角色与认知不协调理论对转变社区青少年角色认知的启示

费斯汀格认知不协调理论认为,人的认知系统有保持协调一致的倾向。当认知不协调发生时,人们会感到一定的心理压力,这种压力会推动人们努力减少或消除不协调。本文基于对社区青少年角色认知的表征和解读,尝试运用该理论对转变他们的角色认知提出一些可行的措施。     

费斯汀格认知不协调理论在德育中的应用

本文介绍了费斯汀格的认知不协调理论,认为依据这一理论.可以从几方面人手减轻或消除德育过程中学生的认知不协调.     

应用认知失调理论培养小学生良好品德

美国心理学家费斯廷格认知失调理论认为：人对待任何问题和事件,总有一种要保持其认知协调的倾向,一旦不协调,便会产生矛盾和冲突,人就会感到紧张、不安和烦闷,就会产生消除这种不协调的内在动力,以获得内心的平衡,从而达到认知情感、态度或行为的改变。应用认知的失调理论培养小学生良好品德,要努力打破学生与周围环境之间的平衡,让学生的道德品质沿着“平衡、困惑、再平衡、再困惑”的螺旋形线路不断向上攀升。     

惩罚的有效性与学生“态度改变”的关系研究

菲斯汀格的认知不协调理论假设个体的认知有寻求一致的倾向[1],如果个体的认知元素间出现不协调状态,会产生焦虑、紧张等负性感受而构成一种压力,驱使个体想方设法减轻或消除不协调感,使认     

运用认知失调理论 创设最佳问题情境

一、认知失调理论的含义 认知失调理论是美国心理学家费斯廷格于1957年提出的．它是一种用认知观点来阐释态度改变原因的社会心理学理论.该理论认为在任何问题和事件上,人总有要保持其各种认知协调的化身,保持自身态度和行为协调一致的动机．如果一旦不协调,便产生矛盾和冲突,人就会感到紧张、不安、烦闷,就会产生减少或消除这种不协调的内在动力,以获得内心的平衡,从而达到知识、信念、态度和行为的改变．     

德育过程中的认知不协调试析

道德认知是道德教育中至关重要的环节。通常 ,人们把德育过程中道德认知的协调性当作主要的研究对象和工作目的 ,这是无可厚非的 ,因为德育的目的就是要培养受教育者合乎社会规范 ,形成社会预期的道德品质。但是 ,德育过程中的认知不协调是更常见、更具有教育意义的现象。所谓道德认知不协调 ,是指个体在道德认知过程中 ,新的道德认知对象对个体教育道德认知结构或认知方式形成矛盾性影响 ,从而产生个体道德认知的困惑、迷惘。严格的说 ,每个社会生活的个体 ,只要遭遇具有道德判断的事件 ,就会对其道德认知或道德认知结构产生影响。影响无外…     

认知失调理论在阅读教学中的运用

美国心理学家费斯廷格的认知失调理论认为,人对待任何问题和事件,总有一种要保持其认知协调的倾向,一旦不协调,便会产生矛盾和冲突,人就会感到紧张、不安和烦闷,就会产生消除这种不协调的内在动力,以获得内心的平衡,从而达到认知、情感、态度或行为的改变。课堂教学是由教师、学生、教材诸要素构成的复杂的系统。在这个系统中,学生之间,学生与教材、教师之间构成了一定的关系,并处于相对平衡的状态。随着教学的进行,这种暂时的平衡就会被打破,变得不相协调。为重新达到平衡,学生就会积极思考问题,努力调整自己,不断解开困惑,以使自己回到和…     

思维受阻原因剖析及应对之策

认知失调理论是美国心理学家弗斯廷格于1957年提出的,它是一种用认知观点来阐释态度改变原因的社会心理学理论．该理论认为在任何问题和事件上,人总要保持各种认知协调的倾向,保持自身态度和行为协调一致的动机．如果一旦不协调,便产生矛盾和冲突,人就会感到紧张、不安、烦闷,就会产生减少或消除这种     

运用认知失调理论 创设最佳问题情境

一、认知失调理论的涵义认知失调理论是由美国心理学家费斯廷格（Ｌ．Ａ．Ｆｅｉｓｔｉｎｇｅｒ）于１９５７年提出的,它是一种用认知来阐释态度改变原因的社会心理学理论。该理论认为,在对待任何问题和事件上,人总有一种要保持其各种认知协调的倾向,保持自身态度与行为协调一致的动机。如一旦不协调,便产生矛盾和冲突,人就会感到紧张、不安和烦闷,就会产生减少或消除这种不协调的内在动力,以获得内心的平衡,从而达到知识、信念、态度或行为的改变。该理论对搞好教学工作有重要的指导意义。在学生的学习中,当学生遇到知与不知的矛…     

“过度理由效应”对教育的启示

一、过度理由效应 “过度理由效应”是社会心理学中的一条“依从”策略，它是从社会心理学家费斯廷格（L．Festinger，1957）的“认识不协调理论”衍生出来的概念，“费斯廷格认为，认知失调是一个人的态度和行为等认知成分的相互矛盾，从一个认知推断出另一个对立的认知时而产生的不舒服感、不愉快的情绪”。“由于人们在心理上产生不适，不协调的存在将推动人们努力减少不协调”。“过度理由效应”指附加的外在理由取代人们行为原有的内在理由而成为行为支持力量，从而行为由内部控制转向外部控制的现象。     

从认知失调理论看儿童的“南风教育“

个体的态度与其行为间出现不一致时,就会产生认知失调,引发心理紧张和内心的不舒服感,个体会通过各种方法来减少心理紧张和内心的不舒服感:改变行为、改变态度、找到行为好处和减少选择感。有关认知失调理论的实验研究表明,小的物质奖励和轻微的批评即“南风教育”,最有利于儿童内化教育树立的正确态度。“南风教育”符合儿童的身心发展特点和时代发展的趋势,而最重要的是“南风教育”在改变儿童不良态度的过程中,不会激起儿童的自我防卫机制。     

认知失调理论在思想政治教育中的应用

认知失调理论是以研究人的“认知”来达到激励目的的一种理论,思想政治教育的目的是使人们形成符合社会发展要求的思想政治品德,二者有许多共通之处。将认知失调理论运用于思想政治教育中,有助于完善思想政治教育的方法,促进思想政治教育的实效性。     

对当今我国公民道德教育的哲学思考

公民道德教育有别于思想教育和政治教育,当今社会,无论是道德教育的理论内容,还是方法和效果,都需要进一步思考。一方面,对公民道德教育的前提性批判,这是进行公民道德教育的理论前提;另一方面,重视社会精英、公众人物、传媒和教育工作者在公民道德教育中的作用,应减少社会价值取向的功利化和诚信品质缺失对公民道德教育的负面影响。     

简谈认知失调理论对开展说服教育的几点启示

说服教育是当前学校思想品德教育采用的一种重要方式,其目的是促成学生不正确态度和不良行为的根本转变。认知失调理论作为阐释人的态度变化过程的理论,从态度转变的根本性质和态度转变的可能性方面进行了理论和实证的阐述。这一理论启示我们,适当地肯定学生的思想与行为、在情感上积极关注学生需求、尊重学生的自主性等是促成学生态度转变的有效措施。     

从近代以来的三次科学革命看学校德育

近代以来三次科学革命的理论思想给学校德育工作颇多启示：经典科学强调事物之间的线性决定,从而造成了德育实践中的认知反差,使学校德育工作无所适从,在人的培养中,忽视了人的非理性因素;量子科学则体现了教育者的合理“期待”作用,给学校德育以宽容的发展空间;复杂科学所蕴涵着的则是强调学校德育应从整体性入手,抓住偶然性因素,用耗散结构理论给学棱德育以宏观性指导。     

高职院校思想政治教育工作者素质探讨

高职院校思想政治工作的成效与思想政治工作者素质密切相关,本文分析了高职院校思想政治工作者素质现状,指出高职院校要更好的改进和实施思想政治工作,必须从内在的提高教育者自身素质和外在加强思想政治工作队伍建设两个方面着手来提高高职院校思想政治工作的实效性。     

"From Morality to Character": Conservative Progressivism and the Search for Civic Virtue, 1910-1930∗

In the years following World War I, conservative progressive educators in the United States made a concerted attempt to re-envision moral education for an emerging corporate industrial society. Fueled by their expertise in scientific curriculum design and their desire for predictable social efficiency, influential educators such as David Snedden, Franklin Bobbitt, and W.W. Charters championed a new vision of moral training that was rapidly adopted by the many states initiating programs in the postwar period. This shift was self-consciously described as a move from moral to character education, a shift that emphasized civic-oriented social practice over the more circumscribed "manners and morals" approaches of the prewar period. While prewar moral education had focused upon social deportment and proper manners with respect to interpersonal relationships, the new brand of character education focused upon one's contributions to the larger social order in terms of efficient service. Following larger trends in conservative progressive curricular theory, character educators sought to codify traits that would characterize "good Americans". Such qualities, they noted, could best be elucidated through activity analysis, a process of determining virtues by looking at the daily activities of exemplary citizens. From this, lists of concrete activities could be listed to clarify and standardize the meaning of "worthy character". This could also open the way to measurable character rating on the basis of the completion of such activities, enhancing the scientific quotient of such training. In all things, the goal was order and predictability. By providing a platform in which young citizens would emulate the best exemplars of worthy adult life, these educators desired to promote a generational continuity that had been decimated by the war and its aftermath. Within a context of moral erosion in this era, many saw such codification as an important means of attaining an elusive stability in a rapidly shifting culture. Conservatives saw themselves as developing the character necessary for the individual and corporate health of an increasingly urban, industrial society. Most critical for this was a sense that virtue was rooted, not in personal moral perspicuity, but rather in self-denial for the common good. Because of this orientation, the virtues emphasized in such programs were often "corporate" in emphasis, highlighting cooperation, teamwork, loyalty, and conformity. While nineteenth-century moral educators thought of the good society as a collection of moral individuals, each devoted to personal moral conviction and self-mastery, mainstream character educators by the 1920s had begun to define the moral person as someone who could fit smoothly into group efforts, conforming to public opinion and fulfilling efficiently the obligations of his/her role. Fostered through group activities, this vision became the dominant theme of postwar "character" education among conservative progressives. While such an approach certainly muted any attempts to utilize character education for social reconstruction, it did promote a changing perspective on morality and moral sanction. The process of activity analysis relativized morality by placing its foundation in the consensus analysis of contemporary citizens rather than moral absolutes. In addition, the emphasis on conformity to public opinion, fostered through group activities, enhanced the other-directedness of American moral culture. Rather than appealing to an internalized conscience developed through early training in moral tradition, this new model emphasized civic conscience, the ongoing ability of individuals to submit themselves to the changing collective will. This paper argues that the conservative progressive character education movement after World War I in the United States actually destabilized moral training by subjecting it to a continually shifting standard.     

Essential Criteria to Characterize Constructivist Teaching: Derived from a review of the literature and applied to five constructivist‐teaching method articles

Constructivism is an important theory of learning that is used to guide the development of new teaching methods, particularly in science education. However, because it is a theory of learning and not of teaching, constructivism is often either misused or misunderstood. Here we describe the four essential features of constructivism: eliciting prior knowledge, creating cognitive dissonance, application of new knowledge with feedback, and reflection on learning. We then use the criteria we developed to evaluate five representative published articles that claim to describe and test constructivist teaching methods. Of these five articles, we demonstrate that three do not adhere to the constructivist criteria, whereas two provide strong examples of how constructivism can be employed as a teaching method. We suggest that application of the four essential criteria will be a useful tool for all professional educators who plan to implement or evaluate constructivist teaching methods.     

A Place for Shame in Religious Education

An 18th-century parable based on the Adam story offers a model of moral education rooted in communitarianism. Individual conscience arises from social norms, with a vital role for shame and pride. Emphasizing the nobility of being created in the divine image, this model overcomes shortcomings of rationalist, Enlightenment education. Moreover, the parable reads the political setting of Exodus as an antidote to the individualist failings of Genesis. The social framework enables mechanisms like conscience and cognitive dissonance to function. The model challenges some current conceptions of moral education, seeing empathy as the result, rather than the cause, of moral behavior.     

The moral aspects of teacher educators' practices

The growing political, social and scientific attention that is being devoted to the moral aspects of teaching has implications for teacher education. This paper reports on a study of the actual moral education practices of 54 teacher educators within one institution. We encouraged these teacher educators to make their values explicit and to explain how they put them into practice. Nine teacher educators were studied in detail. These teacher educators were then stimulated to reflect on their values by completing charts to analyse the moral aspects of their practices. In addition, one of their lessons was videotaped and discussed. An important conclusion of this study is that whilst the responsibility for preparing student teachers for moral education rests with individual teacher educators, this process is largely implicit and unplanned. This is due in part to the lack of a language for expressing the moral dimension in teaching. Both teacher educators and students emphasise the importance of the role that attitudes play in the expression of values by teacher educators.