Suchergebnisse

'Khmer American: Identity and Moral Education in a Diasporic Community' by Nancy J. Smith-Hefner is reviewed.

This book shares with English readers Chinese theoretical and practical explorations of moral education curriculum for primary schools within the basic education curriculum reform project since 2001. The book expounds this moral education curriculum reform and focuses on three main ideas: The curriculum's aim is to enrich children's experiences and reflect their own lives; the curriculum's content is originated from children's lives; the curriculum's structure is developed from children's learning approach in their morality and social study. In this book, light is also shed on how to construct moral education textbooks, direct moral instruction, and moral teacher identity in the perspective of moral learning; how to knit law education and Chinese traditional culture education in moral curriculum. This is the first comprehensive book focusing on Chinese moral education curriculum reform. It will appeal to researchers, research students, and writers of moral education textbooks. It is also suitable for teacher training programs to help future teachers learn about moral education curriculum and help them effectively design and organize it for children's morality study.

Die bildungspolitische und erziehungswissenschaftliche Diskussion wird in letzter Zeit verstärkt mit Schlagworten wie "Mut zur Erziehung", "Rückbesinnung auf das Erzieherische" oder "Wiedergewinnung des Erzieherischen" geführt. So berechtigt das Anliegen einer pädagogischen Neuorientierung nach langen Jahren mehr oder weniger radikaler schulorganisatorischer Reformbemühungen sein mag, so muß doch eindringlich vor einer teilweise beobachtbaren nostalgischen Tendenz gewarnt werden, die auf eine pauschale Abqualifizierung aller bisherigen Innovationen im Bildungsbereich hinausliefe und in bildungspolitischer Resignation oder gar Restauration enden könnte. Worum es bei einer Repädagogisierung der Schule zunächst gehen sollte, ist die Besinnung auf ihren Erziehungsauftrag und die Frage, wie dieser angesichts einer von pluralen Wertvorstellungen gekennzeichneten Gesellschaftsordnung zu legitimieren und zu realisieren sei (vgl. Mauermann/Weber 1978). Hilfreich für diese Diskussion können Erfahrungen werden, wie sie beispielsweise im englischen Schulwesen gewonnen worden sind, das auf eine lange und ungebrochene Tradition in "Moral Education" zurückblicken kann. Der neueste diesbezügliche Ansatz für moralische Erziehung in der Schule ist das M. E. (8-13)-Projekt, das im Folgenden vorgestellt werden soll.

Intro -- Contents -- List of Entries -- Preface -- Acknowledgments -- Introduction -- VOLUME 1: A-L -- A -- B -- C -- D -- E -- F -- G -- H -- I -- J -- K -- L -- VOLUME 2: M-Z -- M -- N -- O -- P -- R -- S -- T -- U -- V -- W -- Bibliography -- Index -- About the Editors and Contributors.

In the early Republican period of Turkey, governments placed significant importance to education council meetings in order to structure educational policies. While these councils gathered as a consulting unit, necessary reports on the subjects determined by governments were prepared and submitted back to governments as suggestions. Whereas the first of these councils was held in 1939; the second one was held in Ankara under the title of "the Second Educational Council (SEC)" to discuss issues on morals, language and history in the period of February 15th-21st, 1943. In the present study, reasons and purposes of the moral education taken into consideration during the SEC were tried to be comprehended. To that end, four basic principles considered within the scope of the moral context in the council were tried to be structured on the economical context of the early Republican period. As a result of the study, it was concluded that some behavior and attitude types requested by leaders of the mentioned era and institutional spurts taken into the agenda along the economic targets determined during the construction of modern Turkey were taken into consideration under morality concept in the SEC in 1943.

This book shares with English readers Chinese theoretical and practical explorations of moral education curriculum for primary schools within the basic education curriculum reform project since 2001.The book expounds this moral education curriculum reform and focuses on three main ideas: The curriculum's aim is to enrich children's experiences and reflect their own lives; the curriculum's content is originated from children's lives; the curriculum's structure is developed from children's learning approach in their morality and social study. In this book, light is also shed on how to construct moral education textbooks, direct moral instruction, and moral teacher identity in the perspective of moral learning; how to knit law education and Chinese traditional culture education in moral curriculum. This is the first comprehensive book focusing on Chinese moral education curriculum reform. It will appeal to researchers, research students, and writers of moral education textbooks. It is also suitable for teacher training programs to help future teachers learn about moral education curriculum and help them effectively design and organize it for children's morality study.

Confucian philosophy has always considered education as a mechanism to improve the quality of life in society. The Confucian classic, Ta Hsueh and the Analects emphasize this pivotal role of education. The ethics of education and life in the family also has a deep impact on government and business enterprises. Each one plays assigned roles and lives by the rules that govern his or her station in social life. The ninth chapter of the Ta Shueh teachesthat "correct deportment" can rectify a whole country. Projecting the ethics of the family to the social order and extending the ethos of particular cultural practices to the global community, however, poses certain problems. The scope of the latter is much more extensive than the family and broader than the cultural practices of particular nation states. When family relations are preferred over that of others, authoritarian political power will not be too farbehind. This paper is an investigation of the nature and limits of Confucian educational philosophy and its influence on society against the backdrop of globalization.

To achieve a fully participatory society, all participants should receive equal opportunities for understanding the processes of acquiring, managing, and developing financial resources. The author argues that financial education processes do not meet the needs of all children, because they do not account for differences in child development prompted by various economic contexts. He contends that these contexts prompt judgment patterns among individuals having economic differences and that efforts toward social equity necessitate the exploration of moral issues related to personal finance. He recommends use of the arts to enable student discovery and reconciliation of financial judgments so that students may construct understandings of the social issues that prompt financial inequities and may explore ideas to challenge them.