An educational method in which educators guide the educated to imitate and learn from advanced figures or groups with good qualities in order to form students' good moral qualities is role model education, also known as role modeling. Model education "is a way to influence the educated with noble thoughts, exemplary behavior, and excellent achievement education." [1] Marx said: "The basis of all morality is the self-discipline of the human spirit." No matter what the role model embodies, How valuable and noble moral quality is, to truly transform it into the behavior and inner quality of the educated, the most important thing is to make the educated identify with the role models, and ultimately form the educated's moral consciousness. Role models have played an important role in school moral education and students' growth process with their image, concreteness, vivid intuition and three-dimensional characteristics. However, with the changes of the times, our country's current role models have increasingly lost their original charm, and role model education has also fallen into crisis.

1. The Challenge of the Big Big Wolf Phenomenon to Traditional Role Models

With the popularity of "Pleasant Goat and Big Big Wolf", a number of cartoon characters have become deeply rooted in the hearts of the people. The most prominent phenomenon is The popularity of the gray wolf quickly formed the "grey wolf phenomenon". Many people from kindergarten children to middle-aged and elderly people are familiar with Gray Wolf, and there are many loyal fans and supporters of Gray Wolf. Big Big Wolf has become one of children's favorite animated characters. "I will definitely come back." Gray Wolf's classic words after each failure have been widely circulated. Someone summed up several major advantages of Big Gray Wolf: cute, hard-working, inventive, never loses his temper, and never gets discouraged. The story of the wolf and the sheep is widely circulated in China. The wolf has always been the embodiment of bad guys and evil forces. It is despised and hated by people. Big Big Wolf has changed all this, and has actually become a new idol and role model. Instead, the example we have long promoted has been ignored. In daily life, it is difficult for children to think of Kong Rong who made pears, Shi Chuanxiang, a manure digger, Xu Hu, a repairman, and Lai Ning, a fire-fighting hero. For children, these traditional role models only stay in books and teachers' mouths. The symbol seems so far away that it is difficult to integrate into students' thoughts and daily life like Big Big Wolf. Educators find it hard to believe that role models who have been carefully selected and shaped for children have been defeated by wolves who should have been the object of denial and scorn. The core of role model education - role models, is facing new challenges.

2. Reasons for the loss of traditional role models

We are panicked by the "invalidity" of traditional role models and the reduced influence of role model education. However, we cannot just lament the helpless reality, we also need to discover and understand the root causes of the phenomenon. Why do traditional role model images lose their charm? What are the differences between traditional role models and Big Big Wolf?

1. Superficial reasons - the "deification" of role models

The second part Comparing them, one can quickly discover that the difference between them is the difference between "gods" and "human beings". First, the time and space distance between traditional role models and students is getting farther and farther: to students, traditional role models are a "historical symbol" rather than a "living person". Just like the story of "Kong Rong gave up the pear", teachers and parents have always used it to carry out "humility" education and "respect the old and love the young" education. Kong Rong also became a typical example of traditional role models. Under the guidance of teachers and parents, the children came to the conclusion that we should learn from Kong Rong's good moral character of respecting the old, loving the young, and being modest. Another example is Yan Hui. Students knew that he "eat with a basket and drink with a ladle", but they did not change their joy. Under the guidance of the teacher, the children came to the conclusion that we should learn from Yan Hui's excellent qualities of being poor and happy. However, how much do today's children identify with Kong Rong and Yan Hui? They are so distant and do not have the thickness and fullness of life. The world of children is very different from the era and environment in which they live. It is so difficult for children to regard a distant figure as a moral role model and role model for their own life based on a short story without a deep historical knowledge background! So what about children? Will they have a sense of identity with their actions?

Secondly, traditional role models have almost "god-like" moral aspirations. The traditional Confucian role models pursue the goal of "cultivating oneself, managing one's family, governing the country, and bringing peace to the world", and pursue the ultimate state of "becoming a sage and a virtuous person". The traditional role models are so perfect, they are "gods" with no flaws and lives. But children have no sense of identification or intimacy with their role models. They are just symbols to look up to. Let’s take a look at the Big Big Wolf, which is so much talked about by children. It is a "living" wolf displayed in children's field of vision using modern technology and modern language. It is real to the world of children. It has failures and successes, it has things to fear and cherish, and it presents a basically complete life to children, and the way of presentation is accepted and liked by children. On the contrary, the behavior of role models cannot make children realize that this is a real event, and therefore cannot move them. In a modern pluralistic society, multiple values ??coexist, and children begin to form their own goal choices. They no longer blindly worship official role models, but choose role models that meet their own interests and expectations among their own goal choices. It is also foreseeable that the traditional "god-like" role model will fail when faced with the new "living role model".

The core of role model education cannot be recognized by children, so the moral knowledge gained through role model education is difficult to internalize into students' inner qualities.

2. The underlying reason - the lack of subjectivity of the educated

Education is an activity between people. Moral education is an educational activity that relies on the emotional and inner participation of the educated (children). Without the full participation of children, moral education activities will be so dry. As mentioned above, a very important reason for the low effectiveness of role model education is that the role models in role model education cannot arouse children's interest in imitation and cannot gain children's sense of identity. Due to objective factors such as time and space differences and their "god-like" moral appeals, traditional role models are at a disadvantage in the competition for moral role models in a pluralistic era, and role model education is facing doubts. The underlying reason is that school moral education ignores the subjectivity of the educated in the selection of role models.

In role model education, only the educator and the educated have active choice mechanisms. Therefore, the choice of role models is mainly the choice of two subjects: one is the choice of the educator; the other is the choice of the educated. Since education itself is an activity that inherits knowledge and promotes the development of the educated, schools and teachers are in an obvious advantage and strong position in education, while the educated are in a weak and passive position. Therefore, for a long time, the selection of role models has been done by teachers, or from the perspective of teachers, while the second perspective of choice - the choice of the educated basically does not exist. Children's lives, children's horizons, and children's choices ultimately cannot affect the choice of role models. The children chose Big Big Wolf, but the teachers did not. Therefore, children can only passively accept the examples given by teachers and parents. On the issue of choosing role models, the subjectivity of the educated has once again been ignored. However, as an indispensable subject in the education process, if children cannot fully mobilize and exert their subjective initiative, then the moral education effect of role models on the educated will not be fully exerted.

3. Model construction in the pluralistic era

Traditional role models have failed in the face of the challenge of Big Big Wolf, and role model education has had little effect in school moral education. Has the moral education function of role model education degenerated? Should role model education be withdrawn from school moral education? The answer is no. Starting from the logical basis for the existence of role model education, we will find that role model education is still very important for moral education. The existence of role model education is based on the following two aspects: First, the needs of human society. The good virtues and qualities of human society are inheritable. Morality is a norm and standard that maintains the relationship between people. The continuation and development of human society from generation to generation requires virtue, and the stability of social order requires virtue. Therefore, virtues need to be passed on to the next generation. The second is the law of human development. "The growth process of human beings is a process from imitation to innovation." [2] Suhomlinsky summarized it as a famous saying: "People can only use people to achieve success" because "only personality can affect the development and regulation of personality." ". [3] Although the times and the spirit of the times are changing, the two logical bases for the existence of role model education have not changed, which determines the necessity of role model education. However, in a society with multiple values ??and multiple choices, how can role models continue to exert their moral education effectiveness and better influence the development of children's personal qualities, which requires the construction of role models.

1. The dual subjectivity of role model selection

Moral education is an educational activity by which educators influence the moral character of the educated. In the process of moral education, educators represent the country, society and nation and impart to the educated the values ??and morals recognized by the country, society and nation. Through the process of moral education, the educated become a qualified social person who meets moral requirements. . Therefore, educators naturally have subjectivity in the selection of role models. For a long time, the selection of role models in our country has indeed only focused on the subjectivity of educators and the needs of society. However, the times are advancing, and those role models that once played a significant role are no longer able to fully fulfill their moral education functions under the impact of the pluralistic era. As Possion said: "Any attempt to force imitation will cause resistance or a cold attitude, making it unable to achieve its goal." [4] So, does the subjectivity of the educated need to completely determine the choice of role models? ?Not really. The subjective initiative of the educated (children) plays an important role in educational activities and even determines the success or failure of education to a large extent. Models chosen from the children's perspective will indeed gain recognition and support from the children, but if one blindly agrees with the children's choices indiscriminately, one will fall into the extreme of "role model nihilism". Model education in which everything can become a moral story and everyone can become a moral role model will make the role models disappear and become nothingness.

The mental development and ideological level of educators are generally higher than those of educated people, so there must be a gap in the choice between the two. At the same time, there is randomness and blindness in the choice of role models for young people with immature mental development. This requires educators to guide the selection of role models and achieve dual-subject selection when selecting role models. The dual subjectivity of role model selection means that the first round of "benchmarks" in role model selection is selected and enriched from the perspective of the children, while the subjectivity of the educator is reflected in the second round of "benchmarks". Educators must re-screen and construct “reserve role models” selected from the children’s perspective.

For example, if Gray Wolf wins the first round of screening and becomes a reserve role model, schools and educators will judge whether Gray Wolf meets social moral standards. If it basically meets moral requirements, then educators need to dig out and construct the shining points of Gray Wolf and present them to children. One thing that needs to be grasped when choosing a role model is that only an image that can be recognized by both the educator and the educated can become an excellent moral role model. One-sided reliance on any one party will bring hidden dangers to model education.

2. Diversity in role model selection

Plurality in role model selection refers to the diversity of objects chosen by role models. The choice of traditional role models in our country has long been limited to ancient sages, celebrities and heroic model figures. Of course, these role models are worthy of praise and imitation. However, in a society with diverse values, if we stick to the traditional model of role model selection, adhere to the "deified" role models and reject the "humanized" role models, reject diversity, If the selection of role models is not standardized and diversified, then role model education will eventually reach a dead end and fail to carry the heavy responsibility of moral education. The essence of diversified role models requires that the selection of role models must be multi-level and humane selection and presentation.

An excellent role model, as Zeng Zhaoxin said, must be based on authenticity. "Examples worthy of our admiration and pursuit must be based on authenticity." [5] Indeed, authenticity is a The most fundamental necessary condition for an excellent moral role model. Authenticity makes it believable, authenticity makes it possible to be imitated, and authenticity makes it recognized by children. However, what is the criterion for evaluating its authenticity? In the final analysis, it is undoubtedly human nature - a true moral example must be in line with human nature. The authenticity of a role model lies in the reality of the situation in which the moral behavior occurs and the authenticity and fullness of the role model. A role model is not just a dry performer of a certain behavior. What is presented to the children is the complete process of a role model producing such a moral behavior, not just the result of the moral behavior. Only in this way can the educated people not be disappointed. I feel that role models are “fake, big, and empty.” In addition, the source of role models should be on multiple levels, not just the characters and images that children look up to. The image of Gray Wolf can reflect this point in a slightly extreme way: Gray Wolf comes from the lives of children, and is more contemporary; Gray Wolf is a character image that comes from the real life experienced by children, and it comes from a person who has been denied animated image. Isn't it the nature of animals that Big Big Wolf is "bad" to eat sheep? However, there is no provision in the Qingqing Prairie Code that says "wolves are guilty of eating sheep". In addition, Big Big Wolf has too many advantages - he is good at inventing, never gives up, etc. These advantages are all that children should learn. Therefore, the image of Big Big Wolf basically meets the requirements of a role model. From "Big Gray Wolf" we can see that those ordinary people, cartoon characters, etc. who live around children and whose words and deeds can reflect the basic human values ????and the moral requirements of our country's citizens should give priority to becoming role models for children to learn from. The choice of role models should be a diversified choice that is consistent with human nature.

3. The scientific nature of role model selection

The existence of role models is because they have ideological and moral qualities that can be imitated and admired by others. The morality of a role model is the first element of its existence. Our country's traditional moral role models are all people who are "always selfless", or even people who are "always selfless", just like the ideal personality of "becoming a virtuous and a saint" that China has pursued since ancient times. There is no doubt about the morality of the ideal personality of "becoming a virtuous person and becoming a saint". They can be the kindest, best and greatest people. But whether their behavior can serve as role models today in the 21st century still requires an important indicator, and that is the scientific nature of the role model behavior. According to a piece of information from China Youth Daily, there are 36 typical child abusers commended by the central and provincial levels in our country. The situation is roughly as follows: 1. 9 people who fought bravely against bad guys, accounting for 25%; 2 , 14 people sacrificed themselves for others, accounting for 38.8% (11 of them rescued people who fell into the water, and 10 of them died); 3. 5 people protected livestock, accounting for 13.58%; 4. 5 people put out fires and fire engines, accounting for 13.58%; 5. 3 people are happy to help others, accounting for 8.3%. This information shows from one aspect the problem of role models for our country's teenagers - focusing on bravery and ignoring wit. Acting bravely is indeed a commendable act and embodies the excellent traditions of the Chinese nation, but educating children cannot stop there. Acting bravely when seeing justice today should mean acting wisely when seeing justice. Only role models who act righteously and act wisely are in line with the development and requirements of the current era, are in line with the actual situation of children, and can minimize unnecessary losses.

The moral behavior of role models must adapt to the physical and psychological characteristics of children. As Comrade Deng Yingchao pointed out: "Educating children and teenagers is a comprehensive science that shapes people and includes psychology, physiology, education, ethics, medical science, social science and other disciplines." Therefore, with many Taking the knowledge of various subjects as a means and seeking truth from facts and focusing on the scientific nature of role model selection are important guarantees for the success of role model education.

“Observers can acquire cognitive skills and new behavior patterns by observing the behavior of others”, “Role models show new thought patterns and behavior patterns that observers do not originally have. Through observation, observation Children can also form the same form of thinking and behavior. "[6] Through imitation learning, children can learn excellent moral behavior.

However, the purpose of role model education is not limited to this. Learning from role models does not stop at imitating the behavior of role models, but rather understanding and comprehending the moral spirit embodied in these specific behavior patterns, thereby cultivating students' moral thinking and moral behavioral abilities.

References

[1] Ban Hua. Modern Moral Education Theory. Hefei: Anhui People's Publishing House, 2000.

[2] Liang Jun. School Moral Education The selection and classification of role models in education. Teaching and Management, 2009(21).

[3] Suhomlinsky’s words. Seen from Cui Xianglu. New exploration of moral education. Beijing: Guangming Daily Press, 1987.

[4] Peixi Neng. Principles of Education. Beijing: People's Education Press, 1964.

[5] Zeng Zhaoxin. Moral Psychology. Changsha: Central South University Press Society, 1990.

[6] [US] A. Bandura. The social basis of thought and behavior - Social Cognition (Volume 1). Translated by Lin Ying et al. Shanghai: East China Normal University Publishing Society, 2001.

(Editor Yang Zi)