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Chinese court music from the Zhou Dynasty holds immense cultural and historical significance, reflecting ancient China's sophisticated societal ethos, rituals, and values. The study's objective is to investigate the reviving of literacy in Chinese court music from the Zhou Dynasty at a University in China. The study encompasses a comprehensive literature review exploring ancient Chinese music, educational practices, and cultural preservation efforts. The research primarily focuses on the efforts made at a university in China to reconstruct and promote ancient court music, collaborating with cultural institutions like museums and performance venues. Three key informants include experts in Chinese court music, educators specializing in ancient music education, and students engaged in court music programs. Data analysis involves thematic analysis of qualitative data gathered through observation forms, interview forms, and questionnaires. The research results reveal the significant educational role of court music in moral education, virtue cultivation, and societal harmony. Suggestions for future research include exploring innovative pedagogical approaches, expanding collaborative partnerships, and evaluating long-term sustainability strategies for preserving Chinese court music heritage.

Background and Aim: At present, in the reform of higher education, the cultivation requirements for innovative people are increasing day by day. The learning results and desired characteristic behaviors of college students in ideological and moral education in many universities are not satisfactory. Student's learning attitudes and learning participation are poor and the ability of self-discipline and adaptability are generally weak. So in order to solve the problems, in this study, the blended cooperative learning instructional model was employed to improve the learning achievement and desired characteristic behaviors of college students. The objectives of this research were: 1) To compare the learning achievement of college students before and after learning through the Blended cooperative learning instructional model. 2) To compare the desired characteristic behaviors of college students after learning through the Blended cooperative learning instructional model with a criterion set at 65%. Materials and Methods: The sample used in this study was 30 year 1 student in Zhoukou Vocational and Technical College, Zhoukou City, Henan Province. They were selected by cluster random sampling. The research instruments were: 1) Six lesson plans of an Ideological and moral education course based on blended cooperative learning. 2) A learning achievement test paper. 3) A student's self-assessment 4) A teacher observation form. The researcher used the Ideological and moral education test paper to conduct pre-test and post-test on the sample. Then the pre-test data and post-test data were analyzed. The statistics used to analyze data were mean, standard deviation, t-test for dependent samples, and t-test for one sample. Results: The results of the study were as follows: 1) The learning achievement mean scores of students' protest were 16.13, S.D. = 3.25 and the posttest of students' learning achievement was M = 19.93, S.D. = 2.75. The result showed that after learning through a blended cooperative learning model in the classroom, posttest scores of students' learning achievement were greater than pretest scores at 0.05 level of statistical significance (t = 9.58, p = 0.000 < 0.05). The average scores of the study developed increasingly higher than the pretest. 2) The Self-assessment mean scores of 30 students' desired characteristic behaviors after learning through the blended cooperative learning model was 106.77 from full marks of 155 and the standard deviation was 6.20 which was statistically higher than the criterion of 65% at 0.05 level of statistical significance (t = 94.30, p = 0.000 < 0.05). The observation form mean scores of 30 students' desired characteristic behaviors after learning through blended cooperative learning model was 44.57 from full marks of 60 and the standard deviation was 4.16 which was statistically higher than the criterion of 65% at 0.05 level of statistical significance ( t= 7.33, p = 0.000 < 0.05). Conclusion: Through comparative analysis of learning achievement and desired characteristic behaviors scores before and after learning through the blended cooperative learning model in the Ideological and moral education course of first-year students in Zhoukou Vocational and Technical College, it revealed that students' learning achievement and desired characteristic behaviors have been significantly improved. Therefore, it is feasible to adopt a blended cooperative learning instruction model, which is helpful to improve the learning achievement and desired characteristic behaviors of the first-year students at Zhoukou Vocational and Technical College.

Numerous studies have noted the difficulties in promoting a common national identity curriculum due to increasing tension between the concepts of local autonomy and national cohesion. Hong Kong's promotion of Moral and National Education provides an interesting case to examine two aspects of this tension -- what national identity education goals can be selected when local people enjoy different rights, and how local education agents can select content and pedagogy to address such goals. This article analyses two sample textbook lessons, two teachers' teaching plans for this subject, and memos from related curriculum development meetings. The comparisons reveal that textbook adaption is a consistent and important part of teacher-textbook interaction, with three major patterns emerging from Hong Kong teachers' interactions with textbooks. These can be attributed to the influence of micro- and macro-level powers over teacher-textbook interactions in Moral and National Education.

The problems China's rural-born migrants face in accessing urban public services, including education, are widely known. This article analyses how official discourse attributes migrant children's vulnerability to their 'problematic family background' while exhorting them to show 'gratitude' to a benevolent state. Combining documentary analysis and insights from fieldwork, we examine how 'gratitude education' seeks to inculcate notions of a moral hierarchy in which migrants are subordinate or inferior. We further investigate parental beliefs and practices with respect to gratitude, and family participation in related educational activities. The findings indicate that such activities constitute just one aspect of a broader strategy that extends to initiatives focused on governance and philanthropy. Programmes of gratitude education are one tactic for concealing the deficiencies in government action on rural migrants' behalf. By associating entitlement to public goods with individual or familial propriety, they aim to legitimate the institutional barriers that ensure migrants' enduring marginalisation.

This article discusses the ecological environment moral education of college students based on deep learning. This article first points out the concept of deep learning and the relationship between ecological civilization and college students' ecological environment morality. Then, it expounds the latest concepts and achievements of ecological civilization in China, analyzes the deficiencies and reasons of current college students' ecological moral education, and clearly points out the significance of strengthening college students' ecological moral education based on in-depth learning. This article focuses on the main contents and principles of setting suggestions of the ecological environment moral education for college students. Finally, it gives the countermeasures for the ecological environment moral education of college students based on deep learning. It focuses on the theoretical realization of college students' ecological environmental moral education from the perspective of deep learning, aiming at promoting the construction of ecological civilization.

Purpose: This study explores a novel approach to compiling life-oriented moral textbooks for elementary schools in China, specifically focusing on "Morality and Law." Design/Approach/Methods: Adopting Aristotle's "Poetics" as its theoretical perspective, this study illustrates and analyzes the mimetic approach used in compiling the life-oriented moral education textbook, "Morality and Law." Findings: The mimetic approach involves imitating children's real activities, thoughts, and feelings in textbooks. The mimetic approach to compiling life-oriented moral textbooks comprises three strategies: constructing children's life events as building blocks for textbook compilation, designing an intricate textual device exposing the wholeness of children's life actions, and designing inward learning activities leading to children's inner worlds. Originality/Value: From the perspective of Aristotle's "Poetics," the approach to compilation in "Morality and Law" can be defined as mimetic. And the compilation activity in the life-oriented moral education textbook also can be described as a process of mimesis. So this article presents a new approach to compile moral education textbooks and an innovative way to understand the nature of one compiling activity.

"Best behaviour" picturebooks, also known as "making good habits" or "teaching good manners" picturebooks, have explicit educational intentions that imply a culturally hegemonic voice. Despite this problematic characteristic, these picturebooks are welcomed by both parents and the market in China. Using extant picturebook theory of picture-text relationships, narratological, paratextual analyses and translation theory, this article seeks a better understanding of how this hegemonic voice is formed, resolved or consolidated via a critical reading of three best-selling "best behaviour" picturebook series available in the Chinese market. One is the original Chinese-language WaiWaiTu-ZiKongLi series (Little Bunny series). The second series is the translated United States series, Hands Are Not For Hitting, now a Chinese best behaviour publication. The third series is a translated rendition of Pete the Cat series, which did not serve any evident educational purpose in its original English-market form but has been identified to cultivate good character on the Chinese covers. These publications commonly present straightforward picture-text relationships of two-dimensional stories and characters. Most importantly, adults hold power in these best behaviour children's books. We argue that both the construction and disruption of hegemonic thinking co-exist in these picturebooks, reflecting the nature of adult power plays. At the same time, these best behaviour picturebooks serve as a good example of how hegemonic notions work within specific cultural and pedagogical contexts.

Purpose: This article provides a historical overview of the progress made in the moral education curriculum (MEC) reform of China's elementary and middle schools in the 21st century and discusses its future prospects. Design/Approach/Methods: The main methods used were textual and policy analyses. Findings: While China's MEC reform is characterized by an openness and modernity achieved through international dialogue, it remains distinctively Chinese. The continued development and improvement of MEC reform can only occur through the careful handling of the various relationships between China and the international community, traditionality and modernity, central and local authorities, as well as theory and practice. Originality/Value: In addition to providing greater insights into and understanding of China's new MEC reform, this article suggests several ideas for the further development of educational reform.

Purpose: This article intended to introduce the recent Chinese compulsory education quality assessment. Design/Approach/Methods: The article summarized education policy documents relevant to the recent Chinese compulsory education quality assessment, especially from the three reports: "The Chinese Compulsory Education Quality Monitoring Report," "The Chinese Compulsory Education Quality Monitoring Report on Mathematical Learning," and "The Chinese Compulsory Education Quality Monitoring Report on Physical Education and Health." Findings: The article examined the development of Chinese education quality assessment in the context of the nation's pursuit of holistic education. It first reviewed a brief history of the education quality monitoring work in China that bore the fruits of a few recent reports. Second, findings and the framework of the assessment are demonstrated. Finally, I discuss the significance, limitations, and special issues of the assessment. Originality/Value: The article is among the earliest to present findings of the recent quality assessment in Chinese compulsory education in English critically.

This explorative study is concerned with the issue of establishing a two-dimensional "mechanism" of moral education, relating to: (1) connections and continuity from primary to high school (vertical dimension); and (2) collaborations between parents-teachers-community-government (horizontal dimension). We use a primary school and a high school affiliated with a major Chinese university as an illustrative case. In a two-step approach, the textual analysis of the two schools' official documents on moral education informed 24 interviews with teachers at the two schools. The research aims are guided by three main questions: (1) How has the two-dimensional mechanism been addressed by educators from the two schools?; (2) What are the major challenges that teachers face in the process of developing the two-dimensional moral education mechanism?; and (3) How are the dimensions similar or different compared with the Western perspective? We found that the horizontal dimension is addressed similarly to that in the West, while the vertical dimension is addressed quite differently from that in the West.

This study aims to understand the current situation of character development education for students in the direction of agriculture, forestry, animal husbandry, and fishing in secondary vocational schools. A questionnaire was administered to 303 students in such vocational schools in Lanzhou city to collect data on their daily behavior, learning ability, psychological health, and vocational competence. The results indicate that students continue to face some issues in these four aspects. Therefore, educational suggestions have been put forward for schools, parents, and students to implement character development education, to help these vocational students form good behavior habits, maintain a healthy psychological state, and possess excellent professional qualities.

This study aims to conduct a bibliometric analysis of the articles about values education in the Web of Science database. To this end, analyzes were provided of 254 articles deemed suitable for the analysis from the articles collected from the database. Bibliometric analysis was performed for the most used keywords, the most used words in the abstract, the most cited authors, the most cited countries, the most cited journals about values education via the VOSviewer program. Furthermore, the articles' publication years and languages were identified. Values education, values, education, moral education are the most used keywords. Data, level, and program are the most commonly used words in the abstract. The most cited writers (cocitation) in values education are Lovat, Thornberg and Kohlberg. According to both co-citation and citation analysis of the most cited journal, it is the Journal of Moral Education. The countries that are most cited are the United States, Australia, and England. Even though the first study in this field was conducted in 1970, the majority of researches were performed in 2019. The publication language of the articles has been discovered to be predominantly English. It is assumed that the findings obtained would provide the researchers with a general framework in this field. Suggestions for further studies are brought in as a result of the study.

Professor Xiaoman Zhu is the theoretical initiator and the promoter of contemporary emotional education in China. Since the 1980s and 1990s, she has led the research on China's emotional education and has put forward many pioneering insights, forming a rich and systematic emotional education theory. She has been involved in guiding several experimental schools and research bases for a long time committed to the proper combination of emotional education theory and school education. She infiltrated it into moral education, teacher education, textbooks, courses, etc., and her theory has been widely recognized. This paper evaluates the source, theoretical basis, and practice of Xiaoman Zhu's emotional education as a whole, intending to construct a theoretical cognitive framework to describe Xiaoman Zhu's educational thought and theory in a more comprehensive manner.

Education and parenting are popular topics on social media. In China, it is now common practice for parents to discuss and share education-related information in WeChat, a premier Chinese social media app. In order to understand parents' educational aspirations in WeChat and the way parents fulfil their parenting responsibilities, this research used virtual ethnography to study a WeChat parents group named Little MBA. Focusing on parents' textual conversations and posts shared in the group, this article demonstrates how Chinese parents constructed their own image of British education to express their views on and aspirations for the education their children received in China. In Little MBA, three features of British education were constructed, including emphasis on character building, cultivation of entrepreneurship and influence of aristocratic education. In the process of presenting their version of British education, these parents were using Chinese notions like "fuyang" (cultivation with abundance) and "qiongyang" (cultivation with deprivation) to understand and reproduce the meaning of British education in their own context. Their constructs of British education were understood as a way to fulfil their parenting responsibilities transferred from the state. The ambiguous image of British education parents constructed, one that emphasised both traditional and neoliberal values, reflected the conflicting nature of parents' educational aspirations in contemporary Chinese society.

Following remarks about the nature and significance of values and values education, generally and more specifically in China, England, Mexico and Spain, we explain the methods used to analyse official policies that apply to moral education, citizenship education and character education. We find similarity across the documents regarding five values-related themes: justice and the rule of law; harmony and tolerance; diversity and non-discrimination; international understanding; and equality. These themes emphasise understanding and knowing, with limited consideration of implementation and privileging of dominant values and contextually relevant considerations. We suggest that across countries there are attempts to develop personally responsible citizens and that further work is needed on how these documents are interpreted in practice by educators.

It is widely acknowledged that China is much wealthier than ever before. However, many have witnessed rising cases of moral disorders and the inefficiency of school-based moral education. As one of the most widely known theoretical frameworks in the social sciences, Bronfenbrenner's bio-ecological systems theory of human development can provide an insightful perspective in identifying the root causes of the problem. Based on the theory, this article argues that the longstanding trend of: (1) overstressing school-based values education and moral agency; (2) neglecting the impact of contextual factors; and (3) ignoring the significance of proximal processes that mediate the individual and contexts, have been leading to the unsuccessful problem-solving efforts in China. Moral education in China, therefore, should stress the contextual factors at all levels, promote proximal processes and finally establish moral ecology systems where individuals could flourish morally.

China and the US have responded to the challenges of a knowledge-based society, technological advancement, and global competition by implementing educational reforms to impart skills or competencies required of 21st century students. This study compares the rationales, content, and curricula design of both countries' key competencies frameworks and explores the possibility of reciprocal learning. Although their frameworks have certain similarities, significant differences have arisen due to cultural factors. The Chinese framework follows the Confucian tradition, emphasising moral education, political inclinations, transferring general competencies to specific-subject ones, and integrating key competencies in the national curriculum. The US framework follows the pragmatic tradition, emphasising generic skills and economic needs. Some US states have attempted to revise curriculum standards or incorporate 21st century skills by identifying their alignment with Common Core State Standards. Both frameworks have deficiencies and face challenges in implementation, and they can learn from each other.

The literature focusing on Christian home schooling has been entirely ignored in the educational context of China, because practising home schooling is illegal and such families have strong religious beliefs. In particular, in China, studies grounded in empirical research and dealing with the development of Christian home schooling are negligible. The findings of this study were generated by an analysis of qualitative data: they provided in-depth information about the motivation of those who practice Christian home schooling, types of existing Christian home schooling, teaching content, and teaching methods and outcomes. It was found that Christian beliefs and values philosophically support Chinese Christian families in the process of their practice of home schooling.

Using global citizenship as the framework and guided by a phenomenological approach, this paper examines the experiences of overseas education on Chinese students studying in American high schools, and the mechanisms through which potential growth takes place. The data were collected from interviews with 15 Chinese students studying at American high schools and seven teacher participants who work closely with them. Findings reveal that international sojourning could potentially serve as an effective pathway to global citizenship because it may help international students develop global competencies (knowledge, understanding and skills), and global consciousness (values and attitudes). The paper argues that the process of growing into a global citizen may be viewed as an advanced level of student development, and the mechanisms through which this kind of ideal transformation takes place which were identified in this study include: having non-vanity motives, developing self-authorship, exposure to different perspectives, and experiencing disadvantages and deprivation.

Nowadays, the society witnesses the rapid development of internet information. Network has not only brought active and positive convenience to students, but also the passive and negative impact, so network moral education can not be ignored. The present paper attempts to combine the traditional moral education with online interactivity education, the self-discipline with heteronomy, the ethical theoretical education with cultural edification, and the social education with the family and the school education so as to strengthen moral education through network at school.

This article examines Chinese student teachers' perceived university support for community service at the start of the semester in relation to three levels of purpose: expectations to feel self-transcendent emotions while doing service work, the strength of their sense of purpose and endorsement of specific purposes focused on social benefits. American questionnaires translated into Chinese were completed online by 284 students in a teachers' university in northeast China. Compared to student teachers who perceived a lack of university support, those who perceived strong support more weakly expected to feel negative self-transcendent emotions during community work, reported higher searching for purpose level and attached greater importance to both social and creative purposes aimed to help others.

There is not a clear consensus on the categorization framework of the educational values of the history of mathematics. By analyzing 20 Chinese teaching cases on integrating the history of mathematics into mathematics teaching based on the relevant literature, this study examined a new categorization framework of the educational values of the history of mathematics by combining the objectives of high school mathematics curriculum in China. This framework includes six dimensions: the harmony of knowledge, the beauty of ideas or methods, the pleasure of inquiries, the improvement of capabilities, the charm of cultures, and the availability of moral education. The results show that this framework better explained the all-educational values of the history of mathematics that all teaching cases showed. Therefore, the framework can guide teachers to better integrate the history of mathematics into teaching.

This article examines past and present moral education practices in Chinese families. It begins with a brief overview of Confucian thought on moral education and its lasting influence on Chinese moral ethos. It then identifies the types of moral values emphasised by Chinese parents, as well as the kinds of moral education literature they use for teaching. It proceeds to analyse the methods employed by Chinese parents to instil moral values in everyday contexts. Using evidence from research and recent news reports on Chinese moral conduct, the author argues that the moral socialisation practices in Chinese families may be problematic, despite their best intentions. The article concludes by suggesting alternative family moral education approaches for future consideration.

In 2001, China's moral education curriculum reform called for a "returning to life" as a radical shift from its previous empty sermonic pedagogy, hoping to cultivate its twenty-first century children into ethical humans. Accordingly, a notion of "human ecology" appeared in the post-2001 textbook design, which became "co-being with" in the latest 2016 textbook redesign. This paper picks up this "co-being with" as a philosophical, ethical, and ecological notion and scrutinizes its relevance to the discursive construction of China's moral child in two steps. First, it draws upon Heidegger's thinking and the Chinese Daoist ecological understanding to explicate the philosophical significance of this "co-being with" for moral education. Second, it unpacks the discursive embodiments of this ethical-ecological "co-being" with in connection with the construction of moral subjects in the post-2001 and 2016 textbooks. Through rigorous textual analysis, this paper finds that the post-2001 textbook discourses embody an instrumental trope and a subject vs object binary style of reasoning, which possibly makes egoistic rather than ethical children. The 2016 textbook discourses, especially those on the theme of "co-being with," however, constrain the above instrumentality and envision cultivating ethical children. This paper argues this theorized "co-being with" provides some implications for moral education in China and the world, meanwhile raising some pedagogical challenges as well.

This study was the first of its kind in China to examine early childhood education experts' perspectives on the urgent educational needs of preschool-aged children. Twenty-one nationally and regionally recognized experts, including university professors, practitioners and government officials, participated in interviews. They offered critical evaluations of early educational needs, pointing out the difficulties in socializing young children in the context of dramatic socioeconomic changes, the country's single-child policy, labor migration in urbanization, and other societal forces. This study adopted a conceptual framework from cultural anthropology to present and interpret the experts' perspectives in terms of the survival, economic and cultural goals of socialization. The experts' perspectives suggest that early Chinese socialization should emphasize health, the acquisition of healthy habits, the development of well-socialized personalities, skills for future economic success, and the preservation of cultural beliefs and values, especially Chinese cultural emotions. These experts' explanations constitute a call for adaptive early Chinese socialization and parenting, and offer a widely shared Chinese response to complex societal transformation in globalization.

Broaching controversial issues with critical reflective thought is integral to a democratic education and during the past few decades China has gradually reconceptualized its moral education curricula toward this end. Therefore, this study sought to explore the extent to which controversial issues are addressed and reflective thinking is developed within one Chinese high school's moral education classroom. Drawing on student interviews, this study found that, similar to democratic countries, students were afforded few occasions for doubt and reflective thought due to habits of dualistic thinking, traditions within curriculum and instruction, and parental roles in moral upbringing.

The global flow of citizenship education in China has spurred much discussion in Chinese academic circles. This study explores the interaction between citizenship education and China's the existing political-ideological education and moral education as a space is negotiated a space in the current "ideoscape." A qualitative approach is adopted to synthesize the literature coming from China on citizenship education from an interpretive and critical perspective. The research findings suggest: (a) The territory of orthodox political-ideological education is being narrowed down as its relationship with citizenship education is configured; (b) citizenship education and moral education are represented using different images to delineate their distinctions; and (c) the introduction of "global citizenship education" includes many new topics and competencies that expands the current ideoscape. This study argues that the ongoing debates on citizenship education are deeply rooted in China's structural transformation, in which society tends to be separated from state. In negotiating its own territory, citizenship education reshapes China's ideoscape in the education field. The paper concludes by suggesting that citizenship education should make a unique contribution to facilitating young citizens in a reexamination of the values imbedded in political-ideological education and moral education with a new social consensus being reached through the communication of ideas.

Even though most teachers believe that it is important to help students to develop personal attributes such as resilience so they can cope with the challenges and changes of contemporary society, teachers and students are too often caught up with curriculum and exam pressures to be able to do very much about the development of personal values. Consequently we need to find a way to help teachers to address this need without abdicating their obligation to complete curricula and achieve results. The Sathya Sai Education in Human Values model is one such way, having been used successfully worldwide to support young people to develop resilience physically, mentally, emotionally and especially spiritually. One of many techniques that support this process is called "silent sitting". This paper reports research data collected during a series of action research projects in two provinces in Mainland China that illustrate how teachers were able to increase their students' intrapersonal resilience through spending just a few minutes several times a week in silent sitting. Interviews with children revealed some encouraging signs that they perceived silent sitting to have helped them to be more resilient, especially in their school work. (Contains 1 note, 5 tables, and 2 figures.)

Character education is supposed to meet early adolescents' need (i.e., eighth and ninth graders) for strengthening social competence. Moreover, adolescents' engagement in character education is integral to their learning from the education. The engagement and deficit in social competence are therefore plausible conditions for the effectiveness of character education in promoting social competence. Based on a quasi-experimental design, this study focuses on the prediction of social competence of 920 ninth graders in secondary schools of Hong Kong, China. To reduce bias from the selection process of the study and the character education program, the study adjusts for the propensity of enrolling in the program throughout the analysis. The results of the analysis show the contribution of the character education program to social competence. Moreover, engagement in the program and prior lower social competence are the adolescent's characteristics that are responsible for the contribution. (Contains 4 tables.)

This paper examines music education's legitimation of values as a means of preparing students for entry into the new "knowledge society" of the People's Republic of China in a global age. It explores the ways in which values education relates to the teaching of both musical and non-musical meanings in the dual context of nationalism and globalization, and discusses some problems that values education faces in school music classrooms. It examines the ways in which globalization has pressured values education into resolving the apparent contradiction between national identity and national unity in the ever-changing play of Chinese history and politics. It concludes with a discussion of how music education might juggle three pairs of apparently contradictory relationships in the curriculum: between contemporary cultural and social values on the one hand, and traditional Chinese and Communist ideologies on the other; between collectivism and individualism; and between national and global cultures. (Contains 39 notes.)

A source-identifying and comparative study of the development of the outlook on citizenship education in China and the Western countries indicates that there emerges a tendency of similar orientations in terms of relations between citizens and the state and society, between citizens' rights and obligations and between citizenship education and moral education. At the same time, there also exists the possibility of mutual integration of the viewpoints and the ideas of Chinese traditional moral education in such aspects as subject basis, educational mechanism and values orientation.

Since the 1980s, "key school system" (KSS) in basic education has contributed to teaching quality and the development of some schools. However, at the same time it brings about many serious problems such as failure to attain educational objective, being away from the goal of education equity, arising students' mental or emotional problems, lack of moral education, vicious competition among schools and so on. It can be said that the present educational problems are tied closely to "KSS". As a result, this paper attempts to do a deep reflection on it to promote the education reform of China.

This study investigates 727 parents from China, Japan, and Korea by a self-devised scale and compares the differences in their expectation of early childhood education in cross-cultural backgrounds. The result shows that parents from the three countries have a positive attitude toward their children's development. The main effect of nations on such factors as individual development, close attention to diet, willpower training, moral judgment, and emotional exchange with adults is significant, while the two-way interaction between nations and child gender, nations and child age, and the three-way interaction between nations, child gender, and child age are not significant.

Moral education is a major part of schooling in Chinese culture, traditionally as well as in recent years, and it is allied to character education, moral principles, and citizenship education. Recent studies on moral education in contemporary China and other Chinese societies have extensively investigated the changes in curriculum and policies as well as the instructional activities in elementary and secondary schools. Little empirical research, however, has been conducted to examine the contextual influence from teachers' behaviors and messages in their daily interactions with children, particularly in the early childhood educational settings. As such, how do teachers define right and wrong for young children? What roles do they play in the process of children's acquisition of social rules? The present study was an attempt to analyze the nature and impact of Chinese teachers' responses to young children's violation of rules, from the social-cognitive perspective, with the goal to explore reforms in the practice of promoting young children's moral and social growth.

Research into the critical period of Chinese pupils' moral development is one of the most important parts in the field of moral psychological study. This paper reviews 20-year literature available on the critical period of pupils' moral development and its instruments to measure it. It also gives details of its inadequate research into pupils' moral development and then concludes with some conjectures about the future of this field of study.

The actual effect is a big problem in current school moral education. By analyzing the problems in the theory and practice of the current school moral education, the author points out that the reason is that, for a long time, the meaning of morality has been dissimilated, and moral education is considered as a kind of knowledge input and neglecting it is the life-style of human beings. By exploring the meaning of morality in the traditional Chinese culture, the author fully affirmed the rich life connotation both in the dynamic conversion between "Tao" and "virtue" and in the Taoist saying "Great virtue is growth". In the article, the author suggests that nowadays, we should reconsider and understand the moral connotation in traditional culture and explain the traditional morals in a modern way. It is also necessary to construct a new moral education system such as a "life-practice" model.

This research deals with the different psychological processes people undergo when they experience firsthand authentic moral conflicts. It also discusses the value of authentic moral conflicts in students' moral development, and reasons for the ineffectiveness of moral education in China. The main reason for the unsatisfactory effects of moral education in China over a period of time lies in the predominance of virtual moral education. In authentic situations, the proper arrangement of moral conflicts requires careful analysis of values hidden in the prearranged or generated moral conflicts so as to utilize, guide, and control them properly. Such arrangement of moral conflicts should be adapted to students' life experience for deepening their understanding of the moral aspects of life. Also, special attention should be attached to students' varied requirements, thus leaving enough options and space for their independent participation in activities of moral education.

In the new curriculum reform in China, moral education and values education have been defined from the angles of the integrity and conformity of curriculum functions. Accordingly, a new education concept based on complete/integral curriculum functions is established. By discussing the essences of the curriculum, the basis of moral and values education, integrated curriculum setting in instruction structure, the presence of emotional and attitudinal goals in the subject standards, and teaching methods, this text points out that this curriculum reform looks to moral and values education in schools. The reform also emphasizes and will guarantee moral and values education in schools. Finally, the article recommends to elementary and secondary schools the studies on moral education in class conducted by the Research Institute of Moral Education of Nanjing Normal University, one of the Key Bases for Humanities and Social Sciences Research for the Ministry of Education.

It is a fine tradition of Chinese to instill in children the concept of "filial piety" in home education. In recent years, however, "piety education" is getting weaker and even neglected, especially among the one-child family in Mainland China. The authors of this article argue that in order to continue and develop the fine Chinese tradition of filial piety education, we should strengthen the filial piety perspective in home education. This would improve and enhance the moral growth in young people's mind, raise their noble emotion and establish society's harmonious need. Regarding the tradition of "filial piety education," one would need to have a critical mind and attitude to inherit. We would need to nourish the child's linkage to parents in areas such as sympathy, sense of responsibility and a repayment heart, making these to become a form of habit of their behavior. Today, since students are overloaded with schoolwork, a lot of family duties that the children should be responsible for are done by parents instead. Thus piety education has lost the adequate time and space to practice.

This article raises several opinions to thoroughly carry the spirit of the Sixteenth Party Congress, adapt to the requirements of the new situation and tasks, completely raise the ideological and moral quality of minors, and further strengthen and improve the development of ideology and morality among minors. Strengthening and improving the development of ideology and morality among minors is the shared duty of the entire Party and all of society. All relevant organizations and sectors of society should vigorously promote the spirit of truth-seeking and pragmatism, take effective measures on the basis of their own duties and responsibilities, focus on implementation, dare to explore and innovate, pay attention to working effectiveness, and conscientiously turn into reality each task in the strengthening and improvement of the development of ideology and morality among minors. This article also presents the guiding ideology, basic principles, and primary tasks for strengthening and improving the development of ideology and morality among minors.It also considers the important roles of the communist youth league and young pioneers in the development of ideology and morality among minors, as well as conducting a wide range of moral practice activities for minors.

The social problems triggered by Internet are legion. Computer games and such high-tech achievements of the Internet that used to be regarded as "angels" are today frequently playing the role of "demons." As the times advance, Internet ethics have become a new challenge facing educational workers. Today, when our country is attaching great importance to building up youngsters' ideology and morals, youngsters' Internet ethics is a new issue that deserves constant exploration. In May 2004, the Chinese Communist Party's Central Committee (CCPCC) held a national conference in Beijing on strengthening and improving the work of building up ideological and moral work among juveniles, and in October 2004, the CCPCC and State Council once more put forward a number of opinions concerning strengthening the building up of ideology and morals among college students. These, and the emergence of a series of documents and measures, fully demonstrate the high degree of attention the Party and state attach to building up the ideology and morals of children and young people.

Moral education is political, ideological, moral, and psychological quality education conducted for students. It plays a decisive and guiding role in upholding the socialist nature of schools, assuring the correct political direction in cultivating talent, and promoting the all-around development of students. Guided by Marxism-Leninism, Mao Zedong Thought, and Comrade Deng Xiaoping's theory of developing socialism with Chinese characteristics, schools must earnestly implement national education policy and the Outline on the Reform and Development of Chinese Education, actively promoting educational and teaching reform, conscientiously ensuring the status of moral education, and doing their best in moral education work in order to cultivate dedicated builders and successors of the cause of socialism with Chinese characteristics who have ideals, morality, culture, and discipline. The Outline on Secondary School Moral Education presented here stipulates the state's basic requirements for secondary school moral education work and for the moral character of secondary school students. It is the primary document guiding moral education work in secondary schools; the basic standard for educational departments at all levels for the scientific management, guidance, and evaluation of secondary school moral education work; and the basic foundation on which families and society can collaborate closely with schools in the moral education of secondary school students. (Contains 1 note.)

Character education has been a hot topic in the past decade in American public schools. Although many states and schools have initiated character education programs, politicians, educators, social workers, and the public are still arguing whether character education should be conducted in schools and how it should be conducted. China, as a country traditionally emphasizing value/moral education, has recently attracted much attention from researchers both in China and the United States. These researchers delved deeply into the Chinese moral educational system, and some have made critical comparisons of Chinese moral education with that of America. Most of these recent studies are concerned with topics such as a citizen's moral/political nature, moral education curriculum, moral values promoted in schools, and problems and challenges in moral education today. Very few dealt with what actually is done in Chinese schools to promote character, especially through extracurricular activity, which composes a large part of students' lives and plays a very important role in molding character. The purpose of this paper is to discuss how a variety of extracurricular activities are conducted at Chinese schools at all levels to promote moral character. The author hopes that this paper will help American educators better understand Chinese schools, students, and political culture. (Contains 1 note.)

This article describes the action taken by a school regarding the numerous complaints and criticisms about students trespassing on lawns, picking flowers and fruits, and destroying trees. The school decided to take the opportunity to launch an environmental education campaign to teach students to protect flowers, plants, and the environment. Environmental knowledge was integrated into various courses. In addition, secondary educational activities were also organized. For instance, moral education was embedded in environmental education by celebrating Environmental Protection Day. By way of activities associated with "protecting flowers, plants, and the environment," the level of students' ethical thinking was elevated. Students learn to care about the environment and other human beings. It reinforces their collective spirit and attitude towards labor and environmental awareness. The school launched a series of activities based on the following principle: (1) combining large and small activities; (2) adopting various formats; and (3) endless efforts.

Presents an interview with a distinguished scholar and educator from China, discussing the general status and special features in China, notable features of junior high schools, attitudes toward education, the student/teacher relationship, techniques of classroom management, core values taught, the principal's role, differences between rural and metropolitan areas, and differences between education in China and the United States. (SR)