Suchergebnisse

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.

With numerous examples to supplement her rich theoretical discussion, Nel Noddings builds a compelling philosophical argument for an ethics based on natural caring, as in the care of a mother for her child. In Caring--now updated with a new preface and afterword reflecting on the ongoing relevance of the subject matter--the author provides a wide-ranging consideration of whether organizations, which operate at a remove from the caring relationship, can truly be called ethical. She discusses the extent to which we may truly care for plants, animals, or ideas. Finally, she proposes a realignment of education to encourage and reward not just rationality and trained intelligence, but also enhanced sensitivity in moral matters.

In Thailand, according to, for instance, the National Education Act 1999, the National Plan of Education, Religion, Arts and Culture (2002–2013), and the Core Curriculum of Basic Education 2008, moral education is given an important role not only in human development but also in citizenship building and solution of socio-political problems. Thailand has its unique Buddhist-laden definition of moral education whose approach is a mixture of religious education and character development partly spelt out in Kohlbergian terms of moral reasoning. In an effort to find an alternative, the influential narrative approach is studied and narrative methods reviewed. The method that can accommodate the Thai moral education, and solve some of its predicaments, is recommended. As a whole, this study portrays an interaction between Western theories and local practice.

China has made great achievements in education since the start of its reform and opening up policy. The exploration of China's education reform has never stopped while facing the challenges of educational development in the new era. When it comes to education, the report of the 19th CPC National Congress proposed to "implement the fundamental task of Moral educationˮ and "make more contributions to nurturing socialist builders and successors with all-round development in morality, intelligence, physique, aesthetic and hard-working spirit. In the past few years, moral education was placed on the same important position as professional education and actively carried out in all levels of educational institutions such as primary and high schools, colleges and universities. Taking the general course "Introduction to Chinese Tea Cultureˮ offered by Chinese university as an example, this paper tries to discuss the teaching practice and reflection of "moral educationˮ in liberal studies. Focusing on the teaching implementation process of "Introduction to Chinese Tea Cultureˮ, the paper analyzes the development and the potential value of moral education, and the value of traditional Chinese culture to guiding the moral education in Chinese universities from the perspective of "cultural confidenceˮ. This paper analyzes the development of moral education teaching and the exploration of moral education potential in the implementation process of "Introduction to Chinese tea cultureˮ, aiming to analyze the value of Chinese excellent traditional culture in guiding moral education in Chinese Colleges and universities from the perspective of "cultural confidenceˮ. As a general course of liberal studies opened in Chinese universities in recent years, "Introduction to Chinese Tea Culture" contains great potential for moral education, which benefits from the rich cultural connotation, philosophical thought and humanistic spirit in Chinese traditional tea culture itself. It is necessary to dig deep into the spiritual connotation of Chinese tea culture to maximize the moral education role of this course.

Abstract
Teaching a foreign language is often associated with the development of communicative competence, interpersonal and social development, but also with the development of intercultural competence, aesthetic sensitivity, etc., as when learning a second language, the topics of literature, geographical and cultural differences with respect to the language and culture of the countries speaking the language are discussed. FL is the subject which can provide pupils with the greatest scope for developing the various components of education, as is documented by a review of the literature and teaching methods used abroad to teach a FL. A total of 342 teachers from Slovakia participated in the survey, 55 of them FL teachers. In our research, we focused on three areas, namely, 1) finding out the conditions for implementing moral education in primary school, 2) finding out whether foreign language teachers implement the moral component of education depending on their own moral setting, and 3) academic dishonesty in the context of assessing dishonest practices in pupils and academic dishonesty in teachers during their studies. Teachers participated in the research voluntarily and could refuse to complete the last section. 1) The results show that, FL teachers (N = 55) rate the need for moral education as the most important, but they are mostly concerned with intellectual (M = 4.09), physical (M = 3.56) and environmental education (M = 3.47) in the application of the different components of education. For better application of moral education, they would need adequate and quality training (67.3%) and methodological materials (78.2%). 2) it was found that teachers consider themselves as the basis of moral behaviour (M = 4.7) and at the same time, explicit rules set by them are important for them (M=3.75). Teachers do not trust in the moral behaviour of children and society (M = 2.25), which was also reflected in the fact that the treatment of moral topics is mainly done by the method of explanation (85.5%) and the method of example (80%). 3) Teachers rated the factor of gaining one's own advantage (M = 4.27) significantly more negatively (N2 = 45; Z = -5.225; p = 0.0001) than the factor of cooperating with others (M = 3.24). On the other hand, FL teachers (N3 = 44) reported their academic dishonesty in terms of occurrence most frequently as a form of cooperation (M = 2.68). Relatively, they defined getting unearned benefits with external help (M = 2.16) or in a utilitarian manner (M = 1.72). We discuss ways to help develop moral education and support teachers.

Many moral and social problems affecting African people and development could be associated with (neo)colonial moral education problems in Africa: perpetuation of excessive materialism, individual competitiveness, and demonization of African traditional values. To solve African moral problems and realize Pan-African goals, we need a more contextualized approach to moral education in schools that takes into account moral values from African context. Hence, this paper proposed strengthening moral education in Africa through a decolonial educational approach that disrupts the conventional through anti-colonial curricular and pedagogical practices of moral education for social justice. It first conceptualized moral education and social justice and reviewed literature on moral education in Africa to illuminate its colonizing elements. The proposed decolonized moral education model, critiquing Kohlbergian moral development theory as ignoring the (neo)colonial struggles of colonized and Indigenous people, draws on Ubuntu philosophy, Afrocentricity, and postcolonial theories to develop five processes for the decolonization—(a) Indigenous knowledge, values, and practices' consciousness raising, (b) moral diversity mapping and comparison, (c) critical evaluation of Indigenous moral disrupters, (d) prosocial anger toward historical/ongoing moral annihilation and complicity, and (e) Indigenous moral agency. The curriculum and practice implications of the Model are discussed.