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This paper contextualizes the question about ethical education from the detranscendentalization of ethical-moral norms—more specifically through the categories of valiception and passivity. We propose the possibility of ethical education based on language pragmatics, capable of avoiding the different types of nihilism, relativism, and totalitarianism. Finally, we revisit the notion of alterity as a regulative idea of ethics. In the introduction, we examine the variants of the problem together with their perspectives of solution. We then proceed in four steps: first, the scope of the title "detranscendentalization" in the context of ethics is explained; second, the link between the ethical training and language pragmatics is shown; third, the mutual implication of truth and reason is addressed; and finally, alterity as an ethical regulative idea for education processes is characterized. ; Este artículo sitúa la pregunta por la formación ética desde la detrascendentalización de las normas ético-morales, específicamente, a partir de las categorías valicepción y pasividad. Se propone la posibilidad de la formación ética mediante la pragmática del lenguaje, capaz de evitar el nihilismo, el relativismo y los totalitarismos de diferente tipo. Finalmente, se retoma la noción de alteridad como idea regulativa de la ética. En la introducción, se examinan las variantes del problema con sus perspectivas de solución. En adelante, se dan cuatro pasos en la exposición: primero, se explicita el alcance del título detrascendentalización en el contexto de la ética; segundo, se muestra el enlace entre la formación ética y la pragmática del lenguaje; tercero, se mira la mutua implicación de verdad y razón, y, cuarto, se caracteriza la alteridad como idea reguladora de la ética en los procesos de formación. ; Este artigo contextualiza a pergunta pela formação ética desde a detranscendentalização das normas ético-morais, especificamente, a partir das categorias valicepção e passividade. Propomos a possibilidade da formação ética ...

In this essay, I respond to Carrie Nolan and Sarah M. Stitzlein's article "Meaningful Hope for Teachers in a Time of High Anxiety and Low Morale" and support their argument for meaningful hope grounded in pragmatist philosophy. I agree that while hope is routinely called for in the educational literature, it is often done so in superficial and vacuous ways. Moreover, hope is often conflated with wishful thinking or naive optimism. A pragmatist vision of hope is different. It is a hope that compels us to act thoughtfully and creatively in the present so as to open up yet unimagined possibilities for the future—a hope that is generative, resourceful, engaged, and communal. To complement Nolan and Stitzlein's vision, I argue that pragmatist hope also requires of us habits of community building and social and political activism to challenge unjust systems. Only when we act on both individual and systemic levels can we sustain the kind of pragmatist hope that is so necessary in schools.

Develops and tests the argument that moral development is a non-additive, interactive function of both recognized cognitive abilities and interpersonal security (i.e., resolved safety needs). Uneven emphasis during preservice teacher education on either the cognitive or the affective and conative realms will impede personal moral progression. The 139 preservice teachers (sophomores and juniors) had a mean moral development score at about the national norm. However, there were great divergences from this mean within the various conative and achievement groups. Principled reasoning scores that matched or exceeded the national norms for persons of their age and educational status were produced by (1) high achievers, provided that a relatively moderate level of safety need satisfaction was reached, and (2) average achievers with resolved safety needs. Thus, for the large majority of persons, whose academic success history is "average", culturally high levels of safety need satisfaction is an important antecedent of post-conventional reasoning. Both the insecure and moderately secure among these average achievers received scores similar to those of senior high school students. These data suggest that the constraints placed on moral thought by one's prepotent conative level must be seriously considered in curricular planning for preservice teachers and children and youth in general; without proper intervention, the average beginning teacher will be reasoning at a moral level a shade above that of the average 17-year-old today. Implications for teacher education and the development of democratic reasoning in the face of social turmoil are pointed out.

This paper is a result of the author's strong interest in the organization of Chinese society during the vast period of imperial China — social relationships, education, upbringing. The study and systematization of key prerequisites for the formation and sustainable preservation of moral values in Chinese society will be the subject of a series of publications. One of the essential factors in this regard is the genre of "family instructions" 家训 popular in classical China, within which a number of works were created and distributed with the main purpose of affirming basic moral ideals. Since the hardest core of Chinese society is the family, it is not accidental that these "instructions" are headed in this direction.

Das Gespräch fand am 21. März 1990 in Oerlinghausen statt (Vgl. dazu ZEP 13 (1990), Nr. 1, S. 35-37). Der erste Teil des Interviews über den systemtheoretischen Status der Luhmannschen Moraltheorie erschien unter dem Titel "Meine Theorie ist ein Spezielhobby" in Heft 2/1990 der ZEP, S.26-31. (DIPF/Orig.)

This paper presents the review of an important part of Simón Rodríguez's thoughts and works. The authors inquiring about the relationship between education and emancipation. In this search, three aspects that constitute this relationship are presented: i) the way in which emancipatory educational proposals arise from the critical readings of reality as experienced by teachers themselves. It exposes his criticism to colonial society, the monarchical government and its different formsof domination installed in our America. ii) Simón Rodriguez's ideology of emancipatory education from the Popular Education project, which implied retaking and clarifying the relationships between public education, social education and populareducation. iii) As conclusions, the authors analyze the challenges and validity of this educational perspective in Our America, involving aspects about the role of the teacher and the formation of thinking within emancipatory educational projects. ; Este artículo presenta la revisión de una parte importante del pensamiento y obra de Simón Rodríguez, indagando en ella las relaciones entre educación y emancipación. En esta búsqueda se presentan tres aspectos que constituyen dicha relación: el primero explica cómo las propuestas educativas emancipadoras surgen de las lecturas críticas de la realidad vivida, experimentada por el propio maestro. En ella se expone la crítica a la sociedad colonial, al Gobierno monárquico y sus diferentes formas de dominación instaladas en Nuestra América. El segundo, retoma su ideario de educación emancipadora a partir del proyecto de educación popular, que implicó retomar y aclarar las relaciones entre instrucción pública, educación social y educación popular. Por último, y a modo de conclusiones, se presentan los retos y la vigencia de esta perspectiva educativa en Nuestra América, en torno a aspectos sobre el papel del maestro y la formación del pensar dentro de los proyectos educativos emancipadores ; Este artigo apresenta a revisão de uma parte importante do ...

At the start of the twenty-first century, warnings have been raised in some quarters about how – by intent or by mishap – advances in biotechnology and related fields could aid the spread of disease. Science academics, medical organisations, governments, security analysts, and others are among those that have sought to raise concern. Education and Ethics in the Life Sciences examines a variety of attempts to bring greater awareness to security concerns associated with the life sciences. It identifies lessons from practical initiatives across a wide range of national contexts as well as more general reflections about education and ethics. The eighteen contributors bring together perspectives from a diverse range of fields – including politics, virology, sociology, ethics, security studies, microbiology, and medicine – as well as their experiences in universities, think tanks and government. In offering their assessment about what must be done and by whom, each chapter addresses a host of challenging practical and conceptual questions. Education and Ethics in the Life Sciences will be of interest to those planning and undertaking training activities in other areas. In asking how education and ethics are being made to matter in an emerging area of social unease, it will also be of interest to those with more general concerns about professional conduct.

The article is devoted to the problem of the formation of moral ideas of disabled teenage children in school socio-cultural space during extra-curricular activities and electives. Thus, the level of formation of moral ideas of disabled teenage children, revealed during research work, led to the conclusion that insufficient use of the potential of additional education and possible integration with general education on the basis of common thematic lines (elective classes, excursions, circle activities, etc.) when working with this category of children. The proposed guidelines in the form of an experimental programme for the formation of moral representations of disabled teenage children in school socio-cultural space during extracurricular activities and electives will allow to solve educational and upbringing tasks aimed at involving children in the basic spiritual and moral values of society, to build a holistic educational process on the basis of a common goal.

PurposeThis paper aims to deliberate on how corporate social responsibility (CSR) ought to be reconceived for better educational outcomes. It suggests that there are win-win opportunities for corporations and national governments to nurture human capital and address any skill gaps and mismatches in the labour market.Design/methodology/approachThe businesses' involvement in setting curriculum programmes may help to improve the quality and effectiveness of extant educational systems. This contribution reports on how different organisations are already engaging in responsible behaviours with varying degrees of intensity and success across many contexts.FindingsMany firms are often training and sponsoring individuals to pursue further studies for their career advancement. It also indicated that there are businesses that are engaging in laudable behaviours to attract prospective employees. Moreover, this paper contends that the provision of education, professional development and training will boost the employees' morale and job satisfaction, which may, in turn, lead to lower staff turnover rates and greater productivity levels in workplace environments.Social implicationsThis contribution implies that organisational cultures and their business ethos could be attuned with the governments' educational policies to actively respond to the diverse needs of today's learners and tomorrow's human resources.Originality/valueThere is a business case for CSR as the corporations' strategies realign their economic success with societal progress. Arguably, there is potential that such responsible behaviours can bring reputational benefits, enhance the firms' image among external stakeholders and could lead to a favourable climate of trust and cooperation within the company itself.

Terjadinya degradasi moral di seluruh aspek kehidupan saat ini tidak terlepas dari pendidikan agama yang kurang tepat, kurangnya kesadaran kritis orang tua maupun pendidik akan pentingnya pendidikan nilai nilai agama islam sejak dini, dan orientasi hasil belajar yang hanya terfokus pada nilai angka. Modernisasi dan liberalisasi yang tak dapat lagi dibendung, serta pemahaman demokratisasi yang berlebihan menimbulkan perilaku yang sering bertentangan dengan nilai-nilai agama dan moral. Sebagai indikasinya adalah; kurangnya rasa hormat terhadap orang tua, tidak mau menghargai orang lain, cenderung bersifat individualistis, arogansi, cara berbicara yang kurang sopan atau perilaku lain yang tidak sesuai dengan nilai-nilai agama. Fenomena empiriknya adalah merebaknya kenakalan remaja, tawuran pelajar, arogansi, premanisme, whitecollar crime, dan kriminalitas yang semakin meningkat. Pendidikan agama islam sejatinya didedikasikan untuk kehidupan manusia yang lebih berharkat dan bermartabat. Pendidikan agama islam memegang peranan penting sebagai basic education yang notabene mutlak di tanamkan sejak dini. Penekanan hasil belajar tidak hanya fokus pada aspek kognitif melainkan pembelajaran yang berorientasi pada pendidikan nilai (afektif) dan psikomotorik. Kata Kunci: Pendidikan Agama Islam, Basic Education AUD

Character education in Indonesia has become a necessity that can not be negotiable. Various cases of crime and moral deviations become evident that the character of most citizens already at alarming stage. Therefore, since the beginning, national education is not only aimed at generating human intelligent and skilled, but also of noble character. This is realized through the introduction of 18 characters excel in school (religious, honest, disciplined, tolerance, and so on). In the Islamic perspective character education paired with akhlak (Islamic ethics) education. Among the important characteristics are: it sourced from the Quran Hadith; Prophet Muhammad as a role model; priority-based methods of mental-spiritual (soul management, habituation, exemplary, and healthy environment); are simultaneous in which three education centers, namely schools, families, and communities should play a role in synergy. The government and the mass media also play a role in supporting the education of character. Pendidikan karakter di Indonesia telah menjadi kebutuhan yang tidak dapat ditawar. Berbagai kasus kejahatan moral dan penyimpangan menjadi jelas bahwa karakter sebagian besar warga sudah pada tahap mengkhawatirkan. Oleh karena itu, sejak awal, pendidikan nasional tidak hanya bertujuan menghasilkan manusia cerdas dan terampil, tetapi juga karakter yang mulia. Hal ini diwujudkan melalui pengenalan 18 karakter berprestasi di sekolah (agama, jujur, disiplin, tolerann, dan sebagainya). Dalam pendidikan karakter perspektif Islam dipasangkan dengan pendidikan akhlak (etika Islam). Di antara karakteristik penting adalah: itu bersumber dari al-Quran Hadis; Nabi Muhammad sebagai panutan; metode berbasis prioritas mental-spiritual (manajemen jiwa, pembiasaan, keteladanan, dan lingkungan yang sehat); yang simultan di mana tiga pusat pendidikan, yaitu sekolah, keluarga, dan masyarakat harus berperan dalam sinergi. Pemerintah dan media massa juga berperan dalam mendukung pendidikan karakter.

Informal education systems in the traditional African systems were aimed at, among other things, passing on cultural values, norms and knowledge skills from one generation to the next. In addition, the youth were taught to preserve their cultural identity. Owing to fundamental shifts in classical family systems and educational practices in Africa, countries such as Zimbabwe have come to recognise the need for including societal values and norms, ethics, morals and responsibilities in thewhole school curricula in order to inculcate value systems and maintain the national legacy and cultural heritage. One strategy for achieving the desired cultural ethos is implementing a deliberate Citizenship Education programme which should be incorporated into the formal education system. Citizenship Education could also be inculcated through extra curricula activities such as sport.Besides the transmission of the cultural norms and values, Citizenship Education should incorporate humanitarian issues such as inclusion of people with disabilities in social processes. In the same vein, the Citizenship Education programme should be flexible to cater for the needs of learners with special needs. This paper explores the relevance of Citizenship Education to the prevailing Zimbabwean situation. In the long term, Citizenship Education has the capacity to improve the socio-political and economic advancement of a country. The paper concludes that Citizenship Education is relevant to the Zimbabwean situation, despite that it has been heavily politicised and has, in some cases, lost its original intention. In the long term, the programme has a propensity to improve the socio-political and economic conditions of the country. De-politicisation of Citizenship Education could be the first step towards re-aligning it to the intended national ethos and ideals. This should be policy driven.The programme should endeavour to inculcate values and norms that facilitate nation building and should not be used for partisan political orientation.