自然道德与社会道德——论卢梭的道德观

以卢梭的著作为基础来考察卢梭的道德观可知：首先,卢梭区分了人的两种道德,一种是出自天然怜悯心的自然状态下的自然道德,一种是社会状态下的社会道德,并认为后者低于前者;其次,卢梭也触及了社会状态下出现的群体、群体的两种道德、群体之间的规则和群体道德问题。自然状态下的群体规则是自然法,社会状态下则依靠基于理性的法律和制度,即人为法。在各自的两种状态下,群体道德均低于个体道德,但群体社会道德高于群体自然道德。文章还尝试对作为群体的国家之间的规则,以及国家内一个个群体所处的状态和规则进行考察与反思,同时对卢梭提出一点批评．并对群体道德低下的原因作了一点思者．     

社会道德选择与个体道德选择

道德选择是社会道德生活中积极性和创造性的重要表现。本文区分了社会道德选择和个体道德选择两个概念,论证了二者在选择主体、选择方式、选择尺度等方面的区别和联系,从一个角度揭示了人类道德进展的历史逻辑性。     

强化社会道德内化意识的意义

随着经济全球化的发展,我们日常生活方式的飞速变化,人们思维、行为方式发生着巨大的变化。传统的道德规范受到了强烈的冲击,而新的道德规范还没有建立起来,从而导致了我国社会道德教育出现了诸多问题,提高社会道德内化意识具有十分重要的意义。     

我国社会道德选择的现状及其原因

道德选择是指在一定的道德意识支配下，根据某种道德标准在不同的价值准则或善恶冲突之间所作的自觉自愿的选择，在社会主义市场经济条件下，人们在解决了温饱问题的基础上，道德领域中的种种冲突日益明显，道德选择问题也就更急切地摆在了人们的面前，我国当前道德选择的突出特点是：道德选择可能性扩大，道德选择状况呈现多层次性，道德选择主体意识觉醒及非理性选择现象的存在，这是由道德价值冲突，现实社会经济关系等原因决定的。     

道德的自发联属性与道德学习意义探究

道德的本质属性是其自发联属性。道德在自发联属性的水平作用力下实现整合发展和不断超越。目前学校德育对道德的自发联属性作用缺乏关注和研究，其运作方式与道德自身的存在和运动规律背道而驰。道德的自发联属性要求道德的教育者首先是学习者、研究者和关怀者。从道德学习的角度审视学校德育，有助于促成道德教育向着理念真实、实践人道的方向转变。     

论网络道德与现实社会道德的互动关系

网络道德与现实社会道德之间存在一种部分与整体的辩证关系。现实社会道德对网络道德具有精神动力功能、评价功能、指向功能、规范功能、调节功能,网络道德是现实社会道德在虚拟网络上的延伸或再现。但是网络技术形成了网络道德行为的动态性;网络道德也可以张扬和强化现实社会的美德,催生出新的社会道德观念和行为习惯。而基于二者的这种辩证关系,加强现实社会道德教育,规范约束网络行为,是促进网络道德与现实社会道德良性互动的根本途径。     

荀子道德理论的历史意义与现代价值

荀子以人性问题入手，解诸子之“蔽”，批判总结社会生活，巧妙地将“求无度量分界”的人性欲望纳入他的社会道德体系中，完成了先秦伦理道德生活的理论批判工作，并指导当时的道德生活体系的新发展方向。章就其学说的历史意义和现代价值进行评述，为新世纪的中国市场经济道德规范体系服务。     

论社会转型期的道德失范与道德重建

社会转型的完成需要有社会道德的全面建设，而道德失范则是社会转型时期的产物。进行全面的道德建设，应以适应市场经济的需要为出发点，以世俗道德为基本范型，同时以整合中国传统的道德资源和借鉴西方优秀的伦理文明为前提，并以制度建设作为根本保障。就此本文提出了在社会转型时期道德重建的意义和手段。     

道德悖论与和谐道德社会的构建

道德悖论既是一种认知结果,又本质地涉及了人的道德实践（行动）,因而有其特殊性及由此决定的复杂性：导出矛盾性结果的出发点涉及不同的道德原则;只有将遵从不同道德原则形成的道德判断付诸道德实践,才会产生道德悖论。始终坚持从道德实践出发,将导出悖论性结果的不同道德原则进行辩证把握,既可推动伦理科学的发展,又将在实践层面对构建社会主义和谐道德社会产生积极作用。     

论我国当代社会生活中的道德危机与道德重建

当前我国正处在社会主义转型期,经济、政治生活的迅速发展使新形成的道德价值观尚不完善,因此在社会生活中出现了道德滑坡现象。这些现象的产生根源主要包括经济体制缺口、政治体制改革、各种文化和思想碰撞等。为了解决当前社会中出现的多种道德危机,应在经济、政治、文化等方面加强建设。     

Moral alternatives to education

The God-like role of teachers in setting goals for the development of children is no longer morally tenable. A shift to informal modes of education does not remove the difficulty. This paper questions the assumption that education itself is a good undertaking and considers the possibilities of a world in which values other than educational ones come to the fore.

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Résumé Au point de vue moral, le rôle quasi-divin que jouent les maîtres dans l'établissement des objectifs de l'épanouissement des enfants n'est plus, supportable. Par ailleurs, le recours à des modes éducatifs dépourvus de formalisme ne résoud pas le problème. Cette étude conteste le postulat selon lequel l'éducation est une entreprise bonne en soi et elle envisage les possibilités qui s'offrent dans un monde où seront mises de l'avant des valeurs autres que les valeurs éducatives.

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OISE     

构建和谐社会背景下德育创新研究

构建和谐社会,是惠及广大人民的伟大事业,构建社会主义和谐社会是全方位的,其中包括青少年德育观。而加强和创新德育观,培育青少年正确的思想意识与和谐观念,是新形势下建设社会主义和谐社会的必然要求,于构建和谐社会而言有重要的意义和作用。     

构建网络社会内源性道德教育体系初探

网络社会环境中的道德教育面临前所未有的难题。如何建立有效的道德教育防范体系,以应对来自现实社会与网络社会双重环境的影响,已成为人们日益关注的问题。本文阐释了内源性道德教育体系构建的意义,对构建内源性道德教育体系的途径进行了初步分析,并对建立有效的网络道德体系进行了深层思考。     

利用红色旅游资源提升高校学生德育素质教育

我国红色旅游资源遍及祖国的大江南北.红色文化独特、深厚而富集,以红色旅游为载体,红色旅游资源的政治、文化、教育、经济等功能日益凸显.充分利用好红色旅游资源,对于加强大学生思想政治素质教育以及提升高校学生的德育教育质量有着极为重要的作用和意义.     

初中生物中考高效复习的方法和途径

根据教学实践,阐述了教师要在准备工作、复习方式、复习材料、教材处理、教法方面、学法方面等方面着手,提高生物中考复习的有效性.     

Moral education in a plural society: A singapore case study

Conclusions When one looks at the discussion of moral education issues in Singapore today, one cannot fail to be struck by the urgency and earnestness which characterize the debate. In common with many other Asian nations aiming at stability and growth without losing national character, Singapore too places great faith in the education system. Unlike other countries, however, which are fortunate in having a homogeneous cultural tradition, the complexities of managing moral education in a plural context bedevil Singapore's educators. The very richness of the cultural tradition here imposes the task of selection, and subsequent justification, of the core values to be taught; both the values and the manner of teaching, touching as the latter does upon the school's relationships with the home and, in particular, religious institutions, come under close scrutiny. In addition there is the need to win the benefits of modernization and to implant notions of loyalty and sacrifice while retaining the best virtues of the migrant mentality. The challenges, then, are formidable, but the judgement on current efforts in moral education must be that it is an inadequate response. The authorities seem unable to utilize in full measure the potential of a rich and varied cultural tradition to enrich moral education in the nation's schools. The over-riding concern to ensure political stability, and the need to be sensitive to ethnic sensibilities, have produced a cautious reliance on generalities —when the need, given the youthful nature of the population and the uncertainties of life in the latter half of the twentieth century, is surely for a more forthright acceptance of the challenge. A re-assessment of current moral education ventures is necessary but a useful one will have to await greater clarity in the analysis of Singapore culture and its goals.     

Social Studies Education as a Moral Activity: Teaching towards a just society

Many competing ideas exist around teaching ‘standard’ high school social studies subjects such as history, government, geography, and economics. The purpose of this paper is to explore the potential of social studies teaching and learning as a moral activity. I first propose that current high school curriculum standards in the United States often fail in focusing on the kinds of sustained discourse and ideas necessary for students to develop an awareness and commitment to justice in a pluralistic society. I then make the argument that understanding social studies as an inherently moral activity creates a space for transformative and meaningful learning to occur. Lastly, I contend that public schools are inextricably linked to understanding and creating elements of a just society and as such, hold equal potential to both support and severely hinder its development.     

Moral development in a violent society: Colombian children's judgments in the context of survival and revenge

Ninety-six Colombian children (mean age = 7.7 years) and adolescents (mean age = 14.6 years) made judgments about stealing and physical harm in the abstract and in the context of survival and revenge. All participants judged it wrong to steal or hurt others because of considerations with justice and welfare, and most also judged it wrong to engage in such actions even when they can aid in survival. Their judgments in the context of revenge were more mixed, with a sizable proportion endorsing stealing and hurting in that condition. Furthermore, the majority expected that people would steal and hurt others in most situations. Significant age differences were also found. The consequences of political violence for moral development are discussed.