What did it mean to be a Frankish nobleman in an age of reform? How could Carolingian lay nobles maintain their masculinity and their social position, while adhering to new and stricter moral demands ...by reformers concerning behaviour in war, sexual conduct and the correct use of power? This book explores the complex interaction between Christian moral ideals and social realities, and between religious reformers and the lay political elite they addressed. It uses the numerous texts addressed to a lay audience (including lay mirrors, secular poetry, political polemic, historical writings and legislation) to examine how biblical and patristic moral ideas were reshaped to become compatible with the realities of noble life in the Carolingian empire. This innovative analysis of Carolingian moral norms demonstrates how gender interacted with political and religious thought to create a distinctive Frankish elite culture, presenting a new picture of early medieval masculinity.
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.
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