도덕교육에서 『이솝우화』의 활용 방안 연구

Chinese moral education reform in the last three decades represents the most significant decentralization of decision-making power since the foundation of People’s Republic of China in 1949. On one hand, it shows how de-politicized China’s moral education curriculum has become following the introduction of China’s “Open-door” policy and economic reforms and the resultant social transformations. On the other hand, it reveals persistent problems in moral education caused by political stresses and tight state control. To explain these tensions, Power and Moral Education in China analyzes the characteristics of power relationships in school moral education curriculum goal-setting, content and pedagogy selection, and implementation. The ultimate purpose is to identify not only what factors impact Chinese moral education curriculum decision-making at the school level, but also how and why. Through a multiple case study conducted during 2008 in three schools in Shenzhen City, and based on four major data collection instruments (observation, interview, questionnaire, and document review), Wangbei Ye analyzes how power relationships have evolved in school moral education, and how and why school power affects school moral education. Contrary to the common belief that Chinese schools are passively impacted by external forces in moral education curriculum development, this book suggests that school power is a “semi-emancipatory relationship” that acts as a major force shaping moral education. This means that although both the Chinese Communist Party and the state are positioned to control schools and moral education, schools nonetheless have the power to either negotiate for more influence, or partly emancipate themselves by collaborating with other external forces, responding to grass-root needs, empowering school teachers and adjusting internal school management style. This helps to explain the influence of Chinese schools in moral education and suggests a broader theory of power relationships in curriculum.

Under the background of the new curriculum reform, school education increasingly emphasizes the central role of students and focuses more on cultivating students' abilities rather than just "pure knowledge." The same applies to moral education in schools. Traditional school moral education is showing growing signs of inadequacy in the context of the new curriculum reform. It is urgent for moral education practitioners to address the inefficiency in school moral education and analyze the underlying problems. This paper attempts to start from Dewey’s moral education philosophy, focusing on the core ideas of his philosophical thought, and proposes an "interdisciplinary moral education" strategy based on the current situation of school moral education.

<p>The purpose of this study is to contribute to contemporary debates about alternative ways of teaching Moral Education (ME) in Malaysia by including the voice of students. ME in the Malaysian setting is both complex and compulsory. This study explores alternatives to the current somewhat dated approach. It seeks to discover what young adolescents describe as moral dilemmas, how they approach them and what they find useful in resolving these moral problems. The research is founded on a modified version of Vygotsky's Zone of Proximal Development (ZPD), extended to suit the multicultural, multiethnic Malaysian setting, and here called the Zone of Collaborative Development (ZCD). This study uses qualitative research methodology consisting of a modified framework of participatory action research (PAR) as the methodological framework. Data was gathered for textual analysis through a modified form of participant observation, focus group transcripts, interviews, and student journals. The research trials a process of resolving reallife moral dilemmas in the ME classroom. It critically analyses the types of reallife moral dilemmas that a selected group of secondary students face. It also indicates the moral choices they make and the moral orientations they use. Participants in this study were 22 16-17 year old adolescents from three different types of secondary schools in a Form Four ME classroom in Malaysia. They were from different ethnic and cultural backgrounds, but within a nonMuslim community of students. ME in Malaysia (MEM) is designed to cater for this group while Muslim students study Islamic Studies. Findings show that students were concerned about moral issues and values not covered in the current ME curriculum. The moral dilemmas that they identified were relational and context dependent. Multiple factors contributed to the problems they described. These factors included national legislation, Malaysian culture, ethnicity, and religion as well as the effects of history, in particular the Japanese occupation. Students named autonomy, self and mutual respect, trust, freedom, and tolerance as main conflicting themes in their reallife moral dilemmas. They found their peers helpful in providing support, advice, and direction. Students also appear to find the process trialled in the research interesting, interactive/collaborative, meaningful, and reflective. The analysis also shows that the respondents' moral choices were influenced by parents, culture, religion, utilitarianism, collaboration, and friendship, within a strong carebased approach. However, moral pluralism was also evident in the findings in cases where participants made decisions based on care and justice interchangeably. The study suggests that including students' voices in MEM in this way might better engage students' interest, whilst at the same time contributing to intercultural tolerance and understanding.</p>

This paper explores the role of educators in moral and ethical education. Historically, educators have always recognized the importance of moral education, emphasizing the great responsibility of educators in promoting students' moral development and moral decision-making. Through a comprehensive literature review, the study analyzes the dual roles of educators as ethical role models and rule-makers and enforcers. The focused research of Narinasamy et al., and Campbell, is carefully and critically analyzed in this paper to understand how educators' own behavior and classroom rules affect students' moral development. The analysis reveals the significant influence that educators have on shaping students' moral perspectives and the overall moral climate of the educational environment. In addition, the paper explores the impact of multicultural backgrounds and educators' personal values on their role in moral education, and recommendations for future research also highlight the need to address outstanding questions about cultural influences and educators' personal values. The findings highlight the important role of educators in moral education and suggest directions for further research to improve the effectiveness of ethical teaching practices.

This chapter examines the development of life and moral education in Macau from the early 1990s until now, from a non-interventionist approach to formal curriculum initiatives of nurturing students to have proper values, cognition, and behaviours towards the city and the country. With its specific social and cultural context—the traditional values of Confucian ethics and Christianity, and schools with a high degree of education autonomy—Macau's life and moral education policies and curriculum documents have focused on developing individuals' morality and the moral character of being a good person and citizen. They have, however, left students' self-reflection and self-cultivation of life competency and civic values as well as their proper relationship with society untouched. Such a narrowly defined life and moral education curriculum could hardly deal with the global education demand of supporting students' all-round development, their life and moral values, and responsibility to achieving common good for the betterment of humankind. There is the need to extend the curriculum scope of life education with necessary teacher training. In addition, the role of democratic participation needs to be re-examined for enhancing students' life, moral competency, and their obligation to contribute to the city's sustainable development in a way that makes the quality of life among citizens and environment better for those around them.

Moral education is a practice to promote the moral competence of adolescents, particularly in nurturing their moral judgement and moral behaviour. In China, under the rapid development of social work practice at schools, moral education could serve as a collaborative point between teachers, school counsellors, social workers and policymakers to promote the moral, holistic and healthy development of students. However, moral education is not as yet widely and systematically evaluated? particularly the details of relevant policy, curriculum, textbooks, teaching and learning approach, examination and evaluation. This paper takes an initiative to conduct a comprehensive literature review and theoretical discussion on the subject ‘Moral and Character Education’ (Sixiangpinde思想品德) which is a mandatory moral education subject for Grade 7–9 students in junior high schools in China. It also provides reflections and suggestions on how the subject and moral education could be promoted under the contexts of promotion of adolescent holistic development and involvement of social work practice.

The research features the results of the effective introduction of information and communication technologies (ICT) into the process of senior preschoolers’ moral education in preschool educational institutions (PEI). The benefits of ICT implementation in preschool education in different countries are discussed, and the balance between ICT and moral education is clarified. The necessity to find new approaches to increase the level of senior preschoolers’ moral education was emphasized, which determined the topicality of the raised scientific problem. An experimental study of ICT implementation in the senior preschoolers’ (n = 432) moral education was conducted, which included constitutive, formative and control stages. Criteria (cognitive, emotional and value-oriented, behavioral), their indexes and levels of senior preschoolers’ moral education were specified. Based on the diagnostic method “Me and My Friends”, the initial levels (high, sufficient, medium and low) were determined. An experimental method of ICT implementation in senior preschoolers’ moral education is presented. This method was developed considering the requirements of the Basic Component of Preschool Education of Ukraine (2021) and partial program (additional thematic program on the organization of moral education in preschool education) “Treasury of Morality” (2020). The method is aimed at building children’s positive attitude to ICT as a source of information that promotes the consolidation of knowledge about moral norms and development of skills of moral behaviour in society. The educational potential of ICT is analyzed, which should be implemented to increase the level of senior preschoolers’ moral education, namely: videos, multimedia presentations, cartoons, video tales, online games, smart cards etc. The sequence of the method implementation at the information-introductory, reconstructive-formative and affirmative-consolidating stages is revealed. The effectiveness of ICT implementation in the senior preschoolers’ moral education was assessed at the control stage. Positive dynamics of high and sufficient levels in senior preschoolers’ moral education in the experimental group (EG) is proved to have risen. Importance of the ICT introduction into the modern system of senior preschoolers’ moral education of PEI is confirmed. The following prospective directions of the initiated study are outlined: interaction with parents in the context of children’s moral education involving ICT, ensuring consistency of PEI and primary school in children’s moral education, as well as the development of moral competence of university students majoring in “Preschool education”.

Teachers Assessing the Effectiveness of Values Clarification Techniques in Moral Education

هدف اصلی این پژوهش، بررسی دلیل وجود شکاف میان معرفت و عمل اخلاقی متربیان با وجود برنامه های رایج تربیت اخلاقی در مدارس و نیز پیشنهاد مؤلفه های تربیت اخلاقی مطلوب از دیدگاه علامه طباطبایی (ره) جهت کاهش شکاف مذکور می‌باشد. برای دستیابی به این هدف، از روش پژوهش توصیفی- تحلیلی بهره گرفته شد. یافته های حاصل از این مطالعه نشان داد که عامل اصلی تخلف از علم، ضعف اراده است که خود تحت تأثیر سه عامل عواطف، ملکات اخلاقی و الگوهای اخلاقی است. بر این اساس، شش مؤلفه برای تربیت اخلاقی موثر و غلبه بر شکاف مطرح شد. این در حالی است که نظام تربیت اخلاقی رایج در مدارس بیشتر بر بعد معرفتی( آموزش نظری) تمرکز دارد و نسبت به سایر مؤلفه های تربیت اخلاقی کم توجه است. بر اساس نتایج به دست آمده، پیشنهادهایی جهت ایجاد تحول و بهبود در این نظام مطرح شد که از جمله می‌توان به جامع نگری در برنامه های تربیت اخلاقی و توجه بیشتر به مؤلفه های عواطف، اراده، ایمان و الگوهای اخلاقی اشاره کرد.

Middle school moral education not only plays the role of guidance, motivation, and assurance in adolescent education and school work but also has great significance in promoting social civilization and progress. In order to make moral education become more permeable, vivid, and colorful, it is required to persuade people with reason and move a man with emotion, so as to achieve a subtle effect. Also, it builds an explicit and implicit system by exploring the middle school moral education practices. The explicit moral education activities and implicit moral education activities are inextricably linked as a joint force, which makes the school moral education work quite effective. In the former one, it makes further practical and exploration activities in developing the class moral education, upholding the theme and etiquette education of “the Four Cardinal Principles”, inheriting the "benevolence" value of education and practice education, and resisting the bad information about the moral education. The latter one, it focuses on the following three aspects of implicit moral education: teachers' virtue and deeds, family education, and game activities.

The paper studies ethnopedagogical and ethnopsychological aspects of moral education. The study notes the moral concepts in the formation of person morality and regulation of their behavior. A theoretical analysis is made on the problems of moral education in conventional education system. The ideas of inseparable connection between the Russian pedagogical system with ethnopedagogy and ethnopsychology of peoples of Russia are justified. The survey of psychological and pedagogical literature on the topic under consideration shows that the ethnopedagogical and ethnopsychological approaches to moral person education are determined by such factors as ethnic group and family, while the level of person morality directly binds with moral behavior of parents or other authoritative adults in the family. The level of moral person development depends on digestion of morality and correlation of own views, individual behavior with moral norms and principles of the society. The cultural potential of each ethnic group created by them at different historical development stages is the most important means of moral education. The basis of morality is the general system of views and beliefs that reflects in specific moral ideal. Using the principles of Unified Concept of spiritual and moral education and development of the younger generation of the Chechen Republic the paper highlights that the cultural traditions of Chechen people keep up to date national historical memory, ensure the continuation of panhuman and cultural progress. The work concludes on the difference of yakh concept definitions and notes ethnopedagogical and ethnopsychological peculiarities of moral person education.

Moral education is a stimulation of the natural development of learners’ moral judgement, which in turn, enables them to manage their behaviour. Schools can be successful in developing moral values in students through teachers and a positive school environment. However, due to teachers’ packed routines and lack of school attention towards the moral domain, this aspect of teaching is mainly neglected. The current quantitative study aimed to explore teachers’ perceptions in private and public sector schools regarding the development of moral values through formal education using a survey. It further endeavoured to draw a comparison between the teachers’ perceptions regarding moral education in private and public schools for a better insight into moral development of students for a holistic learning environment. Findings revealed that teachers from both sectors believedreligion to be the prime source of moral values. They perceived teaching moral values as important but were less focused on modelling themselves as moral agents. Furthermore, there were no significant differences between the perceptions of public and private sector teachers regarding the importance, efficacy, and practice of moral education. However, a moderate correlation between perceived importance and subsequent practices was found to some extent.

In recent years, Ghanaian students have exhibited a concerning trend of drifting away from the values integral to sustaining and preserving Ghanaian norms, culture and societal well-being. This shift has led to a proliferation of immoral behaviour among students, prompting widespread concern among Ghanaians. This decline is often attributed to the perceived prioritization of Science, Technology, Engineering, and Mathematics (STEM) education in the current curriculum. There is an urgent need to tackle this issue to ensure students’ moral development is not overlooked in favour of STEM education. In light of this challenge, the approach proposed in this article was the “Soulful Science” approach. The study explored the feasibility and impact of soulful science in Ghanaian STEM education. The researchers employed a descriptive survey design for this study. Interviews were used to collect data from 50 participants (Senior High School (SHS) teachers, students, and parents in Sefwi Wiawso Municipality). It was established that the proposed soulful science approach is achievable with its accompanying methods like inclusive curriculum pedagogies, interdisciplinary projects, case studies, and the incorporation of religious perspectives into STEM lessons. However, challenges such as potential conflict between religious beliefs and scientific principles were identified. It was recommended that adequate efforts should be made to develop a curriculum that successfully integrates religious and moral education with STEM subjects while respecting the diversity of beliefs. In conclusion, the soulful science approach creates an inclusive, culturally relevant learning environment that enhances students’ religious and moral development, employability and fosters sustainable economic growth. This study’s contribution is significant for the fields of moral and STEM education, and curriculum development, as it advocates for a more holistic approach to education that prioritizes moral development alongside technological proficiency. Keywords: STEM education, religious values, spirituality, holistic development, cultural sensitivity, Ghanaian students, curriculum integration

Summary What does our analysis mean for moral education? Let's take the first of our four aims mentioned above, the development of moral judgement abilities. With regard to the subject matter, the method, the teacher as person, and the community, we might follow from a postmodern point of view: second, that there is not just one valid method to de-equilibrate children's moral cognitive schemata, but, again, that the chosen method is believed to be effective–knowing that it is just one option; third, that there is a multitude of positions within the same approach. For instance, the just-community approach might go along with different social, political and moral reasons, intentions, and meanings. Nevertheless, teachers can stick to ‘their model’, even if they know that their choice is also a pragmatic one. In concluding, I should probably give an answer to the question of the title of my presentation: Can a curriculum of moral education be postmodern? I think to have shown that it can and that it is a necessity if we think about postmodernism not as an attempt to pour out the baby of moral education with the metaphysical bath water of modern dreams. Moral education will exist as long as education does, and conceptions of moral education have to react reflectively to changes of and critiques of modern belief systems. A ring is still a ring, even if it is a just copy of something we do not believe in anymore.

Purpose: This study aimed to identify and validate the core components of a moral and social education curriculum model tailored for lower secondary schools in Hormozgan Province, Iran. Methods and Materials: The research employed a qualitative design using the classical grounded theory approach as developed by Glaser and Strauss (1967). Data were collected through semi-structured interviews with 30 experts, including educators, curriculum specialists, and policy advisors in the field of moral and social education. Participants were selected based on academic expertise or practical experience in teaching or policymaking for moral education at the lower secondary level. Data analysis was conducted in three coding phases—open, axial, and selective—to construct a comprehensive conceptual model. Coding was manual and iterative, ensuring conceptual saturation through constant comparative analysis. Findings: The findings revealed seven core dimensions of the curriculum model: causal conditions, background conditions, intervening conditions, strategies, main phenomenon, outcomes, and facilitating factors. Causal factors highlighted the need to improve cognitive, emotional, and skill-based educational goals. Strategies emphasized the integration of values into teaching methods, evaluation systems, and technological tools. Intervening conditions such as teacher readiness, institutional support, and infrastructural adequacy were found to be critical. Outcomes included enhanced student engagement, moral reasoning, psychosocial well-being, and teacher awareness. Facilitating factors—such as administrative backing and favorable social attitudes—were identified as pivotal for successful implementation. Conclusion: The proposed model offers a holistic, culturally responsive, and theoretically grounded framework for designing and implementing moral and social education curricula in lower secondary schools. By addressing developmental, institutional, and cultural variables, the model supports the formation of ethically conscious and socially responsible students, adaptable to Iran’s diverse educational contexts.