The Formation of Identity: The importance of ideals

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.     

学生品德“知行不一”现象及应对策略

小学生的道德意志薄弱,自控能力水平低,道德行为缺乏坚持性,极容易受到各种因素的影响。"知行不一"的现象在小学生道德品质形成过程中时有出现,教师应该针对小学生的特点,在课堂内外锻炼他们的道德意志,促进学生良好道德品质的形成。     

Why should I be grateful? The morality of gratitude in contexts marked by injustice

In philosophical and psychological literature, gratitude has normally been promoted as beneficial to oneself and others and as morally good. Being grateful for what you have is conceived as virtuous, while acts expressing gratefulness to those who have benefited you is often regarded as morally praiseworthy, if not morally expected. However, critical interrogations of the moral status of gratitude should also frame the possible cultivation of gratitude in moral education. This article focuses on whether gratitude should be regarded as morally ideal, praiseworthy or expected in contexts marked by social inequity and injustice. It considers competing articulations of gratitude in philosophical and psychological research and how gratitude can be conceived in some cases as praiseworthy and in others as potentially problematic. Finally, it considers the implications of a multipronged view of gratitude for teaching for and about gratitude in social justice education.     

现代德育归于何处——先秦的圣人与古希腊的智者之比较

先秦的圣人与古希腊的智者,是人类历史发展中的两座丰碑,代表了东西文化的两种力量,代表了历史发展的两种方向,也代表了人类思想的两种深度。他们作为两个简单的名词和两种普遍的概念发展千万年。在历史的长河中留下了许多可以琢磨的亮点。笔者主要讨论两者在东西文化中不同的发展以及他们在人类哲学史上的交点,揭示其在特定历史阶段、文化背景中产生的意义与必然,从而为思考当今社会德育目标以及个体自我完善的取向做初步探析。在本文中,笔者提出德育价值取向归为三个层次：规范追求——公民：功利追求——智者;理想追求——圣人。     

论中职学校德育的哲学取向

目前中职学校德育效果不理想，有必要进行反思并确立新的道德教育哲学取向：道德教育的目标在于培养有精神追求和懂得生活意义的人；对生活意义的求索要建立在道德价值引导和道德自主建构相统一的德育过程中；生活德育是道德价值引导和道德自主建构相统一的源泉；生活德育的重要方法是为学生寻找生活的榜样；提升学校德育的基础是德育教师、学校及社会的共同努力。     

道德塑造:“诗言志”说的文化功能发微

“诗言志”说是中国古代诗论的源头,随着它的发展与后人的不断丰富,成为中国诗论的价值导向,塑造了中国诗歌的道德品质,规范着历代文人作诗、评诗.本文力图从“诗言志”内涵及其在历代文学作品中的体现、诗人以诗“言志”形成的含蓄的文化道德传统、读者以“志”读诗塑造的忠君爱国的道德观念三个方面,论述“诗言志”对诗论的影响.这种影响支配着人们对诗歌的价值追求,成为中国诗歌的核心价值观,并以此形成了中华民族讲究独特且优良的文化传统.     

从内省到自悟——儒家修身思想的心路历程

儒家历来强调修身,并且把形成道德的自律与人格的建构作为人生的追求。修身不仅是儒家道德的核心,也是实现其人生理想的基础所在。修身要经过两个重要的过程,其一是内省,通过内省,儒家把自己的自在修为与理想道德联系在一起,时刻反省,常常省察,最后修成至高的理想人格;其二是自悟,儒家通过对圣贤文章和经典的研读,把对人生的想法、信念与经典结合而得其之真谛,博学广知,最后成"王"成"圣",最终实现自己的人生价值与理想。这一段不平凡的心路历程,需要儒家学者不断地努力和修为方能实现。     

Consistency and moral integrity: A self-determination theory perspective

ABSTRACT

If acting morally can be viewed as acting consistently with a moral principle or rule, then being a person with moral integrity can be viewed as consistently applying moral principles or rules across different types of situations. We advance a view of moral integrity that incorporates three distinct, but interrelated, types of moral consistency: cognitive, emotional and motivational moral consistency. Our approach is based on Self-Determination Theory, a motivational theory that can explain when a moral rule becomes the primary motive for behavior. We argue that moral integrity is achieved when a person acts on the basis of an internal moral system of principles, emotions and motives and provide an account of the way that it develops during a person’s interaction with the environment.     

刍议“身边好人”的榜样教育在公民道德建设中的运用——以江苏省常州市为例

榜样教育是对公民进行思想道德建设的重要方法。近几年来,我国许多城市都开展了"身边好人"的评选活动,这些当选的"身边好人"贴近生活,贴近现实,贴近受教育者。运用"身边好人"的榜样事例进行公民思想道德教育,有利于引导市民见贤思齐,加强公民道德建设。为进一步完善"身边好人"的榜样教育,我们可以适当调整榜样的人选,积极营造学习榜样的社会氛围,在政治上、工作上、生活上关心关爱榜样等,弘扬社会正气,进一步加强公民道德建设。     

知识伦理的终极追求和逻辑与结构

知识伦理是形成、应用知识的价值和道德理想追求、根据及其逻辑。不同社会和时代的社会道德和个人品德都有许多层面,但以核心价值为一元根本追求。全面建构理性基本善和物性底线善等不同层面统一的善,是自古以来人类道德理想和知识伦理的共同追求。知识伦理有由国家、民族的道德理想、规范结构决定的逻辑和结构,有由科学文化知识等结构和形成、应用目的决定的逻辑和结构,有由知识的时代性和民族性决定的逻辑和结构。     

Our teachers want to be the best: on the necessity of intra‐professional reflection about moral ideals of teaching

Teaching is a significant social good and therefore teachers as well as the state have to take responsibility for guarding the moral quality of the teaching practice. Based on this premise, the article describes and defends the view that these parties have their own particular role by means of literature review and theoretical and practical arguments.

The role of the state is necessarily limited to defining minimal moral rules and obligations, because in liberal Western democracies morality is codified in law to a minimal degree. The state also has practical reasons for such a confined position, among which are the complexities of professional practice and its implied tacit knowledge.

Teachers have to take responsibility for constructing the full width of professional morality, but particularly for defining its optimal or aspirational dimension. This dimension comprises the virtues deemed important for teachers as well as their professional ideals. Whereas the literature on professional ethics of teachers is relatively silent about professional ideals, several arguments are provided for the importance of ideals for teachers.

The final part of the article defends the claim that teachers have to articulate their professional ideals through intra‐professional dialogue. Again, theoretical and practical arguments are provided, for instance that such a debate provokes teachers to think about the best aims and means of their profession and that it contributes to the sense and meaning of their work. The article ends with some practical implications of the theoretical exposé.     

邓小平理论与学校德育工作的理性发展

邓小平对于学校德育工作的理性发展，是对毛泽东的培养德智体全面发展、又红又专的社会主义接班人的理论的继续和发展，使其更具操作性和现实性；邓小平充分意识到未来的改革开放更深入发展时“四有”要求尤其重要。     

Amateurism and Professionalism as Moral Languages: In Search of a Moral Image for Sport

In this paper, amateurism and professionalism are treated as moral images, that is, as moral ideals whose point is to enliven and enrich our involvement in sport. Treating them as such enables one to assess their moral fitness as models of sporting conduct, an assessment made imperative by the apparent demise of the amateur ideal and the triumph of the professional ideal. That assessment is made more urgent because the eclipse of amateur sport by professional sport is a morally problematic development: While athletes are entitled to make a living off their athletic accomplishments, they are not entitled to turn sport into a commercial exploit, because doing so compromises and imperils the central goods that underpin and galvanize sport's practice.     

Concern for close or distant others: The distinction between moral identity and moral inclusion

Research has analyzed the relationship between moral identity—the extent to which people experience their moral character as being central to their self-conception—and the inclusion of other people within one’s own moral circle. These studies underline that the higher the moral identity, the larger the moral circle. However, recent studies have observed that a person with a high moral identity feels morally obliged towards close people and may be intolerant towards distant groups. The aim of the present research was to deepen the differences between moral identity and moral inclusion considering prejudicial attitudes, ethnocentrism, altruism and values. The results indicated that moral identity alone does not imply a reduction in intolerant attitudes. Instead, when moral inclusion is considered, the results even show a positive effect of moral identity internalization on prejudice and ethnocentrism. Moreover, moral identity internalization has an effect on values of benevolence, security, tradition and conformity. Hence, a strong moral identity does not denote an extension of one’s own moral circle. Instead, this variable is related to intolerance towards those groups considered not to be included in one’s own moral community.     

重大公共卫生事件下小学德育现状与思考

德育工作是学校教育的重中之重,此次重大公共卫生事件给小学德育带来了一定的影响。为了解重大公共卫生事件期间小学生的品德状况以及教师的德育工作实施状况,对东部、中部、西部地区的1472名小学生和207名教师开展问卷调查。调查结果显示,小学生具有一定的公民素养、健全的人格品质和积极的理想信念,但存在信息素养缺失、职业认知模糊...     

Sex education,state policy and the principle of mutual consent

Constitutive of the prevalent sexual morality in most Western European countries is the liberal principle of mutual consent (PMC). This sociological fact may give rise to the ethical question as to whether or not the state has the right to make sure that its citizens will observe PMC, among other ways by prescribing some form of sex education which has PMC as its moral content. With reference to the ambiguity of the term ‘morally permissible’, it is argued that PMC can be interpreted in two fundamentally different ways, namely, as the freedom to arrange one's sexual life according to one's own values and preferences (PMC(a)) or as the view that consensual sex is morally all right or morally unobjectionable (PMC(b)). The claim is defended that PMC(a) should be taken as part of the public morality, whereas PMC(b) should be seen as a private morality. Accordingly, the state has the right to take PMC(a) as a basis for its educational policy, but the state is not allowed to prescribe any form of sex education that has PMC(b) as its moral content. The importance of the distinction between PMC(a) and PMC(b) is shown by giving an evaluation of the Dutch state's responses to recent public statements of orthodox religious leaders about the moral status of homosexuality. Also on the basis of this distinction, the central differences between liberal orthodox and fundamentalist orthodox religious views on sexuality and the role of the state are pointed out. In this connection, it is argued that any view which takes PMC(b) as part of the public morality should be disavowed as a kind of ‘liberal funda‐ mentalism’.     

做好大学生思想道德教育之思考

加强和改进大学生思想道德教育,就是要提高和促进大学生全面发展的能力,解决好"培养什么人、如何培养人"这个根本问题。就是要遵循大学生思想政治教育规律和大学生成长成才规律,牢固树立"学校教育,育人为本,德智体美,德育为先"的思想,把大学生思想道德教育摆在学校各项工作首位,把育人贯穿教育教学各个环节。     

改善对道德两难困境的感受

对社会生活中处理道德两难问题时的感受和行为的选择，会极大地影响到人的道德观念。否定性自我评价会导致道德上的负重感和罪疚感，而儿童早期快乐的积极的道德情感亲验，以及受到正面评价时产生的愉悦感，会正面引导一个人产生向善的积极性，进而培养道德幸福感，使其乐意选择道德行为。     

Moral Authority and Moral Education

Abstract:

Elsewhere, the author has argued that the liberal theory of moral education is both morally dangerous and philosophically mistaken. The moral educator cannot be morally neutral, but must be morally committed, even if he is to attempt to teach children how to think for themselves about moral questions, or develop their autonomy, rather than indoctrinate them. This position implies that the moral educator must be a moral authority. The author defends this claim against subjectivists who deny the existence of moral authority by arguing that the possibility of moral judgment creates the possibility of moral authority.     

Affirmative Action in Science and Engineering

This article examines the legal and moral basis of affirmative action in science and engineering, in light of recent legal rulings by the U.S. Supreme Court. It argues that affirmative action programs can be morally and legally justified on the grounds that they enhance educational experiences and promote creativity, productivity, and success in science and engineering. Affirmative action programs may use race, ethnicity, or gender as one factor among many in decision-making, but they should not treat race, ethnicity, or gender as a decisive factor. Affirmative action programs that establish racial, ethnic or gender quotas are not legally or morally justifiable.