道德教育中的德福一致问题

With rapid advances in AI, modern education faces the challenge of ensuring independent thinking isn’t overshadowed by AI’s rational logic. As AI shapes learning and interactions, students may show less emotional expression, moral concern, and well-being. Drawing on Aristotle’s eudaimonia, this study explores integrating rationality and emotion in the AI context for youth moral education. Aristotle saw rationality as key but valued emotion’s role, seeing practical wisdom as leading to virtue and happiness. Education should foster independent thought beyond instrumental rationality by cultivating emotional experience and moral sensitivity, balancing reason and emotion. This study examines AI’s dual impact, potentially eroding rationality and blunting emotional engagement, through Aristotle’s rational-emotional unity. It proposes a moral education model rooted in practical wisdom to revitalize youth virtue education in the AI age.

Ethics, to be genuinely meaningful, must thoroughly elucidate the intricate relationship between knowledge, virtue, and happiness. Educational ethics represents the perspective that this relationship can be justly addressed within a life dedicated to the pursuit of schola, or in simpler terms, a life devoted to education. An ethics that assumes virtue can be determined independently of, or prior to, the practice of moral education, a so-called philosophical ethics, leaves room for an understanding of the relationship between practice and virtue as a means―end relationship, and further imposes on life and education the covert but insistent demand that the realization of ends requires heroic effort. In philosophical ethics, happiness is a question that is always left unanswered. On the other hand, modern virtue ethics rejects the foundation assumed by philosophical ethics, thereby diminishing the significance of happiness to the level of ease and comfort that can be enjoyed in a life without that foundation. If so, the topic of happiness can be a good starting point for exploring the possibility of a genuine ethics that contrasts with philosophical ethics but does not deny the metaphysical foundation. According to Thomas Aquinas, the acquisition of virtue is not something that can be guaranteed by heroic efforts against nature. The highest virtue lies not in the human determination to ‘regulate’ nature, but in the divine determination to ‘let’ nature be the master. The life of teaching and learning knowledge is a journey into a life where nature is master.

 Al-Farabi, one of the foundational thinkers in Islamic philosophy, developed an educational vision deeply rooted in Islamic teachings and influenced by Aristotelian thought. He views the human being as a creation of God, destined to return to Him, and believes that virtue is not innate but acquired through education and conscious effort. Since perfection is not present at birth, it must be cultivated; therefore, education is a central tool for achieving both personal fulfillment and moral excellence. According to Al-Farabi, the path to human happiness involves a clear understanding of what happiness is, a desire to pursue it, and the will to act upon that desire. He distinguishes between two essential methods for developing virtue: ta'dib – تأديب (discipline), which focuses on nurturing intellectual or theoretical virtues, and ta'lim – تعليم (instruction), which supports the growth of ethical and practical virtues. These processes, he argues, must be carried out within a socially guided, morally sound community. Although some aspects of his philosophy may seem idealistic or aspirational, Al-Farabi’s framework emphasizes the transformative power of education and the essential role of society in shaping the virtuous individual. This study examines his classification of virtues, the significance he attaches to civic life, and his belief in the human capacity for moral development. Using textual analysis of primary Arabic sources and comparative insights from Greek and Islamic traditions, the research affirms Al-Farabi’s enduring relevance in contemporary debates on ethics, education, and human potential. Keywords: Al-Farabi, Happiness, Virtue, Education and Training, Islamic Philosophy, Civic Ethics.

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ABSTRACT For almost 80 years, post-war Japanese moral education has adopted a dual-process structure, which states morality is taught through two processes: one through all aspects of school education and the other through a special moral education class. The necessity and effectiveness of this structure were theorised by Eijiro Inatomi. However, it has been almost neglected that his theory is largely based on Aristotle’s theory of virtue. This paper examines Inatomi’s Aristotle-inspired theory and its significance. After reviewing the social and historical background of his theory, I argue that Inatomi successfully adopted Aristotle’s theory of virtue in three respects: human definition, intellectual virtue, and ethical virtue. Finally, I suggest that post-war Japanese moral education can be understood as a nationwide social implementation experiment on the efficacy of Aristotelian virtue ethics and that Inatomi’s notion of cosmos can serve as a conceptual device to enhance the social feasibility of Aristotle’s virtue ethics.

Discussions about moral education based on Kant’s philosophy generally seem to revolve around the awakening and enlightenment of morality and good will. In such cases, educators face the difficult problem of coercion to exercise freedom. However, Kant’s moral philosophy does not ignore discussions related to the use of virtue and its cultivation, in addition to good will and sense of duty. If discussions about moral education are developed more based on Kant’s concept of virtue than on Kant’s one of morality, new concepts of educational practices may be developed. With this critical awareness in mind, the author seeks to find a more practical and realistic form of moral education that is based on duty ethics by paying attention to the concept of virtue discussed in Kant’s Metaphysics of Morals. For Kant, virtue is acquired as a result of empirically strengthening the power and capacity of good will in response to specific resistance. Therefore, virtue progresses to the self-domination of practical reason, which governs and dominates passions through respect for the law. In this respect, moral education, which is the acquisition of virtue, is more than awareness and enlightenment of good will. This is because virtue includes not only the ‘autonomy’ of practical reason, but also the moral strength of ‘self-dominance’ of practical reason. However, this does not mean that virtue goes beyond good will. It just adds a human and personal realization(achievement) of good will. A virtuous person is the result of education as training and practice.

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The moral subject curriculum incorporates various disciplines, such as ethics and moral psychology. This study integrates moral psychological, and ethical perspectives within the moral subject curriculum to ensure content consistency. The Korean elementary school’s moral subject curriculum integrates a constructivist perspective for moral psychological aspects alongside the virtue ethics theory for ethical considerations. We analyze the virtue education perspectives of Protagoras and Socrates to determine their compatibility with constructivism, with a focus on Protagoras. For this analysis, we set criteria for analyzing educational perspectives related to constructivism and objectivism. Based on these findings, we analyze the virtue education perspectives of Protagoras and Socrates to identify their distinctive characteristics. Ensuring consistency of content is essential for developing Korea’s moral subject curriculum.

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: Integrating traditional Chinese culture into the moral education of college students is a crucial measure to enhance cultural confidence, inspire historical initiative, and guide students to consciously cultivate and practice the core socialist values. As an important platform for moral education in higher education institutions, universities should leverage their strengths to clarify the basic connotations and value systems of traditional culture and moral education, analyze the current challenges faced by college students in understanding traditional culture, and innovate integration pathways from aspects such as curriculum systems, teaching content, and teaching resources. This will help fulfill the fundamental task of cultivating virtue and talent, fostering high-quality individuals with both moral integrity and competence for the country.

Moral education plays a vital role in shaping students’ character and ethical participation in society. This study investigates how philosophical approaches virtue ethics, duty-based ethics, and care ethics are implemented in Indonesian secondary schools. A qualitative multiple case study design was employed, involving interviews with teachers, students, and administrators, classroom observations, and document analysis across four schools in Jakarta. The study found that public schools emphasize virtue ethics, private schools adopt duty-based ethics, and faith-based schools often combine or focus on care ethics. These philosophical orientations influenced the teaching strategies used in schools, including storytelling, case studies, rule enforcement, and service learning. Students reported higher engagement with methods involving experiential learning. However, challenges such as parental pressure for academic performance, limited resources in public schools, and value conflicts in multicultural classrooms hindered the effective implementation of moral education. The study concludes that a blended approach, incorporating elements of virtue, duty, and care ethics, offers a more inclusive and effective framework for moral education. This approach prepares students for responsible citizenship in a pluralistic society and provides a foundation for future research on moral education in diverse contexts.

Excellent Traditional Chinese Culture is a crucial embodiment of the spiritual lifeblood of the Chinese nation, encompassing abundant moral education resources and educational values. Junior high school students are in a critical stage of shaping their worldviews, outlooks on life, and values. Effectively integrating Excellent Traditional Chinese Culture into moral education not only facilitates the inheritance of the nation's cultural genes but also holds great significance for enhancing students' moral literacy, strengthening their cultural confidence, and fulfilling the fundamental task of fostering virtue through education. By defining the basic connotations of Excellent Traditional Chinese Culture and moral education in junior high schools, this paper systematically analyzes its application value in moral education, and proposes practical approaches from five dimensions: concept renewal, environment creation, curriculum development, institutional guarantees, and evaluation mechanisms. The aim is to promote the in-depth integration of Excellent Traditional Chinese Culture and moral education in junior high schools, and achieve the educational goal of nurturing people through culture and fostering virtue.

Moral education, as the core component of education, covers the cultivation of human moral feelings, moral knowledge and moral behavior. The moral education thought of ancient Greece and Chinese Confucianism was conceived and developed in their respective historical and cultural backgrounds. Although their core goal was to cultivate citizens with virtue and moral responsibility, they

Abstract Amid the renewed international interest in values and moral education, virtue and character education are increasingly recognized as key approaches to fostering human flourishing. This paper examines the development and work of the Centro de Educación en Virtudes y Valores (CEV), a research and transfer centre for character education in Spain. While such centres have grown globally, this study asks: What are the key features of a research and transfer centre designed to promote character and virtue education across educational contexts, such as culturally specific environments like Spain. The study uses a descriptive and exploratory case study approach. Data were collected using a mixed-methods design, including surveys, semi-structured interviews, and analysis of internal reports and programme evaluations. These methods enabled a triangulated understanding of the CEV’s educational philosophy, programme implementation, and institutional impact. The first section explores the centre’s anthropological foundations, educational rationale, and programme design. The second outlines the CEV’s transfer efforts in universities and schools, including diagnostic tools and teacher training programmes. Findings suggest that the CEV distinguishes itself through its neo-Aristotelian and Thomistic anthropological framework, emphasis on teacher flourishing and accompaniment, and its culturally adapted virtue taxonomy. Evaluations of its programmes show high satisfaction and impact among participants, reinforcing the value of sustained, relational, and context-sensitive character education. The paper concludes by identifying future lines of research, such as comparative studies with other character education research centres and the long-term impact of teacher formation on educational communities.

The family is the first socialized unit that a person comes into contact with after birth, and the educational activities of the family begin at birth and end at death. The cultivation of a person's character and the formation of values are closely related to the moral education he receives from the family.There are many differences between China and the United States in terms of cultural traditions, conceptual awareness, lifestyles, and social customs. The reason for analyzing the difference in family education between the two countries is that we correctly borrow the premise of the advanced education concept of the United States. Finding the best combination among these differences and learning from the reasonable family education methods in the United States will help improve China's family education.

In 2001, the Wyoming Supreme Court ruled in State v. Campbell County that every Wyoming K-12 student has constitutional protection for a fair, complete, and equal education appropriate for the times. This protection results in the universal availability of a "basket of goods," or a set of educational deliverables guaranteed to each student independent of the resources of individual school districts. In 2019, an executive action by Governor Matt Mead added to the deliverables "the use and understanding of computer science." His executive action initiated a system in which universal computer science became available to every Wyoming K-12 student by the 2022-2023 school year. The purpose of this paper is to use archival research methods through the lens of systems theory to explore the process of conceiving and implementing universal K-12 computer science education in Wyoming by considering the research question: How does systems theory provide a model for understanding Wyoming's universal K-12 computer science education delivery? Systems theory has been used to study organizational components and to analyze engineering systems since the 1950s, and a review of the literature indicates that many social systems can be understood through systems theory. However, using systems theory to study educational systems has not been studied in a comprehensive manner, resulting in a literature gap. This study analyzes how Wyoming's universal K-12 computer science delivery acts as a system. This paper provides recommendations from existing conditions to full availability, based on autopoiesis (the ability of a system to maintain itself) and summum bonum, or the ultimate good.

S Psychiatria Danubina, 2022; Vol. 34, Suppl. 1, pp 26-888 S779 ANALYSIS ON THE INFLUENCE OF THE INTEGRATION MODE OF TRADITIONAL CULTURE EDUCATION AND CHINESE LANGUAGE TEACHING ON COLLEGE STUDENTS’ POSITIVE PERSONALITY UNDER EDUCATIONAL PSYCHOLOGY Xue Nan & Shijun Song School of General Education, Sichuan University of Science and Technology, Meishan 620564, China Office of Asset and Lab Management, Southwest Jiaotong University, Chengdu 610031, China Background: Educational psychology is the product of the combination of educational activities and psychology. It is a science to explore the psychological law and teaching law of middle school in the process of education. So far, educational psychology, as a science, has only a hundred years of history and is still a very young science. Educational psychology is a social psychology that studies human learning, the effect of educational intervention, teaching psychology and school organization under the educational situation. The focus of educational psychology is to apply the theory or research results of psychology to education. Educational psychology can be used to design courses, improve teaching methods, promote learning motivation, and help students face various difficulties and challenges in the process of growth. With the increasing attention of education to people’s all-round development, educational psychology has shifted from the initial focus on the research of learning psychology and the discussion of learning laws to the cultivation of moral behavior, independent thinking and practical ability. Specifically, educational psychology includes three aspects: first, the characteristics of educators. Educational psychology first needs to understand the characteristics of the executors of the educational process, that is, teachers, and the impact of these characteristics on the teaching process. Every educator has his own set of teaching ideas and methods, and the personality characteristics of educators will also affect the educational process. Second, the characteristics of educational objects. As the object of education, educators must understand the individual characteristics of the object of education and its learning motivation, learning ability and learning habits. Only in this way can education be targeted and play a full role. Third, educational methods. The influence of different educational methods on different subjects and different teaching contents, and how educators cooperate with teaching methods to achieve good teaching results are also the research content of educational psychology. In short, educational psychology has made important achievements in both theory and practice. Therefore, it is worth continuing to expand the application scope of educational psychology. Psychology believes that there are two forces of struggle in everyone’s heart: one force is negative and the other force is positive. Anyone of these two forces can defeat who. The key is to see which force the individual is constantly injecting new energy and creating a suitable psychological environment for survival. A good external environment is an important source of personality formation. To construct a good external environment, we can develop people’s active behavior ability. One’s realistic ability (including one’s ability to evaluate one’s own behavior, the ability to specify goals, the ability to plan to achieve goals, etc.) is incorporated into the construction of personality and becomes an important force affecting personality. In short, positive personality is very important for the development of college students’ mental health. Chinese traditional culture is a national culture that reflects national characteristics and integrates with the evolution of Chinese civilization. It is the overall expression of various ideological, cultural and conceptual forms in the history of a country. It refers to the cultural heritage created by the Chinese nation and its ancestors in China. It is a culture with distinctive national characteristics, a long history, broad and profound connotation and fine traditions inherited and developed by the Chinese nation from generation to generation. In short, it is the general name of various national civilizations, customs and spirits expressed in different cultural forms. Traditional culture education in colleges and universities is very important for the inheritance and development of Chinese traditional culture. Chinese language teaching in colleges and universities is a subject that studies Chinese vocabulary and syntax, appreciates ancient and modern poetry, prose, novels and other literary works, and is familiar with the basic knowledge of editing and publishing. By learning Chinese and literature, you can have a solid Chinese foundation and strong writing ability, know how to evaluate literary works, and have rich knowledge and excellent humanistic quality. At this stage, the integration of traditional culture education and Chinese language teaching has become an inevitable trend of college education reform. Relevant research points out that the integration of traditional cultural education and Chinese language teaching can not only ensure that students have excellent traditional cultural connotation and literary quality cultivation, but also help students develop their psychological personality. At the same time, educational psychology is mainly committed to exploring people’s internal happiness, optimism, gratitude, happiness and other positive and excellent qualities, advocating the appreciation of people’s positive energy, and paying attention to people’s survival and development and the perfect realization of life value. The idea of educational psychology runs through the whole process of the ABSTRACTS Psychiatria Danubina, 2022; Vol. 34, Suppl. 1, pp 26-888S Psychiatria Danubina, 2022; Vol. 34, Suppl. 1, pp 26-888 S780 integration of traditional cultural education and Chinese language teaching, creates a warm educational atmosphere, actively pays attention to the internal development needs of modern college students, and explores their own virtue and quality, which is conducive to guiding college students to improve their virtue and beauty, and then fully ensure the physical and mental health development of modern college students. Objective: This paper constructs a psychological intervention model based on the integration of traditional cultural education and Chinese language teaching, which aims to improve college students’ positive personality and ensure the all-round development of college students’ physical and mental health. Research objects and methods: 300 college students were selected as the research objects and divided into three groups: the pure traditional culture education group (100), the pure Chinese language teaching group (100), and the experimental group of the integration of traditional culture education and Chinese language teaching (100). The intervention lasted for 1 month. Then, combined with the positive personality scale, the students’ positive personality is measured. The higher the score, the more stable the corresponding positive personality is. Finally, the changes of positive personality of the three groups of students are analyzed and compared. Methods: All data were statistically processed by SPSS22.0. Results: Table 1 shows the changes of positive personality of college students in the three groups after one month of intervention. It can be seen from Table 1 that the students in the experimental group integrating traditional culture education and Chinese language teaching scored the highest in all dimensions of positive personality, with statistical difference (P < 0.05). Table 1. Changes of positive personality of college students in the three groups after one month of intervention (n=300) Dimensions of college students’ positive personality Pure traditional culture education group (n=100) Simple Chinese language teaching group (n=100) Traditional culture + Chinese language group (n=100) Creativity 3.03±0.61 3.03±0.61 5.97±0.67 Curiosity 3.06±0.79 3.06±0.79 5.12±0.77 Judgment 3.34±0.76 3.34±0.76 6.38±0.77 Studious 3.65±0.81 3.65±0.81 6.51±0.84 Insight 3.78±0.66 3.78±0.66 6.72±0.71 Brave 4.00±0.59 4.00±0.59 5.95±0.70 Insist 3.09±0.65 3.09±0.65 4.28±0.64 Sincere 3.09±3.60 3.09±3.60 6.39±0.67 Enthusiasm 3.66±0.74 3.66±0.74 6.97±0.64 Love 3.56±0.68 3.56±0.68 5.97±0.67 Kindhearted 3.77±0.73 3.77±0.73 5.12±0.77 Intelligence 3.78±0.69 3.78±0.69 6.38±0.77 Team 3.34±0.76 3.15±0.67 5.12±0.77 Fair 3.65±0.81 3.03±0.61 6.38±0.77 Leadership 3.78±0.66 4.00±0.59 6.51±0.84 Tolerant 3.78±0.69 3.03±0.61 6.72±0.71 Modest 3.15±0.67 3.06±0.79 6.01±0.62 Cautious 3.03±0.61 3.34±0.76 5.97±0.67 Autonomy 3.03±0.61 3.65±0.81 5.12±0.77 Appreciate 3.06±0.79 3.78±0.66 6.38±0.77 Gratitude 3.34±0.76 4.00±0.59 6.51±0.84 Hope 3.65±0.81 3.09±0.65 6.72±0.71 Humor 3.78±0.66 3.09±3.60 5.95±0.70 Faith 4.00±0.59 3.66±0.74 4.28±0.64 Note: * P < 0.05 compared with traditional culture education group, # P < 0.05 compared with Chinese language teaching group. Conclusions: The teaching mode based on the integration of traditional cultural education and Chinese language teaching based on educational psychology not only has a high degree of consistency, but also can ABSTRACTS Psychiatria Danubina, 2022; Vol. 34, Suppl. 1, pp 26-888S Psychiatria Danubina, 2022; Vol. 34, Suppl. 1, pp 26-888 S781 fully improve the positive personality, and then has important value for students’ psychological development, which is worthy of popularization and application in the practice of teaching reform in colleges and universities.

Eight moral virtues that have figured prominently in various cultures throughout history will be discussed: altruism, empathy, gratitude, humility, and the "cardinal virtues" of justice, prudence, fortitude, and temperance. The focus will be on how to understand them and what their relationship is to happiness. It will be argued that all eight essential moral virtues enhance happiness in most people most of the time. Their favourable impact on happiness may motivate humans to become better, which includes the decision to subject themselves voluntarily to moral bioenhancement (MBE)-in order to achieve this betterment. Nonetheless, the development of MBE technologies is still in its infancy and moral education remains the primary means for the moral enhancement of humans, as well as for the enhancement of their happiness. This may however change in the relatively near future.

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This essay develops a new conceptual framework of science and engineering ethics education based on virtue ethics and positive psychology. Virtue ethicists and positive psychologists have argued that current rule-based moral philosophy, psychology, and education cannot effectively promote students' moral motivation for actual moral behavior and may even lead to negative outcomes, such as moral schizophrenia. They have suggested that their own theoretical framework of virtue ethics and positive psychology can contribute to the effective promotion of motivation for self-improvement by connecting the notion of morality and eudaimonic happiness. Thus this essay attempts to apply virtue ethics and positive psychology to science and engineering ethics education and to develop a new conceptual framework for more effective education. In addition to the conceptual-level work, this essay suggests two possible educational methods: moral modeling and involvement in actual moral activity in science and engineering ethics classes, based on the conceptual framework.

This paper articulates an Aristotelian theory of professional virtue and provides an application of that theory to the subject of engineering ethics. The leading idea is that Aristotle's analysis of the definitive function of human beings, and of the virtues humans require to fulfill that function, can serve as a model for an analysis of the definitive function or social role of a profession and thus of the virtues professionals must exhibit to fulfill that role. Special attention is given to a virtue of professional self-awareness, an analogue to Aristotle's phronesis or practical wisdom. In the course of laying out my account I argue that the virtuous professional is the successful professional, just as the virtuous life is the happy life for Aristotle. I close by suggesting that a virtue ethics approach toward professional ethics can enrich the pedagogy of professional ethics courses and help foster a sense of pride and responsibility in young professionals.