论西方国家道德认同的方式与启示

西方资本主义社会是个法律主治的社会,但西方国家在寻求法治化道路的历程中,道德已成为整个资本主义文化的一部分并且推动资本主义的发展与繁荣。西方国家的全民道德认同是通过宗教倡导、法治融合、民主政治以及公民教育的方式来实现的。这对于我们今天的道德教育有着深刻的启迪,即坚守道德的崇高信仰,强化主体理性思维的养成,重视制度伦理的建设。     

国外公民道德认同的方式及其启示

西方资本主义社会是个法律主治的社会,但西方国家在寻求法治化道路的历程中,道德已成为整个资本主义文化的一部分并且推动资本主义的发展与繁荣。西方国家的公民道德认同是通过宗教倡导、法治融合、民主政治以及公民教育的方式来实现的。这对于我们今天的道德教育有着深刻的启迪,启迪我们坚守道德的崇高信仰,强化主体理性思维的养成,重视制度伦理的建设。     

论道德认同与道德榜样建设

道德榜样是道德主体自觉认同、践行道德规范和价值观念的典范,道德榜样的树立是人们在道德认同基础上实践的结果,道德榜样也通过道德认同发挥实际作用。但在实际生活中,道德本身的认同性、时代性、合理性及榜样树立程序、榜样人格的同一性和持续性等因素共同影响道德榜样建设和人们对道德榜样的认同。因此,应重视道德认同机制在道德榜样建设中的重要作用。     

小学低年级道德与法治教材中的国家认同教育分析

国家认同教育包括国家意识、文化自信、党史传统、践行社会主义核心价值观等内容。小学低年段道德与法治教材中国家认同教育内容具有以下特点:内容丰富、逐年深入;凸显国家意识和文化自信;贯穿法治教育,践行社会主义核心价值观。当前教材也有一些需要优化之处:关注细节学习和兼顾文化差异。     

文化认同:道德教育的道德责任

道德教育始终包含两个层面的目标,即国家意志和生活伦理。国家意志使道德教育由于自身的伦理性和文化性而与民族国家的命运发生特别的关联,为守护民族国家的道德信仰和丈化独立承担责任,通过文化认同传递和提升受教育者的文化理性和民族意识。道德教育是一个文化、历史的存在,必须置身于特定社会历史进程中。道德教育不能陷于个体伦理或生活世界的有限境界之中,不能远离社会历史命运,不能拒绝民族国家的政治责任和文化使命,否则将失去自身的存在意义。     

国家认同教育融入初中道德与法治课的路径初探

初中道德与法治课是大中小思政课一体化的重要一环。全球化背景下,对初中学生开展以爱国主义为核心的国家认同教育具有重要的价值。要通过将国家认同教育融入初中生课堂、融入生活、融入实践、教师示范、融入校本等方式,构建学校教育与社会教育和谐共生的国家认同教育体系,不断提高课程的针对性实效性,使国家认同内化于心、外化于行。     

道德文化认同的基本意涵、主要类型及构建路径

道德文化认同是人们在长期的道德实践中所形成的对道德价值观的充分肯定,是道德主体将道德文化内化为价值取向并以此来规范自身道德行为实践的过程。依据道德文化认同的主体、客体和程度三个维度,可以将道德文化认同划分为不同类型。新时代,构建道德文化认同,不仅要增加道德文化"三自",还应加强道德文化自身建设和道德文化认同教育。     

论道德示范认同的危机及建构

＂伦＂是个体行为的出发点和精神家园,在＂伦＂的场作用下进行道德教育,不仅能充分发挥其场效应,而且有利于道德示范认同。目前存在着一定程度的示范认同危机,其深层次原因是同一性主体力量的缺场和异化。要实现道德示范认同,就应该在以＂伦＂为基础、以身教为载体、以仿效为内驱的思想基础上,建构道德目的与道德理想、示范载体与示范主体、伦理场与场效应等相统一的道德示范认同。     

The influence of models in forming moral identity

Examples are an important element of traditional education. Though the examples chosen by children and adolescents are often identified as central themes in their development (especially the examples presented by the mass media we sometimes worry about), the role of examples in recent moral pedagogics and psychology has rarely been discussed. A survey of 1150 pupils in Austria and Germany suggested that young people take as their examples primarily persons from their social neighborhood and secondarily those from sports and music. From the point of view of those studied, examples can help to master the developmental tasks facing them. Since children and young people identity themselves with their examples, these become elements of their self or their identity, even their moral identity. Examples influence moral attitudes, insofar as they are perceived by the adolescents.Otto Krille, born in 1878, was a German socialist. In his autobiography, he confessed that his moral identity essentially was influenced by his mother. He appreciated her as a model of a powerful and impressive woman committing herself to the concerns of proletarians. Krille came to be an ardent advocate of the poor working class. His moral development as well as his moral identity had been formed by the example of his mother.But is such development possible in our times? When journalists write about examples and models of children and adolescents, they typically talk about stars such as Michael Jackson, Boris Becker, Madonna, and Arnold Schwarzenegger, not parents, grandparents, older siblings, priests, or teachers. Now and then, journalists draw attention to James Dean, especially his film, Rebel Without a Cause. Many adolescents proved their daring by driving their cars toward steep cliffs and some have been killed in accidents. Bandura (1963)was inspired by such events to conduct his well-known experiments on imitation and learning from models.These journalistic reports allege two issues. First, moral identity of young persons is strongly influenced by models. Young people adopt their values and frequently imitate their behavior. Second, these models are rarely persons from social nearness. Rather they are stars from movies and television, the musical scene, and sport. But is it true that young people admire such models? Which persons are the real models in young persons’ lives?     

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.     

Links between justice sensitivity and moral reasoning,moral emotions,and moral identity in middle childhood

Associations between moral-related traits, such as justice sensitivity (JS), the tendency to negatively respond to injustice, and moral development are largely unknown. From May to December 2018, 1329 5- to 12-year-olds (M = 8.05, SD = 1.02; 51.2% girls, 1.3% transgender and gender-nonconforming) from Germany rated their JS, moral reasoning, emotions, and identity; parents and teachers rated children's theory of mind (ToM) and empathy. Victim JS (caring for own justice) predicted more attributions of positive emotions to norm transgressors in structural equation models (β = .295). Altruistic JS (caring for other's justice) predicted less attributions of positive emotions (β = −.343) and a stronger moral identity (β = .392) unless ToM was considered. Particularly altruistic JS showed associations with advanced moral development. Hence, moral-related traits deserve more attention by moral-development research.     

高职网络德育教育的目标模式选择

高职学生的网络道德失范有着自身的特色，深入分析其原因而有针对性地采取相应对策。已成为当前高职院校德育教育的一个崭新的命题。     

挖掘区域德育资源构建有特色的道德教育模式

在学校道德教育过程中,越是重视民族精神的培养与教育,学校道德教育的成效就越大.因此,为了更好地发挥优势,形成特色,通过对门头沟区的德育资源分布情况的调查,利用人文历史、自然景观和革命传统资源,提出了构建德育实践操作模式的建议与对策.     

Ethical professional identity and the development of moral exemplar collegiate coaches

Coaches have the potential to influence athletes’ moral development, especially at the collegiate level—a powerful period of growth in young adults’ lives. As central agents in athlete moral education, coaches’ moral development and understanding of professionalism is currently unknown. The purpose of this study was to increase understanding of the ethical professional identity development of sport coaches. In-depth interviews based on moral exemplar and moral identity development theories were conducted with NCAA Division-I collegiate head coaches (n = 12) in the United States who were peer nominated ‘moral exemplars’. Interviews elicited themes of moral exemplarity, professionalism, and above average ethical identity development. Results can inform and improve coach education for current and future members of the profession.     

励志歌曲演唱与道德情感培育研究——融美育于德育课堂教学新模式

每个时代的励志歌曲都有它们各自的特色,因此从它们的励志歌曲中能够了解当时人们的精神风貌。如今,随着时代的发展,人们更加追求精神生活水平的提高,励志歌曲的性质已经悄悄地发生着变化。不管在歌曲的内容、立意上,还是在文化内涵上都与过去的有着极大的区别。本篇文章主要针对励志歌曲的歌唱和道德情感的培育之间的联系进行一些分析,对融美育于德育课堂教学的新模式作了深入探讨,有利于形成正确的价值观。     

论西方道德心理研究的新综合取向:道德基础理论

个体的道德系统不仅包括评价道德水平的道德形式,而且也包括界定道德范畴的道德内容。以理性主义为基础的传统道德心理研究重视道德形式,忽视情绪因素,未能充分揭示道德判断规律;忽视道德情感与行为,未能系统描述个体道德全貌;忽略文化多样性,反映出有限的道德内容观。随着多学科的发展与交流,新综合取向的道德基础理论应运而生。该理论认为道德具有先天性、可塑性、直觉性和多元性四个基本特征,包含关爱/伤害,公平/欺骗,忠诚/背叛,权威/颠覆,洁净/堕落五元道德内容,后新增自由/压迫共六大道德内容。基于该理论的应用研究,涉及个体心理特征与多元道德内容的关系、不同群体道德内容的差异性及其影响因素、道德内容差异性对个体态度的预测三个方面。未来研究可以继续深入探讨不同道德内容对于个体社会行为的交互影响,以及多元道德内容基础上的个体道德发展。     

“学工交融”主体性德育模式探析

目前,高职院校传统的"灌输式"德育模式已步入困境,教育实效低下。新形势下德育面临严峻的挑战和前所未有的机遇,必须针对高职德育的特性,积极探讨适应时代要求、体现高职教育特色、符合高职教育目标需要的"学工交融"的德育模式,以提高德育的实效。