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Putting emotion into the self: a response to the 2008 Journal of Moral Education Special Issue on moral functioning

机译:让情感投入自我:对《 2008年德育杂志》关于道德功能的特刊的回应

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This paper takes as its starting point the Journal of Moral Education Special Issue (September, 2008, 37[3]) 'Towards an integrated model of moral reasoning'. Although explicitly post-Kohlbergian, the authors in this Special Issue do not, I argue, depart far enough from Kohlberg's impoverished notion of the role of the affective in moral life—or when they do so depart, they incorporate emotions as mere intuitive thrusts in an essentially polarised two-system view of the moral self. Prior to that complaint, I sketch an account of two contrasting self-paradigms: a 'dominant' cognitive, anti-realist (constructivist) paradigm and an 'alternative' realist and emotion-based one. I explore the implications of the latter paradigm, which I endorse, for our understanding of the 'emotional self': a self imbued with and constituted by (potentially rationally grounded) emotions. I finally contrast that understanding with the one permeating the Special Issue and elicit some educational implications of the alternative paradigm.
机译:本文以《德育杂志》(2008年9月,第37 [3])“建立道德推理的集成模型”为起点。我认为,尽管明确地是后科尔伯格主义,但本期特刊的作者与科尔伯格关于情感生活在情感生活中的作用的贫困概念相去甚远,或者当他们离开时,他们将情感仅仅作为直觉上的推动力。本质上是两极化的道德自我观。在抱怨之前,我先概述两种截然不同的自我范式:“主导”的认知,反现实主义(建构主义)范式和“替代”的现实主义以及基于情感的范式。我探索了后一种范式的含义,我对此表示赞同,这对于我们对“情感自我”的理解是:一种充满(可能合理地基于)情感的自我。最后,我将这种理解与贯穿《特刊》的理解进行了对比,并得出了替代范式的一些教育意义。

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