Plagiarism and other transgressions of the norms of academic integrity appear to be a persistent problem among upper secondary students. Numerous surveys have revealed high levels of infringement of what appear to be clearly stated rules. Less attention has been given to students’ understanding of academic integrity, and to the potential misconceptions and false beliefs that may make it difficult for them to comply with existing rules and handle complex real-life situations.In this paper we report findings from a survey of European upper secondary students’ views on issues relating to academic integrity. We relate these findings to the students’ training about academic integrity, self-reported level of questionable behavior and country of study.A total of 1654 students at 51 institutions located in 6 European countries participated in the study. The participants generally believed they had a good understanding of the rules applying to them and knew how to behave in compliance with norms of academic integrity. The results indicate, however, that often, in practice, this belief was mistaken. Many students had an inadequate understanding of core elements of academic integrity. They were uncertain about how to act, and they struggled in the handling of complex situations that require context-sensitive judgement. While some differences between countries were identified, they were modest and exhibited no clear pattern. Our results also suggest that reducing students’ level of uncertainty and, to a lesser degree, improving their level of knowledge could lead them to engage less in certain types of questionable behaviours. Surprisingly, the effect of academic training is modest and ambiguous. The study also confirms that perception of peer behaviour has the strongest association with student engagement in questionable behaviours. Thus, academic integrity at the upper secondary level cannot be explained simply in terms of individual ethics or knowledge.
V prispevku izpostavimo, kašno vlogo imajo doživljanje, izražanje, razumevanje in oblikovanje čustev pri vzpostavljanju dobrega življenja. Ob tem kot privzet pristop k čustvom in čustvenosti uporabimo kognitivno teorijo čustev, hkrati pa tudi splošni, antropološki pogled na človeka kot odnosno in dialoško bitje. Doživljanje in razumevanje čustev se pokaže kot ključni gradnik za vzpostavitev umetnosti življenja, pri tem pa opozorimo, da do sedaj oblikovane teorije umetnosti življenja ta vidik čustev in čustvenosti postavljajo bolj ob stran, posebno v zvezi z vprašanjem neposrednega kultiviranja čustev oziroma celostnosti in pravilnosti čustvenega doživljanja. Kot model, ki ustreza temu izzivu, predlagamo sintezo kognitivne teorije čustev in geštalt pedagogike; imenujemo ga kognitivno-izkustveni model čustev in čustvenosti. Na njegov pomen opozorimo tako, da ob koncu zarišemo ključne gradnike umetnosti življenja in v njihovem okviru nakažemo vlogo kognitivno-izkustvenega modela čustev in čustvenosti za oblikovanje celostnosti in pravilnosti čustvenega doživljanja.
The paper discusses the intersection between art, imagination, emotions, and ethical education from the perspective of an innovative synthesis of cognitive theory of emotion and Gestalt pedagogy. One of the elements of this synthesis is the cognitive theory of emotion as endorsed by Martha Nussbaum. Emotions are understood as evaluative judgments that are related to our perception of the world around us. Emotions are our attitudes, understandings, and assessments of the world from the perspective of our goals and projects. This proves an excellent starting point from which to address them as an essential part of ethics education. Next, art and imagination are considered as a vehicle by which to address emotions and other domains within ethics education. Here, I introduce the concept of "experiential imagining" and point to the methodologies that sustain it. I have developed this concept as part of my research on the overlap between Gestalt pedagogy, cognitive theory of emotion, and the art of life approaches to ethics. Next, I present the synthesis between cognitive theory of emotion and Gestalt pedagogy. I then illuminate the concept of experiential imagination, emphasise its role in ethics education, and conclude with some reflections on the art of life approach to ethics and ethics education.
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