海德格尔论教化与真理——对柏拉图洞穴喻的一种生存论解读

在通常的理解中人们常常把教化理解为教育,将真理看作是关于世界的现成的知识,因而教化就是将真理作为一种现成的知识传授给他人。但是在西方人文主义的传统中,教化与教育是两个不同的概念,教化并不是主体对一种客观知识的掌握和传授,它应该在柏拉图的意义上被理解为以某种“理念”为原型的“造形”,教化本质上是人的存在状态的本质性的转变。海德格尔在关于柏拉图洞穴喻的生存论解读中,对教化与真理的关系作出了深刻的辨析。     

Teacher education,graduates’ teaching commitment and entrance into the teaching profession

This study aimed to gain insight into the relationship between teacher education and graduating teachers (not) starting in the teaching profession (n=209). Predictor variables referred to teacher education, integration into teaching, and teaching commitment. To examine interrelationships between these variables, factors were also interlinked to test a theoretical model of graduates’ teaching commitment. Results reveal that graduates’ teaching commitment is strongly related to their entrance into the teaching profession. Furthermore, the perception of mentor teachers’ evaluative support is directly related to teaching commitment and other variables (e.g. faculty support, type of teacher training) are indirectly related through the mediation with graduates’ teacher efficacy and professional orientation.     

Heidegger Teaching: An analysis and interpretation of pedagogy

German philosopher Martin Heidegger stirred educators when in 1951 he claimed teaching is more difficult than learning because teachers must ‘learn to let learn’. However in the main he left the aphorism unexplained as part of a brief four‐paragraph, less than two‐page set of observations concerning the relationship of teaching to learning; and concluded at the end of those observations that to become a teacher is an ‘exalted matter’. This paper investigates both of Heidegger's claims, interpreting letting learn in the context of Heidegger's larger philosophical project, and suggesting why in light of that project to become a teacher is an exalted concern. The methodology guiding the inquiry is largely hermeneutic, the purpose of the essay to interpret teaching from a Heideggerian perspective: its nature and general method.     

Aspects of a Practical Understanding: Heidegger at the workplace

This article aims to clarify some of our pre‐conceived assumptions when we address issues of learning in practice. It argues that we need to develop an understanding of practice based on its own premises. For this purpose the German philosopher Martin Heidegger's (1889–1976) understanding of practice and learning is introduced. Heidegger emphasises the use of equipment as crucial for a practical understanding. This perspective is contrasted with an intellectualistic approach to learning in practice exemplified by the work of Donald Schön. Heidegger and Schön's perspectives on learning in practice are evaluated and discussed throughout the article. Examples from studies of apprenticeship are used to illustrate Heidegger's comprehension of learning in practice. Especially learning through the use of tools and equipment, learning in context, learning as a consequence of making mistakes and learning as a matter of developing a sense of familiarity are types of learning emphasised in this article.     

存在与逍遥——海德格尔与庄子《逍遥游》

近年来,海德格尔研究在中国学界备受关注,并已成为一门显学.在这一语境下,研究海德格尔之于中国学、之于中国传统思想与美学的意义是大有必要的.老庄思想在研究中势必处于重要地位.文章仅从海德格尔的存在哲学观和庄子"逍遥游"自由境界的相通入手,深入思考民族思维方式与现象学方法之间的内在联系.     

Learning to teach science: Personal epistemologies,teaching goals,and practices of teaching

The purpose of this study was to understand what personal epistemologies and science teaching goals preservice secondary science teachers of a teacher education program in the USA bring with them to their learning to teach and how they translate such beliefs into actions. A set of essay questions, developed through a pilot study, was used to identify preservice teachers’ personal epistemologies and teaching goals at the beginning of science methods instruction. Classroom observation reports, video recorded teaching episodes, lesson plans and self-video reflections were collected to identify connections between their epistemologies, teaching goals, and practice of teaching. Relational and ontological dimensions of epistemological beliefs were found to be useful for understanding preservice teachers’ personal epistemologies and teaching practices. The data suggests that the participants’ espoused teaching goals were relevant to their personal epistemologies when differentiating naïve personal epistemologies from the sophisticated, and their emerging teaching practices demonstrated shifts in personal epistemologies and potential for further development in teaching practices. Findings indicate sources of how teaching practices are shaped. Implications for teacher education include needs for addressing ways to deal with teaching constraints for constructivist teaching approaches, collaboration with content course instructors, critical reflection on field experience, and developing induction programs that support continuing development of emerging teaching practices.     

德里达对海德格尔“爱”的概念的解构

在海德格尔看来,传统的对爱之为爱的追问都奠基于一种形而上学的提问方式之中：存在者是什么。这种提问方式之所以产生的原因是爱由爱恋转化为爱欲。海德格尔想要恢复作为源出和谐状态的爱念。而德里达认为海德格尔的哲学是一种在场的形而上学。他根据踪迹思想对海德格尔的爱之为爱的概念进行了解构。     

阿多诺与海德格尔:对抗和潜对抗

认为把德国的阿多诺和海德格尔并置为20世纪西方新浪漫派的代表人物是一种误读。阐述了产生误读的因由,即这种误读忽略了两者哲学观上存在的尖锐对抗,也忽视了两者在美学观上的潜在对抗。     

Heidegger and Stiegler on failure and technology

Abstract

Heidegger argues that modern technology is quantifiably different from all earlier periods because of a shift in ethos from in situ craftwork to globalised production and storage at the behest of consumerism. He argues that this shift in technology has fundamentally shaped our epistemology, and it is almost impossible to comprehend anything outside the technological enframing of knowledge. The exception is when something breaks down, and the fault ‘shows up’ in fresh ways. Stiegler has several important addendums to Heidegger's thesis. Heidegger fails to fully appreciate the early Greek myth of Prometheus, and the technological depth that fire offers all human societies. The fall, or failure, is doubled in the myth of Prometheus, and is at the root of all cultures. Since the onset of Information Technology, the acceleration of life is disorientating our Being. I argue the fall in both Heidegger and Stiegler has encaptured their imagination. Education is vital for generating the imaginary, along with the ability to think critically, and ensures the authenticity of political processes, but as importantly, it helps us to imagine the future beyond the Armaggedon scenarios of climate change, and ecological devastation. The Arts and Humanities are at the core of generating a new future.     

Worlds Apart in the Curriculum: Heidegger,technology, and the poietic attunement of literature

In this article I elucidate a conception of small worlds, or ‘ontological’ contexts, within the curriculum that stand out and beyond the horizon of technological‐scientific reality, which might be linked with forgotten, marginal ways of being and thinking. As I attempt to demonstrate, it is possible that such ontological worlds apart from technology's ‘Enframing’ effect might inspire the type of meditative thinking in our classrooms that is consistent with Heidegger's notion of authentic worldly dwelling as it appears in the later writings of the 1930s, or the ‘turn’.     

海德格尔与中国文学的融合限度

在前期积极译介的基础上,深入融合海德格尔存在主义与中国文学,是新世纪中国文论面对的一项有意义的课题。海德格尔用存在之思深刻关涉面向可能性的人的生存境遇,这可以成为考察它与中国文学融合之径的起点。以释、道、儒为综合文化母体的中国文学,在前两个维度上与它有明显差异,但在作为主维度的儒文化维度上可以实现与它的扬弃性融合:"情本体"的文学对"存在的深渊"确能发挥积极填充与适度调节作用;但与依托两个世界格局、富于敬畏的存在主义相比,以一个世界为旨归的"情本体"容易在文学上流于静观的趣味主义与士大夫自恋气。在扬弃中探求融合,是新世纪中国文学真正关怀人的生存境遇、逐渐实现世界性品格的合理取径。     

本体诠释学三论

"本体"是最终的思考,它体现了多元性与整合性.我们可以用中国的本体观念来改造西方的存有论,把它还原为生活世界的一部分.本体概念在诠释中形成并发展.诠释是自由的展开,又是一种前批判与创新.诠释也是一种理性,它要达到生活主体间或主体对自有、自我的实现或沟通,在这个基础上,本体诠释学要求观察与审视各方面,包括与现有诠释学理论的沟通及与科学的接轨,将其整合成为一种综合的创造开放的体系.在此,对伽达默尔哲学诠释学的参照与思考将是一个很重要的方面.     

Understanding teachers’ careers: Linking professional life to professional path

This research synthesis aims to more fully understand the current teacher retention crisis in the United States through a re-conceptualization of what is meant by a teaching career. Currently, research is divided into two broad categories: traditional research on teacher retention and traditional research on teachers’ professional lives. This synthesis identifies key studies in both fields and argues for greater coordination between the two in an effort to conceive of teachers’ careers along a continuum and utilize a range of methodologies for understanding those careers. The author points to select studies which begin to bring these two fields together and suggests potential future research directions.     

海德格尔论教化与真理——对柏拉图洞穴喻的一种生存论解读

在通常的理解中人们常常把教化理解为教育,将真理看作是关于世界的现成的知识,因而教化就是将真理作为一种现成的知识传授给他人。但是在西方人文主义的传统中,教化与教育是两个不同的概念,教化并不是主体对一种客观知识的掌握和传授,它应该在柏拉图的意义上被理解为以某种理念为原型的造形,教化本质上是人的存在状态的本质性的转变。海德格尔在关于柏拉图洞穴喻的生存论解读中,对教化与真理的关系作出了深刻的辨析。     

Some reflections on the links between teacher education and peace education: Interrogating the ontology of normative epistemological premises

This paper provides a critique of the essentialized assumptions about identity, culture and education that are found in contemporary peace education literature and explores the implications that these assumptions have for teacher education in conflict and post-conflict societies. The authors suggest that there is a need to move away from the epistemological primacy of these assumptions toward a critical ontological, contextualized and historicized approach. The authors propose that teachers need to be educated to become ‘critical design experts’.     

职业学校体育课程教学中职业体能教学措施研究

对于大部分职业院校的学生而言,职业院校体育课程是接受学校体育教育的最后阶段,是体育观念、体育习惯和体育能力形成的最后时刻。作为为社会输送大批优秀劳动者的重要阵地,职业学校在体育课程中培养学生职业体能的重要性不言而喻。本文主要以如何在职业院校体育课程教学中培养学生的职业体能为主题展开探讨,具有一定的参考意义和实践价值。     

Activating Aesthetics: Working with Heidegger and Bourdieu for engaged pedagogy

Abstract

This article seeks to investigate art in public urban space via a process of activating aesthetics as a way of enhancing pedagogies of engagement. It does this firstly by addressing the question of aesthetics in Enlightenment and twentieth-century frames; then it seeks to understand how artworks may be approached ontologically and epistemologically. The discussion works with the philosophical lenses of two different thinkers: Heidegger, in ‘Building Dwelling Thinking’ and ‘The Origin of the Work of Art’, and Marxist sociologist, Bourdieu with his work on a theory of practice and habitus. It asks how art may work in the meaning-making processes of place and the human subject in terms of ontological difference (Heidegger) and dispositional capital (Bourdieu). In bringing these different organising principles of interpretation to specific works of art, the discussion draws from locational research undertaken in Newcastle/Gateshead and Melbourne.     

Primary education, teachers’ professionalism and social class about motivation and demotivation of government school teachers in India

Since the early 1990s, significant progress has been made with regard to education in India. This positive development stands, however, in sharp contrast with the way in which government teachers themselves think and talk about education. Instead of feeling pride and satisfaction, many teachers are unhappy, and often self-critical. Based on focus group discussions and interviews with teachers in Andhra Pradesh, south India, this paper analyses the reasons behind motivations and demotivations of government school teachers. The paper concludes that there is a need for a new professional ethos and culture.     

本体、认识与价值:智能教育的技术伦理风险隐忧与治理进路

人工智能技术引领的智能教育革命方兴未艾,各类智能教育新应用为教育发展增值赋能的同时也隐匿着巨大的伦理风险,不断侵蚀着人类教育几千年来所坚守的道德基础。研究从本体论、认识论、价值论三重哲学视角对智能教育的技术伦理问题进行本质还原,探寻智能教育伦理风险的原点逻辑和治理之道。从本体论出发,智能技术的本质是以符号世界替代真实世界,这会引发盲目的科学崇拜,只有保有对智能技术的理性与慎辨才能指向智能教育的澄明进路;从认识论出发,智能技术颠覆了主客二分的"人-技术"关系,奇点超越后混乱的人机关系将导致不可测的道德危机,只有在承认智能技术"类人"身份后赋予其道德观念和道德能力才能形塑智能教育的道德进路;从价值论出发,智能技术描绘了教育公平的美好愿景,但其深藏的技术偏向可能把教育带向更深层次的歧视和不公,只有依赖制度力量构建问责机制对智能技术应用予以监管,才能促进智能教育的福祉进路。