美国中小学道德教育主流价值观研究
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摘要
本研究是一篇基于文献基础之上的理论研究。主要讨论的是美国中小学道德教育主流价值观的发展变化问题，以及促使这种变化的原因和变化带来的影响。本研究一共分为六个部分进行论述：导言部分论述了问题的提出、概念界定、研究意义、研究方法以及文献综述。第一章为美国中小学道德教育发展的历史回顾，第二章介绍了传统主义派和现代主义派，第三章讨论了主流价值观的本质，第四章分析主流价值观形成的原因，第五章则讨论主流价值观产生的影响。
在第一章中，主要讨论了美国中小学道德教育的历史发展过程。由于美国是一个典型的宗教社会，因此中小学道德教育在一开始便呈现了比较明显的宗教倾向，特别是基督教，不仅占领了美国的公立中小学，而且在私立中小学之中也大行其道。此时宗教教育或信仰教育被认为与道德教育是同一过程，干预、控制和灌输、教导的教育方法被认为是有效的。可以说美国此时的中小学道德教育是一种传统的道德教育。然而，历史总是在前进的，20世纪20年代之后，美国公立学校逐渐变得世俗化了，世俗的道德教育理论，特别是基于形式主义道德哲学而兴起的教育理论深刻地影响了美国中小学道德教育。然而，传统的道德教育并没有就此消亡，它改头换面，一直影响着美国中小学道德教育。所以说，美国中小学道德教育一直就存在这样两股势力——传统主义派和现代主义派。于是，在第二章中着重介绍了这两派，包括历史渊源、主要内容、人性观点、倡导的方法，并对两者进行了比较。这两个流派既是对立的也是统一的。
第三章对主流价值观本质的介绍，建立在前两章论述的基础之上。特别是对主流价值的认定的依据，不仅基于前两章的论述，同时也结合了亚里士多德伦理学和康德、约翰·罗尔斯哲学的某些思想。梳理美国中小学道德教育发展的历史，从中知道美国中小学道德教育存在两个流派，其他诸多流派都可被认为是这两个流派的分支。亚里士多德伦理学认为，哲学上所谓的道德是由道德价值构成的，道德价值本身是客观存在。然而，构成道德的这些道德价值本身并不是并驾齐驱的，它们是通过一定的关系联系在一起的。一种道德价值的存在是以另外一种道德价值为基础的，也就是说有的道德价值是目的，有的是手段，有的即是目的又是手段，然而这种即是目的又是手段的道德价值归根结底是手段。亚里士多德认为那种作为目的存在的道德价值相比作为手段存在的道德价值具有确定不移的重要性，因此便有了约翰·罗尔斯哲学中对道德价值的优先性排序和词典式排序原则。所以，不论是传统主义派还是现代主义派，那种仅仅作为目的而存在的道德价值是整个道德思想体系中最为重要的价值。然而，不论是哪一派都仅仅只能代表一半美国中小学道德教育，而不是全部。故而，只有两条流派都能认可的，且仅仅作为目的而存在的道德价值才是主流价值。据此，主流价值的认定得到最后解决。
道德价值是客观的，道德价值观却是主观的。由于人所处的历史背景、社会环境、阶级立场、社群或文化宗教的不同，对道德价值的理解也就不相同，这种不同是正常的，是不可避免的，不同的认识之间不存在正误之分，只存在优劣之别。然而，正如拉尔夫·达伦多夫和刘易斯·科塞等人所认为的那样，冲突并不意味着破坏甚至是决裂，恰恰相反，冲突意味着变革和趋向稳定。因此，对主流价值理解的冲突，意味着主流价值观的逐渐成熟，其冲突的焦点也正是意见统一、态势平衡或观点优化的契机。在第三章中，主流价值观总是充满了争吵、矛盾和冲突，然而这也正是主流价值观的本来面目——不存在正确无误，确定不移的认识，只是无限制地接近事物的本来面目。第四章讨论了主流价值观的形成的影响，亦如前文所论，某种冲突达成了某种平衡。对主流价值观的认识的分歧来自于复杂的社会因素，而这些因素之中却也存在着另外某种冲突。然而，不论冲突如何，这些因素——包括宗教、社群、族群、政治等——共同作用导致了主流价值观的形成。而美国中小学道德教育中的主流价值观也产生了现实的作用，这一点体现在本研究的最后一章，也就是第五章中。主流价值本就是道德体系之中最为重要的价值，对主流价值的认识自然能够引领青少年儿童的道德发展。除此之外，它还将促进美国社会由道德无序向道德有序发展，这种有序是一种宏观视角之下的有序，一种多元主义主导之下的有序。同时，这种本身充满了巨大争议的主流价值观也将引导人们遵循一种批判精神，一种后现代的视野。
This study is a theory research.It study America school moral educationmainstream values develop and change, and why they change, and what affect. Thisstudy is divided into six parts: the part of introduction expounds propose of theproblem, concept definition, research significance, research method and literaturereview. the first chapter look backs the history of development of moral education inprimary and middle schools in American, the second chapter introduces the moralsconventionalism and morals formalism, the third chapter discusses the essence of themainstream values, the fourth chapter analysis the causes of mainstream valueformation, the fifth chapter discusses the influence of mainstream values.
In the first chapter, this article discusses family moral education and thinks itaccumulates a wealth of valuable experience for moral education in primary andmiddle schools in American. Because the United States is a typical religious society,the moral education in elementary and secondary school has been inheriting thefamily moral education in many aspects and presents obvious religious tendencies,especially Christian that is not only occupied the American public schools, but also itis popular to the private schools. At this time, religious education or faith educationand moral education is thought to the same process, the teaching methods, forexample, intervention, control and implants are considered to be effective. At this timewe can say the moral education in elementary and secondary school is a kind oftraditional moral education in the American. However, history is always advancing,American public schools become secularization gradually, the secular moral educationtheory profound influence on moral education in elementary and secondary school,they have a common name–formalism. However, the traditional moral education isnot die out and disguise, not only affect the moral education in the American publicschools, but also have been kept it as a kind of traditional education methods inprivate schools. So, there are two forces in moral education in elementary andsecondary school in American—the traditionalist school and modernism. In thesecond chapter, focusing on introducing the traditionalist school and modernism,including historical origin, main content, human nature view and advocating method,then compare them. These two schools of thought stand in opposition to a unified.
The chapter three introduces the mainstream values, which depending on thefirst two chapters. Particularly the recognition of the analytical framework about themainstream values, not only depends on the discussion of the first two chapters, butalso combines Aristotelian ethics and some thought of Kantism and John Deweyphilosophy. By combing though the history of the development of the moral educationof American primary and middle school, I have realized there exists two genres in themoral education of American primary and middle school, and some others genres also can be thought belong to these two genres. The view of Aristotelian ethics，the socalled moral value is consisted of morals in philosophy, and moral value itself isobjective existence. However these moral values which consist of morals are not keeppace with each other, but link together by some certain relationships. The existence ofone kind of moral value should depends on another moral value，that means somemoral value is aim、some is method and some is both aim and method，however themoral value which is both aim and method is method ultimately. Aristotle think thatthe moral value existing as aim has the surely importance compared with the moralvalue which as method. By that, the principle of the preferential sequence and thedictionary type sequence about the moral value appeared in John Dewey philosophy.So no matter in the traditional socialist moral or in the moral formalism, the moralvalue which only exist as aim is the most important value in the whole of the moralthought system. However, on matter what kind of doctrine can only stands for the halfof the moral education of American primary and middle school, but not for all. Soonly two genres can be confirmed, and the moral value which only exists as aim is themainstream values. In view of the above, the recognition of the main mainstreamvalues is solved finally.
Moral value is objective, but the understanding of the moral values is subjective.Due to the people who face the different of historical background, social environment,class standpoint, community or religious culture, the understanding of the moral valueis not the same and this difference is normal and inevitable. Different acquaintance isnot exist the different of right and wrong, exists only excellence and inferior. However,As Lord Ralf Dahrenddorf and Lewis Coser thinking, conflict does not mean damage,even rupture, it means change and stabilize. Therefore, conflict about understandingof mainstream value means that mainstream value become mature gradually. It is theview of the focus of the conflict, make opinions unified, situation balance or viewoptimization. In the third chapter, the mainstream values is always full of quarrel,contradiction and conflict, however it is the true colors of mainstream values—Correct does not exist to determine the root understanding, just to close things truecolors, just close to the true face of things unrestrictedly.
The fourth chapter discusses the influence of the formation of the mainstreamvalues, as well as front articles mentioned, some conflicts reached some balance. Thecognition of diverse of mainstream values is from the complicated social factors, butthere is also another conflict in these factors. However, no matter how conflict, thecommon role of these factors including religious, social community, ethniccommunity and political led to the formation of the mainstream values. Themainstream values of moral education in primary and middle schools in Americanalso produce reality function in the fifth chapter that is the last chapter. Due to themainstream value is the most important value in the moral system, the recognition ofthe mainstream value can lead the teenager moral development naturally. In addition, it will promote American social develop from disorder moral to the order moral. Thisorder is not only a kind of order under macro perspectives, but also a kind of orderthat is dominated by pluralism. At the same time, the mainstream value that is full ofgreat debate will lead to people follow a type of critical spirit and field of postmodern.
在第一章中，主要讨论了美国中小学道德教育的历史发展过程。由于美国是一个典型的宗教社会，因此中小学道德教育在一开始便呈现了比较明显的宗教倾向，特别是基督教，不仅占领了美国的公立中小学，而且在私立中小学之中也大行其道。此时宗教教育或信仰教育被认为与道德教育是同一过程，干预、控制和灌输、教导的教育方法被认为是有效的。可以说美国此时的中小学道德教育是一种传统的道德教育。然而，历史总是在前进的，20世纪20年代之后，美国公立学校逐渐变得世俗化了，世俗的道德教育理论，特别是基于形式主义道德哲学而兴起的教育理论深刻地影响了美国中小学道德教育。然而，传统的道德教育并没有就此消亡，它改头换面，一直影响着美国中小学道德教育。所以说，美国中小学道德教育一直就存在这样两股势力——传统主义派和现代主义派。于是，在第二章中着重介绍了这两派，包括历史渊源、主要内容、人性观点、倡导的方法，并对两者进行了比较。这两个流派既是对立的也是统一的。
第三章对主流价值观本质的介绍，建立在前两章论述的基础之上。特别是对主流价值的认定的依据，不仅基于前两章的论述，同时也结合了亚里士多德伦理学和康德、约翰·罗尔斯哲学的某些思想。梳理美国中小学道德教育发展的历史，从中知道美国中小学道德教育存在两个流派，其他诸多流派都可被认为是这两个流派的分支。亚里士多德伦理学认为，哲学上所谓的道德是由道德价值构成的，道德价值本身是客观存在。然而，构成道德的这些道德价值本身并不是并驾齐驱的，它们是通过一定的关系联系在一起的。一种道德价值的存在是以另外一种道德价值为基础的，也就是说有的道德价值是目的，有的是手段，有的即是目的又是手段，然而这种即是目的又是手段的道德价值归根结底是手段。亚里士多德认为那种作为目的存在的道德价值相比作为手段存在的道德价值具有确定不移的重要性，因此便有了约翰·罗尔斯哲学中对道德价值的优先性排序和词典式排序原则。所以，不论是传统主义派还是现代主义派，那种仅仅作为目的而存在的道德价值是整个道德思想体系中最为重要的价值。然而，不论是哪一派都仅仅只能代表一半美国中小学道德教育，而不是全部。故而，只有两条流派都能认可的，且仅仅作为目的而存在的道德价值才是主流价值。据此，主流价值的认定得到最后解决。
道德价值是客观的，道德价值观却是主观的。由于人所处的历史背景、社会环境、阶级立场、社群或文化宗教的不同，对道德价值的理解也就不相同，这种不同是正常的，是不可避免的，不同的认识之间不存在正误之分，只存在优劣之别。然而，正如拉尔夫·达伦多夫和刘易斯·科塞等人所认为的那样，冲突并不意味着破坏甚至是决裂，恰恰相反，冲突意味着变革和趋向稳定。因此，对主流价值理解的冲突，意味着主流价值观的逐渐成熟，其冲突的焦点也正是意见统一、态势平衡或观点优化的契机。在第三章中，主流价值观总是充满了争吵、矛盾和冲突，然而这也正是主流价值观的本来面目——不存在正确无误，确定不移的认识，只是无限制地接近事物的本来面目。第四章讨论了主流价值观的形成的影响，亦如前文所论，某种冲突达成了某种平衡。对主流价值观的认识的分歧来自于复杂的社会因素，而这些因素之中却也存在着另外某种冲突。然而，不论冲突如何，这些因素——包括宗教、社群、族群、政治等——共同作用导致了主流价值观的形成。而美国中小学道德教育中的主流价值观也产生了现实的作用，这一点体现在本研究的最后一章，也就是第五章中。主流价值本就是道德体系之中最为重要的价值，对主流价值的认识自然能够引领青少年儿童的道德发展。除此之外，它还将促进美国社会由道德无序向道德有序发展，这种有序是一种宏观视角之下的有序，一种多元主义主导之下的有序。同时，这种本身充满了巨大争议的主流价值观也将引导人们遵循一种批判精神，一种后现代的视野。
This study is a theory research.It study America school moral educationmainstream values develop and change, and why they change, and what affect. Thisstudy is divided into six parts: the part of introduction expounds propose of theproblem, concept definition, research significance, research method and literaturereview. the first chapter look backs the history of development of moral education inprimary and middle schools in American, the second chapter introduces the moralsconventionalism and morals formalism, the third chapter discusses the essence of themainstream values, the fourth chapter analysis the causes of mainstream valueformation, the fifth chapter discusses the influence of mainstream values.
In the first chapter, this article discusses family moral education and thinks itaccumulates a wealth of valuable experience for moral education in primary andmiddle schools in American. Because the United States is a typical religious society,the moral education in elementary and secondary school has been inheriting thefamily moral education in many aspects and presents obvious religious tendencies,especially Christian that is not only occupied the American public schools, but also itis popular to the private schools. At this time, religious education or faith educationand moral education is thought to the same process, the teaching methods, forexample, intervention, control and implants are considered to be effective. At this timewe can say the moral education in elementary and secondary school is a kind oftraditional moral education in the American. However, history is always advancing,American public schools become secularization gradually, the secular moral educationtheory profound influence on moral education in elementary and secondary school,they have a common name–formalism. However, the traditional moral education isnot die out and disguise, not only affect the moral education in the American publicschools, but also have been kept it as a kind of traditional education methods inprivate schools. So, there are two forces in moral education in elementary andsecondary school in American—the traditionalist school and modernism. In thesecond chapter, focusing on introducing the traditionalist school and modernism,including historical origin, main content, human nature view and advocating method,then compare them. These two schools of thought stand in opposition to a unified.
The chapter three introduces the mainstream values, which depending on thefirst two chapters. Particularly the recognition of the analytical framework about themainstream values, not only depends on the discussion of the first two chapters, butalso combines Aristotelian ethics and some thought of Kantism and John Deweyphilosophy. By combing though the history of the development of the moral educationof American primary and middle school, I have realized there exists two genres in themoral education of American primary and middle school, and some others genres also can be thought belong to these two genres. The view of Aristotelian ethics，the socalled moral value is consisted of morals in philosophy, and moral value itself isobjective existence. However these moral values which consist of morals are not keeppace with each other, but link together by some certain relationships. The existence ofone kind of moral value should depends on another moral value，that means somemoral value is aim、some is method and some is both aim and method，however themoral value which is both aim and method is method ultimately. Aristotle think thatthe moral value existing as aim has the surely importance compared with the moralvalue which as method. By that, the principle of the preferential sequence and thedictionary type sequence about the moral value appeared in John Dewey philosophy.So no matter in the traditional socialist moral or in the moral formalism, the moralvalue which only exist as aim is the most important value in the whole of the moralthought system. However, on matter what kind of doctrine can only stands for the halfof the moral education of American primary and middle school, but not for all. Soonly two genres can be confirmed, and the moral value which only exists as aim is themainstream values. In view of the above, the recognition of the main mainstreamvalues is solved finally.
Moral value is objective, but the understanding of the moral values is subjective.Due to the people who face the different of historical background, social environment,class standpoint, community or religious culture, the understanding of the moral valueis not the same and this difference is normal and inevitable. Different acquaintance isnot exist the different of right and wrong, exists only excellence and inferior. However,As Lord Ralf Dahrenddorf and Lewis Coser thinking, conflict does not mean damage,even rupture, it means change and stabilize. Therefore, conflict about understandingof mainstream value means that mainstream value become mature gradually. It is theview of the focus of the conflict, make opinions unified, situation balance or viewoptimization. In the third chapter, the mainstream values is always full of quarrel,contradiction and conflict, however it is the true colors of mainstream values—Correct does not exist to determine the root understanding, just to close things truecolors, just close to the true face of things unrestrictedly.
The fourth chapter discusses the influence of the formation of the mainstreamvalues, as well as front articles mentioned, some conflicts reached some balance. Thecognition of diverse of mainstream values is from the complicated social factors, butthere is also another conflict in these factors. However, no matter how conflict, thecommon role of these factors including religious, social community, ethniccommunity and political led to the formation of the mainstream values. Themainstream values of moral education in primary and middle schools in Americanalso produce reality function in the fifth chapter that is the last chapter. Due to themainstream value is the most important value in the moral system, the recognition ofthe mainstream value can lead the teenager moral development naturally. In addition, it will promote American social develop from disorder moral to the order moral. Thisorder is not only a kind of order under macro perspectives, but also a kind of orderthat is dominated by pluralism. At the same time, the mainstream value that is full ofgreat debate will lead to people follow a type of critical spirit and field of postmodern.
引文
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②[希]亚里士多德（著），廖申白（译）.尼各马可伦理学[M].北京：商务印书馆，2009，36-37.
①[美]梯利伍德.西方哲学史[M].北京：商务印书馆，2004，204.
②David Carr. Two Kinds of Virtue [J]. New Series: Proceedings of the Aristotelian Society,1984-1985.85:47-61.
①Edwar Wynne, Transmitting Traditional Values in Contemporary Schools[A].In: Larry P. Nucci. MoralDevelopment and Character Education: A Dialogue[M]. Berkeley,Calif.:McCutchan,1989:25-30.
②[美]R·赫斯利普（著），王邦虎（译）.美国人的道德教育[M].北京：人民教育出版社，2003，4:109.
①John Kekes. Moral Conventionalism [J].American Philosophical Quarterly,1985,22(1):37-46.
②John Kekes. Moral Conventionalism [J].American Philosophical Quarterly,1985,22(1):37-46.
①John Kekes. Moral Conventionalism [J].American Philosophical Quarterly,1985,22(1):37-46.
①Brenda Almond. Education for tolerance: cultural difference and family values[J].Journal of Moral Education，2010，39（2）:131-143.
②John Kekes. Moral Conventionalism [J].American Philosophical Quarterly,1985,22(1):37-46.
①John Kekes. Moral Conventionalism [J].American Philosophical Quarterly,1985,22(1):37-46.
②John Kekes. Moral Conventionalism [J].American Philosophical Quarterly,1985,22(1):37-46.
①Goble, Frank, and B.David Brooks.The Case for Character Education[M].Ottawa,Ill.:Green Hill,1983:46.
①Ivor Pritchard. Character Education: Research Prospects and Problems[J]. American Journal ofEducation,1988,96(4):469-495.
②William Bennett. Moral Literacy and the Formation of Character[A].In:Address delivered at the Harvard Clubof New York, sponsored by the Manhattan Institute, New York,1986.
③David Carr and Jan Steutel. Virtue ethics and moral education[M]. London and New York: Taylor﹠FrancisGroup,1999:83,245.
④David Carr and Jan Steutel. Virtue ethics and moral education[M]. London and New York: Taylor﹠FrancisGroup,1999:83,245.
⑤Ivor Pritchard. Character Education: Research Prospects and Problems[J]. American Journal ofEducation,1988,96(4):469-495.
⑥B. Edward McClellan. Moral Education in American: Schools and the Shaping of Character from ColonialTimes to the Present [M].New York: Teacher College, Columbia University,1999,89.
①[美]R·赫斯利普（著），王邦虎（译）.美国人的道德教育[M].北京：人民教育出版社，2003：73.
①Gerald M. Mara, Virtue&Pluralism:The Problem of the One&the Many[J].Polity,1989,22(1):25-48.
②Gerald M. Mara, Virtue&Pluralism:The Problem of the One&the Many[J].Polity,1989,22(1):25-48.
①Edwar Wynne, Transmitting Traditional Values in Contemporary Schools[A].In: Larry P. Nucci. MoralDevelopment and Character Education: A Dialogue[M]. Berkeley,Calif.:McCutchan,1989:25.
②Alfie Kohn. How Not to Teach Values: A Critical Look at Character Education[J]. The Phi Delta Kappan,1997,78(6):428-439.
③[美]阿拉斯戴尔·麦金太尔.谁之正义？何种合理性？[M].北京：当代中国出版社，1996：5.
①Alfie Kohn. How Not to Teach Values: A Critical Look at Character Education[J]. The Phi Delta Kappan,1997,78(6):428-439.
②Alfie Kohn. How Not to Teach Values: A Critical Look at Character Education[J]. The Phi Delta Kappan,1997,78(6):428-439.
③Ivor Pritchard. Character Education: Research Prospects and Problems[J]. American Journal ofEducation,1988,96(4):469-495.
④Alfie Kohn. How Not to Teach Values: A Critical Look at Character Education[J]. The Phi Delta Kappan,1997,78(6):428-439.
①David Carr. Two Kinds of Virtue[J]. New Series:Proceedings of the Aristotelian Society,1984-1985.85:47-61.
①陈会昌.道德发展心理学[M].合肥：安徽教育出版社，2005：242.
①Israela Ettenberg Aron. Moral Philosophy and Moral Education Ⅱ:The Formalist Tradition and the DeweyanAlternative [J].The School Review,1977,85(4):513-534.
②任钟印.西方现代教育论著选[M].北京：人民教育出版社，2008，4：116，118，119.
①任钟印.西方现代教育论著选[M].北京：人民教育出版社，2008，4：168.
②任钟印.西方现代教育论著选[M].北京：人民教育出版社，2008，4：169.
③任钟印.西方现代教育论著选[M].北京：人民教育出版社，2008，4：170，173，175.
①[美]梯利伍德.西方哲学史[M].北京：商务印书馆，2004：401，433.
②[美]梯利伍德.西方哲学史[M].北京：商务印书馆，2004：401，433.
①任钟印.西方现代教育论著选[M].北京：人民教育出版社，2008，4：213-214.
①Israela Ettenberg Aron. Moral Philosophy and Moral Education Ⅱ:The Formalist Tradition and the DeweyanAlternative [J].The School Review,1977,85(4):513-534.
②William Frankena. Recent Conceptions of Morality [A].In: H. N. Castaneda, George Nakhnikian. Morality andthe Language of Conduct[M].Detroit: Wayne State University Press,1963:8.
③[美]迈克尔·J·桑德尔（著），万俊人（译）.自由主义与正义的局限[M].南京：译林出版社，2001，4:30-36.
①Israela Ettenberg Aron. Moral Philosophy and Moral Education Ⅱ:The Formalist Tradition and the DeweyanAlternative [J].The School Review,1977,85(4):513-534.
②陈会昌.道德发展心理学[M].合肥：安徽教育出版社，2005：178，182，182.
①[美]路易斯·拉思斯（著），谭松贤（译）.价值与教学[M].杭州：浙江教育出版社，2003：5，25.
①Israela Ettenberg Aron. Moral Philosophy and Moral Education Ⅱ:The Formalist Tradition and the DeweyanAlternative [J].The School Review,1977,85(4):513-534.
②王海明.伦理学原理[M].北京：北京大学出版社，2009，3：15.
①Israela Ettenberg Aron.Moral Philosophy and Moral Education: A Critique of Kohlberg’s Theory [J].The SchoolReview.1977:85(2):197-217.
②Israela Ettenberg Aron. Moral Philosophy and Moral Education Ⅱ:The Formalist Tradition and the DeweyanAlternative [J].The School Review,1977,85(4):513-534.
①Israela Ettenberg Aron. Moral Philosophy and Moral Education Ⅱ:The Formalist Tradition and the DeweyanAlternative [J].The School Review,1977,85(4):513-534.
②Martin Bressler. Kohlberg and the Resolution of Moral Conflict [J].New York University Education Quarterly,1976(7):2-8.
③Israela Ettenberg Aron. Moral Philosophy and Moral Education Ⅱ:The Formalist Tradition and the DeweyanAlternative [J].The School Review,1977,85(4):513-534.
①Israela Ettenberg Aron. Moral Philosophy and Moral Education Ⅱ:The Formalist Tradition and the DeweyanAlternative [J].The School Review,1977,85(4):513-534.
①Israela Ettenberg Aron. Moral Philosophy and Moral Education Ⅱ:The Formalist Tradition and the DeweyanAlternative [J].The School Review,1977,85(4):513-534.
②Martin Bressler. Kohlberg and the Resolution of Moral Conflict [J].New York University Education Quarterly,1976(7):2-8.
③Israela Ettenberg Aron. Moral Philosophy and Moral Education Ⅱ:The Formalist Tradition and the DeweyanAlternative [J].The School Review,1977,85(4):513-534.
①Israela Ettenberg Aron. Moral Philosophy and Moral Education Ⅱ:The Formalist Tradition and the DeweyanAlternative [J].The School Review,1977,85(4):513-534.
①王海明.伦理学原理[M].北京：北京大学出版社，2009，3:1.
②王海明.伦理学原理[M].北京：北京大学出版社，2009，3:2.
③王海明.伦理学原理[M].北京：北京大学出版社，2009，3:2.
①Mal Leicester, Celia Modgil, Sohan Modgil. Moral Education and Pluralism[M].London and New York:FalmerPress,2000:77.
②Mal Leicester, Celia Modgil, Sohan Modgil. Moral Education and Pluralism[M].London and New York:FalmerPress,2000:76.
①[法]爱弥儿·涂尔干（著），陈光金等（译）.道德教育[M].上海：上海人民出版社，2006：21.
②[法]爱弥儿·涂尔干（著），陈光金等（译）.道德教育[M].上海：上海人民出版社，2006：19.
③[美]约翰·罗尔斯（著），何怀宏等（译）.正义论[M].北京：中国社会科学出版社，2006：41.
①[美]约翰·罗尔斯（著），何怀宏等（译）.正义论[M].北京：中国社会科学出版社，2006：41-42.
②[希]亚里士多德（著），廖申白（译）.尼各马克伦理学[M].北京：商务印书馆，2009：3.
①[美]约翰·罗尔斯（著），何怀宏等（译）.正义论[M].北京：中国社会科学出版社，2006：43.
①[美]R·赫斯利普（著），王邦虎（译）.美国人的道德教育[M].北京：人民教育出版社，2003：61.
①张友伦.美国通史·第二卷[M].北京：人民出版社，2002：18.
②丁则民.美国通史·第三卷[M].北京：人民出版社，2002：20.
③[美]罗伯特·所罗门（著），张卜天（译）.大问题——简明哲学导论[M].桂林：广西师范大学出版社，2011：
256.
④[美]罗伯特·所罗门（著），张卜天（译）.大问题——简明哲学导论[M].桂林：广西师范大学出版社，2011：
256.
⑤此处的密尔指的是约翰·斯图亚特·密尔而不是詹姆斯·密尔，密尔或可被翻译成穆勒。
①[英]约翰·密尔（著）许宝骙（译）.论自由[M].北京：商务印书馆.2010：89.
②[英]约翰·密尔（著）许宝骙（译）.论自由[M].北京：商务印书馆.2010：Ⅳ.
③[英]以赛亚·柏林（著），胡传胜（译）.自由论[M].上海：译林出版社.2011：223.
④[英]以赛亚·柏林（著），胡传胜（译）.自由论[M].上海：译林出版社.2011：170.
①[英]以赛亚·柏林（著），胡传胜（译）.自由论[M].上海：译林出版社.2011：179-180.
②[英]以赛亚·柏林（著），胡传胜（译）.自由论[M].上海：译林出版社.2011：183.
③[美]R·赫斯利普（著），王邦虎（译）.美国人的道德教育[M].北京：人民教育出版社，2003：62-63.
①David Carr and Jan Steutel. Virtue ethics and moral education[M]. London and New York: Taylor﹠FrancisGroup,1999:187.
②David Carr and Jan Steutel. Virtue ethics and moral education[M]. London and New York: Taylor﹠FrancisGroup,1999:187.
③David Carr and Jan Steutel. Virtue ethics and moral education[M]. London and New York: Taylor﹠FrancisGroup,1999:190.
④Goble, Frank, and B.David Brooks.The Case for Character Education[M].Ottawa,Ill.:Green Hill,1983:46.
①William Bennett. Moral Literacy and the Formation of Character[A].In:Address delivered at the Harvard Clubof New York, sponsored by the Manhattan Institute, New York,1986.
②William Bennett. Moral Literacy and the Formation of Character[A].In:Address delivered at the Harvard Clubof New York, sponsored by the Manhattan Institute, New York,1986.
③[美]路易斯·拉思斯（著），谭松贤（译）.价值与教学[M].杭州：浙江教育出版社，2003：24.
①[美]路易斯·拉思斯（著），谭松贤（译）.价值与教学[M].杭州：浙江教育出版社，2003：25.
②[美]路易斯·拉思斯（著），谭松贤（译）.价值与教学[M].杭州：浙江教育出版社，2003：27.
③[美]路易斯·拉思斯（著），谭松贤（译）.价值与教学[M].杭州：浙江教育出版社，2003：25.
①[英]以赛亚·柏林（著），胡传胜（译）.自由论[M].上海：译林出版社.2011：227，278.
②[英]以赛亚·柏林（著），胡传胜（译）.自由论[M].上海：译林出版社，2011：227，002.
①[美]路易斯·拉思斯（著），谭松贤（译）.价值与教学[M].杭州：浙江教育出版社，2003：5，33.
①[美]约翰·罗尔斯（著），何怀宏等（译）.正义论[M].北京：中国社会科学出版社，2006：3-4.
②[美]迈克尔·J·桑德尔（著），万俊人等（译）.自由主义与正义的局限[M].上海：译林出版社，2006：22.
③[美]约翰·罗尔斯（著），何怀宏等（译）.正义论[M].北京：中国社会科学出版社，2006：120.
④[美]约翰·罗尔斯（著），何怀宏等（译）.正义论[M].北京：中国社会科学出版社，2006：136.
①[美]约翰·罗尔斯（著），何怀宏等（译）.正义论[M].北京：中国社会科学出版社，2006：136.
①[美]约翰·罗尔斯（著），何怀宏等（译）.正义论[M].北京：中国社会科学出版社，2006：507~509.
①David Carr and Jan Steutel. Virtue ethics and moral education[M]. London and New York: Taylor﹠FrancisGroup,1999:5.
②David Carr and Jan Steutel. Virtue ethics and moral education[M]. London and New York: Taylor﹠FrancisGroup,1999:101.
③David Carr and Jan Steutel. Virtue ethics and moral education[M]. London and New York: Taylor﹠FrancisGroup,1999:101.
④Lawrence Kohlbrg. The Philosophy of Moral Development: moral stages and the idea of justice[M]. NewYork:Harper＆Row,1981:29.
①Lawrence Kohlbrg. The Philosophy of Moral Development: moral stages and the idea of justice[M]. NewYork:Harper＆Row,1981:30.[美]劳伦斯·科尔伯格（著），魏贤超柯森等（译）.道德教育的哲学[M].杭州：浙江教育出版社，2003：288.
①[美]阿拉斯戴尔·麦金泰尔（著），宋继杰（译）.追寻美德[M].上海：译林出版社，2008：58.
②[美]阿拉斯戴尔·麦金泰尔（著），宋继杰（译）.追寻美德[M].上海：译林出版社，2008：71.
③[美]阿拉斯戴尔·麦金泰尔（著），万俊人（译）.谁之正义？何种合理性？[M].北京：当代中国出版社，1996：15.
①[美]阿拉斯戴尔·麦金泰尔（著），万俊人（译）.谁之正义？何种合理性？[M].北京：当代中国出版社，1996：55.
①[美]迈克尔·J·桑德尔（著），万俊人等（译）.自由主义与正义的局限[M].上海：译林出版社，2006：14.
②[美]迈克尔·J·桑德尔（著），万俊人等（译）.自由主义与正义的局限[M].上海：译林出版社，2006：39.
①[美]迈克尔·J·桑德尔（著），万俊人等（译）.自由主义与正义的局限[M].上海：译林出版社，2006：215，226
②Goble, Frank, and B.David Brooks.The Case for Character Education[M].Ottawa,Ill.:Green Hill,1983:46.
③Ivor Pritchard. Character Education: Research Prospects and Problems[J]. American Journal ofEducation,1988,96(4):469-495.
①William Bennett. Moral Literacy and the Formation of Character[A].In:Address delivered at the Harvard Clubof New York, sponsored by the Manhattan Institute, New York,1986.
②David Carr and Jan Steutel. Virtue ethics and moral education[M]. London and New York: Taylor﹠FrancisGroup,1999:83,245.
③David Carr and Jan Steutel. Virtue ethics and moral education[M]. London and New York: Taylor﹠FrancisGroup,1999:83,245.
④Ivor Pritchard. Character Education: Research Prospects and Problems[J]. American Journal ofEducation,1988,96(4):469-495.
①Perry L. Glanzer. The Character to seek Justice: Showing Fairness to Diverse Visions of CharacterEducation[J].The Phi Delta Kappan,1998,79(6):434-436,438,448.
②Perry L. Glanzer. The Character to seek Justice: Showing Fairness to Diverse Visions of CharacterEducation[J].The Phi Delta Kappan,1998,79(6):434-436,438,448.
①John P. Reeder Jr. Three Moral Traditions [J].The Journal of Religious Ethics,1994,22(1):75-92.
②Nel Noddings.Caring: A Feminine Approach to Ethics and Moral Education [M].Los Angeles: University ofCalifornia,1984:171.
①Nel Noddings. Teaching Themes of Care [J].The Phi Delta Kappan,1995,76(9):675-679.
②Nel Noddings. Teaching Themes of Care [J].The Phi Delta Kappan,1995,76(9):675-679.
③Nel Noddings. Teaching Themes of Care [J].The Phi Delta Kappan,1995,76(9):675-679.
④Nel Noddings. A Morally Defensible Mission for Schools in the21st Century [J]. The Phi DeltaKappan,1995,76(5):365-368.
①Nel Noddings. Teaching Themes of Care [J].The Phi Delta Kappan,1995,76(9):675-679.
①Nel Noddings. Teaching Themes of Care [J].The Phi Delta Kappan,1995,76(9):675-679.
②陈会昌.道德发展心理学[M].合肥：安徽教育出版社，2005:177-178.
①陈会昌.道德发展心理学[M].合肥：安徽教育出版社，2005:177-178.
②陈会昌.道德发展心理学[M].合肥：安徽教育出版社，2005:181-182.
①陈会昌.道德发展心理学[M].合肥：安徽教育出版社，2005:181，181
②Thomas Lickona. Educating for character: how our schools can teach respect and responsibility[M]. New York:Bantam Books,1991:43,43.
①Thomas Lickona. Educating for character: how our schools can teach respect and responsibility[M]. New York:Bantam Books,1991:72.
②Thomas Lickona. Educating for character: how our schools can teach respect and responsibility[M]. New York:Bantam Books,1991:72-73.
①[美] Madonna M. Murphy（著），周玲张学文（译）.美国“蓝带学校”的品性教育——应对挑战的最佳实践[M].北京：中国轻工业出版社，2002：218.
②[美] Madonna M. Murphy（著），周玲张学文（译）.美国“蓝带学校”的品性教育——应对挑战的最佳实践[M].北京：中国轻工业出版社，2002：229.
①[美] Madonna M. Murphy（著），周玲张学文（译）.美国“蓝带学校”的品性教育——应对挑战的最佳实践[M].北京：中国轻工业出版社，2002：219-221.
①Brenda Almond. Education for tolerance: cultural difference and family values[J].Journal of Moral Education，2010，39（2）:131-143.
②Brenda Almond. Education for tolerance: cultural difference and family values[J].Journal of Moral Education，2010，39（2）:131-143.
③K.A. Appian. The ethics of identity [M].Princeton: Princeton University Press,2005:77-85.
①Brenda Almond. Education for tolerance: cultural difference and family values[J].Journal of Moral Education，2010，39（2）:131-143.
②Tariq Modood. Defense of Multiculturalism[R].Utrecht: Association of Moral Education Conference,2009，2.Lawrence Blum. Secularism, multiculturalism and same-sex marriage:a comment on Brenda Almond’s ‘Educationfor tolerance’[J]. Journal of Moral Education，2010，39（2）:145-160.
①[加]威尔·金里卡（著），应奇葛水林（译）.自由主义、社群与文化[M].上海：上海译文出版社，2005:9-10.
②Brenda Almond. Education for tolerance: cultural difference and family values[J].Journal of Moral Education，2010，39（2）:131-143.
③Brenda Almond. Education for tolerance: cultural difference and family values[J].Journal of Moral Education，2010，39（2）:131-143.
①圣经·创世纪·神与挪亚立约.
②Brenda Almond. Education for tolerance: cultural difference and family values[J].Journal of Moral Education，2010，39（2）:131-143.
③Lawrence Blum. Secularism, multiculturalism and same-sex marriage:a comment on Brenda Almond’s‘Education for tolerance’[J]. Journal of Moral Education，2010，39（2）:145-160.
①Lawrence Blum. Secularism, multiculturalism and same-sex marriage: a comment on Brenda Almond’s‘Education for tolerance’[J]. Journal of Moral Education，2010，39（2）:145-160.
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③王海明.伦理学原理[M].北京：北京大学出版社，2009，3:2.
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256.
⑤此处的密尔指的是约翰·斯图亚特·密尔而不是詹姆斯·密尔，密尔或可被翻译成穆勒。
①[英]约翰·密尔（著）许宝骙（译）.论自由[M].北京：商务印书馆.2010：89.
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③[英]以赛亚·柏林（著），胡传胜（译）.自由论[M].上海：译林出版社.2011：223.
④[英]以赛亚·柏林（著），胡传胜（译）.自由论[M].上海：译林出版社.2011：170.
①[英]以赛亚·柏林（著），胡传胜（译）.自由论[M].上海：译林出版社.2011：179-180.
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③David Carr and Jan Steutel. Virtue ethics and moral education[M]. London and New York: Taylor﹠FrancisGroup,1999:190.
④Goble, Frank, and B.David Brooks.The Case for Character Education[M].Ottawa,Ill.:Green Hill,1983:46.
①William Bennett. Moral Literacy and the Formation of Character[A].In:Address delivered at the Harvard Clubof New York, sponsored by the Manhattan Institute, New York,1986.
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③[美]路易斯·拉思斯（著），谭松贤（译）.价值与教学[M].杭州：浙江教育出版社，2003：25.
①[英]以赛亚·柏林（著），胡传胜（译）.自由论[M].上海：译林出版社.2011：227，278.
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③David Carr and Jan Steutel. Virtue ethics and moral education[M]. London and New York: Taylor﹠FrancisGroup,1999:101.
④Lawrence Kohlbrg. The Philosophy of Moral Development: moral stages and the idea of justice[M]. NewYork:Harper＆Row,1981:29.
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①[美]阿拉斯戴尔·麦金泰尔（著），万俊人（译）.谁之正义？何种合理性？[M].北京：当代中国出版社，1996：55.
①[美]迈克尔·J·桑德尔（著），万俊人等（译）.自由主义与正义的局限[M].上海：译林出版社，2006：14.
②[美]迈克尔·J·桑德尔（著），万俊人等（译）.自由主义与正义的局限[M].上海：译林出版社，2006：39.
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②Goble, Frank, and B.David Brooks.The Case for Character Education[M].Ottawa,Ill.:Green Hill,1983:46.
③Ivor Pritchard. Character Education: Research Prospects and Problems[J]. American Journal ofEducation,1988,96(4):469-495.
①William Bennett. Moral Literacy and the Formation of Character[A].In:Address delivered at the Harvard Clubof New York, sponsored by the Manhattan Institute, New York,1986.
②David Carr and Jan Steutel. Virtue ethics and moral education[M]. London and New York: Taylor﹠FrancisGroup,1999:83,245.
③David Carr and Jan Steutel. Virtue ethics and moral education[M]. London and New York: Taylor﹠FrancisGroup,1999:83,245.
④Ivor Pritchard. Character Education: Research Prospects and Problems[J]. American Journal ofEducation,1988,96(4):469-495.
①Perry L. Glanzer. The Character to seek Justice: Showing Fairness to Diverse Visions of CharacterEducation[J].The Phi Delta Kappan,1998,79(6):434-436,438,448.
②Perry L. Glanzer. The Character to seek Justice: Showing Fairness to Diverse Visions of CharacterEducation[J].The Phi Delta Kappan,1998,79(6):434-436,438,448.
①John P. Reeder Jr. Three Moral Traditions [J].The Journal of Religious Ethics,1994,22(1):75-92.
②Nel Noddings.Caring: A Feminine Approach to Ethics and Moral Education [M].Los Angeles: University ofCalifornia,1984:171.
①Nel Noddings. Teaching Themes of Care [J].The Phi Delta Kappan,1995,76(9):675-679.
②Nel Noddings. Teaching Themes of Care [J].The Phi Delta Kappan,1995,76(9):675-679.
③Nel Noddings. Teaching Themes of Care [J].The Phi Delta Kappan,1995,76(9):675-679.
④Nel Noddings. A Morally Defensible Mission for Schools in the21st Century [J]. The Phi DeltaKappan,1995,76(5):365-368.
①Nel Noddings. Teaching Themes of Care [J].The Phi Delta Kappan,1995,76(9):675-679.
①Nel Noddings. Teaching Themes of Care [J].The Phi Delta Kappan,1995,76(9):675-679.
②陈会昌.道德发展心理学[M].合肥：安徽教育出版社，2005:177-178.
①陈会昌.道德发展心理学[M].合肥：安徽教育出版社，2005:177-178.
②陈会昌.道德发展心理学[M].合肥：安徽教育出版社，2005:181-182.
①陈会昌.道德发展心理学[M].合肥：安徽教育出版社，2005:181，181
②Thomas Lickona. Educating for character: how our schools can teach respect and responsibility[M]. New York:Bantam Books,1991:43,43.
①Thomas Lickona. Educating for character: how our schools can teach respect and responsibility[M]. New York:Bantam Books,1991:72.
②Thomas Lickona. Educating for character: how our schools can teach respect and responsibility[M]. New York:Bantam Books,1991:72-73.
①[美] Madonna M. Murphy（著），周玲张学文（译）.美国“蓝带学校”的品性教育——应对挑战的最佳实践[M].北京：中国轻工业出版社，2002：218.
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①[美] Madonna M. Murphy（著），周玲张学文（译）.美国“蓝带学校”的品性教育——应对挑战的最佳实践[M].北京：中国轻工业出版社，2002：219-221.
①Brenda Almond. Education for tolerance: cultural difference and family values[J].Journal of Moral Education，2010，39（2）:131-143.
②Brenda Almond. Education for tolerance: cultural difference and family values[J].Journal of Moral Education，2010，39（2）:131-143.
③K.A. Appian. The ethics of identity [M].Princeton: Princeton University Press,2005:77-85.
①Brenda Almond. Education for tolerance: cultural difference and family values[J].Journal of Moral Education，2010，39（2）:131-143.
②Tariq Modood. Defense of Multiculturalism[R].Utrecht: Association of Moral Education Conference,2009，2.Lawrence Blum. Secularism, multiculturalism and same-sex marriage:a comment on Brenda Almond’s ‘Educationfor tolerance’[J]. Journal of Moral Education，2010，39（2）:145-160.
①[加]威尔·金里卡（著），应奇葛水林（译）.自由主义、社群与文化[M].上海：上海译文出版社，2005:9-10.
②Brenda Almond. Education for tolerance: cultural difference and family values[J].Journal of Moral Education，2010，39（2）:131-143.
③Brenda Almond. Education for tolerance: cultural difference and family values[J].Journal of Moral Education，2010，39（2）:131-143.
①圣经·创世纪·神与挪亚立约.
②Brenda Almond. Education for tolerance: cultural difference and family values[J].Journal of Moral Education，2010，39（2）:131-143.
③Lawrence Blum. Secularism, multiculturalism and same-sex marriage:a comment on Brenda Almond’s‘Education for tolerance’[J]. Journal of Moral Education，2010，39（2）:145-160.
①Lawrence Blum. Secularism, multiculturalism and same-sex marriage: a comment on Brenda Almond’s‘Education for tolerance’[J]. Journal of Moral Education，2010，39（2）:145-160.
①[美]约翰·罗尔斯（著），何怀宏等（译）.正义论[M].北京：中国社会科学出版社，2006，12：209-214.
②Lawrence Blum. Secularism, multiculturalism and same-sex marriage: a comment on Brenda Almond’s‘Education for tolerance’[J]. Journal of Moral Education，2010，39（2）:145-160.
①Brenda Almond. Education for tolerance: cultural difference and family values[J].Journal of Moral Education，2010，39（2）:131-143. Brenda Almond. Tolerance, secularism and culture: reply to Blum[J]. ournal of MoralEducation，2010，39（2）:161-163.
②Lawrence Blum. Secularism, multiculturalism and same-sex marriage: a comment on Brenda Almond’s‘Education for tolerance’[J]. Journal of Moral Education，2010，39（2）:145-160.
③John Klausen.The Islamic challenge:politics and religion in Western Europe[M].New York: Oxford UniversityPress,2005,35.
④Brenda Almond. The Fragmenting Family [M]. New York: Oxford University Press,2006,137-138.
①Tariq Modood. Defense of Multiculturalism [R].Utrecht: Association of Moral Education Conference,2009,2.
①[美]鲁斯·华莱士[英]艾莉森·沃尔夫（著），刘少杰等（译）.当代社会学理论[M].北京：中国人民大学出版社，2008：99.
②[美]斯蒂芬·马塞多（著），马万利（译）.自由主义美德——自由主义宪政中的公民身份、德性与社群[M].上海：译林出版社，2010:240-244.
①[美]鲁斯·华莱士，[英]艾莉森·沃尔夫（著），刘少杰等（译）.当代社会学理论[M].北京：中国人民大学出版社，2008：105-108.
②[美]鲁斯·华莱士，[英]艾莉森·沃尔夫（著），刘少杰等（译）.当代社会学理论[M].北京：中国人民大学出版社，2008：106.
③[英]安东尼·吉登斯（著），赵旭东齐心等（译），刘琛张建忠（校）.社会学[M].北京：北京大学出版社，2007:505.
①[英]安东尼·吉登斯（著），赵旭东齐心等（译），刘琛张建忠（校）.社会学[M].北京：北京大学出版社，2007:506.
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①Gaines M. Foster. A Christian Nation: Signs of a Covenant[A]. In: John Bodnar. Bonds of Affection: AmericanDefine Their Patriotism. Princeton: Princeton University Press,1996:121-122.
②[美]塞穆尔·亨廷顿（著），程克雄（译）.我们是谁？美国国家特性面临的挑战[M].北京：新华出版社，2005：71.
③U.S.Census Bureau. Christian Church Adherents,2000, and Jewish Population,2002—States［EB/OL］.:http://www.census.gov/prod/2004pubs/03statab/pop.pdf.2010-10-22.Donna M. Gollnick and Philip C.Chinn. Multicultural Education in a Pluralistic Society [M].Ohio, Columbus: Prentice-Hall,Inc,1998:192.
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③[美]塞穆尔·亨廷顿（著），程克雄（译）.我们是谁？美国国家特性面临的挑战[M].北京：新华出版社，2005：73-74.
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①Thomas Lickona. Educating for character: how our schools can teach respect and responsibility[M]. New York:Bantam Books,1991:39.
②《圣经·出埃及记·十诫》.
③Thomas Lickona. Educating for character: how our schools can teach respect and responsibility[M]. New York:Bantam Books,1991:39.
④[美]阿拉斯戴尔·麦金泰尔（著），万俊人（译）.谁之正义？何种合理性？[M].北京：当代中国出版社，1996：2.
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②[阿]穆罕默德（著），马坚（译）.古兰经[M].北京：中国社会科学出版社，2010:18.
③Thomas Lickona. Educating for character: how our schools can teach respect and responsibility[M]. New York:Bantam Books,1991:39.
④《圣经·创世记·神的创造》.
①[美]塞穆尔·亨廷顿（著），程克雄（译）.我们是谁？美国国家特性面临的挑战[M].北京：新华出版社，2005：71.
②Thomas Lickona. Educating for character: how our schools can teach respect and responsibility[M]. New York:Bantam Books,1991:40.
③Thomas Lickona. Educating for character: how our schools can teach respect and responsibility[M]. New York:Bantam Books,1991:40.
④Thomas Lickona. Educating for character: how our schools can teach respect and responsibility[M]. New York:Bantam Books,1991:40.
①Thomas Lickona. Educating for character: how our schools can teach respect and responsibility[M]. New York:Bantam Books,1991:41.
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①Evan Simpson. Moral Conservatism [J].The Review of Politics,1987,49(1):29-58.
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③Evan Simpson. Moral Conservatism [J].The Review of Politics,1987,49(1):29-58.
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④Betty A. Sichel. Moral Education: Character, Community, and Ideals[M]. Philadelphia: Temple UniversityPress,1988:136.
⑤Betty A. Sichel. Moral Education: Character, Community, and Ideals[M]. Philadelphia: Temple UniversityPress,1988:139.
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②Evan Simpson. Moral Conservatism [J].The Review of Politics,1987,49(1):29-58.
①[美]约翰·罗尔斯（著），何怀宏等（译）.正义论[M].北京：中国社会科学出版社,2006：470
①Betty A. Sichel. Moral Education: Character, Community, and Ideals[M]. Philadelphia: Temple UniversityPress,1988:137.
②Betty A. Sichel. Moral Education: Character, Community, and Ideals[M]. Philadelphia: Temple UniversityPress,1988:137.
①Betty A. Sichel. Moral Education: Character, Community, and Ideals[M]. Philadelphia: Temple UniversityPress,1988:153.
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