【作者】 杨其勇；

【导师】 易连云；

【作者基本信息】 西南大学 ， 教育学原理， 2013， 博士

【摘要】 民族道德是指各民族在其社会生活、风俗习惯和宗教信仰基础上形成的独特的与其他民族相区别的道德规范、行为准则及其道德观念。民族道德有优良和恶劣之分,优良道德是指道德目的和行为都为善并符合人类道德认识和道德生活的进步律,最终有利于增进民族各成员个体利益总量的道德。回族是古代信仰伊斯兰宗教的西亚人内迁中国后与汉文化融合而形成的中国特有的民族。伊斯兰教是回族的精神之源,民族之魂。以伊斯兰教经典《古兰经》、《圣训》为引领,在回族民族精神指导下与汉族儒家文化深度融合,形成了独特的回族道德。回族道德在千百年来的回族日常生活实践中形成了若干的一道道的道德原则,在道德原则指导下形成了若干的一条条的清晰的道德行为规则和民族禁忌。回族道德行为规则是回族道德原则、民族精神、民族信仰的显在现实表现。通过对伊斯兰经典《古兰经》、《圣训》的梳理和对回族学生的实际访谈得出回族日常生活中的民族道德规则。这些规则是回族安生立命的根本准则也是检验会回族学生日常行为是否符合民族道德的标准和试金石。回族日常道德规范表达的道德目的和道德行为都是善的,是符合人的认识和发展的进步律的,是有利于回族成员利益总量增加的,所以回族道德是优良的,是可以促进人健康发展的,是有益于社会的,对回族族性、人格塑造,优良品质的培养具有重要作用。对伊斯兰教的信仰而言,回族作为一个其长期信仰的族群,是绝对不可能抛弃的。回族传统道德根植于伊斯兰信仰。信仰伊斯兰教、遵从回族的传统道德,对回民来说具有历史和舆论的正当性,是其族群的合法认同。就社会文化而言,并不存在先进与落后之分,坚持文化多元发展、保护文化多样形态成为当今社会发展的共识,是民主、开放社会的象征,也是社会和谐、繁荣的基础。故而,保护回族传统道德是社会所包容和坚持的正确道路。就中国共产党而言,党始终坚持各民族平等、团结、共同繁荣的政策。保护各民族的文化多样性,保护优良文化遗存是党一贯坚持的原则。普通学校教育并不是各个民族的大融合和意识形态、价值观的统一场。学校教育支持各民族保持自己的道德是合法合理的教育路径,且是进行民族道德教育的前提。所以,回族学生行为违反民族道德在族群内和族群外、在民间和官方都不具备合法性,没有支持的基础力量,没有共同的认知基础,不具备正当性,各方力量都应该对此予以纠正和教育。减少回族学生的行为违反民族道德对其成长和民族道德的弘扬有重要意义。此项研究主要是一个社会实然研究,走进田野,回归回族学生的真实生活世界,获取一线的鲜活资料是主要的研究手段和路径,研究的主要方法是调查法和访谈法。以云南回族为例是因为云南回族具有伊斯兰文化的原生性和典型性。云南回族人口全省有100万人左右,处于云南少数民族人口数量的前三位。云南回族主要分布在滇东北昭通市、曲靖市和滇中昆明市、玉溪市和滇西大理地区。本研究的回族学生是指年龄在7-28岁之间的回族青少年,包括小学、中学、‘大学、硕士研究生等在校学生,还包括该年龄阶段的在清真寺接受伊斯兰宗教教育、经堂教育的回族青少年学生。用梳理出来的回族日常的民族道德规则为标准,检视当下回族学生的行为结果显示,拥有如此优良民族道德的回族学生并未能完全或者较好坚守自己民族之道,在日常生活中有意无意出现了一些道德失范行为,并呈现出了一定的人群倾向。比如：学生干部比一般的学生行为违反的概率更大；成绩好的人比成绩一般的行为违反更多；出过省旅游或者生活过一点时间的人行为违反的概率越大；交汉族朋友越多人行为违反的概率越大；生活在城市社区的回族行为违反的概率越大；不经常回家的学生行为违反的概率越大；与老师交往密切的学生行为违反的概率越大;想考公务员的、想创业、对工作地方没有什么要求的学生行为违反的概率更大等等。就整个中国大社会而言,回族学生面前有两个文化圈和两个社会——以汉文化为主体的社会主流文化圈和以回族文化为次体的回族文化圈；以汉族为主体的现实的主流社会和以回族交往生活为生存依托的回族群体小社会。回族儿童一出生就当然地存在于回族社会和回族文化圈中,在回族族群中生活、交往、学习、模仿而成长。进入现代学校以后,除了回族聚居区单独办的回民学校以外,基本就进入了以汉文化为主体的文化圈层和与融入大众社会中,大量接触汉族的教师和同学,与他们交往、生活。回族学生是在两种文化、两种社会中发展的人,经历了长期的文化冲突与调适的过程,出现了一些的心理矛盾和精神上受到了一定的,不同程度冲击。研究表明针对回族学生行为违反民族道德的现状,必须要构建一个包括家庭、社区、清真寺、普通学校在内的综合的回族道德治理系统,发挥系统的力量才能很好的解决问题。尤其要指出的是回族地区学校德育长期缺乏对回族民族道德的关注、放任的做法是不对的。强调在整个治理系统中,学校德育不可缺少,必须要发挥引导作用,回族学生的民族精神才可以得以回归,违反民族道德的行为可以得到纠正和限制。学校教育虽然不能作为宗教教育的推力,但是必须继承和发扬优秀的少数民族道德,尤其栖居于民族地区的学校,优秀的少数民族道德教育应该融入到学校教育中。学校道德教育课程设计和实施中,凡是引导民族学生大一统道德认识的,实践大一统道德命令的都应废止,教师不能在课堂是公开贬低少数民族的道德,不应该带有汉族传统道德价值优越感。通过学校教育,引导学生的族群认同,而不是抵制学生的族群认同,加强他们的民族意识的启蒙和民族道德的遵守,是民族地区学校德育改革的一个方向。回族在道德教育方面有着深厚的历史积淀,为道德教育的研究提供了丰富的资源,为道德教育的实施奠定了深厚的基础,对进一步完善道德教育理论具有积极地现实意义。充分挖掘利用回族传统文化蕴涵的丰富德育资源,突出特色,增强德育实效性有着至关重要的现实价值。在回族地区的中小学具有明显的民族性,尤其是学校设立在回族聚居区,回族村落,主要招收回族学生的学校,应使回族的传统道德规范和文明礼仪融入当代中小学的德育教学内容体系中,与时代精神相结合,成为培养当代回族学生优良品质的宝贵精神资源。鉴于此,本文的行文框架和思路表述如下：绪论：主要是交待研究背景、研究问题、研究文献、研究思路与方法。第一章：回族道德内容的梳理与解析。在简要梳理云南回族的历史和回族道德形成的源流的基础上着重梳理回族道德的具体内容。一方面,在坚持道德的相对性和绝对性的立场下,以优良道德理论为依据,通过对《古兰经》和《圣经》的文献分析梳理,得出回族的优良道德规则。并认为这些回族道德规则具有处于时间和空间上的、永恒的、优良的、绝对道德成分。另一方面,又以回族学生的现实生活境遇为前提,用人类学考察的方法,访谈回族学生,从他(她)口述中提取优良的民族道德规则,当然这些规则是相对的,个体本位的道德规则。通过两个方面梳理汇总得出回族道德规则,成为本文对回族学生日常道德行为检验的依据。第二章：回族学生民族道德行为的现状检视。主要运用问卷调查法,把设定的变量分个体生存状态、个人对信仰和道德的态度、个体性格和情感特征、家庭环境与社会交往四个维度。依据第一章梳理的回族民族道德规则作为检视标准,对云南昭通市、昆明市、曲靖市、大理市、玉溪市的部分学校进行调查。目的是呈现回族学生日常的行为违反民族道德的现状并分析其趋势。第三章：回族学生行为违反民族道德的原因。首先主要运用访谈法,深入云南省昭通市回族社区对回族青少年学生,回族家长等人士进行深度交流。对访谈的材料,运用人类学的扎根理论进行梳理归纳,并力求发现一些规律和深层次的问题。通过访谈表明回族家长尤其是回族长者对什么是“成功人士”、什么是“人才”的认识和我们汉族的通俗的认识是很不相同的。而部分回族学生在现代学校竞争格局中追求的现代的“成功”与回族传统“成功”有冲突,导致回族学生要么逃避,要么渴望现代的成功。回族学生的职业发展与坚守传统民族道德、融入社会生活与坚守民族道德有一定的冲突,这是回族学生个体道德的主要现实困境。其次,运用社会学的差异交往理论、微观社会环境中的文化冲突理论、角色冲突理论分析回族学生民族违反民族道德的原因。当然这些分析是实然的、事实性的。最后,就精神层面而言,认为民族道德规则行为失范的原因是民族道德原则的行为违反,民族道德原则行为违反的原因是回族学生民族精神的失落,民族精神失落的原因是世俗社会的行为规则对回族学生信仰的冲击。第四章：回族学生行为违反民族道德的治理。基于回族道德对于回族的重要意义和部分回族学生民族违反民族道德的原因分析,认为治理回族学生民族违反民族道德必须重构回族民族德育系统。首先分析了需要德育系统的原因和回族德育系统的特点。其次主要分析了回族民族道德治理系统的结构分层系统,包括学生主体分层、教育者分层、德育内容和目标分层、德育的领域分层、教育者的态度分层、教育者对回族道德的把握程度分层6个方面。再次提出了回族道德治理系统建设的宏观引领措施,一是坚持回族民族精神的引领。二是发挥伊斯兰宗教德育功效的关键作用。三是建立机制,加强回族地区普通学校德育改革,充分利用回族德育资源的重要作用。结论：论证了研究假设。1.回族道德是优良的和有意义的,回族信仰和精神决定着回族道德,回族民族精神是回族道德之源。2.现实中回族学生确实出现了行为违反民族道德规则的行为且呈现出一定的趋向性,具有一定的统计规律。3.回族学生违反民族道德有多种原因,但根本的原因还是精神的失落。4.回族学生行为违反民族道德必须要系统治理才可行,发挥德育系统的作用,单方面的治理效果都是不好的。5.学校德育要积极的参与到治理回族学生行为违反民族道德中来,引领回族学生道德发展。通过充分发挥回族德育系统的作用,尤其是伊斯兰宗教德育的功效、普通学校顺势而行,充分利用回族德育资源进行德育改革,便可以很好的治理回族学生民族违反民族道德。更多还原

【Abstract】 National morals refers to ethics, code of conduct and moral ideas on the basis of various national peoples’social life, customs and religious beliefs and distinguished from other peoples. There are good and bad national moral, that good moral means moral purpose and action are good and in accordance with the law of human progress of moral awareness and moral life, end up being good for promoting ethics of individual interests of the members of the national total. The Hui people are a unique nation in China formed with people in ancient Islamic religious beliefs and Chinese culture fusion. Islam is the source of the Hui nationality spirit, soul of the nation.Hui’s national morals are on the basis of "Koran" and "Hadith" of Islam and deeply blended with Han national Confucian Culture.In the thousands of years of moral practice in Hui people’s everyday life produced several ethical principles, codes of ethical conduct and national taboos. The codes of ethical conduct are the reality of performance to the Hui nationality’s ethnicity and national belief.We found the codes of ethic conducts of Hui people in everyday life from Islamic classic "Koran","Hadith" and interviews in Hui students. Hui people’s moral purpose and ethical behavior expressed in everyday is good, is in line with the development of human knowledge and conducive to the increase in the total interests of members of the Hui. So Hui’s national morals are good which can promote human healthy development, for the benefit of society, has an important role of the Hui nationality, personality and excellent quality. The Islam Belief and comply with traditional ethics of Hui nation has historical and public opinion justifiability. There is no socio-cultural difference between advanced and backward. We formed a consensus on cultural pluralism and the protection of cultural diversity. This is also a symbol of democratic, open society and social harmony and prosperity. Therefore, protection of Hui’s traditional morality is the right path of social inclusion and persistence. As far as the Chinese Communist Party, the Party has always adhered to the policy of national equality, unity and common prosperity. The Party has consistently adhered to the protection of cultural diversity among peoples and protection of superior cultural relics. School education for their moral among Peoples is a legitimate educational path, and that is the premise of national moral education. There is great significance for Hui students’growth and carrying forward the national morals through reducing the violation of national morality of Hui students.This research is mainly fieldwork into the real life of the Hui students to obtain the first-hand data, the main methods of the study are surveys and interviews. Yunnan Hui People has the original nature and typicality of Islamic Culture. It has about a million people in the top three of Yunnan minority population. It is mainly distributed in Zhaotong city, Qujin city, Kunming city, Yuxi city, and Dali city. Hui students in this study refers to the age of Muslim youths between the ages of7-28, including primary, secondary, university, graduate and other students in the school, but also the same ages of students accepting Islamic religious education in Mosqueviewing contemporary Hui student behaviors with the standards from the codes of ethic conducts in their everyday life showed that, with such a good Hui ethnic morality the Hui students have failed completely or to stick better to their own nation morals, intentionally or unintentionally, there were some moral anomie in their life, and showed a tendency to a certain crowd. For example, the probability of violation is more in student leaders Compared with the average student; the violation is more in better academic achievement students compared with the average academic achievement students; who have been traveled or lived outside; who have more Han friends; the violation is more in persons who lived in big city; the violation is more in persons who did not often go home; the violation is more in persons had a close relationship with their teachers; the violation is more in persons who wanted to develop their own business outside the The Hui community.In the big society of China, there are two cultural circles and two communities in front of Hui students-mainstream Chinese culture cultural circle and subsidiary Hui nationality culture circle. When the Hui babies were born they begin to exist in Hui society and culture of Hui nationality, they do communication, learning, imitation of life and growth.in the Hui community. When they enter the modern school, except parts of the Hui nationality separate Moslem schools, basically entered in the cultural circle of Chinese culture and with the integration of public society. A lot of their contact with Han Chinese teachers and classmates contacts and live with them. Hui students are in Two Cultures, two social developments of people, experience a long process of cultural conflict and adjustment, and some psychological contradiction and some certain varying degrees of spirit impact emerged in their life. For the facts that Students of the Hui nationality in violation of the National morals, we should build a comprehensive moral governance system of the Hui nationality including family, community, mosques, and ordinary school, maximize the power of system as a good solution to the problem. Stress essential moral education of schools in the whole governance system. The thrust of school education, while not as a religious education, but must inherit and carry forward the good morals of ethnic minorities, In particular, dwelling in the ethnic areas of the school, the outstanding minority of moral education should be integrated into school education. School moral education in curriculum design and implementation, those who guide the National Student Unity of moral awareness, Practical Unity of moral command should be repealed, teachers cannot openly belittling the moral minority in the classroom, and with Han Chinese Traditional Moral values superior. Through school education, guide students’ ethnic identity, rather than resist the ethnic identity of students, enhance their compliance with the national consciousness enlightenment and morality, are one of the options of the reform on moral education in schools in minority nationality regions.The text frame and the ideas expressed in this article are as follows:Introduction:Mainly confess research on the background, research issues, documentation, research thinking and methods.Chapter one:carding and analysis of the moral content of the Hui nationality.We put the focus on specific content of the moral grooming after briefly through the history of Hui Nationality in Yunnan and moral formation of the Hui nationality on the basis of the origin and development of Hui. By combing both two aspects then, come to the ethical rules of the Hui nationality, Become the basis standards for viewing the Hui students’everyday ethical conduct.Chapter two:status review of the moral behaviors of Hui students.We use a questionnaire survey method and Setting variables in individual survival status, personal attitudes of beliefs and affection, family environment and the social interactions of four dimensions. We make sure the viewing standards according to the codes from chapter one. Then, we do surveys in schools among Zhaotong city, Kunming city. Qujin city, Dali city, Yuxi city in Yunnan province. Aim is to render the present situation of Hui students’ moral violation in their daily and analyze the trend of national moral.Chapter Three:reasons for students of the Hui nationality in violation of national moral.First of all, with depth interview method, We get involved in to Hui community in Zhaotong city, Yunnan Province, communicate with Hui young students, parents and other members of the Hui nationality, and analyze interview material data with grounded theory of induction of Anthropology, at last seek to find a pattern and deep-seated problems. Then, analyze reasons of the Hui nationality students’ violation of national moral with application of differential Association theory, sociology of micro-cultural conflict theory in the social environment, and role conflict theory.Chapter four:governance for violation of national moral of Hui students.Based on the analysis of reasons for violation of Hui students’national moral and great significance of Hui morals for Hui nationality, we consider it essential to the reconstruction of moral education of the Hui nationality system.Conclusion:demonstration of study assumptions.1. Hui people’s morals are good and meaningful; Hui morality depends on Hui’s belief and spirit.2. Hui students do exist in reality development of national moral dilemma and violation of moral behaviors emerges with certain tendency In line with the Statistical Law.3. By giving full play to the role of the moral education system of the Hui nationality, particularly Islamic religious efficacy of moral education, we can solve the moral education problems of violation in Hui students.4. We should use systemic governance to deal with the violation in moral conduct in Hui students, and Play the role of the moral education system.5. Moral education in schools should take a more active part in the governance of the violation in moral conduct in Hui students; Leading students’ moral development.更多还原