Developing and Implementing a Whole-School Policy for Spiritual, Moral, Social and Cultural Development

The OFSTED inspection report on Stalham High School praised the quality of its pastoral care and PSE, but also noted that the promotion of students' cultural and spiritual development across the whole curriculum was less satisfactory. The writer describes how the school set about responding to this weakness through the development of a whole-school policy. It was decided to develop an overarching policy for social, moral, cultural and spiritual development. Once an outline policy was produced, the views of staff were sought in a way which also increased their awareness of and involvement in the programme.     

Empathy,Experience and SMSC (Spiritual,Moral, Social and Cultural Education)

Having commented on the developments in PSE and SMSC [Spiritual, Moral, Social and Cultural Education] Ron Best suggests that the motivation for these has been more political than child centred. He is particularly critical of the trend towards specifying learning outcomes as matrices, which he characterizes as the kind of bureaucratization which dehumanizes an essentially human activity. He argues that we need to start with experience and that empathy, though currently undervalued, should be a key dimension of this. The meaning of empathy is then elaborated and in conclusion the case for its central importance presented.     

道德行动作为社会资本,道德思想作为文化资本(节译)

道德思想/理性和道德行动是两个分离的现象,其差别类似于社会资本和文化资本.社会资本立足于合作、信任以及通向面对各种现实社会问题的有针对性的解答,而文化资本则充当一种速记符号,表示特定个体应当被视为一个持续发展的社群( community)中被接纳的成员.道德行动是一种形式,一个社会资本的发生源,而道德思想是许多社会群体中文化资本的一种重要形式.道德行动和道德思想之间的差别能够导致社会张力,比如二者中哪一个更有价值,教育对二者应当如何解读.约翰·杜威曾经指出,道德维系于对社群中各种问题的解决过程的积极参与,故而应当被纳入到日常的教学活动中.从文化资本的角度来理解道德的人士往往把道德视为一组稳定的、通过代际传承的社会价值.     

Instead of OFSTED: a critical discussion of OFSTED on ‘Spiritual,Morale Social and Cultural Development’

This article offers a critical appraisal of the consultation document on ‘Spiritual, Moral, Social and Cultural Development’ issued by the Office for Standards in Education (OFSTED) in February 1994.     

杂神信仰与广州社会发展的精神动力

杂神信仰是社会发展精神动力的一种日常形态。广州人的杂神信仰具有对象内容丰富、兼容，历史基础深远、宏厚，功利目的简单、集中等特征。其信仰的表现形式可归纳为传统式、半传统式、现代式三类。杂神信仰从务实、开放、公平、自信等精神方面对广州社会的发展产生着积极影响。     

Space for Cultural and Spiritual Experiences in Social Work Education and Clinical Training

In general education, European American values stand as the unacknowledged norm and are perceived as being culturally neutral or culture free. By recognizing European American culture and spirituality as one of many diversities, social work students may better identify biased values and expectations inherent in the traditional monocultural and monospiritual approach. By providing space for European American culture and spirituality in social work education, among many others, intersubjective interactions become possible. While recognizing the increasing needs of multicultural/multispiritual heritage populations, in this article, the author reexamines cultural and spiritual competencies, focusing on relational issues that are not currently emphasized enough because of a strong conceptual association of competency with knowledge and skills-based practices.     

文化政策与社会发展

钱国旗：今天我们讨论的主题是文化政策与社会发展。文化政策是文化的一种政治表现形态，直接表现了统治阶级在特定历史时期的文化意志与利益，是统治阶级在具体文化领域实施意识形态和行政管理所采取的一套制度性规定、原则与要求的总称。1988年，联合国教科文组织在斯德哥尔摩召开的“文化政策促进发展”政府间会议就指出“文化政策是发展政策的基本组成部分。”而1998年召开的“文化政策促进发展”政府问会议则进一步指出：文化的繁荣是社会发展的最高目标，未来世界的竞争将是文化生产力的竞争，文化政策已经成为一个国家发展政策的基本组成部分。当今世界，文化对经济、政治和社会建设的推动作用越来越明显。建设廉洁高效的政务环境、民主公正的法治环境、     

Moral and Spiritual Education in Russia

The paper examines the systematic and authoritarian methods of moral education that prevailed with the Soviet Union before perestroika, and considers how far the recent political changes, include democratisation, the move to a market economy and the new religious freedom, have led to new approaches to spiritual and moral education.     

精神生产与繁荣发展哲学社会科学

中共中央《关于进一步繁荣发展哲学社会科学的意见》提出了在新时期繁荣发展我国哲学社会科学工作的总体目标、指导思想和具体措施。运用马克思主义哲学的精神生产理论,从精神生产的内在机制、发展规律和社会功能等方面探讨哲学社会科学发展的途径和意义,可以使我们更深刻地领会《意见》的精神内涵和实践价值。     

道德教育的精神意蕴

道德教育是指向人的精神和灵魂、引导人认识自己的价值、完满人的精神世界的教育活动。面对新时期人文精神的失落给道德教育带来的道德冷漠、道德滑坡等挑战和问题,从人的精神生活需要的角度诠释道德教育的真谛,唤醒并对接人的内在精神需要,激发人超拔的内在精神动力,从而型塑道德教育的精神品格,成为当下学校道德教育的时代选择。     

论文化发展的社会教育价值

以人为本成为时代的自觉与共识,实践以人为本就是体现主体的价值目的性及其内在的理性。而主体的价值目的性又总是历史的与具体的,实现的途径也就是人类存在与发展过程中的目的性与手段性的相生相长。教育更应是全面的终身的教育,文化发展亦是文化社会教育,最根本的也就要体现其社会教育的目的性。文化之社会教育之功能,就在于文化"化人"的本质属性与环境性模塑的社会效应。文化社会教育价值的意识与自觉,应是文化发展的基点与归缩。     

道德内化与道德教化——论大学生道德品质的形成与培养

道德内化和道德教化作为道德教育的两种方式之间存在一定的张力;大学生自身的特点及对道德需要,社会道德和个体道德之间的紧张关系对大学生的道德品质的形成和培养提出了更高的要求;有效整合道德教化和道德内化,将有助于大学生形成良好的道德品质。     

当代语境下大学精神文化的构建

随着信息化时代的到来,大学精神文化的构建显得尤其必要与迫切.文章紧扣时代脉搏,结合当代社会语境,针对现实情况,对大学精神文化构建进行了深入的思考并提出了可行性的建议.     

试论以培养“文化-道德的人”为旨归的道德教育观

道德教育的意义并不在于知识符号本身,而在于这些知识符号所代表的生动而丰富的道德意蕴。那么,如何让受教育者走进该内涵深厚的意蕴中去,如何让受教育者获得该意蕴带来的感动,如何让受教育者在感动的同时体会到道德的力量,如何进一步由情感上的感动转化为道德上的自由感等即应成为学界必须加以关注的课题。因此,在德育回归生活的理论前提下,如何将审美教育作为探寻道德意蕴、体验生命意义、寻找生活价值、生成道德自由感的重要工具,达到善恶由己的心境了悟,最终实现＂文化-道德的人＂的培养目标,成为本文所要解决的问题。     

Promoting Social,Emotional, and Spiritual Learning in Congregational,and Day Schools

Outcomes in the inter- and intra-personal realms are central to the goals of Jewish education, yet educators often struggle to address them in a meaningful way. In this article, we describe what we learned from facilitating an online community of practice for congregational school leaders and day school educators seeking to enhance their work in promoting social, emotional, and spiritual growth. First, we provide a rationale for the importance of outcomes in these arenas. Then, we describe the intervention, which included webinars, mentoring, and an action-research component for participants. Finally, we share what we learned about (a) participants’ conceptualizations of socio-affective elements in the Jewish educational context and (b) the supports and challenges encountered by participants in enhancing the socio-affective dimension of their work.     

论社会性道德教育与主体性道德教育

社会性道德教育论与主体性道德教育论分别从社会性和主体性角度揭示道德教育的本质，具有一定的积极意义。但二者又都存在着严重缺陷，割裂了道德教育中社会性与主体性之间的关系，片面地将其一方视为道德教育的本质。实质上，主体性道德教育与社会性道德教育是紧密联系在一起的，不能人为地割裂开来；主体性道德教育主要是从人的主体性需要方面确认道德教育；社会性道德教育主要是从人的社会性需要方面把握道德教育；我们应当超越主体性道德教育论和社会性道德教育论的狭隘性和片面性理解，站在更高的视点和更广的视野中去理解和把握道德教育的本质。     

社会交往的精神生产力意义

长期以来,学术界往往把人与人之间的社会交往仅仅归之于生产关系,而很少有人重视其生产力功能。实际上,交往作为一种社会实践活动不论从物质层面还是从精神层面上说都具有生产力功能。文章运用马克思主义的社会交往理论,主要从精神交往这个层面上就社会交往在语言传播、文明成果延续共享、促进人类社会发展等方面论述了社会交往的精神生产力功能,并从若干方面加以具体展开;进而突出了现代社会交往所具有的空前重要的生产力意义。     

论人的个体道德生活和社会道德生活

道德生活是社会稳定和个体发展的基础.人的道德生活表现为个体性(内在性)和社会性(外在性)两方面,从疏远走向整合是两者历史发展的路径.在多元化、民主化社会的今天,德育更加凸显人道德生活的主体,培养具有独立、自主、创造、践履的道德健康人,不断提高生命的质量.