Zeitschriftenartikel: „Moral education“

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Narvaez, Darcia. „Holistic Moral Education“. Korea Association for Public Value 4 (31.12.2022): 1–6. http://dx.doi.org/10.53581/jopv.2022.4.1.1.

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Frisancho, Susana, und Guillermo Enrique Delgado. „Moral education as intercultural moral education“. Intercultural Education 29, Nr. 1 (02.01.2018): 18–39. http://dx.doi.org/10.1080/14675986.2017.1405214.

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3

Muchová, Ludmila. „Moral Education: Education for Moral Virtues and Moral Argumentation?“ Caritas et veritas 2, Nr. 2 (30.09.2012): 20–32. http://dx.doi.org/10.32725/cetv.2012.014.

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4

Kibera, Prof Lucy Wairimu. „Decolonizing Moral Education“. International Journal for Innovation Education and Research 8, Nr. 11 (01.11.2020): 14–20. http://dx.doi.org/10.31686/ijier.vol8.iss11.2688.

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This paper has examined the importance of African Indigenous Moral Education versus Moral Education introduced by the colonizers in maintaining social fabric. In doing so, concepts pertaining to colonialism, decolonization, education, morals, have been defined. Further, aims of education of African Indigenous people have been articulated as well as their status in these societies and corresponding state of morality among Indigenous African people versus the rest of the world today. Finally, suggestions towards integration of African Indigenous Moral Education into school curriculum has been made.

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이경희. „Moral Crisis, Moral Intelligence and Moral Education“. Journal of Ethics 1, Nr. 83 (Dezember 2011): 99–121. http://dx.doi.org/10.15801/je.1.83.201112.99.

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Menzles, Barbara. „Moral Education“. Early Years 8, Nr. 1 (September 1987): 20–34. http://dx.doi.org/10.1080/0957514870080103.

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7

Shuman, R. Baird, und Haven BRADFORD Gow. „Moral Education“. Clearing House: A Journal of Educational Strategies, Issues and Ideas 63, Nr. 2 (Oktober 1989): 52. http://dx.doi.org/10.1080/00098655.1989.9955722.

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8

Proefriedt, William A. „Moral Education*“. Educational Theory 39, Nr. 2 (März 1989): 177–81. http://dx.doi.org/10.1111/j.1741-5446.1989.00177.x.

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9

Brandt, R. B. „Moral Theory and Moral Education“. Journal of Philosophy 85, Nr. 10 (1988): 566–68. http://dx.doi.org/10.5840/jphil1988851024.

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10

Kalajtzidis, Ján. „Moral education and moral consumption“. Ethics & Bioethics 6, Nr. 1-2 (01.06.2016): 39–44. http://dx.doi.org/10.1515/ebce-2016-0004.

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Abstract The main aim of the presented paper is to suggest a new possible approach in moral education in Slovakia. The starting point for the presented argumentation is the position that moral education (ethics education) in Slovakia is based on insufficient foundations. One of the possible propositions of how to overcome this shortcoming is to supersede prosocial behavior (insufficient base) with value education and promotion of the development of critical and analytical moral thinking. The paper suggests that one of the possible ways how to achieve this goal is by the help of introducing the issue of moral (ethical) consumption as a topic of moral education.

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Baumann, Eddie K. „Moral Philosophy and Moral Education“. International Journal of Christianity & Education 22, Nr. 2 (13.03.2018): 167–68. http://dx.doi.org/10.1177/2056997118761844.

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12

Namkung, Dal-Wha. „Moral Motivation and Moral Education“. Journal of Moral Education 16, Nr. 1 (31.08.2004): 117. http://dx.doi.org/10.17715/jme.2004.08.16.1.117.

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Beversluis, Eric H. „Being Moral and Moral Education“. Educational Theory 24, Nr. 3 (02.04.2007): 297–306. http://dx.doi.org/10.1111/j.1741-5446.1974.tb00647.x.

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14

Scheffler, Israel. „Moral education beyond moral reasoning“. New Directions for Child and Adolescent Development 1990, Nr. 47 (1990): 99–102. http://dx.doi.org/10.1002/cd.23219904713.

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Sandibaeva, Dilafruza Y. „MORAL EDUCATION IN LEARNING ACTIVITIES“. American Journal of Social Science and Education Innovations 5, Nr. 12 (01.12.2023): 16–23. http://dx.doi.org/10.37547/tajssei/volume05issue12-03.

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This article describes the principles of developing moral education in the educational activities of students, that spirituality and morality are important characteristics of a person, and spirituality is defined as a person's pursuit of selected goals, a value inherent in consciousness, and morality is the general behaviour of a person towards each other and society. It is expressed as a set of principles.

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Astuti, Aprilia Aisyah, und Nur Luthfi Rizqa Heraningtyas. „STRATEGI PENGUATAN MORAL SISWA MI/SD“. Jurnal Inovasi dan Teknologi Pendidikan 2, Nr. 2 (30.09.2023): 136–46. http://dx.doi.org/10.46306/jurinotep.v2i2.56.

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Education is very important to strengthen moral values in MI / SD students. This moral must be taught to MI/SD students through several strategies. This article aims to describe the Moral Strengthening Strategy for MI/SD students. This research employs a qualitative approach in conducting a literature review. The information utilized in this investigation relies on secondary sources, specifically research findings from relevant journals related to the chosen topic. Morality encompasses a collection of principles concerning individuals and their behaviors. It is characterized as the guidance on what is considered right or wrong, which is widely acknowledged in terms of actions and attitudes, morals, manners, and morals. An immoral person is a person who has no morals, therefore moral education is a solution to realize human beings who are virtuous, ethical, and have noble character so that they can become more responsible individuals who can live well in society. Some strategies that can be done to strengthen the morale of MI/SD students are by providing knowledge, and prioritizing morals, character, attitudes, ethics and behavior

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이재준. „A Dilemma in Moral Education and Moral Subject Education“. Journal of Educational Idea 24, Nr. 1 (April 2010): 137–54. http://dx.doi.org/10.17283/jkedi.2010.24.1.137.

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박형빈. „A Study on Moral Emotion Education in Moral Education“. Journal of Ethics 1, Nr. 74 (September 2009): 283–317. http://dx.doi.org/10.15801/je.1.74.200909.283.

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Collins, Clinton. „Philosophy of Education on Moral Development and Moral Education*“. Educational Theory 37, Nr. 1 (Dezember 1987): 89–97. http://dx.doi.org/10.1111/j.1741-5446.1987.00089.x.

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Giwangsa, Sendi Fauzi. „PENTINGNYA PENDIDIKAN MORAL DALAM PENDIDIKAN KEWARGANEGARAAN“. MADROSATUNA : Jurnal Pendidikan Guru Madrasah Ibtidaiyah 1, Nr. 1 (25.06.2018): 26–40. http://dx.doi.org/10.47971/mjpgmi.v1i1.16.

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The recent phenomenon of moral decline has become a concern for some of our people. This is marked by the many immoral behaviors that are widely reported by national television. Education is one of the tools in instilling morals in children. Both education in the family environment and formal education at school. Citizenship Education (PKn) is one of the subjects that aims to encourage morale in students. Naum in practice often learning PKn only teaches knowledge only without any more emphasis on aspects of attitude and skills. Knowledge is important because knowledge will be the basis for action. But that is not enough to instill moral in students. Strengthening is needed especially in the aspect of attitude and of course it must be practiced in everyday life so that because morals are not enough just for material knowledge but also a habit of behaving in life.

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Noh Hui Jeong. „Moral Education for Cultivating Moral Creativity“. KOREAN ELEMENTARY MORAL EDUCATION SOCIETY ll, Nr. 39 (August 2012): 95–116. http://dx.doi.org/10.17282/ethics.2012..39.95.

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문경호. „Moral Education for Overcoming Moral Rationalization“. Journal of Ethics 1, Nr. 119 (Mai 2018): 61–79. http://dx.doi.org/10.15801/je.1.119.201805.61.

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23

Mason, Marilyn. „Moral panics, moral education and religion“. Think 2, Nr. 6 (2004): 35–40. http://dx.doi.org/10.1017/s1477175600002785.

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Marilyn Mason, education officer of the British Humanist Association, asks whether an adequate moral education must involve religion, and reflects on the way that attitudes to moral education have changed over the last fifty years.

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f, f. „The Interrelationship of Moral Education and Human Rights: How are moral education and human rights related?“ Korea Association for Public Value 6 (31.12.2023): 18–38. http://dx.doi.org/10.53581/jopv.2023.6.1.18.

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Purpose: ‘Moral Education’ is a major field in the study of education, characterized as a systematic process that provides a structure of meaningful activities for engaging young individuals to help them acquire a set of beliefs that guide their intentions and attitudes towards others and their environment / society in terms of outlook and morality. It focuses on the prevalent norms, values, and virtues which prompt individuals to reflect and act according to their axiological responsibilities. ‘Human Rights’ are those inherent moral claims of all human beings without which they cannot live as human beings. After the formation of the UN in 1945 and the proclamation of the Universal Declaration of Human Rights on 10th December 1948, they revolved around the ideas of Freedom, Equality, Justice, Human Dignity, Inalienability, Indivisibility, and Universality. Now they hold prime consideration in Education as well. This study explores the interrelationship of Moral Education and Human Rights in Pakistan to facilitate scholars, activists, and educationists to identify the areas of their common interests and collaborate more meaningfully. Method: A qualitative study employing a systematic review, survey, and some structured interviews was undertaken in order to find some common parameters from which it may be tentatively concluded that Moral Education and Human Rights are interdependent. Results: The results largely indicate that the study will provide a strong foundation to make meaningful changes in the domain of Moral Values Education, with particular emphasis on the context of Human Rights and training educators to be the most important “vehicle” for impact. Conclusion: The study establishes the significance of Moral Education and its efficacy in institutions highlighting the interdependence of Moral Values Education and Human Rights. It also presents some state-of-the-art implementation measures to secure lifelong learning possibilities using integrative approaches to foster knowledge and competencies related to ethics and values education.

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Kashfi Butt, Kashfi Butt. „The Interrelationship of Moral Education and Human Rights: How are moral education and human rights related?“ Korea Association for Public Value 6 (30.06.2024): 19–40. http://dx.doi.org/10.53581/jopv.2023.6.1.19.

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Purpose: ‘Moral Education’ is a major field in the study of education, characterized as a systematic process that provides a structure of meaningful activities for engaging young individuals to help them acquire a set of beliefs that guide their intentions and attitudes towards others and their environment / society in terms of outlook and morality. It focuses on the prevalent norms, values, and virtues which prompt individuals to reflect and act according to their axiological responsibilities. ‘Human Rights’ are those inherent moral claims of all human beings without which they cannot live as human beings. After the formation of the UN in 1945 and the proclamation of the Universal Declaration of Human Rights on 10th December 1948, they revolved around the ideas of Freedom, Equality, Justice, Human Dignity, Inalienability, Indivisibility, and Universality. Now they hold prime consideration in Education as well. This study explores the interrelationship of Moral Education and Human Rights in Pakistan to facilitate scholars, activists, and educationists to identify the areas of their common interests and collaborate more meaningfully. Method: A qualitative study employing a systematic review, survey, and some structured interviews was undertaken in order to find some common parameters from which it may be tentatively concluded that Moral Education and Human Rights are interdependent. Results: The results largely indicate that the study will provide a strong foundation to make meaningful changes in the domain of Moral Values Education, with particular emphasis on the context of Human Rights and training educators to be the most important “vehicle” for impact. Conclusion: The study establishes the significance of Moral Education and its efficacy in institutions highlighting the interdependence of Moral Values Education and Human Rights. It also presents some state-of-the-art implementation measures to secure lifelong learning possibilities using integrative approaches to foster knowledge and competencies related to ethics and values education.

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Ma, Xinyue. „Moral Education of Physical Education from the View of Embodied Moral Education“. Learning & Education 10, Nr. 2 (16.09.2021): 142. http://dx.doi.org/10.18282/l-e.v10i2.2310.

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In the core quality of sports, the effect of students cannot be achieved in the short term. Therefore, in order to achieve the goal of physical education character, the author puts forward the teaching strategy of physical education character under the perspective of embodied moral education, so that students can have the concept of embodied education character and give full play to the educational function of physical education courses.

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Khodjimuratova, Barno. „Interconnection Of Moral And Economic Education“. American Journal of Social Science and Education Innovations 03, Nr. 04 (30.04.2021): 520–25. http://dx.doi.org/10.37547/tajssei/volume03issue04-84.

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Mun-kyu Bae, Mun-kyu Bae. „Korean Traditional Thoughts and Moral Education“. Korea Association for Public Value 6 (30.06.2024): 61–68. http://dx.doi.org/10.53581/jopv.2023.6.1.61.

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Purpose: This study aims to explore the characteristics the Korean traditional thoughts and show some implications to improve the modern moral education in South Korea. Method: This study looked at books from the past that contained much of Korean traditional thoughts. Also, I referred to how Korean traditional thoughts were described in moral ethics textbooks. Results: Through this study, the following research results can be discovered. First, contents necessary for moral education can be found in Korean traditional thoughts. Second, the idea of piety for heaven [敬天思想], the spirit of harmony [調和精神], Craftsmanship, the idea of respect for the elderly and filial piety [敬老孝親思想], the spirit of “Seonbi” [선비精神] give many implications to current South Korea. Third, there are many contents in Korean traditional thoughts that are distinct from Confucianism, Buddhism, and Taoism. Conclusion: In conclusion, the idea of piety for heaven, the spirit of harmony, Craftsmanship, the idea of respect for the elderly and filial piety, the spirit of “Seonbi” are currently having a great influence on South Korea. These ideas must continue to be passed on to future generations through moral education. Korean traditional thoughts was Koreanized [韓國化] and developed through interaction with Confucianism, Buddhism, and Taoism. Therefore, our people's ideology cannot be explained solely by the influence of Confucianism, Buddhism, and Taoism. The same goes for moral education. Moral education cannot be found only in Western and Eastern ethical ideas. Moral education must be found in Korean traditional thoughts, which has both Western and Eastern values. In addition, Korea's unique spirit of loving peace and caring for others is a task that needs to be further explored in the future.

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Samsudin. „Implementation of Moral Sufism in Islamic Religious Education“. Indonesian Journal of Contemporary Multidisciplinary Research 2, Nr. 6 (18.11.2023): 1209–30. http://dx.doi.org/10.55927/modern.v2i6.6806.

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Sufism is a field of study in Islamic studies that has been researched from time to time and has developed rapidly, becoming a scientific discipline that is closely related to efforts to improve morals in people's lives through Islamic Religious Education (PAI). In other words, Sufism is not only an effort to purify oneself individually but also helps build a society with noble morals by drawing closer to Allah as Al-Khaliq. 'rifatullah. Moral Sufism is one method of studying Sufism. Moral Sufism is Sufism that upholds moral development. To achieve moral perfection or insan kamil, the teachings of moral Sufism really emphasize amaliyah-amaliyah or purity of soul which relies on strengthening mental attitudes and strict behavioral discipline through the practice of istiqomah (riyadhoh). Bearing in mind the current condition of modern society which is characterized by decadence and moral crisis caused by a liberal lifestyle and hedonism, the moral teachings of Sufism are very important to convey in an effort to improve social and individual order in everyday life

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Rolston, Holmes. „SCIENCE EDUCATION AND MORAL EDUCATION“. Zygon� 23, Nr. 3 (September 1988): 347–55. http://dx.doi.org/10.1111/j.1467-9744.1988.tb00639.x.

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Ryan, Kevin. „Teacher Education and Moral Education“. Journal of Teacher Education 39, Nr. 5 (September 1988): 18–23. http://dx.doi.org/10.1177/002248718803900505.

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McCabe, David. „Liberal Education Is Moral Education“. Social Theory and Practice 21, Nr. 1 (1995): 83–96. http://dx.doi.org/10.5840/soctheorpract199521119.

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Martin, Michael. „Science Education and Moral Education“. Journal of Moral Education 15, Nr. 2 (Mai 1986): 99–108. http://dx.doi.org/10.1080/0305724860150201.

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Nesteruk, Jeffrey. „Liberal education as moral education“. National Civic Review 93, Nr. 1 (2004): 68–72. http://dx.doi.org/10.1002/ncr.43.

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Kohlberg, Lawrence. „Democratic moral education“. PSICOLOGIA 5, Nr. 3 (24.08.2014): 335. http://dx.doi.org/10.17575/rpsicol.v5i3.859.

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O artigo chama a atenção para o facto de, querendo ou não, todo o professor ser um educador moral. Esta é mais uma razão que aponta para a necessidade de os professores debaterem este tema. Passa então a apresentar as experiências de desenvolvimento moral iniciadas em Harvard em 1968 e que evoluíram de discussões socráticas, dentro da sala de aula, a partir de dilemas reais ou actuais, para o envolvimento de toda a escola no processo educativo.

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Martin, Jane Roland. „Transforming Moral Education“. Journal of Moral Education 16, Nr. 3 (Oktober 1987): 204–13. http://dx.doi.org/10.1080/0305724870160305.

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Slote, Michael. „Sentimentalist moral education“. Theory and Research in Education 8, Nr. 2 (Juli 2010): 125–43. http://dx.doi.org/10.1177/1477878510368611.

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Care ethics, and moral sentimentalism more generally, have not developed a picture of moral education that is comparable in scope or depth to the rationalist/Kantian/Rawlsian account of moral education that has been offered by Lawrence Kohlberg. But it is possible to do so if one borrows from the work of Martin Hoffman and makes systematic use of Hume’s earlier sentimentalist ideas. Kohlberg and Rawls offer accounts of moral learning that leave moral motivation largely unexplained or mysterious, but an emphasis on the psychology of empathy can help us to better understand both the content of our morality and the ways in which children and adults can become and be morally motivated. Parents can in a number of ways evoke and strengthen children’s empathic moral tendencies, and such processes can also occur and need to occur in schools and later on in life. In addition, a sentimentalist understanding of the meaning of moral terms can show how moral rules, principles, and injunctions can strongly reinforce the sorts of empathic/moral tendencies that are at least initially based in other elements of human psychology.

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Greenwell, Garth. „A Moral Education“. Yale Review 111, Nr. 1 (März 2023): 12–37. http://dx.doi.org/10.1353/tyr.2023.0004.

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고대만. „Moral Thinking and Moral Judgment in Korean Moral Education“. KOREAN ELEMENTARY MORAL EDUCATION SOCIETY ll, Nr. 38 (März 2012): 1–48. http://dx.doi.org/10.17282/ethics.2012..38.1.

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Mawardi, Kholid, Rhenita Oktafiani und Hendri Purbo Waseso. „Nilai-Nilai Akhlak dalam Kitab Syi’ir Ngudi Susilo Karya K.H. Bisri Musthofa“. TARBIYATUNA : Jurnal Pendidikan Islam 13, Nr. 1 (15.02.2020): 76. http://dx.doi.org/10.36835/tarbiyatuna.v13i1.610.

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This article reveals the contents of moral values in the Book of Syi'ir Ngudi Susilo by K. H. Bisri Musthofa and their relevance to Islamic education. This research is included in the type of library research (library research) by discussing qualitative, while in collecting data using the library method, the analysis used in this thesis is content analysis (content analysis). The results obtained from this study are: (1) the collection of the Ngudi Susilo Syi'ir Book will mean from moral values, consisting of 9 (Nine) chapters that discuss morality in everyday life (2) moral values that contained in this book are morals towards Allah, morals towards oneself, morals with parents, morals with educators, morals with nation and state, and morals with the environment. (3) the relevance of moral values to Islamic education is the importance of involving and applying moral values to the education of children from an early age. Education with Syi'ir can facilitate the internalization of moral values in students.

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Roihatul Jannah. „Islamic Education Character Education Concepts“. DIROSAT: Journal of Education, Social Sciences & Humanities 1, Nr. 1 (20.01.2023): 7–12. http://dx.doi.org/10.58355/dirosat.v1i1.2.

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Character education is a value that must be learned, felt, and applied in a child's daily life. The concept of character education in Indonesia is the education of noble values originating from Indonesian culture in the framework of developing the personality of the younger generation which includes three aspects, namely moral knowing, moral feeling, and moral acting. The concept of Islamic education is guidance given by someone to someone so that he can develop optimally in accordance with Islamic teachings concerning the development of the body, mind and heart of students. This study aims to determine the concept of character education according to the figures, and to determine the concept of character education from the perspective of Islamic education according to Abdul Majid. The type of this research is library research which is based on the study and review of the text. This is done because the data sources used are in the form of literature data which makes library materials the main data source. The conclusion of this study is character education is a characteristic that exists in a person and morals or character that distinguishes one person from another. The purpose of character education is to form human beings who have good morals, are tolerant, have morals and instill self-responsibility, and build an optimistic mentality in carrying out their lives. By instilling religious character values, honesty, tolerance, discipline, and hard work. Character education in an Islamic perspective contained in the book Character Education with an Islamic Perspective by Abdul Majid and Dian Andayani states that character education in an Islamic view is morals and morals in Islam are also called personality. Carry out the religious teachings adhered to according to the stage of child development, recognize one's own strengths and weaknesses, comply with social rules that apply in their environment, respect the diversity of religions, cultures, ethnicities, races and socio-economic groups in the surrounding environment, use information about the surrounding environment in a comprehensive manner. logical, critical and creative, demonstrating the ability to think logically, critically, and creatively with the guidance of a teacher/educator, demonstrating a high sense of curiosity and realizing its potential, demonstrating the ability to solve simple problems in everyday life.

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김상돈. „The Contents of Moral Citizen Education in Moral Subject Education“. Journal of Moral & Ethics Education ll, Nr. 28 (Juli 2009): 81–110. http://dx.doi.org/10.18338/kojmee.2009..28.81.

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강봉수. „Moral Education in Modern Korea and Confucian Moral Education Theory“. Journal of Ethics 1, Nr. 68 (März 2008): 157–95. http://dx.doi.org/10.15801/je.1.68.200803.157.

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Sopian, Adi, Haura Karlina, Achmad Saefurridjal und Faiz Karim Fatkhullah. „Enterprise Architecture on Moral-based School Education Information Systems“. Sinkron 8, Nr. 1 (01.01.2023): 178–87. http://dx.doi.org/10.33395/sinkron.v8i1.11974.

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Indonesia has a diversity of cultures, hospitality, and people who have good ethics. Moral problems often occur and are commonplace, such as corruption, collusion, nepotism, promiscuity and drug abuse, sexual harassment, theft, and murder. The Indonesian nation experienced moral degradation. Moral education refers to the concept of Moral Behavior. Ethical behavior is grouped into three parts: Moral Attitudes, Moral Feelings, and Moral Thoughts. Moral education is very dependent on how to educate parents, association, and the community environment. Moral issues are not enough just to do an analysis of moral education, such as the perspective of religion, philosophy, psychology, and sociology. But also provide solutions so that moral improvement can occur. One of the solutions for improving morale is, of course, by providing education for moral improvement, such as establishing a school with the aim of improving morale. This is what drives the establishment of schools based on moral education, which use the perspectives of religion, philosophy, psychology and sociology. One of the proposals is moral-based education with the help of information technology. Information technology is capable of performing tasks such as controlling the behavior of students, teachers, and being able to control content that is not in line with the educational curriculum. The results of monitoring students can be reported online at any time. This research aims to provide moral improvement solutions by establishing a moral-based school, with the help of Enterprise Architecture as a Framework. This Enterprise Architecture output is an Information Technology Blueprint for system development in schools. The approach used is the Framework from The Open Group Architecture Framework.

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Wang, Yiquan, und Xiaoyao Yue. „The Relationship Between Moral Ideals and Education“. Asian Journal of Social Science Studies 5, Nr. 2 (26.05.2020): 10. http://dx.doi.org/10.20849/ajsss.v5i2.763.

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The relationship between moral ideals, politics, and education has been discussed by philosophers such as Machiavelli and Hobbes in their normative ideals associated with political realism, morals, and education. There is a symbiotic association between education, politics and morals ideal. This is because politics influences education and vice versa. The presence or lack of education impacts the combined values, goals, morals, and intellect of the body politic. In other words, the level of education in a society or the way the society is educated will influence the kind of people who will get into power and hold office and the moral ideals they will possess. Also, leaders getting into office need to possess good morals that can be acquired through education. Besides, it will determine the strategy used to get people into office and how much control and power those in office have. Education also determines the type of laws and morals that are deliberated sensible and insensible and how those who have been elected to represent the society or country will establish, promote, and govern educational institutions. There is a connection between Machiavelli and Hobbes’ moral ideals and education as identified in this paper. This essay uses “generation Z” students in higher education to show how Hobbes’s educational theories and moral ideals apply in the real world. In his educational theory, Hobbies suggests that teachers should use methods of teaching take into consideration the characteristics of the generation Z and also the curriculum should include the teaching of morals because this generation is going through many challenges.

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Lahmidani, Marouane. „Deconstructing Radical Otherness through Education“. Edetania. Estudios y propuestas socioeducativos., Nr. 63 (29.08.2023): 69–91. http://dx.doi.org/10.46583/edetania_2023.63.1107.

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The Moroccan educational system has inherited the 19th century axiological spirituality. A synthesis of Islam oriented morals together with the permanent call for resistance against different colonizers along the last two centuries and the influence of such historical and cultural Genesis is still shaping the strategic choices of values and orientations within the current learnings' modernization. Some paramount cases have become quite classic, namely when learners are called to react ethically to the historical events concerning the Jews destruction during the Second World War. Students are led to express less moral interest neither in learning nor in sympathizing with the victims or the survivors. Thus, moral education practice and orientation are challenged by the students' inability to develop a neutral stance of moral humanitarian arguments of a universal value. This study exposes the historical Genesis of the Moroccan cultural spiritualism to put across how otherness was structured through the traditional institutional moral learning. The lack of authentic humanitarian ethics is due to the hegemony of an institutionalized moral spiritualism at the detriment of empowering moral psychology of multicultural ethics. A pattern of moral imagination is therefore suggested to re-open the humanitarian ethics through genocide reconstruction and ethics.

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Park, Young-Ju. „Application of ‘Doing Moral’ in 2015 Revised Moral Education Curriculum to Actual Moral Education“. Journal of Ethics Education Studies 48 (30.04.2018): 59–83. http://dx.doi.org/10.18850/jees.2018.48.03.

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Fuadi, Syifa Tsamrotul, Hasan Bisri und Sumadi Sumadi. „Landasan Pendidikan Akhlak menurut HAMKA“. Tsamratul Fikri | Jurnal Studi Islam 15, Nr. 1 (23.07.2021): 53. http://dx.doi.org/10.36667/tf.v15i1.701.

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Moral education is education which is about the basics of morals (morals) and the virtue of character, the traits a child must have from childhood until he becomes a convert. Morals are closely related to human thought patterns, attitudes and behavior. Good morals or noble morals are attitudes and behaviors that must be possessed by every Muslim, either directly related to Allah Almighty, or to His creatures. Regarding the moral education, the researcher studied the thoughts of Haji Abdul Malik Karim Amrullah (HAMKA), a prominent scholar from Minangkabau. This study is to determine the moral education according to HAMKA, both for students and for the community. Moreover, some of HAMKA's thoughts on Islamic Education, many say that the form of all his thoughts on the issue of Education is to emphasize more on mental education or morals. The objectives of this research are: 1) To know the basis of moral thought according to HAMKA, 2) To know the purpose of moral education according to HAMKA, and 3) To find out the moral education according to HAMKA and its relevance to Islamic religious education. This study uses library research (library research) with descriptive analysis method, namely by collecting data, compiling and classifying, compiling and interpreting it. This descriptive study was carried out by collecting data, classifying the data, then formulating the rules for compliance contained in the data. The results of the research conducted by the intruder is that according to HAMKA, the moral basis is an inner temper that can change so that if it arises based on reason and religion, a good character will emerge and vice versa if it arises not based on reason and religion, a bad character will appear or is often called with a despicable character. The sources of moral education according to HAMKA are the Koran, Assunah, tawhid, and reason.

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Imam Adilan, Dilan, und Mu'min Mu'min. „VALUE AND MORAL INSIGHTS IN HIGHER EDUCATION IN BANDUNG“. Al-Qalam 29, Nr. 1 (17.06.2023): 175. http://dx.doi.org/10.31969/alq.v29i1.1185.

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<p><em>Moral in the education sector is concerning, and some experts seek a solution to these problems. Understanding morals is essential because the accumulation of understanding of morals has an impact on the formation of attitudes and behaviour. As agents of change, college students are objects of moral education who become figures that will fulfil various sectors in social life: government, education, religion, industry, business, and others. This study focuses on how students' attitudes and behaviour view values and moral problems that occur among students. This analysis aims to know students' understanding of morals and their influence on student behavior attitudes in four universities in the city of Bandung: Nurtanio University, UIN Sunan Gunung Djati, Muhammadiyyah University Bandung, and STAI Persis Bandung. Another purpose is to know the types of moral education that influence students' thinking about morality and moral behavior in college. The method used in this study is statistical analysis. The data interpretation is through a questionnaire. The results will be analyzed using a phenomenological approach, where a researcher understands social actions and describes them by explaining the causes of these actions. Based on the results of the data and analysis regarding research, right action is manifested by one's personality and morals. The personality and morals are always consistent. The results of research show that students at tertiary institutions in Bandung demonstrate moral norms.</em></p>

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ZHANG, Yujia, und Huan YU. „Exploring Appropriate Moral Education Methods in Literary Education in We-media Age“. Korea Association for Public Value 5 (30.06.2023): 11–16. http://dx.doi.org/10.53581/jopv.2023.5.1.11.

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Purpose: Exploring appropriate moral education methods that adapt to the We-media age is an important task of literary education. In the context of We-media, literary education should aim at guiding the students to think over moral issues in specific situations on the basis of the aesthetic role of literature in order to promote their moral development. We-media have made communication convenient and efficient, and have created more diversified communication forms. Conclusion: Therefore, teachers should fully utilize the unique advantages of We-media in literary education to strengthen the communication and exchange between teachers and students and among the students themselves in the face of specific moral issues, and to cultivate the students’ ability to appropriately grasp moral phenomena and apply moral rules.

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