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Who Am I? Transforming Our Understanding of Identity and Moral Education

机译:我是谁?改变我们对身份和德育的理解

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When I was invited to edit a special issue of Education Sciences on the theme of “Moral education and identity”, I saw an opportunity both to gain a better understanding of how scholars across a range of disciplines construed the task of moral education in terms of identity and—I can now confess—to defend the claim that moral education, when properly understood, depends upon an account of identity which is quite different from that which dominates the social sciences, the media and popular opinion. My aim here is to provide such an account and, thereby, to suggest how we might construe the challenge of moral education in a world, and at a time, in which self-centered, short-sighted and narrow-minded thinking dominates much of the socio-political landscape. I argue that the dominant view of identity—that our own identities are constituted by those collectives and institutions with which we identify —actually reinforces narratives which bind us to tribal perspectives—in national, religious and cultural terms—in which we increasingly see ourselves and others in terms of who is “in” and who is “out”. I propose a relational view of identity in which each person sees her/himself as “one among others”, where the relationships in question both bind us in familiar and concrete ways to others—i.e., other persons but also other objects in the world—and transcend the boundaries imposed by belonging to this or that nation, religion, culture, or tribe. This idea of what it means to be a person goes hand-in-hand with a framework for moral education which is also both concretely relational and appropriately transcendent. Put briefly, we need to create the conditions in which young people engage one another dialogically in taking responsibility for tackling what I term “the Big Questions”, including: “What do I/we stand for?”, “What/who really matters?”, “What kind of society/world do I/we want to live in (and leave for future generations)?”, and “What is my place in the world?”. (In taking this approach, I aim to address at least some of the questions posed in the original call for submissions for this special issue, as outlined at the Special Issue “Moral Education and Identity”).
机译:当我被邀请编辑关于“道德教育和身份”的主题的专题教育科学时,我看到了一个机会,可以更好地了解一系列学科的学者,以解释道德教育的任务身份和 - 我现在可以承认,捍卫道德教育,在正确理解的情况下取决于身份的说法,这与占社会科学,媒体和流行意见的身份完全不同。我的目标是提供这样的账户,从而旨在提出我们如何解除世界上道德教育的挑战,而且一次以自我为中心,短视和狭隘的思想占主导地位社会政治景观。我认为,身份的主导地位 - 我们自己的身份由这些集体和机构构成,我们确定了与叙事拟订的叙事,这些集体和制度涉及与部落观点的叙述 - 在国家,宗教和文化条款中,我们越来越多地看到自己和其他人就是谁是“在”,谁是“出来”。我提出了一个关于身份的关系观点,其中每个人认为她/自己是“一个人”,其中有问题的关系都以熟悉和具体的方式为他人束缚 - 即世界,也是世界上其他物品 - 并超越属于这一或国家,宗教,文化或部落所强加的界限。这种想法成为一个人的意味着与道德教育框架一起携手,也与具体关系和适当超越的道德教育框架。简要介绍,我们需要创造年轻人对准彼此互动的条件,对待解决我的术语“大问题”,包括:“我/我们代表什么?”,“什么/谁真的很重要?“,”我/我们想要住在哪种社会/世界(并留下后代)?“,”我在世界上的地方是什么?“。 (在采取这种方法时,我的目标是至少在原始呼吁提交此特别问题的提交中提出的一些问题,如特殊问题“道德教育和身份”所概述的。

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