思想政治教育成为一门艺术的可能性与应然性分析

思想政治教育学不仅是一门理论性学科,更是一门应用性学科。目前学界的讨论焦点多集中在对其理论性探讨的范围内,本文旨在从思想政治教育的应用性方向入手,论证思想政治教育可以并且应该成为一门艺术。     

论中国古代戏曲服饰舞台性

戏曲是一门综合性舞台艺术,戏曲服饰在这门艺术中占有至关重要的地位。戏曲这门艺术可以说是一门装扮角色的艺术。在演员和角色之间戏剧服饰起着关键的作用。本文试图从象征性、规定性、舞蹈性三方面来阐释戏剧服饰在整个戏曲表演中的重要作用。     

关于语文教学中学生学习兴趣的几点思考

语文是一门饱含人文性、情感性、审美性的学科,同时也是一门工具性学科。《全日制高中语文教学大纲》明确指出:"语文学科是一门基础学科,对于学生学好其他学科和今后的发展,具有重要的意义;同时,全面提高学生的语     

初中英语教学中的语言艺术

语言本身是一门艺术,它与生俱来的魅力和表达时产生的效果往往让我们为之震惊。而一门学科的教学莫不是以语言作为载体的,所以,初中教师在进行英语教学时就可以充分发挥语言的功效,以优化教学效果,为自己的课堂增添光彩。     

高职计算机基础教学过程性评价研究

计算机基础教学是培养高职学生综合素质和创新能力不可或缺的重要环节。《计算机基础》这门课程是高职中的一门公共基础课,计算机基础是现代学生学习的基础,是所有专业学生必学的一门基础课程。《计算机基础》这门课程当下需要面对的问题是教育教学的方式和方法及评价体系的改变。本文从过程性理论谈起,探讨了过程性评价在计算机基础教学中的使用,让以教师为主体的课堂在转变为以学生为主体的课堂的同时,重点探索过程性评价的研究。     

试论高中数学生成性课堂的构建

数学在高中课程中是必不可少的一门基础科目,是高中教学中的一门主要学科。有效实施高中数学教学能够促进高中数学生成性课堂的开展。本文就高中数学生成性课堂的构建进行了研究与分析。     

班主任工作点滴谈

班主任工作是一门艺术,它充满创新的空间,富有挑战性。     

过程性考核在《电磁学与电动力学》教学中的实践

现代化社会的不断发展,《电磁学与电动力学》作为一门重要的基础课程,其涉及应用物理学、电子学、材料物理学等多门专业,由于该门课程相比于其他的工科课程来说,在教学内容过于抽象化,这也使学生很难理解和学习这门课程。为此,文章对过程性考核在《电磁学与电动力学》教学中的实践进行相应的探讨和分析。     

高等教育研究的学科性、跨学科性及非学科性

从学科建制的标准来看,高等教育学作为一门学科正在被高等教育研究努力建构中。当新的研究范式渗透到高等教育领域,高等教育研究又出现明显的跨学科性取向,这种积极响应进而促使高等教育研究的非学科性又重新"精神焕发"。学术论争充满了变化,持一种开放态度无疑比较妥当。     

音乐教学中应突出的“六性”

音乐教育是一项塑造人的工程,是基础教育中必不可少的一门学科。在音乐教育中我们要重视六个方面,才能让音乐与学生的生活经验相结合,与社会生活相联系。     

Empirical Research into Teaching

The paper argues that 100 years of empirical research into teaching has failed to provide a usable account of best practice. This is partly because of conceptual and other logical problems that cannot in practice be resolved, as has been argued before. However, it is further argued that the real reason that no useful rules of good teaching can be established is that there are no substantive and important rules covering human interactions such as teaching. It is not that science cannot get the answers; rather it is that there are not any answers, and that is why there is not a science of teaching. Every teaching event is unique and the way to determine good practice is to be clear about what one is trying to achieve and to know one’s particular audience. This is not simply sound practical advice, but logically the only path to knowledge in this area.     

试论导学群环境下的数学教学

导学群运行下的教学形式多种多样,组织形式有聚有散。而数学特点是对象抽象、思维严密、系统完备。所以我们在教学过程中要做到“散”是有准备的“散”,是对知识形成过程的分散,是形散意不散。“聚”就是把分散过程中学生讨论的结果,加以归纳总结形成完整的知识链条。     

Michael Faraday on the Learning of Science and Attitudes of Mind

The paper makes use of Michael Faraday's ideas about learning, in particular his thoughts about attitudes to the unknowns of science and the development of an attitude which improves scientific decision-making. An invented scenario involving nursery school children demonstrates some attitudes displayed there. Discussion of the scenario and variation in possible outcomes suggests that Faraday's views are relevant to scientific learning in general. The main thesis of the paper is that it is central to learning in science to acknowledge that there is an inner struggle involved in facing unknowns, and that empathy with the fears and expectations of learners is an essential quality if genuinely scientific thought is to develop. It is suggested, following Faraday, that understanding our own feelings while we teach is a pre-requisite to enabling such empathy and that only then will we be in a position to evaluate accurately whether or not our pupils are thinking scientifically.     

An exploration of the use of disruption as a pedagogic intervention

This article describes a journey of exploration in which I take a hitherto unexamined aspect of my teaching practice, the use of disruption, and subject it to interrogation. The journey is an exercise in auto‐ethnographic research in that I am my own subject, located within the context of the classroom. My purpose is to surface the beliefs that underpin this pedagogic strategy and to locate it within theories of teaching and learning in higher education, so that that which is known but not yet thought becomes available for reflection and challenge. The article is structured in such a way as to trace the thought processes that shaped the direction of the journey; it follows a logic dictated by the heuristics of recognition and association. Throughout the journey I draw on students’ reflective reports to illustrate my conclusions that disruption is a metaphorical strategy that uses associative logic to promote transformations in students’ underlying belief systems and is an artefact of a relativist ontology. It assumes a political stance about the challenging of power relationships and of collusion. I conclude by identifying some ethical issues that are raised by this teaching strategy. I highlight the importance of a relationship of trust between teacher and student that is based on a shared commitment to each other’s potentiality.     

A European Context and Framework for Business Education

Higher education in further education colleges has a long history and has expanded in recent years. However, higher education in further education colleges is often treated as being unproblematic. This paper rejects the argument that higher education is simply a level of study, noting that it is a contested concept. As such, the paper seeks to establish a robust definition of just what higher education is. It recognises that the higher education sector is characterised by diversity but argues that, in spite of the differences that exist between higher education institutions, there are certain issues relating to the further education sector that mean that higher education in further education colleges is likely to differ from that in higher education institutions. The paper considers that New Public Management reinforces these differences and, when taken alongside recruitment problems within the further education sector, questions whether or not the development of higher education in further education colleges should be welcomed.     

Normalizing catastrophe: sustainability and scientism

Making an adequate response to our deteriorating environmental situation is a matter of ever increasing urgency. It is argued that a central obstacle to achieving this is the way that scientism has become normalized in our thinking about environmental issues. This is taken to reflect on an underlying ‘metaphysics of mastery’ that vitiates proper engagement with the natural environment, in particular, by subverting sensitivity to its own normative and purposive character. It is argued that the dominance of scientism can be exposed and disrupted by attending to understandings of nature that are intimate, embodied and emplaced, and that these need to be heeded in public debate of environmental issues.     

How the West Was One: The Western as individualist,the African as communitarian

Abstract

There is a kernel of truth in the claim that Western philosophy and practice of education is individualistic; theory in Euro-America tends to prize properties that are internal to a human being, such as her autonomy, rationality, knowledge, pleasure, desires, self-esteem and self-realisation, and education there tends to adopt techniques focused on the individual placed at some distance from others. What is striking about other philosophical–educational traditions in the East and the South is that they are typically much more communitarian. I argue that since geographical terms such as ‘Western’, ‘African’ and the like are best construed as picking out properties that are salient in a region, it is fair to conclude that the Western is individualist and that the African is communitarian. What this means is that if I am correct about a noticeable contrast between philosophies of education typical in the West and in sub-Saharan Africa, and if there are, upon reflection, attractive facets of communitarianism, then those in the West and in societies influenced by it should in some real sense become less Western, in order to take them on.     

评孙奇逢"转否为泰之道"的易学思想

孙奇逢的一个重要思想,即学《易》旨在用《易》以治身、治家与治国平天下。“天下之道莫善于相反而相交以为用”,是矛盾对立统一的。社会的进步和发展,总是安危相随、泰否相因,始终都是“反交为用”的。所以,他提醒人们要泰不忘否。即便事已得凶,亦当仍使之趋吉,犹“逆挽而进之者,此《易》道之用与造化侔,而圣人作《易》之功亦与天地并也。”     

Creative leadership: a new category or more of the same?

New categories of leadership are continually being invented. Because the ways we think are productive of the ways in which we act, it is important to hold these rhetorical innovations to account. This paper focuses on the latest of these categories – creative leadership. Mobilising a Foucauldian notion of ‘discourse’ I deconstruct the notion of creative leadership as it has recently been represented in five published texts. I suggest that the interpretation on offer has a determinist view of the future, ignores the history of debates about creativity, offers creativity as a generic skill and underestimates what it is that teachers and leaders might need to do in order to work creatively. I show that the notion of creative leadership on offer is strongly connected with that of creative learning, and put the ‘recipe’ offered by one set of texts into conversation with a body of empirical evidence about what is happening in schools that aim to promote creative learning. I argue that what is evident from the dialogue between the texts and the empirical studies is that it is pedagogical leadership that is absent but is actually most required, embedded in leadership/management principles and practices that promote social justice.     

Towards the Idea of a World University

Could anyone reasonably oppose the idea that quality and excellence are essential to the university? However unlikely it seems, that is exactly what we would like to do in this article: we would like to reject the demand for quality and excellence in the university. We would like to arrive at a point at where the need for quality is no longer necessary. In this article, such a refusal will direct us to a proposal for using the spaces offered by the university and its teaching and research in a different way; in a way that transforms the university into a world university. This paper will argue that a world university is concentrated around attentive pools of worldly study. It is a university that has to invent new languages in order to answer the question “How can we live together?” In order to answer this question, and to be “present in the present,” we will clarify our argument that both acceptance and attention are needed in the world university. This position implies a kind of curiosity that is not driven by the “will to know” but by a caring attitude to what is happening now.