Moral and Religious Education

Abstract

Kohlberg's developmental theory of moral reasoning postulates a supremely adequate form of moral thinking to which all other stages are tending, labelled Stage Six. Kohlberg identifies this with a principle of justice, though without adequately justifying the elimination of other autonomous universal principles. The claim that this principle provides consistent, reversible and universalizable moral judgements is criticized: by itself a purely formal principle of justice can provide no particular moral judgements at all; for that we need independent values, such as the value of life which Kohlberg appeals to, but does not justify, in his discussions of the Heinz dilemma. More generally there is no reason to expect that any form of moral reasoning will be supremely adequate in Kohlberg's sense, providing a solution to all moral problems and dilemmas. The principle of justice is merely one among the many specifically moral principles which Kohlberg locats at Stage Five, albeit the one which he personally happens to favour.

Perhaps the most striking feature of Lawrence Kohlberg's many accounts of his cognitive‐developmental theory of moral reasoning is the crucial importance which he attaches to the form of reasoning labelled Stage Six, when it is a stage of development that only a tiny minority of individuals actually attain. Indeed it appears that even that number has had to be revised downward in the light of changes to the theory and scoring system, until it begins to seem that only a handful of saints and heroes, such as Socrates or Martin Luther King, remain. In fact so slender is the empirical evidence for a separate form of Stage Six reasoning that the official scoring manual (Kohlberg et al., 1977) prefers to ignore it altogether. Clearly, then, the case for Stage Six must be almost wholly theoretical, not to say philosophical, as the supremely adequate form of moral thinking to which all other stages are tending. And by the same token it may seem that criticisms of Kohlberg's claims for Stage Six will leave the rest of the theory untouched. But that, I think, is to underestimate the significance of Stage Six. It is the apogee of his system, providing both a focus and a rationale for the stage‐development that allegedly leads to it; it is as crucial to the theory as Kohlberg's own writings make it. Without Stage Six the cognitive‐developmental account stands in need of radical re‐thinking, to put it no higher.     

Religious Education and Community Involvement among Jewish Adolescents

Interest in intergenerational educational strategies in faith communities raises the question of their relationship to the prevalent homogeneous‐age group processes. This concern is addressed by considering the validity of generational differentiation, by answering two commonly expressed concerns about intergenerational education, and by examining the relationship of developmental theory to education. The conclusion drawn is that intergenerational and homogeneous‐age group educational strategies in faith communities should be considered complementary, but with the intergenerational approach taking primacy over the age‐segregated approach     

Moral and Religious Education for Nigeria

Abstract

The paper considers moral and religious education programmes appropriate for Nigeria. Starting with a brief analysis of the current crisis in moral, spiritual and political beliefs, the paper progresses by analysing traditional Nigerian education and the approach to moral education which it advocated. It then analyses the epistemological underpinnings of traditional moral education as well as the social institutions supporting it. A brief section outlining certain shortcomings in traditional education follows. This is then followed by a consideration of contemporary approaches to both moral and religious education by focussing on the question of the possible independence of moral from religious education. Having agreed with certain writers that the two are independent, the paper concludes with a sub‐section on the aims of moral education as a distinct activity.     

认知式德育与信仰式德育的失衡——兼论我国高校德育的困境与出路

信仰式德育是一种理想、信念和信仰道德教育,它能够促使学生领悟道德的终极价值,实现从“知”到“信”、从他律向自律的提升与转化。信仰式德育的弱化甚至缺位是当前高校德育陷入知行分离和实效性低迷等困境的重要原因。为解决这一问题,应确认信仰式德育在教育体系中的独立地位,实现认知导向与信仰建构的有机统一。     

Continuity of Higher Hebrew Study and Jewish Home Environment

Observers of American Jewish education are wont to cite the persistent failure of Jewish ed ucators to incorporate the unfolding events of Jewish life and the world at large within the instructional program of the Jewish school. During the Holocaust period, for example, Jewish schools in America blithely ignored the evolving drama in Europe as they contin ued to focus in narrow, irrelevant fashion on their traditional curriculum of Jewish text study.     

Overtures on Religious Training

Comparative Religion is seen as an important curricula because it could serve as a mechanism for enhancing cross-cultural religious communication. The authors seek to examine the role of Comparative Religion as an important science for enhancing dialogue skills. Such a communication skill, however, must be developed from both intra- and inter-civilizational levels. The authors have employed an historical and textual analysis to re-examine Comparative Religion and its methodology. The authors proposed new curricula in Comparative Religion studies including criticism of the methodologies used in Comparative Religion. This includes a new methodology that considers the existing multicultural religious phenomenon as well as post–September 11, 2001 developments and the plans for departmentalization of Comparative Religion. For further benefit toward peace, harmony, and accepting co-existence, this study also highlights suggestions for developing the undergraduate and postgraduate programs at the higher education level.     

The Role of Christians in Religious and Moral Education

Abstract

All sectarian organizations in a pluralistic society must be uncertain about their role in religious and moral education. Christianity is used as an example to illustrate the dilemma in which such groups find themselves. It is argued that, besides joining in a collective search for public criteria of reason and truth in this area, Christianity has a number of more positive roles unique to itself: to put its particular case forcefully and not ashamedly to pupils, to offer the contexts of education which religion has successfully used over nearly two thousand years (e.g. the confessional), and to bring out the accumulated insight and wisdom which have validity quite apart from their doctrinal setting. Christians should not resign their role to modern sociologists and psychologists, but should emphasize their unique contributions more strongly..     

上帝的守望者——解读《傻瓜吉姆佩尔》中的犹太宗教伦理

<傻瓜吉姆佩尔>是当代美国犹太作家艾萨克·巴舍维斯·辛格的代表作.在作品中,吉姆佩尔通过对上帝的模仿和对犹太宗教伦理诫命的躬行履践,表达了自己深笃的宗教信仰.辛格以吉姆佩尔蹇舛的生命苦旅,阐释了犹太宗教伦理的内涵,并试图以此唤起已经"世俗化"或正挣扎在边缘线上的犹太人的民族认同感,复活日益淡薄的犹太民族宗教信仰和传统道德标准,从而求得犹太民族精神的复兴,对解决现代社会的诸般问题也深具思想启示.     

王景弘的祖籍及宗教信仰略考

本文根据《毅轩杂志》所载的王景弘史料及其所处的特殊历史年代和历史地位,与其留下的对佛、道及伊斯兰教崇奉的遗迹,考察王景弘的祖籍以及多种宗教信仰集于一身的独特现象.     

吉利根的关怀道德理论与现代学校德育

针对科尔伯格以公正道德价值为取向建构的道德认知发展理论,吉利根提出还存在一种关怀取向的道德观,并分为三个发展阶段.这一理论观点对现代学校德育的重要启示是学校德育应考虑性别差异,培养学生学会关怀、德育生活化.