Recent attention to character formation as the key to moral education has also regarded personal and fictional role models as appropriate means to this end. Moreover, while one may have grave ...reservations about the influence of personal role-models (perhaps upon the young by those they happen to admire), serious fiction has often been considered an inspirational source of moral example. Still, while this paper ultimately mounts a defence of the moral educational potential of literature, it is also concerned to press two significant reservations about any and all attention to fictional character as a means to such education. First, since the ultimate meaning of any fictional character and conduct is largely, if not exclusively, confined to their narrative contexts, we should not suppose them to have any direct role-modelling application to the affairs of human life beyond such contexts. Second, and more significantly, since morality is also ultimately more than and/or not entirely reducible to the contingencies of human character, attention to either fictional or real-life character must anyway fall somewhat short of full moral education.
The present study aimed to develop effective moral educational interventions based on social psychology by using stories of moral exemplars. We tested whether motivation to engage in voluntary ...service as a form of moral behavior was better promoted by attainable and relevant exemplars or by unattainable and irrelevant exemplars. First, experiment 1, conducted in a lab, showed that stories of attainable exemplars more effectively promoted voluntary service activity engagement among undergraduate students compared with stories of unattainable exemplars and non-moral stories. Second, experiment 2, a middle school classroom-level experiment with a quasi-experimental design, demonstrated that peer exemplars, who are perceived to be attainable and relevant to students, better promoted service engagement compared with historic figures in moral education classes.
Integrative-inclusive moral education can be interpreted as a formulation of a broad and holistic moral education process. Moral education materials can work together with all subjects, school ...culture, extracurricular activities, and even with the community. It is said that the integrative scientific structure does not mean that the various sciences are merged into an identical form of science, but rather the character, style, and nature of the science are integrated in the unity of the spiritual material dimensions, revelation, secularl-religion, physical-spiritual, and the world hereafter. Integration requires the existence of a relationship or unification or synchronization or greet each other or alignment between each existing scientific fields. Each scientific field cannot stand alone, without greeting each other with other scientific fields. While inclusive education, is a matter relating to many aspects of human life based on the principles of equality, justice, and individual rights. So integrative-inclusive education means that an educational process must cover a broad and comprehensive scope. Integrative-inclusive moral education has a holistic scope.
Keywords: Moral education, integrative-inclusive
Abstrak
Pendidikan akhlak integratif-inklusif dapat dimaknai sebagai suatu rumusan proses pendidikan akhlak yang dilakukan secara luas dan holistik. Materi pendidikan akhlak dapat bersinergi dengan seluruh mata pelajaran, budaya sekolah, kegiatan ekstrakurikuler, serta dengan komunitas. Dikatakan struktur keilmuan integratif bukan berarti antara berbagai ilmu tersebut dilebur menjadi satu bentuk ilmu yang identik, melainkan karakter, corak, dan hakikat antara ilmu tersebut terpadu dalam kesatuan dimensi material spiritual, akal-wahyu, ilmu umum-ilmu agama, jasmani-rohani, dan dunia akhirat. Integrasi menghendaki adanya hubungan atau penyatuan atau sinkronisasi atau saling menyapa atau kesejajaran antar tiap bidang keilmuan yang ada. Setiap bidang keilmuan tidak dapat berdiri sendiri, tanpa saling menyapa dengan bidang keilmuan yang lain. Sedangkan pendidikan inklusif, merupakan suatu hal yang berkaitan dengan banyak aspek hidup manusia yang didasarkan atas prinsip persamaan, keadilan, dan hak individu. Maka pendidikan integratif-inklusif memiliki makna bahwa suatu proses pendidikan harus mencakup ruang lingkup yang luas dan menyeluruh. Pendidikan akhlak secara integratif-inklusif memiliki cakupan yang menyeluruh dan holistik.
Kata Kunci: Pendidikan akhlak, integratif-inklusif
The focus on female moral education issues allows us to reexamine the contributions of John Dewey, an American educational philosopher. Dewey’s ethics are built upon a rebellion against the ...universalism and rationalism that were predominant in the traditional ethics based on intrinsic manifestation and external rules. This ethical approach is primarily characterized by Dewey’s pursuit of a democratic society, as well as the emphasis he places on emotional and moral imagination. Dewey’s ethics can be seen as a means to address postmodern problems, integrating the traditional emphasis on “knowledge” with the postmodern focus on “discourse,” based on experience. However, it is worth contemplating whether this solution is effective or if it overly magnifies the power of “understanding” in its ethical system. In the dialogue with postmodern theory, perhaps what is more crucial for the myriad of postmodern issues, exemplified by female morality, is inclusion rather than understanding, as well as questioning knowledge and reconstructing its elements.
One of the most important roles of schools is to enable students to become good citizens, capable of participating in the public affairs of society. However, the term ‘good citizens’ evokes different ...interpretations and definitions in different value systems. Using the methods of quantitative content analysis and narrative analysis, this paper aims to identify the dominant moral values of a good citizen that are conveyed by Malaysian moral education textbooks. The findings demonstrate that ‘responsibility’ is the dominant value for shaping a good citizen in Malaysia. The value of responsibility in the textbooks embraces not only the meanings of self-obligation and accountability, but responsibility is also defined as an individual׳s sense of self-discipline in their behaviour that enables them to avoid conflict and strive for harmonious social order. The other important values are “Respect”, “Helpful”, “Hard-working” and “Caring”. This study provides an example of how a multi-ethnic nation state like Malaysia promotes these moral values through its educational curriculum, for political legitimacy and forging national unity.
•Moral education has been part of the process of nation-building in Malaysia.•The values that are taught in the textbooks are a means for political legitimacy and forging national unity.•The findings demonstrate that ‘responsibility’ is the dominant value for shaping a good citizen in Malaysia.•A good citizen, as portrayed by the textbooks, is also a rule-follower and committed to national development.
Winston C. Thompson's review of Moral Education for Social Justice by Larry Nucci and Robyn Ilten-Gee accurately captures the effort to integrate critical pedagogy with domain-based moral education. ...A core element is student participation in domain-based discourse entailing responsive engagement that transcends the cognitive activity of individuals. Those discussions may lead to action projects (praxis). Replying to Thompson's review, Nucci and Ilten-Gee address potential problems that may arise from student resistance and from objections of conservatives who may view attention to social justice as political indoctrination. They conclude that moral education that does not attend to social justice suffers from incoherence.
In this article, we consider the broad applicability of latent class analysis (LCA) and related approaches to advance research on child development. First, we describe the role of person‐centered ...methods such as LCA in developmental research, and review prior applications of LCA to the study of development and related areas of research. Then we present practical considerations when applying LCA in developmental research, including model selection and statistical power. Finally, we introduce several recent methodological innovations in LCA, including causal inference in LCA, predicting a distal outcome from LC membership, and LC moderation (in which LCA quantifies multidimensional moderators of effects in observational and experimental studies), and we discuss their potential to advance developmental science. We conclude with suggestions for ongoing developmental research using LCA.
Some countries have replaced face-to-face education with distance education in response to the coronavirus. This form of distance education differs from conventional distance education: being ...suddenly, unreadily and forcefully implemented, invading schooling and constituting a globally discussed phenomenon. This article builds a conceptual framework for this education, addressing the question: What are the ramifications of implementing distance education amid coronavirus? It targets Arab culture, although globalisation and the media may have harmonised any substantial cross-cultural variations. Various ramifications have emerged through analysing social-media posts, online classes and interviews. Concerning social and cultural ramifications, some may, for ideological considerations, tolerate, support, reject or subvert this education through campaigning, rumour and humour. Regarding pedagogical and psychological ramifications, unreadiness and incompetence may compromise education. Additionally, staying home may entail problems (pandemic-related stress, anxiety, depression, domestic violence, divorce and pregnancy), preventing students and teachers from learning and teaching. Concerning procedural and logistical ramifications, some Arab contexts may be digitally readier than non-Arab contexts. Additionally, stakeholders may intensify efforts to profit, ethically or unethically, from the over-demand for this education. Distance education is one of several social distancing initiatives, which Arabs have welcomed despite their well-rooted social closeness, bonding to debond, forming unorthodox ‘distanceship’.
•Drawing a comparison between traditional distance education and crisis distance education.•Formulating a conceptual framework for crisis distance education.•Qualitatively scrutinising crisis distance education.•Viewing crisis distance education through sociological lenses.•Documenting Arabs' views of (and dealings with) crisis distance education.
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