The logical connection between moral education and physical education

I contend that there is a logical connection between moral education and physical education. This argument is based on acknowledging the importance of competitive activities in the physical education programme for students to recognize success in whatever physical activity they are learning to perform. I emphasize a return to the root word, com-petitio , to strive together. To strive together, students must respect each other in their mutual quest to better themselves. I propose also that the physical education class provides an arena for practising moral behaviour. I examine the counter-argument that sporting contexts have frequently been arenas for immoral behaviour. I also suggest that the physical education class provides a context for practising moral behaviour which is more conducive to this practice than the contexts provided by other subjects.     

科学发展观的伦理道德基础

科学发展观是指导发展的世界观和方法论的集中体现，有其深厚的伦理道德基础．表明了中国人民选择合理的生存方式和发展方式的道德追求。把实现人的全面发展作为其最高价值目标体现了伦理道德的基本要义，全面协调各方面的利益关系体现了伦理道德的基本要求，关注人与自然的和谐、顾厦后代的生存和发展则标志着伦理道德境界的提升。     

从道德发生机理看人与自然伦理关系的构建

道德是建立在人类对其自身交往经验的反思与归结基础上的实践理性。从传统道德的发生机理看,道德的主体应该并且只能是人类自身。道德主体总是处于不断扩展之中的,随着社会经济的和人类理性的发展而日益泛化,然而道德的拓展与泛化是有限度的。当代生态危机与环境恶化迫使人类必须抛弃对自然只是盲目征服的错误观点,建构新型的天人伦理关系。天人交往与人际交往的殊异性决定道德不能简单地外推到自然界。因此,新型天人伦理关系的实质不是人类道德的简单翻版,而是人类在开发与运用自然物过程中对自身的有限理性节制。     

德性论与规范论

德性论的基本问题是：应当做一个什么样的人？规范论的基本问题是：一个人应当做什么以及应当怎样做？前者把道德落实于人的内在品质，后者把道德落实于人的外在行为。德性论关注的是人的内在品质，以人的道德品质作为道德评价的中心，是实质主义的；规范论关注的是人的外在行为，它不再强调人的内在品质，而以行为是否符合普遍的规范形式作为道德评价的中心，是形式主义的。社会的道德评价体系从德性论到规范论的转型，其积极的意义是肯定了个人在成为一个什么样的人这一领域内的自我决定的权利，即肯定了个人的自由和自主，而将普遍性的规范限制在共同的社会生活领域，也就是人的外在行为的领域。但是，由于规范论仅仅关注对个人外在行为的约束和限制，而在关于个人追求自我完善方面保持沉默，就容易导致个人追求自我完善这一要求的丧失，而这也就意味着人本身的丧失。     

Lost in the Translation: Shifting Claims in the Migration of a Research Technique

Research techniques are sometimes seen as the atoms or essential building blocks of research projects: invariant, inviolable steps that are applied the same way, no matter what the socioeconomic characteristics of the environments in which they are deployed. That is, they are often seen as arhetorical, and rhetorical choice and agency play a role only in how they are arranged and implemented. In this article, I draw on the notion of translation to provide an alternate account, one that emphasizes the rhetorical nature of research techniques without overdetermining the influence of the environments in which they developed. To illustrate, I examine how one research technique—prototyping—has been translated to fit four different socioeconomic environments, undergoing significant changes in claims and implementation while maintaining enough coherence to be seen as a unitary technique. Finally, I argue that the notion of translation provides us with an account that emphasizes the rhetorical nature of research and our agency as researchers while still acknowledging how techniques constrain our work.     

伦理学批评视角下的《我弥留之际》

威廉·福克纳是20世纪最有影响力的作家之一,他非常重视家庭小说的创作。《我弥留之际》是福克纳众多家庭小说中的一部。从伦理学的视角重温这部经典。我们会发现因缺乏正确的家庭伦理观念．本德伦一家夫妻关系不和、父母子女关系紧张,即使在困难面前也不能团结一致。将伦理主题与小说这一艺术形式结合起来。能够充分挖掘作者对人性的关怀。从而唤起人们对伦理道德的思考。     

Neoliberalism,emotional experience in education and Adam Smith: reading The theory of moral sentiments alongside The wealth of nations

This paper examines some critical accounts of emotional life shaped by neoliberalism. A range of literature concerned with neoliberalism and emotional experience in educational contexts is reviewed. I argue that neoliberal ‘reforms’ in public institutions create an ever-increasing demand for emotional performance. Neoliberals often refer to Adam Smith's The wealth of nations (WN) but this paper focuses on Smith's equally significant The theory of moral sentiments. In this work Smith connects competitive social relationships with varieties of challenging emotional experience. I argue that theorists in the present, seeking to understand neoliberal ‘reforms’ in public institutions, should focus on not just WN but both of Smith's major works together. This paper offers new insights into the nature of neoliberalism, extending and developing the field of historically informed critical work highlighted in this paper.     

德性伦理学的特征

德性伦理学作为古代哲学家探讨道德问题的经典模式,在现代道德义务规范理论的冲击下曾经一度被边缘化。德性伦理学在当代的复兴主要是通过回归亚里士多德伦理学传统来实现的,同时也是一些哲学家批判现代性价值观念的思想资源。然而,为了使自己同一般意义上的德性理论区别开来、回应道德义务规范理论的质疑,德性伦理学就必须依据好的人类生活或幸福、德性的基本原则以及人性论等要素来澄清自身的特征。     

What’s the use of ethical philosophy? The role of ethical theory in special educational needs

This article examines the relevance of modern moral philosophy to education, with particular reference to special educational needs. Where moral philosophers explore the tension between utilitarian and deontological reasoning, they often consider the balance between the rights of the individual and the benefits or costs for the majority. I argue that the debate is predicated on a false dichotomy between minority and majority which is best overcome by a return to virtue ethics. In exploring this ethical debate, I draw on a case study from Australia of a student excluded from mainstream education on the basis that inclusion will not serve the greater good of the majority of students. My intention here is not to offer practical guidance in the complex day-to-day deliberations of educators dealing with issues of inclusion, but to elaborate the structure of the present thinking about inclusion. It is hoped that an appreciation of the deeper basis of ethical reasoning will itself lead to a greater recognition of the need for exploring the ethical grounds of teaching and learning. I will argue that any dichotomy between the utilitarian happiness of the many and the deontological commitment to the rights of the individual is based on a misconception of human identity. The false choice between the many and the one rests upon the assumption that morality is fundamentally about restricting personal preferences in favour of the good of the majority, that there exists a fundamental conflict between what is good for the individual and what is good for society as a whole. This will lead me to argue that we need to reinterpret human identity as constituted by its social relations and that this reorientation is best achieved by reference to virtue ethics.     

自然的生命——佛教生态伦理观及其启示

构建和谐的人与自然的关系，是我国社会主义实践的重大课题，关注自然，热爱自然．这不仅成为人类的共识．同时也是一项的重要道德实践活动。佛教中所蕴涵的生态伦理观，对我们有重要启示。     

问题教学法在《马克思主义伦理学》教学中的应用——《孟子》与《理想国》对教学法的启示

《孟子》与《理想国》两本典籍均较多运用对话体阐述有关道德的问题,其阐述方式各具特色,为问题式教学法在《马克思主义伦理学》教学中的具体应用提供了重要启示:积极开展课堂对话,丰富教学讲授模式;以"问题"解析为中心,注重解析方法的选择;正确应用案例,提升问题教学的实效。     

道德教育生态的核心价值

道德教育生态是一个由各种要素相互联系构成的有层次、开放、有序的德育生态系统,它强调道德教育各要素有机关联所形成的整体结构。道德教育生态的和谐是道德教育与人、社会和自然发展要求相一致的和谐,是道德教育自身内部多元价值判断和价值选择的和谐。道德教育生态的核心价值,就是基于生态理念和方法,体现道德教育与社会、自然和谐统一的价值诉求,即尊重主体、回归生活、融入社会和协调发展。     

Book Reviews

Abstract

This article provides an overview of the current situation and problems of moral education in Canada today. After a brief summary of some multicultural dimensions of the Canadian context, three difficulties in point of view are discussed. The first concerns the status and nature of official policy on moral education within Canadian educational jurisdictions. The second identifies two general directions of contemporary change in Canadian society with high potential to affect moral education in incompatible ways. Finally, it is argued that the most crucial problems revolve around the central role of the teacher in moral education efforts.     

Locally grounded,universally binding: The benefit of incorporating traditional care ethics,East and West,into current moral education

In this article, I am suggesting that one effective strategy for revitalizing moral education consists in incorporating classical traditions of care ethics, East and West, which are very much alive in contemporary culture, into sentiments, insights and practices of contemporary care ethics. In so doing we might make moral education much more accessible, natural and friendly to both teachers and students. First, it is associated with down to earth affective and relational elements rather than with highly theoretical philosophical reasoning; second, it is grounded in local cultural traditions that are very much alive in the ‘cultural DNA’ of millions of people in their traditional communities; third, in terms of its moral tenets it is humanistic and universally binding. The desirable outcome, if this model proves tenable, is moral education oriented by care ethics, locally grounded and universally binding.     

西方功利主义伦理学对我国道德教育的启示

分析了西方功利主义伦理学在道德本质、道德原则、道德评价和道德制裁四个方面的内容，分别探讨了这些理论对我国道德教育的巨大借鉴意义。     

境遇伦理学视野下的道德高标审视

随着社会的发展,社会关系日益复杂化,道德境遇广泛出现,迫切需要理论工作者对道德境遇问题进行研究,并以此指导人们的道德判断和价值选择。本文从道德高标行为入手,尝试用境遇伦理学的视角分析个体道德行为,试图厘清对相关问题的认识和把握,进而对于学校的德育实践有所启发和帮助,从而促使个体在面对具体的道德境遇时,能够做出正确的道德判断。     

论相对主义伦理观及其教育意义

相对主义伦理观对道德教育有非常重要的积极意义，它所关注的一些教育价值和教育问题，往往正是我们德育工作所欠缺的，重新审视相对主义伦理观，这是德育研究不能忽视的重要内容。     

Purpose as a moral virtue for flourishing

Positive psychology has significantly influenced studies in the fields of moral philosophy, psychology and education, and scholars in those fields have attempted to apply its ideas and methods to moral education. Among various theoretical frameworks, virtue ethics is most likely to connect positive psychology to moral educational studies because it pursues eudaimonia (flourishing). However, some virtue ethicists have been concerned about whether the current mainstream concept of positive psychology can apply directly to moral education because it focuses on subjective aspects of happiness, but not its objective and moral aspects. Thus, I will consider whether the concept of purpose, which was investigated recently by a group of psychologists and emphasizes both subjective and objective aspects of happiness, can address this issue. I will examine whether purpose is a moral virtue contributing to flourishing, consider if its nature is possibly a second-order virtue and whether it is distinguishable from other second-order virtues.     

儒家伦理在社会主义道德价值观建设中的价值

儒家伦理是一个充满矛盾的庞大复杂的思想体系,其积极因素体现在诸多方面。发掘儒家伦理在社会主义道德价值观建设中的价值,是社会主义道德价值观建设的需要。儒家伦理的价值着重体现在它有许多精华与社会主义市场经济的价值导向,包括对人的塑造、人的觉悟、行为、思想素质及价值取向的要求等诸方面有内在的契合点。     

西方宗教伦理与儒家伦理价值的现实启示

以比较分析的方法,对中国传统伦理价值和西方宗教伦理价值在道德观念、道德规范、人性以及道德理想等方面进行了分析,并归纳出各自伦理价值的不同特点。作者希望在传统伦理价值与现代经济伦理之间找到某种共同点及其现代意义。