Parental views of morality and sexuality and the implications for South African moral education

Discrimination on the grounds of sexual orientation is prohibited in South Africa. Against legal gains, however, are marked increases in homophobic violence. Schools are deeply implicated in the development of a moral education premised on democracy and sexual equality. This paper sought to examine the ways in which parents situated within diverse social contexts define, regulate and entrench the right to sexual equality, analyzing their implications for moral education in schools. The data were derived through an interview-based study of 17 parents of learners across five secondary schools in two provinces in the country. Hetero-morality was found to be particularly powerful limiting the rights of gays and lesbians. The social and cultural processes through which hetero-morality is upheld reproduce negative outcomes for gays and lesbians. Despite this, the paper finds that parents are capable of engendering support for sexual justice and building alliances with schools to promote a new version of morality. The paper presents further warrant for working with parents in the development of moral education premised upon sexual rights.     

师范院校德育柔性化管理的效能调查

对388名在校师范生的问卷调查表明：师范生对德育柔性化管理，对师范学校教师形象、德育活动和德育环境普遍持认同态度。调查建议，师范院校通过加强师生团队训练、校园网络建设以及德育实践活动提高德育柔性化管理的实效性。     

Moral education and the International Baccalaureate learner profile

This article analyses elements of moral education in the educational programmes offered by the International Baccalaureate (IB). Particular reference is made to the IB learner profile, a list of 10 virtues which, the IB claims, are fostered through its educational programmes. This approach is evaluated in the light of existing ideas concerning moral and character education. It is argued that the learner profile is firmly grounded in the character education approach to moral education. An alternative perspective is sketched, focusing on student autonomy and personal sense making, allowing students to develop a personal sense of the good life through interaction with others.     

试论先秦儒家道德教育特点、方法及其现实价值

先秦儒家道德教育从教育与自我教育两个方面突出强调一个“情”字,提倡道德教育要关心人的情感,要求道德主体从自己的内心体验,过渡到体贴对方的心情;强调道德主体“自德”精神和行为,对今天学校道德教育仍具有宝贵的借鉴意义。     

论“榕江国师”对贵州民族人才培养的贡献

榕江国立贵州师范学校办学10年，为贵州、湖南和广西三省区毗连地带培养了一批德才兼备的民族人才。在民族教育上谱写了新的历史篇章。对此评说。以启示后续民族教育，让更多的民族人才脱颖而出。     

论"榕江国师"对贵州民族人才培养的贡献

榕江国立贵州师范学校办学10年,为贵州、湖南和广西三省区毗连地带培养了一批德才兼备的民族人才,在民族教育上谱写了新的历史篇章。对此评说,以启示后续民族教育,让更多的民族人才脱颖而出。     

信息时代中的青少年德育

在华人社会,道德教育一直以来都是教育最基本的组成部分,因为培养有道德的人是教育的首要任务。道德教育的实施,其实是培植那些反映道德标准的价值观。然而,信息时代的出现及充斥在互联网上的大量信息,已改变了教育的方式,并向传统的道德教育发出挑战。在这一背景下,我们建议中国的教育工作者应寻求实践道德教育的新途径,以迎接网络世界的出现。崇高空洞的道德标准应让位给简洁易懂的观念,比如“尊重”。我们应该积极的去探索“网络世界”中的信息和观念,而不是一味的避免。有启发性和适切的道德教育应建基于儿童和青少年的发展需要和真正兴趣之上。华人社会的德育工作者,包括学校教师,家长,非正式教育的组织者,都应共同努力去了解虚拟的网络世界,并设计出可行的方法来适应新形势下的教育需要。     

儒家传统德育思想的内容及现代启示

儒家传统德育思想是前人留给我们的巨大精神财富,也是具有世界意义的文化宝藏。儒家传统德育思想内容丰富,涵盖了社会道德建设的各个方面。继承和发扬儒家传统德育思想是现代社会精神文明建设所面临的重要课题。本文通过对儒家传统德育思想内容的阐述来进一步说明儒家传统德育思想对当今社会的现实意义。     

生活德育:学校道德教育的应然选择

分析了学校德育现状，指出学校道德教育与生活世界脱离是造成学校德育困境的主要原因。生活德育是在生活过程中通过道德的生活而进行的德育，是实践性德育。提出了生活德育是学校道德教育的应然选择，德育教育应从生活实际出发，在生活中关注德育主体的现实需要，培养生活中的德育主体。     

Education and Moral Development: the role of reason and circumstance

This paper claims that liberal moral education is predicated on an inadequate conception of the roots of moral disposition and agency. It advances a view of modernity in which social and material conditions, whilst not comprising an 'iron cage', nevertheless give momentum to some trends in social (and individual) development, and place others at a discount. Thus a moral education which seeks to assure an open future through individual cognitive emancipation risks exacerbating processes inimical to its aims. This is illustrated with reference to the socio-economic conditions of contemporary liberal capitalism and to broader features of modernity. Implications are sketched for the emancipatory aims of education, the role of the school in moral development, the scope of education theory, and the development of critical social theory and social practices.     

当代大学生知耻教育的重要性

耻感的缺失或错位是导致当代大学生道德失范的重要原因，而高校的各种量化管理手段以及社会舆论对于缺失耻感、道德失范的大学生的制约作用非常有限。知耻教育是解决这一问题的有效手段，是大学生内化道德规范、提高道德修养、培养道德勇气的重要途径。开展知耻教育要以“八荣八耻”为着力点，全面提高大学生的道德水平。     

“看的德育”：在场的缺席——一项普通初中教师德育观念的质性研究

研究聚焦于一所普通初中教师的德育观念,通过田野调查发现：教师的德育观念可以概括为“看”（kān）,其现实形态主要表现为看着学生“不出事”、“不犯错”.为实现这两个目标,教师们进行了“全天候”“零死角”的监管,并制定了相应的奖惩制度,动员了部分学生与家长共同参与.此种“看”的德育观念,实质上是一种消极的、防范性的德育立场.教师对于德育责任的推卸,对于德育本质认识的偏差和对于德育过程的简单把握皆源于一种“在场却缺席”的德育立场,即教师们以看似在场的德育姿态使真正的德育缺席于现实的教育生活之中.其后果不仅是淹没了学生的主体性,更是从根本上消解了教师德育的自觉性和主体地位.     

孝道与道德底线教育

孝道是以孝为准则来处理亲子关系的道德规范。它是孝行的内在意向和主观动机,是孝文化的核心内容。道德底线是人们对维护社会生活的最基本的道德规范的形象表述,目前我国学校的道德教育忽视了道德底线教育,导致学校德育的实效性不高。因此,从孝道教育着手开展道德底线教育,是提高学校德育效果的重要措施。     

国际视野中的学科课程改革与道德教育

道德教育是学科课程改革的重要主题.学科课程改革中的道德教育主要有德目主义、渗透式和跨学科三种模式,其内容包括民族传统价值观教育、普适性价值观教育和全球化时代的价值观教育.国际经验告诉我们:学科课程中实施道德教育要选择适切性的实践模式、珍视民族伦理道德文化的价值,并且要在全球化视野内进行定位.     

"教学做合一"——从做事到做人

对“生活即教育”与“教学做合一”关系的两种看法,源于两种不同的假设,一种认为陶行知的教育思想和主张全部来自教育实践,一种认为陶行知的教育思想和主张有其内在的理论逻辑。这两种看法各有其待解决的理论问题。一种新的看法是,“教学做合一”是生活教育的德育理论,这种看法要求对“做”的内涵做出全新的解释,即做事与做人相统一。本文从分析陶行知在真伪知识以及真理问题上的看法入手,阐释“追求真理做真人”中,“真”与“真人”的内涵。认为陶行知有自己的德育理论,他的道德境界蕴含在知识与行为相统一的教育理想中,蕴含在通过做事学会做人的德育理想中。     

哈贝马斯的商谈伦理学及其对道德教育的启示

哈贝马斯的商谈伦理学以语言为基础，以可普遍化原则和话语伦理学原则为核心内容，主张通过主体间的商谈、交往保证道德规范的普遍有效性。商谈伦理对道德教育的启示在于：道德教育的发展方向是以“商谈”为过程原则，通过主体间道德话语的商谈论证，力求避免道德灌输与道德相对主义，最终促进道德主体的协调发展。     

后现代视野中的道德教育

后现代道德教育从各个角度向现代道德教育的统一性、整体性、权威性和理性化挑战,给人们展现一种开放的、多元的、批判的、平等和对话的道德和道德教育的新面貌。在道德教育的目标上,它瓦解了现代性的完人理想和标准化的人格追求;在教育内容上,它强调去中心化,关注那些边缘性的道德主题;在教育方式上,更主张“对话式”的教育方式;在师生关系上,它提倡主体间性。但后现代的道德教育观是松散和凌乱的,并不是一个严谨的体系,其内容歧义丛生、相互矛盾甚至是对立的,因此,对后现代道德教育观应冷静对待,全盘吸收和简单的排斥都是错误的。     

关于建构学校德育场景的思考

学校德育工作是一个复杂的系统工程,为了提高德育的实效性,学校德育工作应利用具有德育氛围情境和德育能量的一切时空形态和现实背景,多视觉、多渠道、多层面地进行,应建构一个全景框架——“学校德育场景”(简称为“德育场”)。应从大德育观念建设、师德建设、文化建设、课程建设、德育科研及德美心三育互动等六个方面,对学校德育场景的建构进行整体的思考。     

Faith schools in the twenty‐first century

This article is intended as an initial investigation into the foundations of moral psychology. I primarily examine a recent work in moral education, Daniel Lapsley’s and Darcia Narvaez’s ‘Character education’, whose authors seem to assume at points that criteria for discerning moral actions and moral traits can be derived apart from ethics or moral philosophy. This assumption, which appears to stem from misconceptions about both the virtues traditionally understood and the non-empirical nature of moral-philosophical theorising, is problematic: (1) it courts moral relativism, which would preclude arguing for the superiority of any model of moral education, (2) deriving or validating a morality through empirical methods involves a self-undermining stance about the nature of empirical justification and (3) empirical criteria used to delineate morality are unavoidably arbitrary. After examining similarly problematic works by David Wong and Lawrence Kohlberg, I conclude that moral psychologists must wrestle with the problem of moral criteria through substantive engagement with moral philosophy.     

Moral development,transformative learning,and the dialogical self

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.