Journal articles: 'Education as a Moral Practice'

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BAKHURST, DAVID. "Practice, Sensibility and Moral Education." Journal of Philosophy of Education 52, no. 4 (November 2018): 677–94. http://dx.doi.org/10.1111/1467-9752.12329.

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Pring, Richard. "Education as a Moral Practice." Journal of Moral Education 30, no. 2 (June 2001): 101–12. http://dx.doi.org/10.1080/03057240120061360.

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Giwangsa, Sendi Fauzi. "PENTINGNYA PENDIDIKAN MORAL DALAM PENDIDIKAN KEWARGANEGARAAN." MADROSATUNA : Jurnal Pendidikan Guru Madrasah Ibtidaiyah 1, no. 1 (June 25, 2018): 26–40. http://dx.doi.org/10.47971/mjpgmi.v1i1.16.

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The recent phenomenon of moral decline has become a concern for some of our people. This is marked by the many immoral behaviors that are widely reported by national television. Education is one of the tools in instilling morals in children. Both education in the family environment and formal education at school. Citizenship Education (PKn) is one of the subjects that aims to encourage morale in students. Naum in practice often learning PKn only teaches knowledge only without any more emphasis on aspects of attitude and skills. Knowledge is important because knowledge will be the basis for action. But that is not enough to instill moral in students. Strengthening is needed especially in the aspect of attitude and of course it must be practiced in everyday life so that because morals are not enough just for material knowledge but also a habit of behaving in life.

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Yilmaz, Ferat, and Elcin Ayaz. "STEM education practices and moral character education: McSTEM?" Research in Pedagogy 11, no. 1 (2021): 45–62. http://dx.doi.org/10.5937/istrped2101045y.

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The paper deals with the problems of the relationship between the practice of STEM education, which focuses only on scientific disciplines, knowledge, skills and abilities, and opposing views according to which educational practices consisting of scientific or academic disciplines such as STEM and educational practice focus on morality, values and virtues, ie directly considers the possibilities of these differences in attitudes and approaches to education to can be considered together. This paper aims to discuss whether STEM can be considered on the basis of moral character with the support of a compilation piece. In this direction, the discussion in question has been processed and expanded separately from the standpoint of each STEM discipline - science, technology, engineering and mathematics. The paper uses methods of analysis and discourse as a theoretical analysis to investigate the mentioned issue, which examined whether approaches such as STEM-E, STEM-C and STEM-A have a moral point of view. As a result of the literature review, it was concluded that STEM applications can be resolved on a moral basis. Accordingly, suggestions were given to teachers on how to maintain STEM practices within an ethical framework.

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Sockett, Hugh. "A Moral Epistemology of Practice?" Cambridge Journal of Education 19, no. 1 (January 1989): 33–39. http://dx.doi.org/10.1080/0305764890190105.

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Dr. Sandeep S. Kadu and Ms. Akshaya Bhaskaran. "Microethics In Clinical Practice." VIMS Health Science Journal 7, no. 3 (October 15, 2020): 66. http://dx.doi.org/10.46858/vimshsj.7301.

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Ethics is defined as moral philosophy or code of morals practiced by a person or group of people.When the term 'ethics' is considered in clinical practice or medical education one tends to think only about the long established ethics like biomedical ethics, research ethics etc. but there are more.

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Zagzebski, Linda. "Moral exemplars in theory and practice." Theory and Research in Education 11, no. 2 (June 6, 2013): 193–206. http://dx.doi.org/10.1177/1477878513485177.

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Kaushan, Anatoly, and Evelina Gorobet. "Moral education – a fundamental criterion of educational activity, in the direction of the formation and development of the moral consciousness of the individual." Revistă de Ştiinţe Socio-Umane = Journal of Social and Human Sciences 46, no. 3 (2020): 85–93. http://dx.doi.org/10.46727/jshs.2020.v46.i3.p85-93.

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The essence of moral education is concentrated axiomatically at the level of the first principle, which highlights the necessary pedagogical correspondence between moral theory and moral practice. The objective dimension of moral education of an axiological and sociological nature is expressed, on the one hand, by moral norms and values, and, on the other hand, by moral traditions; the subjective one, of a psychological nature, is achieved by moral actions supported affectively and motivationally.

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Yankovych, Iryna. "Moral Education Technologies in Pedagogical Theory and Practice of Poland and Ukraine." Comparative Professional Pedagogy 4, no. 2 (June 1, 2014): 104–9. http://dx.doi.org/10.2478/rpp-2014-0027.

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Abstract The comparative analysis of theoretical bases and the practice of moral education technologies implementation in Polish and Ukrainian pedagogy has been made. There has been stated that moral education technology in Ukrainian pedagogical science can be interpreted as a moral education system, the constituent parts of which are the following: aims, the content of the technology, procedural components (forms, methods and means of interaction between a teacher and pupils), diagnostic tools, and the result that meets the defined aim. Moral education technology can also be interpreted as modern means of moral education; as a project (model) of moral education process; as a branch of scientific knowledge; as any educational innovation. Moral education technology is interpreted as a strategy of moral education in Polish educational science. Three strategies of moral education - forming, searching and open - have been described. There have been determined that in Polish and Ukrainian pedagogical sciences the technology of moral education is considered to be a wider concept than the method and methodology. The technology of moral education is interpreted as a branch of scientific knowledge about the process, bases, techniques, methods and means of moral education, as well as conditions of its effectiveness, which ensure educational skills. Criteria of moral education technologies have been determined. The importance of educational diagnostics to the development of moral education technologies has been shown. The causes of the weak development of moral education technologies such as the lack of the accordance to the diagnostics criterion, an intuitive approach to solving moral education problems, complication of their solution have been cleared up. Prospects of using positive ideas in modern educational and moral environment have been revealed.

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Göttgens-Jansen, W., E. W. Tuinstra, and E. van Leeuwen. "Moral Dilemmas in Pharmacy Practice and Professionalism Education." Research in Social and Administrative Pharmacy 10, no. 5 (September 2014): e72. http://dx.doi.org/10.1016/j.sapharm.2014.07.174.

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Allos, Ban Mishu, Elizabeth Ann Yakes, Amy Fleming, William B. Cutrer, Michael Pilla, Walter Clair, Michael Fowler, and Bonnie Miller. "Framing Medicine as a Moral Practice." Academic Medicine 93, no. 9 (September 2018): 1310–14. http://dx.doi.org/10.1097/acm.0000000000002301.

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Strike, Kenneth A. "Against "Values": Reflections on Moral Language and Moral Education." education policy analysis archives 1 (November 16, 1993): 13. http://dx.doi.org/10.14507/epaa.v1n13.1993.

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It is increasingly popular to ask educational institutions to do something about values. It is also becoming possible to take substantive moral positions in schools. We have become increasingly concerned about the morals of our children. Much of the discussion of values is incoherent. Many educators contribute to the public babble about ethics because of how they talk about moral questions; they have acquired a dysfunctional and obfuscating vocabulary ("values speak") for describing ethical phenomena and ethical issues. Assertions about values are distinct from assertions about character. The question of how to form democratic character is a crucial question that society has almost stopped asking. We do occasionally put the question as one about democratic values. While "values speak" seems initially liberating, nevertheless, it easily contributes to an authoritarian outlook. Four pieces of advice to educators are offered: 1) do not let "values speak" make you deaf to the nuances of the complex moral vocabularies; 2) learn to think of a liberal arts education as part of professional training; 3) an essential moral practice is dialogue; 4) support those trends in educational reform that increase opportunities for conscientious moral dialogue among members of school communities.

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Mańkowska, Anna. "MORAL EDUCATION IN CHINA – CULTURAL CONTEXT, HISTORY, AND CONTEMPORARY PRACTICE." Zeszyty Naukowe Wyższej Szkoły Humanitas w Sosnowcu. Pedagogika 19 (June 10, 2019): 85–96. http://dx.doi.org/10.5604/01.3001.0013.2208.

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The article presents the ways of shaping the morality of Chinese citizens and social attitudes from the beginning of school education to late adulthood. The ways of learning morality are presented: (1) through the school system – through the subject called “moral education” from primary school to high school and ideological education at higher education, (2) through additional activities, such as participation at political organizations, and (3) through the social credit system (adults only). The observations were based on the analysis of research on the core curriculum for teaching the school subject called moral education (primary and secondary school) and my own observations. Analyzes have shown that China has been implementing a moral education plan since the early 1950s, adapting its context to the existing political context. Moralization of citizens is planned and purposeful, and it’s a lifelong process. From the youngest school years to adulthood, the State controls the moral attitudes of citizens, and the “moral” person it is a patriot citizen.

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Buzzelli, Cary A. "The moral dimensions of assessment in early childhood education." Contemporary Issues in Early Childhood 19, no. 2 (May 31, 2018): 154–66. http://dx.doi.org/10.1177/1463949118778021.

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This article conceptualizes assessment in early childhood education as a moral practice using Amartya Sen’s capability approach and Thomas A Schwandt’s practical hermeneutic approach to assessment and evaluation. After describing the moral connection Sen makes between development and assessment, Schwandt’s conceptualization of evaluation is presented as reframing it from a technical practice to one based on practical moral knowledge, having moral significance for teachers and children. Assessment as a moral practice must be done from two perspectives: from the learner’s perspective to assess children’s agency in guiding their own learning, and from the environment’s perspective to assess the opportunities for learning afforded children by the environment. Balancing assessment from these two perspectives is a moral challenge for teachers. The final section examines the recent work by Margaret Carr and Jennifer Keys Adair, who offer new approaches to assessment in early childhood that incorporate methods consistent with the capability approach and Schwandt. The goal of the article is to outline a moral practice of assessment in early childhood education.

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Wang, Hui. "Discussion and Practical Research of Moral Education in Physical Education." Advanced Materials Research 187 (February 2011): 803–8. http://dx.doi.org/10.4028/www.scientific.net/amr.187.803.

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Teaching practice in physical education, how to approach moral education penetration and the way of penetration enriches the methods of moral education, also represents the developing trends that the physical education teaching will play an important role in the process of training students in ideological and moral traits. This article explores the moral function of physical education, the moral values of physical education and physical education conferred by the natural characteristics of some moral education. Explores the relationship between physical education and moral education, advantage which by means of physical education to teach student moral training in the curriculum. Explained in sports activities should adhere to the implementation of the principle of moral education, in sports activities implement the contents of moral education, and the implement strategies and approaches of moral education in physical education teaching. The main purpose of this article is to provide a full range of penetration moral education for university education, implement education concept of the central crew, excavate the moral value of physical education teaching, and provide the possible theoretical basis for physical moral education courses.

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McLeod-Sordjan, Renee. "Evaluating moral reasoning in nursing education." Nursing Ethics 21, no. 4 (November 13, 2013): 473–83. http://dx.doi.org/10.1177/0969733013505309.

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Evidence-based practice suggests the best approach to improving professionalism in practice is ethics curricula. However, recent research has demonstrated that millennium graduates do not advocate for patients or assert themselves during moral conflicts. The aim of this article is the exploration of evaluation techniques to evaluate one measurable outcome of ethics curricula: moral reasoning. A review of literature, published between 1995 and 2013, demonstrated that the moral orientations of care and justice as conceptualized by Gilligan and Kohlberg are utilized by nursing students to solve ethical dilemmas. Data obtained by means of reflective journaling, Ethics of Care Interview (ECI) and Defining Issues Test (DIT), would objectively measure the interrelated pathways of care-based and justice-based moral reasoning. In conclusion, educators have an ethical responsibility to foster students' ability to exercise sound clinical judgment, and support their professional development. It is recommended that educators design authentic assessments to demonstrate student's improvement of moral reasoning.

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Turnbull, Sue. "The Media: Moral Lessons and Moral Careers." Australian Journal of Education 37, no. 2 (August 1993): 153–68. http://dx.doi.org/10.1177/000494419303700204.

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The account of a media lesson on female stereotypes in advertising, conducted in a multicultural single-sex classroom of an inner-urban Australian school, becomes the starting point for a challenge to the feminist orthodoxies currently being taught in media studies. It is suggested that, in the negotiation of selves and future roles, the media play a complex role in the lives of young women whose expectations and desires may differ from those of their parents and/or teachers. Crucial to the construction of selves is the question of agency which is discussed in relation to the concept of moral careers and how these are to be managed successfully by girls who experience degrees of cultural dissonance across different social spheres. It is argued that the media play a significant role in the negotiation of such dissonance which should be recognised and acknowledged by teachers in their classroom practice.

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Arnold, Peter J. "The Virtues, Moral Education, and the Practice of Sport." Quest 51, no. 1 (February 1999): 39–54. http://dx.doi.org/10.1080/00336297.1999.10491667.

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Madrimov, Bahram Khudoinazarovich. "Professional Training Is An Incentive For Moral And Aesthetic Education." American Journal of Social Science and Education Innovations 03, no. 02 (February 27, 2021): 109–13. http://dx.doi.org/10.37547/tajssei/volume03issue02-17.

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Each profession has its own characteristics, and the profession of a music teacher has its own secrets and requirements. The uniqueness of the professional competencies of the future teacher is reflected in the fact that they are aimed at enriching the inner world of students in the music sphere with spiritual values and content that are reflected in the works of musical art. Professional spiritual competences reflect the specificity and spiritual nature of the practice of musical pedagogy. Their formation is one of the most pressing problems inherent in the modern system of music education, and is a prerequisite for determining the effectiveness of the professional activity of a music teacher and his educational work with children.

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Geng, Lifeng. "Research on Explicit and Implicit Activities in Middle School Moral Education." Science Insights Education Frontiers 10, S1 (September 13, 2021): 17. http://dx.doi.org/10.15354/sief.21.s1.ab047.

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Middle school moral education not only plays the role of guidance, motivation, and assurance in adolescent education and school work but also has great significance in promoting social civilization and progress. In order to make moral education become more permeable, vivid, and colorful, it is required to persuade people with reason and move a man with emotion, so as to achieve a subtle effect. Also, it builds an explicit and implicit system by exploring the middle school moral education practices. The explicit moral education activities and implicit moral education activities are inextricably linked as a joint force, which makes the school moral education work quite effective. In the former one, it makes further practical and exploration activities in developing the class moral education, upholding the theme and etiquette education of “the Four Cardinal Principles”, inheriting the "benevolence" value of education and practice education, and resisting the bad information about the moral education. The latter one, it focuses on the following three aspects of implicit moral education: teachers' virtue and deeds, family education, and game activities.

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Ramdhani, Muhammad Tri, Supriadi Supriadi, and Hunainah Hunainah. "Penyuluhan Pendidikan Karakter Sebagai Pilar Dalam Membangun Moral Dan Akhlak Anak." PengabdianMu: Jurnal Ilmiah Pengabdian kepada Masyarakat 2, no. 2 (September 1, 2017): 118–26. http://dx.doi.org/10.33084/pengabdianmu.v2i2.65.

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At this time character education can no longer be ignored because of the role that is very important to improve the moral and morals of children because the moral children of today's nation are getting away from the good word with the modern era of changes that are cultivated in information technology that is growing rapidly renewal. In this PKM activity, to overcome the apparent problems, the team of lecturers Prodi PAI offers PKM implementation with the form of Character Education Education as a Pillar in Building Moral And Child Morals held at PKBM Luthfillah, which is opened for PKBM and general participants. Considering many people who do not have formal education or equality, this counseling is expected to be useful and equip the community about understanding the guidance of Islam in educating children at home in general and about the procedures for the implementation of personal Islamic character education that can be maximally endeavored by each family members, both the head of the family and the representatives and all their members, so as to assist the government in socializing character education for the grass root community in practice level.

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BAMKIN, Sam. "Moral Education in Japan: The Disjoint Between Research on Policy and Research on Practice." Social Science Japan Journal 22, no. 2 (2019): 247–60. http://dx.doi.org/10.1093/ssjj/jyz008.

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Abstract Moral education has the explicit aim of contributing to the character formation of Japanese citizens through school education. For this reason, policy intentions for moral education, as communicated by official documents such as curricula and textbooks and by political discourse, hold great significance. Document-based studies on policy intent have expanded in recent years. In particular, there has been sustained interest in the potential of moral education for statist indoctrination and, often incompatibly, its potential for cultivating a modern democratic society. Less developed, however, is research that directly addresses how moral education is implemented in schools and classrooms. This research on practice is important to understand what moral education is and the extent to which policy intentions are realised. Moreover, practice-based research undertaken during times of reform can provide a window into understanding the role of the school in shaping how moral education changes and the enactment of school reform more generally. Ultimately, this knowledge is important to understand the actual effect of moral education and the manifest relationship between individual, school and the state.

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van den Berg, Robbert M. "Proclus and Iamblichus on Moral Education." Phronesis 59, no. 3 (June 3, 2014): 272–96. http://dx.doi.org/10.1163/15685284-12341269.

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Abstract This 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.

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Solum, Eva Merethe, Veronica Mary Maluwa, Bodil Tveit, and Elisabeth Severinsson. "Enhancing students’ moral competence in practice." Nursing Ethics 23, no. 6 (August 3, 2016): 685–97. http://dx.doi.org/10.1177/0969733015580811.

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Background: Nurses and student nurses in Malawi often encounter challenges in taking a moral course of action. Several studies have demonstrated a need for increased awareness of ethical issues in the nursing education. Objective: To explore the challenges experienced by nurse teachers in Malawi in their efforts to enhance students’ moral competence in clinical practice. Research design: A qualitative hermeneutic approach was employed to interpret the teachers’ experiences. Participants and research context: Individual interviews (N = 8) and a focus group interview with teachers (N = 9) from different nursing colleges were conducted. Ethical considerations: Ethical approval was granted and all participants signed their informed consent. Findings: Two overall themes emerged: (1) authoritarian learning climate, with three subthemes: (a) fear of making critical comments about clinical practice, (b) fear of disclosing mistakes and lack of knowledge and (c) lack of a culture of critical discussion and reflection that promotes moral competence; and (2) discrepancy between expectations on learning outcome from nursing college and the learning opportunities in practice comprising three subthemes: (a) gap between the theory taught in class and learning opportunities in clinical practice, (b) lack of good role models and (c) lack of resources. Discussion: Our findings indicated that showing respect was a central objective when the students were assessed in practice. A number of previous studies have enlightened the need for critical reflection in nursing education. Few studies have linked this to challenges experienced by teachers for development of moral competence in practice. This is one of the first such studies done in an African setting. Conclusion: There is a clear relationship between the two themes. A less authoritarian learning climate may enhance critical reflection and discussion between students, teachers and nurses. This can narrow the gap between the theory taught in college and what is demonstrated in clinical practice. Moral competence must be enhanced in order to ensure patients’ rights and safety.

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Yankovych, Iryna. "Problems of Moral Education Technologies and Methods Implementation in Pedagogical Theory and Practice of Poland and Ukraine." Forum Pedagogiczne 5, no. 1 (November 16, 2016): 227–33. http://dx.doi.org/10.21697/fp.2015.1.17.

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A comparative analysis of the implementation of the theoretical bases and the practice of moral education technologies and methods in Polish and Ukrainian pedagogy has been conducted in the article. Points of view of Polish and Ukrainian scientists concerning the interpretation of basic terms have been produced. Moral education technology in Ukrainian pedagogical science is a moral education system. In Polish educational science, this technology is the strategy of moral education. It have been determined that in the Polish and Ukrainian pedagogical sciences the technology of moral education is considered to be a wider concept than the method and the methodology. Criteria for moral education technologies have been determined. The importance of educational diagnostics to the development of moral education technologies has been shown. The causes of the weak development of moral education technologies have been cleared up. Prospects for the use of positive ideas in modern educational and moral space have been revealed.

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Hedberg, Patricia R. "Guiding Moral Behavior Through a Reflective Learning Practice." Journal of Management Education 41, no. 4 (February 1, 2017): 514–38. http://dx.doi.org/10.1177/1052562917695199.

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Reflective learning practice embedded across the business curriculum is a powerful way to equip students with intentionally formed moral habits of the mind and heart. This article explores why and how to apply reflective learning to the teaching of business ethics. To act with integrity in complicated work organizations, students need skills and practices that recognize emotional, intuitive, and social moral influences. Actively engaging in reflections designed to deepen self-awareness primes students to turn deliberately to the purpose they want to bring to their organizational lives. Moreover, by critically and openly reflecting with others, they better understand how to manage the cultural and social complexities needed to act with moral courage. Suggestions for using reflective learning practice to support moral action are offered, and I outline examples of how to add both personal and collective ethical reflection to a management course. The challenges and implications of creating a moral reflective learning practice are discussed.

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Korotaeva, Evgeniya, and Irina Chugaeva. "Socio-Moral Development of Preschool Children: Aspects of Theory and Practice." Behavioral Sciences 9, no. 12 (November 27, 2019): 129. http://dx.doi.org/10.3390/bs9120129.

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This article deals with issues relating to the social and moral education and development of preschool children. The theoretical understanding of the current state of this field is reflected in the modern normative documents “On education in the Russian Federation”, the state educational standards. The analysis of theoretical and practice-oriented research in this area shows that the phrase “moral education” today is gradually being replaced by “social and moral education” and “social and moral development”. This trend is found in preschool pedagogy. It is the study of social and moral representations of preschool children that many relevant diagnostic methods are aimed at: to explain the actions of children and their relationships with each other and adults, and to assess these actions (i.e., to correlate the situation with the moral norm). The presented research was based on the method of research of moral representations of children of senior preschool age. The analysis of the results showed that children of senior preschool age willingly include themselves in the retelling of the actions described in situations but find it difficult to assess what is happening from a moral point of view. It is obvious that psychological and pedagogical work is necessary in this direction, taking into account the age characteristics of the children, as well as the social and moral guidelines relevant to the current situation in regard to the development of society.

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Strain, Charles R. "Pedagogy and practice: Service-learning and students' moral development." New Directions for Teaching and Learning 2005, no. 103 (2005): 61–72. http://dx.doi.org/10.1002/tl.204.

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Holden, C. "Education for Citizenship: The Contribution of Social, Moral and Cultural Education." Citizenship, Social and Economics Education 3, no. 3 (September 1998): 141–50. http://dx.doi.org/10.2304/csee.1998.3.3.141.

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Education for citizenship will be a new subject for children in England and Wales from September 2000. It will be mandatory for all pupils in secondary schools from 2002 and recommended for pupils in primary schools. This curriculum will focus on social and moral education, which is well established in schools, and the newer aspects of community involvement and political literacy (QCA, 1998, 1999). The success of this innovation will depend on the extent to which schools are able to build on work currently undertaken in schools in social and moral education, whilst introducing the two new elements. We know little of what teachers think about these three aspects of education for citizenship, what parents want or indeed how children will respond. We also know little about the work that is currently done in schools in the name of social and moral education, the foundation of education for citizenship. This article sets out to review the various interpretations of education for citizenship, including that recommended by the Qualifications and Curriculum Authority, and to report on a small scale research project into teachers' current beliefs and practices in social and moral education. Discussion follows as to whether such practice is an adequate foundation for education for citizenship, and the implications for research and continuing professional development.

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Oshitani, Yoshio. "Development research on unitary moral learning programme which tackles various moral education issues, with a focus on the 'special subject of moral education'." Impact 2021, no. 3 (March 29, 2021): 20–21. http://dx.doi.org/10.21820/23987073.2021.3.20.

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Unfortunately, racism, cultural and religious discrimination, homophobia and other forms of discrimination remain prevalent in society. Instilling the key tenets of ethics and morality is important in helping overcome these issues. This starts at an early age with the education of schoolchildren and Yoshio Oshitani is a researcher based at Mukogawa Women's University, Japan, who is exploring moral education and social issues in schools. Oshitani's focus is on cultivating moral judgement, moral sentiment and motivation to practice morality among schoolchildren. Ultimately enabling them to be raised to live independently with moral practice. To do this, it is important to address existing issues in the Japanese school system and introduce a focus on moral education. As such, Oshitani and his team have developed a class whereby one hour a week schoolchildren use textbooks and other teaching materials to understand moral values that can enable us all to live better and consider moral events and situations from multiple perspectives. The development of each child is monitored through individual evaluation, (evaluating areas of growth) with their sense of moral values considered. Ultimately, Oshitani believes that if children can be introduced to morality from an early age, this will lead to a better, more accepting future society.

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SPECKER, JONA, and MAARTJE H. N. SCHERMER. "Imagining Moral Bioenhancement Practices: Drawing Inspiration from Moral Education, Public Health Ethics, and Forensic Psychiatry." Cambridge Quarterly of Healthcare Ethics 26, no. 3 (May 25, 2017): 415–26. http://dx.doi.org/10.1017/s0963180116001080.

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Abstract:In this article, we consider contexts or domains in which (future) moral bioenhancement interventions possibly or most likely will be implemented. By looking closely at similar or related existing practices and their relevant ethical frameworks, we hope to identify ethical considerations that are relevant for evaluating potential moral bioenhancement interventions. We examine, first, debates on the proper scope of moral education; second, proposals for identifying early risk factors for antisocial behaviour; and third, the difficult balancing of individual freedom and third party concerns in (forensic) psychiatry. In imagining moral bioenhancement in practice, we observe that unlike other forms of enhancement, moral enhancement fundamentally asks how the interests and preferences of the individual and the interests of others should be weighed (in view of public safety and managing public risk). Highly diverse domains such as education, mental health, and the judicial domain might be involved, and moral bioenhancement might challenge existing institutional settings. Given these highly varied contexts and domains, it appears unlikely that there will be a distinct set of practices that will be referred to as “moral bioenhancement.”

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Junaedi, Mahfud, and Fatah Syukur. "MORAL EDUCATION IN JAPANESE SCHOOLS A MODEL FOR IMPROVING CHARACTER EDUCATION IN INDONESIA." Analisa: Journal of Social Science and Religion 2, no. 01 (July 31, 2017): 23. http://dx.doi.org/10.18784/analisa.v2i01.416.

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Moral or character education has been playing an important role in educating children, teenagers, and younger people noble values of Japanese cultures. This research is based on two research questions: how the practice of moral education in Japanese schools is and how the model for improving character education in Indonesian schools is. This is a qualitative field research with phenomenological approach, in which the data were collected in Japanese schools by using observation, indepth interview, and documentary. The data were analysed descriptively and continuously. The Japanese government gave one hour lesson for moral education in a week. With the moral education, Japanese younger generation is expected to be able to adapt to the social environment and have the ability to think, to make effective decisions and to act independently. In addition, they are also expected to have ability to identify issues they face, and be able to interact with others in international relations and play an important role in international world as well. Japanese moral education has been using the interactive and communicative approach, promoting moral discovery by learners themselves, avoiding the application of indoctrination approach, and no test or final exam, for every course of study in moral education (zero test). In addition the most important thing is that moral education in Japan applied an integrated and connected approach among three centers of education: school, family, and community. All of three educational environments have very important role as laboratory of moral or character education.

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Franch, Sara. "Global citizenship education: A new ‘moral pedagogy’ for the 21st century?" European Educational Research Journal 19, no. 6 (May 31, 2020): 506–24. http://dx.doi.org/10.1177/1474904120929103.

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In the past two decades global citizenship education (GCE) has become established in national and international education policy. This article focuses on the emergence of GCE in the educational discourse of the Province of Trento in northern Italy and outlines how policymakers and teachers construct GCE as a pedagogical framework for schooling in the 21st century. Combining the perspectives that emerge from the scholarly literature with the findings of a qualitative study based on Constructivist and Informed Grounded Theory, the article proposes a typology of GCE ideal-types. The typology illustrates two ‘mainstream ideal-types’ of GCE (neo-liberal human capitalism and cosmopolitan humanism) and two ‘critical ideal-types’ (social-justice activism and critical counter practice). In the province studied, the dominant perspective is cosmopolitan humanism. GCE is essentially conceptualised as a ‘new moral pedagogy’ that reflects adherence and commitment to a universal moral structure based on humanistic cosmopolitan values. The author believes that critical GCE perspectives in line with social-justice activism and critical counter practice should find expression in both policies, curricula and practices. However, this is recognised as a challenge which could be partially addressed through teacher education and an alliance between academia and practice.

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Xiao, Qianguo, Chunmei Hu, and Ting Wang. "Mindfulness Practice Makes Moral People More Moral." Mindfulness 11, no. 11 (August 14, 2020): 2639–50. http://dx.doi.org/10.1007/s12671-020-01478-4.

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Hoffmann, Sabine H., and Mickaël Wanègue. "Ethics in Practice: Moral Education for the Leaders of Tomorrow." Management Education: An International Journal 12, no. 1 (2013): 25–36. http://dx.doi.org/10.18848/2327-8005/cgp/v12i01/50888.

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XUE, Bin. "Design and Practice of Moral Education in University Chemistry Course." University Chemistry 33, no. 12 (2018): 28–32. http://dx.doi.org/10.3866/pku.dxhx201804028.

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Stables, Andrew. "Multiculturalism and moral education: individual positioning, dialogue and cultural practice." Journal of Moral Education 34, no. 2 (June 2005): 185–97. http://dx.doi.org/10.1080/03057240500127152.

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Mæland, Marie Kvamme, Britt Sætre Tingvatn, Linda Rykkje, and Sigrunn Drageset. "Nursing Education: Students’ Narratives of Moral Distress in Clinical Practice." Nursing Reports 11, no. 2 (April 29, 2021): 291–300. http://dx.doi.org/10.3390/nursrep11020028.

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Background: Research indicates that newly graduated nurses are often unprepared for meeting challenging situations in clinical practice. This phenomenon is referred to as a “reality shock”. This gap in preparedness may lead to moral distress. The aim of this article is to provide knowledge of moral distress in clinical nursing practice. Methods: Bachelor and further education nursing students were invited to write a story about challenging situations from their own clinical practice, resulting in 36 stories. Analysis was based on hermeneutical reading inspired by a narrative method; therefore, six stories were selected to represent the findings. Results: A finding across the stories is that the students knew the right thing to do but ended up doing nothing. Four themes were related to moral distress: (a) undermining of professional judgement, (b) disagreement concerning treatment and care, (c) undignified care by supervisors, and (d) colliding values and priorities of care. Conclusion: Nursing education should emphasize to a greater extent ethical competency and training for the challenging situations students will encounter in clinical practice.

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Randle, Jacqueline. "The shaping of moral identity and practice." Nurse Education in Practice 2, no. 4 (December 2002): 251–56. http://dx.doi.org/10.1016/s1471-5953(02)00027-6.

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Knight, Selena, Benedict WJ Hayhoe, Lucy Frith, Mark Ashworth, Imran Sajid, and Andrew Papanikitas. "Ethics education and moral decision-making in clinical commissioning: an interview study." British Journal of General Practice 70, no. 690 (December 17, 2019): e45-e54. http://dx.doi.org/10.3399/bjgp19x707129.

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BackgroundClinical commissioning involves ethically challenging decisions about health resource allocation. However, commissioners come from a range of professional backgrounds with varying levels of training and expertise in ethical decision-making. Hence, they may lack the relevant training and resources to feel fully prepared for this increasingly demanding role.AimThis study aims to provide insight into how prepared commissioners feel in making ethical decisions; what ethics learning needs they might have; and how these might be addressed.Design and settingThis qualitative interview study explored the experiences of commissioners working for clinical commissioning groups (CCGs) in England.MethodEighteen participants were interviewed between December 2017 and July 2018 using a purposive sampling approach to participant selection. Transcriptions were coded and analysed using the constant comparative method of thematic analysis.ResultsMost participants had not received ethics training in preparation for, or during, their commissioning role, and reported difficulties identifying and analysing ethical issues. Participants often felt uncomfortable about decisions they were involved in, attributing this to a number of factors: a sense of moral unease; concerns that CCGs’ decision-making processes were not sufficiently transparent; and that CCGs were not fully accountable to the population served.ConclusionCommissioners face complex decisions involving ethical issues, and associated moral unease is exacerbated by a lack of ethics training and lack of confidence in identifying and analysing these. This study shows a clear need for additional support and ethics training for commissioners to support them in this area of decision-making.

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Paris, David C. "Moral Education and the “Tie that Binds” in Liberal Political Theory." American Political Science Review 85, no. 3 (September 1991): 875–901. http://dx.doi.org/10.2307/1963854.

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I examine the search for a “tie that binds, “ or “core” values, in liberal political theory, specifically Rawls's recent arguments, and in proposals concerning moral education in the public schools. Both Rawls and the proponents of moral education appeal to consensus or shared values, but the search for core values in both theory and practice is only partly successful. Specifically, this search is misguided insofar as it does not reflect how values are embedded in specific institutions and practices. The various forms of moral education in the public schools, both implicit and explicit, illustrate a consensus about a range of moral and intellectual virtues that is broader and more complex than arguments for core values allow. Comparing arguments concerning core values in political theory and moral education suggests how liberal political theory might deal with questions of consensus, justification, and the task of political theory generally.

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Dekkers, Wim, and Bert Gordijn. "Moral agents in medical research and practice." Medicine, Health Care and Philosophy 12, no. 1 (October 21, 2008): 1–2. http://dx.doi.org/10.1007/s11019-008-9170-y.

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Naser, M. Nikman. "KONSELOR DALAM PENGUATAN NILAI DAN MORAL: STRATEGI MEMBENTUK GENERASI RELIGIUS." Jurnal Ilmiah Syi'ar 19, no. 1 (June 17, 2019): 30. http://dx.doi.org/10.29300/syr.v19i1.2263.

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Moral education is very important for learners to improve intelligence, emotional and spiritual. The value and moral learners to note because the education in school was very instrumental in supporting development of learners. Writing aims to provide information to teachers and counselors to instill the importance of moral values and the learners. Student often perform acts that violate the values and morals. Moral education aimed at guarding the learners do the wrong deeds in accordance with existing norms in society, the nation’s moral decline that Indonesia is very good with high numbers in the teens, freesex, rampant use of illegal drugs, there was a brawl between students. This strategy is done the existence, responsibility, and yet how belief and practice againts those values need to be strengthened. Environment and peers influence the religious moral values in life. Counselors in terms in give it a role in shaping how to think, behave, and act to participant.

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Ueno, Tetsu, and Yasushi Maruyama. "The Significance of Network Ethics Education in Japanese Universities." International Journal of Cyber Ethics in Education 1, no. 3 (July 2011): 50–58. http://dx.doi.org/10.4018/ijcee.2011070105.

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Cell phone abuse amongst Japanese school students, including sex crimes and bullying, are commonly managed with filters and phone bans. Many believe these measures are more effective than moral education. Japanese teenagers therefore enter college without moral education in the Internet society, which can cause problems on campus: students plagiarizing from the Internet, or posting anonymous defamatory messages on bulletin boards. Japanese universities address these problems ineffectively. Problems are caused by both student ignorance of network ethics and moral immatureness. Therefore, it is insufficient to provide only information ethics knowledge; students require a citizenship education to learn to build a moral community in the globalized network society. Here, the authors examine the effectiveness and difficulties in the practice of educating students to be moral subjects in such a society. Students are encouraged to debate ethical and practical issues, to express ethical remarks, and to understand the impact of their remarks.

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Yajun, Fang. "On the Teachability of Moral." Advances in Social Sciences Research Journal 8, no. 4 (April 23, 2021): 204–9. http://dx.doi.org/10.14738/assrj.84.10006.

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From the perspective of moral connotation and moral conditions, moral is essentially a tendency of human nature to be good, which embodies the practical wisdom of human beings. The article combines predecessors' discussion and research on moral education, and demonstrates that moral is teachable from two aspects: whether moral is innate and whether moral can be developed. Then three paths of moral education are proposed: the telling of moral stories; the development of moral education teaching materials; the awakening of cultural sympathy,in order to promote people’s moral understanding and moral practice.

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Critchfield, Jared B. "Practice Rooms and Practice Fields: Connections in Character Development." Music Educators Journal 107, no. 4 (June 2021): 35–41. http://dx.doi.org/10.1177/00274321211012447.

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Most music teachers desire to positively influence the development of their students’ character; however, the practicalities of doing so have been understudied in music education. This article draws on research from the related field of sports education and presents possible strategies for developing strong character in music students. Cultivating a moral atmosphere, developing a teaching orientation that encourages student mastery, and listening to student perceptions about their experience in the music classroom are research-driven approaches that music educators can use to encourage positive character development in music students.

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Packer, Martin J. "Concealment and Uncovering in Moral Philosophy and Moral Practice." Human Development 28, no. 2 (1985): 108–12. http://dx.doi.org/10.1159/000272947.

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Barker, Chris. "Dostoevsky and Education through Punishment." Review of Politics 80, no. 3 (2018): 463–86. http://dx.doi.org/10.1017/s0034670518000207.

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AbstractIn an important 1984 paper, “The Moral Education Theory of Punishment,” Jean Hampton argues that the practice of inflicting painful criminal punishments is justified only if punishment is morally educative. Hampton's suggestion forms the point of departure for this article on Dostoevsky'sCrime and Punishment. I show that Dostoevsky agrees with Hampton that punishment should aim at moral reform; however, Dostoevsky presents no evidence that self-punishment or legal punishment reliably cultivates respect for law, legal authority, oneself, or others as moral agents. Instead, Dostoevsky's post-Siberian writings are highly critical of Russian criminal justice, and emphasize that moral education comes through dialogue, reflection, and criticism. This highly individualized treatment may be experienced as painful, but it does not have to result from, and it may even be impeded by, legal “hard treatment.”

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Fatimah, Meti. "Concept of Islamic Education Curriculum: A Study on Moral Education in Muhammadiyah Boarding School, Klaten." Didaktika Religia 6, no. 2 (February 15, 2019): 191–208. http://dx.doi.org/10.30762/didaktika.v6i2.1103.

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This study discusses the concept of moral education. The goals of moral education are: 1) learn the concept of moral education curriculum; 2) the process of internalizing moral education. This study uses a qualitative approach with phenomenological method. The results show that, first: moral education must be based on the concept of Islam and placing morals in science is a shared responsibility because it includes doctrinal implications that the purpose of human life must be within the framework of worship of God. Second: Muhammadiyah Islamic Boarding School makes morality the basis of education with an internalization process including integrating general and religious subject curricula, habituation methods and 3T programs, namely tahfizh (memorizing), tafhim (understanding) and taf'il (practice). Keywords: moral, Muhammadiyah Boarding School, Moral-based education يناقش هذه المقالة مفهوم التربية الأخلاقية. التوجه الرئيسي للتعليم الأخلاقي هو تعلم مفهوم المناهج التعليمية الأخلاقية وعملية استيعاب التربية الأخلاقية. تستخدم كتابة هذه المقالة نهجًا كيفيا باستخدام أساليب علم الظواهر. تظهر نتائج البحث الذى أجري أن التعليم الأخلاقي يجب أن يقوم على مفهوم الإسلام. إن وضع الأخلاق في مسائل العلوم هو مسؤولية مشتركة لأنه يشمل الآثار العقائدية التي ترشد على أن هدف الحياة البشرية هو في إطار عبادة الله. وإن معهد المحمدية تجعل الأخلاق أساس التعليم مع عملية التدخيل بما في ذلك توحيد المناهج الدراسية العامة والدينية وأساليب التعود وبرامج 3T ، وهي التحفيظ والتفيم والتفاهم والممارسة. Artikel ini membahas mengenai konsep pendidikan akhlak. Orientasi utama dari pendidikan akhlak ini yaitu mempelajari konsep kurikulum pendidikan akhlak serta proses internalisasi pendidikan akhlak. Penulisan artikel ini menggunakan pendekatan kualitatif dengan metode fenomenologi. Hasil dari penelitian yang telah dilakukan menunjukkan bahwa pendidikan akhlak harus didasarkan pada konsep Islam. Menempatkan akhlak pada sains adalah tanggung jawab bersama karena hal itu mencakup implikasi doktrinal bahwa tujuan hidup manusia harus berada dalam kerangka pemujaan kepada Allah. Pesantren Muhammadiyah menjadikan akhlak sebagai basis pendidikan dengan proses internalisasi termasuk mengintegrasikan kurikulum mata pelajaran umum dan agama, metode habituasi dan program 3T, yaitu tahfizh (menghafal), tafhim (pengertian) dan taf'il (berlatih).

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Leming, James S. "Whither Goes Character Education? Objectives, Pedagogy, and Research in Education Programs." Journal of Education 179, no. 2 (April 1997): 11–34. http://dx.doi.org/10.1177/002205749717900203.

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Following a brief history of moral education in the twentieth century, ten representative contemporary character education programs are reviewed. Similarities and differences between the programs are noted with regard to their objectives, pedagogy, and research. It is concluded that while these programs are highly diverse with regard to theoretical assumptions and pedagogical practice, emerging research in the field offers the hopeful promise that, theory and practice may be advanced in a systematic manner.

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Journal articles on the topic 'Education as a Moral Practice'

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