论教师教育观念与教育行为的转变

在传统教育向现代教育转变的过程中,教师教育观念与教育行为只有进行相应的转变,才能适应时代和社会的需要。本就教师教育观念与教育行为的转变进行了分析和研究。     

柯兰迪宁实践性知识观中的“教师喻像”内涵诠释

柯兰迪宁是教师实践性知识研究的集大成者,教师喻像是其倡导的表述教师实践性知识的重要概念之一,这一概念在柯兰迪宁教师实践性知识研究中具有独到的地位与内涵,它既是教师实践性知识表述的一种教育学隐喻,同时也是研究教师实践性知识的媒介,具有方法论的作用,对我国学者关于教师知识的研究具有重要启发意义。     

对杜威经验主义课程理论中“经验”的理解

课程理论一经诞生，便发展迅速，形成了多种课程理论的流派。对我国影响较大的课程理论主要有理性主义的课程理论、经验主义的课程理论和建构主义的课程理论。杜威的经验主义课程理论无疑是不可缺的部分。     

Training aesthetic perception: John Dewey on the educational role of art museums

In this article I examine Dewey's ambivalent attitude toward art museums — criticizing their existence as repositories for the rich, while exploring their educational potential — by analyzing Dewey's comments on museums in various texts, by relating his ideas to museum education theories and practice of the time, and by exploring his involvement with Albert Barnes and the Barnes Foundation. Specifically, I discuss how these men influenced each other and consider possible reasons for Dewey's involvement with a "capitalist collector" such as Barnes. This examination is placed within the broader context of Dewey's philosophy of art as experience. An analysis of these issues is especially relevant at the present time, given that museums are increasingly involved in K-12 education through outreach and professional development programs, in addition to school tours.     

An Exploration of Moshe Greenberg's Religious Vision and its Manifestation in His Bible Scholarship and Writings on Bible Education

This article is an attempt to explore the religious vision of Moshe Greenberg in some detail, and in particular, to analyze how his approach to education is applied to and reflected in his ideas about the teaching and learning of Bible, and in his own Bible scholarship itself. The paper examines the connection between Greenberg's philosophy of religion and Wilfred Cantwell Smith's conception of religion as a collection of religious “symbols,” one of which is the sacred text itself. The article includes an analysis of Greenberg's Bible scholarship and writings on Bible education.     

陀思妥耶夫斯基的宗教伦理学探微

在陀思妥耶夫斯基的作品中,对"被欺凌与被侮辱者"苦难生活的真实反映和对贵族资产阶级恶德败行的揭露,构成了他作品的主要内容,这类作品处处闪烁着人道主义思想的光辉。但是,在他的大多数作品中,又都在不同程度上渗透着宗教道德思想观念。试图通过他的具体生活经历和作品实际,对他的宗教伦理学进行探微,以期获得对他更深一步的认识。     

简析杜威的教育哲学思想

实验主义是杜威(Dewey)哲学思想的基础，而民主主义是他理想中的社会形态。本文试图从杜威一系列著作中找出他的哲学思想和社会理想之间的内在联系，用民主主义教育思想将两者的关系凸现出来，以此作为认识杜威教育思想的一条线索。     

DEWEY'S EPISTEMOLOGY: AN ARGUMENT FOR WARRANTED ASSERTIONS, KNOWING, AND MEANINGFUL CLASSROOM PRACTICE

A bstract .  In an effort to navigate the treacherous path between professionalism and social relevancy, this essay takes up an area of professional philosophy — epistemology — with the intention of reclaiming the integrative role John Dewey held for philosophy and classroom practice. Deron Boyles asserts that epistemology can and should represent an area of inquiry that is relevant and useful for philosophy of education, especially as it develops classroom practices that foster inquiry. He specifically seeks to revive Dewey's conception of warranted assertibility in an effort to show the value of fallibilist epistemology in practical and social teaching and learning contexts. By highlighting the distinctions between traditional epistemology and Dewey's conception of knowing , Boyles demonstrates that epistemology has value insofar as it highlights a more useful, instrumentalist theory of knowing that is applicable to classroom practice.     

On the grammar of religious discourse and education

If it is generally true that skewed educational policies and practices often follow from more fundamental epistemic or semantic misconstruals of the logical character of particular forms of human enquiry, this would seem to be especially true of religious education. This paper sets out to identify and expose some of the dubious philosophical assumptions underlying latter day conceptions of religious discourse and education — as apparent, for example, in tensions between literalist and expressivist readings of religious discourse and confessional and non-confessional approaches to religious education. In short, whilst this paper rejects literalist interpretations of religious discourse (and any consequent religious fundamentalism) in favour of a non-literalist conception of religious narratives as epistemically continuous with forms of imaginative human art and literature, it also rejects idealist, social constructivist and relativist interpretations of story in favour of a realist account of religious and other serious cultural literature as truth-focused forms of objective human enquiry, knowledge and understanding. On this view, although the language of religious narrative is no less metaphorical, analogical and/or figurative than that of great poetry, it is — no less than great poetry — concerned to disclose quite objective aspects or dimensions of spiritual, moral and metaphysical reality. The paper concludes with some observations on contemporary challenges of religious education.     

从"大历史"的角度重读杜威

杜威的思想对中国的教育改革仍然发挥着持续深刻的影响,但是既有的诠释框架却存在着保守性与片面性,并导致对杜威思想的种种误解与误读。只有在“大历史”的视域中,杜威思想的时代意义才能向我们敞亮。具体来说,杜威的思想适应了现代社会从静态转向动态、由封闭走向开放的深刻变革,其民主主义的教育立场和生成取向的思维方式仍是今后中国教育改革的行动指南。     

从杜威看实践在教育理论创新中的作用

杜威是美国划时代的教育家,他站在大时代的背景下思考教育理论的内涵,立足解决教育的现实问题。同时用辩证的方法透视现象,特别是重新审视教育和学校的社会功能,最终以“经验”概念为核心创立了自己的教育理论,并产生了巨大的影响。经验的实践性是杜威教育理论科学内涵的基础,杜威所反复强调的正是在获得经验的实践中实现认识与经验的统一,社会和个人的统一。“从实践中来,到实践中去”是杜威教育理论建构的基本方法,其成功验证了实践在教育理论创新中的核心作用。这是杜威对我们当今教育理论建设的重要启示,也是马克思主义实践论的基本要求。     

论杜威的“教育目的”

杜威的作品历来存有争议,其关于教育目的的论述更是如此。杜威的"教育无目的",一是指教育没有终结;二是指教育这个术语,本身没有目的;三是指教育没有外在的目的。杜威的"教育有目的",一是指教育活动是有目的的;二是指教育过程中存在目的。     

The 'Protean' Spirit of Jeff Lewis

In a recent contribution to this journal, Jeff Lewis has criticised the views of both Nigel Blake and myself on spiritual education. In particular he has taken exception to my own claim that concepts of spirituality are indexed to particular religious or other traditions raising difficulties for any common programme of spiritual education. Lewis claims that my own conception of spirituality is mistakenly 'reductionist' and seeks to base a general conception of spiritual education on a more 'holistic' approach. By way of response, I argue (amongst other points): first, that Lewis does not consistently adhere to this 'holistic' conception and that his account of spiritual life is ultimately no less 'reductionist' than mine; second, that his attempt to ground a perspective-neutral conception of spiritual life in the claims of cognitive science is deeply misconceived; third, that his arguments have seriously problematic socio-political implications.     

境界创造浅论

王国维认为诗词的本质是境界,而境界的创造首先要创作主体能观物、观我,对物、我两个审美静观的对象做到洞然于心。创作主体在静观之时要善入善出,入则体物体情能真而切,出则能写之。这是境界创造的酝酿阶段。境界的创作王国维特别强调“真”,一是所写是自己的真实感受,二是要忠实自然的表达;这要求创作主体要做“赤子”。在具体创作时,王国维提出“不隔”的标准,以之衡量语言、用典、借用境界等问题,反时不真切的借用语言典故和境界。王国维的境界创造论是中西文艺理论结合的成果。     

JOHN DEWEY'S CONTRIBUTIONS TO AN EDUCATIONAL PHILOSOPHY OF INTELLECTUAL DISABILITY

A bstract .  Leading researchers describe the field of special education as sharply divided between two different theories of disability. In this article Scot Danforth takes as his project addressing that division from the perspective of a Deweyan philosophy of the education of students with intellectual disabilities. In 1922, John Dewey authored two articles in New Republic that criticized the use of intelligence tests as both undemocratic and impractical in meeting the needs of teachers. Drawing from these two articles and a variety of Dewey's other works, Danforth puts forward a Deweyan educational theory of intellectual disability. This theory is perhaps encapsulated in Dewey's observation that "The democratic faith in human equality is belief that every human being, independent of the quantity or range of his personal endowment, has the right to equal opportunity with every other person for development of whatever gifts he has." ¹     

试论教师情绪智力

提出了教师具备良好情绪智力对于教师教育教学管理工作的重要意义,并在仔细分析教师情绪智力包括情绪情感认知力,情绪情感调控力和情绪情感表达力等形式的基础上,讨论了教师情绪智力的自我培养和主动训练的主要方法。     

浅论渥莱·索因卡剧作的非理性思维

尼日利亚剧作家渥莱·索因卡被誉为英语剧作家中最富有诗意的作家之一。他“以其广阔的文化视野和诗意般的联想影响当代戏剧”荣膺 1986年诺贝尔文学奖 ,成为非洲第一位 ,东方第三位诺贝尔文学奖获得者。在他的戏剧中无论是轻松愉快的喜剧 ,还是严肃悲壮的悲剧都充满晦涩、玄虚的非理性思维。本文将从神话秩序、循环历史观、原始宗教观念等方面分析渥莱·索因卡剧作的非理性思维。     

杜威对胡适的影响

胡适曾多次强调杜威思想对他的全面影响,但不少学觉得此言不那么能尽信,对胡适是否以及在多大程度上了解和掌握了杜威的实验主义,学界迄今仍存争议。综观胡适一生,他不但在哲学方法上把握了杜威思想的基本精神,更像杜威一样希望把哲学从“哲学家的问题”中解放出来,使它变作“一般人的问题”,其主张用“科学方法来研究社会改造社会”,尤其是杜威思路的亲切体会和运用。不过,胡适也把他通过严复接受的天演学说的竞争性和破坏性融铸进了他的“杜威方法”,使其更加激进,故其所谓的“杜威方法”恐怕是个集大成。     

THE "PERMANENT DEPOSIT" OF HEGELIAN THOUGHT IN DEWEY'S THEORY OF INQUIRY

A bstract .  In this essay, Jim Garrison explores the emerging scholarship establishing a Hegelian continuity in John Dewey's thought from his earliest publications to the work published in the last decade of his life. The primary goals of this study are, first, to introduce this new scholarship to philosophers of education and, second, to extend this analysis to new domains, including Dewey's theory of inquiry, universals, and creative action. Ultimately, Garrison's analysis also refutes the traditional account that claims that William James converted Dewey from Hegelian idealism, after which Charles Sanders Peirce inspired him to rebuild his instrumentalism along radically different lines.