浅析我国传统道德教育对当代大学生道德教育的启示

道德教育是我国传统教育的重要组成部分,是中国传统文化的源头活水,一直绵绵不断地延续至今。针对当前我国大学生道德教育虚浮的现状,本文从我国传统道德教育思想的发展概述出发,以中国传统道德教育的内容与方法作为切入点,提出当代大学生道德教育应继承优良的道德传统,并积极培育形成新的系统完善的道德教育内容和方式。     

生命的意义与德育的关怀

人不仅是实体的存在,更是意义的存在。面对传统文化所建构的意义世界的解体,面对瞬息万变及复杂多样的现代生活,不少人逐渐丧失了支撑其生命活动的价值资源和意义归宿,产生了身心分离的碎片感、疲惫感、宿命感和无助感。要走出这种困境,德育工作必须改变“纯工具化”理性,赋予更多的人文关怀,包括对生命情感的关怀、对终极信仰的关怀、对社会责任感的关怀和对苦难与死亡意义的关怀,引导人们超越自身的有限性和现实的物质纷扰,追求生命的永恒价值。     

关注中年级聋生的思想品德教育

聋校中年级段学生的年龄一般在10-20周岁左右。这一年龄段是聋生成长过程中的一个非常关键的时期，也是聋生自我抑制能力的薄弱时期，是真、善、美与假、丑、恶的争夺期，更是一个需要塑造、教育、保护的时期。在这个年龄段他们所掌握的知识不多，是非观念模糊，但可塑性极大。从相关的统计资料来看，这个阶段的聋生身上存在着多疑、不合群、孤僻、性情急躁、主观片面、自私等诸多毛病，在此阶段如果对他们教育不当，     

Environmental education and the issue of nature

Much official environmental education policy in the UK and elsewhere makes scant reference to nature as such, and the issue of our underlying attitude towards it is rarely addressed. For the most part such policy is pre‐occupied with the issue of meeting ‘sustainably’ what are taken to be present and future human needs. This paper considers several issues posed by this anthropocentric approach and explores the view that environmental education—indeed any education—worthy of the name needs to bring a range of searching questions concerning nature to the attention of learners, and to encourage them to develop their own on‐going responses to those questions. It is argued that our present environmental predicament not only provides an exciting opportunity to re‐focus education on the issue of human relationship to nature, but also requires the exploration of this issue for its long‐term resolution. Extensive implications for the curriculum and the culture of the school are raised.     

环境伦理:高校德育不容忽视的重要课题

当前，保护地球生态环境、维持地球生态明，推进人类社会可持续发展已成为世界的共识。然而，在人类已进入二十一世纪的今天，环境的污染和破坏仍在继续，而且日趋严重。本认为，应在高校德育中引入环境伦理教育，提高大学生的生态意识，使之成为具有生态意识、生态道德和生态能力的新型人才。     

我国未成年人道德教育存在的缺陷及应对措施

目前我国的教育在体制、效果等各个方面都取得巨大成就的同时,未成年人的道德教育却存在着巨大的硬伤。这种道德教育的缺陷具体表现在:道德教育与未成年人年龄与心智特征的错位;自我认同低;行为调节无效性;生活化水平低等。对此,需采取一些针对性的措施来解决这一问题。     

试论杜威实用主义德育理论与我国学校德育的走向

杜威在经验、实验和民主的哲学基础上，提出了以培养良好公民品格为目的，以儿童的社会生活为内容，以学校生活、教法和课程一体化为手段等一套完整的道德教育理论，影响着当今我国学校道德教育的实践。学校德育应通过学生主体地位的彰显、道德教育方法的重构，让道德教育回归生活，从而发挥出道德教育的真正价值。     

全人教育 德育为先

在实施科教兴国、人才强国的战略布局中,提倡"全人教育,德育为先"的育人理念刻不容缓。构建"3+2互动式"教学模式,使思政课在多层次、多渠道、多类型的教学模式中,全面体现现代教育理念的价值所在。     

Clipping our dogmatic wings: The role of religion’s Parerga in our moral education

Abstract

In a note introduced into the second edition of Religion within the Boundaries of Mere Reason (1794), Kant assigns a systematic role to the General Remarks at the end of each Part of his book. He calls those Remarks, “as it were, parerga to religion within the boundaries of pure reason; they do not belong within it yet border on it” (RGV 6:52). As Kant sees them, the parerga are only a “secondary occupation” that consists in removing transcendent obstacles. This paper is skeptical of Kant's view. It proposes an alternative account, according to which the parerga are essential to our moral education, since they force human reason to confront its own limitations and resist the urge to take refuge in spurious religious beliefs. That urge, I argue, is linked to the propensity to evil, and uses religious orthodoxy to undermine moral religion. By clipping our dogmatic wings, the parerga encourage reason to face its own dialectical tendencies and direct its speculative interest to immanent practical use. This redirection counteracts the debilitating effects of the propensity to evil and plays a key role in our moral regeneration. To consider the parerga “derivative,” as Kant himself does, is therefore a grave mistake.     

Socrates,discussion and moral education

For Socrates, as he appears in Plato's dialogues, the process of discussion is essential for preparing human beings to lead a moral life. Only through discussion, Socrates maintains, can we be led to an understanding of such concepts as wisdom, courage and justice. The author of this article believes that the Socratic notion of the moral value of discussion is still valid. In support of this view, he examines two recent works:Dialogues on Moral Education by John Wilson and Barbara Cowell, andMoral Education, Secular and Religious by John L. Elias. Finally, the author suggests how the Socratic concept of dialogue might be used in moral education today.

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Zusammenfassung Für Sokrates, wie er in Platos Dialogen erscheint, ist der Prozeß der Diskussion wesentlicher Bestandteil der Vorbereitung des Menschen auf ein moralisches Leben. Sokrates behauptet, daß wir nur durch Diskussion an ein Verständnis von Begriffen wie Weisheit, Mut und Gerechtigkeit herangeführt werden können. Der Autor dieses Artikels glaubt, daß der sokratische Begriff des moralischen Wertes der Diskussion immer noch Gültigkeit besitzt. Zur Unterstützung dieser These untersucht er zwei kürzlich erschienene Werke: Dialogues on Moral Education (Dialoge zu moralischer Bildung) von John Wilson und Barbara Cowell und Moral Education, Secular and Religious (Moralische Bildung, weltlich und geistlich) von John L. Elias. Zum Schluß unterbreitet der Autor Vorschläge, wie das sokratische Konzept des Dialogs heutzutage in der moralischen Erziehung Verwendung finden könnte.

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Resumen Para Sócrates, tal como se presenta en los diálogos platónicos, el proceso de discusión es fundamental en la preparación de los seres humanos para llevar una vida moral. Sócrates sostiene que sólo la discusión nos podrá guiar hacia el entendimiento de conceptos tales como sabiduría, valor y justicia. El autor de este artículo sostiene que la noción socrática del valor moral de la discusión sigue teniendo vigencia. Corroborando este punto de vista, examina dos obras recientes:Dialogues on Moral Education, de John Wilson y Barbara Cowell,y Moral education, Secular and Religious, de John L. Elias. Al finalizar, el autor sugiere la forma en la que el concepto socrático del diálogo podría aplicarse en la educación moral de nuestros días.

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Résumé Comme Platon l'transcrit dans ses dialogues, le processus de la discussion était pour Socrate essentiel dans la préparation des hommes à un mode de vie moral. Il insistait sur le fait que ce n'est qu'à travers la discussion que nous pouvons accéder à la compréhension de concepts tels que la sagesse, le courage ou la justice. L'auteur de cet article expose que la notion socratique de la valeur morale de la discussion est toujours valable. Pour soutenir ce point de vue, il analyse deux ouvrages récents:Dialogues on Moral Education de John Wilson et Barbara Cowell, etMoral Education, Secular and Religious de John L. Elias. L'auteur conclut en suggérant des formes d'application du concept socratique du dialogue dans l'éducation morale d'aujourd'hui.

     

准确把握时代特点强化高校德育工作--学习江泽民关于加强高校学生思想政治教育论述的体会

学习江泽民关于加强高校学生思想政治教育论述 ,要从维护国家社会稳定 ,帮助大学生树立正确的世界观、人生观和价值观 ,培养社会主义建设者和接班人 ,实施科教兴国战略、实现中华民族伟大复兴四个方面认识加强高校学生思想政治教育的极端重要性 ;从坚持正确的理想信念教育 ,坚持马列主义、毛泽东思想特别是邓小平理论教育 ,坚持爱国主义、社会主义和集体主义教育 ,坚持社会主义法制与道德教育 ,坚持中华民族优良传统和艰苦奋斗教育五个方面认识新形势下高校学生思想政治教育的内容 ;从要实事求是 ,一切从实际出发 ,要不断创新 ,加大思想政治工作科学含量 ,要充分发挥党组织的战斗保垒作用和教师教书育人的作用 ,形成齐抓共管的局面三个方面认识做好新形势下高校学生思想政治教育的新要求     

情感教育与高校德育研究

情感是道德行为产生过程中的重要一个环节。情感教育不仅仅是高校德育的手段,也是高校德育的目的,二者具有内在的一致性。通过情感教育的实施,建立高校师生共同的精神家园,让同学们在生活中体验到人文关怀,达到良好的德育效果。     

Ubuntu,ukama, environment and moral education

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.     

Environmental values and environmental concern

Abstract

Attitudes, values and concerns are frequently measured to monitor individual preferences of adolescents. As there is still some discussion about how to monitor those variables with respect to empirical instruments, directions of items or length of instruments, we applied two established scales (2 Major Environmental Value Model [2-MEV] and Environmental Motives Scale [EMS]) to a Slovenian sample of 804 middle and high school students. Subsequently, we confirmed the validity and reliability of both scales as well as their applicability to Slovene subjects, aged 12–18?years. The main objective of our study was to explore the relationship between three factors of environmental concern (EMS) and the two higher-order factors of utilisation of nature and preservation of nature (2-MEV). The results show that altruistic (ALT), biospheric (BIO) and egoistic (EGO) environmental concerns correlate strongly positively with preservation of nature, but negatively and less strongly but still significantly with utilisation of nature. We conclude that raising awareness of EGO environmental concern may be as important as ALT and/or BIO concern for understanding the environmental values and attitudes of an individual. Consequences and recommendations for designing and completing educational programmes are discussed.     

浅析道德教育法和道德修养法在思想政治教育中的运用

理解道德的概念并了解道德教育是思想政治教育的目标指向,进而可以知道思想政治教育的基本矛盾就是社会进步所需要的思想政治素质和道德品质与受教育者自身能力局限的矛盾。那么要解决这一矛盾的意义就是思想政治教育的过程。这个过程包含两个方面内容,一方面就是对受教育者的教化过程,另一方面就是被教育者的吸收升华过程。简言之就是内外因结合才能把现思想政治教育的目的最大化。在伦理学发展中形成的有效的道德教育和道德修养方法对思想政治教育的实效性具有重要价值。     

Equal Opportunities In Education: a coherent, rational and moral concern

This paper is a response to papers by Wilson, Burwood and White concerning equal opportunities as an educational ideal. I seek to legitimate this ideal, in contrast to these earlier attempts to persuade us that it is incoherent, unreasonable or misguided. I argue that, given the social context in which the term is used, it is meaningful and represents rational and praiseworthy goals. I identify four aspects of 'equal opportunities' and conclude that the concern to promote such opportunities arises from desire for a more just educational provision and out of concern for the well-being of children in oppressed groups.     

培养道德生活主体:21世纪道德教育改革之本

现行道德教育与社会发展的诸多不适应 ,根本问题在于道德教育主体性价值的丧失。 2 1世纪道德教育改革的本质在于培养道德生活主体 ,这是由道德的内在规律、人类发展的历史必然、社会主义建设的现实需要以及对我国道德教育的总体反思决定的。道德生活主体应具备四个基本特征——为我性、自主性、能动性和创造性。道德教育改革的基本思路即唤起个体的自我意识 ,尊重个体的主体地位 ,发展个体的主体能力以及塑造个体的主体人格 ,旨在最终实现道德教育科学化和人性化的统一     

后现代道德教育观及其启示

后现代思潮是20世纪后半叶西方社会最具影响力的一种哲学化思潮，后现代道德教育观有关教育目的，教育方式，教育内容，教育关系，教育研究等方面的基本主张，向现代人类社会所因袭的道德教育传统提出了严峻挑战，基保的合理成分对加强和改进我国的道德教育工作富有启迪意义。     

发展性德育：现代德育的嬗变与超越

发展性德育是促进人全面发展,追求人、社会、自然和谐发展的德育。发展性德育的价值取向建立在对德育理论审慎地继承和批判的基础之上,凸显以人为本、追求和谐的核心价值理念。