Philosophy for Children has long been considered as crucial for children’s ethical and moral education and a decisive contribution for education for the democratic life. The book gathers contributions from experts in the field who reflect on fundamental issues on how childhood and ethics are interrelated within the P4C movement. The main interest of this volume is to offer an understanding of how different philosophical conceptions of childhood can be coordinated with different ethical and meta-ethical philosophical considerations (...) in P4C addressing topics such as P4C and relativism, P4C and Virtue ethics, ethics and emotions in P4C, philosophical commitments and P4C application, and Socratic practice within a pragmatist framework. A thought-provoking collection about how assumptions of particular philosophical conceptions of childhood modify moral and ethical education and a testimony of the undeniable contribution of P4C for moral education and reconceptualization of childhood. (shrink)

초등 도덕과 수업이 뭔가 의미 있고 재미있도록 하기 위해서는 초등학생들의 도덕성 함양을 위한 효과적인 발문과 교수ㆍ학습 활동의 구안 및 이에 적절한 교수ㆍ학습 자료를 어떻게 제시할 것인가의 문제를 해결하지 않으면 안 될 것이다. 본 논문은 바로 이러한 문제의식에서 출발하여 먼저 초등 도덕과 수업에서 효과적인 질문과 교수ㆍ학습 자료의 개발을 위해 고려해야 할 점들을 생각해 보고, 영역이론에 근거를 두고 “영역에 적합한 교수ㆍ학습 자료 개발과 이와 관련된 효과적인 질문의 예시”를 원리적으로 살펴보았고, 이를 적용하여 “책임 덕목을 활용하여 초등 도덕과 교수ㆍ학습 방법”을 어떻게 구안하여 활용할 것인가에 (...) 대해 논의를 하였다. (shrink)

도덕교육은 필요한 덕들이 조화롭게 형성되어 있는 ‘유덕한 인격인’을 목표로 하고 있으며, 이는 전통적인 유학에서 ‘성인’을 목표로 공부를 하는 것과 부합하고 있다. 이러한 성인이 되기 위한 옛 선인들의 공부는 곧 도덕교육이다. 옛 선인들이 어떤 책을 가지고 어떤 방법으로 공부를 했으며, 어떤 결과를 낳았는지를 찾아보는 노력은 곧 우리가 현재 이루고자 하는 도덕교육의 실마리를 제공할 뿐만 아니라 도덕교육의 궁극적 지향점을 다시 한 번 확인하는 뜻 깊은 일이 될 것이라고 믿는다. 본 연구는 이러한 측면에서, 유학(儒學)을 중심으로 우리의 사상과 전통문화와 관련된 고전을 운용하여 초등 도덕과 (...) 교육에서 덕교육을 효율적으로 지도할 수 있는 방안을 탐색하고자 한다. 동양의 고전 속에 녹아 있는 도덕적 요소들은 교육과정에서 이루려고 하는 바람직한 인간을 만드는 데 있어서, 내용을 풍부히 하거나 다양한 교수-학습 방법을 개발함에 있어서 중요한 시사점을 주고 있다. 도덕적 주체로서 도덕적인 공동체적 삶을 추구하는 전통 유가의 덕교육적 목표는, 인지적 측면과 정서적 측면을 종합적으로 반영한 행동적 측면의 결과로 완성된다. 유가의 윤리적 실천덕목들 간의 긴밀한 연관성은 바로 실천인으로서의 도덕주체가 다양한 현실 생활 속에서 전개하는 종합적인 윤리적 생활을 반영한 결과이기 때문이다. 전통 윤리를 현실에 맞게 설명하고 운용한다는 것은, 물론 비판적 작업이 선행되어야 하기 때문에 결코 쉬운 일은 아닐 것이다. 그러나 그렇더라도 이러한 초보적인 노력이 있어야만 우리가 현실에 존재하는 이유를 설명할 수 있을 것이다. (shrink)

본 논문은 초등학교 도덕교육에서의 논술교육의 방향과 내용, 방법을 구체화하기 위한 것이다. 최근 대입전형에서 논술이 약화되긴 하였지만 논술의 본질적 가치는 여전히 유효하다. 논술은 단순한 글쓰기를 넘어 한 인간의 가치관과 세계관을 드러내는 고도의 지적 기술로, 짧은 시간에 형성되기 어려운 능력이다. 따라서 논술교육은 중․고등학교보다 초등학교에서 독서와 토론을 중심으로 철학적 사고력을 기르는 데 초점이 두어져야 한다. 나아가 글쓰기를 넘어 철학적․반성적․비판적 사고력을 기른다는 점에서 초등학교 논술교육은 도덕과가 중심 역할을 해야 한다. 이 글은 초등학교 도덕교육에서의 논술교육의 토대를 제시하기 위하여 다음 세 가지에 초점을 두고 논의를 전개하였다. (...) ①논술교육을 위하여 초등 도덕교육은 어떤 방향으로 나아가야 하는가? ②도덕 교과에서 논술의 기초를 마련하기 위하여 교육 내용과 방법은 어떠해야 하는가? ③구체적인 논술수업모형으로서의 개념분석모형의 장점은 무엇이고 어떤 과정으로 이루어지는가? 이에 대해, 결과로서의 논술교육, 내용으로서의 철학교육, 방법으로서의 토론교육을 설정함으로써 초등학교 논술교육에서의 철학교육과 토론교육의 의미와 방법을 살펴보고 이를 개념분석모형에 적용하여 구체화시켜 보았다. (shrink)

현재까지도 초등 도덕교육은 다양한 접근 이론을 교차, 혹은 병행하며 시도되고 있다. 그럼에도 다양한 도덕교육 접근 이론의 공통된 목표는 어린이의 도덕성 함양이라는 점은 부인할 수 없다. 그러나 어린이의 도덕성 함양이라는 목표를 달성하기 위해 수많은 도덕교육 접근 이론과 구체적인 도덕교육 프로그램이 있었음에도 불구하고 도덕적인 문제가 날로 심각해지는 현실은 그 동안의 도덕교육이 그리 성공적이지 못했음을 반영한다. 더욱이 과거 소규모의 공동체 사회와 달리 현대 사회는 고도의 분화와 가치와 문화 등에 있어서도 극심한 상대주의로 특징지어진다. 이러한 변화에 따라 소규모의 공동체 사회에서 승인된 도덕적 규범이나 덕목들은 더 (...) 이상 절대적인 힘을 행사하지 못하는 것이 현실이다. 이러한 현실에서 바람직한 초등 도덕교육의 접근에 대한 문제가 제기되는 것은 당연하다. 따라서 본 논문에서는 초등 도덕교육의 접근이 전통적 도덕교육에서 반성적 도덕교육으로 전환해야 하는 정당한 이유를 밝히고 반성적 도덕교육의 성공의 열쇠를 철학적 탐구 공동체에서 찾고자 한다. 어린이의 자발성과 자율성을 강조하는 철학적 탐구 공동체이론을 초등 도덕교육에 적용하는 것은 토론의 탐구 과정을 통해 어린이의 도덕적 판단 능력을 향상시키고자 하는데 주된 목적이 있다. 또한 철학적 탐구 공동체에서 권장하는 토론의 이론적 근거인 칸트의 소크라테스식 대화법과 도덕적 문답법은 반성적 도덕교육의 긍정적 대안이 될 수 있을 것이다. (shrink)

본 연구는 양성평등을 추구해왔던 페미니즘 윤리의 평등개념과 양성평등이 지니는 도덕적 가치를 살피고, 이를 토대로 초등학교 도덕과 양성평등교육의 실태를 분석하여 그 대안을 제시하고자 하였다. 첫째, 페미니즘 윤리에서의 평등의 개념은 ‘동등성으로서의 평등’, ‘차이 속의 평등’, ‘상호성과 다양성 인정으로서의 평등’으로 나누어진다. 이 개념들은 각각 우열의 관계라기보다는 연속적 발전과정으로 이해해야한다. 둘째, 페미니즘윤리에서 추구하는 양성평등의 도덕적 가치는 인간존중과 그 실현조건으로서의 자유, 상호적 주체성, 배려와 다양성 존중 등이다. 인간존중과 자유는 도덕적 이상이 된다는 점에서, 상호적 주체성은 도덕적 행위의 주체라는 점에서, 그리고 배려와 다양성 존중은 양성평등을 실현할 수 (...) 있는 구체적 방법이라는 점에서 도덕적 가치를 갖는다. 셋째, 이상의 논의를 바탕으로 양성평등의 관점에 따라 도덕교과서 및 생활의 길잡이 8권을 분석해본 결과 도덕교과 목표는 성차이나 다양성이 고루 반영되어 있지 않았고 남녀의 성 분리적 특성이 들어 있었다. 그리고 성역할 고정관념과, 성 차이 인식을 가능케 하는 텍스트가 부족하다는 문제점들이 드러났다. 따라서 양성평등교육이 초등학교 도덕과에서 보다 효율적으로 이루어지기 위해서 다음과 같은 노력이 필요하다. 첫째, 교육목표에서 성 차이와 다양성을 반영하여 여성과 남성을 균형 있게 다루고 양성적 특징을 조화시키는 인간상을 제시할 수 있어야 한다. 둘째, 도덕교과 내에 출현하는 양성의 수적 균형을 고려하고, 여성적 활동을 정당하게 평가하는 구체적 내용을 포함시켜야 한다. 셋째, 여성의 역할을 공적인영역과 사적인 영역 구분 없이 고루 등장시키고, 의도적으로 여성을 중심부화 하려는 노력이 필요하다. 넷째, 성 차이를 인식할 수 있는 다양한 텍스트를 개발하여 아동 스스로 남녀평등의 가치를 실현시키고자 하는 의식을 강화시켜주어야 한다. (shrink)

What is moral education? How do young children learn to act and interact appropriately? How do we enable children to recognise that how they act and interact matters? How can character, virtues and value help young children internalise qualities associated with living 'a good life'? Challenging many current assumptions about ethics and education, Tony Eaude suggests that a moral dimension runs through every aspect of life and that ethics involves learning to act and interact appropriately, based (...) on an 'ethic of care' and enduring qualities and attributes, to equip children to resist strong external pressures. (shrink)

The author argues that moral education is a complex phenomenon to comprehend. Both its theoretical understanding and the transmission of relevant skills to the younger generation pose significant challenges. In contemporary Russia, there is an evident demand for moral education. The society’s interest in the moral development of the individual was first embodied in the emergence of the “Concept of Spiritual and Moral Development and Education of the Personality of a Citizen of Russia,” (...) followed by the creation of a special educational discipline for elementary schools, “Fundamentals of Religious Cultures and Secular Ethics,” which has been taught for over a decade. The author asserts that currently, the discipline has been established, many of the initial concerns expressed about it have not been justified, and the discipline has become one of the familiar subjects for schoolchildren. However, the main problem lies in the fact that both pedagogical circles and representatives of public opinion have ceased to seek ways to improve the opportunities for spiritual and moral education in secondary schools, although such a subject area requires constant discussion of its content in relation to the rapidly changing conditions of modern life. The author primarily draws attention to the “Secular Ethics” block and proposes various ways to improve its content and teaching methods. Unfortunately, the current program largely fails to take into account domestic and foreign experience in developing the theory of moral development. The very title “secular ethics” is criticized as misleading regarding the possibility of dividing ethics based on religiosity. The article emphasizes the need to shift from the authoritarian transmission of ready-made moral prescriptions to focusing on developing students’ independent moral thinking, as well as their ability to make reasoned judgments and take actions. The author recommends more active use of interactive forms of lessons, group discussions, and case analyses that stimulate genuine student interest in moral issues. Ethical reflection should aid in the meaningful acceptance of value norms and the formation of a personal moral stance. (shrink)

Teaching mathematics and improving mathematics competence are pending subjects within our educational system. The PEIM (Programa Evolutivo Instruccional para Matemáticas), a constructivist intervention program for the improvement of mathematical performance, affects the different agents involved in math learning, guaranteeing a significant improvement in students’ performance. The program is based on the following pillars: (a) students become the main agents of their learning by constructing their own knowledge; (b) the teacher must be the guide to facilitate and guarantee such a construction (...) by being a great connoisseur of the fundamental aspects of the development of the child’s mathematical thinking; (c) the mathematical contents must be sequenced in terms of the complexity and significance for the student as well as contextualized at all times; and (d) the classroom must have a constructivist climate highlighting cooperative work among students. The implementation of PEIM along with the empirical evaluation conducted in several centers in Madrid and Zaragoza (Spain) confirm how students improve their mathematical competence. Both first- and second-grade students in elementary education were far more effective in solving problems, highlighting the use of more advanced strategies in their resolution and a lower incidence of conceptual errors. Moreover, it was possible to verify how the students proving greater difficulty, experienced an evolution in learning similarly to those who did not present it. The program provides customized education to allow the teacher to know at all times how he should be more influential on the students’ learning through mathematical profiles. Both teaching practice and teachers were observed, being that of the experimental group more prone to analyzing processes and allowing the construction of knowledge by students, due to their psycho-developmental training. As a result, we found several improvements through the implementation of the program that may serve, for upcoming years, as a basis for the necessary changes in the teaching of mathematics. (shrink)

SummaryBoth Maria Edgeworth and Elizabeth Hamilton drew extensively on Scottish moral philosophy, and especially on the work of Dugald Stewart, in constructing educational programmes that rested on the assumption that women, and especially mothers, were intellectually capable of understanding the importance of the early association of ideas in the training of children's emotions and reasoning powers. As liberals they found in Stewart's work routes toward intellectual and social progress—both for women and for their society as a whole—that stopped short (...) of radical politics and preserved moral certainties compatible with Christian faith. Both were assailed by Evangelical critics; Edgeworth acquired an undeserved reputation for infidelity, but Hamilton resolutely defended her committed but nonsectarian Christian faith, as she broadened her ambitions towards making her own contribution to the philosophy of mind, which she argued was relevant to the education of all classes in a modernising society. (shrink)

This study seeks to investigate the perceptions of elementary school 4th grade students related to the lesson and teachers of religious culture and moral knowledge via metaphors. In this study, the phenomenological design, one of the qualitative research designs, was used. Data was analysed through content analysis, and the study group was comprised of 234 elementary school 4th grade students. The sampling of the study was determined through criterion sampling, which is one of the purposeful samplings. The (...) data of the study were collected via a semi-structured form composed of two questions asked as “Religious culture and moral knowledge lesson is like … because …” and “Religious culture and moral knowledge teacher is like … because …”. The analysis of metaphors was conducted considering the stages including data encoding and extraction, the compilation of sample metaphor image, the development of themes/categories, the configuration of data based on codes and themes, the reliability and validity analyses of data, carrying out quantitative data entries and analyses and interpreting findings of the study. Considering the results of the study as a whole, it was determined that the metaphors developed by elementary school 4th grade students were largely positive related to the lesson and teachers of religious culture and moral knowledge. Summary: Metaphors are tools that try to clarify how people see life, the environment in which they live, phenomena, events and objects with different metaphors. Metaphor can also be described as meaning or experiencing something according to something else. It can be said that metaphors are mental images that help individuals to perceive their environment and to illuminate complex structures. Metaphors are tools that describe abstract events, facts, principles and rules using concrete expressions, examples and similes. Some of the basic functions of metaphors can be counted in the fact that a large number of data, revealing, interpreting, transferring information, discerning new knowledge and eliminating uncertainties. Metaphors have the characteristics of being simulation tools that make complex structures understandable, diversify perceptions about education, describe the roles of teachers and reveal the views of teachers and students about education.The aim of the current study is to examine the perception and reactions of 4th grade Elementary School students about the lesson and teachers of Religious Culture and Moral Knowledge through metaphors based on their experiences. The metaphors produced for the teacher and the lesson have the potential to give important ideas about the students' perceptions about educational activities. From this point of view, the aim of this study is to analyse the students’ perspectives about education and teaching practices by questioning the meaning that the students develop in their emotions and thoughts about the lesson and the teacher of Religious Culture and Moral Knowledge.There is no scientific study relating students’ perceptions of Religious Culture and Moral Knowledge lessons and teachers. This makes the current study unique. Considering that the perceptions of the students are formed especially during the elementary and secondary school periods, it can be said that the perceptions of the students about the lessons and teachers at early ages are necessary and important. It is thought that this study will contribute to the literature in terms of students' perceptions about a lesson and the teacher of the lesson by means of metaphors. It is thought that the fact that metaphors produced by the students in the scope of this research are answers to the questions of “what kind of teacher” and “what kind of lesson.”The current study used the phenomenological pattern among qualitative research designs. The study group consists of 234 elementary school 4th grade students. The study group was determined by criterion sampling method. Data was collected through a structured form consisting of two questions (“Religious culture and moral knowledge lesson is like … because …” and “Religious culture and moral knowledge teacher is like … because …”.) and the data obtained in the research was analysed by content analysis. Analysis of participants’ metaphors was done by taking into account the steps of coding and sorting the data, compiling the sample metaphor image, developing the themes/categories, arranging the data according to the codes and themes, conducting validity and reliability analysis of the data, quantitative data entry and analysis, and interpreting the findings.In the research, it was found out that the students produced 46 metaphors related to the lesson of Religious Culture and Moral Knowledge and the most frequently repeated metaphor related to the lesson was “the love of Allah” metaphor. It was determined that the metaphors produced in the category of the lesson of Religious Culture and Moral Knowledge were gathered in 6 categories and the category with the highest frequency was the category of “Peaceful lesson”. Regarding the teachers of Religious Culture and Moral Knowledge, it was found out that the participants produced 52 metaphors and the most frequently repeated metaphor related to the teacher was the metaphor of “Hoca” (teacher). The metaphors produced for the teacher of Religious Culture and Moral Knowledge were gathered in 7 categories and the category with the highest frequency in these categories was “the Peaceful Teacher” category.Metaphors produced in relation to the lesson of Religious Culture and Moral Knowledge can be considered as snapshots of the aims, content, learning-teaching processes and measurement-evaluation activities of the lesson. The metaphors produced about the lesson can determine the direction of the attention of preparers and decision makers in these subjects by pointing to the importance of the lesson, the importance that the student attach to the lesson, their emotions towards the lesson, the students' interests and expectations of the lesson. Metaphors produced by students in this study can be evaluated as answers given to the question of “what kind of lesson?” Metaphors produced about the teacher of Religious Culture and Moral Knowledge are important tools that reveal who the teachers are, where they stand, how they teach and how they are defined. The metaphors produced by the students can be considered as definitions from another point of view, which will enable the teacher to recognize himself/herself in many ways and to recognize him/herself more impartially. In this study, metaphors produced by the students can be evaluated as answers to the question “what kind of teacher?” When the results of the research are evaluated as a whole, it is seen that the 4th grade students' metaphors about the lesson and teacher of Religion Culture and Moral Knowledge are generally positive. In this context, it can be said that the students have positive perceptions and thoughts about the lesson and the teacher. The less negative metaphors and explanations show that the students also have negative feelings and thoughts about the lesson and the teacher. Considering the fact that students' positive feelings and thoughts about the lesson and the teacher have a significant effect on the success of the students, precautions should be taken to eliminate negative perceptions of the students by evaluating the negative metaphors about the lesson and the teacher of Religious Culture and Moral Knowledge in detail. (shrink)

본 연구는 어린이 불교교육의 가능성을 모색하기 위하여 초등학교 도덕과 교육과정에 나타난 불교 관련 내용을 분석하고 초등학교 불교교육의 방향을 제시한 것이다. 불교는 붓다가 깨달음을 얻은 후 이루어진 사상이자 종교로, 핵심 이론은 연기법과 사성제이다. 무상(無常)·공(空)을 본질로 하는 불교는 기성세대들에게는 설득력이 있지만, 어린이들에게 불교의 거대한 세계관과 인간 실상을 설명하기는 쉽지 않다. 어린이 철학교육은 학문 중 가장 심오하다고 여겨지는 철학에 대해 내용·결과보다 사유 과정과 활동에 초점을 두어 접근한다. 이를 염두에 두고 어린이 불교교육도 어려운 사상보다 정신과 문화에 대해 다각적으로 접근한다면 그 가능성을 찾을 수 있을 (...) 것이다. 도덕과의 제3차·제4차 교육과정 체계는 현재와 비교하면 부족한 점이 많지만, 의인화를 통해 생명존중과 생명평등의식, 도덕적 감수성과 상상력을 고취시켜주었다. 제5차·제6차 교육과정에서는 ‘사랑과 자비’ 내용을 구체적으로 다루었는데, 제7차에서 사라졌다가 2007 개정에서 다시 등장하였고, 2015 개정 교육과정에서는 다시 사라졌다. 과거 교육과정에서 전반적으로 인물과 삽화는 유교관련 내용은 많지만 불교와 관련된 것은 거의 없었다. 어린이 불교교육의 원리와 방향을 기신론의 체상용(體相用) 삼대(三大)에 기초하여 살펴보면, 본질인 체(體)의 관점에서 불교정신과 불교문화에 대한 이해에 초점을 두고, 상(相)의 관점에서 생애나 자타카 등 스토리텔링으로 접근하며, 용(用)의 관점에서 명상과 수행방법을 활용하여 교육에 적용하는 것이다. 예측이 쉽지 않지만 미래사회에서는 인공지능 등 기계와 공존하는 삶의 특성상 인간 본질에 대한 철학적 물음이 중요해질 것이라고 한다. 최근 서양윤리 중심의 도덕교육 분위기에서 불교를 비롯한 동양윤리내용을 보완함으로써 삶의 의미와 본질에 대한 통찰을 통해 교육적 의미를 찾기를 기대해본다. (shrink)

이 글은 2007년 개정교육과정에서 초등학교 ‘바른생활’․‘도덕’의 전통윤리교육의 특성을 분석하고 그 과제를 제시한 것이다. 초등학교 도덕교육이 성공적이지 못한 이유가, 주지주의 도덕교육의 결과로 인한 기본생활과 예절의 습관화의 실패에 있다는 성찰을 바탕으로, 이러한 기본생활습관교육이 바로 전통윤리교육이라는 데 초점을 두고 교육과정과 교과서를 중심으로 살펴보았다. 초등학교 ‘바른생활’․‘도덕’은 우리 조상들이 강조하였던 기본생활습관교육에서 벗어나지 않으며, ‘바른생활’은 초등학교 전 학년의 기본생활습관 형성을 위하여 목표와 내용의 상세화가 이루어지고 있다. 그러나 ‘도덕’의 18개 가치덕목은 시민사회생활에 필요한 가치덕목과 전통윤리덕목의 조화이긴 하지만 주로 전자에 중점이 있으며, 목표와 내용의 상세화도 전통윤리교육 측면에서는 다소 미흡한 (...) 점이 있다. 교과서 집필이 현재 진행 중이기 때문에 완결된 분석은 어렵지만, 교육과정과 1,2학년 ‘바른생활’․‘생활의 길잡이’, 3,4학년 1학기 ‘도덕’․‘생활의 길잡이’에 드러난 전통윤리교육에 대한 관점을 분석할 때, 교육과정과 교과서에서 전통윤리교육이 보다 원리적․심층적으로 다루어질 필요가 있음을 알 수 있다. 이를 위해서는, 한국적 도덕교육론 정립, 동서양 도덕교육론의 균형 잡힌 시각 제시, 교육과정 구성과 교과서 집필에 있어서 전통윤리교육전공자들의 적극적 참여, 전통문화 내지 동양사상의 정수를 체험할 수 있는 프로그램 활용 등에 주의를 기울여 전통윤리교육이 활성화 되어야 한다. 아울러 초등학교 전통윤리교육을 위해 요구되는 과제로는, 18개 가치덕목의 선정 기준과 원칙 마련, ‘서양윤리와 동양윤리’․‘현대윤리와 전통윤리’의 조화를 위한 적용 원리 마련, 전통윤리의 본질과 가치를 현대사회에 적합한 내용으로 구성, 기본적인 태도와 몸가짐․예절 등은 ‘바른생활’ 교과에서 완전학습을 통해 습관화, 전통 가치의 다양한 활용, 미래사회의 새로운 변화에 대한 대비, 현대사회 제반문제에 대한 대응 등을 들 수 있다. (shrink)

Teaching morally and teaching morality are understood as mutually dependent processes necessary for providing moral education, or the communication of messages and lessons on what is right, good and virtuous in a student's character. This comprehensive and contextualized volume offers anecdotes and experiences on how an elementary schoolteacher envisions, enacts, and reflects on the ethical teaching and learning of her students. By employing a personally developed form of moral education that is not defined by any (...) particular philosophical or theoretical orientation, this volume relates that classroom-based moral education can, therefore, be conceived of and promoted as moral agency. Accentuated by the teacher's voice to offer the experience of being in the classroom, this volume enables others to transfer relevant practices to their own teaching contexts. (shrink)

Despite much recent concern with the possibilities of moral character education in elementary schooling and professional training, the university and higher educational prospects of such education have only lately received much attention. This paper begins by considering – and largely endorsing – the general case for character education in contexts of pre-adult schooling and adult professional and vocational training. However, it proceeds to argue that the case for intervention in character formation in some educational contexts (...) is not generally applicable to university and higher education. Key points are that there can be no clear normative warrant for such intervention in the case of learners who are: (i) beyond the age of majority and (ii) voluntarily engaged in study wherein significant professional or public implications of personal character development are not a pressing concern. In short, while good moral character is clearly of general human importance, its deliberate or explicit promotion may not be equally warranted in all educational contexts. (shrink)

Lipman nous plonge par une histoire à la fois réaliste et merveilleuse dans les questions les plus actuelles une éducation appropriée à l'action, des relations positives avec la nature et les animaux, la solidarité dans les épreuves, la reconnaissance de l'autre, le dialogue des générations, la préservation de l'imagination et de la créativ...

Thomas Jefferson had a profoundly advanced educational vision that went hand in hand with his political philosophy - each of which served the goal of human flourishing. His republicanism marked a break with the conservatism of traditional non-representative governments, characterized by birth and wealth and in neglect of the wants and needs of the people. Instead, Jefferson proposed social reforms which would allow people to express themselves freely, dictate their own course in life, and oversee their elected representatives. His educational (...) vision aimed to instantiate a progressive social climate only dreamed of by utopists such as Thomas More, James Harrington and Louis-Sébastian Mercier. This book offers a critical articulation of the philosophy behind Jefferson's thoughts on education. Divided into three parts, chapters include an analysis of his views on elementary and higher education, an investigation of education for both the moral-sense and rational faculty, and an examination of education as lifelong learning. Jefferson's educational rationale was economic, political and philosophical, and his systemic approach to education conveys a systemic, economic approach to living, with strong affinities to Stoicism. Thomas Jefferson's Philosophy of Education will be key reading for philosophers, historians and postgraduate students of education, the history of education and philosophy. (shrink)

The nature of moral values has occupied philosophers and educationalists for centuries and a variety of claims have been made about their origin and status. One tradition suggests they may be thoughts in the mind of God; another that they are eternal truths to be reached by rational reflection (much like the truths of mathematics) or alternatively through intuition; another that they are social conventions; and another (from the logical positivists) that they are not verifiable facts but simply the (...) expression of emotional likes and dislikes. Standard introductory texts (e.g., Bowie 2004; Vardy and Grosch 1999) on the subject of ethics rarely mention Darwin or Darwinism (Mepham 2005 is a useful exception) possibly mindful of the fact that the relationship of evolutionary biology to moral questions has had a troublesome history. The effect of this has been that whole generations of moral philosophers have given the biological sciences a wide berth and consequently often remain poorly informed about recent advances in evolutionary thought and the neurosciences. On the other hand, scientists have developed interesting models of the evolution of the moral sentiments and are using new imaging techniques to explore the centres of the brain associated with emotion and motivation, but many have been fearful of committing the naturalistic fallacy and so have steered clear of extrapolating their findings to ethical questions. No one after all wants to be seen to be committing an elementary logical blunder. But in the last 20 years, evolutionary biologists have regained the confidence to explore the implications of evolution for the study of ethics (de Waal 1996; Wilson 1998; Wright 1994; Greene 2003). This paper is designed to encourage those entrusted with the teaching of ethics to be open to the potential of Darwinism as a source of ideas on the origins and status of ethical thought and behaviour. It is also hoped that it will illustrate for science educators the enormous explanatory power inherent in Darwinian thought. (shrink)

An individual is in the lowest phase of moral development if he thinks only of his own personal interest and has only his own selfish agenda in his mind as he encounters other humans. This lowest phase corresponds well with sixteenth century British moral egoism which reflects the rise of the new economic order. Adam Smith (1723–1790) wanted to defend this new economic order which is based on economic exchange between egoistic individuals. Nevertheless, he surely did not want (...) to support the moral theory of British egoism. His book The Wealth of Nations suits well into the world view of British moral egoism, but in the book The Theory of Moral Sentiments, he presents a moral theory which is the total opposite of moral egoism. Contemporary German intellectuals saw contradiction in Adam Smith’s moral (social) philosophy which they called as Das Adam - Smith - Problem . Smith himself didn’t think that there is any contradiction in a situation where in economic sphere (civil society) individual act egoistically and in ethical sphere (encounter with the imagined Other) he feels humanity and compassion toward his fellow men. Hegel was a passionate reader of Adam Smith and he acknowledged Das Adam - Smith - Problem . He set the task of his social philosophy to overcome this paradox. He wanted to create a theory of a social totality where economic egoism and feelings of humanity are not in contradiction. In the same time Hegel wanted to create a theory on Bildung process where human spirit develops from moral un-freedom (heteronomy) to moral freedom and maturity (autonomy) taking care both aspect of love and reason. In certain Hegel’s texts notion of recognition plays crucial role. That is why modern Hegelians Ludwig Siep, Axel Honneth and Robert Williams consider the notion of recognition to be elementary in Hegel’s threefold theory of developing human spirit from family via civil society to sittliche state . For Hegel family is a sphere where people love their “concrete other” and where feeling surpasses reason. Civil Society is a sphere of private contracts and economic exchanges where cold egoistic and calculative reason surpasses feelings. In the sphere of State the contradiction between family and Civil Society ( Das Adam - Smith - Problem ) is solved by “rational feeling”. According to Hegel State should protect citizens from alienating effect of egoistic reason of Civil Society and cultivate “family-feelings” to rational feelings which integrate citizen into “sittliche community” through reciprocal process of recognition. In this article I want to consider Hegelians Honneth’s and Williams’s relevance to the theory of moral development. (shrink)

本书针对未成年人道德建设研究普遍缺乏学理性、忽视社会转型的影响和成年人因素等不足,试图从学理上把当今中国未成年人道德建设放在社会转型时期由成年人与未成年人所构成的代际关系框架中加以审视和反思,力求还原 中西文化中未成年人道德境况的历史本相,揭开当代未成年人双重道德境遇的现实面纱.

The requirements of education at Lagos. 15 Apr. 1892.--Primary, elementary, secondary, and supplementary education. 22 Jan. 1902.--Christian marriage. 26 May 1909.--Religious instruction in church schools. 28 May 1909.--Education of women. 18 May 1911.--The Rt. Rev. Bishop James Johnson, M.A., D.D. 1918.--The problems of education in Southern Nigeria. 9 Nov. 1920.--Our religion and our social life. 2 Oct. 1923.--Moral character. 5 July 1924.--The truth about my background and my career. 1924.--Religion as the basis of (...) class='Hi'>education. 1934.--Overseas scholarships for deserving Nigerian youths. 3 Dec. 1935. (shrink)

Philosophy for Children (P4C) provides educators with the process and structures to engage children in inquiring as a group into 'big' moral, ethical, and spiritual questions, while also considering curricular necessities and the demands of national and local standards. Based on the actual experiences of educators in diverse and global classroom contexts, this comprehensive guide gives you the tools you need to introduce philosophical thinking into your classroom, curriculum and beyond. Drawing on research-based educational and psychological models, this book (...) highlights the advantages gained by students who regularly participate in philosophical discussion: from building cognitive and social/emotional development, to becoming more informed citizens. Helpful tools and supplementary online resources offer additional frameworks for supporting and sustaining a higher level of thinking and problem-solving among your students. This practical guide is essential reading for teachers, coaches, and anyone wondering how you can effectively teach philosophy in your classroom. (shrink)

Indonesia’s current education emphasizes the scientific approach, from elementary school, junior high school and college. It is clearly visible in the curriculum documents applied by the current government of Indonesia which is known as the 2013 Curriculum. By conducting philosophical studies, a scientific approach that emphasizes rationality can be a knife to seek and solve the causes of events in science. In Marx’s terms, science and technology infrastructures, both of which will determine the superstructure of the international world (...) including culture, morals, law, and even religion. Science can also eliminate unfounded (magical) trust in traditional societies. In the context of Indonesia scientific approach to form a nation-based character rational science.In other words, the more dominant the critical scientific awareness than the mystic. According to Agus Comte and more clearly on Freire, divides human consciousness into three levels: magical awareness, native awareness, and critical awareness. The civilization of the Indonesian nation seems to be in a great deal of this magical awareness. With a scientific approach, it is not impossible for Indonesian civilization to move to the level of critical awareness. Critical awareness is an asset to a more civilized civilization in the future. (shrink)

This book manuscript, entitled United Nations Human Rights Ethics: For The Greatest Success of the Greatest Number, critically examines most all major normative ethical theories since Socrates and finds Roman Stoic ethics to be the least deficient. It divides ethical theories into popular ones with little academic support, other popular ones that have had such support, and Kantian ethics standing alone as a philosopher's academic ethical philosophy with limited popular support. It criticizes the appropriation of human rights by the international (...) law profession to the exclusion of moral philosophy, despite the origin of "human rights" in the moral philosopher Rousseau. It blames the inability of moral philosophers to reach a professional consensus on the elements of normative ethics, not the legal profession. It laments both the failure of human rights education to human beings everywhere as requested by the Universal Declaration and the decline in popular support for human rights in favor of nationalism in current history since 2015. It advocates a way of redirecting human right education to people on the ground rather than mainly to law students. Such education has been overtaken by the Rule of Law movement fighting high crimes crimes against humanity unanticipated by the Universal Declaration. It argues for a way for ethicists to get on the same page in teaching elements in ethics and argues forcefully for a positive method for popular human rights education as well as for human rights-based elementary ethical theory. (shrink)

ArgumentThe article uses three case studies from the 1920s to explore how psychologists and elementary school teachers employed psychological techniques to gain knowledge about elementary school children and their milieu. It begins by describing the role of the elementary school and the elementary school teacher in the Weimar Republic. It then discusses the so-called “observation sheets” that were used in elementary schools in the 1920s to gain insights into the mental and moral characteristics of (...) pupils. Third, it examines psychological experiments undertaken in elementary school classrooms based on the exemplar case of a single teacher/experimenter, before concluding with a comparison of the two practices. I argue that psychology gained in standing through this history, becoming recognized as a foundational science in the context of education. Teachers used the professionalization of observation techniques in school to enhance their socio-epistemic status. (shrink)

There is no arguing the impact of Inoue Tetsujirō on the development of philosophy in Japan from the Meiji Restoration through the end of the Pacific War. He was the first Japanese to receive a doctorate in philosophy from Germany and the first native-born chair of the philosophy department at Tokyo Imperial University, the training center for almost all the major Japanese philosophers who graduated before 1915. Inoue was instrumental in making German idealism the Western philosophy of choice for Japan, (...) but he also appreciated Asian traditions as well, having no qualms about claiming there was true philosophy in India, China, and premodern Japan. He set the foundation for academic philosophy in Japan not so much through his own rather simplistic personal philosophy, but especially through his contributions to the organization of the field. This article focuses mainly on Inoue’s troubled relation with Confucianism. On one hand, in seeking a premodern philosophy to serve as the bedrock for modern Japan, Inoue looked to the Edo-period Confucian traditions originating in China. He divided them into Shushigaku, Yōmeigaku, and what he named Kogaku, the school focusing on classical texts preceding neo-Confucian developments and interpretations. In many respects, like so many others of his generation, Inoue was by training and personal preference a Confucian. That is not the whole story, however. Inoue understood Confucianism’s primary purpose as cultivating the social values and order that would ensure an efficient society of human flourishing, stability, and harmony. Yet, he also likely suspected that the people of the new Japan, with its modernization and plethora of Western ideas, would not unquestioningly accept the authority of the Confucian classics, nor be willing to undertake the rigors of textual study that are the hallmark of the Confucian scholar. In Edo-period Japan, that study had been the responsibility of the samurai class, but in their democratization program, the Meiji reformers had abolished the old class system. Education of the young would now shift from the Confucian academies to the new public school system. Always cooperative with the government to the point of being obsequious, Inoue took a leading role in the National Morality program and its installment in the nationwide school curriculum. That curriculum combined a Shinto-based reverence for the sacred nature of the emperor in the kokutai ideology along with practical moralistic values that could be loosely called Confucian. Yet, if schooling for most was limited to the elementary level and if there was no longer a samurai class to oversee the moral behavior of the society, who could nurture and enforce the moral order? Through a set of fortuitous events, Inoue “discovered” bushidō, the Way of the warrior. If there were no longer a samurai warrior class, perhaps all Japanese could become de facto samurai—at least in their mindset. Most may no longer have the scholarly skills and time to glean their spiritual and moral insights from Confucian texts. Yet, they could find the virtues of loyalty, sincerity, filiality, and compliance with seniority within the distinctively mindful heart and spirit of ancient Japan carried within the Japanese bloodline. What happened to the Confucianism of Inoue Tetsujirō? Some of its values were absorbed into bushidō and National Morality, but the praxis of the Confucian scholar and the ideal of the kunshi seem to have been lost, much to Japan’s detriment. (shrink)

Zaolian (literally means “early love,” “zao” for “early”, “lian” for “love”) refers to courtship or dating among young people in elementary and secondary school systems. In today’s China, it is regarded as a serious social problem related to minors/adolescents. To safeguard their moral, hygiene and promising future, it is believed that zaolian should be prevented and controlled by school regulations, family pressures, and even state laws. This paper attempts to provide a historical explanation to origins of this specific (...) juvenile delinquency in China’s long twentieth century. Firstly, it offers a critical discussion on current scholarships, which dismiss zaolian either as a Freudian sexual repression by the Chinese Communist regime since 1949 or as a product of this regime’s social control efforts in the early 1980s. Unconvinced by these explanations, it then presents a new approach to examine “moral, ideological and structural” origins of zaolian. The moral and ideological origins include traditional Confucian patriarchy and its sexual norms, a new regime of western medical sciences, and the sexual repressive regime of the Chinese Communist Party, and all of them could be traced at least in the early 20th century. Lastly, it turns to the more crucial structural origins, or the three institutional-buildings responding to globally circulating discourses since the early 20th century: modern marriage against zaohun (early marriage), family planning policy against zaoyu (early childbirth) and modern educational system. Zaolian as a social problem was fledged in the 1980s when the three institutions had been well-established in China. (shrink)

The central question of this conference is whether the media can contribute to high quality social dialogue. The prospects for resolving that question positively in the “sound and fury” depend on recovering the idea of truth. At present the news media are lurching along from one crisis to another with an empty centre. We need to articulate a believable concept of truth as communication's master principle. As the norm of healing is to medicine, justice to politics, critical thinking to (...) class='Hi'>education, craftsmanship to engineering, and stewardship to business, so truth-telling is the news profession's occupational norm. Truth-telling is the ethical framework that fundamentally reorders the media's professional culture and enables them to enrich social dialogue rather than undermine it.Historically the mainstream press has defined itself in terms of an objectivist worldview. Centred on human rationality and armed with the scientific method, the facts in news have been said to mirror reality. The aim has been true and incontrovertible accounts of a domain separate from human consciousness. In Bertrand Russell's formula, “truth consists in some form of correspondence between belief and fact” . In the received view, truth is defined in elementary epistemological terms as accurate representation. News corresponds to context-free neutral algorithms, and ethics is equated with impartiality.The attacks on this misguided view of human knowledge had already originated in Giambattista Vico's fantasia and Wilhelm Dilthey's verstehen in the counter-Enlightenment of the 18th century. They have continued with hermeneutics, critical theory in the Frankfurt School, American pragmatism, Wittgenstein's linguistic philosophy, Gramsci, and in their own way, Lyotard's denial of master narratives and Derrida's sliding signifiers; until the anti-foundationalism of our own day indicates a crisis in correspondence views of truth. Institutional structures remain Enlightenment-driven, but in principle the tide has turned currently toward restricting objectivism to the territory of mathematics, physics, and the natural sciences. In reporting, objectivity has become increasingly controversial as the working press' professional standard, though it will remain entrenched in our ordinary practices of news production and dissemination until an alternative mission for the press is convincingly formulated.The demise of correspondence views of truth has created a predicament for the notion of truth altogether. However, instead of appealing to coherence versions or abandoning the concept, truth needs to be relocated in the moral sphere. Truth is a problem of axiology rather than epistemology. With the dominant scheme no longer tenable, truth should become the province of ethicists who can reconstruct it as the news media's contribution to social dialogue.When truth is articulated in terms of a moral framework, we can mold its richly textured meaning around the Hebrew emeth , the Greek aletheia . In Serbo-Croatian the true is justified as with plumbline in carpentry. In the powerful wheel imagery of the Buddhist tradition, truth is the immovable axle. The Truth and Reconciliation Commission in South Africa presumes that sufferings from apartheid can be healed through truthful testimony. In Ghandhi's “satyagrapha,” the power of truth through the human spirit eventually wins over force . Dietrich Bonhoeffer's Ethics contends correctly that a truthful account lays hold of the context, motives, and presuppositions involved .Telling the truth depends on the quality of discernment so that penultimates do not gain ultimacy. Truth means, in other words, to strike gold, to get at “the core, the essence, the nub, the heart of the matter” . For Henry David Thoreau – though addressing a different issue – when we are truthful, we attempt to “drive life into a corner and¼if it proves to be mean, why then to get the genuine meanness out of it and publish its meanness to the world; or if it were sublime, to know it by personal experience and be able to give a true account of the encounter” . For the former secretary general of the United Nations, Dag Hammarskjold, “the most dangerous of all moral dilemmas is when we are obliged to conceal truth in order to help the truth be victorious” . In the Talmud, the liar's punishment is that no one believes him.Augustine , professor of rhetoric at Milan and later Bishop of Hippo, illustrates a non-correspondence view of truth. His rhetorical theory is a major contribution to the philosophy of communication, contradicting the highly secular and linear view of the ancient Greeks. As with Aristotle, rhetoric entails reasoned judgement for Augustine; however, he “break[s] away from Graeco-Roman rhetoric, moving instead toward ¼rhetoric as aletheiac act” . Rhetoric for him is not knowledge-producing or opinion-producing but truth-producing . The Epistolae Doctrina Christiana scourges the value-neutral, technical language of “word merchants” without wisdom.Truth is not fundamentally a prescriptive statement. The aletheiac act in Augustine “tends to be more relational than propositional, a dialogically interpersonal, sacramentally charitable act rather than a statement¼taking into account and being motivated by [the cardinal virtues] faith, hope, and charity” . The truth for him does not merely make things clear, but motivates us to belief and action. In truthful communication for Augustine, “it is not enough to seek to move men's minds, merely for the sake of power; instead, the power to move is to be used to lead men to truth”. (shrink)

The article is a continuation of a paper published in “Etyka”, vol. 21, Concepts of Man in the Náhuatlan Culture and contains an overview of the fundamental types of education provided by the Aztecs, with special emphasis on moral ideals. The investigation of Indian education not only furthers historical knowledge but also plays a role in the search of the origins of the specific religious, moral and behavioural expression of contemporary Mexico, due to the fact that (...) some elements of the education preceding the Spanish conquest became an integral part of the culture of that country. The analysis to which this article bears a testimony permits the author to say that before the conquest, the Aztecs had an integral educational system, an ideal to be put into practice, adequate institutions, competent teachers, didactic material elaborated by specialists. Skill formation practised at all levels of education, was complemented by moral instruction and intellectual, religious and aesthetic guidance. The norms inculcated through training had been worked out through the ages in the náhuatl tribes and served to protect the principal values of the family and social life. They had the function of elementary moral rules and emerged from the conditions of the perennial culture of Mexican Indians. Aside from setting models of behaviour and values, the norms that the author finds in all forms of education display some differentiation which is a reflection of the multi-layered, complex structure of that culture. It embraced two different lifestyles and two ideals. Beneath the dominant religious and military habits of the Aztecs survived the old morality of the Toltecs, preserved most conspicuously in the traditional norms of family life. It has also been expressed in the poetry of the 16th and early 17th centuries. (shrink)