Enseignement moral et enseignement de l'éthique : analyse des ruptures et des continuités dans les programmes d'étude québécois au primiare et au secondaire depuis 1977

La discussion des résultats expose ce qui s'avère être des éléments de continuité majeurs transversaux. Ces huit éléments de continuité majeurs, soit finalement les résultats principaux de notre recherche, se détaillent ainsi: (1) Le développement de l'individu est au coeur des préoccupations de tous les programmes; (2) Les relations interpersonnelles sont toujours travaillées; (3) Bien qu'on touche des savoirs davantage théoriques, ce sont surtout des aptitudes et des habiletés qu'on désire développer en morale et en éthique; (4) L'évaluation formative est prédominante sur l'évaluation sommative, bien que celle-ci soit également utilisée; (5) Les valeurs et les normes composent une partie du contenu de tous les programmes; (6) Le développement du jugement (moral, éthique, critique) est une constante; (7) On s'attend à ce que l'élève soit actif dans le développement de son jugement; (8) L'enseignant a plusieurs rôles, les plus importants étant d'être un motivateur, une personne ressource et un modèle. Parce qu'ils marquent une cassure certaine entre l'enseignement de l'éthique et l'enseignement de la morale, certains éléments de rupture retiennent également l'attention : (1) La place et le rôle de la religion; (2) La question du positionnement. En conclusion, cette recherche théorique permet de faire le pont entre l'enseignement moral et l'enseignement de l'éthique, exposant entre autres ce qui peut être transféré du premier vers le second.

Le dialogue dans le programme scolaire d'éthique et culture religieuse : débats, bilan et prospective

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

Écoles catholiques et diversité religieuse en classe : cas du Collège catholique Père Aupiais de Cotonou en République du Bénin

Résumé La diversité religieuse est un fait bien attesté aujourd’hui en République du Bénin. Chrétiens, Musulmans, adeptes des religions traditionnelles et ceux d'autres spiritualités se côtoient autant dans la sphère publique que privée sur le territoire béninois. N’épargnant donc aucun domaine de la société béninoise, cette diversité s'exprime également dans les milieux scolaires notamment dans les écoles privées catholiques du pays. La volonté du diocèse de Cotonou d'ouvrir les portes de ses écoles à tous les enfants sans distinction de religions ni d'ethnies, entraine de facto l'épineux problème de la gestion de la diversité religieuse et du pluralisme dans ses institutions confessionnelles. Sensible à cette problématique en milieu scolaire auprès des jeunes, le cas du collège catholique Père Aupiais nous intéresse pour son approche du cours de religion dispensé aux élèves du premier cycle. Le présent travail dans une démarche praxéologique, observe, analyse et interprète un cours confessionnel de religion donné en classe de 5è secondaire dans ledit collège. Cette interprétation s’appuie sur des référents théoriques que sont le Magistère de l'Église, un texte biblique, l’approche pédagogique de Philippe Meirieu, la théologie dialogale de Richard Bergeron, l’apport de certains responsables d'écoles privées confessionnelles québécoises. Ces derniers constituent des éléments importants dans notre intervention dans le contexte de ce travail. Il s’agit en définitive de proposer quelques recommandations pour la mise en place d'un cours d'enseignement moral et religieux favorisant le « vivre ensemble ». L’intérêt de ce travail est de susciter le débat sur la gestion de la diversité et du pluralisme en milieu scolaire catholique béninois.

Le concept d'expérience chez John Dewey et la problématique de l'éducation morale

L'éducation morale peut-elle répondre au défi et au besoin d'une éthique personnelle et sociale? Comment l'école peut-elle mettre en branle un processus de socialisation chez les jeunes? Permet-elle d'éclairer, d'élargir et d'approfondir le contenu social des enjeux éthiques chez l'enfant quand celui-ci est aux prises constamment avec le devoir du rendement et des notes? La pédagogie de l'enseignement moral telle que vécue dans nos écoles ouvre-telle les portes à la socialisation ou au narcissisme et à l'individualisme? Y a-t-il, en fait, entre l'organisation scolaire et l'organisation sociale, une continuité grâce à laquelle la formation morale à l'école permet au jeune de s'engager dans le processus social tout en développant des connaissances et des aptitudes nécessaires pour comprendre les enjeux éthiques collectifs et proposer des pistes de solutions? Pour favoriser cette continuité, l'organisation scolaire ne devrait-elle pas être à l'image de l'organisation sociale? Ultimement, quel lien existe-t-il entre l'école québécoise et notre société? Ce rapide survol de la problématique de l'éducation morale nous permet de distinguer actuellement trois niveaux d'interrogation: la conception de l'être humain sous-jacente aux programmes, la finalité de l'enseignement dans les écoles du Québec, ainsi que son enjeu social. Soulever ainsi cette problématique nous aide à mieux réfléchir sur la situation et à proposer des pistes de solutions pour faire de l'éducation morale une théorie et une pratique toujours plus conformes aux expériences individuelles et sociales de chez nous. C'est à partir de ce questionnement global que le philosophe et pédagogue américain John Dewey (1859-1952) nous semble très pertinent. Face à la problématique de l'éducation morale au Québec, la référence spécifique à John Dewey nous semble crédible pour plusieurs raisons. […]

La notion d'enseignement parfait (yuanjiao) dans la pensée de Mou Zongsan (1909-1995)

Personnage central du néoconfucianisme contemporain, Mou Zongsan (1909-1995) a écrit un nombre impressionnant de livres philosophiques. Loin d’ignorer les penseurs d’autres courants, il les intègre à ses théories pour en utiliser les forces. Ainsi, il s’intéresse au concept d’enseignement parfait (yuanjiao圓教). Cette notion fut introduite par l’école bouddhique Tiantai (Tiantai天台). Après une classification de tous les enseignements bouddhiques, il fut conclu que l’enseignement parfait consiste en un enseignement complet reflétant parfaitement l’intention ultime du Bouddha. Mou considère quatre critères pour déterminer quelle doctrine est conforme à cette idée : la préservation de tout ce qui existe, la possibilité pour tous d’atteindre l’illumination, englober tout sans distinction et utiliser un langage qu’il qualifie de non analytique. Dans cette étude, nous allons examiner l’utilisation faite par Mou du concept d’enseignement parfait. Il démontre la nécessité pour l’être humain d’avoir un esprit qui saisit à la fois la sphère phénoménale et nouménale. De cette façon, tout ce qui compose la réalité, pur et impur, est conservé. Il emprunte ensuite le concept du summum bonum kantien, c’est-à-dire le ratio proportionnel entre la vertu et le bonheur, et le révise à l’aide de l’enseignement parfait. Le résultat est tout à fait étonnant : l’être humain possède l’intuition intellectuelle, normalement réservé à Dieu chez Kant, et est ainsi responsable de son propre bonheur grâce à l’accomplissement d’actions morales. Cependant, le bouddhisme ne fournirait pas le cadre théorique idéal pour la notion très importante du summum bonum puisque l’aspect moral n’y serait pas assez développé. Mou affirme que, malgré leur origine bouddhique, les critères qui définissent un enseignement parfait peuvent être appliqués à d’autres courants de pensée. Il propose donc le confucianiste Wang Longxi王龍溪 (Wang Ji王畿 1498- 1583), dont les théories correspondent aux caractéristiques de l’enseignement parfait, pour établir un concept du summum bonum novateur.

Os fins e meios da Educação Moral nas escolas brasileiras: representações de educadores

Conselho Nacional de Desenvolvimento Científico e Tecnológico (CNPq)

Instruction morale et civique, l'homme, le citoyen, a l'usage de l'enseignement primaire ...

Mode of access: Internet.

La Démocratie devant l'enseignement catholique : Cas de conscience. Seconde série /

Antep.

Negotiating social and moral order in internet relay chat

Although internet chat is a significant aspect of many internet users’ lives, the manner in which participants in quasi-synchronous chat situations orient to issues of social and moral order remains to be studied in depth. The research presented here is therefore at the forefront of a continually developing area of study. This work contributes new insights into how members construct and make accountable the social and moral orders of an adult-oriented Internet Relay Chat (IRC) channel by addressing three questions: (1) What conversational resources do participants use in addressing matters of social and moral order? (2) How are these conversational resources deployed within IRC interaction? and (3) What interactional work is locally accomplished through use of these resources? A survey of the literature reveals considerable research in the field of computer-mediated communication, exploring both asynchronous and quasi-synchronous discussion forums. The research discussed represents a range of communication interests including group and collaborative interaction, the linguistic construction of social identity, and the linguistic features of online interaction. It is suggested that the present research differs from previous studies in three ways: (1) it focuses on the interaction itself, rather than the ways in which the medium affects the interaction; (2) it offers turn-by-turn analysis of interaction in situ; and (3) it discusses membership categories only insofar as they are shown to be relevant by participants through their talk. Through consideration of the literature, the present study is firmly situated within the broader computer-mediated communication field. Ethnomethodology, conversation analysis and membership categorization analysis were adopted as appropriate methodological approaches to explore the research focus on interaction in situ, and in particular to investigate the ways in which participants negotiate and co-construct social and moral orders in the course of their interaction. IRC logs collected from one chat room were analysed using a two-pass method, based on a modification of the approaches proposed by Pomerantz and Fehr (1997) and ten Have (1999). From this detailed examination of the data corpus three interaction topics are identified by means of which participants clearly orient to issues of social and moral order: challenges to rule violations, ‘trolling’ for cybersex, and experiences regarding the 9/11 attacks. Instances of these interactional topics are subjected to fine-grained analysis, to demonstrate the ways in which participants draw upon various interactional resources in their negotiation and construction of channel social and moral orders. While these analytical topics stand alone in individual focus, together they illustrate different instances in which participants’ talk serves to negotiate social and moral orders or collaboratively construct new orders. Building on the work of Vallis (2001), Chapter 5 illustrates three ways that rule violation is initiated as a channel discussion topic: (1) through a visible violation in open channel, (2) through an official warning or sanction by a channel operator regarding the violation, and (3) through a complaint or announcement of a rule violation by a non-channel operator participant. Once the topic has been initiated, it is shown to become available as a topic for others, including the perceived violator. The fine-grained analysis of challenges to rule violations ultimately demonstrates that channel participants orient to the rules as a resource in developing categorizations of both the rule violation and violator. These categorizations are contextual in that they are locally based and understood within specific contexts and practices. Thus, it is shown that compliance with rules and an orientation to rule violations as inappropriate within the social and moral orders of the channel serves two purposes: (1) to orient the speaker as a group member, and (2) to reinforce the social and moral orders of the group. Chapter 6 explores a particular type of rule violation, solicitations for ‘cybersex’ known in IRC parlance as ‘trolling’. In responding to trolling violations participants are demonstrated to use affiliative and aggressive humour, in particular irony, sarcasm and insults. These conversational resources perform solidarity building within the group, positioning non-Troll respondents as compliant group members. This solidarity work is shown to have three outcomes: (1) consensus building, (2) collaborative construction of group membership, and (3) the continued construction and negotiation of existing social and moral orders. Chapter 7, the final data analysis chapter, offers insight into how participants, in discussing the events of 9/11 on the actual day, collaboratively constructed new social and moral orders, while orienting to issues of appropriate and reasonable emotional responses. This analysis demonstrates how participants go about ‘doing being ordinary’ (Sacks, 1992b) in formulating their ‘first thoughts’ (Jefferson, 2004). Through sharing their initial impressions of the event, participants perform support work within the interaction, in essence working to normalize both the event and their initial misinterpretation of it. Normalising as a support work mechanism is also shown in relation to participants constructing the ‘quiet’ following the event as unusual. Normalising is accomplished by reference to the indexical ‘it’ and location formulations, which participants use both to negotiate who can claim to experience the ‘unnatural quiet’ and to identify the extent of the quiet. Through their talk participants upgrade the quiet from something legitimately experienced by one person in a particular place to something that could be experienced ‘anywhere’, moving the phenomenon from local to global provenance. With its methodological design and detailed analysis and findings, this research contributes to existing knowledge in four ways. First, it shows how rules are used by participants as a resource in negotiating and constructing social and moral orders. Second, it demonstrates that irony, sarcasm and insults are three devices of humour which can be used to perform solidarity work and reinforce existing social and moral orders. Third, it demonstrates how new social and moral orders are collaboratively constructed in relation to extraordinary events, which serve to frame the event and evoke reasonable responses for participants. And last, the detailed analysis and findings further support the use of conversation analysis and membership categorization as valuable methods for approaching quasi-synchronous computer-mediated communication.

"Well, now I'm upset": Moral and social orders in the playground

There is much still to learn about how young children’s membership with peers shapes their constructions of moral and social obligations within everyday activities in the school playground. This paper investigates how a small group of girls, aged four to six years, account for their everyday social interactions in the playground. They were video-recorded as they participated in a pretend game of school. Several days later, a video-recorded excerpt of the interaction was shown to them and invited to comment on what was happening in the video. This conversation was audio-recorded. Drawing on a conversation analysis approach, this chapter shows that, despite their discontent and complaining about playing the game of school, the girls’ actions showed their continued orientation to the particular codes of the game, of ‘no going away’ and ‘no telling’. By making relevant these codes, jointly constructed by the girls during the interview, they managed each other’s continued participation within two arenas of action: the pretend, as a player in a pretend game of school; and the real, as a classroom member of a peer group. Through inferences to explicit and implicit codes of conduct, moral obligations were invoked as the girls attempted to socially exclude or build alliances with others, and enforce their own social position. As well, a shared history that the girls re-constructed has moral implications for present and future relationships. The girls oriented to the history as an interactional resource for accounting for their actions in the pretend game. This paper uncovers how children both participate in, and shape, their everyday social worlds through talk and interaction and the consequences a taken-for-granted activity such as playing school has for their moral and social positions in the peer group.

Free will, moral responsibility and ADHD

One of the oldest problems in philosophy concerns the relationship between free will and moral responsibility. If we adopt the position that we lack free will, in the absolute sense—as have most philosophers who have addressed this issue—how can we truly be held accountable for what we do? This paper will contend that the most significant and interesting challenge to the long-standing status-quo on the matter comes not from philosophy, jurisprudence, or even physics, but rather from psychology. By examining this debate through the lens of contemporary behaviour disorders, such as ADHD, it will be argued that notions of free will, along with its correlate, moral responsibility, are being eroded through the logic of psychology which is steadily reconfiguring large swathes of familiar human conduct as pathology. The intention of the paper is not only to raise some concerns over the exponential growth of behaviour disorders, but also, and more significantly, to flag the ongoing relevance of philosophy for prying open contemporary educational problems in new and interesting ways.

Free will, moral responsibility and ADHD

One of the oldest problems in philosophy concerns the relationship between free will and moral responsibility. If we adopt the position that we lack free will, in the absolute sense—as have most philosophers who have addressed this issue—how can we truly be held accountable for what we do? This paper will contend that the most significant and interesting challenge to the long-standing status-quo on the matter comes not from philosophy, jurisprudence, or even physics, but rather from psychology. By examining this debate through the lens of contemporary behaviour disorders, such as ADHD, it will be argued that notions of free will, along with its correlate, moral responsibility, are being eroded through the logic of psychology which is steadily reconfiguring large swathes of familiar human conduct as pathology. The intention of the paper is not only to raise some concerns over the exponential growth of behaviour disorders, but also, and more significantly, to flag the ongoing relevance of philosophy for prying open contemporary educational problems in new and interesting ways.

Queensland Aborigines, multiple realities and the social sources of suffering: Psychiatry and moral regions of being (Part 1)

This two part paper considers the experience of a range of magico-religious experiences (such as visions and voices) and spirit beliefs in a rural Aboriginal town. The papers challenge the tendency of institutionalised psychiatry to medicalise the experiences and critiques the way in which its individualistic practice is intensified in the face of an incomprehensible Aboriginal „other‟ to become part of the power imbalance that characterises the relationship between Indigenous and white domains. The work reveals the internal differentiation and politics of the Aboriginal domain, as the meanings of these experiences and actions are contested and negotiated by the residents and in so doing they decentre the concerns of the white domain and attempt to control their relationship with it. Thus the plausibility structure that sustains these multiple realities reflects both accommodation and resistance to the material and historical conditions imposed and enacted by mainstream society on the residents, and to current socio- political realities. I conclude that the residents‟ narratives chart the grounds of moral adjudication as the experiences were rarely conceptualised by local people as signs of individual pathology but as reflections of social reality. Psychiatric drug therapy and the behaviourist assumptions underlying its practice posit atomised individuals as the appropriate site of intervention as against the multiple realities revealed by the phenomenology of the experiences. The papers thus call into question Australian mainstream „commonsense‟ that circulates about Aboriginal and Torres Strait Islander people which justifies representations of them as sickly outcasts in Australian society.