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在《教育中的道德原理》中，杜威对直接道德教学的评断似乎成了现代德育课程设置的“悬案”。《杜威道德教育思想再认识——与高德胜教授商榷》一文提出，杜威“归根结底认为‘直接道德教学’有必要、有价值并且可以有实效”。但在理解杜威所言的直接道德教学是什么的问题上，在阐释杜威的道德观、道德教育观及杜威来华演讲的内容上，该文存在诸多有待商榷之处。以杜威1893年、1897年、1909年刊发的三篇有关学校道德教育和道德教学的论文为线索，以美国19世纪末到20世纪初直接道德教学理论和实践探索为背景，以杜威的道德观和道德教育观为基础，可以发现杜威否定那种直接教授道德的道德课程。杜威的否定既是针对当时教育实践层面的偏颇而具有现实必要性，也是基于其道德理论而具有理论必然性。然而，杜威对直接道德教学的否定论断值得再思，其道德理论中克服知识与行动的二元论问题的方式有待进一步探讨。
Abstract：Dewey's assertion about direct moral education in “Moral Principles in the Education” seems to become an unsolved case of modern moral education curriculum. Proposed by the thesis, “Rethinking Dewey's Thoughts on Moral Education: An Inquiry into Some Opinions of Professor Gao Desheng”, Dewey firmly contends that direct moral education is necessary, valuable and effective. However, it remains controversial regarding Dewey's definition of direct moral instruction, Dewey's notion of morality and moral education, and Dewey's key points of his speech in China. These debates need to be further investigated. It can be concluded that Dewey's negative attitude towards direct moral instruction is unambiguous, suggested by Dewey's three essays published in 1893,1897, and 1909,revealed from the context of the exploration of direct moral instruction in both theory and practice in America from the late 19 th century to early 20 th century, and based on Dewey's notion of morality and moral education. It is practically necessary for Dewey to deny direct moral instruction because of the problems that existed in the practice of moral instruction at that time; and it is also theoretically inevitable for Dewey to negate it because of his special notion of morality. However, Dewey's negation about direct moral education needs to be reconsidered, and the way that Dewey overcomes the dualism between knowledge and conduct in his moral theory should be further explored.
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(1)杜威在“1893年论文”中提到,哈佛大学的帕尔默1892年在《论坛》(The Forum)上发表了《学校能教授道德行为吗》一文。本文虽未找到这篇原文,但找到了帕尔默的专著《学校中的伦理与道德教学》。书中,帕尔默明确反对学校中的道德教学。他认为,学校课堂上教的是伦理,不是道德。这些内容不可能变成一个人的道德实践和道德行为。想要像教学生地理那样教学生道德,完全是一种不可行的幻想。参见:Palmer,G.H.Ethical and Moral Instruction in Schools [M].Boston,New York and Chicago:Houghton Mifflin Company,1909:7-10.
(2)详见:鲁洁.义务教育教科书道德与法治(五年级上册)[M].北京:人民教育出版社,2019:44—91.鲁洁.义务教育教科书道德与法治(五年级下册)[M].北京:人民教育出版社,2019:44—95.鲁洁.义务教育教科书道德与法治(六年级下册)[M].北京:人民教育出版社,2019:28—57.
(3)在后来的著作中,杜威常常讨论历史、地理、算术、几何、物理等课程的设计问题。详见:Dewey,J.Some Remarks on the Psychology of Number [A].Boydston,J.A.The Early Works of John Dewey,1882-1898(vol.5:1895-1898) [C].Carbondale and Edwardsville:Southern Illinois University Press,1972:177-191;Dewey,J.The Psychological and the Logical in Teaching Geometry [A].Boydston,J.A.The Middle Works of John Dewey,1899-1924(vol.3:1903-1906) [C].Carbondale and Edwardsville:Southern Illinois University Press,1977:216-228;Dewey,J.The Purpose and Organization of Physics Teaching in Secondary Schools [A].Boydston,J.A.The Middle Works of John Dewey,1899-1924(vol.4:1907-1909) [C].Carbondale and Edwardsville:Southern Illinois University Press,1977:198-200.
(4)杜威提到的这些课程不同于以学科知识体系为基础的学科课程,更像人们今天所说的“活动课程”。杜威阐述实验学校的课程设计时,主要论述了像厨艺、缝纫和木工等手工训练中涉及的活动,是如何自然地与化学、植物学、历史、地理、数学、文学的学科内容联系在一起。科学主要是自然现象的观察和实验工作,而这些学习也可以和手工训练结合在一起。像阅读、写作、拼写和算术等在杜威学校中不是独立的课程,而是作为工具,与手工训练、文学、历史、科学等内容联系在一起。相关内容参见:Dewey,J.The University Elementary School:History and Character [N].University [of Chicago] Record(Vol.2),1897:1897-05-21.Kliebard,H.M.The Struggle for the American Curriculum,1893-1958 [M].New York and London:Routledge Falmer,2004:51-75.
(5)参见:[美]约翰·杜威.杜威全集(中期著作1899—1924第四卷1907—1909)[M].陈亚军,姫志闯,译.上海:华东师范大学出版社,2010:214.
(6)对此,两位作者提到,当时只有个别州的一些立法机构或者当地教育局的教师指导中,有一些关于道德教育的一般规定。这些规定是一些泛泛而谈的指导,没有任何具体课程细节。在当时的美国公立学校中,并没有系统的道德教学。详见:Newton,R.H.& Patton,F.L.Moral Instruction in the Public Schools [J].The North American Review,1883(321):99-117.
(7)阿德勒以诚实行为为例,阐释了他的道德教学方法。详见:Adler,F.The Problem of Unsectarian Moral Instruction [J].International Journal of Ethics,1891(1):11-19.
(8)本文尚未找到这份报告的原文,只找到了一些当时对这份报告的评论和相关研究。从收集到的材料来看,这一调查报告涉及英国、法国、德国、瑞士、比利时、挪威、丹麦、加拿大、澳大利亚、新西兰、日本和美国12个国家的道德教学和道德训练的情况。调查的主题是12个国家儿童道德教育的理念、途径、方法;调查的方法包括询问、参观,收集研究论文、教育群体的研讨内容、问卷调查总结和其他合作者提供的材料。调查报告的第一卷是英国本土的道德教学情况,第二卷是其他国家和英国海外殖民地的道德教学情况。参见:Wright,S.Morality and Citizenship in English Schools:Secular Approaches,1897-1944 [M].London:Palgrave Macmillan,2017:120;C.K.T.Review of Moral Instruction and Training in Schools:Report of an International Inquiry by the editor M.E.Sadler [J].The Psychological Clinic,1912(8):265-267;Adams,J.Book Review:Moral Instruction and Training in Schools.M.E.Sadler [J].Ethics,1909(2):239-241.
(9)详见:Dewey,J.Teaching Ethics in the High School [A].Boydston,J.A.The Early Works of John Dewey,1882-1898(vol.4:1893-1894) [C].Carbondale and Edwardsville:Southern Illinois University Press,1971:56,60.
(10)杜威和塔夫斯(J.H.Tufts)在1908年合著了《伦理学》。这是当时在美国大学中,最广泛使用的一本伦理学教材。这一道德课程激活本科生的道德课程,而且推动职业伦理课程的开发。详见:McClellan,B.E.Schools and the Shaping of Character:Moral Education in America,1607-Present [M].Bloomington,IN:ERIC Clearinghouse for Social Studies,Indiana University,1992:70.
基本信息:
中图分类号:G410
引用信息:
[1]唐燕.直接道德教学的德育价值——兼与刘长海教授商榷[J].全球教育展望,2022,51(09):3-22.