Ernest L. Boyer and the American Christian College: Historical Considerations

This article explores the historical roots of Ernest Boyer's impact on Christian higher education in the United States. Boyer's stints as a student at two Christian colleges (Messiah College in Pennsylvania and Greenville College in Illinois) and his first faculty and administrative posts at Upland College in California were significant influences in the development of his vision for the Christian college—a vision that led to greater legitimacy and credibility in the landscape of American higher education. Ernest Boyer's innovative, yet historic understanding of the distinctives of Christian higher education contributed to the successful accreditation process of nearly one hundred small, private institutions.     

教育现代化呼唤创造性教育

中国现代化建设需要创造型人才，教育需要创新，这是时代发展的客观要求。教育是造就新人的活动。要造就新人，发展学生的创造性，就要靠创造性教育。创造性教育是我国实施素质教育的必然要求。     

知识经济呼唤创新教育

知识经济是在工业经济基础上发展起来的一种新型经济形态,它与工业经济相比具有鲜明的特征。创新是知识经济的内在要求,也是其发展的根本动力。知识经济时代需要具有创新意识和能力的新型人才,全面实施以培养创新精神和创新能力为核心的素质教育是知识经济时代教育的主导精神     

高等职业技术教育呼唤素质教育

立足高等职业教育的长久发展,以提高职学生的素质为出发点和归宿,从素质教育是教育对象的全体和个体的辩证统一、是教育内容及方法传统和现代的辩证统一、是教育目的现实要求和面向未来的辩证统一三个方面进行阐述。     

从洪堡到博耶:高校科研观的转变

洪堡于19世纪初确立了大学“教学与科研相统一”的原则,他认为科研是最好的教学;两个世纪后,博耶提出四种学术类型,将教学纳入科研的范畴。这种观点的变化,是高等教育与科研本身的性质发生历史性变化的反映。当前,有必要确立高校“科研的教育性原则”,并以此作为高校科研的道德底线。     

海南高等教育呼唤制度创新

海南高等教育新的发展机遇已经来临。海南高等教育的超常发展必须以新的科学发展观为指导，以市场化、社会化和未来需求为导向，以改革为动力，以制度创新为着眼点，以服务海南和全国为立足点，构建新框架，创建新体制，实施新突破，提升新层次。     

素质教育要提高教育素质

章针对近几年来素质教育中存在的一些问题提出了自己的观点与建议，认为科学管理应为素质教育提供基本保证，素质教育迫切要求提高教师的素质，对学生的素质教育应放在实践能力的培养上。     

Christian Higher Education: An Education that Liberates

In this wide-ranging review essay, the author engages Christian Higher Education: A Global Reconnaissance, a book edited by J. Carpenter, P. L. Glanzer, and N. S. Lantinga (2014). His remarks focus especially on the five chapters of the book that survey Christian higher education in nations where he has direct experience: Brazil, Kenya, India, South Korea, and the United States. An extended reflection, both philosophical and practical, is then offered on a common task of Christian higher education across many cultures: how to develop and sustain a holistic education that promotes Kingdom prospering, above and beyond national and commercial purposes. He makes the case for a liberating education that seeks to instill a dynamic combination of integrative thinking and character formation. The essay ends with practical advice as the author encourages fellow educators to focus their efforts on faculty development, general education, and cross-cultural partnerships as the keys to building and sustaining a liberating education.     

创新人才与高等教育

一、 创新能力--面对时代变化所诱发的新的人格诉求 近百年世界发生的技术变革比人类历史上任何一个时期都更为辉煌,技术变革之大超出了许多最有远见的科学家的预言。谁能相信原子物理学的奠基人卢瑟福1930年曾经说过"任何人期望从原子的嬗变中获取能量是荒唐的臆想"?20世纪50年代,     

高等教育大众化呼唤柔性管理

高等教育大众化对高校学生管理工作提出了挑战。将“以人为本”的柔性管理引入高等教育 ,可以带来新的生机和活力 ,符合高等教育“质”的进步需要。     

新的形势呼唤新的成人高等教育管理

本文分析了世界经济文化一体化发展的形势下我国成人高等教育的特殊性和旧的管理模式,提出了构建适应社会经济发展需要的成人高等教育新管理模式的基本思路。     

联系与共性——欧内斯特·博耶高等教育思想述评及其启示意义

欧内斯特·博耶是20世纪伟大的教育家,他的远见卓识和高等教育思想深深地影响了美国的高等教育,甚至在世界范围内都产生了深远的影响.他认为高等教育在育人方面的目标具有双重性:高校既要发展学生的个性,又要培养学生的共性,能对社会负责;既要开展普通教育又要进行专业教育.他还拓展了学术的概念,他认为学术不仅包括探究的学术还应包括整合的学术、应用的学术和教学的学术.这种拓展非常有利于高校的正确定位,避免"向上漂移"的现象.在谈到学术评价时,他提出了四条非常有思想的原则:学者品质、学术工作的标准、学术过程和学术的可靠性.他的高等教育思想对我国现阶段的高等教育有非常重要的指导意义.     

Conceptualizing Service-Learning in Christian Higher Education

Christian higher education is charged with the distinct mission of integrating faith and learning, and course-based service-learning has been identified as a supportive platform for this undertaking. Christian service-learning represents "a teaching and learning strategy that integrates academic instruction, community service, and guided reflection from a Christ-centered, faith-based perspective in order to enhance student learning, to foster civic responsibility, and to develop servant leaders” (Mullen, 2010 Mullen, S. (2010). Integrating a service and learning paradigm in a Christian education environment. Christian Education Journal, 7(1), 162–171.[Crossref] , [Google Scholar], p. 164). A large volume of literature pertaining to the theoretical and practical aspects of service-learning courses exists; however, the current literature and corresponding perceptions of best practice may not fully support the distinct nature of service-learning in Christian higher education. Therefore, the purpose of this article is to examine a predominant service-learning typology that dichotomizes traditional and critical service-learning (Mitchell, 2008 Mitchell, T. D. (2008). Traditional vs. critical service-learning: Engaging the literature to differentiate two models. Michigan Journal of Community Service Learning, 14(2), 50–65. [Google Scholar]) through the contextualization of faith-based higher education. Then, in an attempt to further elaborate upon Mullen’s (2010 Mullen, S. (2010). Integrating a service and learning paradigm in a Christian education environment. Christian Education Journal, 7(1), 162–171.[Crossref] , [Google Scholar]) definition, Morton’s (1995 Morton, K. (1995). The irony of service: Charity, project, and social change in service learning. Michigan Journal of Community Service Learning, 2(1), 19–32. [Google Scholar]) typology is recommended to frame Christian service-learning as it acknowledges the validity of multiple paradigms of service-learning (charity, project, and social change) and emphasizes the manner of their implementation (thick versus thin). Micro- and macro-level strategies, based on Morton’s (1995 Morton, K. (1995). The irony of service: Charity, project, and social change in service learning. Michigan Journal of Community Service Learning, 2(1), 19–32. [Google Scholar]) typology and subsequent recommendations, are provided to support faculty members and administrators attempting to implement and sustain service-learning at faith-based institutions. Specifically, Christian institutions should prioritize faith-based organizations as core partners, and faculty members should intentionally utilize reflection to integrate faith and learning.     

Spiritual Formation Within Christian Higher Education

The Christian university has a distinct responsibility to provide an environment devoted to the spiritual formation of students. Spiritual formation is not to be viewed as the only important goal of the university, thereby sacrificing intellectual or relational development, but rather spiritual formation is the aggregate “product” of the Christian college. It is a culminating attribute produced holistically from the collection of experiences gained while attending the Christian college. Christian higher education has distinct advantages in its history of spiritual formation while also facing significant challenges. Yet as the Christian colleges are true to their calling, there are few institutions better positioned to examine the spiritual formation of their students. This article reviews various aspects of this spiritual formation.