Critiques of Kohlberg's model of moral development: a summary

Este artículo hace una exposición de las críticas más relevantes que ha recibido el conocido modelo de desarrollo moral de Kohlberg. Concretamente, las críticas que se presentan son las siguientes: la crítica del sí mismo completamente bueno, la crítica feminista, la crítica del relativismo moral, la crítica de la carencia de responsabilidad, la crítica del ateísmo del autor, la crítica de la empatía y la emoción, la crítica empírica sobre los estadios, la crítica de la excesiva dependencia de Kohlberg respecto al lenguaje, la crítica normativa, la crítica sobre metodología de los estudios, la crítica acerca de la relación entre estructura y contenido, la crítica ideológica, la crítica sobre su tratamiento de la moral sexual, la crítica narrativa y la crítica acerca de las virtudes. Estas críticas son expuestas y valoradas en el desarrollo del artículo. Los autores principales con los que se dialoga, aparte de Kohlberg y Piaget, son: Gilligan, Hoffman, Rushton y Schweder. También son tenidos especialmente en cuenta Bruner, Flanagan, Hartshorne, Kalam, Kurtines y Gewirtz, Maclntyre, Rawls, Rest, Vitz y Wolterstorff

Humanismo secular y tolerancia de las creencias religiosas: la situación en la educación de Estados Unidos

he focus of this article is on the conflict between secular and religious thought in the world of American education. Some years ago, I carried out a large research project on the treatment of religion in the textbooks of American public grammar schools (grades 1-6) and highschools (grades 10-12). The results of this study made it clear that the primary censorship of religion in the United States is through omitting information about religion from educational material. Overt hostility to religion is rare. However the result of leaving out religion and leaving in only the secular world view results in thoroughly biased educational material. The bias is especially clear in sex education, social studies and history. As more and more Americans have become aware of the anti-religious bias in the state-funded educational bureaucracy, there has been increasing conflict. One result is a growing grass-roots hostility to the modern secular state and especially the philosophy of secularism in the schools. Besides large-scale parental resistance, there is also a new anti-secular, pro-religion -we might say "post-modern"- intelligentsia. The basic premise of this new movement is to reject much of modernity and especially its expression in secular humanism and in the growth of the bureaucratic welfare state. Most of this new movement is rooted in religion, primarily Protestant Christianity, but the same thing is happening in American Catholicism and Judaism. Besides the pro-religious intellectual positions, and the critique of modern institutions, there have been concrete social and political expressions. One example is the growth of home-shooling. Approximately one million American children are now educated by their parents at home. There is also a large-scale political movement to break up the state's monopoly on education and to allow private and religious schools to receive tax funds. This new post-modern, pro-family and pro-tradition movement is also supported by the new technology. Personal computers, Internet, fax, etc. are all de-centralizing education and allowing parents to provide sophisticated and superior educational materials to their children at home

Revista española de pedagogía

Título, resumen y palabras clave también en inglésSe describen los aspectos importantes del conflicto entre secularismo y religión en la educación de los Estados Unidos, cómo se trata en los libros de texto que se emplean y cuáles son los ámbitos donde dicho conflicto se muestra con más fuerza.ES

Psychology as religion: The cult of self-worship

Grand Rapids, Michigan149 p.: index; 21 c

The future of the university: From postmodern to transmodern

THE MODERN UNIVERSITY We begin by surveying the situation of the university today, especially the university world in the United States with which I am most familiar. (Of course, there are strong similarities between universities in the U.S. and those in Canada and Western Europe.) Let us call this the “modern university” as it is the university with which we are all so familiar. Obviously, this modern university is quite different from the medieval university, or the universi..