‫ﻧﻘﺪ ﻧﻈﺮﻳﻪﻫﺎﻱ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﭘﻴﺎژﻩ ﻭ ﻛﻮﻟﺒﺮگ ﻭ ﺑﺎﻧﺪﻭﺭﺍ ﻭ ﺍﺭﺍﺋﺔ‬

‫ﺍﻟﮕﻮﻳﻲ ﻧﻮ ﺑﺮﺍﻱ ﭘﮋﻭﻫﺶ ﺩﺭ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ ﺍﻳﺮﺍﻥ‬

‫∗‬
‫‪F‬‬ ‫ﺩﻛﺘﺮ ﺣﺴﻴﻦ ﻟﻄﻒﺁﺑﺎﺩﻱ‬
‫‪0‬‬

‫‪1‬‬
‫ﭼﻜﻴﺪﻩ‬
‫‪F1‬‬

‫ﺩﺭ ﺯﻣﻴﻨﺔ ﻣﻮﺿﻮﻉ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻭ ﺳﻨﺠﺶ ﺭﺷـﺪ ﺍﺧﻼﻗـﻲ‪ ،‬ﺳﺎﻟﻬﺎﺳـﺖ ﻛـﻪ‬
‫ﻧﻈﺮﻳﻪﻫﺎﻱ ﺷﻨﺎﺧﺖﺷﻨﺎﺳﻲ ژﻧﺘﻴﻚ ﻭ ﺭﻓﺘﺎﺭﮔﺮﺍﻳﻲ ﺍﺟﺘﻤﺎﻋﻲ )ﻛﻪ ﻣﺒﺘﻨﻲ ﺑـﺮ ﺩﻳـﺪﮔﺎﻫﻬﺎﻱ ﺭﺷـﺪ‬
‫ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ ﭘﻴﺎژﻩ ﻭ ﻛﻮﻟﺒﺮگ ﻭ ﺭﻭﻳﻜﺮﺩ ﻳﺎﺩﮔﻴﺮﻱ ﺍﺟﺘﻤـﺎﻋﻲ ﺑﺎﻧـﺪﻭﺭﺍ ﺍﺳـﺖ( ﺩﺭ ﻣﺮﻛـﺰ‬
‫ﺗﻮﺟﻪ ﺭﻭﺍﻥﺷﻨﺎﺳﺎﻥ ﻭ ﻣﺘﺨﺼﺼﺎﻥ ﻋﻠﻮﻡ ﺗﺮﺑﻴﺘﻲ ﻭ ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﺓ ﻣﺮﺍﻛﺰ ﻣﺸـﺎﻭﺭﻩﺍﻱ ﺁﻣـﻮﺯﺵ ﻭ‬
‫ﭘﺮﻭﺭﺵ ﻭ ﺳﺎﻳﺮ ﻣﺮﺍﻛﺰ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﻛﺸﻮﺭ ﻣﺎ ﺑﻮﺩﻩ ﻭ ﺗﺎ ﻛﻨﻮﻥ ﻧﻈﺮﻳﻪ ﻭ ﺍﺑﺰﺍﺭ ﺑﻮﻣﻲ ﻣﻨﺎﺳـﺒﻲ ﺩﺭ‬
‫ﺣﻮﺯﺓ ﺳﻨﺠﺶ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺍﺭﺍﺋﻪ ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﻣﻮﺿﻮﻉ ﻗﺎﺑﻞ ﺗﻮﺟﻪ ﺍﻳﻦ ﺍﺳـﺖ ﻛـﻪ ﺑﻨﻴﺎﻧﻬـﺎﻱ‬
‫ﻧﻈﺮﻱ ﻭ ﺳﺎﺧﺘﺎﺭ ﻭ ﻣﺤﺘﻮﺍﻱ ﺍﻳﻦ ﺩﻳﺪﮔﺎﻫﻬﺎ ﺑﺪﻭﻥ ﺗﻮﺟﻪ ﺟﺪﻱ ﺑﻪ ﺑﻨﻴﺎﻧﻬﺎﻱ ﺍﻧﮕﻴﺰﺷﻲ ﻭ ﺍﺣﺴﺎﺱ‬
‫ﺍﺧﻼﻗﻲ‪ ،‬ﻓﺮﻫﻨﮓ ﻭ ﺍﺧﻼﻕ‪ ،‬ﻭ ﺭﻓﺘﺎﺭ ﻭ ﻭﺍﻛﻨﺸﻬﺎﻱ ﻋﻴﻨﻲ ﺍﺧﻼﻗﻲ ﺍﺭﺍﺋﻪ ﺷﺪﻩ ﺍﺳـﺖ‪ .‬ﺍﻳـﻦ ﻣﻘﺎﻟـﻪ‬
‫ﻧﺸﺎﻥ ﻣﻲﺩﻫﺪ ﻛﻪ ﺭﻭﻳﻜﺮﺩﻫﺎﻱ ﻣﺬﻛﻮﺭ ﺻﺮﻓ ًﺎ ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ ﻭ ﻳﺎﺩﮔﻴﺮﻱ ﻗﻮﺍﻧﻴﻦ ﻭ ﻣﻨﺎﺳـﺒﺎﺕ‬
‫ﺍﺟﺘﻤﺎﻋﻲ ﺯﻧﺪﮔﻲ ﺩﺭ ﻛﺸﻮﺭﻫﺎﻱ ﻏﺮﺑﻲ ﺭﺍ ﻣﺒﻨﺎﻱ ﻧﻈﺮﻳﺔ ﺧﻮﺩ ﻗـﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳـﺖ ﻭ ﺑـﻪ ﺑﻨﻴﺎﻧﻬـﺎﻱ‬

‫∗‪ .‬ﺍﺳﺘﺎﺩ ﺭﻭﺍﻥﺷﻨﺎﺳﯽ ﺗﺮﺑﻴﺘﯽ ﺩﺍﻧﺸﮕﺎﻩ ﺷﻬﻴﺪ ﺑﻬﺸﺘﯽ‬

‫‪ - ۱‬ﺍ ﻳﻦ ﻣﻘﺎ ﻟﻪ ﺣﺎ ﺻﻞ ﺍ ﺟﺮﺍی ﻣﺮﺣ ﻠﺔ ﺍﻭﻝ ﺍﺯ ﭘﮋﻭﻫ ﺸﯽ ﺍ ﺳﺖ ﮐﻪ ﺑﺎ ﻋ ﻨﻮﺍﻥ‬
‫"ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﻱ‪ ،‬ﻃﺮﺍﺣﻲ‪ ،‬ﺗﻬﻴﻪ‪ ،‬ﻭ ﻫﻨﺠﺎﺭﻳﺎﺑﻲ ﺁﺯﻣﻮﻥ ﺭﺷـﺪ ﺍﺧﻼﻗـﻲ ﺑـﺮﺍﻱ‬
‫ﻛﻮﺩﻛﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﻭ ﺟﻮﺍﻧﺎﻥ ﺩﺍﻧﺶﺁﻣﻮﺯ ﺍﻳﺮﺍﻥ‪ ،‬ﺑـﺮ ﺍﺳـﺎﺱ ﺑﻨﻴﺎﻧﻬـﺎﻱ‬
‫ّﻲ ﻭ ﺩﺍﻧﺶ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﺍﺟﺮﺍ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﻌﻨﻮی‪ ،‬ﺣﮑﻤﺖ ﻭ ﻓﺮﻫﻨﮓ ﻣﻠ‬
 ۱۳۸٤ ‫ ﺑﻬﺎﺭ‬،‫ ﺳﺎﻝ ﭼﻬﺎﺭﻡ‬،۱۱ ‫ﺷﻤﺎﺭﺓ‬ ‫ﻓﺼﻠﻨﺎﻣﺔ ﻧﻮﺁﻭﺭﻱﻫﺎی ﺁﻣﻮﺯﺷﻰ‬ ۸۰

‫ ﺑﺎ ﺍﺭﺍﺋـﺔ‬،‫ ﺍﻳﻦ ﻣﻘﺎﻟﻪ‬.‫ ﺗﻮﺟﻬﻲ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ‬،‫ ﻛﻪ ﺭﻳﺸﻪ ﺩﺭ ﻃﺒﻴﻌﺖ ﺁﺩﻣﻲ ﺩﺍﺭﻧﺪ‬،‫ﺍﻧﮕﻴﺰﺷﻲ ﺩﺭ ﺍﺧﻼﻕ‬
‫ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺍﺳﺖ ﻛﻪ ﺭﺷـﺪ ﺍﺟﺘﻤـﺎﻋﻲ ﻭ ﺍﺧﻼﻗـﻲ‬،‫ﺍﻟﮕﻮﻳﻲ ﺟﺪﻳﺪ ﺍﺯ ﺷﻜﻞﮔﻴﺮﻱ ﺭﺷﺪ ﺍﺧﻼﻗﻲ‬
‫ ﺯﻣﻴﻨـﻪﻫـﺎﻱ‬،‫ﻓﺮﺩ ﺣﺎﺻﻞ ﺗﺄﺛﻴﺮ ﻭ ﺗﺄﺛﺮ ﻣﺘﻘﺎﺑﻞ ﻭ ﭘﻴﭽﻴﺪﻩ ﻭ ﭘﻮﻳﺎﻱ ﭘﻨﺞ ﺯﻣﻴﻨﺔ ﻃﺒﻴﻌـﻲ ﻭ ﺩﺭﻭﻧـﻲ‬
‫ ﻭ ﺗﺠﻠﻲ ﻭ ﺗﺤﻮﻝ ﺍﻧﮕﻴﺰﺷـﻬﺎ ﻭ‬،‫ ﺭﺷﺪ ﻗﻀﺎﻭﺕ ﺷﻨﺎﺧﺘﻲ‬،‫ ﻭﺍﻗﻌﻪﻫﺎ ﻭ ﺗﺠﺎﺭﺏ ﺭﻓﺘﺎﺭﻱ‬،‫ﺍﺟﺘﻤﺎﻋﻲ‬
‫ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻟﻪ ﺳﻌﻲ ﺷﺪﻩ‬،‫ ﺑﺮ ﭼﻨﻴﻦ ﺍﺳﺎﺳﻲ‬.‫ﻋﻮﺍﻃﻒ ﻫﻤﺪﺭﺩﻱ ﻭ ﻛﻤﻚﺭﺳﺎﻧﻲ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ‬
‫ ﺑﺮﺍﻱ ﺗﺤﻘﻴﻘﺎﺕ ﺍﺻـﻴﻞ ﻭ‬،‫ ﺿﻤﻦ ﻧﻘﺪ ﺭﻭﻳﻜﺮﺩﻫﺎﻱ ﻛﻨﻮﻧﻲ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﺩﺭ ﺭﺷﺪ ﺍﺧﻼﻗﻲ‬،‫ﺍﺳﺖ‬
‫ﺟﺪﻳﺪ ﻋﻠﻤﻲ ﺩﺭ ﺣﻮﺯﺓ ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﻱ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ ﺯﻣﻴﻨﻪﺳﺎﺯﻱ ﺷـﻮﺩ ﻭ ﻣﻘـﺪﻣﺎﺕ‬
.‫ﻧﻈﺮﻱ ﻻﺯﻡ ﺑﺮﺍﻱ ﺗﻬﻴﺔ ﺍﺑﺰﺍﺭ ﺑﻮﻣﻲ ﺳﻨﺠﺶ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻓﺮﺍﻫﻢ ﺁﻳﺪ‬

:‫ﻛﻠﻴﺪ ﻭﺍژﻩﻫﺎ‬
،‫ ﭘﻴـﺎژﻩ‬،‫ ﺭﻭﺍﻥﺷﻨﺎﺳـﻲ ﺍﺧـﻼﻕ‬،‫ ﺁﺯﻣﻮﻥ ﺭﺷﺪ ﺍﺧﻼﻗﻲ‬،‫ ﺳﻨﺠﺶ ﺍﺧﻼﻕ‬،‫ ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ ﺍﻳﺮﺍﻥ‬،‫ﺭﺷﺪ ﺍﺧﻼﻗﻲ‬
‫ ﺑﺎﻧﺪﻭﺭﺍ‬،‫ﻛﻮﻟﺒﺮگ‬

Criticizing Piaget, Kohlberg, and Bandura's Moral

Development Theories and Presenting a New Model for
Research on Iranian School Students' Moral Development

Hossein Lotfabadi (Ph. D.)

Abstract
It's been years in the psychology and assessment of moral development that
theories of genetic epistemology and social behaviorism (which are based on
Piaget, Kohlberg, and Bandura's approaches) have been in the center of
attention for the psychologists and education experts and have been used by the
educational counseling centers and other psychology centers in Iran. Therefore,
there have not been a suitable theory and proper native assessing tools made in
our country in the field of moral development.
The main issue is that the theoretical foundations and the structure and
content of these viewpoints are provided without considering the innate moral
foundations, moral motive and feeling, moral belief and culture, and moral
behavior and reactions. This article has shown that Piaget, Kohlberg, and
Bandura's viewpoints have strictly positioned the moral judgment, learning
social laws, and relations of the Western countries as the foundation for their
‫‪۸۱‬‬ ‫ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﻱ ﺑﺮﺍی ﭘﮋﻭﻫﺶ ﺩﺭ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ ﺍﻳﺮﺍﻥ ‪...‬‬

‫‪theories without considering rational and motivational bases of moralities,‬‬

‫‪which have roots in the human nature.‬‬
‫‪By providing a new model for moral development formation, this article has‬‬
‫‪shown that individual's social and moral development is a result of complicated,‬‬
‫‪dynamic, and mutual interactions of the five following factors: innate nature of‬‬
‫‪the individual, social contexts, events and experiences, moral judgment‬‬
‫‪development, and manifestation and change of stimulations and sentiments of‬‬
‫‪sympathy and helping other people.‬‬
‫‪The article tries, while criticizing the present psychological approaches on‬‬
‫‪moral development, to prepare the way for a new scientific and authentic‬‬
‫‪research in making theory for moral development and preparing theoretical‬‬
‫‪basis for making national assessing scales for moral development.‬‬
‫‪Key Words: Moral development, school students, moral assessment,‬‬
‫‪Psychology of morality, Piaget, Kohlberg, Bandura‬‬

‫ﻣﻘﺪﻣﻪ‬
‫ﺍﺯ ﻧﻴﻢ ﻗﺮﻥ ﭘﻴﺶ ﺗﺎ ﻛﻨﻮﻥ ﻳﺎﻓﺘﻪﻫﺎﻱ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﺭﺷﺪ ﻭ ﺗﺤﻮﻝ ﺍﺧﻼﻗﻲ ﻭ ﺁﺯﻣﻮﻧﻬﺎﻱ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻛﻪ‬
‫ﭘﻴﺎژﻩ ﻭ ﻛﻮﻟﺒﺮگ ﺍﺭﺍﺋﻪ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﺓ ﻣﺮﺍﻛﺰ ﻣﺸﺎﻭﺭﻩﺍﻱ ﺁﻣﻮﺯﺵ ﻭ ﭘﺮﻭﺭﺵ ﻭ ﺳـﺎﻳﺮ ﻣﺮﺍﻛـﺰ ﺭﻭﺍﻥ‪-‬‬
‫ﺷﻨﺎﺳﻲ ﻛﺸﻮﺭ ﻣﺎ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻫﻤﭽﻨﻴﻦ‪ ،‬ﺩﺭﺳﻬﺎﻱ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﻳﻦ ﺟﻨﺒـﻪ ﺍﺯ ﺭﺷـﺪ ﻛﻮﺩﻛـﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧـﺎﻥ ﺩﺭ‬
‫ﻣﺮﺍﻛﺰ ﺗﺮﺑﻴﺖ ﻣﻌﻠﻢ ﻭ ﺩﺭ ﻣﻘﺎﻃﻊ ﻛﺎﺭﺷﻨﺎﺳﻲ ﻭ ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷـﺪ ﻭ ﺩﻛﺘـﺮﻱ ﺭﺷـﺘﻪﻫـﺎﻱ ﮔﻮﻧـﺎﮔﻮﻥ ﺭﻭﺍﻥ‪-‬‬
‫ﺷﻨﺎﺳﻲ ﻭ ﻋﻠﻮﻡ ﺗﺮﺑﻴﺘﻲ ﺩﺭ ﻫﻤﺔ ﺩﺍﻧﺸﮕﺎﻫﻬﺎ ﻭ ﻣﺮﺍﻛﺰ ﺁﻣﻮﺯﺵ ﻋﺎﻟﻲ ﺍﻳﺮﺍﻥ ﻧﻴﺰ ﻏﺎﻟﺒ ًﺎ ﺑﺮ ﺍﺳـﺎﺱ ﺩﻳـﺪﮔﺎﻫﻬﺎﻱ‬
‫ﻫﻤﻴﻦ ﺩﻭ ﺩﺍﻧﺸﻤﻨﺪ ﺍﺭﺍﺋﻪ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻣﻲﺷﻮﺩ‪ .‬ﺍﺯ ﺳﻮﻱ ﺩﻳﮕﺮ‪ ،‬ﺩﺭ ﺁﺛﺎﺭ ﺩﻳﻨﻲ ﻭ ﻓﻠﺴـﻔﻲ ﻭ ﺗﺮﺑﻴﺘـﻲ ﻛـﻪ ﺩﺭ‬
‫ﻧﻴﻢ ﻗﺮﻥ ﮔﺬﺷﺘﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﺗﺄﻟﻴﻒ ﺷﺪﻩ ﻋﻤﻮﻣ ًﺎ ﺑﻪ ﻛﻠﻴﺎﺕ ﻣﺴﺎﺋﻞ ﺍﺧﻼﻗﻲ ﭘﺮﺩﺍﺧﺘﻪﺍﻧﺪ ﻭ ﻧﻤﻲﺗﻮﺍﻥ ﺁﻧﻬـﺎ ﺭﺍ ﺩﺭ‬
‫ﺷﻤﺎﺭ ﺗﺤﻘﻴﻘﺎﺕ ﻋﻠﻤﻲ ﺩﺭ ﭼﮕﻮﻧﮕﻲ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺑﻪ ﺣﺴﺎﺏ ﺁﻭﺭﺩ‪ .‬ﺩﺭ ﭘﮋﻭﻫﺸﻬﺎﻳﻲ ﻧﻴﺰ ﻛﻪ ﺗـﺎ ﻛﻨـﻮﻥ ﺩﺭ‬
‫ﺩﺍﻧﺸﮕﺎﻫﻬﺎ ﻭ ﻣﺮﺍﻛﺰ ﺁﻣﻮﺯﺵ ﻋﺎﻟﻲ ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﻱ ﻭ ﻣﻘﻴﺎﺱﺳﺎﺯﻱ ﺩﺭ ﺣﻮﺯﺓ ﺭﺷـﺪ ﺍﺧﻼﻗـﻲ‬
‫ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﺟﺪﻱ ﻭﺍﻗﻊ ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺮﺭﺳﻴﻬﺎﻱ ﻣﺮﺑﻮﻁ ﺑﻪ ﻣﺄﺧﺬﺷﻨﺎﺳﻲ ﺳﻨﺠﺶ ﺭﺷﺪ ﻭ ﺗﺮﺑﻴﺖ ﺍﺧﻼﻗـﻲ‬
‫ﻧﻴﺰ ﻧﺸﺎﻥ ﻣﻲﺩﻫﺪ ﻛﻪ ﺗﺎ ﻛﻨﻮﻥ ﺩﺭ ﻛﺸﻮﺭ ﻣﺎ ﺁﺯﻣﻮﻥ ﺑﻮﻣﻲ ﻣﻨﺎﺳﺒﻲ ﺩﺭ ﺣﻮﺯﺓ ﺳﻨﺠﺶ ﺭﺷﺪ ﺍﺧﻼﻗـﻲ ﺗﻬﻴـﻪ ﻭ‬
‫ﻫﻨﺠﺎﺭﻳﺎﺑﻲ ﻧﺸﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﺎ ﺗﻮﺟـﻪ ﺑـﻪ ﺿـﻌﻒ ﭘﮋﻭﻫﺸـﻬﺎﻱ ﺑـﻮﻣﻲ ﺩﺭ ﺣـﻮﺯﺓ ﺭﻭﺍﻥﺷﻨﺎﺳـﻲ ﺭﺷـﺪ ﺍﺧﻼﻗـﻲ‪ ،‬ﺭﻭﺍﻥﺷﻨﺎﺳـﺎﻥ ﻭ‬
‫ﻛﺎﺭﺷﻨﺎﺳﺎﻥ ﻭ ﻣﺸﺎﻭﺭﺍﻥ ﻭ ﻣﻌﻠﻤﺎﻥ ﻧﺎﮔﺰﻳﺮﻧـﺪ ﺩﺭ ﺍﻗـﺪﺍﻣﺎﺕ ﺗﺸﺨﻴﺼـﻲ )ﻭ ﺑﻬﺒﻮﺩﺑﺨﺸـﻲ( ﺑـﻪ ﻧﻈﺮﻳـﻪﻫـﺎ ﻭ‬
‫ﺁﺯﻣﻮﻧﻬﺎﻳﻲ ﺭﻭﻱ ﺁﻭﺭﻧﺪ ﻛﻪ ﻋﻤﻮﻣ ًﺎ ﺍﻣﺮﻳﻜﺎﻳﻲ ﻭ ﺍﺭﻭﭘﺎﻳﻲ ﺍﺳﺖ ﻭ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﻣﻐـﺮﺏ ﺯﻣـﻴﻦ ﻭ ﻣﺘﻨﺎﺳـﺐ ﺑـﺎ‬
‫ﺳﺒﻚ ﺯﻧﺪﮔﻲ ﻭ ﻫﻮﻳﺖ ﻭ ﻣﻨﺶ ﺍﺧﻼﻗﻲ ﺁﻧﺎﻥ ﺗﺪﻭﻳﻦ ﻭ ﺗﻬﻴﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻭﺍﻗﻌﻴﺖ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﺗﻜـﺎء ﺑـﻪ‬
‫ﻧﻈﺮﻳﻪﻫﺎﻱ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﻭ ﺍﺑﺰﺍﺭﻫﺎﻱ ﺗﻬﻴﻪﺷﺪﻩ ﺑﺮﺍﻱ ﺳﻨﺠﺶ ﺭﺷﺪ ﺍﺧﻼﻕ ﺩﺭ ﺟﻮﺍﻣﻊ ﺩﻳﮕﺮ‪ ،‬ﻫﻤﺎﻧﻨـﺪ ﺍﺗﻜـﺎء‬
 ‫ﺷﻤﺎﺭﺓ ‪ ،۱۱‬ﺳﺎﻝ ﭼﻬﺎﺭﻡ‪ ،‬ﺑﻬﺎﺭ ‪۱۳۸٤‬‬ ‫ﻓﺼﻠﻨﺎﻣﺔ ﻧﻮﺁﻭﺭﻱﻫﺎی ﺁﻣﻮﺯﺷﻰ‬ ‫‪۸۲‬‬

‫ﺑﻪ ﺩﺭﻙ ﻭ ﺩﺭﻳﺎﻓﺘﻬﺎ ﻭ ﻧﻈﺮﻳﻪﻫﺎﻱ ﻋﻠﻤﻲ ﺁﻧﺎﻥ ﺩﺭ ﺳﺎﻳﺮ ﺣﻮﺯﻩﻫﺎﻱ ﻋﻠﻮﻡ ﺍﻧﺴـﺎﻧﻲ ﻭ ﺭﻭﺍﻥﺷﻨﺎﺳـﻲ ﺗﺮﺑﻴﺘـﻲ ﻭ‬
‫ﺭﺷﺪ ﺍﺧﻼﻗﻲ‪ ،‬ﻛﻪ ﺑﻪ ﻧﺎﻣﻬﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﻭ ﺑﺎ ﺩﺭﻳﺎﻓﺘﻬﺎﻱ ﺯﻳﺴﺖﺷﻨﺎﺧﺘﻲ‪ ،‬ﺭﻓﺘﺎﺭﮔﺮﺍﻳﻲ‪ ،‬ﻭ ﻋﻤﻞﮔﺮﺍﻳﻲ ﻭ ﺍﻣﺜﺎﻝ‬
‫ﺁﻥ ﺩﺭ ﻣﻴﺎﻥ ﺗﺤﺼﻴﻞﻛﺮﺩﻩﺗﺮﻳﻦ ﺍﻓﺮﺍﺩ ﻛﺸﻮﺭ ﻣﺎ ﺭﺍﻳﺞ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﺎ ﻭﺿﻌﻴﺖ ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﻓﺮﻫﻨـﮓ ﻣﻠـﻲ ﻣـﺎ‬
‫ﭼﻨﺪﺍﻥ ﺗﻨﺎﺳﺒﻲ ﻧﺪﺍﺭﺩ‪ ،‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻻﺯﻡ ﺍﺳﺖ ﻛﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺍﻳﺮﺍﻧﻲ ﺑﻪ ﺍﻗـﺪﺍﻣﺎﺕ ﺍﺳﺎﺳـﻲ ﺩﺭ ﺗﻮﻟﻴـﺪ ﺩﺍﻧﺸـﻬﺎﻱ‬
‫ﻣﺒﺘﻨﻲ ﺑﺮ ﺑﻨﻴﺎﺩﻫﺎﻱ ﺣﻜﻤﺖ ﻭ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻧﻲ ﺭﻭﻱ ﺁﻭﺭﻧﺪ ﻭ ﺑﺮ ﺍﻣﻜﺎﻥ ﺷﻜﻮﻓﺎﻳﻲ ﻋﻠﻤﻲ ﻭ ﻓﺮﻫﻨﮕﻲ ﻛﺸـﻮﺭ‬
‫ﺑﻴﻔﺰﺍﻳﻨﺪ‪.‬‬
‫ﻭﺍﻗﻌﻴﺖ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭﻙ ﻭ ﺩﺭﻳﺎﻓﺖﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﺘﺨﺼﺼﺎﻥ ﺗﻌﻠـﻴﻢ ﻭ ﺗﺮﺑﻴـﺖ ﻭ ﺭﻭﺍﻥﺷﻨﺎﺳـﻲ‬
‫ﺗﺮﺑﻴﺘﻲ ﺍﺯ ﭼﮕﻮﻧﮕﻲ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ ﻣﺒﺘﻨﻲ ﺑﺮ ﺩﻳﺪﮔﺎﻩﻫﺎﻳﻲ ﺍﺳﺖ ﻛـﻪ ﺑـﺮ ﺍﺳـﺎﺱ ﻧﻈﺮﻳـﻪﻫـﺎﻱ‬
‫ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻏﺮﺑﻲ ﺩﺭ ﺩﺍﻧﺸﮕﺎﻫﻬﺎ ﻭ ﻣﺮﺍﻛﺰ ﺁﻣﻮﺯﺵ ﻋﺎﻟﻲ ﺍﻳﺮﺍﻥ ﺗﺪﺭﻳﺲ ﻣﻲﺷﻮﺩ ﻭ ﭼﻨﺪ ﺁﺯﻣﻮﻥ ﺷﻨﺎﺧﺘﻪﺷﺪﺓ‬
‫ﺍﻣﺮﻳﻜﺎﻳﻲ ﻭ ﺍﺭﻭﭘﺎﻳﻲ ﻛﻪ ﺑﺮ ﺍﺳﺎﺱ ﻧﻈﺮﻳﻪﻫﺎﻱ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﭘﻴﺎژﻩ ﻭ ﻛﻮﻟﺒﺮگ ‪ 1‬ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﻪﻋﻨـﻮﺍﻥ‬
‫‪F2‬‬

‫ﺣﺮﻑ ﺁﺧﺮ ﺩﺭ ﺁﺯﻣﻮﻧﻬﺎﻱ ﺳﻨﺠﺶ ﺭﺷﺪ ﺍﺧﻼﻗﻲ‪ ،‬ﺑﻪ ﺩﺍﻧﺸﺠﻮﻳﺎﻥ ﻭ ﺩﺍﻧﺶﭘﮋﻭﻫﺎﻥ ﺁﻣﻮﺯﺵ ﺩﺍﺩﻩ ﻣﻲﺷـﻮﺩ ﻭ‬
‫ﺩﺭ ﻣﺮﺍﻛﺰ ﺩﺭﻣﺎﻧﻲ ﻣﺸﺎﻭﺭﺓ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﺁﻣﻮﺯﺵ ﻭ ﭘﺮﻭﺭﺵ ﻭ ﺳﺎﻳﺮ ﻧﻬﺎﺩﻫﺎﻱ ﺩﻭﻟﺘﻲ ﻭ ﻏﻴﺮﺩﻭﻟﺘﻲ ﻧﻴـﺰ ﺗﻨﻬـﺎ‬
‫ﺍﺯ ﭼﻨﻴﻦ ﺁﺯﻣﻮﻥﻫﺎﻳﻲ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ‪ .‬ﺑﺮﺭﺳﻲﻫﺎﻱ ﻣﺎ ﺍﺯ ﻛﺘﺐ ﺩﺭﺳﻲ ﺩﺍﻧﺸﮕﺎﻫﻲ ﻭ ﺍﺯ ﻣﻘـﺎﻻﺕ ﻭ ﻣﻄﺎﻟـﺐ‬
‫ﻣﻨﺘﺸﺮ ﺷﺪﻩ ﺩﺭ ﺍﻳﻦ ﺣﻮﺯﺓ ﻣﻬﻢ ﺍﺯ ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻲ ﻧﻴﺰ ﻧﺸﺎﻥ ﻣﻲﺩﻫﺪ ﻛﻪ ﻫﻤـﺔ ﻣﻨـﺎﺑﻊ ﺍﺻـﻠﻲ ﺗـﺪﺭﻳﺲ ﺭﻭﺍﻥ‪-‬‬
‫ﺷﻨﺎﺳﻲ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺩﺭ ﻫﻤﺔ ﻣﻘﺎﻃﻊ ﺗﺤﺼﻴﻠﻲ ﺁﻣﻮﺯﺵ ﻋﺎﻟﻲ )ﻫﻢ ﺩﺭ ﺁﻣﻮﺯﺵ ﻭ ﭘﺮﻭﺭﺵ ﻭ ﻫﻢ ﺩﺭ ﻣﺮﺍﻛﺰ‬
‫ﺩﺍﻧﺸﮕﺎﻫﻲ( ﻋﻤﻮﻣ ًﺎ ﺗﺮﺟﻤﻪﺍﻱ ﻭ ﺑﻪﻛﺎﺭﮔﻴﺮﻱ ﺁﺯﻣﻮﻧﻬﺎﻳﻲ ﺍﺳـﺖ ﻛـﻪ ﺩﺍﻧﺸـﻤﻨﺪﺍﻥ ﺍﻣﺮﻳﻜـﺎﻳﻲ ﻭ ﺍﺭﻭﭘـﺎﻳﻲ ﺩﺭ‬
‫ﻓﻌﺎﻟﻴﺘﻬﺎﻱ ﺣﺮﻓﻪﺍﻱ ﺧﻮﺩ ﺑﻪﻛﺎﺭ ﻣﻲﮔﻴﺮﻧﺪ‪ .‬ﺗﺼﻮﺭ ﺩﺍﻧﺸﺠﻮﻳﺎﻥ ﻭ ﻓﺎﺭﻍﺍﻟﺘﺤﺼـﻴﻼﻥ ﺭﻭﺍﻥﺷﻨﺎﺳـﻲ ﻭ ﻣﺸـﺎﻭﺭﻩ‬
‫ﻧﻴﺰ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻫﻢ ﺑﺮﺍﻱ ﺗﺸﺨﻴﺺ ﻭﺿﻌﻴﺖ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺍﻓﺮﺍﺩ ﻋﺎﺩﻱ ﻭ ﻫﻢ ﺑﺮﺍﻱ ﺗﺸﺨﻴﺺ ﻣﺸـﻜﻼﺕ‬
‫ﻭ ﺍﺧﺘﻼﻻﺕ ﺍﺧﻼﻗﻲ ﻛﻮﺩﻛﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﺍﻳﺮﺍﻥ ﺑﺎﻳﺪ ﭼﻨﻴﻦ ﺁﺯﻣﻮﻧﻬـﺎﻳﻲ ﺭﺍ ﺍﺳـﺎﺱ ﻛـﺎﺭ ﻗـﺮﺍﺭ ﺩﺍﺩ‪ .‬ﭼﻨـﻴﻦ‬
‫ﺩﻳﺪﮔﺎﻫﻲ‪ ،‬ﺑﻪ ﻧﻈﺮ ﻣﺎ‪ ،‬ﺣﻘﺎﻧﻴﺖ ﻛﺎﻓﻲ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﻭﺍﻗﻌﻴﺖ ﺩﻳﮕﺮ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﻭ ًﻻ ﺑﻨﻴﺎﺩﻫﺎﻱ ﻧﻈﺮﻱ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻛﻪ ﭘﻴﺎژﻩ ﻭ ﻛﻮﻟﺒﺮگ ﺍﺭﺍﺋﻪ‬
‫ﻛﺮﺩﻩﺍﻧﺪ ﺩﺍﺭﺍﻱ ﻣﺤﺪﻭﺩﻳﺘﻬﺎ ﻭ ﺿﻌﻔﻬﺎﻱ ﻧﻈﺮﻱ ﺍﺳـﺖ ﻭ ﺛﺎﻧﻴـ ًﺎ ﺁﺯﻣﻮﻧﻬـﺎﻱ ﺭﺷـﺪ ﺍﺧﻼﻗـﻲ ﻣﺒﺘﻨـﻲ ﺑـﺮ ﺍﻳـﻦ‬
‫ﺩﻳﺪﮔﺎﻫﻬﺎ ﻧﻴﺰ‪ ،‬ﺩﺭ ﺧﻮﺵﺑﻴﻨﺎﻧﻪﺗﺮﻳﻦ ﺻﻮﺭﺕ‪ ،‬ﺷﺎﻳﺪ ﺑﺮﺍﻱ ﺗﺸﺨﻴﺺ ﻭﺿـﻌﻴﺖ ﺍﻗﻠﻴـﺖ ﻣﺤـﺪﻭﺩﻱ ﺍﺯ ﻣـﺮﺩﻡ‬
‫ﻼ ﺑﻪ ﺳﺒﻚ ﺯﻧﺪﮔﻲ ﻏﺮﺑﻲ ﻣﻲﮔﺬﺭﺍﻧﻨﺪ ﻣﻨﺎﺳﺒﺘﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺍﻣـﺎ ﻣﺴـﻠﻤﺎً‬ ‫ﻛﺸﻮﺭ ﻣﺎ‪ ،‬ﻛﻪ ﺭﻭﺯﮔﺎﺭ ﺧﻮﺩ ﺭﺍ ﻛﺎﻣ ً‬
‫ﻧﻤﻲﺗﻮﺍﻥ ﻭﺿﻌﻴﺖ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻋﻤﻮﻡ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﻭ ﻧﻴﺰ ﻣﺸﻜﻼﺕ ﺍﺧﻼﻗـﻲ ﺍﻓـﺮﺍﺩﻱ ﺭﺍ ﻛـﻪ ﺩﭼـﺎﺭ ﻛـﻢ‪-‬‬
‫ﺭﺷﺪﻱ ﻭ ﺍﺧﺘﻼﻝ ﺍﺧﻼﻗﻲ ﻫﺴﺘﻨﺪ ﺑﺎ ﭼﻨﺎﻥ ﺁﺯﻣﻮﻧﻬﺎﻳﻲ ﺑﻪﺩﺭﺳﺘﻲ ﺷﻨﺎﺳﺎﻳﻲ ﻛﺮﺩ‪ .‬ﺁﻥ ﺁﺯﻣﻮﻥﻫﺎ ﺍﺳﺎﺳ ًﺎ ﺑﺮ ﭘﺎﻳـﺔ‬
‫ﻧﮕﺮﺷﻬﺎﻱ ﺯﻳﺴﺖﺷﻨﺎﺳﻲ ﻭ ﺷﻨﺎﺧﺖﺷﻨﺎﺳﻲ ژﻧﺘﻴﻚ‪ ،‬ﺭﻓﺘﺎﺭﮔﺮﺍﻳﻲ ﻓـﺮﺩﻱ ﻭ ﺍﺟﺘﻤـﺎﻋﻲ‪ ،‬ﻭ ﻧﻈﺮﻳـﺔ ﭘـﺮﺩﺍﺯﺵ‬
‫ﺍﻃﻼﻋﺎﺕ‪ ،‬ﻭ ﺑﺎ ﺩﺭﻛﻲ ﻣﺤﺪﻭﺩﻧﮕﺮ ﺍﺯ ﺗﺤﻮﻝ ﺍﺧﻼﻕ ﺁﺩﻣﻲ‪ ،‬ﺍﺳـﺘﻮﺍﺭ ﺷـﺪﻩ ﺍﺳـﺖ ﻭ ﺣﺎﺻـﻞ ﺩﻧﺒﺎﻟـﻪﺭﻭﻱ ﺍﺯ‬
‫ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﻭ ﺩﺭﻙ ﻭ ﺩﺭﻳﺎﻓﺘﻬﺎﻱ ﻣﺤﺎﻓﻞ ﻭ ﺍﻧﺠﻤﻨﻬﺎﻱ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﻛﺸﻮﺭﻫﺎﻱ ﭘﻴﺸـﺮﻓﺘﺔ ﺻـﻨﻌﺘﻲ‪ ،‬ﻧﻈﻴـﺮ‬
‫ﺍﻧﺠﻤﻦ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﺍﻣﺮﻳﻜﺎ ‪ ،2‬ﺍﺳﺖ‪ .‬ﭼﻨﻴﻦ ﺩﻳﺪﮔﺎﻫﻲ‪ ،‬ﺑﻪ ﺳﺒﺐ ﺁﻧﻜﻪ ﺻـﺮﻓ ًﺎ ﻗﻀـﺎﻭﺕ ﺍﺧﻼﻗـﻲ ﺩﺭ ﻣـﻮﺭﺩ‬
‫‪F3‬‬

‫‪1‬‬
‫‪- Piaget & Kohlberg‬‬
‫‪2‬‬
‫)‪- American Psychological Association (A.P.A.‬‬
‫‪۸۳‬‬ ‫ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﻱ ﺑﺮﺍی ﭘﮋﻭﻫﺶ ﺩﺭ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ ﺍﻳﺮﺍﻥ ‪...‬‬

‫ﻗﻮﺍﻧﻴﻦ ﻭ ﻣﻨﺎﺳﺒﺎﺕ ﺍﺟﺘﻤﺎﻋﻲ ﻏﺮﺑﻲ ﺭﺍ ﻣﺒﻨﺎﻱ ﻧﻈﺮﻳﺔ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ ﻭ ﺗﻮﺟﻬﻲ ﺑﻪ ﺑﻨﻴﺎﻧﻬﺎﻱ ﺍﻧﮕﻴﺰﺷـﻲ‬
‫ﻭ ﺍﺣﺴﺎﺱ ﺍﺧﻼﻗﻲ‪ ،‬ﺑﻪ ﻓﺮﻫﻨﮓ ﺍﺧﻼﻗﻲ‪ ،‬ﻭ ﺑﻪ ﺭﻓﺘﺎﺭ ﻭ ﻭﺍﻛﻨﺸﻬﺎﻱ ﻋﻴﻨﻲ ﺍﺧﻼﻗﻲ ﻧﺪﺍﺭﺩ‪ ،‬ﺑﺎ ﺳـﺎﺧﺘﺎﺭ ﺭﻭﺍﻧـﻲ‬
‫ﻭ ﺑﺎ ﺷﻜﻞﮔﻴﺮﻱ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻣﺮﺩﻣﺎﻥ ﻣﺸﺮﻕﺯﻣﻴﻦ‪ ،‬ﺁﻥﻫﻢ ﺍﻳﺮﺍﻧﻴﺎﻥ‪ ،‬ﺳﺎﺯﮔﺎﺭ ﻧﻴﺴﺖ‪.‬‬
‫ﺑﺮﺭﺳﻲ ﻧﻈﺮﻳﻪﻫﺎﻱ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺩﺭ ﻣﻴﺎﻥ ﺭﻭﺍﻥﺷﻨﺎﺳﺎﻥ ﻏﺮﺑﻲ ﻣﺎ ﺭﺍ ﺑﻪ ﺍﻳﻦ ﻧﺘﻴﺠﻪ ﻣﻲﺭﺳﺎﻧﺪ ﻛﻪ ﺁﻧﺎﻥ ﺭﺍ‬
‫ﻣﻲﺗﻮﺍﻥ ﺩﺭ ﺳﻪ ﮔﺮﻭﻩ ﻗﺮﺍﺭ ﺩﺍﺩ‪ .‬ﮔﺮﻭﻫﻲ ﺍﺯ ﺭﻭﺍﻥﺷﻨﺎﺳﺎﻥ ﻏﺮﺑﻲ )ﺍﺯ ﺟﻤﻠﻪ ﻻﺭﻧﺰ‪ ،1983 ،‬ﮔﻮﺩﺍﻝ‪1990 ،‬؛ ﺩﻭ‬
‫ﻭﺍﻝ‪ 1991 ،‬ﻭ ‪1996‬؛ ﺭﺍﻳﻦ‪1997 ،‬؛ ﻫﺎﻓﻤﻦ‪2000 ،‬؛ ﻭ ﻫﺎﻳﺪ‪ 1 (2001 ،‬ﺭﻳﺸﺔ ﺍﺧﻼﻗﻴﺎﺕ ﻭ ﺭﻓﺘﺎﺭ ﺍﺟﺘﻤـﺎﻋﻲ‬
‫‪F4‬‬

‫ﺭﺍ ﺩﺭ ﺗﺎﺭﻳﺦ ﺗﻜﺎﻣﻞ ﺯﻳﺴﺘﻲ ﺍﻧﺴﺎﻥ ﻣﻲﺩﺍﻧﻨﺪ‪ .‬ﮔﺮﻭﻫـﻲ ﺩﻳﮕـﺮ )ﺍﺯ ﺟﻤﻠـﻪ ﺭﻭﺍﻥﺗﺤﻠﻴﻠﮕﺮﺍﻧـﻲ ﭼـﻮﻥ ﻓﺮﻭﻳـﺪ‪،‬‬
‫‪1961/1925‬؛ ﻭ ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﺍﻥ ﻳﺎﺩﮔﻴﺮﻱ ﺍﺟﺘﻤـﺎﻋﻲ ﭼـﻮﻥ ﺑﺎﻧـﺪﻭﺭﺍ‪ (1977 ،‬ﺍﺧﻼﻗﻴـﺎﺕ ﺭﺍ ﺳـﺎﺯﮔﺎﺭﻱ ﺑـﺎ‬
‫ﻫﻨﺠﺎﺭﻫﺎﻱ ﺍﺟﺘﻤﺎﻋﻲ ﺗﻠﻘﻲ ﻣﻲﻛﻨﻨﺪ‪ .‬ﮔﺮﻭﻩ ﺳﻮﻡ‪ ،‬ﻛﻪ ﺩﻳﺪﮔﺎﻫﻬﺎﻳﺸﺎﻥ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ‪ ،‬ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﻭﺍﻗـﻊ ﺷـﺪﻩ‬
‫ﺍﺳﺖ‪ ،‬ﺭﻭﺍﻥﺷﻨﺎﺳﺎﻧﻲ ﻫﺴﺘﻨﺪ ﻛﻪ ﺳﻄﺢ ﺭﺷﺪ ﺷﻨﺎﺧﺘﻲ ﺭﺍ ﺍﺳﺎﺱ ﺍﺧﻼﻕ ﻣﻲﺩﺍﻧﻨﺪ‪ .‬ژﺍﻥ ﭘﻴﺎژﻩ )‪(1965/1932‬‬
‫ﻭ ﻻﺭﻧﺲ ﻛﻮﻟﺒﺮگ )‪ (1976‬ﺑﻴﺶ ﺍﺯ ﻫﺮ ﺭﻭﺍﻥﺷﻨﺎﺱ ﺩﻳﮕﺮ ﺍﻳﻦ ﮔـﺮﻭﻩ ﺭﺍ ﻧﻤﺎﻳﻨـﺪﮔﻲ ﻣـﻲﻛﻨﻨـﺪ‪ .‬ﺑﻨﻴﺎﺩﻫـﺎﻱ‬
‫ﻓﻜﺮﻱ ﺑﺮﺧﻲ ﺩﻳﮕﺮ ﺍﺯ ﺭﻭﺍﻥﺷﻨﺎﺳﺎﻥ )ﺍﺯ ﺟﻤﻠﻪ ﮔﻴﻠﻴﮕـﺎﻥ ‪1982،‬؛ ﻭ ﺭﺳـﺖ ‪ 2 (1986 ،‬ﺭﺍ ﻧﻴـﺰ ﻛـﻪ ﺩﺭ ﺑـﺎﺭﺓ‬
‫‪F5‬‬

‫ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻣﻄﺎﻟﻌﺎﺗﻲ ﺗﺎﺯﻩﺗﺮ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩﺍﻧﺪ‪ ،‬ﻣﻲﺗﻮﺍﻥ ﺩﺭ ﺷﻤﺎﺭ ﻫﻤﻴﻦ ﮔﺮﻭﻩ ﺍﺧﻴﺮ ﺩﺍﻧﺴﺖ‪.‬‬
‫ﺩﻳﺪﮔﺎﻫﻬﺎﻱ ﻣﺬﻛﻮﺭ ﻛﻪ ﺣﺎﺻﻞ ﭘﮋﻭﻫﺸﻬﺎﻱ ﺷﻨﺎﺧﺘﻪﺷﺪﻩﺗـﺮﻳﻦ ﺭﻭﺍﻥﺷﻨﺎﺳـﺎﻥ ﻏﺮﺑـﻲ ﺩﺭ ﺯﻣﻴﻨـﺔ ﺭﺷـﺪ‬
‫ﺍﺧﻼﻗﻲ ﺍﺳﺖ ﺩﭼﺎﺭ ﻣﺸﻜﻼﺗﻲ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺷﻤﺮﺩﻳﻢ‪ .‬ﻧﻪ ﺗﻨﻬﺎ ﮔﺮﻭﻩ ﺍﻭﻝ )ﻛﻪ ﺟﻮﺍﻧـﺐ ﺯﻳﺴـﺖﺷـﻨﺎﺧﺘﻲ ﻭ‬
‫ﺗﻜﺎﻣﻞ ﺑﻴﻮﻟﻮژﻳﻚ ﺁﺩﻣﻲ ﺭﺍ ﺍﺳﺎﺱ ﺍﺧﻼﻕ ﺍﻭ ﻣﻲﺩﺍﻧﻨﺪ(‪ ،‬ﺑﻠﻜﻪ ﺁﻥ ﮔﺮﻭﻩ ﺍﺯ ﺭﻭﺍﻥﺷﻨﺎﺳﺎﻥ ﻧﻴﺰ ﻛﻪ ﺑﻪ ﺟﻨﺒﻪﻫﺎﻱ‬
‫ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﺷﻨﺎﺧﺘﻲ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺑﻴﺸﺘﺮ ﺗﻮﺟﻪ ﻛﺮﺩﻩﺍﻧﺪ ﻧﻴﺰ ﻧﺘﻮﺍﻧﺴﺘﻪﺍﻧﺪ‪ ،‬ﺍﺯ ﺯﻧﺪﮔﻲ ﻋﺮﻓـﻲ ﺍﻧﺴـﺎﻥ ﮔـﺎﻣﻲ‬
‫ﻓﺮﺍﺗﺮ ﮔﺬﺍﺭﻧﺪ ﻭ ﺑﻨﻴﺎﻧﻬﺎﻱ ﻧﻬﺎﺩﻳﻦ ﻭ ﺍﻧﮕﻴﺰﺷﻲ ﺩﺭ ﺍﺧﻼﻕ ﺭﺍ ﻧﻴﺰ‪ ،‬ﻛﻪ ﺭﻳﺸـﻪ ﺩﺭ ﻃﺒﻴﻌـﺖ ﺁﺩﻣـﻲ ﺩﺍﺭﺩ‪ ،‬ﻣـﻮﺭﺩ‬
‫ﺗﻮﺟﻪ ﻧﻈﺎﻡﻣﻨﺪ ﻭ ﻋﻤﻘﻲ ﻗﺮﺍﺭ ﺩﻫﻨﺪ‪ .‬ﺩﺭ ﻭﺍﻗﻊ‪ ،‬ﺳﻄﻮﺡ ﻧﻈﺮﻱ ﻭ ﻋﻤﻠﻲ ﺭﻭﺍﻥﺷﻨﺎﺳـﻲ ﺭﺷـﺪ ﻭ ﺭﻭﺍﻥﺷﻨﺎﺳـﻲ‬
‫ﺗﺤﻮﻝ ﺍﺧﻼﻗﻲ ﺩﺭ ﻣﻐﺮﺏﺯﻣﻴﻦ ﻭ ﺩﻳﺪﮔﺎﻫﻬﺎﻱ ﺭﻭﺍﻥﺷﻨﺎﺳﺎﻥ ﻣﺬﻛﻮﺭ‪ ،‬ﻛﻪ ﺩﺭ ﺳﻪ ﮔﺮﻭﻩ ﺯﻳﺴﺘﻲ‪ ،‬ﺍﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭ‬
‫ﺷﻨﺎﺧﺘﻲ ﻗﺮﺍﺭ ﻣﻲﮔﻴﺮﻧﺪ‪ ،‬ﺑﻪ ﺗﻤﺎﻣﻴﺖ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺁﺩﻣﻲ ﺗﻮﺟﻪ ﻛﺎﻓﻲ ﻧﺪﺍﺭﻧﺪ ﻭ ﻳﺎ ﭼﻨﺎﻥ ﻣﺘﻤﺮﻛﺰ ﺑﺮ ﺳـﻄﻮﺡ‬
‫ﭘﺎﻳﻴﻦ ﺗﺤﻮﻝ ﺍﺧﻼﻕ ﺁﺩﻣﻲ ﻫﺴﺘﻨﺪ ﻛﻪ ﺳﻄﻮﺡ ﻣﻴﻨﻮﻱ ﻭ ﻋﻘﻼﻧﻲ ﺩﺭ ﺍﺧﻼﻕ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﻣﻲﮔﻴﺮﻧﺪ‪.‬‬
‫ﻣﺸﻜﻞ ﺍﺻﻠﻲ ﻓﻘﻂ ﺍﻳﻦ ﻧﻴﺴﺖ ﻛﻪ ﺭﻭﺍﻥﺷﻨﺎﺳﺎﻥ ﻏﺮﺑﻲ ﻧﮕﺮﺷـﻬﺎﻱ ﻣﺤـﺪﻭﺩ ﻭ ﺗﻘﻠﻴـﻞﺩﻫﻨـﺪﻩﺍﻱ ﺑـﻪ‬
‫ﺗﺤﻮﻝ ﺍﺧﻼﻕ ﺁﺩﻣﻲ ﺩﺍﺭﻧﺪ‪ ،‬ﺑﻠﻜﻪ ﺍﻳﻦ ﻧﻴﺰ ﻫﺴﺖ ﻛﻪ ﺭﻭﺍﻥﺷﻨﺎﺳﺎﻥ ﻭ ﻣﺘﺨﺼﺼﺎﻥ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﻣـﺎ ﻫـﻢ‬
‫ﺳﻌﻲ ﻧﻜﺮﺩﻩﺍﻧﺪ ﻧﻈﺮﻳﻪﻫﺎﻱ ﻣﻘﺒﻮﻝ ﻭ ﺟـﺎﻣﻌﻲ ﺩﺭ ﺑـﺎﺭﺓ ﺭﺷـﺪ ﻭ ﺗﺤـﻮﻝ ﻭ ﺗﺮﺑﻴـﺖ ﺍﺧﻼﻗـﻲ ﻛﻮﺩﻛـﺎﻥ ﻭ‬
‫ﻧﻮﺟﻮﺍﻧﺎﻥ ﻭ ﺟﻮﺍﻧﺎﻥ ﺍﺭﺍﺋﻪ ﺩﻫﻨﺪ‪ .‬ﺑﺪﺗﺮ ﺍﺯ ﻫﻤﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻓﻜـﺮ ﻛﻨـﻴﻢ ﮔﻮﻳـﺎ ﺗﺤﻘﻴﻘـﺎﺕ ﺩﺍﻧـﺶ ﺭﻭﺍﻥ‪-‬‬
‫ﺷﻨﺎﺳﻲ ﺭﺷﺪ ﺭﺍ ﻧﻤﻲﺗﻮﺍﻥ ﺑﺮ ﺑﻨﻴﺎﺩ ﺩﻳﺪﮔﺎﻫﻬﺎ ﻭ ﻣﻔﺎﻫﻴﻢ ﻭ ﺍﺻﻮﻝ ﺑﺮﮔﺮﻓﺘـﻪ ﺍﺯ ﺣﻜﻤـﺖ ﻭ ﻓﺮﻫﻨـﮓ ﻣﻠـﻲ‬
‫ﺍﺳﺘﻮﺍﺭ ﻛﺮﺩ ﻭ ﮔﻮﻳﺎ ﻣﻘﺪﻭﺭ ﻧﻴﺴﺖ ﻛﻪ ﺑﺮﺍﻱ ﻧﻮﺁﻭﺭﻱﻛﺮﺩﻥ ﻭ ﻧﻈﺮﻳﻪﭘـﺮﺩﺍﺯﻱ ﻭ ﺁﺯﻣـﻮﻥﺳـﺎﺯﻱ ﺩﺭ ﭼﻨـﻴﻦ‬
‫ﺯﻣﻴﻨﻪﺍﻱ ﺑﻪ ﭘﮋﻭﻫﺸﻬﺎﻱ ﺍﺻﻴﻞ ﻭ ﺟﺪﻳﺪ ﻋﻠﻤﻲ ﺩﺭ ﺣﻮﺯﺓ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺑﭙﺮﺩﺍﺯﻳﻢ‪ .‬ﺑـﺎ ﺗﻮﺟـﻪ‬
‫ﺑﻪ ﭼﻨﻴﻦ ﺩﻻﻳﻠﻲ‪ ،‬ﺁﻓﺮﻳﻨﺶ ﺩﺍﻧﺶ ﺩﺭ ﺍﻳﻦ ﺣﻮﺯﺓ ﺍﺳﺎﺳﻲ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﻳﻚ ﺿﺮﻭﺭﺕ ﻗﻄﻌﻲ ﺑﻪﺷﻤﺎﺭ ﻣـﻲ‪-‬‬

‫‪1‬‬
‫‪- Lorenz‬‬ ‫‪Goodall‬‬ ‫‪de Waal‬‬ ‫‪Raine‬‬ ‫‪Hoffman‬‬ ‫‪Haidt‬‬
‫‪2‬‬
‫‪- Freud‬‬ ‫‪Bandura‬‬ ‫‪Piaget‬‬ ‫‪Kohlberg‬‬ ‫‪Gilligan‬‬ ‫‪Rest‬‬
 ‫ﺷﻤﺎﺭﺓ ‪ ،۱۱‬ﺳﺎﻝ ﭼﻬﺎﺭﻡ‪ ،‬ﺑﻬﺎﺭ ‪۱۳۸٤‬‬ ‫ﻓﺼﻠﻨﺎﻣﺔ ﻧﻮﺁﻭﺭﻱﻫﺎی ﺁﻣﻮﺯﺷﻰ‬ ‫‪۸٤‬‬

‫ﺁﻳﺪ ﻭ ﻣﺎ ﻫﻢ‪ ،‬ﺑﻪ ﻫﻤﻴﻦ ﺳﺒﺐ‪ ،‬ﺳﻌﻲ ﻛﺮﺩﻩﺍﻳﻢ ﺩﺭ ﭘﮋﻭﻫﺸﻲ ﻣﺼﻮﺏ ﺑﺎ ﻋﻨﻮﺍﻥ "ﻧﻈﺮﻳﻪﭘـﺮﺩﺍﺯﻱ‪ ،‬ﻃﺮﺍﺣـﻲ‪،‬‬
‫ﺗﻬﻴﻪ‪ ،‬ﻭ ﻫﻨﺠﺎﺭﻳﺎﺑﻲ ﺁﺯﻣﻮﻥ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺑﺮﺍﻱ ﻛﻮﺩﻛﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﻭ ﺟﻮﺍﻧـﺎﻥ ﺩﺍﻧـﺶﺁﻣـﻮﺯ ﺍﻳـﺮﺍﻥ ﺑـﺮ‬
‫ﺍﺳﺎﺱ ﺑﻨﻴﺎﻧﻬﺎﻱ ﺣﻜﻤﺖ ﻭ ﻓﺮﻫﻨﮓ ﻣﻠّﻲ ﻭ ﺩﺍﻧﺶ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ" ﺑﻪ ﺍﻳﻦ ﻧﻴﺎﺯ ﻣﺒﺮ ِﻡ ﻓﺮﺍﻣﻮﺵﺷﺪﻩ ﭘﺎﺳﺨﻲ‬
‫ﺑﺪﻫﻴﻢ ﻭ ﺑﺮﺍﻱ ﺗﺤﻘﻴﻘﺎﺕ ﺍﺻﻴﻞ ﻭ ﺟﺪﻳﺪ ﻋﻠﻤﻲ ﺩﺭ ﺣﻮﺯﺓ ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﻱ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺯﻣﻴﻨﻪﺳﺎﺯﻱ ﻛﻨﻴﻢ‪.‬‬
‫ﺍﻣﻴﺪﻭﺍﺭ ﻫﺴﺘﻴﻢ ﻛﻪ ﻧﺘﺎﻳﺞ ﭼﻨﻴﻦ ﭘﮋﻭﻫﺸﻲ ﺑﺘﻮﺍﻧﺪ ﻛﺎﺭ ﺗﺸﺨﻴﺺ ﻭ ﺗﺮﺑﻴـﺖ ﻭ ﺑـﺎﺯﭘﺮﻭﺭﻱ ﺭﺷـﺪ ﺍﺧﻼﻗـﻲ‬
‫ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ ﺭﺍ ﺩﺭ ﻣﻘﺎﻃﻊ ﮔﻮﻧﺎﮔﻮﻥ ﺗﺤﺼﻴﻠﻲ ﺑﻬﺒﻮﺩ ﺑﺨﺸﺪ ﻭ ﺗﺌﻮﺭﻱ ﻭ ﺭﻭﺵ ﻭ ﺍﺑﺰﺍﺭﻱ ﻣﻨﺎﺳـﺐ ﺭﺍ ﺩﺭ‬
‫ﺍﺧﺘﻴﺎﺭ ﻣﺸﺎﻭﺭﺍﻥ ﻭ ﺭﻭﺍﻥﺷﻨﺎﺳﺎﻥ ﻣﺪﺍﺭﺱ ﻭ ﻣﻌﻠﻤﺎﻥ ﻗﺮﺍﺭ ﺩﻫﺪ‪.‬‬

‫ﺑﺮﺭﺳﻲ ﭘﻴﺸﻴﻨﺔ ﭘﮋﻭﻫﺸﻲ‬

‫ﻣﻬﻤﺘﺮﻳﻦ ﭘﻴﺸﻴﻨﻪﻫﺎﻱ ﻋﻠﻤﻲ ﺭﺍ ﻛﻪ ﺩﺭ ﺯﻣﻴﻨﺔ ﺭﺷﺪ ﻭ ﺗﺮﺑﻴﺖ ﺍﺧﻼﻗﻲ ﻭ ﺳـﻨﺠﺶ ﺭﺷـﺪ ﺍﺧﻼﻗـﻲ ﺩﺭ‬
‫ﻛﺸﻮﺭ ﻣﺎ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ ،‬ﺑﻪ ﺷﺮﺣﻲ ﻛﻪ ﺩﺭ ﺯﻳﺮﻧﻮﻳﺴﻬﺎ ﺍﺭﺍﺋﻪ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﻪﻃﻮﺭ ﻛﻠﻲ‪ ،‬ﻣﻲﺗﻮﺍﻥ ﺑﻪ ﺳﻪ ﮔﺮﻭﻩ‬
‫ﺗﻘﺴﻴﻢ ﻛﺮﺩ‪ .1 :‬ﻣﺠﻤﻮﻋﻪ ﺗﺄﻟﻴﻔﻬﺎﻳﻲ ﻛﻪ ﺗﺮﺑﻴﺖ ﺍﺧﻼﻗﻲ ﺭﺍ ﺍﺯ ﺩﻳﺪﮔﺎﻫﻬﺎﻱ ﺩﻳﻨﻲ ﻭ ﻓﻠﺴﻔﻲ ﻭ ﺗﺮﺑﻴﺘﻲ ﻣﻮﺭﺩ‬
‫ﺑﺤﺚ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .2 ،‬ﺁﺛﺎﺭﻱ ﻛﻪ ﺑﻴﺎﻧﮕﺮ ﺩﻳﺪﮔﺎﻫﻬﺎﻱ ﭘﻴﺎژﻩ ﻭ ﻛـﻮﻟﺒﺮگ )ﺍﻋـﻢ ﺍﺯ ﺗﺮﺟﻤـﻪ ﻭ ﺗـﺄﻟﻴﻒ(‬
‫ﺍﺳﺖ‪ ،‬ﻭ ‪ .3‬ﻣﺠﻤﻮﻋﻪﺍﻱ ﺍﺯ ﭘﮋﻭﻫﺸﻬﺎﻱ ﺩﺍﻧﺸﮕﺎﻫﻲ ﻛﻪ ﺍﺯ ﻧﻮﻉ ﭘﺎﻳﺎﻥﻧﺎﻣﻪﻫﺎﻱ ﺗﺤﺼﻴﻼﺕ ﺗﻜﻤﻴﻠﻲ ﺍﺳـﺖ‬
‫ﻭ ﺑﻪ ﻭﺿﻌﻴﺖ ﺭﺷﺪ ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ ﻛﻮﺩﻛﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﺍﻳﺮﺍﻧـﻲ ﺑـﺎ ﺗﻜﻴـﻪ ﺑـﺮ ﺩﻳـﺪﮔﺎﻫﻬﺎﻱ ﭘﻴـﺎژﻩ ﻭ‬
‫ﻛﻮﻟﺒﺮگ ﭘﺮﺩﺍﺧﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻣﻬﻤﺘﺮﻳﻦ ﻋﻨﺎﻭﻳﻦ ﺗﺄﻟﻴﻔﻲ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺍﺯ ﺩﻳﺪﮔﺎﻫﻬﺎﻱ ﺩﻳﻨﻲ ﻭ ﻓﻠﺴﻔﻲ ﻭ ﺗﺮﺑﻴﺘﻲ ﻛﻪ ﺍﺯ ﮔﺬﺷﺘﻪ ﺗﺎ ﺑﻪ‬
‫ﺣﺎﻝ‪ ،‬ﺩﺭ ﻛﺸﻮﺭ ﻣﺎ ﺑﻪ ﭼﺎپ ﺭﺳﻴﺪﻩ ﺍﺳﺖ ﺷﺎﻣﻞ ﺑﻴﺴﺖ ﻣﻮﺭﺩ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺯﻳﺮﻧﻮﻳﺲ ﺍﺭﺍﺋﻪ ﺷﺪﻩ ﺍﺳﺖ ‪.1‬‬
‫‪F6‬‬

‫ﻫﻤﭽﻨﻴﻦ‪ ،‬ﺍﻓﺰﻭﻥﺑﺮ ﻛﺘﺎﺑﻬﺎ ﻭ ﺗﺤﻘﻴﻘﺎﺕ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺧﺎﺭﺟﻲ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻟﻪ ﻣﻮﺭﺩ ﺍﺳﺘﻨﺎﺩ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪﺍﻧﺪ‪،‬‬
‫ﭘﻨﺞ ﻣﻮﺭﺩ ﺍﺯ ﺁﺛﺎﺭ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺧﺎﺭﺟﻲ ﻭ ﺩﺍﺧﻠﻲ ﻛﻪ ﺑﻪ ﺑﺤﺚ ﺍﺧﻼﻕ ﻭ ﺗﺮﺑﻴﺖ ﻭ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺑﺮ ﺍﺳﺎﺱ‬

‫‪" - ۱‬ﺍﺧﻼﻕ ﻭ ﺭﺍﻩ ﺳﻌﺎﺩﺕ" )ﺍﺑﻦ ﻣﺴﻜﻮﻳﻪ‪ ،‬ﭼﺎپ ‪(۱۳٦۹‬؛ "ﺍﺧﻼﻕ ﻧﺎﺻﺮﻱ"‬
‫ـﺪﻳﻦ"‬‫ـﻮﻡﺍﻟـ‬
‫ـﺎء ﻋﻠـ‬
‫ـﺎپ ‪(۱۳٦٤‬؛ "ﺍﺣﻴـ‬‫ـﻴﺮﺍﻟﺪﻳﻦ‪ ،‬ﭼـ‬ ‫ـﻪ ﻧﺼـ‬‫ـﻲ‪ ،‬ﺧﻮﺍﺟـ‬‫)ﻃﻮﺳـ‬
‫)ﻏﺰﺍ ﻟﻲ‪ ،‬ﻣﺤ ﻤﺪ‪ ،‬ﭼﺎپ ‪(۱۳۷٤‬؛ "ﻛﻴﻤ ﻴﺎﻱ ﺳﻌﺎﺩﺕ" )ﻏﺰﺍ ﻟﻲ‪ ،‬ﻣﺤ ﻤﺪ‪ ،‬ﭼﺎپ‬
‫‪(۱۳۷٥‬؛ "ﻋﻠﻢ ﺍﺧﻼﻕ‪ :‬ﻧﻈـﺮﻱ ﻭ ﻋﻤﻠـﻲ" )ﺳﻴﺎﺳـﻲ‪ ،‬ﻋﻠـﻲﺍﻛﺒـﺮ‪(۱۳۳٦ ،‬؛‬
‫"ﻣﻘﺎﻳ ﺴﺔ ﺍ ﺧﻼﻕ ﻛﺎ ﻧﺖ ﻭ ﺍ ﺧﻼﻕ ﺍ ﺳﻼﻣﻲ" )ﺍ ﺧﻮﺍﻥ‪ ،‬ﻣﺤ ﻤﺪ‪(۱۳٦۳ ،‬؛ "ﻋ ﻠﻢ‬
‫ﺍﺧﻼﻕ ﺍﺳﻼﻣﻲ‪ ،‬ﺗﺮﺟﻤﺔ ﺟﺎﻣﻊﺍﻟﺴﻌﺎﺩﺍﺕ" )ﻧﺮﺍﻗﻲ‪ ،‬ﻣﻬﺪﻱ‪ ،‬ﺗﺮﺟﻤﺔ ﺳﻴﺪﺟﻼﻝ‪-‬‬
‫ﺍ ﻟﺪﻳﻦ ﻣﺠﺘ ﺒﻮﻱ‪(۱۳۷۰ ،‬؛ "ﺍ ﺧﻼﻕ ﺍ ﺳﻼﻣﻲ" ) ﺳﺎﺩﺍﺕ‪ ،‬ﻣﺤ ﻤﺪﻋﻠﻲ‪(۱۳۷۰ ،‬؛‬
‫"ﺍ ﺧﻼﻕ ﺍﺯ ﻧ ﻈﺮ ﻫﻤﺰﻳ ﺴﺘﻲ ﻭ ﺍﺭﺯ ﺷﻬﺎﻱ ﺍﻧ ﺴﺎﻧﻲ" )ﻓﻠ ﺴﻔﻲ‪ ،‬ﻣﺤ ﻤﺪﺗﻘﻲ‪،‬‬
‫‪(۱۳۷۰‬؛ ؛ "ﭘﻨﺪ ﻳﺎ ﺑﻨﺪ‪ ،‬ﺗﺮﺑﻴﺖ ﻭ ﺍﺧﻼﻕ ﺩﺭ ﺳﺨﻦ ﺣﻜﻴﻢ ﺳﻌﺪﻱ ﺷﻴﺮﺍﺯﻱ"‬
‫ـﺖ ﻭ‬‫ـﻴﻢ ﻭ ﺗﺮﺑﻴـ‬
‫ـﻤﻨﺪﺍﻥ ﺩﺭ ﺗﻌﻠـ‬‫ـﺎ‪ ،‬ﻭ "ﺁﺭﺍﻱ ﺩﺍﻧﺸـ‬ ‫ـﺮ‪ ،‬ﻣﺤﻤﺪﺭﺿـ‬‫)ﺭﻧﺠﺒـ‬
‫ﻣﺒﺎﻧﻲ ﺁﻥ" )ﻓﺘﺤﻌﻠﻲﺧﺎﻧﻲ‪ ،‬ﻣﺤﻤﺪ‪ ،‬ﻭ ﻫﻤﻜﺎﺭﺍﻥ‪.(۱۳۷۷ ،‬‬
‫‪۸٥‬‬ ‫ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﻱ ﺑﺮﺍی ﭘﮋﻭﻫﺶ ﺩﺭ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ ﺍﻳﺮﺍﻥ ‪...‬‬

‫ﺩﻳﺪﮔﺎﻫﻬﺎﻱ ﺭﻭﺍﻥﺷﻨﺎﺳﺎﻥ ﻏﺮﺑﻲ ﭘﺮﺩﺍﺧﺘﻪ‪ ،‬ﺣﺎﺋﺰ ﺍﻫﻤﻴﺖ ﺑﻴﺸﺘﺮﻱ ﺍﺳﺖ ‪ .1‬ﺍﺯ ﻣﻴﺎﻥ ﭘﮋﻭﻫﺸـﻬﺎﻱ ﺍﻳﺮﺍﻧـﻲ ﻭ‬
‫‪F7‬‬

‫ﭘﺎﻳﺎﻥﻧﺎﻣﻪﻫﺎﻱ ﺗﺤﺼﻴﻼﺕ ﺗﻜﻤﻴﻠﻲ ﺩﺍﻧﺸﮕﺎﻫﻲ ﻧﻴﺰ ﻣﻲﺗﻮﺍﻥ ﺑﻪ ﺑﻴﺴﺖ ﻭ ﭼﻬﺎﺭ ﻣـﻮﺭﺩ‪ ،‬ﻛـﻪ ﺩﺭ ﺯﻳﺮﻧـﻮﻳﺲ‬
‫ﺁﻣﺪﻩ ﺍﺳﺖ‪ ،‬ﺍﺷﺎﺭﻩ ﻛﺮﺩ ‪.2‬‬
‫‪F8‬‬

‫‪" - ۱‬ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ ﻛﻮﺩﻛﺎﻥ" )ﭘﻴﺎژﻩ‪ ،‬ژﺍﻥ‪(۱۹٥۰ ،۱‬؛ "ﻣﺮﺍﺣﻞ ﺗﺮﺑﻴﺖ"‬

‫)ﺩﺑﺲ‪ ،‬ﻣﻮﺭﻳﺲ‪ ،‬ﺗﺮﺟﻤﺔ ﻋﻠﻲﻣﺤﻤﺪ ﻛﺎﺭﺩﺍﻥ‪(۱۳٦۸ ،‬؛ "ﺍﺧﻼﻕ‪ :‬ﺗﺒﻴﻴﻦ ﺟﺪﻳﺪ‬
‫ﺍﺯ ﻗﻮﺍﻋﺪ ﺍﺧﻼﻗﻲ" )ﺍﺛﺮ ﮔﺮﺕ‪ ،‬ﺑﺮﻧﺎﺭﺩ‪(۱۹۹۸ ،۱‬؛ "ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﺍﺧـﻼﻕ"‬
‫)ﻛﺪﻳﻮﺭ‪ ،‬ﭘﺮﻭﻳﻦ‪(۱۳۷۸ ،‬؛ ﻭ "ﺗﺪﺭﻳﺲ ﺍﺭﺯﺷﻬﺎ" )ﺟﺎﺭﺕ‪ ،‬ﺟﻴﻤﺰ‪.(۱۹۹۱ ،۱‬‬
‫‪" - ۲‬ﺑﺮﺭﺳﻲ ﺭﺷﺪ ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ ﻧﻮﺟﻮﺍﻧﺎﻥ ﺗﻴﺰﻫﻮﺵ ﻭ ﻣﻘﺎﻳﺴﺔ ﺁﻧﺎﻥ ﺑﺎ‬
‫ﻧﻮﺟﻮﺍ ﻧﺎﻥ ﻋﺎﺩﻱ" ) ﺻﺎﺣﺒﻲ‪ ،‬ﻋ ﻠﻲ‪(۱۳٦۹ ،‬؛ "ﺑﺮﺭ ﺳﻲ ﺗ ﺤﻮﻝ ﺍﺧﻼ ﻗﻲ ﺩﺭ‬
‫ﻛﻮﺩﻛﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﻧﺎﺑﻴﻨﺎ" )ﺣﺎﺝﺍﺳﻤﺎﻋﻴﻠﻲ‪ ،‬ﻣﻬﺪﻱ‪(۱۳۷۰ ،‬؛ "ﻭﺟﺪﺍﻥ‬
‫ﺍﺧﻼﻗﻲ ﻭ ﺷﻴﻮﻩﻫﺎﻱ ﭘﺮﻭﺭﺵ ﺁﻥ" )ﺣﺴﻴﻨﻲ ﺩﻭﻟﺖﺁﺑـﺎﺩﻱ‪ ،‬ﻓﺎﻃﻤـﻪ‪(۱۳۷۰ ،‬؛‬
‫"ﺑﺮﺭﺳﻲ ﺗﻔﺎﻭﺗﻬﺎﻱ ﺁﺭﺍﻱ ﺍﺧﻼﻗﻲ ﺍﺑﻦ ﻣﺴﻜﻮﻳﻪ ﻭ ﺧﻮﺍﺟﻪﻧﺼﻴﺮ ﺑـﺎ ﺍﻣـﺎﻡ‬
‫ﻣﺤﻤﺪ ﻏﺰﺍﻟﻲ‪ :‬ﺑﺮﺭﺳﻲ ﻛﺘﺐ ﺗﻬﺬﻳﺐﺍﻵﺧﻼﻕ ﻧﺎﺻﺮﻱ‪ ،‬ﺍﺣﻴﺎء ﻋﻠـﻮﻡ ﺩﻳـﻦ‪ ،‬ﻭ‬
‫ﻛﻴﻤﻴﺎﻱ ﺳﻌﺎﺩﺕ" )ﻧﻮﺭﻱ‪ ،‬ﻣﺤﻤﺪ‪(۱۳۷۱ ،‬؛ "ﻣﻘﺎﻳﺴﻪﺍﻱ ﻣﻴﺎﻥ ﺍﺧﻼﻕ ﻛﺎﻧـﺖ‬
‫ﻭ ﺍﺧﻼﻕ ﺍﺳﻼﻣﻲ" )ﺍﺧﻮﺍﻥ‪ ،‬ﻣﺤﻤﺪ‪(۱۳۷۱ ،‬؛ "ﺑﺮﺭﺳﻲ ﺭﺍﺑﻄﺔ ﺑﻴﻦ ﻣﺮﺍﺣﻞ ﻭ‬
‫ﺭ ﺷﺪ ﻗ ﻀﺎﻭﺕ ﺍﺧﻼ ﻗﻲ‪ ،‬ﻫﻮﺵ‪ ،‬ﺟﺎﻳ ﮕﺎﻩ ﻣ ﻬﺎﺭ‪ ،‬ﻭ ﺳﻄﻮﺡ ﺗﺤ ﺼﻴﻼﺕ ﺩﺭ ﻣ ﻴﺎﻥ‬
‫ـﻮﻡ‬‫ـﺎﻳﻲ‪ ،‬ﺳـ‬
‫ـﻮﻡ ﺭﺍﻫﻨﻤـ‬
‫ـﺪﺍﻳﻲ‪ ،‬ﺳـ‬‫ـﻨﺠﻢ ﺍﺑﺘـ‬‫ـﺎﻱ ﭘـ‬
‫ـﻪﻫـ‬‫ـﻮﺯﺍﻥ ﭘﺎﻳـ‬
‫ﺩﺍﻧـﺶﺁﻣـ‬
‫ﺩﺑﻴﺮﺳﺘﺎﻥ‪ ،‬ﻭ ﺩﺍﻧﺸﺠﻮﻳﺎﻥ ﻣﺮﺍﻛﺰ ﺗﺮﺑﻴﺖ ﻣﻌﻠﻢ ﻧﻮﺍﺣﻲ ﺳﻪﮔﺎﻧﺔ ﺁﻣﻮﺯﺵ ﻭ‬
‫ـﻲ‬
‫ـﻮﻝ ﺍﺧﻼﻗـ‬‫ـﻲ ﺗﺤـ‬
‫ـﻴﺪ‪(۱۳۷۱ ،‬؛ "ﺑﺮﺭﺳـ‬‫ـﺎﺋﻲ‪ ،‬ﺟﻤﺸـ‬‫ـﻮﺍﺯ" )ﻛﻤـ‬‫ـﺮﻭﺭﺵ ﺍﻫـ‬‫ﭘـ‬
‫ﻧﻮﺟﻮﺍ ﻧﺎﻥ ﺑﺰﻫ ﻜﺎﺭ ﭘ ﺴﺮ ﻭ ﻣﻘﺎﻳ ﺴﺔ ﺁﻥ ﺑﺎ ﻧﻮﺟﻮﺍ ﻧﺎﻥ ﻋﺎﺩﻱ ﭘ ﺴﺮ"‬
‫)ﺭﻫﻨ ﻤﺎ‪ ،‬ﺍﻛ ﺒﺮ‪(۱۳۷۲ ،‬؛ "ﺭﺍﺑ ﻄﺔ ﺗ ﺤﻮﻝ ﺍﺧﻼ ﻗﻲ ﻧﻮﺟﻮﺍ ﻧﺎﻥ ﺩﺧ ﺘﺮ ﺑﺎ‬
‫ﻧﮕﺮ ﺷﻬﺎﻱ ﺗﺮﺑﻴ ﺘﻲ ﻭﺍ ﻟﺪﻳﻦ" )ﺭ ﺿﺎﻳﻲ‪ ،‬ﻣﻨ ﻴﮋﻩ‪(۱۳۷۲ ،‬؛ "ﺑﺮﺭ ﺳﻲ ﺭ ﺷﺪ ﻭ‬
‫ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ ﺑﻴﻦ ﺩﺍﻧﺸﺠﻮﻳﺎﻥ ﻫﻨﺮ ﺩﺍﻧﺸﮕﺎﻫﻬﺎﻱ ﺗﻬﺮﺍﻥ" )ﺧﻮﺵﺍﻧـﺪﺍﻡ‪،‬‬
‫ﻋﻠﻴﺮﺿﺎ‪(۱۳۷۳ ،‬؛ "ﺑﺮﺭﺳﻲ ﻣﺮﺍﺗﺐ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺩﺭ ﺁﺛﺎﺭ ﺳﻌﺪﻱ ﻭ ﻣﻘﺎﻳﺴﺔ‬
‫ﺁﻥ ﺑﺎ ﻧﻈﺮﻳﺔ ﻛﻬﻠﺒﺮگ" )ﻧﺨﺴﺘﻴﻦ‪ ،‬ﺍﺑﺮﺍﻫﻴﻢ‪(۱۳۷۳ ،‬؛ "ﺑﺮﺭﺳﻲ ﻭ ﺗﺤﻠﻴﻞ‬
‫ﺷﻴﻮﻩﻫﺎﻱ ﺑﻴﺎﻥ ﻣﺴﺎﺋﻞ ﺍﺧﻼﻗﻲ ﺩﺭ ﺩﻩ ﺍﺛﺮ ﺍﺩﺏ ﻓﺎﺭﺳﻲ ﺗﺎ ﻗـﺮﻥ ﻫﻔـﺘﻢ"‬
‫)ﻋﺴﮕﺮﻱ ﺭﺍﺑﺮﻱ‪ ،‬ﻓﺎﻃﻤﻪ‪(۱۳۷٤ ،‬؛ "ﻣﺒﺎﻧﻲ ﺍﺧﻼﻗﻲ ﺩﺭ ﺷﺎﻫﻨﺎﻣﻪ" )ﻛﻼﻧﺘﺮ‬
‫ﻫﺮ ﻣﺰﻱ‪ ،‬ﻣﺤﻤﺪﺭ ﺿﺎ‪(۱۳۷٤ ،‬؛ "ﺭﺍﺑ ﻄﺔ ﻣ ﻴﺎﻥ ﺭ ﺷﺪ ﺍﺧﻼ ﻗﯽ ﻭ ﺷﻨﺎﺧﺘﯽ‬
‫ﮐﻮﺩﮐﺎﻥ ﺍﺑﺘﺪﺍﻳﯽ )ﮐﺮﻳﻤﯽ‪ ،‬ﻋﺒﺪﺍﻟﻌﻈﻴﻢ‪(۱۳۷۴ ،‬؛ "ﺭﺍﺑﻄﺔ ﻫﻮﺵ ﻭ ﺗﺤﻮﻝ‬
‫ﺍﺧﻼ ﻗﻲ ﺩﺭ ﭘ ﺴﺮﺍﻥ ﺭﺍﻫﻨ ﻤﺎﻳﻲ ﺷﻬﺮ ﺳﺘﺎﻥ ﺍﺭﺍﻙ" ) ﺘﻲ‪ ،‬ﺳﻴﺪﻋﺒﺪﻪﻠﻟﺍ‪،‬‬
‫‪(۱۳۷٤‬؛ "ﺑﺮﺭﺳﻲ ﺗﺤﻮﻝ ﺍﺧﻼﻗﻲ ﻭ ﻧﻮﻉﺩﻭﺳﺘﻲ ﺩﺭ ﺩﺍﻧﺸـﺠﻮﻳﺎﻥ ﺗﻴﺰﻫـﻮﺵ ﻭ‬
‫ﻣﺴﺘﻌﺪ ﻭﺍﻗﻊ ﺩﺭ ﺩﺍﻧﺸﮕﺎﻫﻬﺎﻱ ﺷﻬﺮ ﺗﻬﺮﺍﻥ" )ﻣﻜﺘﺒﻲ‪ ،‬ﻏﻼﻣﺤﺴﻴﻦ‪(۱۳۷٥ ،‬؛‬
‫"ﺑﺮﺭﺳﯽ ﺭﺍﺑﻄﺔ ﺑﻴﻦ ﻣﺮﺍﺣﻞ ﺭﺷﺪ ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﯽ‪ ،‬ﻫﻮﺵ‪ ،‬ﺟﺎﻳﮕﺎﻩ ﻣﻬﺎﺭ‪ ،‬ﻭ‬
‫ﺳﻄﺢ ﺗﺤﺼﻴﻼﺕ ﺩﺭ ﻣﻴﺎﻥ ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ ﭘﺎﻳﻪﻫـﺎی ﭘـﻨﺠﻢ ﺍﺑﺘـﺪﺍﻳﯽ‪ ،‬ﺳـﻮﻡ‬
‫ـﻢ‬
‫ـﺖ ﻣﻌﻠـ‬‫ـﺰ ﺗﺮﺑﻴـ‬
‫ـﺠﻮﻳﺎﻥ ﻣﺮﺍﮐـ‬‫ـﺘﺎﻥ‪ ،‬ﻭ ﺩﺍﻧﺸـ‬‫ـﻮﻡ ﺩﺑﻴﺮﺳـ‬‫ـﺎﻳﯽ‪ ،‬ﺳـ‬
‫ﺭﺍﻫﻨﻤـ‬
‫)ﺣﻘﻴ ﻘﯽ‪ ،‬ﺟ ﻤﺎﻝ ﻭ ﻫﻤ ﮑﺎﺭﺍﻥ‪(۱۳۷۶ ،‬؛ "ﺑﺮﺭ ﺳﻲ ﺭﺍﺑ ﻄﺔ ﻫﻮﺵ ﻭ ﺗ ﺤﻮﻝ‬
‫ﺍﺧﻼﻗﻲ ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ" )ﭘﺮﻫﻴﺰﻛﺎﺭ‪ ،‬ﺍﺣﻤﺪ‪(۱۳۷٦ ،‬؛ "ﺑﺮﺭﺳﻲ ﺍﺻﻮﻝ ﺗﻌﻠﻴﻢ‬
 ‫ﺷﻤﺎﺭﺓ ‪ ،۱۱‬ﺳﺎﻝ ﭼﻬﺎﺭﻡ‪ ،‬ﺑﻬﺎﺭ ‪۱۳۸٤‬‬ ‫ﻓﺼﻠﻨﺎﻣﺔ ﻧﻮﺁﻭﺭﻱﻫﺎی ﺁﻣﻮﺯﺷﻰ‬ ‫‪۸٦‬‬

‫ﺑﺎ ﺑﺮﺭﺳﻲ ﻧﻮﺷﺘﻪﻫﺎ ﻭ ﭘﮋﻭﻫﺸﻬﺎﻱ ﻓﻮﻕ ﺩﺭﻳﺎﻓﺘﻪﺍﻳﻢ ﻛﻪ ﻣﺴﺌﻠﺔ ﺍﺧـﻼﻕ ﻭ ﺭﺷـﺪ ﺍﺧﻼﻗـﻲ ﻭ ﺳـﻨﺠﺶ‬
‫ﺍﺧﻼﻗﻲ‪ ،‬ﺗﺎ ﺁﻧﺠﺎ ﻛﻪ ﺑﻪ ﺁﺛﺎﺭ ﺩﻳﻨﻲ ﻭ ﻓﻠﺴﻔﻲ ﻭ ﺗﺮﺑﻴﺘﻲ ﺍﻳﺮﺍﻧﻲ ﺭﺑﻂ ﺩﺍﺭﺩ‪ ،‬ﺍﺯ ﻧﻮﻉ ﻣﻄﺎﻟﺐ ﻛﻠﻲ ﺩﺭ ﻣﻌـﺎﺭﻑ‬
‫ﺩﻳﻨﻲ ﻭ ﺣﻜﻤﺖ ﻭ ﺗﺮﺑﻴﺖ ﺍﺳﺖ ﻭ ﺗﺤﻘﻴﻘﺎﺕ ﺩﺍﻧﺸﮕﺎﻫﻲ ﻧﻴﺰ‪ ،‬ﺑﻪﺟﺰ ﭼﻨﺪ ﭘﺎﻳﺎﻥﻧﺎﻣﺔ ﻓﻠﺴـﻔﻲ ﻭ ﺍﺩﺑـﻲ ﻛـﻪ‬
‫ﻓﺮﻫﻨﮓ ﻣﻠﻲ ﺭﺍ ﺩﺭ ﻣﺴﺎﺋﻞ ﺍﺧﻼﻗﻲ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻧﺪ‪ ،‬ﺑﺮ ﺩﺭﻙ ﻭ ﺩﺭﻳﺎﻓﺘﻬﺎﻱ ﭘﻴﺎژﻩ ﻭ ﻛـﻮﻟﺒﺮگ ﺍﺯ‬
‫ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻣﺒﺘﻨﻲ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﭘﮋﻭﻫﺸﻬﺎ ﻛﻪ ﻫﻤﮕـﻲ ﺍﺯ ﻧـﻮﻉ ﭘﺎﻳـﺎﻥﻧﺎﻣـﻪﻫـﺎﻱ ﻛﺎﺭﺷﻨﺎﺳـﻲ ﺍﺭﺷـﺪ‬
‫ﻫﺴﺘﻨﺪ‪ ،‬ﻫﻴﭻ ﻧﻮﻉ ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﻱ ﺩﺭ ﺭﺷﺪ ﺍﺧﻼﻗـﻲ ﻭ ﻣﻘﻴـﺎﺱﺳـﺎﺯﻱ ﺑـﺮﺍﻱ ﺳـﻨﺠﺶ ﺭﺷـﺪ ﺍﺧﻼﻗـﻲ ﻭ‬
‫ﺑﺮﻧﺎﻣﻪﺳﺎﺯﻱ ﺑﺮﺍﻱ ﺁﻣﻮﺯﺵ ﻭ ﺗﺮﺑﻴﺖ ﺍﺧﻼﻗﻲ ﻛﻮﺩﻛﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﻭ ﺩﺍﻧـﺶﺁﻣـﻮﺯﺍﻥ ﺍﻳـﺮﺍﻥ ﻭ ﻧﻴﺎﺯﻫـﺎﻱ‬
‫ﺁﻣﻮﺯﺵ ﻭ ﭘﺮﻭﺭﺵ ﺻﻮﺭﺕ ﻧﮕﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬

‫ﺑﺮﺭﺳﻲ ﺩﻳﺪﮔﺎﻩ ﺷﻨﺎﺧﺘﻲ ﺩﺭ ﺭﺷﺪ ﺍﺧﻼﻗﻲ‬

‫ﺩﺭ ﺑﺮﺭﺳﻴﻬﺎﻳﻲ ﻛﻪ ﺍﺯ ﺁﺛﺎﺭ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﺑﻪ ﻋﻤﻞ ﺁﻭﺭﺩﻩﺍﻳﻢ‪ ،‬ﺑﻪ ﺍﻳﻦ ﻧﺘﻴﺠﻪ ﺭﺳﻴﺪﻩﺍﻳﻢ ﻛﻪ ﻣﺴـﺌﻠﺔ ﺭﺷـﺪ‬
‫ﺍﺧﻼﻗﻲ ﺩﺭ ﺍﻛﺜﺮ ﺍﻳﻦ ﺁﺛﺎﺭ ﺑﺎ ﺩﻭ ﻣﻘﻮﻟﺔ ﺭﺷﺪ ﺍﺟﺘﻤﺎﻋﻲ )ﻳﻌﻨـﻲ ﭼﮕـﻮﻧﮕﻲ ﺍﺭﺗﺒـﺎﻁ ﺑـﺎ ﺩﻳﮕـﺮﺍﻥ( ﻭ ﺭﺷـﺪ‬
‫ﺷﻨﺎﺧﺘﻲ )ﭼﮕﻮﻧﮕﻲ ﻗﻀﺎﻭﺕ ﺩﺭﺑﺎﺭﺓ ﺭﻓﺘﺎﺭ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍﻥ( ﻣﺮﺗﺒﻂ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻣﻄﺎﺑﻖ ﺍﻳﻦ ﺩﻳﺪﮔﺎﻫﻬﺎ ﺩﻭ‬
‫ﻣﻘﻮﻟﺔ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻭ ﺭﺷﺪ ﺍﺟﺘﻤﺎﻋﻲ ﻣﺮﺗﺒﻂ ﺑﺎ ﻳﻜﺪﻳﮕﺮﻧﺪ ﻭ ﺭﻭﺍﻥﺷﻨﺎﺳﺎﻥ ﻣﻌﻤﻮﻻً ﺍﻳﻦ ﺩﻭ ﻣﻘﻮﻟـﻪ ﺭﺍ ﺩﺭ‬
‫ﻳﻚ ﻣﺠﻤﻮﻋﺔ ﻭﺍﺣﺪ ﻣﻮﺭﺩ ﺑﺮﺭﺳﻲ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻧﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺩﻳﺪﮔﺎﻩ‪ ،‬ﻫﻤﺮﺍﻩ ﺑﺎ ﺭﺷﺪ ﺷﻨﺎﺧﺖ ﺧﻮﺩ ﻭ ﻫﻮﻳـﺖ‬
‫ﺧﻮﺩ‪ ،‬ﻓﺮﺩ ﺑﻪﺗﺪﺭﻳﺞ ﺗﺼﻮﺭﻱ ﺍﺯ ﺧﻮﻳﺸﺘﻦ ﺩﺭ ﻣﻴﺎﻥ ﺩﻳﮕﺮﺍﻥ ﻭ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﭘﻴﺪﺍ ﻣﻲﻛﻨﺪ ﻛﻪ ﺍﻳـﻦ‬
‫ﺗﺼﻮﺭ ﻳﻜﻲ ﺍﺯ ﭘﺎﻳﻪﻫﺎﻱ ﺷﻜﻞﺩﻫﻨﺪﺓ ﻣﻨﺎﺳﺒﺎﺕ ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﺍﺧﻼﻗﻲ ﺍﻭ ﺑـﺎ ﺩﻳﮕـﺮﺍﻥ ﺍﺳـﺖ )ﺳـﺎﻧﺘﺮﻭﻙ ‪،1‬‬
‫‪F9‬‬

‫‪ ،2001‬ﺻﻔﺤﺔ ‪.(440‬‬
‫ﻣﻄﺎﺑﻖ ﺗﻌﺮﻳﻔﻲ ﻛﻪ ﺩﺭ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﻣﻌﻤﻮﻝ ﺍﺳﺖ‪ ،‬ﺭﺷـﺪ ﺍﺧﻼﻗـﻲ ﺣـﺎﻛﻲ ﺍﺯ ﺟﺮﻳـﺎﻥ ﺩﺳـﺘﻴﺎﺑﻲ ﺑـﻪ‬
‫ﺍﺣﺴﺎﺱ ﻋﺪﺍﻟﺖ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﺩﻳﮕﺮﺍﻥ‪ ،‬ﺩﺭﺳﺘﻲ ﻳﺎ ﻧﺎﺩﺭﺳﺘﻲ ﺍﻳﻦ ﻳﺎ ﺁﻥ ﺍﻣﺮ ﻭ ﭼﮕﻮﻧﮕﻲ ﺭﻓﺘﺎﺭ ﻓﺮﺩ ﺩﺭ ﻫـﺮ‬
‫ﻳﻚ ﺍﺯ ﺍﻳﻦ ﺍﻣﻮﺭ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺗﻌﺮﻳﻒ‪ ،‬ﺁﻥ ﮔﻮﻧﻪ ﻛﻪ ﺭﻭﺍﻥﺷﻨﺎﺳﺎﻧﻲ ﭼﻮﻥ ﭘﻴﺎژﻩ ﻭ ﻛﻮﻟﺒﺮگ ﻣـﻲﮔﻮﻳﻨـﺪ‪،‬‬

‫ﻭ ﺗﺮﺑﻴﺖ ﺩﺭ ﻣﺜﻨﻮﻱ ﻣﻌﻨﻮﻱ ﻣﻮﻟﻮﻱ" )ﻣﻴﺮﺯﺍﭘﻮﺭ‪ ،‬ﺭﺿﺎ‪(۱۳۷۷ ،‬؛ "ﺑﺮﺭﺳﻲ‬

‫ﻭ ﻣﻘﺎﻳ ﺴﺔ ﺗ ﺤﻮﻝ ﺷﻨﺎﺧﺘﻲ ﻭ ﺍﺧﻼ ﻗﻲ ﺩﺭ ﻛﻮﺩ ﻛﺎﻥ ﺷﻬﺮﻱ ﻭ ﺭﻭ ﺳﺘﺎﻳﻲ"‬
‫)ﺍﺣﻤﺪﭘﻨﺎﻩ‪ ،‬ﻣﺤﻤﺪ‪(۱۳۷۷ ،‬؛ "ﺭﺷﺪ ﺍﺧﻼﻗﯽ ﮐﻮﺩک" )ﻣﺤﻤﺪﻳﺎﻥ‪ ،‬ﻣﻬـﺮﺩﺍﺩ‪،‬‬
‫‪(۱۳۷۷‬؛ "ﻣﻘﺎﻳ ﺴﺔ ﺭ ﺷﺪ ﻗ ﻀﺎﻭﺕ ﺍﺧﻼ ﻗﻲ ﻭ ﺭ ﺷﺪ ﺷﻨﺎﺧﺘﻲ ﺩﺭ ﻧﻮﺟﻮﺍ ﻧﺎﻥ‬
‫ﻋﺎﺩﻱ ﻭ ﺑﺰﻫﻜﺎﺭ" )ﺍﺳﻤﺎﻋﻴﻠﻲ‪ ،‬ﻣﻌﺼﻮﻣﻪ‪(۱۳۷۸ ،‬؛ "ﺑﺮﺭﺳﻲ ﺭﺍﺑﻄﺔ ﻧﻈﺎﻡ‬
‫ﺍﺭﺯﺷﻲ ﻭ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺑﺎ ﻫﻮﻳﺖﻳـﺎﺑﻲ ﺩﺭ ﺩﺍﻧﺸـﺠﻮﻳﺎﻥ ﺩﺍﻧﺸـﮕﺎﻩ ﺷـﻬﻴﺪ‬
‫ﭼﻤﺮﺍﻥ" )ﻣﺤﻤﺪﻱ ﺭﻭﺯﺑﻬﺎﻧﻲ‪ ،‬ﻛﻴﺎﻧﻮﺵ‪(۱۳۷۸ ،‬؛ "ﺑﺮﺭﺳﻲ ﺭﺍﺑﻄﺔ ﻋﺰﺕ ﻧﻔﺲ‬
‫ﺑﺎ ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ ﺳﺎﻝ ﺳﻮﻡ ﻣﺘﻮﺳﻄﻪ ﺷﻬﺮ ﺗﻬـﺮﺍﻥ" )ﻭﻟـﻲ‪-‬‬
‫ﺑﻴ ﮕﻲ‪ ،‬ﻣﻨ ﺼﻮﺭﻩ‪(۱۳۷۸ ،‬؛ ﻭ "ﺑﺮﺭ ﺳﯽ ﻋﻨﺎ ﺻﺮ ﺷﻨﺎﺧﺘﯽ ﻭ ﻋﺎﻃﻔﯽ ﺗﺮﺑ ﻴﺖ‬
‫ﺍﺧﻼﻗﯽ ﺩﺭ ﺳﻴﺮﻩ ﻭ ﮐﻼﻡ ﺍﻣﺎﻡ ﻋﻠﯽﻉ )ﮐﻠﺒﻌﻠﯽ‪ ،‬ﺍﻳﺮﺍﻧﺪﺧﺖ‪.(۱۳۷۹ ،‬‬
‫‪1‬‬
‫‪- Santrock‬‬
‫‪۸۷‬‬ ‫ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﻱ ﺑﺮﺍی ﭘﮋﻭﻫﺶ ﺩﺭ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ ﺍﻳﺮﺍﻥ ‪...‬‬

‫ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺑﻪ ﻣﻌﻨﺎﻱ ﺗﻐﻴﻴﺮ ﺩﺭ ﭼﮕﻮﻧﮕﻲ ﺍﺳﺘﺪﻻﻝ ﻛﻮﺩﻛﺎﻥ ﺩﺭ ﺍﻣﻮﺭ ﺍﺧﻼﻗﻲ‪ ،‬ﻧﮕﺮﺵ ﺁﻧﺎﻥ ﻧﺴـﺒﺖ ﺑـﻪ‬
‫ﻗﺎﻧﻮﻥﺷﻜﻨﻲ‪ ،‬ﻭ ﺭﻓﺘﺎﺭ ﺁﻧﺎﻥ ﺩﺭ ﻣﻮﺍﺟﻬﻪ ﺑﺎ ﻣﺴـﺎﺋﻞ ﺍﺧﻼﻗـﻲ ﺍﺳـﺖ )ﮔﺮﻭﺳـﻚ ﻭ ﻛﻮژﻳﻨﺴـﻜﻲ ‪1997 ،1‬؛‬
‫‪F10‬‬

‫ﻻﻧﮓﻓﻮﺭﺩ ‪.(1995 ،2‬‬ ‫‪F1‬‬

‫ﺁﻥ ﮔﺮﻭﻩ ﺍﺯ ﺭﻭﺍﻥﺷﻨﺎﺳﺎﻥ ﻛﻪ ﺑﻪ ﺗﺤـﻮﻻﺕ ﻣﺮﺣﻠـﻪﺍﻱ ﺩﺭ ﺭﺷـﺪ ﺁﺩﻣـﻲ ﻣﻌﺘﻘﺪﻧـﺪ‪ ،‬ﺭﻭﻳﻜﺮﺩﻫـﺎﻳﻲ ﺭﺍ‬
‫ﺩﺭﺑﺎﺭﺓ ﺗﺤﻮﻝ ﺍﺧﻼﻗﻲ ﻣﻄﺮﺡ ﺳﺎﺧﺘﻪﺍﻧﺪ‪ .‬ژﺍﻥ ﭘﻴﺎژﻩ ‪ 3‬ﺩﺭ ﺷﻤﺎﺭ ﻧﺨﺴﺘﻴﻦ ﺭﻭﺍﻥﺷﻨﺎﺳﺎﻧﻲ ﺍﺳﺖ ﻛـﻪ ﻣﺴـﺌﻠﺔ‬
‫‪F12‬‬

‫ﭼﮕﻮﻧﮕﻲ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺭﺍ ﻣﻮﺭﺩ ﭘﮋﻭﻫﺶ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ )ﺷﺎﻓﺮ ‪ ،1996 ،4‬ﺻـﻔﺤﺎﺕ ‪ 572‬ﻭ ‪ .(573‬ﺍﻭ‬
‫‪F13‬‬

‫ﻣﻲﮔﻮﻳﺪ ﻛﻪ ﺭﺷﺪ ﺍﺧﻼﻗﻲ‪ ،‬ﻫﻤﺎﻧﻨﺪ ﺭﺷﺪ ﺷﻨﺎﺧﺘﻲ‪ ،‬ﻃـﻲ ﻣﺮﺍﺣﻠـﻲ ﺻـﻮﺭﺕ ﻣـﻲﮔﻴـﺮﺩ )ﭘﻴـﺎژﻩ‪.(1932 ،‬‬
‫ﻧﺨﺴﺘﻴﻦ ﻣﺮﺣﻠﻪ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺷﻜﻠﻲ ﺑﺴﻴﺎﺭ ﮔﺴـﺘﺮﺩﻩ ﺍﺯ ﺗﻔﻜـﺮ ﺍﺧﻼﻗـﻲ ﻧـﺎﻫﻤﺨﻮﺍﻥ ﻭ ﻣﺘﻀـﺎﺩ ﻛـﻪ‬
‫ﺍﺧﻼﻗﻴﺎﺕ ﻣﻨﺸﺄﮔﺮﻓﺘﻪ ﺍﺯ ﺧﺎﺭﺝ ‪ 5‬ﻧﺎﻣﻴﺪﻩ ﻣﻲﺷﻮﺩ ﻭ ﻓﺮﺩ ﺗﺼـﻮﺭ ﻣـﻲﻛﻨـﺪ ﻛـﻪ ﻗﻮﺍﻋـﺪ ﺍﺧﻼﻗـﻲ ﺛﺎﺑـﺖ ﻭ‬
‫‪F14‬‬

‫ﺗﻐﻴﻴﺮﻧﺎﭘﺬﻳﺮﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﻛﻪ ‪ 4‬ﺗﺎ ‪ 7‬ﺳﺎﻟﮕﻲ ﺭﺍ ﺩﺭ ﺑﺮ ﻣﻲﮔﻴﺮﺩ‪ ،‬ﻛﻮﺩﻛﺎﻥ ﻓﻘﻂ ﺑﻪ ﻳﻚ ﺻﻮﺭﺕ ﺑـﺎﺯﻱ‬
‫ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻭ ﻫﺮ ﭼﻨﺪ ﻫﻨﻮﺯ ﻣﻔﻬﻮﻡ ﺩﺭﺳﺘﻲ ﺍﺯ ﻗﻮﺍﻋﺪ ﺑﺎﺯﻱ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﮔﻤﺎﻥ ﻣﻲﻛﻨﻨـﺪ ﻫـﺮ ﻧـﻮﻉ ﺩﻳﮕـﺮﻱ ﺍﺯ‬
‫ﺑﺎﺯﻱﻛﺮﺩﻥ ﻧﺎﺩﺭﺳﺖ ﺍﺳﺖ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ‪ ،‬ﻭﻗﺘﻲ ﻛﻪ ﻛﻮﺩﻛﺎﻥ ﺳﺮﮔﺮﻡ ﺑـﺎﺯﻱ ﺑـﺎ ﻳﻜﺪﻳﮕﺮﻧـﺪ‪ ،‬ﻫـﺮ ﻳـﻚ‬
‫ﻗﻮﺍﻋﺪ ﺧﺎﺹ ﺧﻮﺩ ﺭﺍ ﻛﻪ ﻣﻤﻜﻦ ﺍﺳﺖ ﻣﺘﻔﺎﻭﺕ ﺍﺯ ﺑﺎﺯﻱ ﺩﻳﮕﺮﻱ ﺑﺎﺷﺪ‪ ،‬ﺍﻋﻤﺎﻝ ﻣﻲﻛﻨﻨﺪ ﻭ ﺑﺎ ﺍﻳـﻦ ﺣـﺎﻝ‬
‫ﺧﻮﺩ ﺭﺍ "ﺑﺮﻧﺪﺓ" ﺑﺎﺯﻱ ﻣﻲﺩﺍﻧﻨﺪ‪ .‬ﭘﻴﺎژﻩ ﻣﻲﮔﻮﻳﺪ‪ :‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺯﻱ ﻫﻤﺔ ﻛﻮﺩﻛﺎﻥ ﺑﺮﻧﺪﻩ ﻫﺴﺘﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﻫﻤﮕـﻲ‬
‫ﺍﺯ ﺑﺎﺯﻱ ﺧﻮﺩ ﺭﺿﺎﻳﺖ ﺩﺍﺭﻧﺪ ﻭ ﺍﻳﻦ ﺭﺿﺎﻳﺖ ﻧﺎﺷﻲ ﺍﺯ ﭘﻴﺮﻭﺯﻱ ﺩﺭ ﺭﻗﺎﺑﺖ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻧﺎﺷﻲ‬
‫ﺍﺯ ﻣﻮﻓﻘﻴﺖ ﻫﺮ ﻳﻚ ﺍﺯ ﺁﻧﺎﻥ ﻧﺰﺩ ﺧﻮﻳﺶ ﺍﺳﺖ )ﻫﻤﺎﻥ‪ ،‬ﺻﻔﺤﺔ ‪.(575‬‬
‫ﺍﺧﻼﻕ ﻧﺎﻫﻤﺨﻮﺍﻥ ﻳﺎ ﻧﺸﺄﺕﮔﺮﻓﺘﻪ ﺍﺯ ﺧﺎﺭﺝ ﺑﻌﺪ ًﺍ ﺑﻪ ﺻﻮﺭﺕ ﺩﻭ ﻣﺮﺣﻠﺔ ﻣﺘﻮﺍﻟﻲ ﺍﺧﻼﻗﻲ ﺩﻳﮕﺮ ﺑـﺮﻭﺯ‬
‫ﻣﻲﻛﻨﺪ‪ :‬ﻫﻤﻜﺎﺭﻱ ﺍﻭﻟﻴﻪ ﻭ ﻫﻤﻜﺎﺭﻱ ﺧﻮﺩﻣﺨﺘﺎﺭﺍﻧﻪ‪ .‬ﺩﺭ ﻣﺮﺣﻠـﺔ ﺍﺧـﻼﻕ ﻣﺒﺘﻨـﻲ ﺑـﺮ ﻫﻤﻜـﺎﺭﻱ ﺍﻭﻟﻴـﻪ ﺑـﺎ‬
‫ﺩﻳﮕﺮﺍﻥ ‪ ،6‬ﻛﻪ ﺩﺭ ‪ 7‬ﺗﺎ ‪ 10‬ﺳﺎﻟﮕﻲ ﻧﻤﻮﺩ ﻣﻲﻛﻨﺪ‪ ،‬ﺑﺎﺯﻱ ﻛﻮﺩﻛﺎﻥ ﺣﺎﻟﺖ ﺍﺟﺘﻤﺎﻋﻲ ﺑﻪﺧﻮﺩ ﻣﻲﮔﻴﺮﺩ ﻭ ﺁﻧـﺎﻥ‬ ‫‪F15‬‬

‫ﻗﻮﺍﻋﺪ ﺑﺎﺯﻳﻬﺎ ﺭﺍ ﻓﺮﺍﻣﻲﮔﻴﺮﻧﺪ ﻭ ﺑﺮ ﺍﺳﺎﺱ ﺩﺍﻧﺶ ﺧﻮﺩ ﺩﺭﺑﺎﺭﺓ ﺍﻳﻦ ﻗﻮﺍﻋﺪ ﺑﺎﺯﻱ ﻣﻲﻛﻨﻨﺪ‪ .‬ﺁﻧﺎﻥ ﻫﻨﻮﺯ ﻓﻜـﺮ‬
‫ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﻗﻮﺍﻋﺪ ﺑﺎﺯﻱ ﺗﻐﻴﻴﺮﻧﺎﭘﺬﻳﺮ ﺍﺳﺖ‪ .‬ﺑﻪ ﻧﻈﺮ ﺁﻧﺎﻥ ﺩﺭ ﻫﺮ ﺑﺎﺯﻱ ﻓﻘﻂ ﻳـﻚ ﺭﻭﺵ ﺩﺭﺳـﺖ ﻭﺟـﻮﺩ‬
‫ﺩﺍﺭﺩ ﻭ ﻫﺮ ﻛﻮﺩﻙ ﺑﺎﻳﺪ ﺑﺮ ﺍﺳﺎﺱ ﻫﻤﻴﻦ ﻗﻮﺍﻋﺪ ﺭﺳﻤﻲ ﺑﺎﺯﻱ ﻛﻨﺪ‪.‬‬
‫ﺩﺭ ﻣﺮﺣﻠﺔ ﺳﻮﻡ‪ ،‬ﻳﻌﻨﻲ ﻣﺮﺣﻠـﺔ ﺍﺧـﻼﻕ ﻧﺸـﺄﺕﮔﺮﻓﺘـﻪ ﺍﺯ ﺩﺭﻭﻥ ﻳـﺎ ﺍﺧـﻼﻕ ﻣﺒﺘﻨـﻲ ﺑـﺮ ﻫﻤﻜـﺎﺭﻱ‬
‫ﺧﻮﺩﻣﺨﺘﺎﺭﺍﻧﻪ ‪ ،7‬ﻛﻪ ﺩﺭ ﺣﺪﻭﺩ ‪ 10‬ﺳﺎﻟﮕﻲ ﺁﻏﺎﺯ ﻣﻲﺷﻮﺩ‪ ،‬ﻛﻮﺩﻛﺎﻥ ﻛﺎﻣﻼً ﺩﺭﻙ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﻗﻮﺍﻋﺪ ﺭﺳـﻤﻲ‬
‫‪F16‬‬

‫ﺑﺎﺯﻱ ﺭﺍ ﺑﺎ ﻣﻮﺍﻓﻘﺖ ﺍﻋﻀﺎﻱ ﮔﺮﻭﻩ ﻣﻲﺗﻮﺍﻥ ﺗﻐﻴﻴﺮ ﺩﺍﺩ‪ .‬ﺩﺭ ﻫﻤﻴﻦ ﻣﺮﺣﻠﻪ ﺍﺳـﺖ ﻛـﻪ ﻛﻮﺩﻛـﺎﻥ ﻣـﻲﻓﻬﻤﻨـﺪ‬

‫‪1‬‬
‫‪- Grusec & Kuczynski‬‬
‫‪2‬‬
‫‪- Langford‬‬
‫‪3‬‬
‫‪- Jean Piaget‬‬
‫‪4‬‬
‫‪- Shaffer‬‬
‫‪5‬‬
‫‪- Heteronomous morality‬‬
‫‪6‬‬
‫‪- Incipient cooperation stage‬‬
‫‪7‬‬
‫‪- Autonomous cooperation stage‬‬
 ‫ﺷﻤﺎﺭﺓ ‪ ،۱۱‬ﺳﺎﻝ ﭼﻬﺎﺭﻡ‪ ،‬ﺑﻬﺎﺭ ‪۱۳۸٤‬‬ ‫ﻓﺼﻠﻨﺎﻣﺔ ﻧﻮﺁﻭﺭﻱﻫﺎی ﺁﻣﻮﺯﺷﻰ‬ ‫‪۸۸‬‬

‫ﻗﻮﺍﻋﺪ ﻭ ﻗﻮﺍﻧﻴﻨﻲ ﻛﻪ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺭﻭﺍﺝ ﺩﺍﺭﺩ‪ ،‬ﻗﺎﺑﻞ ﺗﻐﻴﻴﺮ ﺍﺳﺖ ﻭ ﺁﻧﺎﻥ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻨﺪ ﻣﻲﺗﻮﺍﻧﻨﺪ ﺍﻳﻦ ﻗﻮﺍﻧﻴﻦ‬
‫ﺭﺍ ﺗﻐﻴﻴﺮ ﺩﻫﻨﺪ‪.‬‬
‫ﭘﻴﺎژﻩ ﻣﻲﮔﻮﻳﺪ‪ :‬ﺑﻪ ﻧﻈﺮ ﻛﻮﺩﻙ ﭘﻴﺶﺩﺑﺴﺘﺎﻧﻲ ﻛﻪ ﺩﺭ ﻣﺮﺣﻠﺔ ﺍﺧﻼﻕ ﻧﺎﻫﻤﺨﻮﺍﻥ ﻭ ﻣﺘﻀﺎﺩ ﺍﺳـﺖ‪ ،‬ﺍﮔـﺮ‬
‫ﻛﺴﻲ ﻳﻚ ﺳﻴﻨﻲ ﭼﺎﻱ ﺭﺍ ﺍﻧﺪﺍﺧﺖ ﻭ ﭼﻨﺪ ﻓﻨﺠﺎﻥ ﺭﺍ ﻛﻪ ﺩﺍﺧﻞ ﺁﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﺷﻜﺴـﺖ‪ ،‬ﺧﻄﺎﻛـﺎﺭﺗﺮ ﺍﺯ‬
‫ﻛﻮﺩﻛﻲ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺍﻧﺪﺍﺧﺘﻦ ﺳﻴﻨﻲ ﻓﻘﻂ ﻳﻚ ﻓﻨﺠﺎﻥ ﺭﺍ ﺷﻜﺴﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﺑﻪ ﻧﻈـﺮ ﻛـﻮﺩﻛﻲ ﻛـﻪ ﻣﺮﺣﻠـﺔ‬
‫ﺍﻭﻝ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺭﺍ ﭘﺸﺖ ﺳﺮ ﮔﺬﺍﺷﺘﻪ‪ ،‬ﻛﻮﺩﻛﻲ ﻛﻪ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺳﻴﻨﻲ ﭼﺎﻱ ﺭﺍ ﻛﻪ ﻳﻚ ﻓﻨﺠﺎﻥ ﺩﺭ ﺁﻥ ﺑﻮﺩﻩ‬
‫ﺍﺳﺖ‪ ،‬ﺑﻪ ﺩﺭﺳﺘﻲ ﺣﻤﻞ ﻛﻨﺪ‪ ،‬ﺩﺭ ﻣﻘﺎﻳﺴﻪ ﺑﺎ ﻛﺴﻲ ﻛﻪ ﻳﻚ ﺳـﻴﻨﻲ ﺑـﺎ ﭼﻨـﺪ ﻓﻨﺠـﺎﻥ ﭼـﺎﻱ ﺭﺍ ﺍﻧﺪﺍﺧﺘـﻪ ﻭ‬
‫ﻓﻨﺠﺎﻧﻬﺎ ﺭﺍ ﺷﻜﺴﺘﻪ‪ ،‬ﻛﺎﺭ ﺑﺪﺗﺮﻱ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺗﻔﺎﻭﺕ ﺍﻳﻦ ﺩﻭ ﻧﻮﻉ ﻗﻀﺎﻭﺕ ﻣﻴﺎﻥ ﻛﻮﺩﻛﻲ ﻛـﻪ ﺩﺭ ﻣﺮﺣﻠـﺔ‬
‫ﺍﻭﻝ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺍﺳﺖ ﺑﺎ ﻓﺮﺩﻱ ﻛﻪ ﺑﻪ ﻣﺮﺍﺣﻞ ﺑﻌﺪﻱ ﺭﺷﺪ ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ ﺭﺳﻴﺪﻩ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻛـﻪ ﺩﺭ‬
‫ﻣﺮﺣﻠﺔ ﺍﻭﻝ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻛﻮﺩﻙ ﻫﻨﻮﺯ ﻧﻤﻲﺗﻮﺍﻧﺪ ﻗﺼﺪ ﻭ ﻧﻴﺖ ﻓﺮﺩ ﻭ ﺗﻮﺍﻧﺎﻳﻲ ﻣﻮﺭﺩ ﺍﻧﺘﻈﺎﺭ ﺍﺯ ﻳـﻚ ﻓـﺮﺩ‬
‫ﺭﺍ ﺩﺭ ﺣﻤﻞ ﺳﻴﻨﻲ ﭼﺎﻱ ﻭﺍﺭﺩ ﻗﻀﺎﻭﺕ ﺧﻮﺩ ﻛﻨﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ‪ ،‬ﺩﺭ ﻧﻈﺮ ﭘﻴﺎژﻩ ﻛـﻮﺩﻛﻲ ﻛـﻪ ﺩﺭ ﻣﺮﺣﻠـﺔ ﺍﻭﻝ‬
‫ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ ﺍﺳﺖ‪ ،‬ﺑﻪ ﻋﺪﺍﻟﺖ ﺫﺍﺗﻲ ﺑﺎﻭﺭ ﺩﺍﺭﺩ‪ .‬ﻣﻨﻈﻮﺭ ﺍﺯ ﻋﺪﺍﻟﺖ ﺫﺍﺗﻲ ﺍﻳﻦ ﺍﺳـﺖ ﻛـﻪ ﻭﻗﺘـﻲ ﻓـﺮﺩ‬
‫ﺧﻄﺎ ﻣﻲﻛﻨﺪ ﻻﺯﻡ ﺍﺳﺖ ﺑﻼﻓﺎﺻﻠﻪ ﻣﺠﺎﺯﺍﺕ ﺷﻮﺩ‪ .‬ﺑﺮﻋﻜﺲ‪ ،‬ﻛﻮﺩﻛﻲ ﻛﻪ ﺑﻪ ﻣﺮﺍﺣﻞ ﺑﻌﺪﻱ ﺭﺷﺪ ﻗﻀـﺎﻭﺕ‬
‫ﺍﺧﻼﻗﻲ ﻣﻲﺭﺳﺪ‪ ،‬ﺩﺭﻙ ﻣﻲﻛﻨﺪ ﻛﻪ ﺗﻨﺒﻴﻪ ﻭ ﻣﺠﺎﺯﺍﺕ ﺭﺍ ﺍﻓﺮﺍﺩ ﺗﻌﻴﻴﻦ ﻣﻲﻛﻨﻨﺪ ﻭ ﻗﺎﺑﻞ ﺑﺨﺸﺶ ﻧﻴﺰ ﻫﺴـﺖ‪.‬‬
‫ﻳﻌﻨﻲ‪ ،‬ﭼﻮﻥ ﻣﺠﺎﺯﺍﺗﻬﺎ ﺭﺍ ﺍﻓﺮﺍﺩ ﺻﺎﺣﺐﻗﺪﺭﺕ ﺗﻌﻴﻴﻦ ﻣﻲﻛﻨﻨﺪ ﺧﻮﺩ ﺁﻧﺎﻥ ﻣﻲﺗﻮﺍﻧﻨﺪ ﺩﺭﺑﺎﺭﺓ ﻧﻮﻉ ﺗﻘﺼـﻴﺮ ﻭ‬
‫ﻣﺠﺎﺯﺍﺕ ﻧﻴﺰ ﺗﺼﻤﻴﻢ ﺑﮕﻴﺮﻧﺪ‪.‬‬
‫ﻭﺍﻗﻌﻴﺖ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‪ ،‬ﻫﺮ ﭼﻨﺪ ﻧﻈﺮﻳﺔ ﭘﻴﺎژﻩ ﺩﺭ ﺑﺎﺭﺓ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﮔﺮﻭﻫﻲ ﻋﻈﻴﻢ ﻗـﺮﺍﺭ‬
‫ﮔﺮﻓﺘﻪ ﻭ ﺭﻭﺍﻥﺷﻨﺎﺳﺎﻧﻲ ﭼﻮﻥ ﻻﺭﻧﺲ ﻛﻮﻟﺒﺮگ ﻧﻴﺰ ﭘﻴﺮﻭ ﻭ ﺍﺩﺍﻣﻪﺩﻫﻨﺪﺓ ﺭﺍﻩ ﺍﻭ ﺑﻮﺩﻩﺍﻧﺪ‪ ،‬ﺍﻣﺎ ﻫﻤﺎﻥ ﺍﻧﺘﻘﺎﺩﺍﺗﻲ‬
‫ﻛﻪ ﺑﻪ ﻛﻞ ﻧﻈﺮﻳﺔ ﺍﻭ ﻭﺍﺭﺩ ﺍﺳﺖ ﺑﺮ ﻧﮕﺮﺵ ﺍﻭ ﺩﺭ ﺑﺎﺭﺓ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻧﻴﺰ ﻭﺍﺭﺩ ﺍﺳﺖ‪ .‬ﻣـﺜﻼً‪ ،‬ﻧﻈﺮﻳـﺔ ﭘﻴـﺎژﻩ‬
‫ﻛﻮﺩﻛﺎﻥ ﺭﺍ ﻛﻤﺘﺮ ﺍﺯ ﺁﻧﭽﻪ ﻭﺍﻗﻌ ًﺎ ﻫﺴﺘﻨﺪ‪ ،‬ﺑﺮﺁﻭﺭﺩ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺗﺤﻘﻴﻘﺎﺕ ﺭﻭﺍﻥﺷﻨﺎﺳﺎﻥ )ﺍﺯ ﺟﻤﻠـﻪ ﺑﺎﺳـﻲ ‪،1‬‬
‫‪F17‬‬

‫‪1992‬؛ ﻭ ﻳﻮﺋﻴﻞ ﻭ ﭘﺮﻧﺮ ‪ (1988 ،2‬ﻧﺸﺎﻥ ﻣﻲﺩﻫﺪ ﻛﻪ ﻛﻮﺩﻛﺎﻥ ﺍﺯ ‪ 3‬ﺳﺎﻟﮕﻲ ﺑﻪ ﺑﻌﺪ ﻗﺎﺩﺭﻧﺪ ﻗﺼـﺪ ﻭ ﻧﻴـﺖ‬
‫‪F18‬‬

‫ﺍﻓﺮﺍﺩ ﺭﺍ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﻗﺮﺍﺭ ﺩﻫﻨﺪ‪ .‬ﺁﻧﺎﻥ ﻣﻲﺗﻮﺍﻧﻨﺪ ﻛﺴﻲ ﺭﺍ ﻛﻪ ﺍﺯ ﺭﻭﻱ ﻗﺼﺪ ﺧﻄـﺎﻳﻲ ﻣﺮﺗﻜـﺐ ﻣـﻲﺷـﻮﺩ‬
‫ﮔﻨﺎﻫﻜﺎﺭﺗﺮ ﺍﺯ ﻓﺮﺩﻱ ﺑﺪﺍﻧﻨﺪ ﻛﻪ ﺩﺭ ﻛﺎﺭ ﺧﻄﺎﻱ ﺧﻮﺩ ﻗﺼﺪ ﺑـﺪﻱ ﻧﺪﺍﺷـﺘﻪ ﺍﺳـﺖ‪ ،‬ﺣﺘـﻲ ﺍﮔـﺮ ﺧﻄـﺎﻱ ﺍﻭ‬
‫ﺑﺰﺭﮔﺘﺮ ﺑﺎﺷﺪ‪.‬‬
‫ﮔﺬﺷﺘﻪ ﺍﺯ ﻧﻈﺮﻳﺔ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﭘﻴـﺎژﻩ‪ ،‬ﻧﻈﺮﻳـﺔ ﻻﺭﻧـﺲ ﻛـﻮﻟﺒﺮگ ﺩﺭ ﺭﺷـﺪ ﺍﺧﻼﻗـﻲ ﻧﻴـﺰ ﺍﻫﻤﻴﺘـﻲ‬
‫ﭼﺸﻤﮕﻴﺮ ﺩﺭ ﻣﺒﺎﺣﺚ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﺗﺮﺑﻴﺘﻲ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺧﻼﺻﺔ ﻧﻈﺮ ﺍﻭ ﺭﺍ ﻧﻴـﺰ ﺍﺭﺍﺋـﻪ ﻣـﻲﻛﻨـﻴﻢ )ﺑـﺮﺍﻱ‬
‫ﺗﻮﺿﻴﺤﺎﺕ ﺑﻴﺸﺘﺮ ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ‪ :‬ﻟﻄـﻒﺁﺑـﺎﺩﻱ‪ 1381 ،‬ﻭ ‪ .(1384‬ﻻﺭﻧـﺲ ﻛـﻮﻟﺒﺮگ ‪ ,1976 ,1958) 3‬ﻭ‬
‫‪F19‬‬

‫‪ (1986‬ﻣﺎﻧﻨﺪ ﭘﻴﺎژﻩ‪ ,‬ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﻛﻪ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻧﺸﺄﺕﮔﺮﻓﺘـﻪ ﺍﺯ ﺍﺳـﺘﺪﻻﻝ ﺍﺧﻼﻗـﻲ ﺍﺳـﺖ ﻛـﻪ ﻃـﻲ‬
‫ﻣﺮﺍﺣﻠﻲ ﻣﺨﺘﻠﻒ )ﺍﺯ ﻛﻮﺩﻛﻲ ﺗﺎ ﻧﻮﺟﻮﺍﻧﻲ( ﺷﻜﻞ ﻣﻲﮔﻴﺮﺩ‪ .‬ﺍﻭ ﻃﻲ ﺳﺎﻟﻬﺎ ﺗﺤﻘﻴﻖ ﻭ ﺁﺯﻣﻮﻥ ﻭ ﻣﺼـﺎﺣﺒﻪ ﻭ‬

‫‪1‬‬
‫‪- Bussey‬‬
‫‪2‬‬
‫‪- Yuill & Perner‬‬
‫‪3‬‬
‫‪- Lawrence Kohlberg‬‬
‫‪۸۹‬‬ ‫ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﻱ ﺑﺮﺍی ﭘﮋﻭﻫﺶ ﺩﺭ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ ﺍﻳﺮﺍﻥ ‪...‬‬

‫ﻃﺮﺍﺣﻲ ‪ 11‬ﺩﺍﺳﺘﺎﻥ ﺣﺎﻭﻱ ﻣﻌﻤﺎﻫﺎﻱ ﺍﺧﻼﻗﻲ )ﺑﺎ ﺍﺭﺍﺋﺔ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻧﻬﺎ ﺑﻪﻛﻮﺩﻛﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﻭ ﻃﺮﺡ ﭼﻨﺪ‬
‫ﺳﺆﺍﻝ ﺩﺭﺑﺎﺭﺓ ﻫﺮ ﻳﻚ ﺍﺯ ﺩﺍﺳﺘﺎﻧﻬﺎ( ﺑﻪﺍﻳﻦ ﻧﺘﻴﺠﻪ ﺭﺳﻴﺪ ﻛﻪ ﺭﺷﺪ ﻗﻀﺎﻭﺕ ﺍﺧـﻼﻗﻲ ﺩﺭ ﺳـﻪ ﺳــﻄﺢ )ﻛـﻪ‬
‫ﻫﺮ ﺳـﻄﺢ ﺩﺍﺭﺍﻱ ﺩﻭ ﻣﺮﺣـﻠﻪ ﺍﺳـﺖ( ﺻﻮﺭﺕ ﻣﻲﮔﻴﺮﺩ‪ .‬ﺩﺍﺳﺘﺎﻧﻬﺎﻱ ﺍﺧﻼﻗﻲ ﻛﻪ ﺩﺭ ﺁﺯﻣﻮﻧﻬﺎﻱ ﻛـﻮﻟﺒﺮگ‬
‫ﺑﻪ ﺁﺯﻣﻮﻥﺷﻮﻧﺪﻩ ﺍﺭﺍﺋﻪ ﻣﻲﺷﻮﺩ‪ ،‬ﻧﻤﻮﻧﻪﻫﺎﻳﻲ ﺟﺎﻟـﺐ ﺍﺯ ﭼﮕـﻮﻧﮕﻲ ﻣﻄﺎﻟﻌـﻪ ﺩﺭ ﺭﺷـﺪ ﻗﻀـﺎﻭﺕ ﺍﺧﻼﻗـﻲ‬
‫ﻧﻮﺟﻮﺍﻧﺎﻥ ﺍﺳﺖ‪.‬‬
‫ﻛﻮﻟﺒﺮگ ﺩﺭ ﻭﺍﻗﻊ ﺍﺩﺍﻣﻪﺩﻫﻨﺪﻩ ﻭ ﺗﻜﻤﻴﻞﻛﻨﻨﺪﺓ ﻧﻈﺮﻳﺔ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﭘﻴﺎژﻩ ﺍﺳﺖ‪ .‬ﺍﻭ ﻣﻌﻤﺎﻫﺎﻱ ﺍﺧﻼﻗﻲ‬
‫ﭘﻴﭽﻴﺪﻩﺗﺮﻱ‪ ,‬ﻣﺎﻧﻨﺪ ﺩﺍﺳﺘﺎﻥ “ﻫﺎﻳﻨﺰ ﻭ ﺩﺍﺭﻭﺳﺎﺯ”‪ ,‬ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺁﺯﻣﻮﻥﺷﻮﻧﺪﮔﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺩ ﻭ ﻃﻲ ﭼﻨﺪﻳﻦ ﺳﺎﻝ‬
‫ﻣﻄﺎﻟﻌﺎﺗﻲ ﺩﻗﻴﻖ ﺍﻧﺠﺎﻡ ﺩﺍﺩ ﻭ ﺑﻪﻧﺘﺎﻳﺠﻲ ﺑﺎﺍﺭﺯﺵ ﻧﻴﺰ ﺩﺳﺖﻳﺎﻓﺖ‪ .‬ﺍﻭ ﺩﺭﻳﺎﻓـﺖ ﻛـﻪ ﻳـﻚ ﻓـﺮﺩ ﻣﻌﻤـﻮﻻً ﺍﺯ‬
‫ﺟﻬﺎﺗﻲ ﺩﺭ ﻣﺮﺣﻠﺔ ﭘﺎﻳﻴﻦ ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ ﻭ ﺍﺯ ﺟﻬﺎﺗﻲ ﺩﻳﮕﺮ ﺩﺭ ﻣﺮﺣﻠﺔ ﺑﺎﻻ ﻗـﺮﺍﺭ ﻣـﻲﮔﻴـﺮﺩ ﻭ ﻣﻤﻜـﻦ‬
‫ﺍﺳﺖ ﺑﺮﺧﻲ ﺍﻓﺮﺍﺩ‪ ,‬ﻋﻠﻲﺭﻏﻢ ﺍﻓﺰﺍﻳﺶ ﺳﻦ ﺧﻮﺩ‪ ,‬ﺑﻪﻣﺮﺣﻠﺔ ﭘﺎﻳﻴﻦﺗﺮ ﺗﻨﺰﻝ ﻛﻨﻨﺪ‪ .‬ﺍﻭ ﻫﻤﭽﻨﻴﻦ ﺑﻪﺍﻳﻦ ﻧﺘﻴﺠـﻪ‬
‫ﺭﺳﻴﺪ ﻛﻪ ﺑﺎ ﺭﺷﺪ ﻓﺮﺩ ﺍﺯ ﻛﻮﺩﻛﻲ ﺑﻪ ﻧﻮﺟﻮﺍﻧﻲ‪ ،‬ﺍﺳﺘﺪﻻﻝ ﺍﺧﻼﻗﻲ ﻭﻱ ﺍﺯ ﺣﺎﻟﺖ ﻛﻨﺘﺮﻝ ﺑﻴﺮﻭﻧﻲ ﺑـﻪﺣﺎﻟـﺖ‬
‫ﻛﻨﺘﺮﻝ ﺩﺭﻭﻧﻲﺷﺪﻩ ‪ 1‬ﺗﻐﻴﻴﺮ ﭘﻴﺪﺍ ﻣﻲﻛﻨﺪ‪.‬‬
‫‪F20‬‬

‫ﻛﻮﻟﺒﺮگ ﺍﺯ ﺗﺤﻘﻴﻘﺎﺕ ﺧﻮﺩ ﻧﺘﻴﺠﻪ ﮔﺮﻓﺖ ﻛﻪ ﺭﺷﺪ ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ ﺑﻪﺗﺪﺭﻳﺞ ﻭ ﺑـﻪﺗﺮﺗﻴـﺐ ﺩﺭ ﺳـﻪ‬
‫ﺳﻄﺢ )ﻛﻪ ﻫﺮ ﺳﻄﺢ ﻧﻴﺰ ﺩﺍﺭﺍﻱ ﺩﻭ ﻣﺮﺣﻠﻪ ﺍﺳﺖ( ﺻﻮﺭﺕ ﻣـﻲﮔﻴـﺮﺩ‪ .‬ﺍﻳـﻦ ﺳـﻄﻮﺡ ﺳـﻪﮔﺎﻧـﺔ ﺍﺧﻼﻗـﻲ‬
‫ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪:‬‬
‫ﺍﺳﺘﺪﻻﻝ ﭘﻴﺶﻗﺮﺍﺭﺩﺍﺩﻱ ‪ .2‬ﺩﺭ ﺍﻳﻦ ﭘﺎﻳﻴﻦﺗﺮﻳﻦ ﺳـﻄﺢ ﺍﺯ ﺭﺷـﺪ ﺍﺧﻼﻗـﻲ‪ ,‬ﻓـﺮﺩ ﻫﻨـﻮﺯ ﻫـﻴﭻ ﻳـﻚ ﺍﺯ‬
‫‪F21‬‬

‫ﺍﺭﺯﺷﻬﺎﻱ ﺍﺧﻼﻗﻲ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺩﺭﻭﻧﻲ ﻧﻜﺮﺩﻩ ﺍﺳﺖ ﻭ ﺍﺳﺘﺪﻻﻝ ﺍﺧﻼﻗﻲ ﺍﻭ ﺗﺎﺑﻊ ﭘﺎﺩﺍﺵ ﻭ ﺗﻨﺒﻴﻬـﻲ ﺍﺳـﺖ‬
‫ﻛﻪ ﺍﺯ ﺑﻴﺮﻭﻥ ﻣﻮﺟﺐ ﻛﻨﺘﺮﻝ ﺭﻓﺘﺎﺭ ﻭﻱ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﺍﺳﺘﺪﻻﻝ ﻗﺮﺍﺭﺩﺍﺩﻱ ‪ .3‬ﺩﺭ ﺍﻳـﻦ ﺳـﻄﺢ ﻣﻴـﺎﻧﻲ ﺍﺯ ﺭﺷـﺪ ﻗﻀـﺎﻭﺕ ﺍﺧﻼﻗـﻲ‪ ,‬ﻓـﺮﺩ ﺗـﺎﺑﻊ ﻫﻨﺠﺎﺭﻫـﺎﻱ‬
‫‪F2‬‬

‫ﺩﺭﻭﻧﻲﺷﺪﻩﺍﻱ ﺍﺳﺖ ﻛﻪ ﺍﺳﺎﺳﺎً ﺍﺯ ﺟﺎﻧﺐ ﺩﻳﮕﺮﺍﻥ )ﺧﺎﺻﻪ ﻭﺍﻟﺪﻳﻦ( ﻭ ﺍﺯ ﻣﺤﻴﻂ ﺍﺟﺘﻤﺎﻋﻲ )ﻣـﺜﻼً ﻗـﻮﺍﻧﻴﻦ‬
‫ﺍﺟﺘﻤﺎﻋﻲ( ﺑﻪﺍﻭ ﺗﺤﻤﻴﻞ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﺍﺳﺘﺪﻻﻝ ﻓﻮﻕ ﻗﺮﺍﺭﺩﺍﺩﻱ ‪ .4‬ﺍﻳﻦ ﺑﺎﻻﺗﺮﻳﻦ ﺳﻄﺢ ﺭﺷﺪ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﺍﺳﺘﺪﻻﻝ ﺍﺧﻼﻗﻲ ﺑﻪﻃﻮﺭ ﻛﺎﻣـﻞ‬
‫‪F23‬‬

‫ﺩﺭ ﻓﺮﺩ ﺩﺭﻭﻧﻲﺷﺪﻩ ﺍﺳﺖ ﻭ ﻣﺒﺘﻨﻲ ﺑﺮ ﻫﻨﺠﺎﺭﻫﺎﻱ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺴـﺖ‪ .‬ﻓـﺮﺩ ﺷﺨﺼـﺎً ﻣـﻲﺗﻮﺍﻧـﺪ ﺟﺮﻳﺎﻧﻬـﺎﻱ‬
‫ﻣﺘﻔﺎﻭﺕ ﺍﺧﻼﻗﻲ ﺭﺍ ﺗﺸﺨﻴﺺ ﺩﻫﺪ‪ ,‬ﺭﺍﻫﻬﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﺍﺧﻼﻗﻲ ﺭﺍ ﻛﺸﻒ ﻛﻨﺪ‪ ,‬ﻭ ﺑﺮ ﺍﻳﻦ ﺍﺳﺎﺱ ﺑﺮﺧﻮﺭﺩ‬
‫ﺍﺧﻼﻗﻲ ﻣﺨﺼﻮﺹ ﺑﻪﺧﻮﺩ ﺭﺍ ﺍﺗﺨﺎﺫ ﻛﻨﺪ‪.‬‬
‫ﻫﺮ ﻳﻚ ﺍﺯ ﺳﻪ ﺳﻄﺢ ﺍﺧﻼﻗﻲ ﻣﺬﻛﻮﺭ ﺩﺍﺭﺍﻱ ﺩﻭ ﻣﺮﺣﻠﻪ ﺍﺳﺖ ﻛﻪ ﺩﺭﻣﺠﻤﻮﻉ ﺑﻪﺷﺶ ﻣﺮﺣﻠﻪ‪ ,‬ﺑﻪﺷﺮﺡ‬
‫ﺯﻳﺮ‪ ,‬ﺗﻘﺴﻴﻢ ﺷﺪﻩ ﺍﺳﺖ‪:‬‬

‫‪1‬‬
‫‪- Internalized control‬‬
‫‪2‬‬
‫‪- Pre-conventional reasoning‬‬
‫‪3‬‬
‫‪- Conventional reasoning‬‬
‫‪4‬‬
‫‪- Post-conventional reasoning‬‬
 ‫ﺷﻤﺎﺭﺓ ‪ ،۱۱‬ﺳﺎﻝ ﭼﻬﺎﺭﻡ‪ ،‬ﺑﻬﺎﺭ ‪۱۳۸٤‬‬ ‫ﻓﺼﻠﻨﺎﻣﺔ ﻧﻮﺁﻭﺭﻱﻫﺎی ﺁﻣﻮﺯﺷﻰ‬ ‫‪۹۰‬‬

‫ﻣﺮﺣﻠﺔ ﻧﺨﺴﺖ( ﺗﻨﺒﻴﻪ ﻭ ﺍﻃﺎﻋﺖ ‪ .1‬ﺗﻔﻜﺮ ﺍﺧﻼﻗﻲ ﻣﺒﺘﻨﻲ ﺑﺮ ﺗﺮﺱ ﺍﺯ ﺗﻨﺒﻴﻪ ﺍﺳﺖ‪.‬‬
‫‪F24‬‬

‫ﻣﺮﺣﻠﺔ ﺩﻭﻡ( ﻗﺼﺪ ﻭﺳﻴﻠﻪﺍﻱ ﻓﺮﺩﻱ ﻳﺎ ﻟﺬﺕﺟﻮﻳﻲ ﺳﺎﺩﻩ ‪ .2‬ﺗﻔﻜﺮ ﺍﺧﻼﻗﻲ ﻣﺒﺘﻨﻲ ﺑﺮ ﭘـﺎﺩﺍﺵ ﻭ ﺗﻤﺎﻳـﻞ‬
‫‪F25‬‬

‫ﺷﺨﺼﻲ ﺍﺳﺖ‪.‬‬
‫ﻣﺮﺣﻠﺔ ﺳﻮﻡ( ﺍﻧﺘﻈﺎﺭﺍﺕ ﺑﻴﻦﻓﺮﺩﻱ ﺩﻭﺟﺎﻧﺒﻪ ‪ .3‬ﺍﺭﺯﺷﻬﺎﻱ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﺷﺨﺺ‪ ,‬ﻭ ﻣﺮﺍﻗﺒﺖ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻭ‬
‫‪F26‬‬

‫ﻭﻓﺎﺩﺍﺭﻱ ﻧﺴﺒﺖ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺎﺱ ﻗﻀﺎﻭﺗﻬﺎﻱ ﺍﺧﻼﻗﻲ ﺍﺳﺖ‪.‬‬

‫ﻣﺮﺣﻠﺔ ﭼﻬﺎﺭﻡ( ﺣﻔﻆ ﻧﻈﻢ ﺍﺟﺘﻤﺎﻋﻲ ‪ .4‬ﺩﺭﻙ ﻛـﺮﺩﻥ ﻧﻈـﻢ ﻭ ﻗـﺎﻧﻮﻥ ﻭ ﻋـﺪﺍﻟﺖ ﻭ ﻭﻇﻴﻔـﻪ ﻛـﻪ ﭘﺎﻳـﺔ‬
‫‪F27‬‬

‫ﺍﺳﺘﺪﻻﻝ ﺍﺧﻼﻗﻲ ﺍﺳﺖ‪.‬‬

‫ﻣﺮﺣﻠﺔ ﭘﻨﺠﻢ( ﺗﺸﺨﻴﺺ ﺣﻘﻮﻕ ﺍﺳﺎﺳﻲ ﻭ ﻗـﺮﺍﺭﺩﺍﺩ ﺍﺟﺘﻤـﺎﻋﻲ ‪ .5‬ﺩﺭ ﺍﻳـﻦ ﻣﺮﺣﻠـﻪ‪ ,‬ﺩﺭﻙ ﺍﺭﺯﺷـﻬﺎ ﻭ‬
‫‪F28‬‬

‫ﻗﻮﺍﻧﻴﻦ ﺑﺮﺍﻱ ﻫﺮﻓﺮﺩ ﺑﻪﺻﻮﺭﺗﻲ ﻣﺨﺼﻮﺹ ﺑﻪﺧﻮﺩ ﻭﻱ ﺩﺭ ﻣﻲﺁﻳﺪ ﻭ ﻓﺮﺩ ﺗﺸﺨﻴﺺ ﻣﻲﺩﻫﺪ ﻛـﻪ ﻗـﻮﺍﻧﻴﻦ‬
‫ﺑﺮﺍﻱ ﺟﺎﻣﻌﻪ ﺍﻫﻤﻴﺖ ﺩﺍﺭﺩ ﻭ ﺍﺭﺯﺷﻬﺎﻳﻲ ﭼﻮﻥ ﻋﺪﺍﻟﺖ ﻭ ﺁﺯﺍﺩﻱ ﺍﺯ ﻗﻮﺍﻧﻴﻦ ﻧﻴﺰ ﻣﻬﻤﺘﺮﻧﺪ‪.‬‬
‫ﻣﺮ ﺣﻠﺔ ﺷﺸﻢ( ﺍﺻﻮﻝ ﺍﺧﻼﻗﻲ ﺟﻬﺎﻧﻲ ‪ .6‬ﻫﻨﺠﺎﺭﻫﺎﻱ ﺍﺧﻼﻗﻲ ﺟﻬﺎﻧﻲ‪ ,‬ﻧﻈﻴﺮ ﺣﻘـﻮﻕ ﺑﺸـﺮ‪ ,‬ﺩﺭ ﺫﻫـﻦ‬
‫‪F29‬‬

‫ﻓﺮﺩ ﺷﻜﻞ ﻣﻲﮔﻴﺮﺩ ﻭ ﺍﻭ ﺍﺳﺘﺪﻻﻟﻬﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﺮﭘﺎﻳﺔ ﺍﻳﻦ ﺍﺻﻮﻝ ﻭ ﻫﻨﺠﺎﺭﻫﺎ ﻗﺮﺍﺭ ﻣﻲﺩﻫﺪ‪.‬‬
‫ﻻﺯﻡ ﺑﻪ ﺗﻮﺿﻴﺢ ﺍﺳﺖ ﻛﻪ ﻛﻮﻟﺒﺮگ ﺑﺮ ﺍﺳﺎﺱ ﻣﻄﺎﻟﻌﺎﺗﻲ ﻛﻪ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﻣﺮﺣﻠـﺔ ﺷﺸـﻢ ﺭﺍ ﺑـﻪﻛﻠـﻲ ﺍﺯ‬
‫ﻧﻈﺮﻳﺔ ﺧﻮﺩ ﺣﺬﻑ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻭ ﺩﺭﻳﺎﻓﺘﻪ ﺑﻮﺩ ﻛﻪ ﺍﻛﺜﺮ ﻗﺮﻳﺐ ﺑﻪ ﺍﺗﻔـﺎﻕ ﻧﻮﺟﻮﺍﻧـﺎﻥ ﻭ ﺟﻮﺍﻧـﺎﻥ ﻭ ﻣـﺮﺩﻡ‬
‫ﻛﺸﻮﺭﻫﺎﻱ ﻏﺮﺑﻲ ﻓﻘﻂ ﺗﺎ ﻣﺮﺣﻠﺔ ﺩﻭﻡ ﺍﻟﻲ ﭼﻬﺎﺭﻡ ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ ﺭﺷﺪ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﻛﺴﺎﻧﻲ ﺭﺍ ﻧﻤﻲﺗﻮﺍﻥ‬
‫ﻳﺎﻓﺖ ﻛﻪ ﺑﻪ ﺳﻄﺢ ﺳﻮﻡ ﺭﺷﺪ ﺍﺧﻼﻗﻲ‪ ،‬ﺑﻪﻭﻳﮋﻩ ﺑﻪ ﻣﺮﺣﻠﺔ ﺷﺸﻢ‪ ،‬ﺭﺳﻴﺪﻩ ﺑﺎﺷﻨﺪ‪ .‬ﺍﻳﻦ ﺍﻣﺮ ﻧﺸﺎﻥ ﻣـﻲﺩﻫـﺪ‪،‬‬
‫ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﻛﻪ ﺍﺷﺎﺭﻩ ﺷﺪ‪ ،‬ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻣﺮﺩﻣﻲ ﻛﻪ ﻣﻮﺭﺩ ﻣﻄﺎﻟﻌـﺔ ﻛـﻮﻟﺒﺮگ ﻗـﺮﺍﺭ ﮔﺮﻓﺘـﻪﺍﻧـﺪ‪ ،‬ﺍﺯ ﻧﻈـﺮ‬
‫ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ ﺣﺪﺍﻛﺜﺮ ﺑﻪ ﺗﺸﺨﻴﺺ ﺣﻘﻮﻕ ﺍﺳﺎﺳﻲ ﻭ ﻗﺮﺍﺭﺩﺍﺩ ﺍﺟﺘﻤﺎﻋﻲ ﻣﻲﺭﺳﻨﺪ ﻭ ﺍﺻـﻮﻝ ﺍﺧﻼﻗـﻲ‬
‫ﺟﻬﺎﻧﻲ ﺑﺮﺍﻱ ﺁﻧﺎﻥ ﻣﻌﻨﺎﻳﻲ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﺑﻪ ﻫﺮ ﺣﺎﻝ‪ ،‬ﻛﻮﻟﺒﺮگ ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺳـﻄﻮﺡ ﻭ ﻣﺮﺍﺣـﻞ ﺩﺭ ﻗﻀـﺎﻭﺕ ﺍﺧﻼﻗـﻲ ﺑـﻪﺗﺮﺗﻴـﺐ ﻭ‬
‫ﺑﻪﺗﺪﺭﻳﺞ ﻛﻪ ﺳﻦ ﻓﺮﺩ ﺑﺎﻻ ﻣﻲﺭﻭﺩ‪ ،‬ﺩﺭ ﺍﻭ ﺷﻜﻞ ﻣﻲﮔﻴﺮﺩ‪ .‬ﺍﺯ ﺗﺤﻘﻴﻘﺎﺕ ﺍﻭ ﭼﻨﻴﻦ ﺑﺮﻣﻲﺁﻳـﺪ ﻛـﻪ ﺍﺳـﺘﺪﻻﻝ‬
‫ﻛﻮﺩﻙ ﺩﺭ ﻣﻌﻤﺎﻫﺎﻱ ﺍﺧﻼﻗﻲ‪ ,‬ﻗﺒﻞ ﺍﺯ ‪ 9‬ﺳﺎﻟﮕﻲ‪ ,‬ﺩﺭ ﺳﻄﺢ ﺍﻭﻝ )ﻳﻌﻨﻲ ﺩﺭ ﺳﻄﺢ ﺍﺧﻼﻕ ﭘﻴﺶﻗـﺮﺍﺭﺩﺍﺩﻱ(‬
‫ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻭﺍﺋﻞ ﻧﻮﺟﻮﺍﻧﻲ ﺍﻳﻦ ﺍﺳﺘﺪﻻﻟﻬﺎ ﺑﻪ ﻃﻮﺭ ﻛﻠﻲ ﺩﺭ ﺳﻄﺢ ﺩﻭﻡ ﺍﺳﺖ ﻭ ﮔﺎﻫﻲ ﻣﻴﺎﻥ ﻣﺮﺣﻠـﺔ ﺩﻭﻡ ﻭ‬
‫ﭼﻬﺎﺭﻡ ﺩﺭ ﻧﻮﺳﺎﻥ ﺍﺳﺖ‪ .‬ﺩﺭ ﻧﻴﻤﻪ ﺩﻭﻡ ﻧﻮﺟﻮﺍﻧﻲ ﮔﺮﻭﻫﻲ ﺍﺯ ﻧﻮﺟﻮﺍﻧﺎﻥ ﺑـﻪﻣﺮﺣﻠـﺔ ﭼﻬـﺎﺭﻡ ﻣـﻲﺭﺳـﻨﺪ ﻭ‬

‫‪1‬‬
‫‪- Punishment and obedience‬‬
‫‪2‬‬
‫‪- Individual instrumental purpose‬‬
‫‪3‬‬
‫‪- Mutual interpersonal expectations‬‬
‫‪4‬‬
‫‪- Social-order maintaining‬‬
‫‪5‬‬
‫‪- Prior rights and social contract‬‬
‫‪6‬‬
‫‪- Universal ethical principles‬‬
‫‪۹۱‬‬ ‫ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﻱ ﺑﺮﺍی ﭘﮋﻭﻫﺶ ﺩﺭ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ ﺍﻳﺮﺍﻥ ‪...‬‬

‫ﺭﻭﻱﻫﻢﺭﻓﺘﻪ‪ ,‬ﻓﻘﻂ ﺍﻗﻠﻴﺘﻲ ﺍﺯ ﺍﻓﺮﺍﺩ ﻫﺴﺘﻨﺪ ﻛـﻪ ﺩﺭ ﺩﻭﺭﺓ ﺟـﻮﺍﻧﻲ ﻭ ﺑﺰﺭﮔﺴـﺎﻟﻲ ﺑـﻪﺳـﻄﺢ ﺍﺧـﻼﻕ ﻓـﻮﻕ‬
‫ﻗﺮﺍﺭﺩﺍﺩﻱ )ﺁﻥﻫﻢ ﺻﺮﻓﺎً ﺗﺎ ﻣﺮﺣﻠﺔ ﭘﻨﺠﻢ( ﺩﺳﺖ ﻣﻲﻳﺎﺑﻨﺪ‪.‬‬
‫ﮔﺮﭼﻪ ﻛﻮﻟﺒﺮگ ﺑﺮ ﺍﻳﻦ ﺑﺎﻭﺭ ﺍﺳﺖ ﻛﻪ ﺩﻭﺳﺘﺎﻥ ﻭ ﻭﺍﻟﺪﻳﻦ ﻓﺮﺩ ﻣﻲﺗﻮﺍﻧﻨﺪ ﺗﻔﻜﺮ ﻭﻱ ﺭﺍ ﺩﺭ ﺑﺮﺧﻮﺭﺩ ﺑـﺎ‬
‫ﻣﺴﺎﺋﻞ ﺍﺧﻼﻗﻲ ﺑﻬﺒﻮﺩ ﺑﺨﺸﻨﺪ‪ ،‬ﺍﻣﺎ ﻓﺮﺽ ﺍﺻﻠﻲ ﺍﻭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻧﻮﻉ ﺍﺳﺘﺪﻻﻝ ﻓﺮﺩ ﺩﺭ ﺑﺮﺧﻮﺭﺩ ﺑـﺎ ﻳـﻚ‬
‫ﻣﺴﺌﻠﺔ ﺍﺧﻼﻗﻲ‪ ,‬ﻛﻪ ﻧﺎﺷﻲ ﺍﺯ ﺳﻄﺢ ﺭﺷﺪ ﺗﻔﻜﺮ ﺍﻭﺳﺖ‪ ,‬ﻧﻘﺶ ﺍﺳﺎﺳﻲ ﺩﺭ ﻋﻤﻠﻜﺮﺩ ﻭﻱ ﺍﻳﻔـﺎ ﻣـﻲﻛﻨـﺪ‪ .‬ﺍﻭ‬
‫ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﻛﻪ ﻗﻀﺎﻭﺕ ﻭ ﺭﻓﺘﺎﺭ ﺍﺧﻼﻗﻲ ﻛﻮﺩﻛﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﺑﻪﺟﺎﻱ ﺁﻥﻛﻪ ﺗـﺎﺑﻊ ﻣﻘﺘﻀـﻴﺎﺕ ﺯﻧـﺪﮔﻲ‬
‫ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﻓﺮﻫﻨﮕﻲ ﺑﺎﺷﺪ ﻧﺎﺷﻲ ﺍﺯ ﻣﺮﺣﻠﺔ ﺭﺷﺪ ﺷﻨﺎﺧﺘﻲ ﺍﺳﺖ ﻛـﻪ ﺩﺭ ﺁﻥ ﻗـﺮﺍﺭ ﺩﺍﺭﻧـﺪ‪ .‬ﻫﻤـﻴﻦ ﻧﻜﺘـﻪ‬
‫ﺍﺳﺖ ﻛﻪ ﺑﻪﻧﻈﺮ ﻣﺎ‪ ,‬ﻣﻬﻤﺘﺮﻳﻦ ﺿﻌﻒ ﻧﻈﺮﻳﺔ ﻛﻮﻟﺒﺮگ ﺍﺳﺖ‪ .‬ﺿﻌﻒ ﺩﻳﮕﺮ ﺍﻳﻦ ﺗﺤﻘﻴﻘـﺎﺕ ﺁﻥ ﺍﺳـﺖ ﻛـﻪ‬
‫ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻛﻮﺩﻛﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﺻﺮﻓﺎً ﺑﺮ ﺍﺳﺎﺱ ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗـﻲ ﻭ ﻳـﺎﺩﮔﻴﺮﻱ ﻗـﻮﺍﻧﻴﻦ ﻭ ﻣﻨﺎﺳـﺒﺎﺕ‬
‫ﺍﺟﺘﻤﺎﻋﻲ ﺯﻧﺪﮔﻲ ﺩﺭ ﻣﺤﻴﻄﻲ ﻛﻪ ﻛﻮﻟﺒﺮگ ﭘﮋﻭﻫﺶ ﻛﺮﺩﻩ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﻧﻪ ﺗﻨﻬـﺎ ﺑـﻪ ﭘﺎﻳـﻪﻫـﺎﻱ‬
‫ﻓﺮﻫﻨﮕﻲ ﺟﻮﺍﻣﻊ ﺩﻳﮕﺮ ﺑﻠﻜﻪ ﺑﻪ ﺑﻨﻴﺎﻧﻬﺎﻱ ﻏﻴﺮﺷﻨﺎﺧﺘﻲ ﻭ ﺍﻧﮕﻴﺰﺷﻲ ﺩﺭ ﺍﺧﻼﻕ ﻧﻴﺰ ﺗﻮﺟﻬﻲ ﻧﺸﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻳﻜﻲ ﺍﺯ ﻫﻤﻜﺎﺭﺍﻥ ﻛﻮﻟﺒﺮگ ﺑﻪﻧﺎﻡ ﻛـﺎﺭﻭﻝ ﮔﻴﻠﻴﮕـﺎﻥ ‪ ,1‬ﻛـﻪ ﺍﻭ ﻧﻴـﺰ ﺍﺳـﺘﺎﺩ ﺭﻭﺍﻥﺷﻨﺎﺳـﻲ ﺩﺭ ﺩﺍﻧﺸـﮕﺎﻩ‬
‫‪F30‬‬

‫ﻫﺎﺭﻭﺍﺭﺩ ﺍﺳﺖ‪ ,‬ﺑﺮ ﺍﻳﻦ ﺑﺎﻭﺭ ﺍﺳﺖ ﻛﻪ ﺗﺄﻛﻴﺪ ﻧﻈﺮ ﭘﻴﺎژﻩ ﻭ ﻛﻮﻟﺒﺮگ ﺩﺭ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻛﻪ ﻣﺒﺘﻨﻲ ﺑﺮ ﺍﺻـﻮﻝ‬
‫ﻋﻘﻼﻧﻲ ﻭ ﺍﻧﺘﺰﺍﻋﻲ ﺩﺭﺑﺎﺭﺓ ﻋﺪﺍﻟﺖ ﺍﺳﺖ‪ ،‬ﺑﻴﺸﺘﺮ ﻣﻨﺎﺳﺐ ﺣﺎﻝ ﻣﺮﺩﺍﻥ ﺍﺳﺖ ﺍﻣـﺎ ﻧﮕـﺮﺵ ﺯﻧـﺎﻥ ﺑـﻪﻣﺴـﺌﻠﺔ‬
‫ﺍﺧﻼﻕ ﻋﻤﺪﺗ ًﺎ ﺑﺮ ﺍﻣﻮﺭ ﺷﺨﺼﻲ ﻭ ﺍﺑﺮﺍﺯ ﻋﻮﺍﻃﻒ ﻭ ﻣﺮﺍﻗﺒﺖ ﺍﺯ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍﻥ )ﺑﻪﻭﻳـﮋﻩ ﺍﻓـﺮﺍﺩ ﻣﺤﺒـﻮﺏ‬
‫ﺁﻧﺎﻥ( ﺍﺳﺘﻮﺍﺭ ﺍﺳﺖ‪ .‬ﺑﻪﻫﻤﻴﻦ ﺩﻟﻴﻞ‪ ,‬ﺑﻪﻧﻈﺮ ﮔﻴﻠﻴﮕﺎﻥ‪ ,‬ﻭﻗﺘﻲ ﻛﻪ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺁﻧﺎﻥ ﺑـﺎ ﺁﺯﻣﻮﻧﻬـﺎﻱ ﺍﺧﻼﻗـﻲ‬
‫ﻋﺪﺍﻟﺖ ﻣﺤﻮﺭ ﻛﻮﻟﺒﺮگ ﺳﻨﺠﻴﺪﻩ ﻣﻲﺷﻮﺩ‪ ،‬ﺩﺭ ﺳﻄﺤﻲ ﭘﺎﻳﻴﻦﺗـﺮ ﺍﺯ ﻣـﺮﺩﺍﻥ ﻗـﺮﺍﺭ ﻣـﻲﮔﻴﺮﻧـﺪ )ﮔﻴﻠﻴﮕـﺎﻥ‪,‬‬
‫‪1977‬؛ ﮔﻴﻠﻴﮕﺎﻥ ﻭ ﺁﺗﺎﻧﻮﭼﻲ ‪.(1988 ,2‬‬
‫‪F31‬‬

‫ﺑﻪ ﻧﻮﺷﺘﺔ ﺷﺎﻓﺮ )‪ ،1996‬ﺻﻔﺤﺎﺕ ‪ 583‬ﻭ ‪ ،(584‬ﺍﻳﻦ ﻧﻈﺮ ﮔﻴﻠﻴﮕـﺎﻥ ﺭﺍ ﺭﻭﺍﻥﺷﻨﺎﺳـﺎﻥ ﺩﻳﮕـﺮ ﻣـﻮﺭﺩ‬
‫ﺗﺤﻘﻴﻖ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﻏﺎﻟﺒﺎً ﺑﻪﺍﻳﻦ ﻧﺘﻴﺠﻪ ﺭﺳﻴﺪﻩﺍﻧﺪ ﻛﻪ ﺗﻔﺎﻭﺗﻲ ﺍﺳﺎﺳﻲ ﺩﺭ ﻣﺮﺍﺣﻞ ﺭﺷﺪ ﺍﺧﻼﻗـﻲ ﭘﺴـﺮﺍﻥ ﻭ‬
‫ﺩﺧﺘﺮﺍﻥ ﻣﺸﺎﻫﺪﻩ ﻧﻤﻲﺷﻮﺩ‪ ،‬ﺍﻣﺎ ﺩﺧﺘﺮﺍﻥ ﺩﺭ ﺁﺯﻣﻮﻥ ﻛﻮﻟﺒﺮگ ﻏﺎﻟﺒ ًﺎ ﻳﻚ ﻣﺮﺣﻠﻪ ﭘﺎﻳﻴﻦﺗﺮ ﺍﺯ ﭘﺴﺮﺍﻥ ﻫﻤﺴـﺎﻝ‬
‫ﺧﻮﺩ ﻗﺮﺍﺭ ﻣﻲﮔﻴﺮﻧﺪ )ﮔﻴﺒﺰ ﻭ ﻫﻤﻜﺎﺭﺍﻥ‪1984 ,‬؛ ﺭِﺳﺖ‪1986 ,‬؛ ﻓﺮﻳﺪﻣﻦ ﻭ ﻓﺮﻳﺪﻣﻦ‪1987 ,‬؛ ﻭﺍﻛﺮ‪1989 ,‬‬
‫ﻭ ‪1991‬؛ ﺩﺍﻣﻮﻥ ﻭ ﻫﺎﺭﺕ‪ ,1992 ,‬ﺍﺳﻜﻮ ﻭ ﺩﻳﺴﻨﺮ‪1994 ,‬؛ ﻭﺍﻛﺮ ﻭ ﻫﻤﻜﺎﺭﺍﻥ‪ .3 (1995 ,‬ﮔﻴﻠﻴﮕﺎﻥ ﻣﺒﺎﺣﺜﻲ‬
‫‪F32‬‬

‫ﻣﺒﺎﺣﺜﻲ ﺩﻳﮕﺮ ﭼﻮﻥ ﺑﺮﺗﺮﻱ ﺯﻧﺎﻥ ﺑﺮ ﻣﺮﺩﺍﻥ ﺩﺭ ﺍﺣﺴﺎﺱ ﻣﺴﺆﻭﻟﻴﺖ ﻧﺴﺒﺖ ﺑـﻪﻧـﻮﻉ ﺍﻧﺴـﺎﻥ ﻭ ﺣﺴﺎﺳـﻴﺖ‬
‫ﻧﺴﺒﺖ ﺑﻪﺩﻳﮕﺮﺍﻥ ﻭ ﺣﻘﻮﻕ ﺁﻧﺎﻥ ﺭﺍ ﻧﻴﺰ ﻣﻄﺮﺡ ﻛﺮﺩﻩ ﺍﺳﺖ )ﮔﻴﻠﻴﮕﺎﻥ‪ ،(1984 ,1982 ,‬ﺍﻣﺎ ﺍﻳﻦ ﻧﻈﺮﻳﺎﺕ ﺍﻭ‬
‫ﻣﻮﺭﺩ ﺗﺄﻳﻴﺪ ﺗﺤﻘﻴﻘﺎﺕ ﺩﻳﮕﺮ ﻗﺮﺍﺭ ﻧﮕﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬

‫ﺑﺮﺭﺳﻲ ﺩﻳﺪﮔﺎﻩ ﺭﻓﺘﺎﺭﻱ‪-‬ﺍﺟﺘﻤﺎﻋﻲ ﺩﺭ ﺭﺷﺪ ﺍﺧﻼﻗﻲ‬

‫‪1‬‬
‫‪- Carol Gilligan‬‬
‫‪2‬‬
‫‪- Attanucci‬‬
‫‪3‬‬
‫‪- Gibbs Rest Friedman & Friedman‬‬ ‫‪Walker‬‬ ‫‪Damon & Hart‬‬ ‫‪Skoe & Diessner‬‬
 ‫ﺷﻤﺎﺭﺓ ‪ ،۱۱‬ﺳﺎﻝ ﭼﻬﺎﺭﻡ‪ ،‬ﺑﻬﺎﺭ ‪۱۳۸٤‬‬ ‫ﻓﺼﻠﻨﺎﻣﺔ ﻧﻮﺁﻭﺭﻱﻫﺎی ﺁﻣﻮﺯﺷﻰ‬ ‫‪۹۲‬‬

‫ﺑﻪﺧﻼﻑ ﺭﻭﻳﻜﺮﺩﻫـﺎﻱ ﺷـﻨﺎﺧﺘﻲ ﻭ ﺗﺤﻠﻴـﻞ ﺭﻭﺍﻧـﻲ ﻛـﻪ ﭘﺎﻳـﻪﻫـﺎﻱ ﺭﺷـﺪ ﺍﺧﻼﻗـﻲ ﺭﺍ ﺑـﻪﺗﺮﺗﻴـﺐ‪,‬‬
‫ﺑﻪﺣﻮﺯﻩﻫﺎﻱ ﺫﻫﻨﻲ ﻭ ﺭﻭﺍﻧﻲ‪ -‬ﺟﻨﺴﻲ ﻣﺮﺑﻮﻁ ﻣﻲﺩﺍﻧﻨﺪ‪ ,‬ﺭﻭﻳﻜﺮﺩﻫﺎﻱ ﺭﻓﺘﺎﺭﮔﺮﺍﻳﻲ ﻭ ﻳﺎﺩﮔﻴﺮﻱ ﺍﺟﺘﻤـﺎﻋﻲ‬
‫ﭼﮕﻮﻧﮕﻲ ﺭﻓﺘﺎﺭ ﺍﺧﻼﻗﻲ ﻭ ﻧﺤﻮﺓ ﻳﺎﺩﮔﻴﺮﻱ ﺁﻥ ﺩﺭ ﻛﻮﺩﻛﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧـﺎﻥ ﺭﺍ ﭘﺎﻳـﺔ ﻣﻄﺎﻟﻌـﺎﺕ ﺧـﻮﺩ ﻗـﺮﺍﺭ‬
‫ﻣﻲﺩﻫﻨﺪ‪ .‬ﺑﺮﺍﻱ ﺗﻮﺿﻴﺢ ﻭ ﺗﺒﻴﻴﻦ ﭼﮕﻮﻧﮕﻲ ﻭ ﭼﺮﺍﻳﻲ ﻳﺎﺩﮔﻴﺮﻱ ﺭﻓﺘﺎﺭﻫـﺎﻱ ﺍﺧﻼﻗـﻲ ﻣﻌـﻴﻦ ﻭ ﺗﻔﺎﻭﺗﻬـﺎﻱ‬
‫ﺭﻓﺘﺎﺭ ﺍﺧﻼﻗﻲ ﺩﺭ ﻛﻮﺩﻛﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧﺎﻥ‪ ,‬ﺩﺭ ﺍﻳﻦ ﻧﻈﺮﻳﻪﻫﺎ ﺍﺯ ﻓﺮﺁﻳﻨﺪﻫﺎﻱ ﺷﻨﺎﺧﺘﻪ ﺷﺪﺓ ﺗﻘﻮﻳﺖ ﻭ ﺗﻨﺒﻴـﻪ ﻭ‬
‫ﺗﻘﻠﻴﺪ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ‪ .‬ﻧﺘﻴﺠﻪﮔﻴﺮﻱ ﻋﻤﻮﻣﻲ ﺭﻭﻳﻜﺮﺩﻫﺎﻱ ﺭﻓﺘـﺎﺭﮔﺮﺍﻳﻲ ﻭ ﻳـﺎﺩﮔﻴﺮﻱ ﺍﺟﺘﻤـﺎﻋﻲ ﺩﺭ ﺑـﺎﺭﺓ‬
‫ﻣﺴﺎﺋﻞ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻧﻴﺰ ﻫﻤﺎﻧﻨﺪ ﻧﺘﻴﺠﻪﮔﻴﺮﻱ ﺍﻳﻦ ﺭﻭﻳﻜﺮﺩﻫﺎ ﺩﺭ ﺑﺎﺭﺓ ﺳﺎﻳﺮ ﺣﻮﺯﻩﻫﺎﻱ ﺭﻓﺘـﺎﺭ ﺍﺟﺘﻤـﺎﻋﻲ‬
‫ﺍﺳﺖ‪ .‬ﺑﻪﺑﻴﺎﻥ ﺩﻳﮕﺮ‪ ,‬ﻭﻗﺘﻲ ﻛﻪ ﺭﻓﺘﺎﺭ ﻛﻮﺩﻙ ﻳﺎ ﻧﻮﺟﻮﺍﻥ ﻫﻤﺎﻫﻨﮓ ﺑﺎ ﻗﻮﺍﻧﻴﻦ ﻭ ﻣﻘﺮﺭﺍﺕ ﺍﺟﺘﻤـﺎﻋﻲ ﺑﺎﺷـﺪ‪،‬‬
‫ﺗﻘﻮﻳﺖ ﻭ ﻣﻌﻤﻮ ًﻻ ﺗﻜﺮﺍﺭ ﻭ ﺗﺜﺒﻴﺖ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﺑﺎ ﻭﺟﻮﺩ ﺍﺭﺯﺵ ﻋﻤﻮﻣﻲ ﻣﻄﺎﻟﻌﺎﺕ ﻭ ﻧﺘﻴﺠـﻪﮔﻴﺮﻳﻬـﺎﻱ ﺭﻭﺍﻥﺷﻨﺎﺳـﺎﻥ ﺭﻓﺘـﺎﺭﮔﺮﺍ ﺩﺭ ﺑـﺎﺭﺓ ﭼﮕـﻮﻧﮕﻲ‬
‫ﺗﺸﻮﻳﻖ ﻭ ﺗﻨﺒﻴﻪ )ﺍﺯ ﻧﻈﺮ ﻧﻮﻉ ﻭ ﺷﺪﺕ ﻭ ﻓﺎﺻﻠﺔ ﺯﻣﺎﻧﻲ ﻭ ﻏﻴﺮﻩ(‪ ,‬ﺩﺷﻮﺍﺭ ﺍﺳﺖ ﻛﻪ ﺑﺘـﻮﺍﻧﻴﻢ ﺭﻭﺍﻳـﻲ ﻧﺘـﺎﻳﺞ‬
‫ﻣﻄﺎﻟﻌﺎﺕ ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ ﻛﻮﺩﻛﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﻣﺘﻔﺎﻭﺕ )ﻛﻪ ﻫﺮﻳﻚ ﺑﺮﺍﻱ ﺧﻮﺩ ﺩﻧﻴﺎﻱ ﻭﻳﮋﻩﺍﻱ ﻫﺴﺘﻨﺪ( ﺗﻌﻤـﻴﻢ‬
‫ﺩﻫﻴﻢ ﻭ ﺑﻪﻛﺎﺭ ﮔﻴﺮﻳﻢ‪ .‬ﺗﻌﻴﻴﻦ ﻛﺎﺭﺁﻳﻲ ﺭﻭﺷﻬﺎﻱ ﺍﻟﮕﻮﺑﺮﺩﺍﺭﻱ ﺩﺭ ﺭﻓﺘﺎﺭ ﺍﺧﻼﻗﻲ ﻧﻴﺰ ﺑﻪﺍﻧـﺪﺍﺯﺓ ﺑـﻪﻛـﺎﺭﮔﻴﺮﻱ‬
‫ﻼ ﺍﺯ ﻧﻈـﺮ‬
‫ﺗﺸﻮﻳﻖ ﻭ ﺗﻨﺒﻴﻪ ﺩﺷﻮﺍﺭ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﻭﻳﮋﮔﻴﻬﺎﻱ ﺷﺨﺼﻴﺘﻲ ﺍﻟﮕﻮﺩﻫﻨـﺪﻩﻫـﺎﻱ ﻣـﻮﺭﺩ ﺑﺤـﺚ )ﻣـﺜ ً‬
‫ﻗﺪﺭﺕ ﺭﻭﺣﻲ‪ ,‬ﺻﻤﻴﻤﻴﺖ‪ ,‬ﺑﻲﻫﻤﺘﺎﻳﻲ‪ ,‬ﻭ ﻏﻴﺮﻩ( ﻣﺘﻔﺎﻭﺕ ﺍﺯ ﻳﻜﺪﻳﮕﺮﻧﺪ ﻭ ﻧﻤﻲﺗﻮﺍﻥ ﻣﻄﻤﺌﻦ ﺑﻮﺩ ﻛﻪ ﺍﻳـﻦ‬
‫ﻭﻳﮋﮔﻴﻬﺎ ﺍﻟﺰﺍﻣ ًﺎ ﺑﺎ ﺯﻣﻴﻨﻪﻫﺎﻱ ﺭﻭﺍﻥﺷﻨﺎﺧﺘﻲ ﺍﻟﮕﻮﮔﻴﺮﻧﺪﻩ ﺗﻨﺎﺳﺐ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﻛـﺎﺭﺁﻳﻲ ﺍﻳـﻦ ﺍﻟﮕـﻮﺑﺮﺩﺍﺭﻱ‪,‬‬
‫ﻫﻤﭽﻨﻴﻦ‪ ,‬ﺑﻪﭼﮕﻮﻧﮕﻲ ﻓﺮﺁﻳﻨﺪﻫﺎﻱ ﺷﻨﺎﺧﺘﻲ ﻭ ﺭﻣﺰﻫﺎﻱ ﺯﺑـﺎﻧﻲ ﻭ ﺗﺨـﻴﻼﺕ ﻭ ﺩﻳﮕـﺮ ﻭﻳﮋﮔﻴﻬـﺎﻱ ﺫﻫﻨـﻲ‬
‫ﺍﻟﮕﻮﺩﻫﻨﺪﻩ ﻭ ﺍﻟﮕﻮﮔﻴﺮﻧﺪﻩ ﺑﺴﺘﮕﻲ ﺩﺍﺭﺩ‪.‬‬
‫ﺑﻪﺗﺮﺗﻴﺒﻲ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﺭﺷﺪ ﻳﺎﺩﮔﻴﺮﻱ ﺭﻓﺘﺎﺭ ﺍﺧﻼﻗﻲ ﺍﺯ ﻃﺮﻳﻖ ﺍﻟﮕﻮﻫﺎﻱ ﺍﺧﻼﻗﻲ ﺑﺰﺭﮔﺴـﺎﻝ ﺍﮔﺮﭼـﻪ‬
‫ﺍﻣﻜﺎﻥﭘﺬﻳﺮ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﻧﺒﺎﻳﺪ ﺩﺭﺑﺎﺭﺓ ﺁﻥ ﺑﻴﺶ ﺍﺯ ﺍﻧﺪﺍﺯﻩ ﺧﻮﺷﺒﻴﻦ ﺑﻮﺩ‪ .‬ﻣﺴﺌﻠﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛـﻪ ﺁﻳـﺎ ﺍﻟﮕﻮﻫـﺎﻱ‬
‫ﺍﺧﻼﻗﻲ ﻣﻮﺭﺩ ﻧﻈﺮ ﻭﺍﻗﻌﺎً ﺍﻟﮕﻮﻫﺎﻱ ﻣﻨﺎﺳﺒﻲ ﻫﺴﺘﻨﺪ؟ ﺁﻳﺎ ﻛﺴﺎﻧﻲ ﻛﻪ ﺍﻟﮕﻮﻱ ﺩﻳﮕﺮﺍﻥ ﻫﺴﺘﻨﺪ ﻳﺎ ﻣﻲﺧﻮﺍﻫﻨﺪ‬
‫ﺍﻟﮕﻮﻱ ﺩﻳﮕﺮﺍﻥ ﻗﺮﺍﺭ ﮔﻴﺮﻧﺪ ﭼﻨﺎﻧﻜﻪ ﻣﻲﻧﻤﺎﻳﻨﺪ ﻫﺴﺘﻨﺪ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﻣﻲﮔﻮﻳﻨﺪ ﺧﻮﺩ ﺑﻪﺁﻥ ﻋﻤـﻞ ﻣـﻲﻛﻨﻨـﺪ؟‬
‫ﻼ ﻣﻲﺩﺍﻧﻴﻢ ﻛﻪ ﻧﻮﺟﻮﺍﻧﺎﻥ ﺑﻪﻃﻮﺭ ﻃﺒﻴﻌﻲ ﺑﻪﺑﺰﺭﮔﺴﺎﻻﻥ ﺑﺪﺑﻴﻦ ﻫﺴﺘﻨﺪ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺍﻓﺮﺍﺩﻱ ﻛﻤﺎﺑﻴﺶ ﺩﻭ ﺭﻭ‬ ‫ﻣﺜ ٌ‬
‫ﺑﻪﺣﺴﺎﺏ ﻣﻲﺁﻭﺭﻧﺪ‪ ،‬ﭘﺲ ﭼﮕﻮﻧﻪ ﻣﻤﻜﻦ ﺍﺳﺖ ﻧﺴﺒﺖ ﺑﻪﻛﺎﺭﺁﻳﻲ ﺍﻟﮕﻮﺩﻫﻨﺪﻩﻫﺎﻱ ﺑﺰﺭﮔﺴﺎﻝ ﻭ ﺗﺄﺛﻴﺮ ﺁﻧﻬـﺎ‬
‫ﺑﺮ ﺭﺷﺪ ﺭﻓﺘﺎﺭ ﺍﺧﻼﻗﻲ ﻧﻮﺟﻮﺍﻧﺎﻥ ﺧﻮﺷﺒﻴﻦ ﺑﺎﺷﻴﻢ؟ ﺍﮔﺮ ﻣﻨﺼﻔﺎﻧﻪ ﺑﻪﻣﺴـﺌﻠﻪ ﻧﮕـﺎﻩ ﻛﻨـﻴﻢ ﻭ ﺍﮔـﺮ ﺧـﻮﺩ ﺭﺍ‬
‫ﻫﻤﺎﻥﮔﻮﻧﻪ ﻛﻪ ﻫﺴﺘﻴﻢ‪ ،‬ﺑﺒﻴﻨﻴﻢ‪ ،‬ﻣﺘﻮﺟﻪ ﺧﻮﺍﻫﻴﻢ ﺷﺪ ﻭﻗﺘﻲ ﻛﻪ ﻧﻮﺟﻮﺍﻧﺎﻥ ﺑﻪﻣﺎ ﺍﻋﺘﻤﺎﺩ ﻛﺎﻓﻲ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﺧﻴﻠـﻲ‬
‫ﻫﻢ ﺑﻲﺭﺍﻩ ﻧﻤﻲﺭﻭﻧﺪ‪ .‬ﻛﻢ ﻧﻴﺴﺘﻨﺪ ﺑﺰﺭﮔﺴﺎﻻﻧﻲ ﻭ ﭼﻪ ﺑﺴﺎ ﺑﻴﺸﺘﺮ ﺁﻧﺎﻥ‪ ,‬ﻛﻪ ﻫﻨﺠﺎﺭﻫﺎﻱ ﺩﻭﮔﺎﻧﻪ ﻳﺎ ﭼﻨﺪﮔﺎﻧـﻪ‬
‫ﺭﺍ ﺩﺭ ﺭﻓﺘﺎﺭ ﺧﻮﻳﺶ ﺑﻪﻛﺎﺭ ﻣﻲﮔﻴﺮﻧﺪ ﻭ ﻋﻤﻠﻜﺮﺩﻫﺎﻱ ﺁﻧﺎﻥ ﻫﻤﻴﺸﻪ ﺑﺎ ﺍﻓﻜﺎﺭ ﻭ ﮔﻔﺘﺎﺭﺷﺎﻥ ﻣﻨﻄﺒﻖ ﻧﻴﺴﺖ‪.‬‬
‫ﻋﻼﻭﻩﺑﺮ ﻧﻘﺶ ﻋﻮﺍﻣﻞ ﺍﺟﺘﻤﺎﻋﻲ ﺩﺭ ﺭﻓﺘﺎﺭ ﺍﺧﻼﻗﻲ ﻛﻮﺩﻛﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧﺎﻥ‪ ,‬ﻭ ﺟﺪﺍ ﺍﺯ ﻓﺎﺻﻠﺔ ﻣﻴﺎﻥ ﺗﻔﻜﺮ‬
‫ﺍﺧﻼﻗﻲ ﻭ ﻋﻤﻞ ﺍﺧﻼﻗﻲ‪ ,‬ﻃﺮﻓﺪﺍﺭﺍﻥ ﺭﻭﻳﻜﺮﺩﻫﺎﻱ ﻳﺎﺩﮔﻴﺮﻱ ﺍﺟﺘﻤﺎﻋﻲ ﺑﺮ ﺍﻳﻦ ﺑﺎﻭﺭﻧﺪ ﻛﻪ ﺭﻓﺘـﺎﺭ ﺍﺧﻼﻗـﻲ‬
‫ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺷﺮﺍﻳﻄﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﺭﻭﻱ ﻣﻲﺩﻫﺪ‪ .‬ﺑﻪﻫﻤﻴﻦ ﺩﻟﻴﻞ ﻧﻤـﻲﺗـﻮﺍﻥ ﺍﻧﺘﻈـﺎﺭ ﺩﺍﺷـﺖ ﻛـﻪ ﺭﻓﺘـﺎﺭ‬
‫ﺍﺧﻼﻗﻲ ﻛﻮﺩﻛﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﺩﺭ ﺷﺮﺍﻳﻂ ﻣﺘﻔﺎﻭﺕ ﺑﻪﮔﻮﻧـﻪﺍﻱ ﻳﻜﺴـﺎﻥ ﺑﺎﺷـﺪ‪ .‬ﺁﻧـﺎﻥ ﺍﺯ ﺑﺰﺭﮔﺴـﺎﻻﻥ ﻭ ﺍﺯ‬
‫ﻣﺤﻴﻂ ﺯﻧﺪﮔﻲ ﺧﻮﺩ ﺁﻣﻮﺧﺘﻪﺍﻧﺪ ﻛﻪ ﺭﻓﺘﺎﺭﺷﺎﻥ ﺑﺎﻳﺪ ﻣﺘﻨﺎﺳﺐ ﺑﺎ ﺷﺮﺍﻳﻄﻲ ﺑﺎﺷﺪ ﻛﻪ ﺩﺭ ﺁﻥ ﻗﺮﺍﺭﮔﺮﻓﺘـﻪ ﺍﻧـﺪ‪.‬‬
‫‪۹۳‬‬ ‫ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﻱ ﺑﺮﺍی ﭘﮋﻭﻫﺶ ﺩﺭ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ ﺍﻳﺮﺍﻥ ‪...‬‬

‫ﺷﺎﻳﺪ ﻧﺘﻮﺍﻥ ﻫﻴﭻ ﻓﺮﺩﻱ ﺭﺍ ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪﺍ ﻛﺮﺩ ﻛﻪ ﻛﺎﻣﻼً ﺻﺎﺩﻕ ﻳﺎ ﻛﺎﻣﻼً ﻧﺎﺻﺎﺩﻕ ﺑﺎﺷﺪ‪ .‬ﺍﮔﺮﭼﻪ ﺑﺮﺧﻲ ﺍﺯ‬
‫ﺍﻓﺮﺍﺩ ﺩﺭ ﻣﻘﺎﻳﺴﻪ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﺻﺎﺩﻕﺗﺮ ﻳﺎ ﻧﺎﺻﺎﺩﻕﺗﺮﻧﺪ‪.‬‬
‫ﻫﻤﮕﺎﻥ ﻧﺎﮔﺰﻳﺮﻧﺪ ﺑﺮﺣﺴﺐ ﻣﺼﺎﻟﺤﻲ ﺭﻓﺘﺎﺭ ﻛﻨﻨﺪ ﻛﻪ ﮔﺎﻫﻲ ﺍﺧﻼﻗـﻲ ﺍﺳـﺖ ﻭ ﮔـﺎﻫﻲ ﻏﻴﺮﺍﺧﻼﻗـﻲ‪.‬‬
‫ﻗﺎﻋﺪﺓ ﺍﺻﻠﻲ‪ ,‬ﺭﻓﺘﺎﺭ ﺍﺧﻼﻗﻲ ﻣﺘﻨﺎﺳﺐ ﺑﺎ ﺷﺮﺍﻳﻂ ﺍﺳﺖ‪ .‬ﺭﻓﺘﺎﺭ ﺍﺧﻼﻗﻲ ﻛﻮﺩﻛـﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧـﺎﻥ ﻧﻴـﺰ ﭼﻨـﻴﻦ‬
‫ﻼ ﺍﺯ‬‫ﺍﺳﺖ‪ .‬ﺁﻧﺎﻥ ﻧﻪﻛﺎﻣﻼً ﺗﺎﺑﻊ ﺗﻮﺍﻧﺎﻳﻴﻬﺎﻱ ﺷﻨﺎﺧﺘﻲ ﻭ ﻗﺪﺭﺕ ﺍﺳﺘﺪﻻﻝ ﺍﺧﻼﻗﻲ ﺧـﻮﺩ ﻫﺴـﺘﻨﺪ ﻭ ﻧـﻪﻛـﺎﻣ ً‬
‫ﺗﻤﺎﻳﻼﺕ ﺩﺭﻭﻧﻲ ﻭ ﻋﻮﺍﻃﻒ ﺣﻘﻴﻘﻲ ﺧﻮﺩ ﭘﻴﺮﻭﻱ ﻣﻲﻛﻨﻨﺪ‪ .‬ﻛﻮﺩﻛﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﻭ ﺟﻮﺍﻧﺎﻥ‪ ,‬ﻫﻤﺎﻧﻨﺪ ﺳﺎﻳﺮ‬
‫ﻣﺮﺩﻡ ﻭ ﺑﻪﺍﻧﺪﺍﺯﺓ ﻫﻮﺷﻤﻨﺪﻱ ﺧﻮﺩ‪ ,‬ﺩﺭ ﺭﻓﺘﺎﺭﻫﺎﻱ ﺍﺧﻼﻗﻲ ﺧﻮﻳﺶ ﺩﺭ ﺟﺎﻳﮕﺎﻫﻲ ﻗﺮﺍﺭ ﻣﻲﮔﻴﺮﻧﺪ ﻛﻪ ﻧﻘﻄـﺔ‬
‫ﻣﺸﺘﺮﻙ ﻃﺒﻴﻌﺖ ﺁﻧﺎﻥ‪ ،‬ﺳﻄﺢ ﺭﺷﺪ ﺍﺳﺘﺪﻻﻝ ﺍﺧﻼﻗﻲ‪ ،‬ﺍﺣﺴﺎﺱ ﺍﺧﻼﻗﻲ‪ ،‬ﺗﺠﺎﺭﺏ ﻋﻴﻨﻲ‪ ،‬ﻭ ﻣﻮﻗﻌﻴﺘﻲ ﺍﺳﺖ‬
‫ﻛﻪ ﻳﻚ ﺭﻓﺘﺎﺭ ﺍﺧﻼﻗﻲ ﻣﻌﻴﻦ ﺩﺭ ﺁﻥ ﺭﻭﻱ ﻣﻲﺩﻫﺪ‪ .‬ﺍﺯ ﻣﻴﺎﻥ ﺩﻳﺪﮔﺎﻫﻬﺎﻱ ﺭﻓﺘﺎﺭﮔﺮﺍﻳﺎﻧﻪ‪ ,‬ﺭﻭﻳﻜﺮﺩ ﻳـﺎﺩﮔﻴﺮﻱ‬
‫ﺍﺟﺘﻤﺎﻋﻲ‪ -‬ﺷﻨﺎﺧﺘﻲ ‪ 1‬ﺑﺮ ﺗﻤﺎﻳﺰ ﻣﻴﺎﻥ ﺷﺎﻳﺴﺘﮕﻴﻬﺎﻱ ﺍﺧﻼﻗﻲ ﻛـﻮﺩﻙ ﻳـﺎ ﻧﻮﺟـﻮﺍﻥ ) ﻗﺎﺑﻠﻴـﺖ ﺍﻭ ﺩﺭ ﺍﺭﺍﺋـﺔ‬
‫‪F3‬‬

‫ﺭﻓﺘﺎﺭﻫﺎﻱ ﺍﺧﻼﻗﻲ( ﻭ ﺭﻓﺘﺎﺭﻫﺎﻱ ﻭﺍﻗﻌﻲ ﺍﻭ ﺩﺭ ﺷﺮﺍﻳﻂ ﻭ ﻭﺿﻌﻴﺘﻬﺎﻱ ﻣﻌﻴﻦ ﺗﺄﻛﻴﺪ ﺩﺍﺭﺩ )ﻣﻴﺸﻞ ‪ 2‬ﻭ ﻣﻴﺸﻞ‪,‬‬
‫‪F34‬‬

‫‪1975‬؛ ﺑﺎﻧﺪﻭﺭﺍ ‪ .(1991 ,3‬ﺍﻳﻦ ﺷﺎﻳﺴﺘﮕﻴﻬﺎ ﻳﺎ ﺍﻛﺘﺴﺎﺑﻬﺎ ﺩﺭ ﺩﺭﺟﺔ ﺍﻭﻝ ﺑـﻪﻓﺮﺁﻳﻨـﺪﻫﺎﻱ ﺣﺴـﻲ‪ -‬ﺷـﻨﺎﺧﺘﻲ‬
‫‪F35‬‬

‫ﻭﺍﺑﺴﺘﻪ ﺍﺳﺖ ﻭ ﺍﺯ ﺍﻳﻦ ﻓﺮﺁﻳﻨﺪﻫﺎ ﻧﺸﺄﺕ ﻣﻲﮔﻴﺮﺩ‪ .‬ﺍﻳﻦ ﺷﺎﻳﺴﺘﮕﻴﻬﺎ ﺷﺎﻣﻞ ﺗﻮﺍﻧﺎﻳﻴﻬـﺎﻱ ﻋﻤﻠـﻲ ﻛـﻮﺩﻙ ﻳـﺎ‬
‫ﻧﻮﺟﻮﺍﻥ‪ ,‬ﺩﺍﻧﺶ ﻭ ﻣﻬﺎﺭﺗﻬﺎﻱ ﺍﻭ‪ ,‬ﺁﮔﺎﻫﻲ ﺍﻭ ﺍﺯ ﻗﻮﺍﻧﻴﻦ ﻭ ﻗﻮﺍﻋﺪ ﺍﺧﻼﻗﻲ‪ ,‬ﻭ ﺗﻮﺍﻧﺎﻳﻴﻬـﺎﻱ ﺷـﻨﺎﺧﺘﻲ ﻭﻱ ﺩﺭ‬
‫ﺍﻳﺠﺎﺩ ﺭﻓﺘﺎﺭﻫﺎﻱ ﺍﺧﻼﻗﻲ ﺍﺳﺖ‪.‬‬
‫ﺗﺮﺟﻴﺤﻬﺎﻱ ﺭﻓﺘﺎﺭﻱ ﻭ ﻋﻤﻠﻜﺮﺩﻫﺎﻱ ﺍﺧﻼﻗﻲ ﻛﻮﺩﻛﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﺑـﺮ ﺍﺳـﺎﺱ ﺍﻧﮕﻴﺰﺷـﻬﺎﻱ ﺁﻧـﺎﻥ ﻭ‬
‫ﭘﺎﺩﺍﺷﻬﺎﻳﻲ ﺗﻌﻴﻴﻦ ﻣﻲﺷﻮﺩ ﻛﻪ ﻳﻚ ﺭﻓﺘﺎﺭ ﺍﺧﻼﻗﻲ ﻣﻌﻴﻦ ﺑﻪﻭﺟﻮﺩ ﻣﻲﺁﻭﺭﺩ‪ .‬ﺑﻪﻧﻈﺮ ﺁﻟﺒﺮﺕ ﺑﺎﻧﺪﻭﺭﺍ )‪(1991‬‬
‫ﺑﻬﺘﺮﻳﻦ ﺭﺍﻩ ﺑﺮﺍﻱ ﻓﻬﻢ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺗﻮﺟﻪ ﺑﻪﺗﺮﻛﻴﺐ ﻋﻮﺍﻣﻞ ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﺷﻨﺎﺧﺘﻲ‪ ,‬ﺑﻪﻭﻳﮋﻩ ﺩﺭ ﺭﻓﺘﺎﺭﻫـﺎﻱ‬
‫ﻣﺮﺑﻮﻁ ﺑﻪﻛﻨﺘﺮﻝ ﺧﻮﺩ ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻳﻦ ﺩﻳﺪﮔﺎﻩ ﻣﻲﺗﻮﺍﻥ ﺍﻧﺘﻘﺎﺩﺍﺗﻲ ﻣﺆﺛﺮ ﺑﺮ ﺭﻭﻳﻜﺮﺩﻫـﺎﻱ ﺷـﻨﺎﺧﺘﻲ ﺩﺭ ﺭﺷـﺪ‬
‫ﺍﺧﻼﻕ ﻭﺍﺭﺩ ﻛﺮﺩ ﻛﻪ ﻧﻪ ﭼﻨﺪﺍﻥ ﺗﻮﺟﻬﻲ ﺑﻪﺭﻓﺘﺎﺭ ﺍﺧﻼﻗﻲ ﺩﺍﺭﻧﺪ ﻭ ﻧﻪ ﻭﺿﻌﻴﺘﻬﺎ ﻭ ﺷـﺮﺍﻳﻄﻲ ﺭﺍ ﻛـﻪ ﺭﻓﺘـﺎﺭ‬
‫ﺍﺧﻼﻗﻲ ﺩﺭ ﺁﻥ ﺭﻭﻱ ﻣﻲﺩﻫﺪ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﺟﺪﻱ ﻗﺮﺍﺭ ﻣـﻲﺩﻫﻨـﺪ‪ .‬ﺑـﻲﺗﺮﺩﻳـﺪ‪ ,‬ﻋﻤـﻞ ﺍﺧﻼﻗـﻲ ﻣﺘـﺄﺛﺮ ﺍﺯ‬
‫ﻣﺠﻤﻮﻋﻪﺍﻱ ﻋﻮﺍﻣﻞ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﻳﻚ ﺑﻪﺳﻬﻢ ﺧﻮﺩ ﺩﺭ ﺍﻳﺠﺎﺩ ﺁﻥ ﻧﻘﺶ ﺩﺍﺭﻧﺪ‪ ،‬ﺍﻣﺎ ﺭﻭﻳﻜﺮﺩﻫﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ‪,‬‬
‫ﺍﺯ ﺟﻤﻠﻪ ﻫﻤﻴﻦ ﺭﻭﻳﻜﺮﺩ ﺍﺟﺘﻤﺎﻋﻲ‪ -‬ﺷﻨﺎﺧﺘﻲ‪ ,‬ﻓﻘﻂ ﻳﻚ ﻳﺎ ﺩﻭ ﻋﺎﻣﻞ ﺭﺍ ﺑﺮﺟﺴﺘﻪ ﻣﻲﻛﻨﻨﺪ ﻭ ﺗﺄﺛﻴﺮ ﻋﻮﺍﻣـﻞ‬
‫ﺩﻳﮕﺮ ﺭﺍ ﻛﻢ ﺭﻧﮓ ﻣﻲﻛﻨﻨﺪ‪.‬‬
‫ﺁﻧﭽـﻪ ﺭﺍ ﺑﺎﻧﺪﻭﺭﺍ ﺩﺭ ﭼﻬﺎﺭ ﺍﺛﺮ ﺍﺧﻴﺮ ﺧـﻮﺩ ﻧﻴـﺰ )ﺑﺎﻧـﺪﻭﺭﺍ‪ ,1995 ,1994 ,1991 ,‬ﻭ ‪ (1997‬ﺗﺤـﺖ‬
‫ﻋﻨﻮﺍﻥ ﻧﻈﺮﻳﺔ ﻳﺎﺩﮔﻴﺮﻱ ﺍﺟﺘﻤﺎﻋﻲ‪ -‬ﺷﻨﺎﺧﺘﻲ ﺍﺭﺍﺋﻪ ﻛﺮﺩﻩ ﺍﺳﺖ ﺗﻔﺎﻭﺕ ﭼﺸﻤﮕﻴﺮﻱ ﺑﺎ ﺩﻳﺪﮔـﺎﻫﻬﺎﻱ ﭘﻴﺸﻴﻦ‬
‫ﻭﻱ ﺩﺭﺑﺎﺭﺓ ﻳﺎﺩﮔﻴﺮﻱ ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﺍﻟﮕـﻮﺑﺮﺩﺍﺭﻱ )ﺑﺎﻧـﺪﻭﺭﺍ‪ ,1977 ,1965 ,‬ﻭ ‪ (1986‬ﻧـﺪﺍﺭﺩ‪ .‬ﺑﺎﻧـﺪﻭﺭﺍ ﺩﺭ‬
‫ﺗﻤﺎﻡ ﻧﻮﺷﺘﻪﻫﺎﻱ ﻗﺪﻳﻢ ﻭ ﺟﺪﻳﺪ ﺧﻮﺩ ﺍﺯ ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﺩﻓﺎﻉ ﻛـﺮﺩﻩ ﺍﺳـﺖ ﻛـﻪ ﭘﺎﻳـﻪﻫـﺎﻱ ﺍﺧـﻼﻕ ﻭ ﺭﻓﺘـﺎﺭ‬
‫ﺍﺧﻼﻗﻲ ﺩﺭ ﻳﺎﺩﮔﻴﺮﻳﻬﺎﻱ ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﺗﻘﻠﻴﺪ ﻭ ﺍﻟﮕﻮﺑﺮﺩﺍﺭﻱ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺍﺳـﺖ ﻭ ﺍﻳـﻦ ﺭﻓﺘﺎﺭﻫـﺎ‪ ,‬ﺍﺯ ﺟﻤﻠـﻪ‬

‫‪1‬‬
‫‪- cognitive social learning theory of moral development‬‬
‫‪2‬‬
‫‪- Mischel‬‬
‫‪3‬‬
‫‪- Bandura‬‬
 ‫ﺷﻤﺎﺭﺓ ‪ ،۱۱‬ﺳﺎﻝ ﭼﻬﺎﺭﻡ‪ ،‬ﺑﻬﺎﺭ ‪۱۳۸٤‬‬ ‫ﻓﺼﻠﻨﺎﻣﺔ ﻧﻮﺁﻭﺭﻱﻫﺎی ﺁﻣﻮﺯﺷﻰ‬ ‫‪۹٤‬‬

‫ﺍﺳﺘﺪﻻﻟﻬﺎﻱ ﻓﺮﺩ ﺩﺭﺑﺎﺭﺓ ﻗﻮﺍﻧﻴﻦ ﻭ ﻗﺮﺍﺭﺩﺍﺩﻫﺎﻱ ﺍﺧﻼﻗﻲ‪ ,‬ﺍﺳﺎﺳﺎً ﺍﺯ ﻃﺮﻳﻖ ﻓﺮﺁﻳﻨـﺪﻫﺎﻱ ﺗﻘﻮﻳـﺖ ﻭ ﺗﻨﺒﻴـﻪ ﻭ‬
‫ﺗﻘﻠﻴﺪ‪ ,‬ﻭ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺷﺮﺍﻳﻂ ﻣﻌﻴﻨﻲ ﻛﻪ ﺭﻓﺘﺎﺭ ﺍﺧﻼﻗﻲ ﺩﺭ ﺁﻥ ﺭﺥ ﻣﻲﺩﻫﺪ‪ ,‬ﺷﻜﻞ ﻣﻲﮔﻴﺮﺩ‪.‬‬
‫ﺍﻳﺮﺍﺩ ﺍﺳﺎﺳﻲ ﻛﻪ ﺑﺮ ﻧﻈﺮﻳﺔ ﺑﺎﻧﺪﻭﺭﺍ ﻭﺍﺭﺩ ﺍﺳﺖ ﻭ ﻭﻱ ﺩﺭ ﺗﺒﻴﻴﻦ ﺷﻜﻞﮔﻴـﺮﻱ ﺍﺧﻼﻗـﻲ ﺍﺯ ﺁﻥ ﻏﻔﻠـﺖ‬
‫ﺩﺍﺭﺩ‪ ،‬ﻋﻮﺍﻣﻞ ﺍﻭﻟﻴﻪ ﻭ ﺍﺳﺎﺳﻲ ﺟﻬﺖﺩﻫﻨﺪﺓ ﺍﺧﻼﻕ‪ ،‬ﻳﻌﻨﻲ ﻃﺒﻴﻌﺖ ﺁﺩﻣﻲ ﻭ ﻗﺎﺑﻠﻴـﺖ ﺗﻤﻴـﺰ ﺧـﻮﺏ ﻭ ﺑـﺪ‪,‬‬
‫ﺗﺎﺭﻳﺦ ﻭ ﻓﺮﻫﻨﮓ ﻣﺮﺩﻡ‪ ,‬ﺍﻧﮕﻴﺰﺷﻬﺎ ﻭ ﻋﻮﺍﻃﻒ ﻓﺮﺩ‪ ,‬ﻧﺤﻮﺓ ﺗﻔﻜﺮ ﻭ ﺳـﻄﺢ ﺭﺷـﺪ ﺧﺮﺩﻣﻨـﺪﻱ ﺷـﺨﺺ‪ ,‬ﻭ‬
‫ﭼﮕﻮﻧﮕﻲ ﺷﻜﻞﮔﻴﺮﻱ ﺍﺣﺴﺎﺱ ﻭ ﻭﺟﺪﺍﻥ ﺍﺧﻼﻗﻲ ﺩﺭ ﻓﺮﺩ ﺍﺳﺖ‪ .‬ﻧﻈﺮﻳـﺔ ﻳـﺎﺩﮔﻴﺮﻱ ﺍﺟﺘﻤـﺎﻋﻲ ﺍﺧـﻼﻕ‬
‫ﺗﻮﺟﻬﻲ ﻧﺪﺍﺭﺩ ﻛﻪ ﺑﺮ ﭼﻨﻴﻦ ﺯﻣﻴﻨﻪﻫﺎﻳﻲ ﺍﺳﺖ ﻛﻪ ﺭﻓﺘﺎﺭ ﺍﺧﻼﻗﻲ ﻛﻮﺩﻛـﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧـﺎﻥ ﻭ ﺟﻮﺍﻧـﺎﻥ ﺭﺷـﺪ‬
‫ﻣﻲﻛﻨﺪ ﻭ ﺑﻪﺻﻮﺭﺗﻲ ﻣﻌﻴﻦ ﺩﺭ ﺍﻳﻦ ﻳﺎ ﺁﻥ ﻭﺿﻌﻴﺖ ﻭ ﺷﺮﺍﻳﻂ ﺧﺎﺹ ﺑﺮﻭﺯ ﻣـﻲﻛﻨـﺪ‪ .‬ﺗﺸـﻮﻳﻖ ﻭ ﺗﻨﺒﻴـﻪ ﻭ‬
‫ﺗﻘﻠﻴﺪ ﻭ ﺍﻟﮕﻮﺑﺮﺩﺍﺭﻱ ﻭ ﺍﺳﺘﺪﻻﻝ ﺩﺭﺑﺎﺭﺓ ﻗﻮﺍﻧﻴﻦ ﻭ ﻗﺮﺍﺭﺩﺍﺩﻫﺎﻱ ﺍﺟﺘﻤﺎﻋﻲ‪ ,‬ﻛﻪ ﭘﺎﻳﻪﻫﺎﻱ ﺩﻳﺪﮔﺎﻩ ﺑﺎﻧﺪﻭﺭﺍ ﺩﺭ‬
‫ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺭﺍ ﺗﺸﻜﻴﻞ ﻣﻲﺩﻫﻨﺪ‪ ,‬ﻫﻤﮕﻲ ﻋﻮﺍﻣﻞ ﺛﺎﻧﻮﻱ ﻫﺴﺘﻨﺪ ﻭ ﻧﺒﺎﻳﺪ ﺁﻧﻬﺎ ﺭﺍ ﺑﻪﺟـﺎﻱ ﻋﻮﺍﻣـﻞ ﺍﺻـﻠﻲ‬
‫ﻣﻄﺮﺡ ﻛﺮﺩ‪ .‬ﺗﺤﻘﻴﻘﺎﺕ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ‪ ،‬ﺍﺯ ﻧﻮﻉ ﭘﮋﻭﻫﺸﻬﺎﻱ ﭘﻴﺎژﻩ ﻭ ﻛﻮﻟﺒﺮگ ﻭ ﺑﺎﻧﺪﻭﺭﺍ‪ ،‬ﺍﺯ ﻣﺤﺪﻭﺩﺓ ﻣﻔﺎﻫﻴﻢ‬
‫ﺷﻨﺎﺧﺘﻲ ﻭ ﺍﺟﺘﻤﺎﻋﻲ ﻓﺮﺍﺗﺮ ﻧﻤﻲﺭﻭﻧﺪ ﻭ ﺑﻪ ﻣﺎ ﻧﻤـﻲﮔﻮﻳﻨـﺪ ﻛـﻪ ﺭﻳﺸـﺔ ﺧﻮﺩﺷﻨﺎﺳـﻲ ﻭ ﺩﻳﮕﺮﺷﻨﺎﺳـﻲ ﻭ‬
‫ﺻﻤﻴﻤﻴﺖ ﻭ ﻫﻤﺪﺭﺩﻱ ﻭ ﻭﻓﺎﺩﺍﺭﻱ ﻭ ﺗﻤﻴﺰ ﺧﻮﺏ ﻭ ﺑﺪ ﭼﻴﺴـﺖ ﻭ ﭼﮕﻮﻧـﻪ ﺍﻳـﻦ ﻗﺎﺑﻠﻴﺘﻬـﺎﻱ ﻃﺒﻴﻌـﻲ ﺍﺯ‬
‫ﻣﺤﻴﻂ ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﺁﻣﻮﺯﺷﻲ ﻭ ﻓﺮﻫﻨﮕﻲ ﺗﺄﺛﻴﺮ ﻣﻲﭘﺬﻳﺮﻧﺪ ﻭ ﺑﻪ ﺷﻜﻠﻬﺎﻱ ﻣﺘﻔﺎﻭﺕ ﻭ ﺣﺘﻲ ﻣﺘﻀﺎﺩ ﺩﺭ ﺭﻓﺘﺎﺭ‬
‫ﺍﻓﺮﺍﺩ ﺗﺠﻠﻲ ﻣﻲﻳﺎﺑﻨﺪ‪.‬‬

‫ﻧﻈﺮﻳﺔ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺑﺮ ﺍﺳﺎﺱ ﺑﻨﻴﺎﻧﻬﺎﻱ ﺣﻜﻤﺖ‪ ،‬ﻓﺮﻫﻨﮓ ﻣﻠّﻲ‪ ،‬ﻭ ﺩﺍﻧﺶ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ‬
‫ﺑﻪﻧﻈﺮ ﻣﺎ‪ ,‬ﻣﺒﻨﺎﻱ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺭﺍ ﻧﺒﺎﻳﺪ ﺻﺮﻓﺎً ﺩﺭ ﻗﻀﺎﻭﺕ ﺩﺭﺑﺎﺭﺓ ﻗﻮﺍﻧﻴﻦ ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﻣﻔﻬـﻮﻣﻲ ﻛـﻪ‬
‫ﺍﻳﻦ ﻗﻮﺍﻧﻴﻦ ﺍﺯ ﻋﺪﺍﻟﺖ ﺍﺭﺍﺋﻪ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﻣﺤﺪﻭﺩ ﻛﺮﺩ‪ ،‬ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﻣﺒﺎﻧﻲ ﺩﻳﮕﺮ ﭼﻮﻥ ﻃﺒﻴﻌﺖ ﺍﺧﻼﻗﻲ ﺍﻧﺴـﺎﻥ‪،‬‬
‫ﻋﺸﻖ ﻭ ﻋﻮﺍﻃﻒ ﺍﻧﺴﺎﻧﻲ‪ ,‬ﻭ ﮔﺮﺍﻳﺶ ﻭﺟﺪﺍﻧﻲ ﺑﻪ ﻓﻀﺎﻳﻞ ﺍﺧﻼﻗﻲ ﺭﺍ ﻧﻴﺰ ﺑﻪﻣﺜﺎﺑﺔ ﺑﻨﻴﺎﺩﻫﺎﻱ ﺭﺷﺪ ﺍﺧﻼﻗـﻲ‬
‫ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺖ‪ .‬ﻣﺘﺄﺳﻔﺎﻧﻪ ﺑﻪﻃﻮﺭ ﻛﻠﻲ‪ ،‬ﺩﻳﺪﮔﺎﻫﻬﺎﻱ ﺭﻭﺍﻥﺷﻨﺎﺳﺎﻧﻲ ﭼﻮﻥ ﭘﻴﺎژﻩ ﻭ ﻛﻮﻟﺒﺮگ ﻭ ﺑﺎﻧﺪﻭﺭﺍ ﺑـﻪ‪-‬‬
‫ﺩﻭﺭ ﺍﺯ ﺗﻮﺟﻪ ﺑﻪﺍﻳﻦ ﻣﺒﺎﻧﻲ ﺍﺧﻼﻗﻲ ﺍﺳﺖ‪.‬‬
‫ﺩﻳﺪﮔﺎﻩ ﭘﻴﺎژﻩ ﻭ ﻛﻮﻟﺒﺮگ ﻛﻪ ﺍﻟﺘﺰﺍﻡ ﺑﻪ ﻗـﻮﺍﻧﻴﻦ ﺍﺟﺘﻤـﺎﻋﻲ ﻭ ﻋـﺪﺍﻟﺖ ﺍﺟﺘﻤـﺎﻋﻲ ﺩﺭ ﻣﺤـﻴﻂ ﺯﻧـﺪﮔﻲ‬
‫ﺍﺭﻭﭘﺎﻳﻲ ﻭ ﺍﻣﺮﻳﻜﺎﻳﻲ ﺭﺍ ﺑﻪﻋﻨﻮﺍﻥ ﺍﺻﻞ ﭘﺎﻳﻪﺍﻱ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺑﺮﺷﻤﺮﺩﻩ ﻭ ﺁﺯﻣﻮﻧﻬﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺍﺳﺎﺱ ﺁﻥ‬
‫ﺳﺎﺧﺘﻪﺍﻧﺪ‪ ،‬ﺗﻮﺟﻬﻲ ﺑﻪ ﺍﻳﻦ ﻣﺴﺌﻠﺔ ﺍﺳﺎﺳﻲ ﻧﺪﺍﺭﺩ ﻛﻪ ﻣﺒﻨﺎﻱ ﺯﻧﺪﮔﻲ ﻣﺮﺩﻡ ﺩﺭ ﺁﻥ ﻛﺸـﻮﺭﻫﺎ‪ ,‬ﻧـﻪ ﺩﺳـﺘﻴﺎﺑﻲ‬
‫ﺑﻪﻋﺪﺍﻟﺖ‪ ,‬ﺑﻠﻜﻪ ﺭﺳﻴﺪﻥ ﺑﻪ ﭘﻴﺸﺮﻓﺖ ﻣﺎﺩﻱ ﻭ ﺭﻓﺎﻩ ﺷﺨﺼﻲ ﻭ ﻟﺬﺕ ﺟﻮﻳﻲ ﺍﺳـﺖ ﻭ ﺑﺎﻭﺭﻫـﺎﻱ ﺍﺻـﻴﻞ ﻭ‬
‫ﻛﻼﺳﻴﻚ ﺍﺧﻼﻗﻲ ﭼﻨﺪﺍﻥ ﺟﺎﻳﮕﺎﻫﻲ ﻧﺪﺍﺭﺩ‪ .‬ﺑﻪﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺍﺳﺖ ﻛﻪ ﺍﺳﺘﺪﻻﻝ ﺍﺧﻼﻗﻲ ﺍﻗﻠﻴﺖ ﺑﺴﻴﺎﺭ ﻛﻤـﻲ‬
‫ﺍﺯ ﻣﺮﺩﻡ ﺑﻪ ﻣﺮﺣﻠﺔ ﺍﻭﻝ ﺍﺧﻼﻕ ﻓﻮﻕ ﻗﺮﺍﺭﺩﺍﺩﻱ ﻣﻲﺭﺳﺪ ﻭ ﺍﻛﺜﺮﻳﺖ ﻗﺮﻳﺐ ﺑﻪﺍﺗﻔﺎﻕ ﻣﺮﺩﻡ‪ ,‬ﺣﺘﻲ ﺩﺭ ﭘﺎﺳـﺦ‬
‫ﺑﻪ ﭘﺮﺳﺸﻬﺎﻱ ﺁﺯﻣﻮﻧﻬﺎﻱ ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ‪ ,‬ﻛﻪ ﺧﻮﺩ ﻓﺎﺻﻠﻪﺍﻱ ﺑﺴﻴﺎﺭ ﺑﺎ ﺭﻓﺘـﺎﺭ ﺍﺧﻼﻗـﻲ ﺩﺍﺭﺩ‪ ,‬ﺍﺯ ﺳـﻄﺢ‬
‫ﺳﻮﻡ ﻭ ﭼﻬﺎﺭﻡ ﻣﺮﺍﺣﻞ ﺍﺧﻼﻗﻲ ﻛﻮﻟﺒﺮگ ﺑﺎﻻﺗﺮ ﻧﻤﻲﺭﻭﻧﺪ‪.‬‬
‫‪۹٥‬‬ ‫ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﻱ ﺑﺮﺍی ﭘﮋﻭﻫﺶ ﺩﺭ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ ﺍﻳﺮﺍﻥ ‪...‬‬

‫ﺑﻲﺩﻟﻴﻞ ﻧﻴﺴﺖ ﻛﻪ ﻛﻮﻟﺒﺮگ ﻣﺮﺣﻠﺔ ﺷﺸﻢ ﺍﺧﻼﻗﻲ )ﻳﻌﻨـﻲ ﺍﺻـﻮﻝ ﺟﻬـﺎﻧﻲ ﺍﺧﻼﻗـﻲ( ﺭﺍ ﺍﺯ ﺁﺧـﺮﻳﻦ‬
‫ﺗﺠﺪﻳﺪ ﻧﻈﺮ ﺁﺯﻣﻮﻥ ﺧﻮﺩ ﺑﻪﻛﻠﻲ ﺣﺬﻑ ﻛﺮﺩﻩ ﻭ ﻓﻘﻂ ﺍﺯ ﺍﻫﻤﻴﺖ ﻧﻈﺮﻱ ﺁﻥ ﺳﺨﻦ ﮔﻔﺘﻪ ﺍﺳﺖ‪ .‬ﺑـﻪﺧـﻼﻑ‬
‫ﻛﻤﺒﻮﺩﻫﺎﻱ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻣﻲ ﻛﻪ ﻣﻮﺭﺩ ﻣﻄﺎﻟﻌﺔ ﻛﻮﻟﺒﺮگ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪﺍﻧـﺪ ﻛـﻪ ﻧﺎﺷـﻲ ﺍﺯ ﻧـﻮﻉ‬
‫ﺍﺟﺘﻤﺎﻋﻲﺷﺪﻥ ﺁﻧﺎﻥ ﺍﺳﺖ‪ ,‬ﭼﮕﻮﻧﮕﻲ ﺍﺟﺘﻤﺎﻋﻲﺷﺪﻥ ﻛﻮﺩﻛـﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧـﺎﻥ ﻭ ﺟﻮﺍﻧـﺎﻥ ﺩﺭ ﻛﺸـﻮﺭﻫﺎﻳﻲ‬
‫ﻣﺎﻧﻨﺪ ﻛﺸﻮﺭ ﻣﺎ ﻏﺎﻟﺒ ًﺎ ﻣﺒﺘﻨﻲ ﺑﺮ ﺳﻨﻦ ﻓﺮﻫﻨﮕﻲ ﻭ ﺍﺧﻼﻕ ﻛﻼﺳـﻴﻚ ﺍﺳـﺖ ﻭ ﺍﻛﺜﺮﻳـﺖ ﻣـﺮﺩﻡ‪ ,‬ﺑـﺎ ﻭﺟـﻮﺩ‬
‫ﻛﻤﺒﻮﺩﻫﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ‪ ,‬ﺑﻪﺍﺻﻮﻝ ﺍﻧﺘﺰﺍﻋﻲ ﺍﺧﻼﻗﻲ )ﻣﺎﻧﻨﺪ ﻛﻤﺎﻝﺟـﻮﻳﻲ ﻭ ﻋـﺪﺍﻟﺖ ﻭ ﻣﺤﺒـﺖ ﻭ ﻣـﺮﻭﺕ ﻭ‬
‫ﺷﺠﺎﻋﺖ( ﻭﻓﺎﺩﺍﺭﻱ ﻧﺸﺎﻥ ﻣﻲﺩﻫﻨﺪ‪.‬‬
‫ﻣﺸﻜﻞ ﺍﺳﺎﺳﻲ ﺩﻳﮕﺮ ﺩﺭ ﻧﻈﺮﻳﻪﻫﺎﻱ ﺷﻨﺎﺧﺘﻲ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﺭﺷﺪ ﺍﺧﻼﻗﻲ )ﭘﻴﺎژﻩ ﻭ ﻛﻮﻟﺒﺮگ ﻭ ﺍﻣﺜـﺎﻝ‬
‫ﺁﻧﻬﺎ( ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺭﻓﺘﺎﺭ ﺍﺧﻼﻗﻲ ﺭﺍ ﻓﻘﻂ ﺑﺎ ﭼﮕﻮﻧﮕﻲ ﺗﻔﻜﺮ ﻭ ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ ﻓـﺮﺩ ﻣﺮﺑـﻮﻁ ﻛـﺮﺩﻩ ﻭ‬
‫ﺟﻮﺍﻧﺐ ﻣﻬﻢ ﺩﻳﮕﺮ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻪ ﻳﺎ ﻛﻢ ﺍﻫﻤﻴﺖ ﺷﻤﺮﺩﻩﺍﻧﺪ‪ .‬ﻧﮕﺮﺵ ﻋﻠﻤـﻲ ﺩﺭ ﻓﻬـﻢ ﭼﮕـﻮﻧﮕﻲ ﺭﺷـﺪ‬
‫ﺍﺧﻼﻗﻲ ﺍﻓﺮﺍﺩ ﻧﻤﻲﺗﻮﺍﻧﺪ ﻭ ﻧﺒﺎﻳﺪ ﺻﺮﻓﺎً ﺩﺭ ﻣﺤﺪﻭﺩﺓ ﻧﻈﺮﻳﺔ ﺷﻨﺎﺧﺘﻲ ﺑﺎﻗﻲ ﺑﻤﺎﻧﺪ‪ ،‬ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﺩﺭ ﭘﻲ ﻛﺸﻒ‬
‫ﻧﻜﺎﺕ ﻣﺒﻬﻢ ﻭ ﻧﺎﻗﺺ ﻧﻈﺮﻳﺔ ﺷﻨﺎﺧﺘﻲ ﺑﻪﻣﻨﻈﻮﺭ ﺩﺳﺘﻴﺎﺑﻲ ﺑﻪ ﺩﻳﺪﮔﺎﻫﻲ ﻫﻤﻪﺟﺎﻧﺒﻪﻧﮕـﺮ ﺩﺭ ﺭﺷـﺪ ﺍﺧﻼﻗـﻲ‬
‫ﺑﺮﺁﻳﺪ‪ .‬ﻣﺎ ﺩﺭ ﺍﻳﻨﺠﺎ ﺳﻌﻲ ﻣﻲﻛﻨﻴﻢ ﻣﺤﺪﻭﺩﻳﺘﻬﺎﻱ ﺍﺳﺎﺳﻲ ﻧﻈﺮﻳﺔ ﺷﻨﺎﺧﺘﻲ ﺩﺭ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺭﺍ ﺁﺷﻜﺎﺭ ﻛﻨﻴﻢ‬
‫ﺗﺎ ﺑﺮﺍﻱ ﺩﺳﺘﻴﺎﺑﻲ ﺑﻪ "ﻧﻈﺮﻳﺔ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺑﺮ ﺍﺳﺎﺱ ﺑﻨﻴﺎﻧﻬﺎﻱ ﺣﻜﻤﺖ ﻭ ﻓﺮﻫﻨﮓ ﻣﻠﻲ‪ ،‬ﻭ ﺩﺍﻧـﺶ ﺭﻭﺍﻥ‪-‬‬
‫ﺷﻨﺎﺳﻲ" ﺭﺍﻫﻲ ﻧﻮ ﺑﺎﺯ ﺷﻮﺩ‪.‬‬
‫ﺑﻪ ﺍﻳﻦ ﻧﻜﺘﺔ ﻣﻬﻢ ﻧﻴﺰ ﺑﺎﻳﺪ ﺗﻮﺟﻪ ﻛﺮﺩ ﻛﻪ ﺭﻓﺘﺎﺭ ﺍﺧﻼﻗﻲ ﻓﺮﺩ ﻣﻤﻜﻦ ﺍﺳﺖ ﻛﺎﻣﻼً ﺩﺭ ﺟﻬـﺖ ﻣﺨـﺎﻟﻒ‬
‫ﺣﺮﻓﻬﺎ ﻭ ﺍﺳﺘﺪﻻﻟﻬﺎﻱ ﺍﻭ ﺑﺎﺷﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ‪ ,‬ﻫﻴﭻ ﺗﻀﻤﻴﻦ ﻗﺎﺑﻞﻗﺒﻮﻟﻲ ﺑﺮﺍﻱ ﻗﻄﻌـﻲ ﺑـﻮﺩﻥ ﻫﻤـﺎﻫﻨﮕﻲ ﻣﻴـﺎﻥ‬
‫ﺳﻄﺢ ﻫﻮﺷﻤﻨﺪﻱ ﻓﺮﺩ ﺑﺎ ﺳﻄﺢ ﺭﻓﺘﺎﺭ ﺍﺧﻼﻗﻲ ﺍﻭ ﻭﺟـﻮﺩ ﻧـﺪﺍﺭﺩ‪ .‬ﻣـﺜﻼً ﺍﻛﺜـﺮ ﺛـﺮﻭﺕﺍﻧـﺪﻭﺯﺍﻥ ﺑـﺰﺭگ ﻭ‬
‫ﻗﺪﺭﺕﻣﺪﺍﺭﺍﻥ ﺩﻧﻴﺎ ﻫﻴﭻ ﮔﻮﻧﻪ ﭘﺎﻳﺒﻨﺪﻱ ﺑﻪ ﺍﺻﻮﻝ ﺍﺧﻼﻗـﻲ ﻧﺪﺍﺭﻧـﺪ‪ .‬ﺁﻧـﺎﻥ ﻣﺤـﺮﻙ ﺟﻨﮕﻬـﺎ‪ ،‬ﺁﺩﻡ ﻛﺸـﻴﻬﺎ‪،‬‬
‫ﺁﻭﺍﺭﮔﻴﻬﺎ‪ ،‬ﻓﻘﺮ ﻭ ﻓﻼﻛﺘﻬﺎﻱ ﮔﺮﻭﻫﻲ ﺑﺰﺭگ ﺍﺯ ﻣﺮﺩﻡ ﺟﻬﺎﻥ ﻭ ﻋﺎﻣﻞ ﺗﺴـﻠﻂ ﺿـﺪ ﺍﻧﺴـﺎﻧﻲ ﺍﻗﻠﻴﺘـﻲ ﺑﺴـﻴﺎﺭ‬
‫ﻛﻮﭼﻚ ﺍﺯ ﺍﻓﺮﺍﺩ ﻳﻚ ﻳﺎ ﭼﻨﺪ ﻛﺸﻮﺭ ﻣﻌﻴﻦ ﺑﺮ ﺑﻘﻴﺔ ﻣﺮﺩﻡ ﻫﺴﺘﻨﺪ‪ ،‬ﺍﻣﺎ ﻫﻤﻴﻦ ﺍﻓﺮﺍﺩ ﺍﺯ ﻧﻈﺮ ﺭﺷـﺪ ﻫـﻮﺵ ﻭ‬
‫ﻗﺪﺭﺕ ﺍﺳﺘﺪﻻﻝ ﻭ ﺗﻮﺍﻧﺎﻳﻴﻬﺎﻱ ﻛﻼﻣﻲ ﺩﺭ ﻋﺎﻟﻲﺗﺮﻳﻦ ﺳﻄﺢ ﻗﺮﺍﺭ ﻣﻲﮔﻴﺮﻧﺪ‪ .‬ﺧﻮﺍﻧﻨﺪﺓ ﺍﻳﻦ ﻧﻮﺷﺘﻪ ﻣﻲﺗﻮﺍﻧـﺪ‬
‫ﺩﻫﻬﺎ ﻭ ﺻﺪﻫﺎ ﺗﻦ ﺍﺯ ﺍﻳﻦ ﺍﻓﺮﺍﺩ ﺭﺍ ﺩﺭ ﺍﻳﻨﺠﺎ ﻭ ﺁﻧﺠﺎ ﻛﻪ ﺍﺯ ﺟﻤﻠـﻪ ﻣﻈـﺎﻫﺮ ﺁﺷـﻜﺎﺭ ﺷـﻴﻄﻨﺖ ﻭ ﺗﺠـﺎﻭﺯ ﻭ‬
‫ﻗﺴﺎﻭﺕ ﻧﺴﺒﺖ ﺑﻪﺍﻧﺴﺎﻧﻬﺎﻱ ﺩﻳﮕﺮﻧﺪ‪ ،‬ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﺩ ﻭ ﺍﺳﺘﺪﻻﻟﻬﺎ ﻭ ﺳﺨﻨﺎﻥ ﺷﻴﺮﻳﻦ ﺁﻧﺎﻥ ﺩﺭﺑـﺎﺭﺓ ﺣﻘـﻮﻕ‬
‫ﺍﻧﺴﺎﻥ ﻭ ﻋﺪﺍﻟﺖ ﻭ ﻛﻤﺎﻻﺕ ﺩﻳﮕﺮ ﺭﺍ ﻧﻴﺰ ﺑﻪﻧﻈﺮ ﺁﻭﺭﺩ ﺗﺎ ﺭﻭﺷﻦ ﺷﻮﺩ ﻛﻪ ﺭﺷﺪ ﺍﺳـﺘﺪﻻﻝ ﺷـﻨﺎﺧﺘﻲ ﺍﻟﺰﺍﻣـ ًﺎ‬
‫ﺍﺭﺗﺒﺎﻃﻲ ﺑﺎ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻋﺎﺩﻱ ﻧﻴﺰ‪ ,‬ﻓﺎﺻـﻠﺔ ﺣـﺮﻑ ﻭ ﻋﻤـﻞ ﺑﺴـﻴﺎﺭﻱ ﺍﺯ ﺁﻧـﺎﻥ‪ ،‬ﻫـﺰﺍﺭ ﻓﺮﺳـﻨﮓ ﺍﺳـﺖ ﻭ ﺩﺭ‬
‫ﺭﻓﺘﺎﺭﻫﺎﻱ ﺍﺧﻼﻗﻲ‪ ,‬ﺑﻪﺟﺎﻱ ﺗﺒﻌﻴﺖ ﺍﺯ ﺍﺳﺘﺪﻻﻝ ﺍﺧﻼﻗﻲ ﺩﺭ ﺳﻄﺢ ﺳﻨّﻲِ ﺧﻮﺩ‪ ,‬ﺩﺭ ﭘـﻲ ﻣﻨـﺎﻓﻊ ﻭ ﻣﺼـﺎﻟﺢ‬
‫ﺧﻮﻳﺶ ﻫﺴﺘﻨﺪ ﻭ ﺑﺎﻣﺸﺎﻥ ﭼﻨﺪﻳﻦ ﻫﻮﺍ ﺩﺍﺭﺩ‪ .‬ﺍﻟﺒﺘﻪ ﻣﻴﺎﻥ ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ ﻭ ﺭﻓﺘـﺎﺭ ﻛﻮﺩﻛـﺎﻥ ﺧﺮﺩﺳـﺎﻝ ﻭ‬
‫ﻛﻢ ﺗﺠﺮﺑﻪ ﺍﺭﺗﺒﺎﻃﻲ ﻣﺤﻜﻤﺘﺮ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﺍﻣﺎ ﻫﺮﭼﻪ ﺳﻦ ﺁﻧﺎﻥ ﺑﺎﻻﺗﺮ ﺭﻭﺩ‪ ،‬ﻣﻤﻜﻦ ﺍﺳﺖ ﺍﻳﻦ ﺍﺭﺗﺒﺎﻁ ﺗﺤﺖ‬
‫ﺗﺄﺛﻴﺮ ﻋﻮﺍﻣﻞ ﮔﻮﻧﺎﮔﻮﻥ‪ ،‬ﺑﻪﻭﻳﮋﻩ ﻣﻨﺎﻓﻊ ﺷﺨﺼﻲ ﺩﺭ ﺯﻧﺪﮔﻲ ﺍﺟﺘﻤﺎﻋﻲ‪ ,‬ﺿﻌﻴﻒﺗﺮ ﺷﻮﺩ‪.‬‬
 ‫ﺷﻤﺎﺭﺓ ‪ ،۱۱‬ﺳﺎﻝ ﭼﻬﺎﺭﻡ‪ ،‬ﺑﻬﺎﺭ ‪۱۳۸٤‬‬ ‫ﻓﺼﻠﻨﺎﻣﺔ ﻧﻮﺁﻭﺭﻱﻫﺎی ﺁﻣﻮﺯﺷﻰ‬ ‫‪۹٦‬‬

‫ﻧﻜﺘﺔ ﺩﻭﻡ ﻭ ﺍﺳﺎﺳﻲ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﻄﺎﻟﻌﺔ ﺭﺷﺪ ﺍﺧﻼﻗﻲ‪ ,‬ﺑﻪﺟﺎﻱ ﺗﻤﺮﻛﺰ ﺑـﺮ ﺍﺳـﺘﺪﻻﻝ ﺍﺧﻼﻗـﻲ‪,‬‬
‫ﺑﺎﻳﺪ ﺑﺮ ﻭﺟﺪﺍﻥ ﻭ ﺭﻓﺘﺎﺭ ﺍﺧﻼﻗﻲ ﻧﻴﺰ ﺗﺄﻛﻴﺪ ﻛﺮﺩ‪ .‬ﻧﻈﺮﻳﻪﻫﺎﻱ ﭘﻴﺎژﻩ ﻭ ﻛﻮﻟﺒﺮگ ﺍﮔﺮﭼـﻪ ﺑـﺮﺍﻱ ﻓﻬـﻢ ﺭﺷـﺪ‬
‫ﺍﺳﺘﺪﻻﻝ ﺍﺧﻼﻗﻲ ﻣﻔﻴﺪ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺷﻨﺎﺧﺖ ﻭﺍﻗﻌﻲ ﺍﺯ ﭼﮕﻮﻧﮕﻲ ﻋﻤﻠﻜﺮﺩ ﺍﺧﻼﻗﻲ ﻓﺮﺩ ﺑﻪﺩﺳﺖ ﻧﻤﻲﺩﻫـﺪ‪.‬‬
‫ﺗﻨﻬﺎ ﻓﺎﻳﺪﺓ ﻋﻤﻠﻲ ﺍﻳﻦ ﻧﻈﺮﻳﻪﻫﺎ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻭﻗﺘﻲ ﺑﺒﻴﻨﻴﻢ ﺭﻓﺘﺎﺭ ﻏﻴﺮﺍﺧﻼﻗﻲ ﻓﺮﺩ ﺍﺳﺘﺜﻨﺎﺋﺎً ﺑﻪﺩﻟﻴﻞ ﺍﺳـﺘﺪﻻﻝ‬
‫ﻋﻘﻼﻧﻲ ﻧﺎﺩﺭﺳﺖ ﺍﻭﺳﺖ‪ ،‬ﺑﻪ ﻭﻱ ﻛﻤﻚ ﻛﻨﻴﻢ ﺗﺎ ﺷﻴﻮﺓ ﺗﻔﻜﺮ ﺧﻮﺩ ﺭﺍ ﺗﻐﻴﻴﺮ ﺩﻫﺪ ﻭ ﺑﻪﺍﻳﻦ ﻭﺳﻴﻠﻪ ﺑﻪﺍﺻﻼﺡ‬
‫ﺭﻓﺘﺎﺭ ﺍﺧﻼﻗﻲ ﺍﻭ ﺑﭙﺮﺩﺍﺯﻳﻢ‪.‬‬
‫ﻧﻜﺘﺔ ﺳﻮﻡ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣـﻮﺍﺭﺩ‪ ,‬ﺍﺳـﺘﺪﻻﻝ ﺍﺧﻼﻗـﻲ ﻓـﺮﺩ ﺳـﭙﺮﻱ ﺑـﺮﺍﻱ ﺭﻓﺘﺎﺭﻫـﺎﻱ‬
‫ﻏﻴﺮﺍﺧﻼﻗﻲ ﺍﻭ ﺍﺳﺖ‪ .‬ﺑﻪﺑﻴﺎﻥ ﺩﻳﮕﺮ‪ ,‬ﻧﻮﻉ ﻣﻌﻴﻨﻲ ﺍﺯ ﺍﺳﺘﺪﻻﻝ ﻣﻲﺗﻮﺍﻧﺪ ﻳﻚ ﺳﺎﺯﻭﻛﺎﺭ ﺩﻓﺎﻋﻲ ﺑـﺮﺍﻱ ﺗﻮﺟﻴـﻪ‬
‫ﻋﻤﻞ ﻏﻴﺮﺍﺧﻼﻗﻲ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻮﺍﺭﺩ ﻧﻴﺰ ﻛﻮﺷﺶ ﺍﺳﺎﺳﻲ ﺑﺎﻳﺪ ﻣﺘﻤﺮﻛﺰ ﺑﺮ ﻛﺸﻒ ﺩﻻﻳﻞ ﻭﺍﻗﻌـﻲ ﺭﻓﺘـﺎﺭ‬
‫ﻧﺎﺩﺭﺳﺖ ﻭ ﺗﻐﻴﻴﺮ ﻋﻮﺍﻣﻠﻲ ﺑﺎﺷﺪ ﻛﻪ ﻓﺮﺩ ﺭﺍ ﻫﻢ ﺑﻪ ﻋﻤﻞ ﻏﻴﺮﺍﺧﻼﻗﻲ ﻭﺍﺩﺍﺭ ﻣﻲﻛﻨﺪ ﻭ ﻫﻢ ﺑـﺎ ﺍﺳـﺘﺪﻻﻟﻬﺎﻱ‬
‫ﺩﻓﺎﻋﻲ ﺑﻪﺗﻮﺟﻴﻪ ﻭ ﺍﺩﺍﻣﺔ ﺁﻥ ﻣﻲﭘﺮﺩﺍﺯﺩ‪ .‬ﻣﺜﻼً ﻣﺪﻳﺮ ﻳﻚ ﻛﺎﺭﺧﺎﻧﻪ ﺭﺍ ﻛﻪ ﺑـﺮﺍﻱ ﻓـﺮﺍﺭ ﺍﺯ ﭘﺮﺩﺍﺧـﺖ ﻣﺎﻟﻴـﺎﺕ‬
‫ﺩﺳﺖ ﺑﻪ ﺣﺴﺎﺏﺳﺎﺯﻱ ﻣﻲﺯﻧﺪ‪ ،‬ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﻳﺪ ﻭ ﺑﺒﻴﻨﻴﺪ ﻛﻪ ﺍﻭ ﭼﮕﻮﻧﻪ ﺑﺎ ﺍﺳﺘﺪﻻﻟﻬﺎﻱ ﺩﻓﺎﻋﻲ ﻛﺎﺭ ﺧـﻮﺩ‬
‫ﺭﺍ ﺗﻮﺟﻴﻪ ﻣﻲﻛﻨﺪ ﻭ ﺑﺎ ﺍﺳﺘﺪﻻﻟﻬﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ )ﻣﺜﻼً ﺑﺎ ﺍﻳﻦ ﺍﺳﺘﺪﻻﻝ ﻛﻪ “ﺩﺭ ﺍﻳﻦ ﻛﺸﻮﺭ ﻓﺮﺍﻭﺍﻧﻨـﺪ ﻛﺴـﺎﻧﻲ‬
‫ﻛﻪ ﺷﺘﺮ ﻭ ﺑﺎﺭﺵ ﺭﺍ ﺑﺎ ﻫﻢ ﻣﻲﺩﺯﺩﻧﺪ ﻭ ﺁﺩﻡ ﺑﺎﻳﺪ ﻋﺮﺿﻪ ﺩﺍﺷـﺘﻪ ﺑﺎﺷـﺪ ﻛـﻪ ﺑـﺎﺭ ﺧـﻮﺩﺵ ﺭﺍ ﺑﺒﻨـﺪﺩ”( ﺑـﻪ‬
‫ﺭﻓﺘﺎﺭﻫﺎﻱ ﻏﻴﺮﺍﺧﻼﻗﻲ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﻣﻲﺩﻫﺪ‪.‬‬
‫ﺣﺎﻝ ﺍﮔﺮ ﺷﻤﺎ ﺑﺒﻴﻨﻴﺪ ﻛﻪ ﺑﺎﻫﻮﺵﺗﺮﻳﻦ ﻭ ﺗﺤﺼﻴﻠﻜﺮﺩﻩﺗﺮﻳﻦ ﻭ ﺑﺎﻻﺗﺮﻳﻦ ﻣـﺪﻳﺮﺍﻥ ﺩﺭ ﻳـﻚ ﺟﺎﻣﻌـﻪ ﺩﺭ‬
‫ﺳﻄﺢ ﺍﺧﻼﻕ ﻓﻮﻕ ﻗﺮﺍﺭﺩﺍﺩﻱ ﺑﻪﺍﺳﺘﺪﻻﻝ ﺍﺧﻼﻗﻲ ﻣﻲﭘﺮﺩﺍﺯﻧﺪ‪ ،‬ﺍﻣﺎ ﺩﺭ ﺯﻧﺪﮔﻲ ﺭﻭﺯﻣﺮﺓ ﺧﻮﺩ ﺑﺎ ﻧﺎﺯﻝﺗـﺮﻳﻦ‬
‫ﺳﻄﺢ ﺍﺧﻼﻗﻲ ﺭﻓﺘﺎﺭ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﺗﻮﺟﻪ ﺧﻮﺍﻫﻴﺪ ﻛﺮﺩ ﻛﻪ ﺗﻤﺮﻛﺰ ﺑﺮ ﻳﻚ ﺑﺨﺶ ﺍﺯ ﺍﻳﻦ ﻣﺴﺌﻠﻪ )ﻳﻌﻨـﻲ ﺭﺍﺑﻄـﺔ‬
‫ﻣﻴﺎﻥ ﺍﺳﺘﺪﻻﻝ ﺍﺧﻼﻗﻲ ﺑﺎ ﺭﻓﺘﺎﺭ ﺍﺧﻼﻗﻲ( ﻫﺮﮔﺰ ﻧﻤﻲﺗﻮﺍﻧﺪ ﻳﻚ ﺗﺒﻴـﻴﻦ ﻋﻠﻤـﻲ ﺍﺯ ﻣﻘﻮﻟـﺔ ﺭﺷـﺪ ﺍﺧﻼﻗـﻲ‬
‫ﺑﺎﺷﺪ‪ .‬ﻣﺴﻠﻤﺎً ﻫﻤﺔ ﺧﻼﻓﻜﺎﺭﺍﻥ ﻣﻲﺩﺍﻧﻨﺪ ﻛﻪ ﭼﻪ ﭼﻴﺰﻱ ﺩﺭﺳﺖ ﺍﺳﺖ ﻭ ﭼﻪ ﭼﻴﺰﻱ ﻧﺎﺩﺭﺳﺖ‪ ,‬ﺍﻣﺎ ﻣﻄﺎﻟﻌـﺔ‬
‫ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﺩﺭﺑﺎﺭﺓ ﺳﻄﺢ ﺭﺷﺪ ﺍﺳﺘﺪﻻﻝ ﺍﺧﻼﻗﻲ ﺍﻳﻦﮔﻮﻧﻪ ﺍﻓـﺮﺍﺩ ﻛﻤﻜـﻲ ﺑـﻪﻓﻬـﻢ ﺭﻭﺍﻥﺷﻨﺎﺳـﻲ ﺭﺷـﺪ‬
‫ﺍﺧﻼﻗﻲ ﻧﻤﻲﻛﻨﺪ‪ .‬ﺩﺭ ﺍﺭﺯﻳﺎﺑﻲ ﺭﺍﺑﻄﺔ ﻣﻴﺎﻥ ﺗﻔﻜـﺮ ﺍﺧﻼﻗـﻲ ﻭ ﺭﻓﺘـﺎﺭ ﺍﺧﻼﻗـﻲ‪ ,‬ﺑﺎﻳـﺪ ﺑـﻪﻗـﺪﺭﺕ ﻣﺨـﺮﺏ‬
‫ﺗﻮﺟﻴﻬﺎﺕ ﻋﻘﻼﻧﻲ ﻭ ﺳﺎﻳﺮ ﺳﺎﺯﻭﻛﺎﺭﻫﺎﻱ ﺩﻓﺎﻋﻲ ﺍﻓﺮﺍﺩﻱ ﻛﻪ ﺑﺮﺍﻱ ﻓﺮﺍﺭ ﺍﺯ ﺳﺮﺯﻧﺶ ﺧﻮﻳﺸـﺘﻦ‪ ,‬ﺑـﻪﻗﻠـﺐ‬
‫ﻭﺍﻗﻌﻴﺘﻬﺎ ﻭ ‪‬ﺍﺳﻨﺎﺩ ﺩﺍﺩﻥ ﻣﺸﻜﻼﺕ ﺧﻮﻳﺶ ﺑﻪﺷﺮﺍﻳﻂ ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﻏﻴﺮﻩ ﻣﺘﻮﺳﻞ ﻣـﻲﺷـﻮﻧﺪ‪ ،‬ﻛـﺎﻣﻼً ﺗﻮﺟـﻪ‬
‫ﺩﺍﺷﺖ‪.‬‬
‫ﻧﻜﺘﺔ ﭼﻬﺎﺭﻡ ﻣﺮﺑﻮﻁﺑﻪ ﺳﻮﮔﻴﺮﻱ ﻓﺮﻫﻨﮕﻲ ﺩﺭ ﻧﻈﺮﻳﻪﻫﺎﻱ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﭘﻴﺎژﻩ ﻭ ﻛـﻮﻟﺒﺮگ ﺍﺳـﺖ ﻛـﻪ‬
‫ﺗﺤﻘﻴﻘﺎﺕ ﺍﺧﻴﺮ ﺭﻭﺍﻥﺷﻨﺎﺳﺎﻥ ﻏﺮﺑﻲ ﻧﻴﺰ ﺍﻳﻦ ﻧﻜﺘﻪ ﺭﺍ ﺭﻭﺷﻦ ﻛﺮﺩﻩ ﺍﺳﺖ )ﻣﻴﻠﺮ‪1995 ,‬؛ ﮔﻼﺳﻤﻦ‪1997 ,‬؛‬
‫ﻭ ﻫﺎﻳﺪﺕ‪ .1 (1997 ,‬ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺩﺭ ﻓﺮﻫﻨﮕﻬﺎﻱ ﻣﺘﻔﺎﻭﺕ ﺩﺍﺭﺍﻱ ﻣﺤﺘﻮﺍ ﻭ ﻣﻌـﺎﻧﻲ ﮔﻮﻧـﺎﮔﻮﻧﻲ ﺍﺳـﺖ ﻭ‬
‫‪F36‬‬

‫ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺁﺯﻣﻮﻧﻬﺎﻱ ﻛﻮﻟﺒﺮگ ﺩﺭ ﻓﺮﻫﻨﮕﻬﺎﻱ ﻣﺘﻔﺎﻭﺕ ﺍﺯ ﺟﺎﻣﻌـﺔ ﻣـﻮﺭﺩ ﻣﻄﺎﻟﻌـﺔ ﻭﻱ‪ ،‬ﻧﺘﻴﺠـﻪﺍﺵ ﻋـﺪﻡ‬
‫ﺩﺳﺘﻴﺎﺑﻲ ﻣﺮﺩﻡ ﺁﻥ ﻓﺮﻫﻨﮕﻬﺎ ﺑﻪﺳﻄﻮﺡ ﺑﺎﻻﺗﺮ ﺍﻳﻦ ﺭﺷﺪ ﺍﺳﺖ‪ .‬ﻭﺍﻗﻌﻴﺖ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻧﻈﺎﻣﻬﺎﻱ ﻣﻌﻨـﺎﻳﻲ ﺩﺭ‬

‫‪1‬‬
‫‪- Miller‬‬ ‫‪Glassman‬‬ ‫‪Haidt‬‬
‫‪۹۷‬‬ ‫ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﻱ ﺑﺮﺍی ﭘﮋﻭﻫﺶ ﺩﺭ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ ﺍﻳﺮﺍﻥ ‪...‬‬

‫ﻓﺮﻫﻨﮕﻬﺎﻱ ﻣﺘﻔﺎﻭﺕ ﺟﻬﺎﻥ ﺩﺍﺭﺍﻱ ﺗﻔﺎﻭﺗﻬﺎﻱ ﺍﺳﺎﺳﻲ ﺑﺎ ﻳﻜﺪﻳﮕﺮﻧﺪ ﻭ ﻣﺎ ﺩﺭ ﭘﮋﻭﻫﺸﻬﺎﻱ ﺧﻮﺩ ﺑﺎﻳﺪ ﺑﻪ ﺍﻳﻦ‬
‫ﻧﻜﺘﻪ ﺗﻮﺟﻪ ﺩﻗﻴﻖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ‪.‬‬
‫ﺩﺭ ﭘﮋﻭﻫﺶ ﺍﺳﻨﺎﺭﻱ ‪ (1987) 1‬ﺭﻭﻱ ﺍﻓﺮﺍﺩ ﻣﺘﻌﻠﻖ ﺑﻪﺑﻴﺴﺖ ﻭ ﻫﻔﺖ ﻛﺸﻮﺭ ﺟﻬﺎﻥ ﺳﻮﮔﻴﺮﻱ ﻓﺮﻫﻨﮕﻲ‬
‫‪F37‬‬

‫ﺁﺯﻣﻮﻧﻬﺎﻱ ﻛﻮﻟﺒﺮگ ﺩﺭ ﻣﻄﺎﻟﻌﺔ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺑﻪﺍﺛﺒﺎﺕ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﻣﻄﺎﻟﻌﺎﺕ ﻫﺎﻭﺑﻨﺮ ﻭ ﮔﺎﺭﻭﺩ ‪(1993) 2‬‬
‫‪F38‬‬

‫ﺩﺭﺑﺎﺭﺓ ﻧﻮﺟﻮﺍﻧﺎﻥ ﺑﻮﺩﺍﻳﻲ ﻧﻴﺰ ﻫﻤﻴﻦ ﺳﻮﮔﻴﺮﻱ ﻓﺮﻫﻨﮕﻲ ﻧﻈﺮﻳﻪ ﻛﻮﻟﺒﺮگ ﺭﺍ ﻧﺸﺎﻥ ﻣﻲﺩﻫﺪ‪ .‬ﻭﺍﻛـﺮ )‪(1996‬‬
‫ﻧﻴﺰ ﺍﺯ ﭘﮋﻭﻫﺸﻬﺎﻱ ﺧﻮﺩ ﺩﺭﻳﺎﻓﺘﻪ ﺍﺳﺖ ﻛﻪ ﻣﺒﺎﻧﻲ ﻭ ﻣﻔﺎﻫﻴﻢ ﺍﺳﺎﺳـﻲ ﺍﺧﻼﻗـﻲ ﺩﺭ ﻓﺮﻫﻨﮕﻬـﺎﻱ ﮔﻮﻧـﺎﮔﻮﻥ‬
‫ﺑﺎﻫﻢ ﺗﻔﺎﻭﺕ ﺩﺍﺭﺩ ﻭ ﺑﺎ ﺁﺯﻣﻮﻧﻬﺎﻱ ﺗﻬﻴﻪ ﺷﺪﻩ ﺑﺮﺍﻱ ﻓﺮﻫﻨﮓ ﻏﺮﺑـﻲ‪ ،‬ﺳـﻄﺢ ﺭﺷـﺪ ﺍﺧﻼﻗـﻲ ﻧﻮﺟﻮﺍﻧـﺎﻥ ﻭ‬
‫ﺟﻮﺍﻧﺎﻥ ﻭ ﺑﺰﺭﮔﺴﺎﻻﻥ ﻓﺮﻫﻨﮕﻬﺎﻱ ﻣﺘﻔﺎﻭﺕ ﺭﺍ ﻧﻤﻲﺗﻮﺍﻥ ﺑﻪﺩﺭﺳﺘﻲ ﺳﻨﺠﻴﺪ‪ .‬ﺩﺭ ﻣﻘﺎﻳﺴﻪﺍﻱ ﻛﻪ ﺷـﻮﻳﺪﺭ ‪ 3‬ﻭ‬
‫‪F39‬‬

‫ﻫﻤﻜﺎﺭﺍﻧﺶ )‪ (1987‬ﻣﻴﺎﻥ ﻧﻮﺟﻮﺍﻧﺎﻥ ﺑﺮﻫﻤﻦ ﻫﻨﺪﻱ ﻭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﺍﻣﺮﻳﻜﺎﻳﻲ ﺑﻪﻋﻤﻞ ﺁﻭﺭﺩﻧﺪ ﻣﻌﻠﻮﻡ ﺷﺪ ﻛﻪ‬
‫ﺑﺮﻫﻤﻨﺎﻥ ﺗﻔﺎﻭﺗﻲ ﻣﻴﺎﻥ ﻧﻈﻢ ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﺍﺧﻼﻗﻲ ﻭ ﺯﻳﺴـﺘﻲ ﻧﻤـﻲﺑﻴﻨﻨـﺪ ﻭ ﻗـﻮﺍﻧﻴﻦ ﺍﺧﻼﻗـﻲ ﺑـﺮﺍﻱ ﺁﻧـﺎﻥ‬
‫ﺩﺭﺣﻜﻢ ﺑﺨﺸﻲ ﺍﺯ ﻧﻈﻢ ﺟﻬﺎﻥ ﻃﺒﻴﻌﻲ ﺑﻪﺣﺴﺎﺏ ﻣـﻲﺁﻳـﺪ‪ ،‬ﺩﺭ ﺣـﺎﻟﻲ ﻛـﻪ ﻧﻮﺟﻮﺍﻧـﺎﻥ ﺍﻣﺮﻳﻜـﺎﻳﻲ ﭼﻨـﻴﻦ‬
‫ﻣﻔﻬﻮﻣﻲ ﺩﺭ ﺫﻫﻦ ﺧﻮﺩ ﻧﺪﺍﺭﻧﺪ‪ .‬ﻣﺜﻼً ﺷﻜﺴﺘﻦ ﺗﺎﺑﻮﻫﺎﻱ ﻏﺬﺍﻳﻲ ﻭ ﻣﻤﻨﻮﻋﻴﺘﻬﺎﻱ ﺟﻨﺴﻲ ﺩﺭ ﻣﻴﺎﻥ ﺑﺮﻫﻤﻨـﺎﻥ‬
‫ﺑﻪﻫﻤﺎﻥ ﺍﻧﺪﺍﺯﻩ ﻏﻴﺮﺍﺧﻼﻗﻲ ﺑﻪﺣﺴﺎﺏ ﻣﻲﺁﻳﺪ ﻛﻪ ﺧﺸﻮﻧﺖ ﻓﻴﺰﻳﻜـﻲ ﻋﻠﻴـﻪ ﺩﻳﮕـﺮﺍﻥ ﺩﺭ ﻣﻴـﺎﻥ ﻧﻮﺟﻮﺍﻧـﺎﻥ‬
‫ﺍﻣﺮﻳﻜﺎﻳﻲ‪.‬‬
‫ﻫﻤﻴﻦ ﻃﻮﺭ‪ ,‬ﺍﻃﺎﻋﺖ ﺍﺯ ﻗﻮﺍﻧﻴﻦ ﺍﺟﺘﻤﺎﻋﻲ ﺑﺮﺍﻱ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﺮﺩﻡ ﻫﻨﺪ ﺑﻪﻫﻤﺎﻥ ﺍﻧﺪﺍﺯﻩ ﺍﺟﺘﻨﺎﺏ ﻧﺎﭘـﺬﻳﺮ‬
‫ﺍﺳﺖ ﻛﻪ ﭘﺬﻳﺮﺵ ﻗﺎﻧﻮﻥ ﺟﺎﺫﺑﺔ ﻋﻤﻮﻣﻲ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺍﻣﺮﻳﻜﺎ‪ .‬ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﻋﺎﻣﺔ ﺍﻣﺮﻳﻜﺎﻳﻴﻬـﺎ ﺍﺧـﻼﻕ ﺭﺍ‬
‫ﺩﺭ ﺣﻜﻢ ﺍﻧﺘﺨﺎﺏ ﺁﺯﺍﺩﺍﻧﺔ ﻗﺮﺍﺭﺩﺍﺩ ﺍﺟﺘﻤﺎﻋﻲ ﺗﻠﻘﻲ ﻣﻲﻛﻨﻨـﺪ‪ ,‬ﻫﻨـﺪﻳﺎﻥ ﻧﮕـﺮﺵ ﻛـﺎﻣﻼً ﻣﺘﻔـﺎﻭﺗﻲ ﺩﺍﺭﻧـﺪ ﻭ‬
‫ﻫﻨﺠﺎﺭﻫﺎﻱ ﺧﻮﺑﻲ ﻭ ﺑﺪﻱ ﺑﺮﺍﻱ ﺁﻧﺎﻥ ﺑﺎ ﻣﻔﺎﻫﻴﻢ ﺭﻭﺣﺎﻧﻲ ﻣﺬﻫﺐ ﻫﻨﺪﻭ ﺳﻨﺠﻴﺪﻩ ﻣـﻲﺷـﻮﺩ‪ .‬ﺍﺯ ﺁﻧﺠـﺎ ﻛـﻪ‬
‫ﺭﻓﺘﺎﺭﻫﺎﻱ ﻭﻳﮋﺓ ﻓﺮﻫﻨﮕﻲ ﻣﻌ ‪‬ﻴﻦ‪ ،‬ﻣﻌﻨﺎﻱ ﻋﻤﻴﻖ ﻭ ﭘﺮﺍﻫﻤﻴﺘﻲ ﺩﺭ ﺯﻧﺪﮔﻲ ﻛﻮﺩﻛـﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧـﺎﻥ ﻭ ﺟﻮﺍﻧـﺎﻥ‬
‫ﺩﺍﺭﺩ ﻋﺎﺩﺍﺕ ﻭ ﺭﺳﻮﻡ ﻭ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺁﻧﺎﻥ ﺭﺍ ﻧﻴﺰ ﻋﻤﻴﻘﺎً ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﺧﻮﺩ ﻗﺮﺍﺭ ﻣﻲﺩﻫﺪ‪ .‬ﺩﺭ ﺟﺎﻣﻌﻪﺍﻱ ﻛﻪ‬
‫ﻣﻨﻔﻌﺖ ﻃﻠﺒﻲِ ﻣﺎﺩﻱ ﻭ ﻫﻨﺠﺎﺭﻫﺎ ﻭ ﺳﺒﻚ ﺯﻧﺪﮔﻲِ ﻟﺬﺕﺟﻮﻳﺎﻧﺔ ﺷﺨﺼﻲ ﺣـﺎﻛﻢ ﺍﺳـﺖ‪ ،‬ﺍﺻـﻮﻝ ﺍﺧﻼﻗـﻲِ‬
‫ﺩﺭﻭﻧﻲﺷﺪﻩ ﺩﺭ ﻛﻮﺩﻛﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﻭ ﺟﻮﺍﻧﺎﻥ ﻧﻴﺰ ﻣﺘﻨﺎﺳﺐ ﺑﺎ ﻫﻤﺎﻥ ﻫﻨﺠﺎﺭﻫﺎ ﺧﻮﺍﻫـﺪ ﺑـﻮﺩ‪ .‬ﺑـﺮﻋﻜﺲ‪,‬‬
‫ﺍﮔﺮ ﺟﺎﻣﻌﻪﺍﻱ ﻣﻌﻴﺎﺭﻫﺎﻱ ﺩﻳﮕﺮ ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﻓﺮﻫﻨﮕﻲ ﺭﺍ ﺭﺍﻫﻨﻤﺎﻱ ﺯﻧﺪﮔﻲ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﻫﺪ‪ ،‬ﺭﺷﺪ ﺍﺧﻼﻗـﻲ‬
‫ﻧﻮﺟﻮﺍﻧﺎﻥ ﻭ ﺟﻮﺍﻧﺎﻥ ﺁﻥ ﺟﺎﻣﻌﻪ ﻧﻴﺰ ﺷﻜﻞ ﻭ ﻣﺤﺘﻮﺍﻱ ﺩﻳﮕﺮﻱ ﺑﻪﺧﻮﺩ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ‪.‬‬
‫ﻧﻜﺘﺔ ﭘﻨﺠﻢ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺗﻘﺪﻡ ﻭ ﺗﺮﺗﻴﺐ ﺍﻫﻤﻴﺖ ﺍﺭﺯﺷﻬﺎ ﺩﺭ ﻳﻚ ﺟﺎﻣﻌﻪ ﻭ ﻓﺮﻫﻨﮓ ﻧﻴﺰ ﺑﺮ ﭼﮕﻮﻧﮕﻲ‬
‫ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻛﻮﺩﻛﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﻭ ﺟﻮﺍﻧﺎﻥ ﻋﻤﻴﻘﺎً ﺗﺄﺛﻴﺮ ﻣﻲﮔﺬﺍﺭﺩ )ﻟﻄﻒﺁﺑـﺎﺩﻱ ﻭ ﻧـﻮﺭﻭﺯﻱ‪.(1383 ،‬‬
‫ﻣﺜﻼً ﺩﺭ ﺟﻮﺍﻣﻊ ﺳﻨﺘﻲ ﻛﻪ ﺭﻭﺍﺑﻂ ﺑﻴﻦﻓﺮﺩﻱ ﻭ ﺣﺮﻣﺖ ﮔﺬﺍﺷﺘﻦ ﺑﻪﻣﻘـﺎﻡ ﻭ ﻣﻮﻗﻌﻴـﺖ ﺩﻳﮕـﺮﺍﻥ ﺍﺯ ﺍﻫﻤﻴـﺖ‬
‫ﺑﻴﺸﺘﺮ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺍﺳﺖ‪ ،‬ﻣﺮﺩﻡ ﺑﻪﺭﺍﺣﺘﻲ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﺨﺎﺻﻤﺎﺗﻲ ﻛـﻪ ﺑـﻴﻦ ﺩﻳﮕـﺮﺍﻥ ﭘـﻴﺶﻣـﻲﺁﻳـﺪ‪ ،‬ﻭﺍﺭﺩ‬
‫ﻣﻲﻛﻨﻨﺪ ﻭ ﺑﻪﻛﻤﻚ ﺁﻧﺎﻥ ﻣﻲﺷﺘﺎﺑﻨﺪ‪ ،‬ﺍﻣﺎ ﺩﺭ ﺟﻮﺍﻣﻊ ﻣﺪﺭﻥ ﻛﻪ ﻓﺮﺩﮔﺮﺍﻳﻲ ﻭ ﻣﻨﻔﻌﺖ ﻃﻠﺒﻲ ﺷﺨﺼﻲ ﻭ ﺟـﺪﺍ‬

‫‪1‬‬
‫‪- Snarey‬‬
‫‪2‬‬
‫‪- Huebner & Garrod‬‬
‫‪3‬‬
‫‪- Shweder‬‬
 ‫ﺷﻤﺎﺭﺓ ‪ ،۱۱‬ﺳﺎﻝ ﭼﻬﺎﺭﻡ‪ ،‬ﺑﻬﺎﺭ ‪۱۳۸٤‬‬ ‫ﻓﺼﻠﻨﺎﻣﺔ ﻧﻮﺁﻭﺭﻱﻫﺎی ﺁﻣﻮﺯﺷﻰ‬ ‫‪۹۸‬‬

‫ﻛﺮﺩﻥ ﺧﻮﺩ ﺍﺯ ﻣﺸﻜﻼﺕ ﺩﻳﮕﺮﺍﻥ ﺩﺭ ﺍﻭﻟﻮﻳﺖ ﺍﺳﺖ‪ ,‬ﻫﺮﻛﺲ ﻣﺴﺌﻮﻝ ﺣﻞ ﻣﺸـﻜﻼﺕ ﺧـﻮﻳﺶ ﺍﺳـﺖ ﻭ‬
‫ﺟﺎﻱ ﻣﻬﻤﻲ ﺑﺮﺍﻱ ﻣﻬﺮ ﻭﺭﺯﻳﺪﻥ ﻭ ﻛﻤﻚ ﻛﺮﺩﻥ ﺑﻪﺩﻳﮕﺮﺍﻥ‪ ،‬ﺩﺭ ﻫﻨﮕﺎﻡ ﻭﻗﻮﻉ ﺳﺨﺘﻴﻬﺎ‪ ،‬ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﻧﻜﺘﺔ ﺷﺸﻢ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ ﻣﺮﺩﻡ ﻧﻪﻓﻘﻂ ﻧﺎﺷﻲ ﺍﺯ ﺍﺳﺘﺪﻻﻝ ﺍﺧﻼﻗﻲ‪ ،‬ﺑﻠﻜـﻪ ﻣﺘـﺄﺛﺮ ﺍﺯ‬
‫ﺁﺩﺍﺏ ﻭ ﺭﺳﻮﻡ ﻭ ﻗﺮﺍﺭﺩﺍﺩﻫﺎﻱ ﻋﺮﻓﻲ ﺍﺟﺘﻤﺎﻋﻲ ﻧﻴﺰ ﻫﺴﺖ‪ .‬ﺍﻳﻦ ﻗﺮﺍﺭﺩﺍﺩﻫﺎﻱ ﺍﺟﺘﻤﺎﻋﻲ ﻛﻪ ﻣﻌﻤـﻮ ًﻻ ﺑـﺮﺍﻱ‬
‫ﺣﻔﻆ ﻧﻈﺎﻡ ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﻛﻨﺘﺮﻝ ﺑﻲﻧﻈﻤﻴﻬﺎﻱ ﺭﻓﺘﺎﺭﻱ ﺍﺳﺖ‪ ,‬ﺑﺮﺧﻼﻑ ﻗﻮﺍﻧﻴﻦ ﺍﺧﻼﻗـﻲ ﻛـﻪ ﻧـﻮﻋﻲ ﺗﻌﻬـﺪ‬
‫ﺩﺭﻭﻧﻲ ﺍﺳﺖ‪ ,‬ﻧﺎﺷﻲ ﺍﺯ ﺍﺟﺒﺎﺭﻫﺎﻱ ﺑﻴﺮﻭﻧﻲ ﺍﺳﺖ ﻭ ﻋﻤﻞ ﺑﻪﺁﻧﻬﺎ ﺣﺎﻟﺖ ﺍﺧﺘﻴﺎﺭﻱ ﺩﺍﺭﺩ ﻭ ﻣﻮﺟﺐ ﺍﺣﺘﺮﺍﻡ ﻭ‬
‫ﻧﺸﺎﻧﺔ ﺍﺩﺏ ﺍﺟﺘﻤﺎﻋﻲ ﻓﺮﺩ ﺍﺳﺖ‪ .‬ﻣﺜﻼً ﺍﮔﺮ ﺍﺯ ﻧﻮﺟﻮﺍﻧﻲ ﺩﺭﺑﺎﺭﺓ ﺩﺭﺳﺘﻲ ﻳﺎ ﻧﺎﺩﺭﺳﺘﻲ ﻏﺬﺍ ﺧﻮﺭﺩﻥ ﺑﺎ ﺩﺳﺖ‬
‫ﺩﺭ ﺣﻀﻮﺭ ﻣﻬﻤﺎﻧﺎﻥ ﺧﺎﻧﻮﺍﺩﻩ ﺳﺆﺍﻝ ﻛﻨﻴﺪ ﺁﻥ ﺭﺍ ﻋﻤﻠﻲ ﻣﺬﻣﻮﻡ ﺗﻠﻘﻲ ﻣﻲﻛﻨﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﺍﺯ ﻧﻈﺮ ﺍﺧﻼﻗﻲ‬
‫ﻧﻤﻲﺗﻮﺍﻥ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻧﺎﺩﺭﺳﺖ ﺧﻮﺍﻧﺪ‪.‬‬
‫ﻧﻜﺘﺔ ﻫﻔﺘﻢ ﺍﻳﻨﻜﻪ ﺩﺭ ﺑﺮﺧﻲ ﺗﺤﻘﻴﻘﺎﺕ ﺭﻭﺍﻥﺷﻨﺎﺳﺎﻥ ﻏﺮﺑﻲ ﺩﺭﺑﺎﺭﺓ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﺭﺷﺪ ﺍﺧﻼﻕ‪ ,‬ﻋﺪﺍﻟﺖ‬
‫ﺩﺭ ﻣﺮﺩﺍﻥ ﻭ ﻣﺮﺍﻗﺒﺖ ﺩﺭ ﺯﻧﺎﻥ ﺩﺭﺣﻜﻢ ﺩﻭ ﺍﺻﻞ ﺍﺧﻼﻗﻲ ﭘﺎﻳﻪﺍﻱ ﺩﺭ ﺍﺳﺘﺪﻻﻝ ﺍﺧﻼﻗﻲ ﺷﻤﺮﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ‪ ،‬ﺑﺮﺍﺳﺎﺱ ﭘﮋﻭﻫﺸﻬﺎ‪ ،‬ﺑﻴﺶ ﺍﺯ ‪ 90‬ﺩﺭﺻﺪ ﻧﻮﺟﻮﺍﻧﺎﻥ ﻭ ﺟﻮﺍﻧﺎﻥ ﻭ ﺑﺰﺭﮔﺴﺎﻻﻥ ﻏﺮﺑﻲ ﻛـﻪ ﻣـﻮﺭﺩ‬
‫ﺁﺯﻣﻮﻧﻬﺎﻱ ﺍﺧﻼﻗﻲ ﻗﺮﺍﺭﮔﺮﻓﺘﻪﺍﻧﺪ ﺩﺭ ﻣﺮﺣﻠﺔ ﺍﺧـﻼﻕ ﻗـﺮﺍﺭﺩﺍﺩﻱ ﻫﺴـﺘﻨﺪ )ﻛـﻮﻟﺒﻲ ‪ 1‬ﻭ ﻫﻤﻜـﺎﺭﺍﻥ‪1983 ,‬؛‬
‫‪F40‬‬

‫ﺍﺳﻨﺎﺭﻱ‪ (1987 ,‬ﻣﻲﺗﻮﺍﻥ ﺑﻪﻗﻄﻌﻴﺖ ﮔﻔﺖ ﻛﻪ ﻧﻪ ﻋﺪﺍﻟﺖ ﺑﻠﻜﻪ ﻗﻮﺍﻧﻴﻦ ﺍﺟﺘﻤﺎﻋﻲ ﺍﺳـﺖ ﻛـﻪ ﭘﺎﻳـﺔ ﺍﺻـﻠﻲ‬
‫ﻗﻀﺎﻭﺗﻬﺎﻱ ﺍﺧﻼﻗﻲ ﺁﻧﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ ﻗﻮﺍﻧﻴﻦ ﻳﻚ ﻛﺸـﻮﺭ ﺭﺍ ﺍﻟﺰﺍﻣـﺎً ﻧﻤـﻲﺗـﻮﺍﻥ ﻋﺎﺩﻻﻧـﻪ ﺩﺍﻧﺴـﺖ‪ .‬ﺍﺩﺭﺍﻙ‬
‫ﻋﺪﺍﻟﺖ ﺩﺭ ﻣﻌﻨﺎﻳﻲ ﻛﻪ ﻣﻮﺭﺩ ﻧﻈﺮ ﺭﻭﺍﻥﺷﻨﺎﺳﺎﻥ ﻣﺬﻛﻮﺭ ﺍﺳﺖ‪ ,‬ﻭ ﺍﻳﻦ ﺍﺩﺭﺍﻙ ﺭﺍ ﺑﻪﺭﺍﺣﺘﻲ ﺍﺯ ﻋﻤﻠﻜﺮﺩﻫـﺎﻱ‬
‫ﺟﻬﺎﻧﻲ ﺁﻧﺎﻥ ﻣﻲﺗﻮﺍﻥ ﻛﺸﻒ ﻛﺮﺩ‪ ,‬ﺑﺎ ﻋﺪﺍﻟﺖ ﻭﺍﻗﻌﻲ‪ ,‬ﻣﺜﻼً ﺩﺭ ﻣﻌﻨﺎﻳﻲ ﻛﻪ ﻣﺎ ﺩﺭ ﻓﺮﻫﻨـﮓ ﺍﻳﺮﺍﻧـﻲ ﺍﺯ ﺁﻥ ﺩﺭ‬
‫ﺫﻫﻦ ﺩﺍﺭﻳﻢ‪ ,‬ﻓﺎﺻﻠﺔ ﺯﻳﺎﺩﻱ ﺩﺍﺭﺩ‪.‬‬
‫ﻫﻤﻴﻦ ﻃﻮﺭ‪ ,‬ﺑﻪﺧﻼﻑ ﺍﺩﻋﺎﻱ ﻛﺎﺭﻭﻝ ﮔﻴﻠﻴﮕﺎﻥ ﻛﻪ ﻣﺮﺍﻗﺒﺖ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺍﺻـﻞ ﺍﺧﻼﻗـﻲ ﺩﺭﺟـﺔ ﺍﻭﻝ‬
‫ﺑﺮﺍﻱ ﺯﻧﺎﻥ ﻏﺮﺑﻲ ﺷﻤﺮﺩﻩ ﺍﺳﺖ‪ ,‬ﭼﻨﻴﻦ ﺧﺼﻮﺻﻴﺘﻲ ﻧﻪ ﺩﺭ ﺯﻧﺎﻥ ﻭ ﻧﻪ ﺩﺭ ﻣﺮﺩﺍﻥ ﻏﺮﺑﻲ ﻋﻤﻮﻣﻴـﺖ ﻧـﺪﺍﺭﺩ‪.‬‬
‫ﺗﻨﻬﺎ ﭼﻴﺰﻱ ﻛﻪ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺯﻧﺎﻥ ﻏﺮﺑﻲ ﻛﻤﺘﺮ ﺍﺯ ﻣﺮﺩﺍﻧﺸﺎﻥ ﺩﺭ ﺭﻗﺎﺑﺘﻬﺎﻱ ﺳﻬﻤﮕﻴﻦ ﻣﺎﺩﻱ‬
‫ﻭ ﺩﺭ ﻣﻨﻔﻌﺖ ﻃﻠﺒﻴﻬﺎﻱ ﺟﻬﺎﻧﻲ ﺩﺭﮔﻴﺮ ﻫﺴﺘﻨﺪ ﻭ ﻣﺜﻞ ﺳﺎﻳﺮ ﻣﺎﺩﺭﺍﻥ ﺑﻪﻣﺮﺍﻗﺒﺖ ﺍﺯ ﻓﺮﺯﻧﺪﺍﻥ ﻣﻲﭘﺮﺩﺍﺯﻧﺪ‪ ،‬ﺍﻣـﺎ‬
‫ﺍﻳﻦ ﺍﻣﺮ ﺭﺍ ﻧﻤﻲﺗﻮﺍﻥ ﺑﻪﻋﻨﻮﺍﻥ ﻣﺮﺍﻗﺒﺖ ﻭ ﺍﺣﺴﺎﺱ ﻣﺴﺆﻭﻟﻴﺖ ﻧﺴﺒﺖ ﺑﻪﺩﻳﮕﺮﺍﻥ ﻭ ﺑﻪﻋﻨﻮﺍﻥ ﺍﺻﻞ ﺍﺧﻼﻗـﻲ‬
‫ﺩﺭﺟﻪ ﺍﻭﻝ ﺩﺭ ﻣﻴﺎﻥ ﺯﻧﺎﻥ ﺑﻪﺣﺴـﺎﺏ ﺁﻭﺭﺩ‪ .‬ﻧﻜﺘﺔ ﺩﻳﮕﺮ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺩﻳﺪﮔﺎﻫﻬﺎﻱ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ژﻧﺘﻴﻚ‪،‬‬
‫ﻛﻪ ﭘﺎﻳﺔ ﻧﮕﺮﺵ ﺍﻳﻦ ﺩﺍﻧﺸﻤﻨﺪ ﺑﻪ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺍﺳﺖ‪ ،‬ﻧﻤﻲﺗﻮﺍﻥ ﺗﺒﻴﻴﻦ ﻗﺎﺑﻞﻗﺒﻮﻟﻲ ﺍﺯ ﺗﻔﺎﻭﺗﻬـﺎﻱ ﺍﺧﻼﻗـﻲ‬
‫ﻣﻮﺭﺩ ﺍﺩﻋﺎﻱ ﻣﺬﻛﻮﺭ ﺍﺭﺍﺋﻪ ﻛﺮﺩ‪ .‬ﺟﺪﺍ ﺍﺯ ﻧﮕﺮﺷﻬﺎﻱ ﭘﺎﻳﻪﺍﻱ ﻓﻤﻴﻨﻴﺴﺘﻲ ﺩﺭ ﺩﻳﺪﮔﺎﻩ ﮔﻴﻠﻴﮕـﺎﻥ‪ ,‬ﺍﺣﺘﻤـﺎﻝ ﺩﺍﺭﺩ‬
‫ﻛﻪ ﺗﻔﺎﻭﺕ ﺩﺭﮔﻴﺮﻳﻬﺎﻱ ﺍﻗﺘﺼﺎﺩﻱ ﻣﻴﺎﻥ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﺩﺭ ﻛﺸـﻮﺭﻫﺎﻱ ﻏﺮﺑـﻲ ﻭ ﻧﻴـﺰ ﻣﺮﺍﻗﺒﺘﻬـﺎﻱ ﻃﺒﻴﻌـﻲ‬
‫ﻣﺎﺩﺭﺍﻥ ﺍﺯ ﻓﺮﺯﻧﺪﺍﻥ ﺳﺒﺐ ﻧﺘﻴﺠﻪﮔﻴﺮﻳﻬﺎﻱ ﻧﺎﻣﻄﻤﺌﻦ ﻣﺤﻘﻖ ﻣﺬﻛﻮﺭ ﺩﺭ ﺑﺎﺭﺓ ﺗﻔﺎﻭﺕ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻣﺮﺩﺍﻥ ﻭ‬
‫ﺯﻧﺎﻥ ﺷﺪﻩ ﺑﺎﺷﺪ‪.‬‬
‫ﭘﻴﺎژﻩ ﻭ ﻛﻮﻟﺒﺮگ ﻭ ﺳﺎﻳﺮ ﺭﻭﺍﻥﺷﻨﺎﺳﺎﻥ ﺷﻨﺎﺧﺘﻲ ﻧﻘﺶ ﻭﺍﻟﺪﻳﻦ ﻭ ﺷﻴﻮﺓ ﻓﺮﺯﻧـﺪﭘﺮﻭﺭﻱ ﺩﺭ ﭼﮕـﻮﻧﮕﻲ‬
‫ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻛﻮﺩﻛﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﺭﺍ ﺩﺭ ﺍﻭﻟﻮﻳﺖ ﺗﻮﺟﻪ ﺧﻮﺩ ﻗﺮﺍﺭ ﻧﺪﺍﺩﻩﺍﻧـﺪ‪ ،‬ﺍﻣـﺎ ﻧﻈﺮﻳـﻪﻫـﺎﻱ ﺗﺤﻠﻴـﻞ‬

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‫‪- Colby‬‬
‫‪۹۹‬‬ ‫ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﻱ ﺑﺮﺍی ﭘﮋﻭﻫﺶ ﺩﺭ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ ﺍﻳﺮﺍﻥ ‪...‬‬

‫ﺭﻭﺍﻧﻲ ﻭ ﺭﻭﺍﻥﭘﻮﻳﺎﻳﻲ ﺑﺮ ﺍﻫﻤﻴﺖ ﺩﺭﺟﻪ ﺍﻭﻝ ﭼﮕﻮﻧﮕﻲ ﭘﺎﺳﺨﮕﻮﻳﻲ ﺑﻪ ﻧﻴﺎﺯﻫـﺎﻱ ﺩﻫـﺎﻧﻲ ﻛـﻮﺩﻙ‪ ،‬ﻧﺤـﻮﺓ‬
‫ﺁﻣﻮﺯﺵ ﺗﻮﺍﻟﺖ‪ ،‬ﭼﮕﻮﻧﮕﻲ ﻫﻤﺎﻧﻨﺪﺳﺎﺯﻱ ﻛﻮﺩﻙ ﺑـﺎ ﻭﺍﻟـﺪ ﻫﻤﺠـﻨﺲ ﻭ ﺷـﻜﻞﮔﻴـﺮﻱ ﻣﺘﻔـﺎﻭﺕ ﻫﻮﻳـﺖ‬
‫ﺭﻭﺍﻧﻲ‪ -‬ﺟﻨﺴﻲ ﺩﺭ ﭘﺴﺮﺍﻥ ﻭ ﺩﺧﺘﺮﺍﻥ‪ ،‬ﻧﻈﻢ ﻭ ﻣﻴـﺰﺍﻥ ﺳـﺨﺘﮕﻴﺮﻱ ﻭ ﭘﺮﺧﺎﺷـﮕﺮﻱ ﺩﺭ ﺧـﺎﻧﻮﺍﺩﻩ‪ ،‬ﺩﺭﻭﻧـﻲ‬
‫ﻛﺮﺩﻥ ﺗﺮﺱ ﺩﺭ ﻛﻮﺩﻙ ﺩﺭ ﺍﺯﺍﻱ ﺭﻓﺘﺎﺭﻫﺎﻱ ﻏﻴﺮﻗﺎﺑﻞ ﻗﺒﻮﻝ ﻭﻱ ﺍﺯ ﺟﺎﻧـﺐ ﻭﺍﻟـﺪﻳﻦ ﻭ ﺗﺤﻤﻴـﻞ ﻗـﺪﺭﺕ ﻭ‬
‫ﺗﺮﻙ ﻣﺤﺒﺖ ﺭﺍ ﻣﺒﻨﺎﻱ ﺷﻜﻞﮔﻴﺮﻱ ﻭﺟﺪﺍﻥ ﺍﺧﻼﻗـﻲ ﺩﺍﻧﺴـﺘﻪ ﻭ ﺑـﺮ ﺍﻫﻤﻴـﺖ ﺁﻧﻬـﺎ ﺩﺭ ﺭﻓﺘـﺎﺭ ﺍﺧﻼﻗـﻲ ﻭ‬
‫ﻏﻴﺮﺍﺧﻼﻗﻲ ﺗﺄﻛﻴﺪ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬

‫ﻣﺪﻝ ﻧﻈﺮﻱ ﺷﻜﻞﮔﻴﺮﻱ ﺭﺷﺪ ﺍﺧﻼﻗﻲ‬

‫ﺑﻪ ﺗﺮﺗﻴﺒﻲ ﻛﻪ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺷﺪ‪ ،‬ﺑﻪﻧﻈﺮ ﻣﺎ‪ ،‬ﺭﺷﺪ ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﺍﺧﻼﻗﻲ ﻓﺮﺩ‪ ،‬ﻧـﻪ ﻓﻘـﻂ ﺣﺎﺻـﻞ ﺭﺷـﺪ‬
‫ﺷﻨﺎﺧﺘﻲ ﻭ ﻳﺎﺩﮔﻴﺮﻱ ﺍﺟﺘﻤﺎﻋﻲ ﺑﺮﺍﻱ ﻓﻬﻢ ﻭﺿـﻌﻴﺖ ﺧـﻮﺩ ﻭ ﺩﻳﮕـﺮﺍﻥ ﻭ ﺗﺠـﺎﺭﺏ ﻋﻴﻨـﻲ ﻭ ﺭﻓﺘـﺎﺭﻱ ﺩﺭ‬
‫ﻣﻨﺎﺳﺒﺎﺕ ﺍﺟﺘﻤﺎﻋﻲ ﺍﺳﺖ‪ ،‬ﺑﻠﻜﻪ ﻧﺎﺷﻲ ﺍﺯ ﻇﺮﻓﻴﺘﻬﺎﻱ ﻧﻬﻔﺘﺔ ﻃﺒﻴﻌﺖ ﺍﻧﺴﺎﻧﻲ ﻭ ﺳﺎﺧﺘﺎﺭ ﭘﻴﭽﻴﺪﺓ ﺍﻧﮕﻴﺰﺷﻲ ﻭ‬
‫ﻋﺎﻃﻔﻲ ﺍﻭ ﻧﻴﺰ ﻫﺴﺖ‪ .‬ﺑﻪﺑﻴﺎﻥ ﺩﻳﮕﺮ‪ ،‬ﺭﻓﺘﺎﺭ ﺍﺟﺘﻤـﺎﻋﻲ ﻭ ﺍﺧﻼﻗـﻲ‪ ،‬ﺟـﺪﺍ ﺍﺯ ﻇﺮﻓﻴﺘﻬـﺎﻱ ﻃﺒﻴﻌـﻲ ﺁﺩﻣـﻲ ﻭ‬
‫ﺗﻮﺍﻧﺎﻳﻲ ﺗﻤﻴﺰ ﺧﻮﺏ ﻭ ﺑﺪ‪ ،‬ﺩﺳﺖﻛﻢ ﺩﺍﺭﺍﻱ ﭼﻬﺎﺭ ﺟﻨﺒﺔ ﺍﻧﮕﻴﺰﺷـﻲ ﻭ ﻋـﺎﻃﻔﻲ‪ ،‬ﺭﺷـﺪ ﺗﻔﻜـﺮ ﻭ ﻗﻀـﺎﻭﺕ‬
‫ﻋﻘﻠﻲ‪ ،‬ﻭﺍﻗﻌﻪﻫﺎ ﻭ ﺗﺠﺎﺭﺏ ﻋﻴﻨﻲ ﺭﻓﺘﺎﺭﻱ‪ ،‬ﻭ ﻭﺿﻌﻴﺖ ﻋﻤﻮﻣﻲ ﺯﻧﺪﮔﻲ ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﺁﻣﻮﺯﺷﻲ ﻭ ﻓﺮﻫﻨﮕـﻲ‬
‫ﺍﺳﺖ‪ .‬ﺑﺮﺍﻱ ﺭﻭﺷﻦﺗﺮ ﺷﺪﻥ ﻣﺒﺎﻧﻲ "ﻧﻈﺮﻳﺔ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻣﺒﺘﻨﻲ ﺑﺮ ﺑﻨﻴﺎﻧﻬﺎﻱ ﺣﻜﻤﺖ ﻭ ﻓﺮﻫﻨـﮓ ﻣﻠّـﻲ ﻭ‬
‫ﺩﺍﻧﺶ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ"‪ ،‬ﺍﻟﮕﻮﻱ ﻧﻈﺮﻱ ﺯﻳﺮ ﺭﺍ ﻛﻪ ﻧﺸﺎﻥﺩﻫﻨﺪﺓ ﻋﻮﺍﻣﻞ ﻣﺆﺛﺮ ﺑﺮ ﺷﻜﻞﮔﻴﺮﻱ ﻭ ﺭﺷﺪ ﺍﺧﻼﻗـﻲ‬
‫ﺍﺳﺖ‪ ،‬ﺍﺭﺍﺋﻪ ﻣﻲﻛﻨﻴﻢ‪.‬‬

‫ﺍﻟﮕﻮﻱ ﻧﻈﺮﻱ ﺷﻜﻞﮔﻴﺮﻱ ﺭﺷﺪ ﺍﺧﻼﻗﻲ‬

‫ﻣﺤﻴﻂ ﺍﺟﺘﻤﺎﻋﯽ ﻭ ﺁﻣﻮﺯﺷﯽ ﻭ‬

‫ﻓﺮﻫﻨﮕﯽ‬

‫ﺍﻧﮕﻴﺰﺷ‬ ‫ﺗﻮﺍﻧﺎﻳ‬ ‫ﻓﻄﺮﺕ‬

‫ﺗﺠﺎﺭﺏ‬ ‫ﺭﺷﺪ‬
‫ﻫﺎ ﻭ‬ ‫ی‬ ‫ﻭ‬
‫ﻋﻴﻨﯽ‬
‫ﺗﻔﮑﺮ ﻭ‬ ‫ﻋﻮﺍﻃﻒ‬ ‫ﺑﺎﻟﻘﻮﺓ‬ ‫ﻃﺒﻴﻌﺖ‬
‫ﻭ‬
‫ﺍﻧﺴﺎﻧﯽ‬ ‫ﺗﻤﻴﺰ‬ ‫ﺁﺩﻣﯽ‬
‫ﺭﻓﺘﺎﺭ‬ ‫ﻗﻀﺎﻭﺕ‬
‫ی‬ ‫ﺧﻮﺏ ﻭ‬
‫ﺷﻨﺎﺧﺘ‬

‫ﺷﮑﻞﮔﻴﺮی ﺭﺷﺪ‬
‫ﺍﺧﻼﻗﯽ‬
 ‫ﺷﻤﺎﺭﺓ ‪ ،۱۱‬ﺳﺎﻝ ﭼﻬﺎﺭﻡ‪ ،‬ﺑﻬﺎﺭ ‪۱۳۸٤‬‬ ‫ﻓﺼﻠﻨﺎﻣﺔ ﻧﻮﺁﻭﺭﻱﻫﺎی ﺁﻣﻮﺯﺷﻰ‬ ‫‪۱۰۰‬‬

‫ﺑﺎ ﺗﻜﻴﻪ ﺑﺮ ﺍﻟﮕﻮﻱ ﻓﻮﻕ‪ ،‬ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻭ ﻗﻮﺍﻧﻴﻦ ﻭ ﺍﺭﺯﺷﻬﺎﻱ ﺍﺧﻼﻗﻲ‪ ،‬ﺟﺪﺍ ﺍﺯ ﺗﻮﺟﻪ ﺑﻪ ﺑﻨﻴﺎﺩﻫﺎﻱ‬
‫ﻃﺒﻴﻌﻲ ﺁﻥ‪ ،‬ﺑﺎﻳﺪ ﺩﺳﺖ‪‬ﻛﻢ ﺍﺯ ﭼﻬﺎﺭ ﻧﻈﺮ ﻣﻮﺭﺩ ﻣﻄﺎﻟﻌﻪ ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪:‬‬
‫ﺍﻭﻝ‪ ,‬ﺍﻧﮕﻴﺰﺵ ﺍﺧﻼﻗﻲ ﻛﻪ ﺩﺭﺑﺮﮔﻴﺮﻧﺪﺓ ﺍﻭﻟﻮﻳﺖ ﺩﺍﺩﻥ ﺑﻪﺍﺭﺯﺷﻬﺎﻱ ﺍﺧﻼﻗﻲ ﻣﻌﻴﻦ ﺑﺮ ﺳﺎﻳﺮ ﺍﺭﺯﺷﻬﺎ‬
‫ﺍﺳﺖ‪ .‬ﻣﺮﺩﻡ ﺩﺍﺭﺍﻱ ﺍﺭﺯﺷﻬﺎﻱ ﮔﻮﻧﺎﮔﻮﻧﻲ ﻫﺴﺘﻨﺪ ﻛﻪ ﺑﻪﺷﺨﺼﻴﺖ ﻭ ﻣﻨﺶ ﻭ ﻋﺎﺩﺍﺕ ﺁﻧﺎﻥ ﻣﺮﺑﻮﻁ ﺍﺳﺖ‪ .‬ﺑﺮ‬
‫ﭼﻨﻴﻦ ﺍﺳﺎﺳﻲ ﺍﺳﺖ ﻛﻪ ﻣﺜﻼً ﺑﺮﺧﻲ ﺑﻪﺣﺎﻻﺕ ﻋﺎﻃﻔﻲ ﻭ ﺍﺣﺴﺎﺳﻲ ﺩﺭﻭﻥ ﺧﻮﺩ ﺑﻴﺸﺘﺮ ﺍﻫﻤﻴﺖ ﻣﻲﺩﻫﻨﺪ‪,‬‬
‫ﺑﺮﺧﻲ ﺑﻪﺭﻭﺍﺑﻂ ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﺷﻐﻠﻲ ﺧﻮﻳﺶ ﺍﻫﻤﻴﺖ ﻣﻲﺩﻫﻨﺪ‪ ,‬ﻭ ﺑﺮﺧﻲ ﺩﻳﮕﺮ ﺑﻪﺍﻣﻮﺭ ﻓﺮﻫﻨﮕﻲ ﻭ ﻫﻨﺮﻱ‬
‫ﺑﻴﺸﺘﺮ ﺗﻮﺟﻪ ﺩﺍﺭﻧﺪ‪ .‬ﺩﺭﺟﺔ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺍﻓﺮﺍﺩ ﺑﻪﻣﻴﺰﺍﻥ ﺍﻫﻤﻴﺖ ﻭ ﺍﺭﺯﺷﻲ ﺑﺴﺘﮕﻲ ﺩﺍﺭﺩ ﻛﻪ ﺑﺮﺍﻱ ﺍﻣﻮﺭ‬
‫ﺍﺧﻼﻗﻲ ﻗﺎﺋﻞ ﻫﺴﺘﻨﺪ‪.‬‬
‫ﻼ‪,‬‬
‫ﺩﻭﻡ‪ ,‬ﭼﮕﻮﻧﮕﻲ ﺍﺳﺘﺪﻻﻝ ﻳﺎ ﺗﻔﻜﺮ ﺩﺭﺑﺎﺭﺓ ﺭﻓﺘﺎﺭﻫﺎﻳﻲ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺍﻣﻮﺭ ﺍﺧﻼﻗﻲ ﻣﺮﺗﺒﻂ ﺍﺳﺖ‪ .‬ﻣﺜ ً‬
‫ﻭﻗﺘﻲ ﻛﻪ ﺍﺯ ﻳﻚ ﺩﺍﻧﺶﺁﻣﻮﺯ ﻧﻮﺟﻮﺍﻥ ﺩﺑﻴﺮﺳﺘﺎﻧﻲ ﺩﺭﺑﺎﺭﺓ ﺗﻘﻠﺐ ﺩﺭ ﺍﻣﺘﺤﺎﻧﺎﺕ ﺳﺆﺍﻝ ﺷﻮﺩ ﺍﺯ ﻧﻮﻉ‬
‫ﺍﺳﺘﺪﻻﻟﻲ ﻛﻪ ﻭﻱ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻣﻲﻛﻨﺪ ﻣﻲﺗﻮﺍﻥ ﻳﻜﻲ ﺍﺯ ﺟﻨﺒﻪﻫﺎﻱ ﻋﻤﻞ ﺍﺧﻼﻗﻲ ﻳﺎ ﻏﻴﺮﺍﺧﻼﻗﻲ ﻭﻱ ﺭﺍ‬
‫ﻣﻮﺭﺩ ﻣﻄﺎﻟﻌﻪ ﻗﺮﺍﺭ ﺩﺍﺩ‪.‬‬
‫ﺳﻮﻡ‪ ,‬ﭼﮕﻮﻧﮕﻲ ﺭﻓﺘﺎﺭ ﻓﺮﺩ ﺩﺭ ﻣﻮﻗﻌﻴﺘﻬﺎﻱ ﻣﻌﻴﻨﻲ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﺭﻓﺘﺎﺭ ﺟﻨﺒﺔ ﺍﺧﻼﻗﻲ ﻳﺎ ﻏﻴﺮﺍﺧﻼﻗﻲ‬
‫ﻼ‪ ,‬ﺑﺮﺭﺳﻲ ﺩﻻﻳﻞ ﻭ ﺯﻣﻴﻨﻪﻫﺎ ﻭ ﻓﺮﺁﻳﻨﺪ ﺗﻘﻠﺐ ﺑﺮﺧﻲ ﺍﺯ ﻧﻮﺟﻮﺍﻧﺎﻥ ﺩﺭ ﺍﻣﺘﺤﺎﻧﺎﺕ ﺩﺭﺳﻲ‬
‫ﭘﻴﺪﺍ ﻣﻲﻛﻨﺪ‪ .‬ﻣﺜ ً‬
‫ﻣﺪﺭﺳﻪ ﺟﻨﺒﻪﺍﻱ ﺩﻳﮕﺮ ﺍﺯ ﻣﻄﺎﻟﻌﺔ ﺍﺧﻼﻕ ﺍﺳﺖ‪.‬‬
‫ﻼ‪ ,‬ﺩﺭ ﺑﺎﺭﺓ ﻣﺴﺌﻠﺔ‬
‫ﭼﻬﺎﺭﻡ‪ ,‬ﭼﮕﻮﻧﮕﻲ ﺍﺣﺴﺎﺱ ﻭ ﺣﺎﻟﺖ ﺭﻭﺣﻲ ﻓﺮﺩ ﺩﺭ ﺑﺎﺭﺓ ﺍﻣﻮﺭ ﺍﺧﻼﻗﻲ ﺍﺳﺖ‪ .‬ﻣﺜ ً‬
‫ﺗﻘﻠﺐ ﺩﺭ ﺍﻣﺘﺤﺎﻧﺎﺕ ﺩﺭﺳﻲ ﻣﻲﺗﻮﺍﻥ ﺑﺮﺭﺳﻲ ﻛﺮﺩ ﻛﻪ ﺁﻳﺎ ﺣﺎﻟﺖ ﺭﻭﺣﻲ ﻧﻮﺟﻮﺍﻧﻲ ﻛﻪ ﺩﺳﺖ ﺑﻪﺗﻘﻠﺐ‬
‫ﻣﻲﺯﻧﺪ ﺑﺎ ﺍﺣﺴﺎﺱ ﺗﻘﺼﻴﺮ ﻫﻤﺮﺍﻩ ﺍﺳﺖ ﻳﺎ ﻧﻪ‪ .‬ﭼﮕﻮﻧﮕﻲ ﺍﻳﻦ ﺍﺣﺴﺎﺱ ﻓﺮﺩ ﺩﺭ ﺟﺮﻳﺎﻥ ﺭﻓﺘﺎﺭ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ‬
‫ﺑﻪﻣﺎ ﻛﻤﻚ ﻣﻲﻛﻨﺪ ﻛﻪ ﭘﻴﺶﺑﻴﻨﻲ ﻛﻨﻴﻢ‪ ،‬ﺁﻳﺎ ﺍﻳﻦ ﻓﺮﺩ ﺩﺭ ﻣﻮﺍﺭﺩ ﻣﺸﺎﺑﻪ ﺑﺎﺯﻫﻢ ﺩﺳﺖ ﺑﻪﭼﻨﻴﻦ ﻋﻤﻠﻲ ﺧﻮﺍﻫﺪ‬
‫ﺯﺩ ﻳﺎ ﻧﻪ‪.‬‬
‫ﺗﺮﺩﻳﺪﻱ ﻧﻴﺴﺖ ﻛﻪ ﺍﻳﻦ ﭼﻬﺎﺭ ﺟﻨﺒﺔ ﺍﺧﻼﻕ‪ ,‬ﻳﻌﻨﻲ ﺍﻧﮕﻴﺰﺵ ﻭ ﻧﻮﻉ ﺗﻔﻜﺮ ﻭ ﺭﻓﺘﺎﺭ ﻭ ﺍﺣﺴﺎﺱ‬
‫ﺍﺧﻼﻗﻲ‪ ,‬ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺩﺭﻭﻧﻲ ﺑﺎ ﻳﻜﺪﻳﮕﺮﻧﺪ‪ .‬ﺩﺭ ﻣﺜﺎﻝ ﻓﻮﻕ‪ ,‬ﻭﻗﺘﻲ ﻛﻪ ﺑﻪﺑﺮﺭﺳﻲ ﺭﻓﺘﺎﺭ ﻓﺮﺩ ﺩﺭ ﺍﻣﺘﺤﺎﻥ‬
‫ﻣﻲﭘﺮﺩﺍﺯﻳﻢ ﻧﻤﻲﺗﻮﺍﻧﻴﻢ ﺭﻓﺘﺎﺭ ﺍﻭ ﺭﺍ ﺍﺯ ﺍﻧﮕﻴﺰﻩﻫﺎ ﻭ ﺍﺳﺘﺪﻻﻝ ﻭ ﺍﺣﺴﺎﺱ ﻭﻱ ﺩﺭ ﺍﺟﺮﺍﻱ ﻋﻤﻞ ﻏﻴﺮﺍﺧﻼﻗﻲ‬
‫ﻣﺬﻛﻮﺭ ﺟﺪﺍ ﻛﻨﻴﻢ‪ .‬ﺑﻪﻫﺮﺻﻮﺭﺕ‪ ,‬ﻭﺿﻌﻴﺖ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻓﺮﺩ ﻣﺴﺌﻠﻪﺍﻱ ﭼﻨﺪ ﺑ‪‬ﻌﺪﻱ ﺍﺳﺖ ﻭ ﻧﻤﻲﺗﻮﺍﻥ‬
‫ﻼ ﺍﺯ ﻧﻈﺮ ﻧﻮﻉ ﺍﺳﺘﺪﻻﻝ ﻳﺎ ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ‪ ,‬ﻛﻪ ﻣﻮﺭﺩ ﻧﻈﺮ ﻏﺎﻟﺐ ﻧﻈﺮﻳﻪﻫﺎﻱ‬‫ﺁﻥﺭﺍ ﻓﻘﻂ ﺍﺯ ﻳﻚ ﺟﻨﺒﻪ‪ ,‬ﻣﺜ ً‬
‫ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﺩﺭ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺍﺳﺖ‪ ,‬ﺑﺮﺭﺳﻲ ﻛﺮﺩ‪.‬‬
‫ﺩﺭ "ﻧﻈﺮﻳﺔ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻣﺒﺘﻨﻲ ﺑﺮ ﺣﻜﻤﺖ ﻭ ﻓﺮﻫﻨﮓ ﻣﻠّﻲ ﻭ ﺩﺍﻧﺶ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ"‪ ،‬ﻓﺮﺽ ﻣﺎ ﺁﻥ‬
‫ﺍﺳﺖ ﻛﻪ ﻭﺟﻮﺩ ﻛﻮﺩﻙ ﻣﻤﻠﻮ ﺍﺯ ﺑﺬﺭﻫﺎﻱ ﺭﺷﺪ ﻭ ﻛﻤﺎﻝ ﺍﺳﺖ‪ .‬ﻃﺒﻴﻌﺖ ﺁﺩﻣﻲ ﻛﻪ ﺩﺭ ﺟﺮﻳﺎﻥ ﺯﻧﺪﮔﻲ‬
‫ﺍﺟﺘﻤﺎﻋﻲ ﺑﺎ ﻭﻳﮋﮔﻴﻬﺎﻱ ﺍﺧﻼﻗﻲ ﻭ ﻏﻴﺮﺍﺧﻼﻗﻲ ﺷﻜﻞ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ ،‬ﻫﻢ ﺯﻣﻴﻨﻪﺳﺎﺯ ﺭﺷﺪ ﻭ ﻛﻤﺎﻝ ﻛﻮﺩﻛﺎﻥ‬
‫ﻭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﻭ ﻫﻢ ﭘﺎﻳﺔ ﺑﺪﻳﻬﺎ ﻭ ﺯﻭﺍﻝ ﺗﺪﺭﻳﺠﻲ ﺍﺧﻼﻕ ﺁﻧﺎﻥ ﺍﺳﺖ‪ .‬ﻣﻄﺎﻟﻌﺔ ﭼﮕﻮﻧﮕﻲ ﺷﻜﻞﮔﻴﺮﻱ ﺭﺷﺪ‬
‫ﺍﺧﻼﻗﻲ ﻧﻴﺰ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪﻣﻬﻤﺘﺮﻳﻦ ﻳﺎﻓﺘﻪﻫﺎﻱ ﺩﺍﻧﺶ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﺭﺷﺪ ﻓﺮﺩ‪ ,‬ﺑﺎ ﺑﻬﺮﻩﮔﻴﺮﻱ ﺍﺯ ﻓﻠﺴﻔﺔ ﻭﺍﻗﻊ‬
‫ﺑﻴﻨﻲ ﻭ ﺧﺮﺩﮔﺮﺍﻳﻲ ﻭ ﻓﺮﻫﻨﮓ ﻣﻠﻲ ﻭ ﺑﺎ ﺗﻜﻴﻪ ﺑﺮ ﺣﻜﻤﺖ ﻭ ﻋﺮﻓﺎﻥ ﺍﻳﺮﺍﻧﻲ‪ ,‬ﺍﻣﻜﺎﻥﭘﺬﻳﺮ ﺍﺳﺖ‪ .‬ﺑﺮ ﭼﻨﻴﻦ‬
‫‪۱۰۱‬‬ ‫ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﻱ ﺑﺮﺍی ﭘﮋﻭﻫﺶ ﺩﺭ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ ﺍﻳﺮﺍﻥ ‪...‬‬

‫ﺍﺳﺎﺳﻲ ﺍﺳﺖ ﻛﻪ ﻣﻲﺗﻮﺍﻥ ﻣﺮﺍﺣﻞ ﺭﺷﺪ ﺍﺧﻼﻕ ﺭﺍ‪ ,‬ﺍﺯ ﺧﺮﺩﺳﺎﻟﻲ ﺗﺎ ﺩﻭﺭﺓ ﭘﺨﺘﮕﻲ ﺯﻧﺪﮔﻲ ﺑﺰﺭﮔﺴﺎﻟﻲ‪،‬‬
‫ﻓﺮﺿﻴﻪﺳﺎﺯﻱ ﻭ ﺁﺯﻣﻮﻥ ﻛﺮﺩ‪ .‬ﺩﺭﻳﺎﻓﺖ ﻣﺎ ﺍﺯ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺁﻥﺍﺳﺖ ﻛﻪ ﺗﺤﻮﻝ ﻓﺮﺩ ﺩﺭ ﺍﻳﻦ ﻣﺮﺍﺣﻞ ﺭﺷﺪﻱ‪,‬‬
‫ﺑﻪﺻﻮﺭﺗﻲ ﭘﻮﻳﺎ ﻭ ﺗﺪﺭﻳﺠﻲ ﻭ ﻃﻮﻻﻧﻲ ﻭ ﺗﺮﺍﻛﻤﻲ ﻭ ﺑﺎ ﺍﻓﺖ ﻭﺧﻴﺰﻫﺎﻱ ﻓﺮﺍﻭﺍﻥ ﺭﺥ ﻣﻲﺩﻫﺪ ﻭ ﻫﺮﭼﻨﺪ ﺩﺭ‬
‫ﺯﻣﺎﻧﻲ ﻣﻌ ‪‬ﻴﻦ ﻭﻳﮋﮔﻴﻬﺎﻱ ﻳﻚ ﺩﻭﺭﻩ ﺑﺮ ﺳﺎﺧﺘﺎﺭ ﺭﻭﺍﻥﺷﻨﺎﺧﺘﻲ ﺍﺧﻼﻗﻲ ﻓﺮﺩ ﺗﺴﻠﻂ ﺑﻴﺸﺘﺮﻱ ﺩﺍﺭﺩ ﺍﻣﺎ‪,‬‬
‫ﺗﺮﻛﻴﺐ ﭘﻴﭽﻴﺪﻩﺍﻱ ﺍﺯ ﺑﺮﺧﻲ ﻭﻳﮋﮔﻴﻬﺎﻱ ﻣﺮﺍﺣﻞ ﺩﻳﮕﺮ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺭﺍ ﻧﻴﺰ ﻣﻲﺗﻮﺍﻥ ﺩﺭ ﻫﺮ ﺩﻭﺭﻩ ﺩﺭ ﻳﻚ‬
‫ﻓﺮﺩ ﻣﺸﺎﻫﺪﻩ ﻛﺮﺩ‪ .‬ﭘﮋﻭﻫﺸﻲ ﻣﻮﺿﻮﻉ ﺍﻳﻦ ﻣﻘﺎﻟﻪ‪ ،‬ﺩﺭ ﭘﻲ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﭼﻨﻴﻦ ﻧﻈﺮﻳﻪﺍﻱ ﺭﺍ ﺑﻴﺎﺯﻣﺎﻳﺪ ﻭ ﻣﻮﺭﺩ‬
‫ﺑﺮﺭﺳﻲ ﻋﻠﻤﻲ ﻗﺮﺍﺭ ﺩﻫﺪ‪ .‬ﻣﺎ ﻫﻤﭽﻨﻴﻦ ﺳﻌﻲ ﻛﺮﺩﻩﺍﻳﻢ ﻛﻪ ﺑﺮ ﺍﺳﺎﺱ ﺍﻟﮕﻮﻱ ﻧﻈﺮﻱ ﺷﻜﻞﮔﻴﺮﻱ ﺭﺷﺪ‬
‫ﺍﺧﻼﻗﻲ‪ ،‬ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻟﻪ ﺍﺭﺍﺋﻪ ﺷﺪ‪ ،‬ﻣﺮﺍﺣﻞ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻛﻮﺩﻛﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﻛﻮﺩﻛﺴﺘﺎﻧﻲ ﻭ ﺩﺑﺴﺘﺎﻧﻲ‬
‫ﻭ ﺭﺍﻫﻨﻤﺎﻳﻲ ﻭ ﺩﺑﻴﺮﺳﺘﺎﻧﻲ ﻭ ﭘﻴﺶﺩﺍﻧﺸﮕﺎﻫﻲ ﺍﻳﺮﺍﻥ ﺭﺍ ﻓﺮﺿﻴﻪﺳﺎﺯﻱ ﻭ ﺁﺯﻣﻮﻥ ﻛﻨﻴﻢ‪ .‬ﺣﺎﺻﻞ ﻳﺎﻓﺘﻪﻫﺎﻱ‬
‫ﺩﻳﮕﺮ ﺍﻳﻦ ﺗﺤﻘﻴﻖ ﺩﺭ ﺁﻳﻨﺪﺓ ﻧﺰﺩﻳﻚ ﻣﻨﺘﺸﺮ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬

‫ﻓﻬﺮﺳﺖ ﻣﻨﺎﺑﻊ‬

‫ﺍﺑﻦ ﻣﺴﻜﻮﻳﻪ )‪ .(1369‬ﺍﺧﻼﻕ ﻭ ﺭﺍﻩ ﺳﻌﺎﺩﺕ )ﻃﻬﺎﺭﺓ ﺍﻻﻋﺮﺍﻕ ﺍﺑﻦ ﻣﺴﻜﻮﻳﻪ(‪) .‬ﺍﻗﺘﺒﺎﺱ ﻭ ﺗﺮﺟﻤﺔ ﻳﻚ ﺑﺎﻧﻮﻱ ﺍﺻﻔﻬﺎﻧﻲ(‪ .‬ﭼﺎپ‬
‫ﺩﻭﻡ‪ ,‬ﺗﻬﺮﺍﻥ‪ :‬ﻣﺆﺳﺴﺔ ﺗﺤﻘﻴﻘﺎﺗﻲ ﻭ ﺍﻧﺘﺸﺎﺭﺍﺗﻲ ﻓﻴﺾ ﻛﺎﺷﺎﻧﻲ‪.‬‬

‫ﺍﺣﻤﺪ ﭘﻨﺎﻩ‪ ,‬ﻣﺤﻤﺪ )‪ .(1377‬ﺑﺮﺭﺳﻲ ﻭ ﻣﻘﺎﻳﺴﺔ ﺗﺤﻮﻝ ﺷﻨﺎﺧﺘﻲ ﻭ ﺍﺧﻼﻗﻲ ﺩﺭ ﻛﻮﺩﻛﺎﻥ ﺷﻬﺮﻱ ﻭ ﺭﻭﺳﺘﺎﻳﻲ‪ .‬ﻛﺎﺭﺷﻨﺎﺳـﻲ ﺍﺭﺷـﺪ‬
‫)ﻛﻮﺩﻛﺎﻥ ﺍﺳﺘﺜﻨﺎﺋﻲ(‪ .‬ﺗﻬﺮﺍﻥ‪ :‬ﺩﺍﻧﺸﮕﺎﻩ ﺗﻬﺮﺍﻥ‪ ,‬ﺩﺍﻧﺸﻜﺪﺓ ﺭﻭﺍﻧﺸﻨﺎﺳﻲ ﻭ ﻋﻠﻮﻡ ﺗﺮﺑﻴﺘﻲ‪ .‬ﺑﻪ ﺭﺍﻫﻨﻤﺎﻳﻲ‪ :‬ﻣﻨﺼﻮﺭ‪ ,‬ﻣﺤﻤﻮﺩ‪.‬‬
‫ﺍﺧﻮﺍﻥ‪ ,‬ﻣﺤﻤﺪ )‪ .(1370-71‬ﻣﻘﺎﻳﺴﻪﺍﻱ ﻣﻴﺎﻥ ﺍﺧﻼﻕ ﻛﺎﻧﺖ ﻭ ﺍﺧﻼﻕ ﺍﺳﻼﻣﻲ‪ .‬ﭘﺎﻳﺎﻥﻧﺎﻣﺔ ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷﺪ )ﺍﻟﻬﻴﺎﺕ ﻭ ﻣﻌـﺎﺭﻑ‬
‫ﺍﺳﻼﻣﻲ(‪ .‬ﻗﻢ‪ :‬ﻣﺮﻛﺰ ﺗﺮﺑﻴﺖ ﻣﺪﺭﺱ ﺣﻮﺯﺓ ﻋﻠﻤﻴﺔ ﻗﻢ‪ .‬ﺑﻪ ﺭﺍﻫﻨﻤﺎﻳﻲ‪ :‬ﺍﺑﺮﺍﻫﻴﻤﻲ ﺩﻳﻨﺎﻧﻲ‪ ,‬ﻏﻼﻣﺤﺴﻴﻦ‪.‬‬
‫ﺍﺧﻮﺍﻥ‪ ,‬ﻣﺤﻤﺪ )‪ .(1373‬ﻣﻘﺎﻳﺴﺔ ﺍﺧﻼﻕ ﻛﺎﻧﺖ ﻭ ﺍﺧﻼﻕ ﺍﺳﻼﻣﻲ‪ .‬ﭼﺎپ ﺍﻭﻝ‪ ,‬ﻗﻢ‪ :‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﺍﺷﺮﺍﻕ‪.1373 ,‬‬
‫ﺍﺳﻤﺎﻋﻴﻠﻲ‪ ,‬ﻣﻌﺼﻮﻣﻪ )‪ .(1378‬ﻣﻘﺎﻳﺴﺔ ﺭﺷﺪ ﻭ ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ ﻭ ﺭﺷﺪ ﺷﻨﺎﺧﺘﻲ ﺩﺭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﻋﺎﺩﻱ ﻭ ﺑﺰﻫﻜﺎﺭ ﺳﻨﻴﻦ ‪12-17‬‬
‫ﺳﺎﻟﺔ ﺷﻬﺮ ﻣﺸﻬﺪ‪ .‬ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷﺪ )ﺭﻭﺍﻧﺸﻨﺎﺳﻲ ﺑﺎﻟﻴﻨﻲ(‪ .‬ﻣﺸﻬﺪ‪ :‬ﺩﺍﻧﺸﮕﺎﻩ ﻓﺮﺩﻭﺳﻲ‪ ,‬ﺩﺍﻧﺸـﻜﺪﺓ ﻋﻠـﻮﻡ ﺗﺮﺑﻴﺘـﻲ ﻭ ﺭﻭﺍﻧﺸﻨﺎﺳـﻲ‪ .‬ﺑـﻪ‬
‫ﺭﺍﻫﻨﻤﺎﻳﻲ‪ :‬ﻟﻄﻒﺁﺑﺎﺩﻱ‪ ,‬ﺣﺴﻴﻦ‪.‬‬
‫ﭘﺮﻫﻴﺰﻛﺎﺭ‪ ,‬ﺍﺣﻤﺪ )‪ .(1375-76‬ﺑﺮﺭﺳﻲ ﺭﺍﺑﻄﺔ ﻫﻮﺵ ﻭ ﺗﺤﻮﻝ ﺍﺧﻼﻗﻲ ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ‪ .‬ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷﺪ )ﺗﺎﺭﻳﺦ ﻭ ﻓﻠﺴﻔﺔ ﺗﻌﻠﻴﻢ‬
‫ﻭ ﺗﺮﺑﻴﺖ ﺍﺳﻼﻣﻲ(‪ .‬ﺗﻬﺮﺍﻥ‪ :‬ﺩﺍﻧﺸﮕﺎﻩ ﺁﺯﺍﺩ ﺍﺳﻼﻣﻲ‪ ,‬ﻭﺍﺣﺪ ﺗﻬﺮﺍﻥ ﻣﺮﻛﺰﻱ‪ .‬ﺑﻪ ﺭﺍﻫﻨﻤﺎﻳﻲ‪ :‬ﻣﻮﺣﺪ‪ ,‬ﺻﻤﺪ‪.‬‬
‫ﺣﺎﺝ ﺍﺳﻤﺎﻋﻴﻠﻲ‪ ,‬ﻣﻬﺪﻱ )‪ .(1369-70‬ﺑﺮﺭﺳﻲ ﺗﺤﻮﻝ ﺍﺧﻼﻗﻲ ﺩﺭ ﻛﻮﺩﻛﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﻧﺎﺑﻴﻨﺎ‪ .‬ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷﺪ )ﻋﻠﻮﻡ ﺗﺮﺑﻴﺘﻲ(‪.‬‬
‫ﺗﻬﺮﺍﻥ‪ :‬ﺩﺍﻧﺸﮕﺎﻩ ﺗﻬﺮﺍﻥ‪ ,‬ﺩﺍﻧﺸﻜﺪﺓ ﺭﻭﺍﻧﺸﻨﺎﺳﻲ ﻭ ﻋﻠﻮﻡ ﺗﺮﺑﻴﺘﻲ‪ .‬ﺑﻪ ﺭﺍﻫﻨﻤﺎﻳﻲ‪ :‬ﻛﺪﻳﻮﺭ‪ ,‬ﭘﺮﻭﻳﻦ‪.‬‬

‫ﺣﺴﻴﻨﻲ ﺩﻭﻟﺖﺁﺑﺎﺩﻱ‪ ,‬ﻓﺎﻃﻤﻪ )‪ .(1370‬ﻭﺟﺪﺍﻥ ﺍﺧﻼﻗﻲ ﻭ ﺷﻴﻮﻩﻫﺎﻱ ﭘﺮﻭﺭﺵ ﺁﻥ‪ .‬ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷﺪ )ﻋﻠـﻮﻡ ﺗﺮﺑﻴﺘـﻲ(‪ .‬ﺗﻬـﺮﺍﻥ‪:‬‬
‫ﺩﺍﻧﺸﮕﺎﻩ ﺗﺮﺑﻴﺖ ﻣﺪﺭﺱ‪ ,‬ﺩﺍﻧﺸﻜﺪﺓ ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻲ‪ .‬ﺑﻪ ﺭﺍﻫﻨﻤﺎﻳﻲ‪ :‬ﺣﺠﺘﻲ‪ ,‬ﺳﻴﺪ ﻣﺤﻤﺪﺑﺎﻗﺮ‪.‬‬
‫ﺣﻘﻴﻘﻲ‪ ،‬ﺟﻤﺎﻝ؛ ﻛﻤﺎﻧﻲ‪ ،‬ﺟﻤﺸﻴﺪ؛ ﻭ ﺷﻜﺮﻛﻦ‪ ،‬ﺣﺴﻴﻦ )‪ .(1376‬ﺑﺮﺭﺳﻲ ﺭﺍﺑﻄﺔ ﺑﻴﻦ ﻣﺮﺍﺣﻞ ﻭ ﺭﺷﺪ ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ‪ ،‬ﻫـﻮﺵ‪،‬‬
‫ﺟﺎﻳﮕﺎﻩ ﻣﻬﺎﺭ‪ ،‬ﻭ ﺳﻄﺢ ﺗﺤﺼﻴﻼﺕ ﺩﺭ ﻣﻴﺎﻥ ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ ﭘﺎﻳﻪﻫﺎﻱ ﭘﻨﺠﻢ ﺍﺑﺘﺪﺍﻳﻲ‪ ،‬ﺳﻮﻡ ﺭﺍﻫﻨﻤﺎﻳﻲ‪ ،‬ﺳـﻮﻡ ﺩﺑﻴﺮﺳـﺘﺎﻥ‪ ،‬ﻭ ﺩﺍﻧﺸـﺠﻮﻳﺎﻥ‬
‫ﻣﺮﺍﻛﺰ ﺗﺮﺑﻴﺖ ﻣﻌﻠﻢ‪ .‬ﺍﻫﻮﺍﺯ‪ :‬ﺷﻮﺭﺍﻱ ﺗﺤﻘﻴﻘﺎﺕ ﺍﺩﺍﺭﺓ ﻛﻞ ﺁﻣﻮﺯﺵ ﻭ ﭘﺮﻭﺭﺵ ﺍﺳﺘﺎﻥ ﺧﻮﺯﺳﺘﺎﻥ‪.‬‬
 ‫ﺷﻤﺎﺭﺓ ‪ ،۱۱‬ﺳﺎﻝ ﭼﻬﺎﺭﻡ‪ ،‬ﺑﻬﺎﺭ ‪۱۳۸٤‬‬ ‫ﻓﺼﻠﻨﺎﻣﺔ ﻧﻮﺁﻭﺭﻱﻫﺎی ﺁﻣﻮﺯﺷﻰ‬ ‫‪۱۰۲‬‬

‫ﺧﻮﺵﺍﻧﺪﺍﻡ‪ ,‬ﻋﻠﻴﺮﺿﺎ )‪ .(1373‬ﺑﺮﺭﺳﻲ ﺭﺷﺪ ﻭ ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ ﺑﻴﻦ ﺩﺍﻧﺸﺠﻮﻳﺎﻥ ﻫﻨـﺮ ﺩﺍﻧﺸـﮕﺎﻩﻫـﺎﻱ ﺗﻬـﺮﺍﻥ ﺳـﺎﻝ ‪.72-73‬‬
‫ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷﺪ )ﻣﺸﺎﻭﺭﻩ(‪ .‬ﺗﻬﺮﺍﻥ‪ :‬ﺩﺍﻧﺸﮕﺎﻩ ﺗﺮﺑﻴﺖ ﻣﻌﻠﻢ‪ ,‬ﺩﺍﻧﺸﻜﺪﺓ ﻋﻠﻮﻡ ﺗﺮﺑﻴﺘﻲ‪ .‬ﺑﻪ ﺭﺍﻫﻨﻤﺎﻳﻲ‪ :‬ﻧﻮﺍﺑﻲﻧﮋﺍﺩ‪ ,‬ﺷﻜﻮﻩ‪.‬‬

‫ﺭﻧﺠﺒﺮ‪ ,‬ﻣﺤﻤﺪﺭﺿﺎ )‪ .(1376‬ﺗﺮﺑﻴﺖ ﻳﺎ ﺑﻨﺪ‪ ,‬ﺗﺮﺑﻴـﺖ‪ ,‬ﺍﺧـﻼﻕ ﺩﺭ ﺳـﺨﻦ ﺣﻜـﻴﻢ ﺳـﻌﺪﻱ ﺷـﻴﺮﺍﺯﻱ‪ .‬ﭼـﺎپ ﺍﻭﻝ‪ ,‬ﻗـﻢ‪ :‬ﻧﺸـﺮ‬
‫ﺩﺍﺭﺍﻟﺼﺎﺩﻗﻴﻦ‪.‬‬
‫ﺭﺿﺎﻳﻲ‪ ,‬ﻣﻨﻴﮋﻩ )‪ .(1372‬ﺭﺍﺑﻄﺔ ﺗﺤﻮﻝ ﺍﺧﻼﻗﻲ ﻧﻮﺟﻮﺍﻧﺎﻥ ﺩﺧﺘﺮ ﺑﺎ ﻧﮕﺮﺵﻫﺎﻱ ﺗﺮﺑﻴﺘﻲ ﻭﺍﻟﺪﻳﻦ‪ .‬ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷﺪ )ﻋﻠﻮﻡ ﺗﺮﺑﻴﺘﻲ(‪.‬‬
‫ﺗﻬﺮﺍﻥ‪ :‬ﺩﺍﻧﺸﮕﺎﻩ ﺗﺮﺑﻴﺖ ﻣﺪﺭﺱ‪ ,‬ﺩﺍﻧﺸﻜﺪﺓ ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻲ‪ .‬ﺑﻪ ﺭﺍﻫﻨﻤﺎﻳﻲ‪ :‬ﻛﺪﻳﻮﺭ‪ ,‬ﭘﺮﻭﻳﻦ‪.‬‬
‫ﺭﻫﻨﻤﺎ‪ ,‬ﺍﻛﺒﺮ )‪ .(1372‬ﺑﺮﺭﺳﻲ ﺗﺤﻮﻝ ﺍﺧﻼﻗﻲ ﻧﻮﺟﻮﺍﻧﺎﻥ ﺑﺰﻫﻜﺎﺭ ﻭ ﻣﻘﺎﻳﺴﺔ ﺁﻥ ﺑﺎ ﻧﻮﺟﻮﺍﻧﺎﻥ ﻋﺎﺩﻱ ﭘﺴﺮ‪ .‬ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷﺪ‪ .‬ﺗﻬﺮﺍﻥ‪:‬‬
‫ﺩﺍﻧﺸﮕﺎﻩ ﺗﺮﺑﻴﺖ ﻣﻌﻠﻢ‪ ,‬ﺩﺍﻧﺸﻜﺪﺓ ﻋﻠﻮﻡ ﺗﺮﺑﻴﺘﻲ‪ .‬ﺑﻪ ﺭﺍﻫﻨﻤﺎﻳﻲ‪ :‬ﻛﺪﻳﻮﺭ‪ ,‬ﭘﺮﻭﻳﻦ‪.‬‬

‫ﺳﻼﻣﺘﻲ‪ ,‬ﺳﻴﺪ ﻋﺒﺎﺱ )‪ .(1374‬ﺭﺍﺑﻄﺔ ﻫﻮﺵ ﻭ ﺗﺤﻮﻝ ﺍﺧﻼﻗﻲ ﺩﺭ ﭘﺴﺮﺍﻥ ﺭﺍﻫﻨﻤﺎﻳﻲ ﺷﻬﺮﺳﺘﺎﻥ ﺍﺭﺍﻙ‪ .‬ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷﺪ‪ .‬ﺗﻬﺮﺍﻥ‪:‬‬
‫ﺩﺍﻧﺸﮕﺎﻩ ﺗﺮﺑﻴﺖ ﻣﻌﻠﻢ‪ ,‬ﺩﺍﻧﺸﻜﺪﺓ ﻋﻠﻮﻡ ﺗﺮﺑﻴﺘﻲ‪ .‬ﺑﻪ ﺭﺍﻫﻨﻤﺎﻳﻲ‪ :‬ﻓﺮﺯﺍﺩ‪ ,‬ﻭﻟﻲﺍﷲ‪.‬‬
‫ﺳﻴﺎﺳﻲ‪ ,‬ﻋﻠﻲ ﺍﻛﺒﺮ )‪ .(1336‬ﻋﻠﻢ ﺍﺧﻼﻕ )ﻧﻈﺮﻱ ﻭ ﻋﻤﻠﻲ(‪ .‬ﺗﻬﺮﺍﻥ‪ :‬ﺩﺍﻧﺸﮕﺎﻩ ﺗﻬﺮﺍﻥ‪.‬‬

‫ﺻﺎﺣﺒﻲ‪ ,‬ﻋﻠﻲ )‪ .(1368-69‬ﺑﺮﺭﺳﻲ ﺭﺷﺪ ﻭ ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ ﻧﻮﺟﻮﺍﻧـﺎﻥ ﺗﻴﺰﻫـﻮﺵ ﻭ ﻣﻘﺎﻳﺴـﺔ ﺁﻧـﺎﻥ ﺑـﺎ ﻧﻮﺟﻮﺍﻧـﺎﻥ ﻋـﺎﺩﻱ‪.‬‬
‫ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷﺪ‪ .‬ﺗﻬﺮﺍﻥ‪ :‬ﺩﺍﻧﺸﮕﺎﻩ ﺗﻬﺮﺍﻥ‪ ,‬ﺩﺍﻧﺸﻜﺪﺓ ﺭﻭﺍﻧﺸﻨﺎﺳﻲ ﻭ ﻋﻠﻮﻡ ﺗﺮﺑﻴﺘﻲ‪ .‬ﺑﻪ ﺭﺍﻫﻨﻤﺎﻳﻲ‪ :‬ﻛﺪﻳﻮﺭ‪ ,‬ﭘﺮﻭﻳﻦ‪.‬‬
‫ﻃﻮﺳﻲ‪ ,‬ﺧﻮﺍﺟﻪ ﻧﺼﻴﺮﺍﻟﺪﻳﻦ )‪ .(1364‬ﺍﺧﻼﻕ ﻧﺎﺻﺮﻱ )ﺗﺼﺤﻴﺢ ﻣﺠﺘﺒﻲ ﻣﻴﻨﻮﻱ ﻭ ﻋﻠﻴﺮﺿـﺎ ﺣﻴـﺪﺭﻱ(‪ .‬ﭼـﺎپ ﺳـﻮﻡ‪ ,‬ﺗﻬـﺮﺍﻥ‪:‬‬
‫ﺍﻧﺘﺸﺎﺭﺍﺕ ﺧﻮﺍﺭﺯﻣﻲ‪.‬‬
‫ﻋﺴﮕﺮﻱ ﺭﺍﺑﺮﻱ‪ ,‬ﻓﺎﻃﻤﻪ )‪ .(1374‬ﺑﺮﺭﺳﻲ ﻭ ﺗﺤﻠﻴﻞ ﺷﻴﻮﻩﻫﺎﻱ ﺑﻴﺎﻥ ﻣﺴﺎﺋﻞ ﺍﺧﻼﻗﻲ ﺩﺭ ﺩﻩ ﺍﺛـﺮ ﺍﺩﺏ ﻓﺎﺭﺳـﻲ ﺗـﺎ ﻗـﺮﻥ ﻫﻔـﺘﻢ‪.‬‬
‫ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷﺪ )ﺍﺩﺑﻴﺎﺕ ﻓﺎﺭﺳﻲ(‪ .‬ﺗﻬﺮﺍﻥ‪ :‬ﺩﺍﻧﺸﮕﺎﻩ ﺗﺮﺑﻴﺖ ﻣﺪﺭﺱ‪ ,‬ﺩﺍﻧﺸﻜﺪﺓ ﺍﺩﺑﻴﺎﺕ ﻭ ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻲ‪ .‬ﺑﻪ ﺭﺍﻫﻨﻤﺎﻳﻲ‪ :‬ﺳﺠﺎﺩﻱ‪ ,‬ﻋﻠﻲ‪-‬‬
‫ﻣﺤﻤﺪ‪.‬‬
‫ﻏﺰﺍﻟﻲ‪ ,‬ﻣﺤﻤﺪ )‪ .(1377‬ﺍﺣﻴﺎء ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ )ﺭﺑﻊ ﻣﻨﺠﻴﺎﺕ(‪) .‬ﺗﺮﺟﻤﺔ ﻣﺆﻳﺪﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ ﺧﻮﺍﺭﺯﻣﻲ‪ ,‬ﺑﻪ ﻛﻮﺷﺶ ﺣﺴﻴﻦ ﺧـﺪﻳﻮ‬
‫ﺟﻢ(‪ .‬ﺝ ‪ ,4‬ﭼﺎپ ﺩﻭﻡ‪ ,‬ﺗﻬﺮﺍﻥ‪ :‬ﺷﺮﻛﺖ ﺍﻧﺘﺸﺎﺭﺍﺕ ﻋﻠﻤﻲ ﻭ ﻓﺮﻫﻨﮕﻲ‪.‬‬

‫ﻏﺰﺍﻟﻲ‪ ,‬ﻣﺤﻤﺪ )‪ .(1374‬ﺍﺣﻴﺎء ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ )ﺭﺑﻊ ﻣﻬﻠﻜﺎﺕ(‪) .‬ﺗﺮﺟﻤﺔ ﻣﺆﻳﺪﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ ﺧﻮﺍﺭﺯﻣﻲ‪ ,‬ﺑﻪ ﻛﻮﺷﺶ ﺣﺴﻴﻦ ﺧـﺪﻳﻮ‬
‫ﺟﻢ(‪ .‬ﺝ ‪ ,3‬ﭼﺎپ ﺳﻮﻡ‪ ,‬ﺗﻬﺮﺍﻥ‪ :‬ﺷﺮﻛﺖ ﺍﻧﺘﺸﺎﺭﺍﺕ ﻋﻠﻤﻲ ﻭ ﻓﺮﻫﻨﮕﻲ‪.‬‬
‫ﻏﺰﺍﻟﻲ‪ ,‬ﻣﺤﻤﺪ )‪ .(1375‬ﻛﻴﻤﻴﺎﻱ ﺳﻌﺎﺩﺕ‪) .‬ﺗﺤﻘﻴﻖ‪ :‬ﺣﺴﻴﻦ ﺧﺪﻳﻮ ﺟﻢ(‪ .‬ﺝ ‪ ,2‬ﭼﺎپ ﻫﺸﺘﻢ‪ ,‬ﺗﻬﺮﺍﻥ‪ :‬ﺷﺮﻛﺖ ﺍﻧﺘﺸﺎﺭﺍﺕ ﻋﻠﻤﻲ ﻭ‬
‫ﻓﺮﻫﻨﮕﻲ‪.‬‬
‫ﻓﺘﺤﻌﻠﻲﺧﺎﻧﻲ‪ ,‬ﻣﺤﻤﺪ ﻭ ﻫﻤﻜﺎﺭﺍﻥ )‪ .(1377‬ﺁﺭﺍﻱ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺩﺭ ﺗﻌﻠـﻴﻢ ﻭ ﺗﺮﺑﻴـﺖ ﻭ ﻣﺒـﺎﻧﻲ ﺁﻥ‪) .‬ﺩﻓﺘـﺮ ﻫﻤﻜـﺎﺭﻱ ﺣـﻮﺯﻩ ﻭ‬
‫ﺩﺍﻧﺸﮕﺎﻩ(‪ .‬ﺝ ‪ ,1‬ﭼﺎپ ﺍﻭﻝ‪ ,‬ﺗﻬﺮﺍﻥ‪ :‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﺳﻤﺖ‪.‬‬

‫ﻓﻠﺴﻔﻲ‪ ,‬ﻣﺤﻤﺪﺗﻘﻲ )‪ .(1370‬ﺍﺧﻼﻕ ﺍﺯ ﻧﻈﺮ ﻫﻤﺰﻳﺴﺘﻲ ﻭ ﺍﺭﺯﺷﻬﺎﻱ ﺍﻧﺴﺎﻧﻲ‪ .‬ﺝ‪ ,1‬ﭼﺎپ ﭼﻬﺎﺭﻡ‪ ,‬ﺗﻬﺮﺍﻥ‪ :‬ﻫﻴﺌـﺖ ﻧﺸـﺮ ﻣﻌـﺎﺭﻑ‬
‫ﺍﺳﻼﻣﻲ‪.‬‬
‫ﻛﺪﻳﻮﺭ‪ ,‬ﭘﺮﻭﻳﻦ )‪ .(1378‬ﺭﻭﺍﻧﺸﻨﺎﺳﻲ ﺍﺧﻼﻕ‪ .‬ﭼﺎپ ﺍﻭﻝ‪ ,‬ﺗﻬﺮﺍﻥ‪ :‬ﻣﺆﺳﺴﺔ ﺍﻧﺘﺸﺎﺭﺍﺕ ﺁﮔﺎﻩ‪.‬‬
‫ﻛﺮﻳﻤﻲ‪ ،‬ﻋﺒﺪﺍﻟﻌﻈﻴﻢ )‪ .(1374‬ﺭﺍﺑﻄﺔ ﻣﻴﺎﻥ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻭ ﺷﻨﺎﺧﺘﻲ ﻛﻮﺩﻛﺎﻥ ﺍﺑﺘﺪﺍﻳﻲ‪) .‬ﭼﻜﻴﺪﺓ ﻣﻘﺎﻻﺕ ﻣﺠﺎﻣﻊ ﻋﻠﻤـﻲ ﺟﺎﻳﮕـﺎﻩ‬
‫ﺗﺮﺑﻴﺖ(‪ .‬ﺗﻬﺮﺍﻥ‪ :‬ﻭﺯﺍﺭﺕ ﺁﻣﻮﺯﺵ ﻭ ﭘﺮﻭﺭﺵ‪ ،‬ﺩﻓﺘﺮ ﻣﺸﺎﻭﺭﻩ ﻭ ﺑﺮﻧﺎﻣﻪﺭﻳﺰﻱ ﺍﻣﻮﺭ ﺗﺮﺑﻴﺘﻲ‪.‬‬
‫‪۱۰۳‬‬ ‫ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﻱ ﺑﺮﺍی ﭘﮋﻭﻫﺶ ﺩﺭ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ ﺍﻳﺮﺍﻥ ‪...‬‬

‫ﻛﻼﻧﺘﺮ ﻫﺮﻣﺰﻱ‪ ,‬ﻣﺤﻤﺪﺭﺿﺎ )‪ .(1374‬ﻣﺒﺎﻧﻲ ﺍﺧﻼﻗﻲ ﺩﺭ ﺷﺎﻫﻨﺎﻣﻪ‪ .‬ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷﺪ )ﺍﺩﺑﻴﺎﺕ(‪ .‬ﺍﻫﻮﺍﺯ‪ :‬ﺩﺍﻧﺸﮕﺎﻩ ﺷـﻬﻴﺪ ﭼﻤـﺮﺍﻥ‪,‬‬
‫ﺩﺍﻧﺸﻜﺪﺓ ﺍﺩﺑﻴﺎﺕ ﻭ ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻲ‪ .‬ﺑﻪ ﺭﺍﻫﻨﻤﺎﻳﻲ‪ :‬ﺳﻠﻤﻲ‪ ,‬ﻋﺒﺎﺱ‪.‬‬

‫ﻛﻤﺎﺋﻲ‪ ,‬ﺟﻤﺸﻴﺪ )‪ .(1373‬ﺑﺮﺭﺳﻲ ﺭﺍﺑﻄﺔ ﺑﻴﻦ ﻣﺮﺍﺣﻞ ﻭ ﺭﺷﺪ ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ‪ ,‬ﻫﻮﺵ‪ ,‬ﺟﺎﻳﮕﺎﻩ ﻣﻬﺎﺭ ﻭ ﺳﻄﻮﺡ ﺗﺤﺼﻴﻼﺕ ﺩﺭ‬
‫ﻣﻴﺎﻥ ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ ﭘﺎﻳﻪﻫﺎﻱ ﭘﻨﺠﻢ ﺍﺑﺘﺪﺍﻳﻲ‪ ,‬ﺳﻮﻡ ﺭﺍﻫﻨﻤﺎﻳﻲ‪ ,‬ﻭ ﺩﺍﻧﺸﺠﻮﻳﺎﻥ ﻣﺮﺍﻛﺰ ﺗﺮﺑﻴﺖ ﻣﻌﻠﻢ ﻧﻮﺍﺣﻲ ﺳﻪﮔﺎﻧﺔ ﺁﻣـﻮﺯﺵ ﻭ ﭘـﺮﻭﺭﺵ‬
‫ﺍﻫﻮﺍﺯ ﺩﺭ ﺳﺎﻝ ﺗﺤﺼﻴﻠﻲ ‪ .1371‬ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷـﺪ )ﺭﻭﺍﻧﺸﻨﺎﺳـﻲ(‪ .‬ﺍﻫـﻮﺍﺯ‪ :‬ﺩﺍﻧﺸـﮕﺎﻩ ﺷـﻬﻴﺪ ﭼﻤـﺮﺍﻥ‪ ,‬ﺩﺍﻧﺸـﻜﺪﺓ ﻋﻠـﻮﻡ ﺗﺮﺑﻴﺘـﻲ ﻭ‬
‫ﺭﻭﺍﻧﺸﻨﺎﺳﻲ‪ .‬ﺑﻪ ﺭﺍﻫﻨﻤﺎﻳﻲ‪ :‬ﺣﻘﻴﻘﻲ‪ ,‬ﺟﻤﺎﻝ‪.‬‬
‫ﻟﻄﻒﺁﺑﺎﺩﻱ‪ ،‬ﺣﺴﻴﻦ )‪ .(1384‬ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﺗﺮﺑﻴﺘﻲ‪ .‬ﺗﻬﺮﺍﻥ‪ :‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﺳﻤﺖ‪.‬‬
‫ﻟﻄﻒﺁﺑﺎﺩﻱ‪ ،‬ﺣﺴﻴﻦ؛ ﻭ ﻧﻮﺭﻭﺯﻱ‪ ،‬ﻭﺣﻴﺪﻩ )‪ .(1383‬ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﻱ ﻭ ﻣﻘﻴﺎﺱﺳﺎﺯﻱ ﺑﺮﺍﻱ ﺳﻨﺠﺶ ﻧﻈﺎﻡ ﺍﺭﺯﺷـﻲ ﺩﺍﻧـﺶﺁﻣـﻮﺯﺍﻥ‬
‫ﻧﻮﺟﻮﺍﻥ ﺍﻳﺮﺍﻥ‪ .‬ﻓﺼﻠﻨﺎﻣﺔ ﻋﻠﻤﻲ‪ -‬ﭘﮋﻭﻫﺸﻲ ﻧﻮﺁﻭﺭﻳﻬﺎﻱ ﺁﻣﻮﺯﺷﻲ‪ .‬ﺷﻤﺎﺭﺓ ‪ ،7‬ﺻﻔﺤﺎﺕ ‪ 33‬ﺗﺎ ‪ 58‬ﻭ ‪ 143‬ﺗﺎ ‪.160‬‬
‫ﻟﻄﻒﺁﺑﺎﺩﻱ‪ ،‬ﺣﺴﻴﻦ )‪ .(1381‬ﺭﺷﺪ ﺍﺧﻼﻗﻲ‪ ،‬ﺍﺭﺯﺷﻲ‪ ،‬ﻭ ﺩﻳﻨﻲ ﺩﺭ ﻧﻮﺟﻮﺍﻧﻲ ﻭ ﺟﻮﺍﻧﻲ ﺗﻬﺮﺍﻥ‪ :‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﺷﺎﺑﻚ‪.‬‬
‫ﻣﺤﻤﺪﻳﺎﻥ‪ ،‬ﻣﻬﺮﺩﺍﺩ )‪ .(1377‬ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﻛﻮﺩﻙ‪) .‬ﭼﻜﻴﺪﺓ ﻣﻘﺎﻻﺕ ﺩﻭﻣﻴﻦ ﻛﻨﮕﺮﺓ ﺭﻭﺍﻧﭙﺰﺷﻜﻲ ﻓﺮﻫﻨﮕﻲ ﻭ ﺍﺟﺘﻤﺎﻋﻲ(‪ .‬ﺗﻬﺮﺍﻥ‪:‬‬
‫ﺩﺍﻧﺸﮕﺎﻩ ﻋﻠﻮﻡ ﭘﺰﺷﻜﻲ ﻭ ﺧﺪﻣﺎﺕ ﺑﻬﺪﺍﺷﺘﻲ‪ -‬ﺩﺭﻣﺎﻧﻲ ﺍﻳﺮﺍﻥ‪.‬‬
‫ﻣﺤﻤﺪﻱ ﺭﻭﺯﺑﻬﺎﻧﻲ‪ ,‬ﻛﻴﺎﻧﻮﺵ )‪ .(1378‬ﺑﺮﺭﺳﻲ ﺭﺍﺑﻄﺔ ﻧﻈﺎﻡ ﺍﺭﺯﺷﻲ ﻭ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺑﺎ ﻫﻮﻳـﺖﻳـﺎﺑﻲ ﺩﺭ ﺩﺍﻧﺸـﺠﻮﻳﺎﻥ ﺩﺍﻧﺸـﮕﺎﻩ‬
‫ﺷﻬﻴﺪ ﭼﻤﺮﺍﻥ‪ .‬ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷﺪ )ﺭﻭﺍﻧﺸﻨﺎﺳﻲ(‪ .‬ﺍﻫﻮﺍﺯ‪ :‬ﺩﺍﻧﺸﮕﺎﻩ ﺷﻬﻴﺪ ﭼﻤﺮﺍﻥ‪ ,‬ﺩﺍﻧﺸﻜﺪﺓ ﻋﻠﻮﻡ ﺗﺮﺑﻴﺘﻲ ﻭ ﺭﻭﺍﻧﺸﻨﺎﺳﻲ‪ .‬ﺑﻪ ﺭﺍﻫﻨﻤـﺎﻳﻲ‪:‬‬
‫ﻣﻬﺮﺍﺑﻲﺯﺍﺩﻩ ﻫﻨﺮﻣﻨﺪ‪ ,‬ﻣﻬﻨﺎﺯ‪.‬‬
‫ﻣﻜﺘﺒﻲ‪ ,‬ﻏﻼﻣﺤﺴﻴﻦ )‪ .(1375‬ﺑﺮﺭﺳﻲ ﺗﺤﻮﻝ ﺍﺧﻼﻗﻲ ﻭ ﻧﻮﻉﺩﻭﺳﺘﻲ ﺩﺭ ﺩﺍﻧﺸﺠﻮﻳﺎﻥ ﺗﻴﺰﻫﻮﺵ ﻭ ﻣﺴﺘﻌﺪ ﻭﺍﻗﻊ ﺩﺭ ﺩﺍﻧﺸﮕﺎﻫﻬﺎﻱ‬
‫ﺷﻬﺮ ﺗﻬﺮﺍﻥ‪ .‬ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷﺪ )ﺭﻭﺍﻧﺸﻨﺎﺳﻲ ﻋﻤﻮﻣﻲ(‪ .‬ﺗﻬﺮﺍﻥ‪ :‬ﺩﺍﻧﺸـﮕﺎﻩ ﺗﺮﺑﻴـﺖ ﻣـﺪﺭﺱ‪ ,‬ﺩﺍﻧﺸـﻜﺪﺓ ﺍﺩﺑﻴـﺎﺕ ﻭ ﻋﻠـﻮﻡ ﺍﻧﺴـﺎﻧﻲ‪ .‬ﺑـﻪ‬
‫ﺭﺍﻫﻨﻤﺎﻳﻲ‪ :‬ﺍژﻩﺍﻱ‪ ,‬ﺟﻮﺍﺩ‪.‬‬
‫ﻣﻴﺮﺯﺍﭘﻮﺭ‪ ,‬ﺭﺿﺎ )‪ .(1377‬ﺑﺮﺭﺳﻲ ﺍﺻﻮﻝ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﺩﺭ ﻣﺜﻨﻮﻱ ﻣﻌﻨﻮﻱ ﻣﻮﻟﻮﻱ‪ .‬ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷﺪ )ﺗﺎﺭﻳﺦ ﻭ ﻓﻠﺴﻔﻪ ﺗﻌﻠﻴﻢ ﻭ‬
‫ﺗﺮﺑﻴﺖ(‪ .‬ﺍﻫﻮﺍﺯ‪ :‬ﺩﺍﻧﺸﮕﺎﻩ ﺷﻬﻴﺪ ﭼﻤﺮﺍﻥ‪ ,‬ﺩﺍﻧﺸﻜﺪﺓ ﻋﻠﻮﻡ ﺗﺮﺑﻴﺘﻲ ﻭ ﺭﻭﺍﻧﺸﻨﺎﺳﻲ‪ .‬ﺑﻪ ﺭﺍﻫﻨﻤﺎﻳﻲ‪ :‬ﭘﺎﻙﺳﺮﺷﺖ‪ ,‬ﻣﺤﻤﺪﺟﻌﻔﺮ‪.‬‬

‫ﻧﺨﺴﺘﻴﻦ‪ ,‬ﺍﺑﺮﺍﻫﻴﻢ )‪ .(1377‬ﺑﺮﺭﺳﻲ ﻣﺮﺍﺗﺐ ﺭﺷﺪ ﺍﺧﻼﻗﻲ ﺩﺭ ﺁﺛﺎﺭ ﺳﻌﺪﻱ ﻭ ﻣﻘﺎﻳﺴﺔ ﺁﻥ ﺑﺎ ﻧﻈﺮﻳﺔ ﻛﻬﻠﺒﺮگ‪ .‬ﻛﺎﺭﺷﻨﺎﺳـﻲ ﺍﺭﺷـﺪ‬
‫)ﺭﻭﺍﻧﺸﻨﺎﺳﻲ ﺑﺎﻟﻴﻨﻲ(‪ .‬ﺷﻴﺮﺍﺯ‪ :‬ﺩﺍﻧﺸﮕﺎﻩ ﺗﺮﺑﻴﺖ ﻣﻌﻠﻢ‪ .‬ﺑﻪ ﺭﺍﻫﻨﻤﺎﻳﻲ‪ :‬ﻧﺎﺩﺭﻱ‪ ,‬ﻋﺰﺕﺍﷲ‪.‬‬
‫ﻧﻮﺭﻱ‪ ,‬ﻣﺤﻤﺪ )‪ .(1370-71‬ﺑﺮﺭﺳﻲ ﺗﻔﺎﻭﺗﻬﺎﻱ ﺁﺭﺍﻱ ﺍﺧﻼﻗﻲ ﺍﺑﻦ ﻣﺴﻜﻮﻳﻪ ﻭ ﺧﻮﺍﺟﻪ ﻧﺼﻴﺮ ﺑﺎ ﺍﻣﺎﻡ ﻣﺤﻤﺪ ﻏﺰﺍﻟﻲ )ﺑﺮﺭﺳﻲ ﻛﺘﺐ‬
‫ﺗﻬﺬﻳﺐ ﺍﻻﺧﻼﻕ ﻧﺎﺻﺮﻱ‪ ,‬ﺍﺣﻴﺎء ﻋﻠﻮﻡ ﺩﻳﻦ ﻭ ﻛﻴﻤﻴﺎﻱ ﺳﻌﺎﺩﺕ(‪ .‬ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷﺪ )ﺍﻟﻬﻴﺎﺕ ﻭ ﻣﻌﺎﺭﻑ ﺍﺳﻼﻣﻲ(‪ .‬ﻗﻢ‪ :‬ﻣﺮﻛـﺰ ﺗﺮﺑﻴـﺖ‬
‫ﻣﺪﺭﺱ‪ .‬ﺑﻪ ﺭﺍﻫﻨﻤﺎﻳﻲ‪ :‬ﺍﺑﺮﺍﻫﻴﻤﻲ ﺩﻳﻨﺎﻧﻲ‪ ,‬ﻏﻼﻣﺤﺴﻴﻦ‪.‬‬
‫ﻭﻟﻲﺑﻴﮕﻲ‪ ,‬ﻣﻨﺼﻮﺭﻩ )‪ .(1378‬ﺑﺮﺭﺳﻲ ﺭﺍﺑﻄﺔ ﻋﺰﺕ ﻧﻔﺲ ﺑﺎ ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻲ ﺩﺍﻧﺶﺁﻣﻮﺯﺍﻥ ﺳﺎﻝ ﺳﻮﻡ ﺩﻭﺭﺓ ﻣﺘﻮﺳﻄﺔ ﺷﻬﺮ ﺗﻬﺮﺍﻥ‬
‫ﺳﺎﻝ ﺗﺤﺼﻴﻠﻲ ‪ .1377-78‬ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷﺪ )ﺭﻭﺍﻧﺸﻨﺎﺳﻲ ﺗﺮﺑﻴﺘﻲ(‪ .‬ﺗﻬﺮﺍﻥ‪ :‬ﺩﺍﻧﺸـﮕﺎﻩ ﺗﺮﺑﻴـﺖ ﻣﻌﻠـﻢ‪ ,‬ﺩﺍﻧﺸـﻜﺪﺓ ﻋﻠـﻮﻡ ﺗﺮﺑﻴﺘـﻲ‪ .‬ﺑـﻪ‬
‫ﺭﺍﻫﻨﻤﺎﻳﻲ‪ :‬ﻛﺪﻳﻮﺭ‪ ,‬ﭘﺮﻭﻳﻦ‪.‬‬

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