張貞潔 = A comparative study on moral education in Hong Kong and Guangzhou secondary schools ... / 據手稿本影印. / Thesis (M.A.)--香港中文大學. / Ju shou gao ben ying yin. / Includes bibliographical references (leaves 283-297). / Zhang Zhenjie = A comparative study on moral education in Hong Kong and Guangzhou secondary schools ... / Thesis (M.A.)--Xianggang Zhong wen da xue. / 鳴謝 / 目錄 --- p.i / 論文摘要 --- p.v / 圖目次 --- p.vi / 表目次 --- p.vii / Chapter 第一章 --- 導論 --- p.1 / Chapter 第二章 --- 中國大陸及香港社會對德育的看法 --- p.17 / 中國大陸 / 香港 / Chapter 第三章 --- 教材內容分析的研究設計與結果 / 理論架構 --- p.28 / 研究方法 --- p.42 / 港穗德育教材內容比較 --- p.48 / Chapter 1 --- 教材的內容廣度 --- p.53 / Chapter 2 --- 教材的內容類別 --- p.55 / Chapter 3 --- 教材的內容類別在各範疇內的比重 --- p.57 / Chapter 4 --- 教材的寫作取向 --- p.62 / Chapter 5 --- 教材在各內容範疇的寫作取向 --- p.64 / Chapter 6 --- 教材中各範疇內不同類別內容寫作取向 --- p.73 / Chapter 7 --- 四套教材內容的系統性 --- p.86 / Chapter 8 --- 四套教材中道德人的素質 --- p.99 / Chapter 9 --- 總結 --- p.109 / Chapter 第四章 --- 問卷的研究設計及結果 / 理論架構 --- p.116 / 研究設計 --- p.122 / 香港的問卷調查結果與討論 --- p.128 / Chapter 1 --- 德育課教師教學取向的因子結構 --- p.129 / Chapter 2 --- 德育課教師教學取向的因子的相關(皮爾遜相關係數 ) --- p.136 / Chapter 3 --- 德育課教師個人情況與教學取向的關係 --- p.138 / Chapter 4 --- 學校情況與教師教學取向的関係 --- p.152 / Chapter 5 --- 德育課課程類型 --- p.159 / Chapter (四) --- 廣州市的問卷調查結果與討論 --- p.164 / Chapter 1 --- 思想政治課教師教學取向的因子結構 --- p.165 / Chapter 2 --- 思想政治課教師教學取向的因子的相關(皮爾遜相關係數) --- p.172 / Chapter 3 --- 思想政治課教師個人情況與教學取向的關係 --- p.175 / Chapter 4 --- 學校清況與教師教學取向的關係 --- p.181 / Chapter 5 --- 思想政治課課程類型 --- p.187 / Chapter (五) --- 港穗問卷結果比較及討論 / Chapter 1 --- 德育課教師特點的比較 --- p.192 / Chapter 2 --- 港穗兩地德育課教師教學取向比較 --- p.197 / Chapter 3 --- 德育課程類型比較 --- p.226 / Chapter 第五章 --- 比較及討論港穗兩地德育教材內容及問卷結果 / 引言 --- p.234 / 香港的德育教材內容及教師教學取向 --- p.235 / 廣州市的德育教材內容及教師教學取向 --- p.240 / Chapter (四) --- 港穗中學德育教材內容及教師教學取向比較 --- p.244 / Chapter 第六章 --- 總結 --- p.262 / 註 釋 --- p.272 / 英文參考書目 --- p.283 / 中文參考書目 --- p.292 / Chapter 附錄 --- p.298 / p.304 / p.310

The broad aim of this thesis is to develop a holistic conception of the self in relation to the complex interplay between education for ethical literacy and the notion of an agent as an ontological reality capable of self-transformation and self-realisation. To this end, ethical literacy, as a function of a holistic education, is conceived as enabling individuals to realise their essential nature through leading morally decent lives. The purpose of enquiry into the concept of the self is to highlight that since the self- transformative aims of ethical literacy are exercised on the self by the self, revitalising the focus on the agent’s ethical development therefore depends on grasping the true nature of the person who will live or aspire to live an ethical life. The notion of ethical literacy, as a moral empowerment that enables individuals to understand, analyse, reflect and practice that which makes them humane, postulates a holistic understanding of what it means to be human, which in turn implies that it is in understanding who human agents truly are, how they are to better themselves and what they can become, that the question of ethical literacy acquires a more concrete meaning. This thesis is divided into four parts, with part one providing a brief analysis of the moral landscape existing within the global community and highlights the need for effecting an equitable and compassionate moral horizon through education for ethical literacy. Part two, engages with the conceptual understanding of three influential ‘self‘ paradigms, namely, those of Descartes, Hume and Freud, which in tracing a line of these significant ‘self’ paradigms within the Western evolution of the concept of the self, places contemporary views on this subject in a historical context and informs how the conceptual consequences of these have formed, affected and influenced the postmodern humanist understanding of the self experienced today. To this end, in the search for a model of the self that may have the potential to close the epistemic gap existing between the differing concepts of the self, part three investigates the model postulated by the contemporary Eastern philosopher, Nour Ali Elahi, which in considering the self as an ontological reality, puts a special emphasis on the bi-dimensionality of human beings. Finally, in part four, the thesis is concluded by drawing on the analysis of the aforementioned influential self-paradigms, whose concepts of the disengaged individualistic self, the sense-content illusory self and the drive-driven fragmented self, have contributed to the prevalent ambiguity of the notion of the self in terms of relationality, in terms of continuity in time, and in terms of depth. By contrast, Ostad Elahi’s holistic model of the self, as an integrated theory of the self constitutive of its psychological, ontological and metaphysical dimensions, is offered as providing an alternative underpinning for a form of education for ethical literacy that is conducive to the enhancement of one’s sense of dignity.

The immense value of the arts has long been recognized by diverse cultures and such recognition has mostly guaranteed their inclusion in educational and school curricula the world over. The arts are considered valuable for numerous reasons, but their inclusion depends on particular interpretations of their merits that may sometimes have failed to realise their full or real potential. Although some ways of valuing the arts date back to antiquity, debates about the value of arts certainly deserve no less consideration in the modern context. Plato was sceptical about the moral value of the arts and regarded them as of dubious educational significance. He thought the arts were more a matter of rhetoric than reason. However, taking a more positive view of the moral power of the arts, Aristotle defended both the arts and rhetoric as potentially contributory to personal formation and the development of moral virtue. At all events, if the arts are to remain educationally defensible, it is arguable that educational theorists and policy makers need to demonstrate their capacity for: (i) objective aesthetic judgement; and (ii) the communication of knowledge and/or truth. Both of these are contentious, as artistic and aesthetic value judgements have often been said to be subjective or personal. In this context, the distinction between judging something as good (which requires reasons) or simply liking it (which does not) is crucial. Here, establishing the objective rational character of the arts seems to be a precondition of demonstrating their potential for knowledge or truth. Arguably, however, there are different respects in which arts may be said to contribute to the development of understanding and appreciation in human agents of themselves, of their relationships with others and of the world, e.g.: (i) aesthetic (sensory) appreciation; (ii) development of imagination; (iii) understanding of aspects of human psychology; (iv) education of the emotions; (v) and moral understanding. In this essay, various philosophical defences of the ‘intrinsic’ (personally formative) educational value of the arts will be drawn from the literature of philosophy and education. Following discussions of ancient arguments for and against the arts, the thesis will discuss at some length defences of the educational value of the arts offered by the American great books tradition, British literary and cultural critics and more recent educational philosophers and theorists. In the final ‘conceptual’ chapter of the thesis, two contemporary works of cinema are discussed to reinforce the key arguments of the thesis. However, having explored the nature and potential of the arts and arts education from a philosophical perspective, this study then seeks to enquire into recent Scottish educational policy developments with reference to the role of arts in arts education and in education more generally through: (i) the exploration of policy documents and official guidelines; and (ii) the voices of interviewees and other research participants involved in Scottish policy making. The thesis will conclude from this enquiry that the educational value and significance of the arts is not adequately appreciated in contemporary Scottish (and perhaps other) educational policy and practice. The study concludes by advocating a return to Aristotle’s conception of the arts as contributory to phronesis (the practical wisdom of virtue), rather than techne (the technical knowledge of skill). Narrow specialisation in forms of training are liable to leave people uninitiated into the wisdom and moral power of the arts –benefits that should ideally be available to all. From the perspective of this thesis, only a broad educational approach that encompasses thorough arts education will result in well-rounded, emotionally intelligent and truly educated human beings.

Pastoral care or its equivalent is part of the traditional means by which people within a community attempt to remain connected to each other positively and personally. Such personal community is modelled on the family; and the original pastoral carers are the parents of a well functioning family. In so far as God or the gods are then seen as standing in relation to the community as parents stand in relation to a family, so pastoral care has been founded in religion and theology. Its theoretical basis is centred in the attempt to think an adequate conception of God as a symbol of the community’s unity of will and purpose. Intentional Friendship: A Philosophy of Pastoral Care proposes such a theoretical base, centred in the attempt to think an adequate conception of the Self rather than God as a symbol of personal and cultural unity; such a conception must necessarily include the capacities for moral, aesthetic and intellectual judgments as distinctive of being a human person. The thesis proposes a conception of the Self as Agent as being adequate to a philosophy of pastoral care in a secular, multifaith society. Such a conception contains within it the conceptions of the Self as Subject and the Self as Object. Thinking then of the Self from the point of view of action enables the instituting of primary friendship as the central concept of personal community and pastoral care; a re-thinking of the relationship between religion, the arts and the sciences; the re-conception of religion as the processes governing interpersonal relationships, including the extension of those relationships out into idealized Others such as saints, gods and God; and the detailed analysis of the relationship between action and reflection as found ubiquitously in life and very specifically and consciously in Clinical Pastoral Education, the primary form of training in pastoral care in Australia. The adequacy of this theory or philosophy for multifaith pastoral care is tested in a pilot multifaith training group. In general terms the philosophy was found to contain and not conflict with the various traditions represented in the group. It was seen as an adequate basis to further explore multifaith chaplaincy and pastoral care within a society such as we have in Australia. / Doctor of Philosophy (PhD)

Thesis (Ed.D.)--UCLA, 1966. / Vita. Bibliography: leaves 173-179.

Thesis (M.A.) - Simon Fraser University, 2005. / Theses (Faculty of Education) / Simon Fraser University. Also issued in digital format and available on the World Wide Web.

Thesis (M. Ed.)--University of Hong Kong, 2001. / Includes bibliographical references.

Thesis (Ed.D.)--University of Central Florida, 2009. / Adviser: Larry Holt. Includes bibliographical references (p. 165-172).

Thesis (M.E.)--International Baptist College Graduate School, 2000. / Abstract and vita. Includes bibliographical references (leaves [113-114]).

Title from title page of PDF (University of Missouri--St. Louis, viewed February 22, 2010). Includes bibliographical references (p. 57-63).