this research was to investigate the attitudes of Israeli Arab (n = 259) and Jewish (n = 259) high school students toward extrinsic and intrinsic values. A questionnaire, which consisted of eight value scales in two groups—extrinsic and intrinsic values—was administered. Participants were asked to state whether they agreed or disagreed with 31 statements on a five-point Likert scale. Jewish students who experience school-based values education endorsed more intrinsic values (e.g. autonomy: Jews M = 4.27, SD = .53; Arabs M = 3.92, SD = .83), whereas Arab students, whose education as a minority group focuses on education towards achievement, endorsed more extrinsic values (e.g. attractiveness: Jews M = 3.56, SD = .82; Arabs M = 3.96, SD = .84). The findings suggest that the use of a more refined and complex analysis of extrinsic–intrinsic scales yields multiple interpretations of moral education in a modern world. This research may contribute to the discussion on moral education for minority groups, especially where they are a distinct minority in a society where they are surrounded by different cultural values. The growing cultural diversity in the Western world requires that through moral and civic education, schools explicitly expose their students, and especially minority groups, to the diverse interpretations of values and to the need to both respect differing interpretations, on the one hand, and to challenge them, on the other.  相似文献   

14.
在孔子“为政以德”的政治理想中,蕴藏着通过推行教育来传播儒家荣辱观的思想;孟子则分别从提升个人道德修养和改善道德教育两个致思向度上加以引申和发挥。与荣辱观教育关系比较密切的道德教育的原则和方法,是孔子所说的“内省”。羞恶之心的“义之端”,往往容易被外界的物欲所“汩没”;而内省或省察,则是对这种被物欲所汩没的一种警醒和提防。在道德教育阶段论中,儒家学者主张荣辱观的教育应从幼儿开始,并贯彻人的终生。南宋的理学家和教育家朱熹则在理论和实践两个方面,均卓有成效。  相似文献   

15.
This article outlines a moral education guided by African traditional values such as ubuntu and ukama. It argues that ubuntu is not by definition speciesist, as some have claimed, but that it has strong ecocentric leanings, that is, if ubuntu is understood as a concrete expression of ukama. In fact, ubuntu deconstructs the anthropocentric–ecocentric distinction which has characterised and continues to characterise debates in environmental theory/philosophy. To become more fully human does not mean caring only for the self and other human beings but also for the entire biophysical world. Some implications that this discussion has for moral education are explored, as well as some opportunities that post-apartheid curriculum frameworks offer for implementing a moral education guided by ubuntu.  相似文献   

16.
Abstract

John Wilson's work as moral educator is summarized and evaluated. His rationalist humanistic approach is based on a componential characterization of the morally educated person. Such a person consistently manifests a unity of reflection, feeling, belief, and acting under the logically structured rubrics of PHIL, EMP, GIG and KRAT, and exemplifying the formal features of ‘moral opinion’. The rationale and conceptual status of the components is discussed, as is the view that the concept of education entails that teachers be moral educators. This involves cultivating autonomous rationality with respect to the unconscious, motivation, day‐to‐day moral decision‐making, and the emotions; in the latter case there are extensive applications in religious education. Finally, certain weaknesses and pre‐eminent strengths of Wilson's position are indicated, and comparisons briefly made with the views of McPhail, Peters, Frankena and Kohlberg.  相似文献   

17.
In contrast to ancient times, friendship is rarely discussed nowadays as a resource in moral education. Even within Aristotle-inspired character education, where it could naturally claim pride of place, its coverage is miniscule compared, say, to that of the emulation of moral exemplars. The aim of the present article is to retrieve friendship as a moral educational concept: to explain how moral educational goals define and sustain deep friendships, and how the thorny issue of when friendships should be terminated is best understood in terms of considerations as to whether they have exhausted their educational potential. By arguing that education is the raison d'être of deep friendship, Kristján Kristjánsson shows how friendship is developmentally constituted and, in its most complete form as “character friendship,” educationally executed. There is no such thing as friendship per se, but rather friendship at a certain developmental niveau (or level), with its specific developmental assets and liabilities: qualitatively differentiated according to its educational affordances. While operating within a broad Aristotelian framework, Kristjánsson devotes two sections to charting the moral educational liabilities that may dissipate even the most complete friendships, a topic mostly overlooked by Aristotle himself.  相似文献   

18.

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   

19.
Soudien  Crain 《Prospects》2019,47(4):309-320

The purpose of this contribution is to consider what the significance of the new discussion taking place around humanism is for the ways in which we think about development and education. It attempts to hold the idea of development in a frame in which we can think more constructively and less instrumentally about the place of education within it. It attempts a restatement of the idea of development that draws on the consensus about its meaning that is emerging out of the SDGs, and that also brings to bear the discussion concerning new humanism. What is this new humanism? the article asks. What is it a response to? To what are scholars and commentators in the development arena, particularly people such as Hans d'Orville, reacting in their emphasis on the urgency of the moment?

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20.
Abstract

This journal recently published a special issue on Kant, evil, moral perfection and education. The essays included in the special issue discussed the vulnerably and imperfection of human beings and the role of education as facilitating such beings in their pursuit of moral perfection. The contribution of this article is to put forward a Kantian idea of hope as a response to the difficulty of holding imperfect agents to an impossibly high standard (perfect virtue). Hope plays an enabling role for human agents, mediating the seemingly unstable relationship between imperfect moral agents, characterised by radical evil, and their duty to elevate themselves to the idea of moral perfection in an uncertain world. As such, hope can be seen as a response to the editors’ call to bring attention to the need to work with the vulnerabilities and imperfections of human beings through education and social change. One practical way in which education can accomplish this task is through role modelling. A further contribution of this article is to advocate a Kantian idea of impure role modelling (the role model as imperfect but hopeful).  相似文献   

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