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Filozofia (Philosophy)
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2019
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vol. 74
|
issue 3
194 – 208
EN
The aim of this paper is to address the possibility of explaining the nature of moral cognition as being rooted in an agent’s involvement in a social practice. Seen along such lines, not only does the recognition of the extent of moral standards show up as based in the agent’s experience that has been gathered in the process of education and developing their capacities for acting autonomously, but it is also thanks to the engagement in the set of such social practices that the agent is able to define the moral aspect, which exceeds the practical aims of a certain area of life. Hence, I argue that in order to redefine the borders of shared morality, a practical experience is necessary to link the various practices that enable ethical reflection based on the moral resources that are obtained in this way.
EN
Social problems that indicate the moral degradation of youth forces us to ask questions about the possibility of an effective system of moral education. There is a debate concerning the aims and methods of this education among theoreticians of moral education. This article contains a short discussion of the cognitive-developmental conception of development and socio-moral education as well as the results of research pointing out the possibility of stimulating moral development of the individual. Presenting the reasons for which the stimulation of socio-moral development during the period of adolescence seems to be especially important and justified, the author presents her own proposal for a curriculum of moral education.
EN
In article principal causes of deficiency of manpower in Russia are formulated; the key problems which overcoming will allow to pass in the future to realization of strategy of the sustainable development the person separately and the human capital, as a whole becomes which main element are designated.
EN
The text deals with different aspects of Durkheim's theory of socialisation. It mainly focuses on Durkheim's understanding of a person and on his specific individualism, which is one of the central concepts of his theory of education. The text addresses Durkheim's idea that every society is in the first place a fountain of moral life, and that every morality embraces a religious aspect. 'Religious' in this context means a relation with the sacred, i.e. sacrosanct principles. When we consider Durkheim's claim that the fibre of moral relations is the essence of social bonds, and that every society is a moral community sui generis, a question arises before us: What should the actual (moral) education be like considering the fact that our so called post-modern society emphasizes moral pluralism as the principal moral ideal?
EN
Traditionally the educationalist's interest in children's games seems to be instrumental, if not manipulative. Playing games children can and should learn - the socially desirable, that is. Games seem to offer themselves such exploitation. They subsist in a state of mind and convention rather then in a relation to a specific kind of objects. Any human ability can be played with as a game of skill - competing with others or with personal records. Any human ability can be personified and as a role simulated - and thus trained or at least experienced. And finally, playing games brings functional pleasure; it has its goal in itself. Lately, the educationalist's interest in children's games based rather on respect for autotelism of playing games, then on the ambition to utilize it in motivating children to do their schoolwork, seems to be asserting itself more intensively. The author considers inspirations which this interest could draw from Children's games - a book written by M. Klusak and M. Kucera, presenting and interpreting a collection of more than 1.600 exemplars of schoolchildren's games (collected in 1995 -2000, in 80 classes, from first to ninth grades). Special attention is paid to children playing with social relations - cooperation, competition, bullying.
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