雅斯贝尔斯自由教育哲学观论析

德国历史上著名的存在主义哲学家雅斯贝尔斯将教育纳入哲学的境界之中,他认为,人具有自由的同时必然地承担着对于自由的责任。由人性的自由及自由本身所负有的责任所决定,在教育过程中,教育者与受教育者都是自由的个人,他有权利决定自己的学习方式及教育教学方式。在这种以自由为基的教育当中,存在于教育者与受教育者之间的最好的教育教学方式是爱与彼此的交往。由于教育在本质上是自由的,它便因而是复杂的,因此过度的教育计划总是会使结果偏离最初的设想,这对教育是不利的。这种自由教育最集中的体现就是大学教育。     

生存哲学视野中的自由教育

雅斯贝尔斯教育哲学的理论核心是“生存”,他的“自由”本质上是指内在自由和内在权威相统一的“生存的自由”。基于“生存本体论”的自由观,教育被定位于一种生存交往活动,自由是大学教育最重要的因素。生存自由在教育实践中强调求知意志,使“理性”和“非理性”相结合,要把大学建成“生存共同体”,并在传统的陶冶中纳入“科学性”。     

Five Critical Stances Towards Liberal Philosophy of Education in Britain

In this paper John White argues that there has been a decline in interest in and support for liberalism in British philosophy of education. He provides examples of work by leading figures in the field that demonstrates scepticism about the key liberal value of autonomy and offers an analysis of new influences in the field that have contributed to this decline. In particular he notes the increase of work from a religious perspective. Doubts are expressed about the practical relevance to education of some of these avenues of thought, and the suggestion is made that they cause those within the field to be more out of touch with society at large, in which liberal values have continued to be the major source of animation. The paper is followed by short responses from four philosophers of education whose work he criticises.     

纽曼的理性自由教育思想刍议

自由教育思想的发展是被理性规定的。从理论理性看,纽曼的自由教育思想呈现的是求真的特征,要实现这种特征需要通过"洞见"的方式。从实践理性看,纽曼的自由教育思想呈现的是向善的特征,要实现这种特征需要通过"信仰"的方式。从创造理性看,纽曼的自由教育思想呈现的是致美的特征,要实现这种特征需要通过"创造"或"设定"的方式。     

政治哲学视角下的古希腊自由教育思想

古希腊自由教育指与奴隶相对的自由人的教育.自由教育思想首创自苏格拉底,经由柏拉图推进,至亚里士多德发展成熟.本文以政治哲学为视角,通过深入阅读经典文本,从自然自由、德性自由与政治自由三个维度对自由教育思想进行解析.自然自由认为自然性是人性的重要组成部分,要给予适度的满足;德性自由是明确个体对德性的自我要求,做一个高贵的人;政治自由是明确个体所应承担的社会职责,以建构正义的理想城邦为己任.     

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.     

政府管治情势下自由教育的路向与选择

政府管治工程指将政治权力转变为一种用特定的计算和干预工具将人们的某个存活范围置放到技术控制之下的管理策略。政府管治情势下,自由教育培育完人人格和不计实利地追求学问的终极理想受到了前所未有的挑战和质疑。这要求自由教育走技术化的路向,以与政府管治工程自由化的趋势交接、汇流与融合,同时这也是当前大学实现教育自由的必然选择。     

“自由”人与“自由”知识：西方liberal education概念史研究

liberal arts或liberal education是西方教育史上最重要的概念。但这两个概念又非常复杂,难以把握。本研究试图从概念史的方法入手,将这两个概念的历史分成若干阶段,通过对相关经典文本的解读,把握它们在不同历史阶段的内涵和外延。     

Philosophy: A Special Place in the Liberal Arts

Abstract

A comprehensive model of the dynamics of one-on-one teaching is described. Adoption of specific teaching styles is influenced by the learning styles of students; the interest in faculty to build interpersonal relationships with learners; teacher need to control the task; the capability of students; and situational constraints. In clinical settings, thesis work, and other areas, faculty preferred the use of Personal Model, Facilitator, and Delegator teaching styles. Relative to classroom teaching, these styles were used more frequently and the Expert and Formal Authority Styles were less prominent. This is consistent with the goals of one-on-one teaching to develop the ability of learners to work independently.     

自由教育：高等学校教育的历史必然

作为一种重要的教育思想,自由教育对世界范围内的教育理论与实践影响十分深远。"自由"、"理性"、"民主"是自由教育的灵魂,它既符合人的本性和教育本质,又反映了人与社会的要求。本文通过对自由教育的历史沿革及其本质内涵的研究与探讨,阐述了当今高等学校实施自由教育的历史必然性。     

哲学与教育:论唐君毅的教育哲学

对唐君毅哲学进行教育哲学的考察有着现实的可能性和必要性。唐君毅认为,教育哲学是哲学在教育领域的具体运用,它包含教育知识论、教育存在论和教育价值论三个部分。在唐君毅看来,教育是世界(或"境界")的一部分,其本质是自我与外界(包括他人)感通的产物;而现实的教育现象的发生,则根源于人的教育意识。唐君毅认为,解决时代问题需要个体理想人格的培养,这是理想教育应该达成的目标,也是哲学的主要功能。在现代新儒家当中,唐君毅较早认识到了作为专门学术领域的教育哲学的独立性,他在教育存在论和教育认识论方面的诸多观点也颇有特色。     

科举制下通识教育传统的演变及其启示

儒学教育具有通识教育的传统,它与科举考试相结合,对学校培养目标、教学内容与方法产生深刻影响.科举以选拔治国"通才"为宗旨,通过激励学习儒家经典、文史、法律、时务知识和写作技能,有效提升了士人的传统人文素养.另一方面,受科举入仕驱动,宋代以降,官学教育目标渐趋功利化和片面性,使通识教育异化为应试技能训练.全面认识科举制下儒学通识教育地位、特征的演变,客观评价其历史成效,对于当代通识教育实践具有重要的借鉴意义.     

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。     

Justifying Compulsory Environmental Education in Liberal Democracies1

The need for education for (as opposed to about) sustainability is urged from many sides. Initiatives in this area tend to focus on formal education. Governmental, supra‐governmental and non‐governmental bodies all expect much of this kind of education, which is to transform children—and through them society—in the direction of sustainability. Due to the combination of great transformative expectations or ambitions and a focus on schooling (the idea of) compulsory environmental education poses potentially severe problems for governments committed to liberal principles, in particular the principle of state ‘neutrality’ with respect to ‘comprehensive conceptions of the good life’. The central question of this article is whether liberal governments can make environmental education of this kind compulsory without coming into conflict with the liberal principle of state neutrality. I discuss three defences of the compatibility of compulsory environmental education with liberal neutrality, namely those put forward by Derek Bell, Andrew Dobson, and Simon Hailwood, as well as some problems inherent in these defences. In the final section I sketch a form of compulsory environmental education that realises at least some of the aims commonly stated for Education for Sustainability and Education for Sustainable Development, and can be justified on the basis of liberal principles.     

通识教育理念下职校公共艺术教育探索

通过对通识教育与艺术教育两者关系的讨论,为利用公共艺术教育改变亟须解决的职校中"半人"教育问题提供了思路与路径,为职校公共艺术教育拓宽了通识教育视野,指出公共艺术教育在职校生增强人文素质,培养完善人格,成为"全人"等方面有着现实意义和应用价值。     

Philosophy and Education: a personal retrospective

This article reports a follow‐up study of students who had failed or had not completed the first year of an Advanced General National Vocational Qualification (GNVQ‐‐an academic qualification with a vocational focus intended mainly for 16‐18 year‐olds) in Business Studies in 1995‐96. Failure is usually attributed to student deficiency or deficient course‐related factors. Yet student accountability assumes capability, understanding and lack of coercion in making choices. In the present research these assumptions were critically examined and found misleading. The students’ career histories since the end of the course first year are sketched and the way in which the subjects made sense of their decisions and experience is reported. It is argued that simple ideas of choice, while supporting assignment of blame to failing students and exonerating their institutions, do not illuminate factors involved in making poor choices, or the way in which students who are ‘at risk’ can be supported.     

走向多元化的大学教育——从高校推展博雅教育谈起

从解构和消除二元对立的思维范式得以成立的逻辑和判断的立场出发,以当前我国大学教育面临的挑战与机遇为研究对象,深入探讨应试教育和素质教育之间的辩证关系,可以肯定大学教育的发展方向应是多元化的,而博雅教育则是必由之路,它所倡导的大知识观的教育思想是多元思维方式在教育领域的典范,表现出广泛的包容性与创新性。