同时，历史主体的集体创业，也对乡村的爱情和婚姻道德生活带来了明显的改造。
Simultaneously, collective pioneer of historical subject brings the obvious changes to living of love, marriage and morality in village.
道德教育回归生活世界其实即是回归其主体人自身。
Returning of moral education to the life world is to the return to the subjects.
现实生活中，行为主体体现出理性“经济人”与理性“道德人”的双重性。
In realistic living, the behavioral subjects shows the duality as the rational "economic man" and rational "moral man".
作为道德生活主体的个体，其所特有的一系列规定性即人性是道德主体进行道德选择所依据的内在准绳。
Being the individual who is the subject of moral life, a series of his specific characteristics, namely human nature, are the inner criteria on which bases the moral subject when making moral choice.
提出了生活德育是学校道德教育的应然选择，德育教育应从生活实际出发，在生活中关注德育主体的现实需要，培养生活中的德育主体。
The author suggests that life-based moral education is the due choice of school moral education, which should be based on the real life which is moral subjects present needs.
论文的主体是把具体的生活场景作为道德的生发，生活场景是道德的情境性存在，道德教育就是用那样的方式自然流淌着。
In the main part of the paper the specific scene of life is the living point of moral, moral education is such a stream of life that it naturally runs away.
古典人文教育注重个人在教育中的主体作用，然而，“群体”道德湮灭人在现实生活中的主体性。
The ancient humanistic education concerned a subjective role of the individual in the education, however, the group morality deprived a individual of the subjectivity in a realistic life.
传统德育的弊端就是脱离生活主体去构建人的道德生活。
The defects in the traditional moral education is its departing from main body of life in constructing moral life.
其回归方式为对生活世界的主体参入式回归，并用“交互主体观”统摄道德教育过程。
And thus the process of moral education is governed by "the ideas of mutual subjectivity".
道德教育所依存、所寄居的是一个人的世界，一个充满了鲜活生命的生活世界。在这个世界里，教师与学生之间相互交流、相互影响、互为主体。
Moral education exits and habits in a world of human beings, a life world full of active lives where people associate with each other.
道德教育所依存、所寄居的是一个人的世界，一个充满了鲜活生命的生活世界。在这个世界里，教师与学生之间相互交流、相互影响、互为主体。
Moral education exits and habits in a world of human beings, a life world full of active lives where people associate with each other.
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