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Hey everybody. Here's an article in the Creative Thinking Chronicle for something that I presented during our First Annual Mindfulness Day...it was a surprise and nice to see...
http://creativethinkingmsu.tumblr.com/post/100084219721/day-of-mindfulness
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Hey everyone,
The following link is to an article about a Creative Thinking Course that I have been having a blast teaching and working on with fellow colleagues for a few semesters now... http://www.montclair.edu/magazine/fall-2014/cultivating-creativity/ Thinking on Thinking in Higher Education: A Working Definition for Contemplative Pedagogy - By Mike Lees
I recently had the wonderful opportunity to attend the Center for Contemplative Mind in Society’s Summer Session on Contemplative Pedagogy for educators in higher education at Smith College. The week-long event afforded the ability to spend time with fellow colleagues and facilitators in exploring the many facets of working with contemplative pedagogy in higher education environments. Contemplative pedagogy has always been a foundation and part of my work as an educator in front of a college classroom. The ability to spend time with, and see so many folks seeking, beginning, or already using contemplative pedagogy practices in higher education, was refreshing and invigorating to say the least! During one of the sessions the question concerning a definition for what Contemplative Pedagogy means was posed. It was generally agreed upon that a single working definition that encapsulates this pedagogical methodology is still in the working. During the talk, I found myself jotting down my own working definition for Contemplative Pedagogy and would like to offer it up here in hopes of furthering the field. Mike’s Definition for Contemplative Pedagogy: Contemplative Pedagogy offers an educator or student a lens with which to begin to understand, reflect, and critically inquire with mindful awareness, deeply into one’s own nature and relationship to life. Deep introspection and mindfulness are the foundation of contemplative pedagogy. The foundation includes the nurturing of individual < > other interiority in support of the cultivation of inter-personal, social, and ecological relational awareness. Contemplative Pedagogy employs the use of practices that actively engage a learning environment in an experiential and contextualized manner allowing for the emergence of authentic change agency. The product of authentic change agency lends to the development of equanimity for the academic communities and students in working with the various manifest frustrations and divine potentialities that exist when navigating the environmental landscape of higher education. The outcome of contemplative pedagogy practices creates an ability to juggle a whole-system approach with objective and subjective mindful equipoise. The deeper connection to the direct experience of space and place for academic communities and students now develops in a collegial manner. The academic atmosphere grows stronger, collaboration begins to occur, and a sense of purpose brings sound learning to higher education. Members of the academic community and students ultimately benefit from an authentic enrichment of self and other relationships, life, and world experience inside and outside the college campus. Our world, and our own sense of personal connection to the world, is highly challenged in an information-saturated, fast-paced, and full-steam-ahead mentality that allows a lot of importantly nuanced developmental life-stage growth opportunities to get lost in the rat race for outcomes. The individual human being in the world and the environmental communities that make up the social and natural world suffer when attention to the amazingly unique processes that constitute the experience of a life-lived are lost in the swirling diaspora of contemporary globalization. A single ounce of mindfulness, contemplation, and reflection can go a long way to the building of self < >other empathy and compassion. This particular kind of empathy and compassion as an outcome of contemplative pedagogical practices can in turn lend to supporting all of life in making and trying to find its’ way. I humbly offer these ideas to the field in hopes of seeing contemplative pedagogical methodologies grow within all of the arenas of education from Pre-K through college. Thinking on Theory... - By Mike Lees
In these current educational times, we find ourselves contemplating what our perception of the word theory means. In this context, I offer an acrostic that I had written in an ecology course in which we were required to come up with a definition on theory, and the processes in theory construction, in order to frame an environmental theory. The acrostic’s title is, “Sparks to Fire” and reads as follows (Lees, 1999). “Somewhere in time space and Place A hand banged two Rocks together Kicking up a Small orange glow Two hands held Out of space and time Find In everything, a sudden Reason to Exist at all (Lees, 1999).” Imagine going back to the space and place where a human being began to think about what would happen if they banged two rocks together and if in doing so, there would be an effect. What kind of thought process did that early human ancestor of ours go through in order to pick those two rocks up and bang them together? What spurred them on to do so in the first place? Once the thought was set in motion, the hand brought the two stones together in an experimental fashion, testing the idea. Lo, there was an effect! A great spark jumped from the stone and into the tangled nest of dried grass igniting a fire. We can only imagine how in this moment, our early ancestor’s eyes must have grown wide in a state of great surprise as a newfound realization set in. Now our ancestral relative needed to conduct this experiment again, as well as define, illustrate and frame how they had arrived at this conclusion to the rest of the group now gathering around such an impactful realization. It is common knowledge, that as far as humans go, someone named Thag in that moment, would assuredly ask, “Well how did you come to this?” Theory is the metaphorical fuel that drives our human curiosity and inspection. We frame our thoughts and ideas daily as we test our own theories of knowledge and life in our capacities and actions. We ground our ideas in constructs and frameworks that address the nature of how we know what we know, and how we come to think of what we know, in epistemological and ontological fashion. My pursuits involve looking into theories that relate to ecoliterate paradigms in as much as they may find practical application in fostering sustainable education practices and awareness. There are a number of emergent theories in this field and I am looking to offer further research into these theories as well as one of my own. The formation of my own theoretical framework presents as the task at hand, as we are tackling how to go about conducting this within our current educational, and mentoring communities. In our contemporary pursuits as educators and learners, we find ourselves working to bang a new set of rocks together to create our own small orange glow. In this case, we are tackling the educational world and directly trying to affect positive change in the younger generations, a task of no small relational measure indeed. We will be adding layers, insights, inspirations, as well as dealing with manifest frustrations, resistance, stalwartness, and reluctance to change. If our ideas do not find rest in sound theoretical frameworks, we will experience little or no changing effect and the potential for a newfound fire will have come and gone. References: Lees, M. (1999). Mahamudra in the big city jungle & deep forest woods: Poems 1992-1999. Boulder, CO: King of Mice Press. Some Thoughts On Cultural/Global Intelligence in 21st Century Global Education - By Mike Lees5/8/2014 Some Thoughts on Cultural/Global Intelligence in 21st Century Global Education - By Mike Lees
Historical relations amongst the cultures of human beings in this human world has, and continues to be met with, unique challenges concerning a myriad of constituent factors that if attended to, can lend to the creation of environmental stability (Conniff, 2011; Dent, 1995; McGee, 1997). Without the examination of a long history that accounts for cultural differences, attitudes, biases, and bigotry the task of adequately addressing the needs of individuals in a post-modern world will fall short of success (O’Sullivan, 2001). Dent (1995) profoundly addressed issues surrounding the lack of cultural sensitivity and framed racial bias in a historical perspective suggesting that attitudes of intellectual cultural superiority must find account within the educational system. One must step even further back in time in order to examine how embedded the superiority issue truly is. The years of the late 1700’s through the early 1800’s saw the development of profound sentiments of racial superiority in the emergence of the European and newly developed American attitudes concerning a person’s space and place in the world (Conniff, 2011). So much so, that a cultural background that did not fit the mold of American or European disposition found him or herself in consideration as a lesser species (Conniff, 2011). There exist deeply rooted disparities in attitude that developed within education throughout these historical epochs that continue to flourish (Cuban & Tyack, 1995; Dent, 1995; McGee, 1997; O’Sullivan, 2001). Framing this in a contemporary perspective, Dent (1995) and McGee (1997) offered statistically significant examples of how continued cultural disparities affect learners in the 2000’s. As an educator, this researcher would recommend that instructors on all levels of education could find benefit in considering what Berg and Seeber (2013) referred to as the slow education movement and Chinman, Imm, and Wandersman (2004) suggested in the form of greater objective educator visions. Without really addressing such issues, the face of this cultural disparity will continue, especially as it pertains to the nature of standardized testing, a fair education for all, and the survival of our being. References: Berg, M., & Seeber, B. K. (2013). The slow professor: Challenging the culture of speed in the academy. Transformative Dialogues: Teaching & Learning journal, 6(3), 1-7. Chinman, M., Imm, P., & Wandersman, A. (2004). Getting to outcomes: Promoting accountability through methods and tools for planning, implementation, and evaluation. Santa Monica, CA: RAND Corporation. Conniff, R. (2011). The species seekers: Heroes, fools, and the mad pursuit of life on Earth. New York, NY: W.W. Norton & Company. Dent, H. E. (1995). Everything you thought was true about IQ testing, but isn’t: A reaction to “The Bell Curve.” Paper presented at the Annual Meeting of the American Psychological Association, New York. NY. Retrieved from http://www.eric.ed.gov/PDFS/ED394096.pdf McGee, G. W. (1997). What state tests test. Paper presented at the Annual Meeting of the American Psychological Association, New York, NY. Retrieved from http://www.eric.ed.gov/PDFS/ED406452.pdf O’Sullivan, E. (2001). Transformative learning: Educational vision for the 21st century. New York, NY: Zed Books. Tyack, D. & Cuban, L. (1995). Tinkering toward utopia: A century of public school reform. Cambridge, MA: Harvard University Press. A Blurb On "Teachable Moments" - By Mike Lees
I found an article the other day while doing some research for another project that relates back to something that I consistently think about as an educator, and that something is, “teachable moments”. I feel that teachable moments occur when we least expect them, but that as an educator, that maintains a mindful awareness of classroom dynamics, then has an ability to notice and engage such moments when they happen. White and Maycock (2012) supported such an approach by aligning teachable moments with a subjective-reflective event, intuitive learning processes, and unexpected opportunities. By surveying community college teachers (N=144), White and Maycock found that 60% of the teachers who work comfortably with the unexpected, experienced teachable moments or synchronicity. These findings are in contrast to educators who felt more comfortable with stringent teaching plans, in that the research showed only 36% of educators experienced thoughts surrounding teachable moments (White & Maycock, 2012). White and Maycock (2012) used Jung’s (in White & Maycock, 2012) theory of synchronicity as the lens for their study. In this context, synchronicity implies that some events take place in a dynamic, nonlinear causal fashion that step beyond dualistic notions concerning the manifestation of experiences (White & Maycock, 2012). Essentially, an auspiciously created opportunity arises not through mere linear causality, but due to the entirety of a moment finding spontaneous arising of its own accord. White and Maycock view this as a manifestation of the physical world extrinsically acting on the intrinsic psychic world in which a holistic response on the part of those experiencing such a moment take place. In an educational context, these ideas frame my own personal convictions surrounding teachable moments that can seem to move beyond conception and into only experiential contexts. Such moments of contextual equanimity then lend to the fruition/transformation of such great “AH-HAH!” paradigmatic threshold shifts that take place in authentic classroom experiences. The article is a great read if anyone has the time or ability to fit it into our busy schedules! Mike Reference: White, S. R., & Maycock, G. A. (2012). College teaching and synchronicity: Exploring the other side of teachable moments. Community College Journal of Research and Practice, 36, 321-329. doi: 10.1080/03601277.2010.500595 Social & Emotional Values from an Ecological Perspective - By Mike Lees Social and emotional values constitute a part of the genetic fabric in which cognitive processes engage one’s relationship to the natural world. A dynamic interplay of inter- and intrapersonal dichotomies work their way through a mind and create responses that set activity in motion thus establishing constructive or destructive responses in the world. The Taoist Lao Tzu (Lao Tzu, trans. 1986) stated, “Nature does not have to insist, why should we…fail to honor people, they fail to honor you” (p.51). In the context of this Taoist sentiment, awareness for this relationship begins in the earliest phases of one’s emergence in the world. One then progresses through stages of development that will grow, persist, and change as natural life cycles push age, duration, and extinction (Kohlberg, 2008; Pratt, Diessner, Pratt, Hunsberger, & Pancer, 1996). How we work with both inter- and intrapersonal relationships in order to make the unique timespan we are afforded operate in a healthy fashion presents a unique and challenging opportunity for us all. College education presents an environment for the development of healthy social and emotional values. The learner at this age is in an important place of development as they work to figure out what their role is in the complex dynamic of a natural and humanly constructed world. Flanagan and Bundick (2011) wrote that tending to social and emotional development in college students lends to fostering healthier civic engagement and psychosocial well-being in college students. Cultivation of these ideas can then lead to a holistic learner that graduates with a sense of optimism, self-worth, and an altruistic worldly disposition. College educator’s currently stand in a place that affords the opportunity to guide and facilitate this important developmental phase in the life of a learner. Adaptive strategies in the college classroom and campus community can nurture the social and emotional values of the learner. This paper will discuss how Narvaez’s (2007) Triune Ethics of Moral Psychology (TEMP) and Integrative Ethical Education (IEE) model can serve as a tool in assisting the developmental aspects of social, emotional, and ecological values in the cognitive processes of today’s learner. Theoretical Framework of TEMP and IEE TEMP theory frames social and emotional processes in psychological, evolutionary, and neuroscience orientations (Narvaez, 2007). Narvaez’s (2007) TEMP theory consists of three types of value sets found in the biological cognitive processes. The first is the Ethic of Security, which consists of a person’s built in survival and self-preservation reflexes. The second is the Ethic of Engagement, which drives emotion, interaction, and empathy. Lastly, the Ethic of Imagination is where the mind formulates internal cognitive reactions to stimulus with do, or will not do, responses based on processes of emotive compassion and logical reasoning. Narvaez emphasized the importance of cultivating all three of these value sets in the mind of an individual in order to assuage negative value development. In as much a negative nature-nurture environment can lead to an internal systemic breakdown on the part of an individual that can cause the deterioration of healthy social and emotional processes. Narvaez (2007) pointed out that when an individual is in their early to mid-twenties the neocortex is still developing and working with the Ethic of Imagination as a person is beginning to take what they have learned in their younger development and move further out into the world with experiences of their own. This is the point whereupon entering college a learner’s mind can find benefit from an educator who considers the application of IEE methodologies into curricular practice in order to cultivate the social and emotional values within a learner’s active imagination. Narvaez (2007) created the IEE 5-step model to serve as an empirically rooted design to foster both individual and community orientations within the creation of balanced social and emotional values. The first and second steps include establishing a healthy relationship with the learner in an environment that is safe and conducive to sharing in learning experiences. The third step is to role model ethical teaching principles within internal and external classroom curriculum dynamics. Essentially this means working in a trans-disciplinary fashion so that both inter- and intrapersonal community dynamics find connection. Fourth, Narvaez recommended that an educator facilitate learning modalities that build upon prior experience in order for the learner to not only know the values logically, but also be able to sense how the new skill sets can function in action. The fifth step involves the cultivation of self-regulation and the fostering of awareness between self and other with adaptive learning strategies that nurture ecologically sound metacognitive systemic processes. The adaption of IEE strategies is not a difficult process, nor does it involve the full restructuring of current curriculum. It does require participation and effort on the part of everyone involved if social and emotional wellness is the desired outcome. Conclusion Flanagan and Bundick (2011) also offered that civic engagement and volunteerism provide avenues for effective psychosocial well-being in college students. At the center of Flanagan and Bundick’s piece lie words such as well-being, happiness, positive relationships, mental health, and connectedness. Applying TEMP and IEE strategies can elevate these experiences as part of a course, or as extra-curricular outreach activities on a campus. For example, Junkins and Narvaez (2011) used Habitat for Humanity as a way to illustrate the IEE model in the context of inter- and intrapersonal volunteerism and civic action engagements. Junkins and Narvaez pointed out how dissonance and challenge can also foster deeper levels of respect and understanding in an environment as it concerns cooperative problem solving and learning respect for persons. Habitat for Humanity is an organization that provides the opportunity for volunteer services to assist in betterment practices for the lives of others in community and home building projects. Anderson et al. (2007) conducted a study which involved looking at attitudes and values in a general education course entitled, “Population and the Environment” (p. 150). Anderson et al. (2007) tested to determine if a general education course lends to any shifts in student attitudes towards sustainable environmental practices. Statistical significance of a 0.05 level was reported in the regression results of a t-test which considered what particular program discipline students came from as well as measuring relatively heightened values based on attendance alone (Anderson et al., 2007, pp. 158-162). Anderson et al. (2007) report that the overall results of this study show that a general education course concerning environmental well-being did not have a significant impact on average. The lack of statistical significance as it concerns the Anderson et al. (2007) study warrants further research as it concerns the impact of applying IEE strategies to general education courses in relationship to enhancing student social and emotional value development. IEE seeks to integrate experience with knowledge in cognitive processes that apply both pragmatic and social forms of constructivism. TEMP theory and the IEE model offer a foundation for application and research into the social and emotional development of the college student on inter- and intrapersonal levels. Ultimately, this benefits us all as we continue to share in life and the pursuit of holistic mental health and physical well-being. References Anderson, M. W., Teisl, M., Criner, G., Tisher, S., Smith, S., Hunter, M., …..Bicknell, E. (2007). Attitude changes of undergraduate university students in general education courses. The Journal of General Education, 56(2), 149-168. Bynner, W. (1986). The way of life: According to Lao Tzu. New York, NY: Perigee Books. Flanagan, C., & Bundick, M. (2011). Civic engagement and psychosocial well-being in college students. Liberal Education, 97(2). Retrieved from http://www.aacu.org/liberaleducation/le-sp11/flanagan.cfm Junkins, T., & Narvaez, D. (2011). Habitat for humanity and the support of civic participation. In Factis Pax, 5(1), 66-79. Kohlberg, L. (2008). The development of children’s orientations toward a moral order: 1. Sequence in the development of moral thought. Human Development, 51. Doi: 10.1159/000112530 Narvaez, D. (2007). How cognitive and neurobiological sciences inform values education for creatures like us. In D. Aspin & J. Chapman (Eds.), Values education and lifelong learning: Philosophy, policy, practices. Springer Press International. Pratt, M. W., Diessner, R., Pratt, A., Hunsberger, B., & Pancer, S. M. (1996). Moral and social reasoning and perspective taking in later life: A longitudinal study. Psychology and Aging, 11(1), 66-73. Ecoliteracy Within the World Today: By Mike Lees
If a college campus, as a microcosm thrives, then academic achievement rises. If academic achievement flourishes, then a fully functioning living system such as a healthy college campus now has the opportunity to take life and learning to the macrocosm and succeed in the global community. Education is a process that finds full connection in a living system. Living systems thrive when that process finds understanding in terms of ecology, adaptability, and sustainability. Experiences build upon realizing potentialities within new knowledge that transforms information into wisdom. The life of a college campus and the life of a college student share in this unique dynamic offering feedback, bridge building, guidance, and reciprocity. Overtime relationships develop that sustain learning between knowledge and action. A college campus, in essence, is an ecologically living system. The process of education exists in a dynamic network of parts that require working in concert to establish a holistic ecosystem and experience for the student. Cooperation and collaboration offer a key to the success of students having obtained a fruitful education. The cultivation of ecoliteracy in the college environment can lend to fostering a sense of cooperation and collaboration between the administrators, educators, students, and greater campus community. An ecoliterate person is one who understands his or her ecological relationship within the world, as it relates to a whole system’s sustainable wellbeing, and an innate knowledge for how to address systemic problem solving within the system (Capra, 2004; Orr, 2004). Education contains the tools necessary to cultivate ecoliteracy and afford the student the opportunity to take this knowledge and in turn experience the world with a sense of sustainable wonder and awareness (Orr, 2004). Learning occurs when that knowledge and action become a part of an altruistic reality. A part of recognizing the nature of this altruistic reality involves the understanding that an individual is only a small part of a much greater interdependent whole. References: Capra, F. (2004). Ecology and community. Retrieved from http://www.ecoliteracy.org/essays/ecology-and-community Orr, D.W. (2004). Earth in mind: On education, environment, and the human prospect. Washington, DC: Island Press. Creativity and Education in the 21st Century - By Mike Lees
Creativity in and of itself is a process encompassing many different schools of thought and approaches (Hennessey & Amabile, 2010). Hennessey and Amabile (2010) suggested that creativity works with human potentialities to manifest new ideas, approaches, and solutions involving problem solving processes and motivational drives. In this context, the opportunity to generate new energy in a system consistently lies in waiting for an opportunity to find someone to act. Hennessey and Amabile recommend a systems approach to creativity that begins with the individual and the individual’s neurological processes. The progression for the creative process then concentrically moves out from the individual through affective, personality, groups, social environments, culture/society, and into a full-blown systemic outcome (Hennessey & Amabile, 2010). The joy of such a systemic approach exists within the opportunity for this kind of creative process to become cyclical. The net results can then find observation in even a single knowing smile that alights upon the face of a learner whose metaphorical light bulb suddenly bursts into recognition just above his or her head. Interestingly, Netzer and Rowe (2011) offer that an experiential, whole-person approach to teaching creativity can function to generate intrinsic and extrinsic motivations on the part of the educator and learner when finding ground in a system perspective like that offered by Hennessey & Amabile, 2010). This whole-person, transformative learning approach offers that new knowledge, and already known knowledge then becomes transpersonal in a moment in which an educator then has the opportunity to engage the learner in an experiential context (Netzer & Rowe, 2011). In this transpersonal moment, cognitive learning modalities and processes find an opportunity to become fully embodied (Netzer & Rowe, 2011). Embodied learning experiences embed themselves into an individual’s consciousness and then become a part of directly engaged, practical, and life-oriented experiences. There is a great excitement in the learning process that takes place in such moments that seem to go beyond words to describe when these moments occur. Maslow (1971) described them as peak experiences. I often call them the “AH-HA!” or "SHAAA..." moments when you and your student experience such synergistic opportunities in the classroom. The challenge and trick then becomes how do we translate these kinds of opportunities to educational stakeholders and create them deeper within the educational system. I feel like there are some deep waters that this work is stepping out into, and I hope that creative learning dynamics is something that can learn how to tread, and stay above, water. We exist in constant opportune moments as it pertains to educating for the younger generations. A push for creativity and innovation finds the need for necessary address for the times to come if we are seeking to find equanimity as human beings in our self-constructed, and highly unstable, ecological world system. Mike References: Hennessey, B. A., & Amabile, T. M. (2010). Creativity. Annual review of psychology, 61, 569-598. doi: 10.1146/annurev.pscyh.093008.100416. Maslow, A. H. (1971). The farther reaches of human nature. New York, NY: Penguin Books. Netzer, D., & Rowe, N. M. (2011). Inquiry into creative and innovative processes: An experiential, whole-person approach to teaching creativity. Journal of Transformative Education, 8(2). doi: 10.1177/1541344611406905 Some Thoughts on Contemplating Relations to Self, Other, Space, and Place in 21st Century Education3/6/2014 Some Thoughts on Contemplating Relations to Self, Other, Space, and Place in 21st Century Education - By Mike Lees
Contemplating morality involves a transformative experience within an individual with qualities that eventually lead to an emergent construct of a moral order (Kohlberg, 2008). A developing moral compass and value-orientations stem the gambit of moral quandaries that typically influence a person’s choice, action, and direction in a society as it concerns the contemplation of right and wrong. This discussion will address morality in a global, societal, individual, and educational context. Today’s global community calls upon a person to step past their individual moral considerations, individual societies’ moral considerations, and outward into a holistic worldview. In an effort to address morality on this level, new paradigms presented by organizations such as the United Nations Universal Declaration of Human Rights (UDHR) (1948) and The Earth Charter (EC) (1992) work to cultivate a global moral compass. While the UDHR calls upon universal rights and moral expression for an individual, the EC takes moral expression a step further by calling upon the global community to recognize a “universal responsibility” in which we “treat all living beings with respect and consideration” (Earth Charter, 1992, pp. 1-4). Kohlberg (2008) implemented the use of a 6-stage paradigm to address the nature of morality in relationship to children’s cognitive developmental research. The method for addressing questions which concern the nature of morality are known as Kohlberg’s Moral Judgment Interview (MJI) (as cited in Jaffee & Hyde, 2000). Kohlberg’s findings illustrated that moral order tends to emerge as a product of the individual in their social environment as opposed to just being a product of culturally imbued responses (Kohlberg, 2008). Pratt, Diessner, Pratt, Hunsberger, and Pancer (1996) researched moral and social reasoning in relationship to wisdom, morality, and the latter years of an individual’s life using the Kohlberg MJI (2000). Research showed that socio-cognitive support, health, and education did support positive predictors as it concerns addressing both biological and socio-culturally based aptitudes concerning moral wisdom (Pratt, Diessner, Pratt, Hunsberger, & Pancer, 1996). So, where does this research stand in relationship to morality and education? Educational environments provide the opportunity to further the aforementioned research designs and propel both the educators and learners towards a holistic orientation as it concerns the development of morality. In a fast-changing and rapidly connecting global world, the question of morality will be following suit. Age, knowledge, wisdom, and gender paint one aspect of the human picture. Biology, culture, socialization, and the natural world paint the rest. How we feel about one another in the context of right and wrong will have a direct impact both locally and globally. References: Earth Charter Commission. (1992). The earth charter. Retrieved from http://www.earthcharterinaction.org/content/ Jaffee, S., & Hyde, J. S. (2000). Gender differences in moral orientation: A meta-analysis. Psychological Bulletin, 126(5), 703-726. Doi: 10.1037//0033-2909.126.5.703 Kohlberg, L. (2008). The development of children’s orientations toward a moral order: 1. Sequence in the development of moral thought. Human Development, 51. Doi: 10.1159/000112530 Pratt, M. W., Diessner, R., Pratt, A., Hunsberger, B., & Pancer, S. M. (1996). Moral and social reasoning and perspective taking in later life: A longitudinal study. Psychology and Aging, 11(1), 66-73. United Nations. (1948). United Nations universal declaration of human rights 1948. Retrieved from http://www.un.org/en/documents/udhr/index.shtml |