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Livres sur le sujet « Educaţie morală »

Auteur : Grafiati

Publié le 4 juin 2021

Mis à jour le 15 février 2022

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1

Valeriu, Capcelea. Valoarea parteneriatului dintre şcoală şi biserică în devenirea morală şi spirituală a elevilor. Bălţi : [s. n.], 2018.

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2

Paolicchi, Piero. La morale della favola : Conoscere, narrare, educare. Pisa : ETS, 1994.

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3

Colonnello, Pio, et Stefano Santasilia. Intercultura, democrazia, società : Per una società educante. Milano : Mimesis, 2012.

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4

Pesare, Franca. Jean-Jacques Rousseau : Educare alla verità. Bari : Progedit, 2012.

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5

Parents, the state, and the right to educate. Carlton, Vic : Melbourne University Press, 1988.

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6

Areas of learning basic to lifelong education. Hamburg : UNESCO Institute for Education, 1986.

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7

Bujor, Nicolae M. Comorile sufletești, sau, Însușirile moral-spirituale supreme : Culegere de materii didactice pentru pedagogi, preoți, părinți în familie, elevi, studenți și alte categorii sociale în baza concepției de educație moral-spirituală. Chișinău : Editura "Liceum", 1996.

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8

Ascensiune spre moralitate : Strategii didactice integrative : Suport şt.-practic la disciplinele de studiu universitar Didactica educaţiei moral-spirituale, Educaţia moral-civică pentru studenţi şi profesionişti în educaţie. Bălţi : Univ. de Stat "Alecu Russo", 2013.

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9

Etica în faţa provocărilor societăţii post-moderne. Bălţi : Indigou Color, 2016.

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10

W, Evers C., Educative Leadership Project, Victoria. Education Dept. et Victoria. Schools Division. Curriculum Branch., dir. Moral theory for educative leadership. Carleton, Vic : Materials Production, Curriculum Branch, Ministry of Education (Schools Division), 1987.

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11

Areas of learning basic to lifelong education. Oxford : Unesco Institute for Education and Pergamon, 1986.

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12

Kristjánsson, Kristján. Shame. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198809678.003.0005.

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Rather than focusing exclusively on Aristotle’s own account of shame and its possible shortcomings, this chapter offers a philosophical meditation on contrasting interpretations of the emotion of shame within four academic discourses: social psychology, psychological anthropology, educational psychology, and Aristotelian scholarship. It turns out that within each of these discourses there is a mainstream interpretation which emphasizes shame’s expendability or moral ugliness, but also a heterodox interpretation which seeks to retrieve and defend shame. The provenance of the mainstream interpretation merits scrutiny as the heterodox interpretation seems to offer a more realistic picture of shame’s role in moral development. The chapter suggests ways forward for more balanced analyses of the nature, moral justification, and educative role of shame, by reconstructing Aristotle’s own account of shame.

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Rangan, Subramanian. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198825067.003.0001.

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Our quest for prosperity has produced great output (i.e. performance) but not always great outcomes (i.e. progress). Despite mounting regulation when it comes to fairness, well-being, and the scope of our humanity, the modern economic system still leaves much to be desired. If practice is to evolve substantively and systematically, then we must help evolve an economic paradigm where mutuality is more systematically complemented by morality. The bases of this morality must rest, beyond the sympathetic sentiments envisaged by Adam Smith, on an expanded and intentional moral reasoning. Moral philosophy has a natural role in informing and influencing such a turn in our thinking, especially when education is the preferred vehicle of transformation. Indeed, rather than just regulate market power we must also better educate market power.

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14

Lowrie, Michèle. Roman Law and Latin Literature. Sous la direction de Paul J. du Plessis, Clifford Ando et Kaius Tuori. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780198728689.013.6.

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The law and literature movement is less active in Roman studies than in modern national languages despite the importance of ancient Rome for subsequent traditions. This chapter hopes to spur further research by surveying a range of representative topics individually familiar to Latinists, but whose interconnections become clearer under the “law and literature” rubric. These are: discursive media; censorship; law and theatricality; educative fictions; typology, exemplarity and moral reasoning; transformations in the public sphere. The Romans perceived law’s interaction with literature in terms that range from homology, to contestation, to intimate discomfort. Both do things with stories, both serve as normative vehicles, and fiction cannot rigorously disambiguate between these discourses. The Romans, however, were acutely aware of how formal differences affected pragmatic outcomes. A strong articulation of literature as ineffective over against the law’s power emerged during the Augustan period and was formative for modern conceptualisations.

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Owens, Erik. Religious Freedom, Common Schools, and the Common Good. Sous la direction de Michael D. Waggoner et Nathan C. Walker. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199386819.013.24.

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Public schools are one of the quintessential civic institutions in the United States, with extraordinary reach into citizens’ lives. Public schools are entrusted with the civic responsibility to educate students with the knowledge, skills, and values required to contribute to the common good of our diverse society. This chapter connects the civic educational mission of public schools with the political and moral tradition of the common good, with a sketch of what may be called “civic education for the common good.” The first section discusses the concept of the common good and explains why religious freedom is an essential component. The second section distinguishes between civic virtue and the civic virtues, and describes which of the latter must be inculcated in schools to sustain the former. The final section argues that the common good is best served by a form of common education that is neither homogeneous nor radically pluralistic.

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Drope, Jeffrey, Clifford E. Douglas et Brian D. Carter. Tobacco Control. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190238667.003.0064.

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Until the mid-twentieth century, opposition to tobacco use was based primarily on moral and social issues rather than specific health effects or strategies to control the problem. Since then, a comprehensive approach has been developed to counter the activities of the tobacco industry. National and international agencies work to protect non-smokers from tobacco smoke, decrease consumption by increasing the price of tobacco products through excise taxes, promote cessation, educate the public about the dangers of tobacco use, prohibit sales to minors, enforce bans on advertising, promotion, and sponsorship, and change social norms about tobacco use. Although this chapter cites mostly examples from the United States, the “Best Practices” for comprehensive tobacco control are now embedded in the WHO Framework Convention on Tobacco Control and the WHO Empower Initiative. These interventions were developed incrementally over decades and continue to be refined and tailored for effectiveness at the national and international level.

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Molz, Jennie Germann. The World Is Our Classroom. NYU Press, 2021. http://dx.doi.org/10.18574/nyu/9781479891689.001.0001.

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This is a book about worldschooling and the families who educate their young children while traveling the world. Adopted primarily by white, middle-class parents from the Global North, worldschooling represents a new kind of life strategy, one that starts with seeing the world as their children’s classroom, but extends to the way worldschoolers parent, perform family life, work digitally and remotely, create communities online and on the road, and negotiate a sense of belonging and global citizenship on the move. While worldschooling appears to be a countercultural practice, it is actually emblematic of the mobile lifestyles that are becoming more common in contemporary society as individuals search for the “good life” in uncertain times. Based on a “mobile virtual ethnography” of traveling families, the book illustrates how this mobile lifestyle project is interwoven with the new individualism of late modernity, the new technical and economic arrangements of neoliberal capitalism, and the new uncertainties of life in a risk society. Each chapter details the strategies worldschooling parents deploy to live a good and morally justifiable life under the turbulent conditions of late modernity while preparing their children to thrive in an uncertain future. This analysis reveals that mobile lifestyles do not transcend social hierarchies, but introduce new mechanisms of distinction. Instead of transmitting economic capital to their children, worldschooling parents secure their children’s position of privilege in an uncertain world by equipping them with new forms of social, emotional, and cultural capital derived through mobility.

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