积极教育、亚里士多德的 "幸福 "和青少年的 "美好 "生活理念

Kylie Trask-Kerr, Tan-Chyuan Chin, Dianne A. Vella-Brodrick
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引用次数: 0

摘要

被称为积极教育的教育方法源于积极心理学,并经常将其繁荣的概念归因于亚里士多德的快乐主义。一些学者认为积极心理学的繁荣是亚里士多德美德的代名词,而另一些学者则认为积极心理学的哲学基础与亚里士多德的规范伦理学之间存在重大分歧。很少有学者研究青少年对繁荣的理解是否反映了亚里士多德的快乐,以及这在积极教育的学生中是否不同。本文通过226名青少年的写作来探讨美好生活的概念,其中93名青少年就读于实施积极教育的学校。这些都是通过亚里士多德的视角来分析的,发现群体之间的相似之处多于差异。两组都讨论了人际关系、情感和成就,但道德上的善良和美德并不突出。结论是关于这对“积极”教育的影响以及它在培育繁荣中所起的作用。
本文章由计算机程序翻译,如有差异,请以英文原文为准。

Positive education, Aristotelian eudaimonia, and adolescent notions of the ‘good’ life

Positive education, Aristotelian eudaimonia, and adolescent notions of the ‘good’ life

The educational approach known as positive education emerged from positive psychology and frequently attributes its conception of flourishing to Aristotelian eudaimonia. This is a point of contention between scholars who see positive psychology’s flourishing as an epithet of Aristotelian virtues and others who have identified critical divergences between the philosophical foundations of positive psychology and Aristotle’s normative ethics. Few scholars have examined whether adolescent understandings of flourishing reflect Aristotelian eudaimonia, and whether this is different in positive education students. This paper explores notion of the good life through the writings of 226 adolescents, 93 of whom attend a school that has implemented positive education. These are analysed through an Aristotelian lens, finding more similarities than differences between the groups. Both groups discussed relationships, emotions, and accomplishments, but moral goodness and virtue were not prominent. Conclusions are drawn about the implications of this for ‘positive’ education and the role it plays in nurturing flourishing.

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