The Appraisal of Educational Psychologists: A very private affair

This paper presents the results of a survey into the use of appraisal in educational psychology services within Local Education Authorities in England and Wales. Based on the findings of the study, the current range of appraisal schemes in use within the educational psychology service are described. The way in which such schemes link with appraisal in the wider local authority context is considered, and an attempt is made to identify whether appraisal schemes used with educational psychologists have distinctive features and, if so, what those features are.     

论德性伦理复兴中的反理论思想

20世纪五六十年代之后,西方德性伦理的复兴成为当代伦理学发展的前沿领域。在德性伦理过程的发展中,麦金太尔、威廉斯等人认为,自近代以来,德性的失落与现代道德哲学中过度扩张理性以构建所谓的规则密切相关。他们就此批判康德的理性和绝对命令,力主伦理反理论的思想,开创了反理论的德性伦理思想的复兴之路。     

论教育制度的德性彰显

教育制度通过内含的伦理精神对教育者的实践活动进行价值引导,影响着教育者的教育道德价值观养成和教育德性的生成。这便是教育制度的德性所在。在现实教育中,无论是人们对教育制度的价值观念认识,还是具体文本的制定和实施,都存在着缺陷,导致教育制度的内在德性被遮蔽。教育制度的德性彰显要求我们真正做到以人文性为教育制度的基本价值取向,以学生为教育制度文本的真正主体,以公正为教育制度实施的德性原则。     

浅谈"以德治教"在学校教育中的作用

"以德治教"是"以德治国"的重要组成部分,是素质教育的前提和保证,是价值导向一元化的客观要求.实施"以德治教",要以德正本,以德立范,以德行政;实施"以德治教",必须推进德育创新,必须把师德建设作为重中之重.     

关于美德性伦理教育可能性的思考

美德性伦理教育的可能性包含着两个问题:第一,“美德”是可以通过教而学会的么;第二,德育对象为什么需要接受美德教育。本文首先分析美德性伦理教育及其面临的困惑和挑战,从孔子的“性相近,习相远”和苏格拉底的“知识即美德”回答了美德是可以通过教而学会的,并从人性的本质需要方面回答了人需要接受美德教育。     

An Appraisal of the Watson-Glaser Critical Thinking Appraisal

Abstract

Successful prediction of achievement involves, as a minimum, selecting significant variables, measuring them accurately, and finding a way of combining them to account for maximum achievement variance. Extending earlier work, this report is of two studies-one on developing a refined combination of predictors including ability, “likability,” and “motivation”; and the other aimed at validating this multiple regression equation against actual school achievement, Prediction is in terms of whether students would fall in “good” or “poor” categories determined by dichotomizing the rank-ordered list of actual achievement at a grade point average of 3.33. The biserial r between the dichotomized variable of actual achievement and predicted achievement scores is .882, which is highly significant. The importance and shortcomings of the method are discussed.     

Hypothetical Markets: Educational Application of Ronald Dworkin's Sovereign Virtue

The purpose of this paper is to consider, in principle and at the most general level, a particular possible approach to educational policy-making. This approach involves an education-specific application of the notion of hypothetical markets first developed in Ronald Dworkin's book Sovereign Virtue: The theory and practice of equality (2000). The paper distinguishes the concept of the market from the operation of any actual market, and from the operation of 'market forces' in any generalised sense. It continues by arguing that hypothetical markets of the kind identified by Dworkin are not only distinct, in both their nature and purpose, from actual markets operating in education, but also—in the face of continuing widespread debate about the value, at particular times and places, of such actual markets—a potentially valuable theoretical tool for educational policy-making. The paper then briefly considers a particular instance of such debate about actual markets in education.     

教育评价中的模糊综合评价方法

本文根据模糊综合评价的基本原理，就如何应用模糊综合评价实现教育评价的量化作一般性的讨论。     

关于大众化高等教育质量评估的思考

随着我国高等教育大众化进程，高等教育质量保证越来越为人们所关注．实践证明．质量评估是质量保证的有效手段．大众化伴随着多样化，大众高等教育的质量是一个多层面、多样化的概念．与多样化的质量内涵相应，质量评估也应当从单一走向多元，实现评估主体、评估内容、评估指标体系、评估方式的多元化．     

梅贻琦教育思想述论

梅贻琦任清华大学校长长达17年之久,是清华师生公认的对清华大学发展最有贡献的校长。梅贻琦教育思想的核心主要体现在他的“通才教育观”、“大师论”和“教授治校”三个方面。     

学生感恩德性缺失的伦理思考

大学生感恩德性养成是高校德育工作的重要课题。现实生活中大学生感恩德性缺失的表现形式是多方面的。其主要原因包括父母单向偏爱、学校人文教育失范、社会感恩意识弱化和制度供给不足。强化感恩德性认知,开展感恩德性实践和构建感恩德性教育的长效机制是感恩德性养成的具体路径。     

发展性评价的教育人类学解读

发展是人类的生存方式,教育是人类的本质需求,人的发展与教育具有多维的动态关系.同时人的发展是教育人类学研究的核心问题,从教育人类学视角解读人的发展观,在此基础上重新解释人的发展性评价,从而提出文化多元背景下教育评价尊重差异的合理化走向.     

The Educational Limits of Ethical Cosmopolitanism: Towards the Importance of Virtue in Cosmopolitan Education and Communities

ABSTRACT

Cosmopolitanism has become an influential theory in both political and, increasingly, educational discourse. In simple terms cosmopolitanism can be understood as a response to the globalised and diverse world in which we live. Diverse in nature, cosmopolitan ideas come in many forms. The focus here is on what have been termed ‘strong’ ethical forms of cosmopolitanism; that is, positions which conceptualise moral bonds and obligations as resulting from a shared, common humanity. The view that pupils should be taught that all human beings are equal and, crucially, that this entails a responsibility to take action when human equity is challenged or transgressed, is finding increasing expression within educational literature. The suggestion explored here is that strong forms of ethical cosmopolitanism are limited in ways which seriously restrict their educational worth. In the final section, it is argued that forms of cultural and political cosmopolitanism (which are part of the lived experiences of intra- and supra-national citizenship) are best responded to by developing the requisite virtues in pupils to engage with diverse and dialogic communities.     

教育思维:教育观和教育操作思路的统一体

教育思维是一个新教育理论范畴。所谓教育思维,是人类的教育实践理性,是教育理论认识在教育实践面前的凝结,也是教育实践经验在人们认识中的凝结;就其实质来说,是一定的教育观及其支配下的教育操作思路的统一体。教育观和教育操作思路在教育思维中的统一是必然的,其实质是人的意识功能在教育认识中的反映。     

对工人技师考评工作的若干思考

重机公司在工人技师考评中,通过实践摸索,总结了一套考评工人技师的做法：一是充分认识考评工人技师的必要性;二是认真做好考评工人技师的组织准备;三是在明确考评范围的基础上推动技工培训工作;四是严格做好综合评审工作;五是实事求是,严明纪律,做到取信于民。已达到让青年工人立足本职、钻研技术、不断提高岗位操作技能,提高工人队伍的技术素质的目的。     

转变教育观念 更新教育思想

教育思想是整个社会的和教育的客观实际及其要求在教育者意识中的反映，它对教育起着定向和指导的作用，在进行高教诸多方面改革的时修，应该把教育思想的改革放在首要的位置上，重点加以考虑，当前主要应该注意改革单纯传播知识的旧观念，树立知识、能力、素质直辖市发展的新思想，转变只注重教学生学会的旧观念，树立教学生会学、培养自学能力和自学习惯的新思想；转变以“教”为中心的旧观念，树立教师为主导，学生为主体的新思想,转变只重视统一要求和同化训练的旧观念，树立在统一要求的前提下，注意因材施教，促进学生个性全面发展的新思想。     

对普通高校公共体育课课程学习评价的思考

普通高校公共体育课课程学习评价是新一轮课程改革的重点内容,《全国普通高等学校体育课程教学指导纲要》中明确指出:要"建立促进学生全面发展的评价体系",因此,通过对体育学习评价的重要性、影响因素和发展趋势三个角度的分析,希望体育教师对体育学习评价有一个更深刻的认识,在体育教学实践中能够建立科学、合理的评价体系,有利于提高普通高校的公共体育教学质量。     

The Human and Educational Significance of Honesty as an Epistemic and Moral Virtue

While honesty is clearly a virtue of some educational as well as moral significance, its virtue‐ethical status is far from clear. In this essay, following some discussion of latter‐day virtue ethics and virtue epistemology, David Carr argues that honesty exhibits key features of both moral and epistemic virtue, and, more precisely, that honesty as a virtue might best be understood as the epistemic component of Aristotelian practical wisdom. In the wake of arguments to be found in Plato's Laws, as well as in those of more modern philosophers such as Jean‐Jacques Rousseau and Iris Murdoch, Carr then traces the main roots of moral dishonesty to various forms of vain and self‐delusive ego attachment. In this light, he argues in the final section of the essay that literature and the arts may provide a powerful educational antidote to such attachment.     

Virtue, Vice and Vacancy in Educational Policy and Practice

The incessancy of the educational reforms of recent decades in Western countries, and their prominent association with conceptions of quality drawn from industry and commerce, tend to becloud the lack of educational substance at the heart of many of the more influential of the reform patterns. This lack betokens something of a sophisticated renaissance of the late nineteenth-century mentality of payment-by-results. Exploration of the reforms also reveals a preoccupation with performance which bypasses the central concerns of education itself. Quality, in short, becomes redefined by a privative rationality, which then furnishes the conceptual arena and the predominant language for decision-making in matters educational.
Writings of two influential contemporary thinkers – MacIntyre and Lyotard – are reviewed to illustrate the nature and significance of what the reforms have neglected. These thinkers' contrasting analyses reveal how intricate the contexts of educational policy and practice have become in the pluralist circumstances of late modernity. Where MacIntyre adopts a largely traditionalist stance and Lyotard a largely dismissive one in the face of the competing inheritances which battle for the minds and hearts of learners, this paper suggests not a middle way, but a different way. This pursues a kind of thinking which is itself educational more than political, self-critical more than adversarial. Declining the path of self-assured advocacy it concentrates instead on opening up an educational issue which is more often overlooked, or busily bypassed, than understood: What actually befalls the experience of teachers and learners in the practical conduct of education? How can that experience benefit best as teaching and learning are defensibly practised? A range of communicative rather than combative virtues is identified in this connection and their promising import is briefly explored.