1、Comment o1: 精神，气质，人的思想，观念Comment o2: 全面的，细致的Comment o3: 翻译时放句前Comment o4: 接受，接纳；赞成Unit 4 Explicit and Implicit Moral EducationImagine a guardsman, from the moment he falls in on parade in the morning until the moment the parade is dismissed, every conscious action he makes is predetermined and contr
2、olled. If inadvertently he does something that is not in the schedule, such as drop his rifle, he has to cover up the accident by pretending to faint. To do anything other than conform might show originality and inventiveness, but from the point of view of military ethos would be immoral. 想象一个卫士，从早上
3、参加的那刻到阅兵解散的那刻,他做的每一个有意识的动作都是受预定和控制的。如果他无意间做了什么计划外的事情，比如像掉了他的步枪，他不得不假装晕倒来掩盖事故。 做除了承认以外的任何事情可能展示出独创性和创造性，但是从军队作风观点的角度来看可能是不道德的。 That is an example of a thorough-going explicit moral system. In it actions are rigidly divided into right ones and wrongones, permitted ones and non-permitted ones, and ever
4、yone involved accepts this without question; and to train a participant in such a system is an explicit matter, and the simplest form of behaviour training, provided the learners acknowledge the teacher as an unquestionable authority who knows exactly what moral behaviour is. 这是一个全面的显性道德体系的例子。在这个例子里
5、，行动被严格分为正确的和错误的，允许的和不允许的，涉及到的每个人都无条件接受； 假设学习者承认教师作为一个不容置疑的权威，一个准确知道什么是道德的权威，则在这样一个体系中培养参与者是一件明确的事，是行为训练最简单的形式。Consider the same guardsman in the evening, in a tavern with a girl. His behaviour is not so rigorously controlled, and he has many choices of action, many decisions to make. In that case, a
6、ll sorts of pressures are influencing his choice of actions. What his peer group does, what is the custom at the moment in that area, what he thinks the girlfriend will accept or expect, maybe the sort of lifestyle he has seen displayed in television plays, the things he has read about in the papers
7、, these are all contributing to his decisions. He has not been instructed explicitly, as in the morning, but he hashad a much more diffuse implicit training in behaviour, derived from many sources.考虑同一个卫士，在晚上同一个女孩在一个小酒馆。他的行为是不那么严格地受控制，他有很多的行动选择，很多决定去下。在这种情况下，各种压力都会影响他的行动选择。 他的同龄群体做的，就是此时此地的习惯，他认为这个女
8、性朋友会接受或者拒绝的，是他在电视上看到的生活方式，是书上读到的事物，这些都归因于他的决定。同早上比，他没有被明确指示，但是在行为上他有一个更加扩散的隐性训练，来自多种来源。 These, then, are the two forms of education available to those who wish to influence others morals -the explicit instruction and the implicit influence of surrounding behaviour. Which dowe use with school pupils,
9、 or do we perhaps need to make use of each at different times? Above, in describing the morning parade morals of the guardsman, it was pointed out that explicit instruction depended on the learners acceptance of the authority of the instructor. Without that acceptance the system breaks down. Comment
10、 o5: 激励，告诫Comment o6: 翻译时放句前Comment o7: 条约，协议Comment o8: 从属，适合，关于，与有联系While to the same guardsman in the evening, in a tavern with a girl, such explicit moral exhortation would probably have little effect, because the speaker is not regarded asan authority, but rather as a crank. This illustrates th
11、e impossibility of having explicit moral education unless all concerned have agreed on the fundamental principles, and on who has the right to expound them and say how they apply in practice. Where you have a society or an organization in which such accord is possible, then behaviour is determined a
12、nd can be the subject of explicit instruction.那么，显性指导和环境的隐性影响这两种教育模式对那些想要影响他人道德的人来说是有效的。我们对学校学生用哪一种，或在不同时候用上每一种。上面在描述上午阅兵的卫兵的道德时，指出显性指导依赖于学习者对指导者权威的接纳。没有接纳体系就崩溃了。 而对同一卫兵在晚上和一个女孩在酒馆,这样的显性道德劝诫可能收效甚微,因为劝诫者并不能视为一个权威,而是作为一个怪人。 这就说明显性道德教育是不可能的 ,除非相关者都同意基本原则，都同意谁有权解释他们以及决定他们在实践中如何应用。如果在你所处的社会或组织里这些条约可行，那么行
13、为是坚定的，可以受到显性指导。It is possible to find such accord in religious bodies, in certain social organizations, in sports clubs, sometimes even in schools. Consequently in those groups there canbe explicit instruction about right and wrong actions in matters that pertains to group activities. For instance,
14、the cricketer is given clear direction that when bowling he must not put his foot over the crease, and that when batting he must not obstruct the fielders. Theseconventions are necessary if the activity is to exist, and may be regarded as part of the morals of the game. But they do not apply to the
15、whole of the players life.在宗教机构、某些社会组织、体育俱乐部，有时甚至在学校里可能会找到这些条约。因此在这些组织里，关于组织活动的事的对与错的行为可以有明确的指示。 例如，板球运动员得到清楚的指示，击球时决不能把脚越过界线，决不能阻拦外野手。如果这项活动要存在，那么这些条约是必要的，并且可能被视为游戏道德的一部分。但它们并不适用于球员的全部生活。 Some will perhaps wish to object that what I have been talking about so far is notmorality at all, but mores, o
16、r customs, or conventions. After all, cricket can be lookedon as superficial activities, played according to rules that have been consciously invented and which might have been quite different. Morality is something much deeper, concerned with the nature of the world, with the nature of people, and
17、with how both the world and the people should be treated. That is so, and it highlights an important problem. If morality springs from something deep in the order of things that is pressing upon us to behave in one way rather than another, and if, on the one hand, resistance to that pressure leads t
18、o lives of unhappiness and frustration and pain, and, on the other hand, accord with the pressure results in alife of completion, self-expression and happy comradeship, and if we could fully appreciate the nature of that pressure, then we should not only understand what is required of us in order to
19、 be moral, but also we could design an explicit moral education that would instill that requirement into the young.Comment o9: 命令，指令Comment o10: 命令，禁令，规则Comment o11: 平原；朴华无实的东西；平的，素的，清晰的Comment h12: 气质，性情，性格Comment h13: 继承Comment o14: 度过，过Comment o15: 声称，断言，要求Comment o16: 采取一种立场，态度Comment o17: 只是，至多
20、，无非Comment o18: 成分，要素，构成部分Comment o19: 反对的迹象有些人可能想要反对，至今我谈论的毫无有道德可言，更多的是习俗，甚至公约。毕竟,板球被看作肤浅的运动,是根据有意识发明的并且可能是截然不同的规则来打球。而道德是深入得多的东西，关注世界的本质，人的本性，还有世界与人应该被如何对待。 既然如此，它强调了一个重要的问题。如果道德来源于迫使人们按照某种特定的方式去表现的深层次的事物，一方面抵制压力带来的不幸、挫败、痛苦的生活，另一方面又与压力产生的一种期满、自我表现、美好友谊的生活相符。如果我们能够完全理解这种压力的本质,那么我们就不仅理解了道德对我们的要求, 可以
21、设计一种显性道德教育,灌输到对年轻人的要求中。It is possible, however, that mores and morals are all that different. Each generation, each culture, thinks that its mores, its behavioural injunctions and customs, are anexpression of the moral imperative in the heart of things. The idea of an absolutely plain, unchanging, u
22、nchallenged description of morality, which will be acceptable to all forever, is probably a philosophical dream. Each society has to work out for itself what is to be its morality, influenced by its pasthistory, its geographical location , its psychological temperament, its inherited religion. Certa
23、inly there was formerly no harassing debate about how to conduct moral education. Those of us who were young were told what was expected of us, in reasonably explicit fashion, and displeasure was shown if we did not conform. 然而，风俗惯例可能与道德全部不同。每一代,每个文化,认为它的风俗惯例、行为准则和习俗，是一种内心道德规则的表达 。一个绝对简单，不变，不容置疑的永远都
24、可以接受的道德描述，可能是一个哲学梦想。 每个社会都得制定它自己的道德规范，受其过去的历史，地理位置，心理性情，所继承宗教的影响。当然先前也没有受到关于如何指导道德教育的辩论的侵扰。那些年轻的我们被以合理明确的方式告知我们被期望的东西，如果我们不符合，不满就会显露出来。 The relevant point is that the expected was known. Furthermore, where there is such a strong consensus of opinion of what constitutes moral action, not only in smal
25、l groups or within individual classes, but over the generality of society, then moral education is an agreed matter and does need consciously to be done. The young accept the way of life of their elders and growing up consists of copying it and living it out in their turn. The rules are explicit and
26、 the young wish to conform because that seems the way of claiming their adulthood, the way of being responsibly grown up. 相关点在于所期望的是知道的。此外，不仅在小组织或个别的群体内，而且是社会全体，对是什么构成了道德行为有这样强烈的共识，那么道德教育是普遍认可的事，并且需要有意识地去实践。 年轻人接受长辈的生活方式，在成长的过程中不断模仿，轮到他们这样生活。规则是明确的，并且年轻人希望符合，因为那是他们宣告成人的方式，肩负成长责任的方式。 Where then do we
27、 stand about moral education? How far can it be no more than implicit? The brief answer to those questions is that where the constituents of right behaviour are agreed you can be frankly explicit and tell children what is good living, what is the expected behavior , with a fair hope that they will a
28、ccept such teaching without demure and respond to it, because they will find examples around them of such behComment o20: 承担，保证，着手，承诺Comment o21: 无用的，无效的，没出息的，琐碎的Comment o22: 繁荣的，欣欣向荣的；茂盛，繁荣Comment o23: 有结构的，组织，安排Comment o24: 辅助，服侍Comment o25: 谦恭有礼，礼貌Comment o26: 一致的，连贯的Comment h27: 勤勉Comment o28: 特
29、性，属性；财产；所有权Comment o29: 不诚实的，靠不住的aviour being naturally and unself-consciously undertaken. Where there is doubt and disagreement, such teaching will be futile because children will reject exhortations to behave in a particular fashion when they realize that people other than their teachers are sayin
30、g different things and flourishing happily by adopting other standards. 那么关于道德教育我们采取的立场是什么？隐性道德教育至多占多少？那些问题的简短回答就是被认同是正确行为的构成之处，你可以坦率明确地告诉孩子什么是美好的生活，什么是期望的行为,带着美好的希望,希望他们会毫无反对地接受它并回复它,因为他们会发现周围这种自发进行的行为的例子。 有疑问和分歧的教学将是徒劳的，因为当孩子们意识到，除老师之外的人陈述不同的观点，采用其他方式幸福生活时，他们会以特定的方式拒绝行为激励。However, in the existing
31、situation, the only effective moral education is likely to be an implicit one. This means that schools are likely to contribute to moral education more by their organization, by what is known as the hidden curriculum, than by structured moral lessons in the classroom. If organization of a school is
32、slack, punctuality not insisted upon, inconsiderate behaviour tolerated, standards of accuracy and responsibility ignored, it will be encouraging laziness, selfishness and irresponsibility. On the other hand, if a school respects individuals, tries to minister to their diverse needs. asks high stand
33、ards of courtesy, serious attention to time and work, and if teachers have well-defined and coherent standards which determine their attitude to students and the typeand manner of work which they expect from them, some of that responsible probity isexpressed in its organization and attitudes that a
34、school influences the moral values ofpupils. 然而，在现有的情况下，唯一有效的道德教育可能是隐性的一种，可能更多的是通过他们的组织，通过潜移默化的课程。 如果学校的组织松散，不坚持守时，容忍轻率的行为，忽略准确性和责任感的标准，就会滋生懒惰、自私、不负责任.另一方面，如果学校尊重个人，设法辅以满足多样化的需求，要求谦恭有礼，重视时间与工作， 如果老师有明确一致的标准，就会决定他们对学生的态度，与他们期待的工作风格和方式，其中负责任的正直就会体现在学校的组织和态度，进而影响学生的道德价值观。Furthermore, implicit moral edu
35、cation is not being provided by schools alone, but by every member of the community outside. Children become wise by being broughtinto contact with wise minds; they learn to recognize and appreciate beauty by being brought into contact with beautiful things; they learn accuracy and industry by being
36、 in the presence of persons who value and expect accuracy and industry and they learn morals by being with moral people. So the way to make a moral youth is to make a moral society, which means that to demand a moral education in the schools of an immoral or a morally confused culture is starting at
37、 the wrong place. It may even be a way of evading the real responsibility of putting the society right in the first place. To illustrate, it is no good teachers teaching about neighbourly care and respect for others and their property if a pupil goes home to find that his father talks freely of maki
38、ng money by dubious means, or boasts of his part in a violent mass fight. The root of the matter is that everyone, not school employees alone, is a moral teacher. Everything a person does, every choice made, every action taken, is influencing the morals of those who know about it, and the morals of
39、those who are still young and impressionable. So if one were to say to me, “What are educationalists doing to teach the difference between right and wrong, so that we have fewer naughty children, fewer violent adolescents and fewer criminal adults?“ I should have to reply “What are you also doing ab
40、out it?“ Because your influence is just as great as that of educationalists and your responsibility no less than theirs. Everything that any of us says and does is contributing in some measure to the moral attitudes of those who hear and see, and likely in some measure to affect their future choices
41、.此外，隐性德育不能只是学校单独提供，还要外界团体的每个成员。孩子们通过接触聪明人变得明智，通过接触美丽的东西学会认识和欣赏美丽，通过接触预期准确和勤奋的人学到准确和勤奋，通过与有道德的人在一起学到道德。所以培养一个有道德的青年的方法是营造一个道德的社会,这意味着要求在一个道德与不道德混乱不清的文化的学校里进行道德教育就是在错误的地方开始。它甚至可能是一种回避真正责任的方式，回避了将社会权利放在第一位的真正责任。为了说明， 如果一个学生回到家发现他的父亲正在大谈通过不正当的方式赚钱，或者大肆吹嘘参加了一场暴力的群架，这不是一个好老师教授对他人及其财产亲切的关心和尊重。 问题的根本是每个人而不仅仅是学校里的老师来充当道德教师。一个人所做的一切，做的每一个选择，采取的每一次行动，都影响那些知道它，以及那些仍然年轻的和易受影响的人的道德。 所以,如果有人对我说,“ 教育家做了什么来教导正确和错误的区别,才能使我们有更少的顽皮孩子,更少的暴力青少年和更少的成人犯罪呢?” 我会回答他“那你又做了什么？” 因为你的影响跟教育家的一样大，你的责任不亚于他们的。我们任何人所说的每一句话，所做的每一件事多少对那些听到看到的人的道德态度产生并可能多少影响了他们将来的选择。
