题目内容
The principle of the social character of the school as the basic factor in the moral education given may be also applied to the question of methods of instruction, not in their details, but in their general spirit. The emphasis then fells upon instruction and giving out, rather than upon absorption and mere learning. We fail to recognize how essentially individualistic the latter methods are, and how unconsciously, yet certainly and effectively, they react into the child’s ways of judging and of acting. Imagine forty children all engaged in reading the same books, and in preparing and reciting the same lessons day after day. Suppose this process constitutes by far the larger part of their work, and that they are continually judged from the standpoint of what they are able to take in a study hour and reproduce in a recitation hour. There is next to no opportunity for any social division of labor. There is no opportunity for each child to work out something specifically his own, which he may contribute to the common stock, while he participates in the productions of others. All are set to do exactly the same work and turn out the same products. The social spirit is not cultivated, in fact, in so far as the purely individualistic method gets in its work, it atrophies for lack of use. The child is born with a natural desire to give out, to do, to serve. When this tendency is not used, when conditions are such that other motives are substituted, the accumulation of an influence working against the social spirit is much larger than we have any idea of, especially when the burden of work, week after week, and year after year, falls upon this side.But lack of cultivation of the social spirit is not all. Positively individualistic motives and standards are inculcated. Some stimulus must be found to keep the child at his studies. At the best this will be his affection for his teacher, together with a feeling that he is not violating school rules, and thus negatively, if not positively, is contributing to the good of the school. I have nothing to say against these motives so far as they go, but they are inadequate. The relation between the piece of work to be done and affection for a third person is external, not intrinsic. It is therefore liable to break down whenever the external conditions are changed. Moreover, this attachment to a particular person may become so isolated and exclusive as to be selfish in quality. In any case, the child should gradually grow out of this relatively external motive into an appreciation, for its own sake, of the social value of what he has to do, because of its larger relations to life, not pinned down to two or three persons.But, unfortunately, the motive is not always at this relative best, but mixed with lower motives which are distinctly egoistic. Fear is a motive which is almost sure to enter in, not necessarily physical fear, or fear of punishment, but fear of losing the approbation of others; or fear of failure, so extreme as to be morbid and paralyzing. On the other side, emulation and rivalry enter in. Just because all are doing the same work, and are judged (either in recitation or examination with reference to grading and to promotion) not from the standpoint of their personal contribution, but from that of comparative success, the feeling of superiority over others is unduly appealed to, while timid children are depressed. Children are judged with reference to their capacity to realize the same external standard. The weaker gradually lose their sense of power, and accept a position of continuous and persistent inferiority. The effect upon both self-respect and respect for work need not be dwelt upon. The strong learn to glory, not in their strength, but in the fact that they are stronger. The author believes it is important that children learn the importance of（）.
查看答案
搜索结果不匹配？点我反馈
更多问题
Older persons typically exhibit greater experience-based knowledge, increased accuracy, better judgment, and generally improved ability to handle familiar tasks than younger persons. Such applied knowledge, or wisdom, may in fact be considerably more important to one’s ability to accomplish most tasks of day-to-day life than were the abstract abilities tapped by intelligence tests.（）
Since the nineteenth century became the twentieth, Black bands were being heard more and more on the streets of New Orleans. Included in the crowd of listeners who followed them were black youngsters such as Louis Armstrong. Soon there were white bands trying to copy this Black style of playing.（）
我们要共同珍惜和爱护地球家园。我们可以看到工业化、城市化、全球化在给人类带来无尽财富的同时，也付出了资源枯竭、环境污染、生态破坏的巨大代价。地球不仅是我们从父辈那里继承来的，更是从我们的后代那里借来的，因此我们必须尊重自然，注重节约能源资源和保护生态环境。
There is one last question I must deal with in this chapter. Why should human beings be moral Another way of putting the problem is as follows. Is there any clear foundation or basis for morality Can any reasons be found for human beings to be good and do right acts rather than he bad and do wrong actsI have already pointed out the difficulties involved in founding morality on religion, and especially on religion as a safe factor. (1) However, if a person has religious faith, then he or she does have a foundation for a personal morality, even though this foundation is basically psychological rather than logical in nature. What disturbs me about the use of religion as the foundation of morality is the frequently-made assumption that if there is no supernatural or religious basis for morality, then there can be no basis at all. A related, and perhaps deeper, statement is that there can be no real meaning to human life. unless there is some sort of afterlife or some other extra-natural reason for living. (2) It is obvious that for many individuals this is psychologically true. that is, they feel that their existence has meaning and purpose and that they have a reason for being moral if and only if there is a God, an afterlife, or some sort of religion in their lives. I feel that we must respect this point of view and accept the conviction of the many people who hold it, because that is how they feel about life and morality.It is also obvious, however, that many people do not feel this way. (3) I think it is terribly presumptuous of religious believers to feel that if some people do not have a religious commitment, their lives are meaningless, or that such people have no reason for being moral in their actions. But if religion does not necessarily provide a "why" for morality, then what does Let us assume for a moment that there is no supernatural morality and see if we can find any other reasons why people should be moral.Enlightened Self-InterestOne can certainly argue on a basis of enlightened self-interest, that it is, at the very least, generally better to be good rather than bad and to create a world and society that is good rather than one that is bad. As a matter of fact, self-interest is the sole basis of one ethical theory, ethical egoism. I am not, however, suggesting at this point that one ought to pursue one’s own self-interest. I am merely presenting the argument that if everyone tried to do and be good and to avoid and prevent bad, it would be in everyone’s self-interest. For example, if within a group of people no one killed, stole, lied, or cheated, then each member of the group would benefit. (4) An individual member of the group could say, "It’s in my self-interest to do good rather than bad because I stand to benefit if I do and also because I could be ostracized or punished if I don’t. " Therefore, even though it is not airtight, the argument from enlightened self-interest is a somewhat compelling one.Argument from Tradition and LawRelated to the foregoing argument is the argument from tradition and law. This argument suggests that because traditions and laws, established over a long period of time, govern the behavior of human beings and because these traditions and laws urge human beings to be moral rather than immoral, there are good reasons for being so. (5) Self-interest is one reason, but another is respect for the human thought and effort that has gone into establishing such laws and traditions and transferring them from one historic period and one culture to another. This can be an attractive argument, even though it tends to suppress questioning of traditions and laws—a kind of questioning that is, I feel, the very touchstone of creative moral reasoning. It is interesting to note that most of us probably learned morality through being confronted with this argument, the religious argument, and the experiences surrounding them. Don’t we all remember being told we should or should not do something because it was or was not in our own self-interest, because God said it was right or wrong, or because it was the way we were supposed to act in our family, school, society, and world However, if a person has religious faith, then he or she does have a foundation for a personal morality, even though this foundation is basically psychological rather than logical in nature. What disturbs me about the use of religion as the foundation of morality is the frequently-made assumption that if there is no supernatural or religious basis for morality, then there can be no basis at all.
微信支付 
支付宝支付