scholarly journals Toward a Bold Agenda for Moral Education

2020 ◽  
Vol 26 (2) ◽  
pp. 117-123 ◽  
Author(s):  
Ann Chinnery
Keyword(s):  
Character Education ◽  
Moral Education ◽  
Human Life ◽  
Values Clarification ◽  
Moral Understanding ◽  
Moral Question ◽  
Moral Principles ◽  
Moral Domain

In his 2006 essay, “Moral Education’s Modest Agenda,” Robin Barrow argues for a clearly bounded conception of morality; he presents the moral domain as concerned with moral principles, and moral education as the cultivation of moral understanding. Barrow rejects behaviourism, character education, values clarification, developmentalism, and what he calls “the insidious influence of political and moral correctness” as practices and ideas that are irrelevant and inappropriate for moral education. While I share some of Barrow’s concerns about some of these approaches, I believe he over-restricts the scope of legitimately moral concerns and what educators ought to do in the name of moral education. In this paper, I make a case for a broader and bolder agenda for moral education, putting the question of what constitutes a human life (which Barrow takes to be a non-moral question) at the very heart of morality and moral education.

scholarly journals Akhlak Education According to Ibnu Miskawaih (Education ‎Epistemology Perspective)‎

2019 ◽  
Vol 4 (1) ◽  
pp. 21-40
Author(s):  
Wahid Arbani
Keyword(s):  
Qualitative Research ◽  
Research Methods ◽  
Moral Education ◽  
Human Life ◽  
Qualitative Research Methods ◽  
Islamic World ◽  
Moral Principles ◽  
Sources Of Knowledge ◽  
Dangerous Condition

The emergence of globalization and capitalism in our lives today has given rise to the emergence of hedonistic attitudes, consumerism, materialism and the emergence of permissive attitudes. This contemporary condition is clearly in a dangerous condition, so it is necessary to look for moral and moral principles to maintain the continuity of human life on this earth. One effort that can be done is to re-express the thoughts of classical Muslim leaders who have been able to exert influence in the development of the Islamic world and have even been able to bring glory to Islam. Ibn Miskawaih is one of the Muslim philosophers who in every major discussion of his writings always includes moral aspects, so it is interesting to study, how far the concept of moral education according to Ibn Miskawaih is able to parse various problems in the implementation of moral education in the present and future come. By using qualitative research methods through the documentation of the book Tahzib al-Aklaq Wa Tathir al-Arara, the conclusion is that the epistemology of moral education according to Ibn Miskawaih includes; sources of knowledge, benchmarks of truth and classification of knowledge, and methodologies for acquiring knowledge. The source of knowledge, according to Ibn Miskawaih, is epistemologically derived from the truth of revelation, although in his writings Ibn Miskawaih did not write the postulates of the Qur'an and al-Hadist directly.

scholarly journals CARING MORAL REASONING THROUGH FORUM THEATRE IN TEACHING AND LEARNING OF MORAL EDUCATION

2020 ◽  
pp. 214-228
Author(s):  
Letchumie Devi Varatha Raju ◽  
Nadarajan Thambu
Keyword(s):  
Moral Reasoning ◽  
Moral Education ◽  
Teaching And Learning ◽  
Education Curriculum ◽  
Education Students ◽  
Moral Principles ◽  
Forum Theatre ◽  
Moral Domain ◽  
Moral Behaviour ◽  
Universal Values

Creating people of high moral character and integrity who adhere to universal values based on moral principles is the ultimate goal of the Moral Education Curriculum. In this regard, the use of an appropriate approach to convey teaching is a key requirement. Such approaches need to be able to develop the moral domain set forth in the Moral Education Secondary Curriculum Standard for moral reasoning, moral emotion and moral behaviour. This study discusses the Practice of the Caring Approach through Forum Theatre to develop caring's moral reasoning among students of Moral Education. The methods in this Approach which aremodelling, dialogue, practice and certainty are integrated with Forum Theatre elements such as script development, anti-model acting, forums and acting intervention. The findings of the study show that Forum Theatre is an appropriate technique for implementing caring moral reasoning among Moral Education students. Practices, especially caring's moral reasoning can be demonstrated explicitly and concrete through Forum Theatre techniques.

scholarly journals Character Education Curriculum in the Government of Indonesia Strengthening Character Education Program

2020 ◽  
Vol 1 (2) ◽  
pp. 137-153
Author(s):  
Ahmad Buchori Muslim
Keyword(s):  
Character Education ◽  
Moral Education ◽  
Ethics Education ◽  
Human Life ◽  
Educational Institution ◽  
Education Curriculum ◽  
The Family ◽  
The Government ◽  
Real Action ◽  
Positive Character

Character education is ethics education, character education, moral education, and value education which aims to shape each individual into a human with character, namely by planting positive character values so that they can be internalized in oneself and manifest in real action. Character education plays an important role in aspects of human life because being a human being with character will be able to live in a wider community dimension with a firm life principle. The Indonesian government has designed a program aimed at shaping cultured, quality, and character Indonesian people. In Presidential Regulation Number 87 of 2017 concerning strengthening character education, the government requires every educational institution in Indonesia both formal, informal, and non-formal to carry out the “Penguatan Pendidikan Karakter” (PPK) movement. The values that need to be instilled in character education include aspects of religion, humanity, and citizenship. In implementing character education, the principal must also involve all elements of the family, community, and school, and this education must be carried out continuously because character education is an education that will never end.

Axioms of Morality

2018 ◽  
Vol 1 (1) ◽  
pp. 43-45
Author(s):  
Michael Clunn
Keyword(s):  
Human Life ◽  
Building Blocks ◽  
Moral Principles

Foundationalism states that philosophy must begin from basic building blocks and construct arguments based on these. The axioms of existence, consciousness, and identity are three primary axioms which cannot be denied without being self-defeating. These axioms are also common to all human life. This paper explores ways to construct moral principles and virtues from these foundational cornerstones.

Morality for the “Democracy of God”: George Albert Coe and the Liberal Protestant Critique of American Character Education, 1917–1940

2005 ◽  
Vol 15 (1) ◽  
pp. 107-144 ◽  
Author(s):  
David P. Setran
Keyword(s):  
World War Ii ◽  
World War I ◽  
Character Education ◽  
Moral Education ◽  
Social Order ◽  
The United States ◽  
Columbia University ◽  
World War ◽  
Moral Decision Making ◽  
American Character

AbstractIn the years between World War I and World War II in the United States, public and religious educators engaged in an extended struggle to define the appropriate nature of character education for American youth. Within a post-war culture agonizing over the sanctions of moral living in the wake of mass violence and vanishing certitudes, a group of conservative educators sought to shore up traditional values through the construction of morality codes defining the characteristics of the “good American.” At the same time, a group of liberal progressive educators set forth a vigorous critique of these popular character education programs. This article analyzes the nature of this liberal critique by looking at one leading liberal spokesperson, George Albert Coe. Coe taught at Union Theological Seminary and Teachers College, Columbia University, and used his platform in these institutions to forge a model of character education derived from the combined influences of liberal Protestantism and Deweyan progressive education. Coe posited a two-pronged vision for American moral education rooted in the need for both procedural democracy (collaborative moral decision making) and a democratic social order. Utilizing this vision of the “democracy of God,” Coe demonstrated the inadequacies of code-based models, pointing in particular to the anachronism of traditional virtues in a world of social interdependence, the misguided individualism of the virtues, and the indoctrinatory nature of conservative programs. He proposed that youth be allowed to participate in moral experimentation, adopting ideals through scientific testing rather than unthinking allegiance to authoritative commands. Expanding the meaning of morality to include social as well as personal righteousness, he also made character education a vehicle of social justice. In the end, I contend that Coe's democratic model of character education, because of its scientific epistemological hegemony and devaluing of tradition, actually failed to promote a truly democratic character.

scholarly journals Inevitable Third: Ethical and Political Aspects of Interactions with Artificial Agents

2020 ◽  
Vol 4 (99) ◽  
pp. 90-107
Author(s):  
D.A. Tomiltseva ◽  
A.S. Zheleznov
Keyword(s):  
Human Life ◽  
Social Practices ◽  
The Political ◽  
Artificial Agents ◽  
Political Values ◽  
New Approach ◽  
Moral Principles ◽  
Human Interactions ◽  
Almost All ◽  
Philosophical Understanding

Artificial agents i.e., man-made technical devices and software that are capable of taking meaningful actions and making independent decisions, permeate almost all spheres of human life today. Being new political actants, they transform the nature of human interactions, which gives rise to the problem of ethical and political regulation of their activities. Therefore, the appearance of such agents triggers a global philosophical reflection that goes beyond technical or practical issues and makes researchers return to the fundamental problems of ethics. The article identifies three main aspects that call for philosophical understanding of the existence of artificial agents. First, artificial agents reveal the true contradiction between declared moral and political values and real social practices. Learning from the data on the assessments and conclusions that have already taken place, artificial agents make decisions that correspond to the prevailing behavioral patterns rather than moral principles of their creators or consumers. Second, the specificity of the creation and functioning of artificial agents brings the problem of responsibility for their actions to the forefront, which, in turn, requires a new approach to the political regulation of the activities of not only developers, customers and users, but also the agents themselves. Third, the current forms of the activity of artificial agents shift the traditional boundaries of the human and raise the question of redefining the humanitarian. Having carefully analyzed the selected aspects, the authors reveal their logic and outline the field for further discussion.

scholarly journals THE THOUGHTS OF K.H. BISRI MUSTOFA’S MORAL EDUCATION AND ITS RELEVANCE WITH DEVELOPMENT OF CHARACTER BUILDING

2020 ◽  
Vol 1 (1) ◽  
pp. 89-108
Author(s):  
M Sofyan Alnashr ◽  
Amin Suroso
Keyword(s):  
Content Analysis ◽  
Social Interaction ◽  
Character Education ◽  
Moral Education ◽  
Western Culture ◽  
Main Character ◽  
Mutual Cooperation ◽  
Eastern Culture ◽  
The Government ◽  
Character Building

This study aims to describe the thoughts of K.H. Bisri Mustofa’s moral education in the books of Mitro Sejati and Ngudi Susilo and its relevance with the development of character building in Indonesia. To describe the concept of moral education in the aforementiod books, content analysis was used to grasp the main messages of the books. The finding showed that the thoughts of K.H. Bisri Mustofa’s moral education were relevant with the development of character building proclaimed by the government. The relevancyecould be found in the foundational thinking about moral education contended by K.H. Bisri Mustofa and character education in Indonesia, encompassing the importance of humanism in social interaction, moral degradation among adolescents, and the erosion of Eastern culture by Western culture.  Relevance was also found in the five main character values ​​that were prioritized in the implementation of the development of character building in which each value is relevant to KH. Bisri Mustofa. These values ​​include religious, integrity, nationalist, independent, and mutual cooperation.

scholarly journals EDUCATION CHARACTER IN VIEW OF AL-GHAZALI AND ITS RELEVANCE WITH THE EDUCATION CHARACTER IN INDONESIA

Ta dib ◽  
2016 ◽  
Vol 20 (2) ◽  
pp. 293
Author(s):  
Atik Wartini
Keyword(s):  
Character Education ◽  
Children And Adolescents ◽  
Moral Education ◽  
Research Library

<em>This research is based on research library, the background of this research concerns with the deterioration of morals or character education in children and adolescents. Foreign cultures that are not properly filtered is the result of deterioration of education and children‘s akhlak. Imam al-Ghazali, one of the leaders of Islamic thinker that has miraculous works, one of the famous works is the book of al-walad ayyuha, described the mechanism in the moral education of children and adolescents. Education behavior is defined by al-Ghazali in this book are relevant with the character education for children and adolescents.</em>

scholarly journals Implementasi Pendidikan Akhlak Integratif-Inklusif

2020 ◽  
Vol 12 (01) ◽  
pp. 37-48
Author(s):  
Muhammad Syafiqurrohman
Keyword(s):  
Moral Education ◽  
Inclusive Education ◽  
Extracurricular Activities ◽  
Human Life ◽  
Scientific Field ◽  
Educational Process ◽  
The World ◽  
Character Style ◽  
Scientific Fields ◽  
Education Process

Integrative-inclusive moral education can be interpreted as a formulation of a broad and holistic moral education process. Moral education materials can work together with all subjects, school culture, extracurricular activities, and even with the community. It is said that the integrative scientific structure does not mean that the various sciences are merged into an identical form of science, but rather the character, style, and nature of the science are integrated in the unity of the spiritual material dimensions, revelation, secularl-religion, physical-spiritual, and the world hereafter. Integration requires the existence of a relationship or unification or synchronization or greet each other or alignment between each existing scientific fields. Each scientific field cannot stand alone, without greeting each other with other scientific fields. While inclusive education, is a matter relating to many aspects of human life based on the principles of equality, justice, and individual rights. So integrative-inclusive education means that an educational process must cover a broad and comprehensive scope. Integrative-inclusive moral education has a holistic scope. Keywords: Moral education, integrative-inclusive   Abstrak Pendidikan akhlak integratif-inklusif dapat dimaknai sebagai suatu rumusan proses pendidikan akhlak yang dilakukan secara luas dan holistik. Materi pendidikan akhlak dapat bersinergi dengan seluruh mata pelajaran, budaya sekolah, kegiatan ekstrakurikuler, serta dengan komunitas. Dikatakan struktur keilmuan integratif bukan berarti antara berbagai ilmu tersebut dilebur menjadi satu bentuk ilmu yang identik, melainkan karakter, corak, dan hakikat antara ilmu tersebut terpadu dalam kesatuan dimensi material spiritual, akal-wahyu, ilmu umum-ilmu agama, jasmani-rohani, dan dunia akhirat. Integrasi menghendaki adanya hubungan atau penyatuan atau sinkronisasi atau saling menyapa atau kesejajaran antar tiap bidang keilmuan yang ada. Setiap bidang keilmuan tidak dapat berdiri sendiri, tanpa saling menyapa dengan bidang keilmuan yang lain. Sedangkan pendidikan inklusif, merupakan suatu hal yang berkaitan dengan banyak aspek hidup manusia yang didasarkan atas prinsip persamaan, keadilan, dan hak individu. Maka pendidikan integratif-inklusif memiliki makna bahwa suatu proses pendidikan harus mencakup ruang lingkup yang luas dan menyeluruh. Pendidikan akhlak secara integratif-inklusif memiliki cakupan yang menyeluruh dan holistik. Kata Kunci: Pendidikan akhlak, integratif-inklusif

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