自由教育理念成就世界一流大学--浅析耶鲁大学的自由教育理念

世界一流大学发展的历史经验表明,要成为一流大学,必须具有独特的办学特色和理念,耶鲁大学便是这方面的成功典范之一.在其长达300余年的发展历程中,耶鲁大学的办学者们一直坚持自己的自由教育理念:传承和发展知识,保护自由探究和言论自由,培养领导者和有思想的公民,开发人类的潜能,为周围的世界提供实现人类进步的机会.自由教育的办学理念成就了耶鲁大学世界一流大学的领先地位.     

古典自由教育理念的回归与超越

平等乃是现代性价值的核心,伴随平等而来的乃是日常生活价值的均一化和个体存在的均一化,导致个体人性在现时代的堕落。重申古典自由教育,意味着以理性灵魂的充分实现,来实现人性中的高级部分,召唤个体人性的卓越,从而给日渐体制化与技术化的现代文明以卓越人性的内在支撑。基于此,平等与卓越就成了现代教育的双重主题,现代启蒙价值的熏陶与古典价值的回归,乃是现代教育并存的价值教育理路。     

博雅教育理念下的优质高等教育资源探讨

博雅教育是对现代大学教育中过分突出专业教育的反叛和改善,如何在博雅教育理念下优化高等教育资源、做好大学教育改革、提供优质的高等教育是一个值得探讨的问题。通过分析工具教育价值取向下对优质高等教育资源的误读,即优质高等教育资源就是等同于优质有形的、专业的、外在的高等教育资源;重新探析博雅教育理念,即博雅教育是一种理智教育、一种基于大知识观的教育、一种自由教育理念;进而分析博雅教育理念下的优质高等教育资源的建构,包括学科群资源、大学学术共同体、校外资源和校地合作等。     

应用生本教育,扭转旧式美术教育观念——谈中学中国画教学的观念改革

生本教育观念是一个崭新的教育观念。本文围绕"一切为了学生"、"把主动权交给学生"的崭新观念展开探索,这对中国画的传统教学观念无疑是一个极大的冲击,对新时代课堂的改革却是一个大胆、成功的尝试。     

学新标准 转旧观念

21世纪是中国学校体育进入一个崭新的时代,随着新课程标准的全面实施,站在一线的教师首先要转变旧的教育观念,打破传统的教育教学方法,建立新颖的教学理念,注重健康第一、发展学生个性、以人为本的教学思想,使学校体育步入到能真正促进学生身心和谐发展、健康育人的轨道上来。     

Towards a Liberal Vocational Education

This essay takes up the issue of the impact of technology on jobs in modern workplaces, and the curricular challenges thereby engendered for vocational educators. Conceptions of the nature of workplaces are examined, along with conceptions of the types of skill needed. It is proposed that distinction be made between vocational education at the secondary school, and that beyond. At the secondary school, vocational education would be education about work , and the goal would be vocational literacy. This would constitute a liberal vocational education. Beyond that, vocational education would be for jobs , but would include liberal features, such as general education course work, and training in job families.     

本科高职与通才教育

本科高职实施通才教育,是实现本科高职培养目标的需要;是本科高职主动应对现代社会挑战的需要;是纠正现行高职教育弊端,促进本科高职健康发展的需要;也是沟通普职高教,构建高教“立交桥”的需要。为此,应在转变教育观念的基础上,对本科高职的专业设置和课程教学进行一系列相应的调整和改革。     

Religious Education in a Liberal,Pluralist, Democratic State

This study presents the cases of two teachers in a Jewish supplementary school whose experiences as learners in a year-long professional development (PD) program shaped their teaching practice. The PD program, based in a theory of havruta text learning, immersed the faculty in the very pedagogy they were being encouraged to use in their teaching and gave them tools to enact it to meet their classroom learning goals. In one case, the teacher learned to share “control” and give students a direct encounter with biblical texts; in another case, the teacher supported students to engage in interpretive play with the text. This study demonstrates the potential of the pedagogy of havruta learning to harness the religious educator's role as both learner and teacher and how the continuity between these roles can affect teaching practice in multiple ways.     

Friendship Fictions: The Rhetoric of Citizenship in the Liberal Imaginary

This introductory essay makes the case that rhetorical studies as a field and the Quarterly Journal of Speech as the journal of record for that field are racist. Racism need not imply that evildoers in pointy hoods are pulling the strings of the journal and field; indeed, the assumption that racism is rooted in the bad thoughts and deeds of intentional individuals is part of the problem and is further evidence of the field's ignorance on the subject. Drawing inspiration and guidance from Ibram X. Kendi's work on antiracism, and anchoring my analysis in Paula Chakravartty et al.'s “#CommunicationSoWhite,” I make an honest effort to diagnose aspects of rhetoric's racism problem and suggest some of the attitudinal and material shifts that will be necessary to challenge the whiteness of rhetorical studies. An introduction of the remaining essays in this #RhetoricSoWhite forum concludes the introduction.     

逻辑学与通识教育

逻辑学通识课的目标是提高受教育者的逻辑思维素养。知识,包括逻辑学专业知识,不会自然地成为逻辑思维素养。与日常逻辑思维相关的是逻辑学知识的传统部分,是传统的形式逻辑以传统的方式覆盖和处理的知识内容。在逻辑思维素养的构成中,相关的逻辑知识以直觉形态存在。逻辑思维素养的差异,不在于对这些知识的掌握程度,而在于这些知识的直觉形态的灵敏度。“逻辑需要的是训练而不是记忆”。逻辑通识课覆盖逻辑知识,但其实质部分是有效的思维训练。案例思考与分析是课程的结点,案例教学是基本方法。数理逻辑（一阶逻辑）不应当是,事实上也从来不是逻辑学通识课。逻辑学通识课的角色一直是由传统形式逻辑承担的。这是传统形式逻辑的历史地位。作为通识课,传统形式逻辑必须改进以取得新的形态。     

Enterprise and Liberal Education

Recent initiatives from the Employment Department in the UK have promoted ‘enterprise education’. This paper discusses the relationship of enterprise education to the more established notion of a liberal education. It is argued that enterprise education should be understood not as replacing the aspirations of a liberal education, but rather as supporting or extending them. It does this (i) by helping pupils to understand what is arguably a significant form of life; (ii) by developing understanding of the economic conditions of our social functioning; and (iii) by developing personal qualities which equip us practically to pursue our chosen paths in a competitive and sometimes hostile world.     

汉语语义修辞研究的构想

汉语修辞研究渐入低谷,定位语言学的修辞研究逐渐被边缘化。深入展开语义修辞的研究,是继承发展隶属语言学的修辞学的可行路径。研究中,要坚定"语言学为本"的学科定位;要坚持"语义分析为主导"的研究方法;更需明确语义修辞观下的研究内容及要点。     

博雅教育对人才培养的启示

高等教育是对人才的"灵魂"或"人格"进行的教育,必须寻找一种能够以培育人的精神品质和道德情操为目标,同时又将道德修养与知识熏陶结合在一起的教育方法与教育过程,这恰恰与中西古典教育的传统精神是一致的,即与博雅教育的精神理念不谋而合.     

逻辑学与通识教育

逻辑学通识课的目标是提高受教育者的逻辑思维素养。知识,包括逻辑学专业知识,不会自然地成为逻辑思维素养。与日常逻辑思维相关的是逻辑学知识的传统部分,是传统的形式逻辑以传统的方式覆盖和处理的知识内容。在逻辑思维素养的构成中,相关的逻辑知识以直觉形态存在。逻辑思维素养的差异,不在于对这些知识的掌握程度,而在于这些知识的直觉形态的灵敏度。“逻辑需要的是训练而不是记忆”。逻辑通识课覆盖逻辑知识,但其实质部分是有效的思维训练。案例思考与分析是课程的结点,案例教学是基本方法。数理逻辑（一阶逻辑）不应当是,事实上也从来不是逻辑学通识课。逻辑学通识课的角色一直是由传统形式逻辑承担的。这是传统形式逻辑的历史地位。作为通识课,传统形式逻辑必须改进以取得新的形态。     

论自由教育与公民教育

在西方教育思想史上,自由教育与公民教育的关系错综复杂,理论内容相互交织.自由教育中的公民教育强调以“自由”的方式培养理性自由的公民;公民教育中的自由教育强调培育公民如何“自由”地选择和追求一种善好的生活.作为自由人的公民,是两种教育理念在现代大学通识教育中再次融合的重要根基.     

施特劳斯的自由教育思想及其当代意蕴

施特劳斯的自由教育是培育人类优异的心灵，赠予人以美好经历的教育，它以古典政治哲学为基础，以引导人追求善的生活为目标，以创建真正的民主社会为政治诉求。其教育思想对我国的当今教育有着诸多的启示。     

Science and the Ideals of Liberal Education

This article examines the influence of mathematics and science on theformation of culture. It then examines several definitions of liberaleducation, including the notion that languages and fields of study constitutethe substrate of articulate intelligence. Finally, it examines the linkagesbetween science, scientific culture, liberal education, and democracy, andproposes that science cannot be taught merely as a body of facts andtheories, but must be presented to students as integral with culturalstudies. The use of a contextualist approach to science education isrecommended.