作为教育哲学的现象学——论现象学“自我”的解放

现象学是一种试图回到古典理性重塑人的生存意义的现代性哲学。现象学具有革命性、批判性、解放性的特点,它解放了世界、自我,重审了人对其自身与世界关系的理解,重新底证了自由与责任。现象学的问题意识是自我的遮蔽与出场,而其历史使命则是解放自我。现象学不仅仅通过"启示"形构了"某种"教育哲学,现象学把教育视为政治、伦理活动,解放了心灵,张扬了观念的自由,把教育活动中的教育者和受教育者视为真理和自由的承担者,深刻地改变了我们对教育的理解。现象学本身就具有深刻的教化性质,现象学就是教育哲学。     

教育本质:一种现象学的拓展

教育本质表征着"教育是什么",而对"教育是什么"的回答既是确定的,也是变化的.这种境况与探寻教育本质的方式有着直接的关联.传统的"我思"与现象学的"我看"、"我做"的本质探寻方式各有利弊,在探寻教育本质时应采取多种视角,相互补充,以便更加全面地揭示出教育的"本真".     

LabNet: Toward a community of practice

It is common currency that science education in America isn't working well enough. We are failing to excite the curiosity of young minds in the great questions of the physical universe. LabNet—a prototype teacher-support project developed by TERC, and funded by the National Science Foundation, is dedicated to addressing this issue. The first three year phase of LabNet began in January 1989 and ended in mid-1992. During that time, some 562 high school teachers of physics in 37 states were involved. Three interconnected threads are woven through the fabric of LabNet. The first, and most vivid, is the use of projects to enhance students' science learning. LabNet's second thread is building a community of practice among LabNet teachers. The third thread woven into LabNet is promoting the use of new technologies in science teaching and learning. The most notable use of new technology in the LabNet project is telecommunications—computer-to-computer communication via telephone lines. A dedicated network has been created and made available to all participants. As the first national network designed for high school teachers of physical science, the LabNetwork is a dynamic medium for building and sustaining a community of practice for physics teachers separated by many thousands of miles. In recommendations directed at teachers, scientists, and particularly the National Science Foundation, steps are outlined that can be taken to strengthen the community and the teaching of science in both the secondary and elementary grades.This article, printed with the permission of the publisher, is drawn from the bookLabNet: Toward a Community of Practice, edited by Richard Ruopp, Shahaf Gal, Brian Drayton, and Meghan Pfister—all LabNet staff from TERC. The book was published in November 1992 by Lawrence Erlbaum Associates.LabNet Project Director until October 1992.     

教育现象学:问题与启示

在澄明“现象学”精神的基础上，文章认为现象学对教育学的影响主要表现为本体论和方法论两个方面，并较为细致地分析了这两种影响。现象学与教育哲学的关系是内在的。现象学对于教育哲学的意义，集中地表现在批判意识、求实意识和关怀意义的启发价值上。教育哲学只有首先作为现象学，才能把握住自己。教育现象学对于教育哲学的深化具有非常重要的意义。     

School Lunch is Not a Meal: Posthuman Eating as Folk Phenomenology

School lunch is one of the least critiqued aspects of compulsory schooling. As a result, there may be a tendency to think of school lunch as part of the hidden curriculum, but what and how students eat are evident and ubiquitous parts of the schooling experience. In demarcating the school lunch as an overt educational event, this article attempts to tell a story behind the centerpiece of that event: meat. We hope to add to the small yet growing body of literature in social foundations of education addressing the multiple meanings and theoretical complexities of school food, as we consider the cafeteria's potential in cultivating posthuman eating through the lens of folk phenomenology. We ask: What are the implications of a site—the school cafeteria—where eating animals is routine and normal, yet still ignored and forgotten? This question extends well beyond the cafeteria itself. Thus, our analysis seeks to make overt a phenomenological reversal that returns to the things themselves—animals (human and nonhuman) and their lives and deaths—as a way to recognize food's posthuman and folk significance. We conclude by linking our analysis to the challenges faced by educators and scholars critiquing the neoliberal school that routinely acts as a training ground for docile bodies and technocratically controlled human and nonhuman subjects. Posthuman eating as folk phenomenology is an opportunity to recover what has been lost in the neoliberal effort to (re)produce students as acquiescent consumers.     

Luxembourg: Toward a Reform of Primary Education

The Permanent Commission encharged with studying the goals, structure, curricula, and methods of primary teaching sent a first interim report on its work to the Ministry of Education, M. F. Boden, at the beginning of July 1979. This report contains concrete proposals concerning certain problems and reflections on a fundamental reform in primary education.     

黑格尔的承认现象学

霍耐特否定在黑格尔《精神现象学》中存在一种主体间性的承认理论,而科耶夫则从中看到一种承认的人学。虽然黑格尔没有明确而连贯的论述,但是他实际上提出了自我意识通过相互承认以确证自身自为存在的运动的三种意识形态,即独立的自我意识、自由的自我意识和理性的自我意识,以及相应的三种承认方式,即片面的承认、抽象的承认和普遍的承认。就整个承认的现象学运动而言,伦理实体乃是争取承认的自我意识的真理。     

前提的明证性与现象学方法——挽救哲学危机的现象学方案

胡塞尔认为,以往的哲学研究在前提与方法上存在的问题,使今天的哲学陷入重重危机。前提的明证性与方法的合理性是哲学合法性的必要条件。前提的明证性是哲学成为严格科学的本体论基础,现象学方法则是通向这一明证性前提的唯一道路。因此,运用现象学的方法将哲学建基于明证性的前提之上是哲学走出危机的理想途径。围绕着如何通过现象学的方法实现哲学前提的明证性诉求,胡塞尔展开了其意义深远的现象学运作,开辟出了一条挽救哲学危机的现象学之路。     

现象学教育学:颠覆、回复与整合

现象学教育学作为一种从异域引入的教育理论资源对我国教育改革起到了重要的支持作用,因为它本质上是对传统教育学话语方式的瓦解.然而现象学教育学在进一步本土化过程中必然面临一种抉择:是完全颠覆还是向传统教育学回复,或是与传统教育学进行整合?我们认为其出路在于与传统教育学进行整合,这样它才能真正实现它的主旨:走向生活世界.