Theory Of Moral Education Research Articles

묵자의 도덕교육론 연구

묵자의 도덕교육론 연구

Kant on Religious Moral Education

AbstractWhile scholars are slowly coming to realize that Kant’s moral philosophy has a distinctive theory of moral education, the import of religion in such education is generally neglected or even denied. This essay argues that Kant’s reflections on religion in parts II and III of Religion within the Boundaries of Mere Reason interpret religion specifically as one aspect of moral education, namely moral ascetics. After first clearly distinguishing between a cognitive and a conative aspect of moral education, I show how certain historical religious practices serve to provide the conative aspect of moral education. Kant defines this aspect of moral education as practices that render the human agent ‘valiant and cheerful in fulfilling his duties’ (MS, 6: 484). By this it is meant that certain practices can inspire moral interests either by justifying rational hope in living up to a certain standard of moral perfection (Christology) or by endeavouring to unite human beings in a universal, invisible ethical community that inspires cooperation rather than adversity (ecclesiology).

J. Dewey’s Viewpoints of Morality and Moral Education Theory

J. Dewey’s Viewpoints of Morality and Moral Education Theory

Moral Education and Education in Altruism: Two Replies to Michael Hand

This article is a critical discussion of two recent papers by Michael Hand on moral education. The first is his ‘Towards a Theory of Moral Education’, published in the Journal of Philosophy of Education in 2014 (Volume 48, Issue 4). The second is a chapter called ‘Beyond Moral Education?’ in an edited book of new perspectives on my own work in philosophy and history of education, published in the same year. His two papers are linked in that he applies the theory outlined in the former to a critique in the latter of my views on education in altruism in a 1990 publication. I introduce this article by outlining the tradition of recent philosophical thought about moral education, beginning with that of Richard Peters, in which Hand is working.

A Preliminary Study for Building Socratic Theory of Moral Education

본 연구는 플라톤의 대화편들에 나오는 소크라테스의 교육사상을 해석·분석하고 특히, 소크라테스의 교육관에 대한 오해들을 고찰함으로써 소크라테스의 도덕교육론을 정립하기 위한 기초 연구로 수행되었다. 소크라테스의 교육관에 대한 대표적인 오해로는 ① 교화의 문제와 관련한 오해, ② 세상과 인간에 대한 일원론적 사고와 이원론적 사고 간의 불명확성, ③ 이성과 신앙의 문제에 대한 다양한 해석, ④ 좋음의 이데아의 개념에 대한 해석 및 적용상의 문제 등이다. 이 모든 논점들은 소크라테스가 궁극적으로 추구하는 교육의 목적, 즉 영혼의 정화와 그 정화된 영혼에 의해 육체적 욕망을 떠나 진리와 선을 추구하는 삶을 사는 인간을 길러내는 것에 비추어 해석할 때 해결의 실마리가 도출된다. 소크라테스의 도덕교육론의 핵심은 소크라테스의 삶 자체는 도덕교육의 모범적인 내용이 되며 영혼을 깨끗하게 하기 위하여 자신의 삶을 성찰하고 검토하는 방법은 곧바로 훌륭한 도덕교육의 방법인 동시에 평가의 방법이 된다는 것이다.This paper is a preliminary study for building Socratic theory of moral education. For this purpose, the study tried to find general misunderstandings about Socratic view of education and to find a correct understanding about Socratic view of moral education by analyzing Socratic dialogues in the books Plato’s Dialogues. The representative misunderstandings about Socratic view of education are as follows. The first is that Socrates respects only learners’ point of view regardless of the matters of truth or falsehood of educational contents. The second is that Socrates dialogues with interlocutors toward the idea of goodness which is Plato’s concept. The third is that Socratic thought is based on dualism about human and world. The last is the conflict of reason and religion in Socratic life. All these issues are solved when interpreted in the light of Socratic purpose of education, that is, purification of soul. Socrates himself practices it completely. Socrates’ life itself is a model of admirable moral education which includes educational purpose, content, method and evaluation totally.

Moral Education, Habituation, and Divine Assistance in View of Ghazali

This article describes the concept of moral education and its foundation according to Abu Hamid Ghazali as one of the most influential scholars in the world of Islam. Ghazali equates moral education with habituation. Causality holds a prominent place in philosophical foundations of his theory of moral education. Even though Ghazali recommends educators to employ habituation to cultivate of virtues, he eventually maintains that there is no certain causal relation between moral education and habituation, and one must hope for God's assistance and relay on His Grace.

Moments of Goodness: An Analysis of Ethical and Educational Dimensions of the Terror Attack on Utøya, Norway (July 22, 2011)

The analysis is based on some moral experiences taking place during a terrorist attack on the Norwegian Labor Party’s youth camp on the island of Utoya (outside of Oslo) July 22, 2011, where 69 young people were killed and several seriously injured. After the attack many of the survivors told stories of how strangers spontaneous had helped and cared for each other. In the midst of the horror there occurred sudden “moments of goodness” or “points of light” that revealed hope for the persons involved, as well as for the society. The article examines these spontaneous moral practices in light of moral educational theory, as well as discusses the terrorists own way of thinking and acting. The spontaneous practices point toward another basis for a moral approach then a cognitive development tradition. The importance of community is underlined, as well as an interpersonal dimension. In the last section the fostering of moral and ethical thinking and acting is discussed in light of general education and the three functions of education proposed by Biesta (Beyond learning: democratic education for a human future. Paradigm Publishers, Boulder, 2010). It is suggested that moral education could contribute something to all of the three dimensions but based on the experiences from Utoya, there will be a particular emphasis on the subjectification function of education.

Towards a Theory of Moral Education

In this inaugural lecture, delivered at the University of Birmingham in January 2014, I sketch the outline of a theory of moral education. The theory is an attempt to resolve the tension between two thoughts widely entertained by teachers, policy-makers and the general public. The first thought is that morality must be learned: children must come to see what morality requires of them and acquire the motivation to submit to its authority. The second thought is that morality is controversial: there is deep uncertainty about both the requirements of morality and the reasons to comply with them. I draw distinctions between two kinds of moral education (moral formation and moral inquiry) and between two kinds of moral inquiry (directive and nondirective). I argue that some basic moral standards are robustly justified and that schools should promote subscription to these standards by means of both moral formation and directive moral inquiry.

Metaphysics and methods in moral enquiry and education: Some old philosophical wine for new theoretical bottles

If we reject sentimentalist accounts of the nature of moral motivation and education, then we may regard some form of reason as intrinsic to any genuine moral response. The large question for moral education is therefore that of the nature of such reason—perhaps more especially of its status as knowledge. In this regard, there is evidence of some recent drift in both ethics and theory of moral educational theory towards more instrumental pro-social skill acquisition conceptions of moral reason as more methodologically amenable to the empirical research methods of contemporary social science. This article sets out to show that the work of three great philosophers—all of whom have continued to exercise significant influence on modern and contemporary moral educational theorising and research—points in various ways to more epistemically robust conceptions of moral reason as meaningful personally formative knowledge that is not so readily amenable to natural or social scientific understanding and explanation.

Proclus and Iamblichus on Moral Education

AbstractThis paper studies moral education in Proclus and Iamblichus. The first section analyses Proclus’ theory of moral education and its psychological underpinnings. Especially important in this context is the identification of the faculty of choice (prohairesis) with the passive or teachable intellect. The second section investigates the implementation of this theory into practice with the help of Iamblichus’Letter to Sopater: On Bringing up Children. The final section demonstrates how Proclus’ famous tripartite division of poetry should be understood in the context of his program of moral education.

A Study on the Necessity and Universality of the Moral Education Theory in The Analects of Confucius

A Study on the Necessity and Universality of the Moral Education Theory in The Analects of Confucius

Kierkegaard’s Existential Ethics : Ethics as Theory of Moral Education

Kierkegaard’s Existential Ethics : Ethics as Theory of Moral Education

Herder's Moral Philosophy: Perfectionism, Sentimentalism and Theism

While the last several decades have seen a renaissance of scholarship on J. G. Herder (1744–1804), his moral philosophy has not been carefully examined. The aim of this paper is to fill this gap, and to point the way for further research, by reconstructing his original and systematically articulated views on morality. Three interrelated elements of his position are explored in detail: (1) his perfectionism, or theory of the human good; (2) his sentimentalism, which includes moral epistemology and a theory of moral education; and (3) his theism, which deepens and justifies these other elements.

Critical Theory of Society and Moral Education

Critical Theory of Society and Moral Education

Learning to be a good parent across cultural and generational boundaries

This article focuses on first-person perspectives of a parent–child relationship. The personal experiences of my son and I epitomise the clash of Eastern and Western, traditional and modern cultures in the social context of Taiwan. As a professor of moral education, I reflect on my son’s upbringing in order to try to understand and reconcile differences of educational principles and styles between cultures and generations. I relate the journey my adolescent son and I endured over six years to overcome the many difficulties he faced, as he did not fit neatly into the traditional education mould. As a result of this moral education process I point to some implications for parents and educators, including: consideration of universal values and educational methods in different cultures; adoption and integration of various educational theories to form a cultural identity; and the application of the theory and practice of moral education to parenting and schooling.

THEORY OF MORAL AND LEGAL EDUCATION S.Y. HESSEN: THE MOTIVATION OF HIS MODERN REQUEST

Essence of theory of moral and legal education of prominent teacher-philosopher S.I. Gessens is analysed in the article. Grounded necessity of modern query of this theory for the improvement of the system of primary education. Attention is accented on expedience of rational combination in education and formation of clever freedom and discipline as forms of social control.

Communitarian and Liberal Themes in Moral Agency and Education

Philosophers and psychologists have been vigorously examining the psychological capacities that realize our moral agency. Our purpose is to take some of this work and present its implications for moral education. To connect recent work with more long-standing debates in moral education, we frame this discussion with Helen Haste’s 1996 examination of liberal and communitarian positions on moral agency and education. We argue that contemporary research does not confirm the descriptive theory of moral agency offered by either liberal theorists or communitarians, but nonetheless the prescriptive theory of liberal moral education can be vindicated.

Time Wandering: Problems of Witnessing in the Romantic-Era Novel

This essay argues that the problem of witnessing in the Romantic-era novel is caught up with the problem of moral epistemology and that both are inflected by temporality. Focusing on Charles Maturin's 1820 gothic Melmoth the Wanderer, this essay argues that, like many of the assumptions of the eighteenth-century novel (and scholarly accounts of it), the connection between witnessing and truth in fiction came under investigation in the Romantic-era novel. Maturin's novel is only one of a clutch of what one might call antihistorical narratives that appeared in these decades, in which a citizen of the past emerges living into the present, or someone survives his or her “native” historical era to become a kind of temporal exile in the present. The gothic has been characterized as the eruption of the past into the present and the past in these narratives is indeed “undead” and unfixed—wandering through both space and time. Examining the consequences of such wandering can tell us a great deal about the relationship of narrative to temporality and the relationship of temporality to theories of moral education.

A trans-actional approach to moral development

Among the latest trends in moral educational theory, several authors have suggested that a sociocultural approach to moral education is an improvement over the dominant cognitive-developmental and character educational paradigms. This approach draws its inspiration from the work of the Russian psychologist Lev Vygotsky. In the 1920s, Vygotsky attempted to reconstruct psychology to overcome the false dichotomy psychologists had posited between the individual and the environment. This genre of sociocultural theory has come to be known as activity theory. Despite its aims, however, activity theory never overcame the dualism of individual and environment. My contention is that Dewey's moral psychology is more adequate to that task, and thus is a more appropriate foundation for developing moral educational policy and practice.

Liang-chi Studies and Moral Intuition Educational Theory of Wang Yang-ming

Liang-chi Studies and Moral Intuition Educational Theory of Wang Yang-ming