Uppeldi og menntun - 01.01.2003, Qupperneq 44

Uppeldi og menntun - 01.01.2003, Qupperneq 44
ÞEGNSKAPARMENNTUN Kristján Kristjánsson 2003b. Þroski réttlætiskenndar barna: Staðreyndir og gildi. í Jón Hjaltason, Kristján Kristjánsson og Sigríður Stefánsdóttir (ritstj.), Afmæliskveðja til Háskóla íslands (bls. 183-201). Akureyri: Hólar. Lickona, T. 1991. Educating for Character: Hoiv Our Schools Can Teach Respect and Responsibility. New York: Bantam Books. Lög um grunnskóla nr. 66/1995. McLaughlin, T. H. 2000. Citizenship education in England: the Crick report and beyond. Journal ofPhilosophy of Education, 34:541-570. McLaughlin, T. H. og Halstead, J. M. 1999. Education in character and virtue. í T. H. McLaughlin og J. M. Halstead (ritstj.), Education in Morality (bls. 132-163). London, Routledge. Mayer, J. D. og Cobb, C. D. 2000. Educational policy on emotional intelligence: does it make sense? Educational Psychoiogy Revieiv, 12:163-183. Menntamálaráðuneytið. 1999a. Aðalnámskrá grunnskóia. Ltfsleikni. Reykjavík, höfund- ur. Menntamálaráðuneytið. 1999b. Aðalnámskrá grunnskóla. Samfélagsgreinar. Reykjavík, höfundur. Nash, R. J. 1997. Ansivering the ‘Virtuecrats': A Moral Conversation on Character Education. New York and London, Teachers College Press. Nussbaum, M. C. 1988. Nature, function, and capability. Oxford Studies in Ancient Philosophy, aukarit 1:145-184. O'Hear, A. 1981. Education, Society and Human Nature. London, Routledge. Solomon, R. C. 1995. A Passionfor Justice: Emotions and the Origins ofthe Social Contract. Lanham, Rowman and Littlefield Publ. Tooley, J. 2000. Reclaiming Education. London, Cassell. ABSTRACT The author rehearses some commonly-heard conservative and radical objections to the idea of citizenship education. He then explores another radical objection, implicit in the tenets of 'character education' and 'socio-emotional learning' but rarely stated explicitly. According to this objection, citizenship education politicizes values ed- ucation beyond good reason, by assuming that political literacy and specific (democratic) social skills, rather than transcultural moral and emotional basics, are the primary values to be transmitted. The author explains how this objection is based on three major disagreements about a) the good and the right, b) pluralism, and c) the connection between morality and politics. Kristján Kristjánsson er prófessor í heimspeki við Háskólann á Akureyri 42
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