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C. Wringe 《Journal of Philosophy of Education》1998,32(2):225-237
Practical and theoretical shortcomings of an approach to moral education based on the development of moral reasoning are noted and the alternative of promoting the virtues is considered. The identification of appropriate virtues with modes of commitment and conduct supportive of a particular way of life is held to raise the further question of why a particular way of life should be favoured, and how our own way of life should be characterised. This latter, permitting social and geographical mobility, anonymity and value pluralism, is contrasted with that of smaller, more traditional communities paradigmatic of communitarian ethics. An ethic of respect for equal freedom is held to be compatible with the current nature of society and to be favoured by the virtue of appropriate self-assertion. The educational implications of such a conclusion are explored. 相似文献
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Colin Wringe 《Journal of Philosophy of Education》2015,49(1):32-44
While not underestimating the value of useful knowledge and skills, it is suggested that education should also develop the subjective self of the learner. A distinction is drawn between an ‘additive’ view of education which simply furnishes the individual with knowledge and skills and a ‘transformative’ concept which concerns itself with changes to more central parts of the learner's self. In developing a concept of the subjective self, reference is made to the Enlightenment notion of the autonomous rational self and the interpersonal or cultural self of the Symbolic Interactionists and Communitarians. Particular attention, however, is given to Heidegger's three categories of entities experienced by the phenomenological self: the ‘present at hand’, the ‘ready to hand’ and those entities with whom we share the experience of ‘being with’. An attempt is made to interpret important aspects of education in terms of the development of learners' growing knowledge and deepening understanding of these three kinds of entity and the relation in which they stand to them. 相似文献
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Colin Wringe 《Journal of Philosophy of Education》1999,33(2):287-293
The dichotomy between virtue and self-interest or pleasure is held to face modern moral educators with a conflict between the interest of society and that of their pupils, as well as presenting obvious motivational difficulties. Three possibilities for mitigating this conflict are offered. First, it is argued that virtue is an essential constituent of our well-being insofar as even undetected wickedness isolates us from others. Second, young people, alienated by the negative nature of conventional morality, may respond positively to certain moral appeals in a way that is fulfilling and life-enhancing. Third, it is argued that moral education which emphasises the rights of young people themselves alongside those of others would be both more reputable and more effective than that based on the opposition between virtue and self-interest or pleasure. 相似文献
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Colin Wringe 《Journal of Philosophy of Education》2000,34(4):659-672
Moral education is complex: its major issues are not resolvable in terms of contests between rival ethical theories. Five tasks of moral education are identified: dealing with blatant misdemeanours, developing virtues, developing skill in moral reasoning, teaching to care and enabling individuals to choose a worthwhile way of life. These are mutually irreducible in terms of their justification and capable of irreconcilable conflict in practice. Moral education must recognise such conflicts and the consequent inevitability of wrongdoing in human life as well as the need for humility this implies. The position argued for is inconsistent with, and does not imply, moral relativism. 相似文献
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Is There Spirituality? Can It Be Part Of Education? 总被引：1，自引：0，他引：1
Colin Wringe 《Journal of Philosophy of Education》2002,36(2):157-170
Note is taken of the requirement (expressed in the British Educational Reform Act 1988 and other documents) that the curriculum should contribute to the spiritual development of pupils in the school and of society. Declining to reject the term as vacuous, the paper explores various suggested meanings: induction into a particular religion, consideration of fundamental questions, a sense of self, certain largely inexpressible states of mind, and pupils' non–material well–being. All of these, with the possible exception of the first in the context of a multicultural public educational system, are shown to have some possible validity, subject to the need for further explication. Sincere concern with any profound notion of spiritual development is, however, held to be difficult to reconcile with current officially sanctioned conceptions of education. 相似文献