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Unter Rekurs auf die Ergebnisse soziologischer Studien über den Einstellungs- und Wertewechsel der städtischen Jugend Chinas beschreibt der Artikel die Versuche von Staat und Partei, der aus der Konfrontation traditioneller Werte mit den Erfordernissen einer westlich orientierten Modernisierung erwachsenen "moralischen Krise" der chinesischen Gesellschaft mit einer politisch-ideologischen Kampagne zur Verstärkung der "moralischen Erziehung" zu begegnen. (BIOst-Hml)

AbstractIn this paper, we draw attention to several important tensions between Kant's account of moral education and his commitment to transcendental idealism. Our main claim is that, in locating freedom outside of space and time, transcendental idealism makes it difficult for Kant to both provide an explanation of how moral education occurs, but also to confirm that his own account actually works. Having laid out these problems, we then offer a response on Kant's behalf. We argue that, while it might look like Kant has to abandon his commitment to either moral education or transcendental idealism, there is a way in which he can maintain both.

Many well-meaning parents and teachers are hamstrung in their attempts at moral education of their children and wards. Hence they are caught in some dilemma. On the one hand, if they incline toward the code of conception, they tend to be authoritarian in their approach; if, on the other hand, they favour some variant of the romantic reaction, they may expect that children will go it alone and decide it all for themselves. To overcome this dilemma, there is need for a synthesis of both alternatives. It is precisely the synthesis of these two positions (principles and creativity) that we propose to explore in this paper as a preliminary to any discussion on moral education. With analytic method as a tool, the paper concludes that until a more adequate view of morality which embroils the proper place for both authority and self-directed learning is synthesized, a discourse on moral education will be of no good.