需要理论在思想政治教育中的运用

思想政治教育的对象是活生生的人,研究人就必须以人的需要作为首要前提来研究。思想政治教育必须坚持科学的马克思关于人的需要理论,清楚地认识马克思关于人的需要理论与思想政治教育之间的关系,即人的需要是思想政治教育的原动力,思想政治教育是满足人需要的重要手段。在进行思想政治教育时,要坚持以人为本、因需利导、为人的自由而全面发展创造条件。     

普通高校留降级学生再培养模式探索

高等教育的普及化,越来越多的求知者,可以通过各种渠道接受高等教育。目前高校普遍存在着大批的因各种原因而留降级的学生,对此类学生的再培养问题,是现代教育的一个盲点。传统的人才培养模式已不再适宜这些特殊群体,必须积极探索新的培养模式,尊重学生个性,实行导师制,实施套餐制教学,实行学分制管理,且实施特例制评价,最大限度地调动学生学习的积极性和主动性,充分挖掘他们的潜能和优势。     

日常生活境域中的当代大学生价值观教育

当代大学生的价值观呈现出的混乱局面,根源于它所遭遇的现实世界。对大学生价值观教育的探析只有放在生活世界里,才能归于实处;只有置于马克思主义生活观视域下,才能真正解读生活世界对大学生价值观的影响。用马克思主义的生活观厘清我们的生活世界,引领生活世界中各个环节的价值观教育变革,以摆脱生活世界的乱象引发的当代大学生价值观的混乱。这是解决当代大学生价值观教育乱局的必然选择。     

从知识人到幸福人——对当代学校道德教育的检视

当代学校德育是一种远离幸福的知性德育,生产的是道德智慧缺失的知识人真正的道德教育要以人的幸福为价值旨归,帮助受教育者生成道德智慧,使人从单纯的知识人变为幸福人幸福人的特质是成为优质自己,优质自己之人具有生命感、自主性、超越性和持久的幸福感道德教育要通过道德智慧来提升学生的幸福能力,从而让学生成为真正的幸福人     

和谐社会的生命伦理诉求及高校教育目标设定

构建社会主义和谐社会的过程是一个不断诉求生命伦理的过程。尊重生命是生命伦理的基本要义,加强生命伦理教育有助于提升国民素质,有助于和谐社会建设,有助于青年人健康成长。在高等教育中,应设定生命伦理教育的目标：即通过生死教育来认识生命、敬畏生命;通过责任教育来发展生命;通过生命价值教育来完善生命。     

萨宾的叙事隐喻思想研究——兼论学校道德教育的深层隐喻

美国当代著名心理学家萨宾是"叙事心理学"的创始人,叙事隐喻思想是从整体上理解并把握萨宾学术思想的关键所在。萨宾叙事隐喻思想的基本内容主要包含两个方面:语境论的世界假设、叙事作为人类行为之深层组织原则及结构。基于此,萨宾的叙事隐喻思想对学校道德教育的启示主要表征为两个层面:一是学校德育必须充分关注人类道德行为发生的深层叙事隐喻,发掘人类道德行为的深层道德语法;二是学校道德教育必须关注叙事隐喻对于德育生命境界的提升及引领功能。萨宾的叙事隐喻思想为深化学校德育理论研究及实践探索提供了新的更深层的分析视域。     

教育的还原与更新--试论教育本身

当前教育的问题,在于偏离教育本体,即教育本身。故教育必须还原与更新,才能重新焕发出生机和活力。教育本身,就是教育之所是。教育是真实的人的教育,是使人尽性,唤醒和铸造人的灵魂的教育。实现教育本身,需要教师用自己的整个生命去感动、解放和提升学生的生命。     

Down Syndrome is for Life

This paper is concerned with changing attitudes to Down syndrome over the years from early times. It looks back at the place of people with Down syndrome and argues that it is part of our rich biological inheritance rather than a condition to be pitied. The biological basis of the condition is outlined and how the search for a cause affected professional and public feelings towards those with Down syndrome and their families. Changing medical and educational treatment is discussed and the challenges facing those who care for adults with Down syndrome who can now enjoy a longer life expectancy, but it is made clear that this must be a life worth living with a reasonable degree of independence. The paper concludes with accounts of changing attitudes and treatment in developing countries and how there is a growing universal movement to bring these people more into the community.     

毛泽东对党内思想政治教育理论的主要贡献

党的建设离不开党内思想政治工作 ,毛泽东就党内思想政治教育问题 ,提出了如下主要观点 :思想建设必须放在首位 ;思想建设的根本任务是树立为人民服务的人生观 ;自我教育的方法是党性修养 ;马克思主义教育的有效形式是整党整风 ;艰苦奋斗教育必须常抓不懈     

论红色文化在社会主义核心价值体系建设中的时代价值

社会主义核心价值体系是红色文化的题中应有之义。红色文化与社会主义核心价值体系是一脉相承的科学体系,是社会主义核心价值体系的孕育母体,是弘扬核心价值体系的重要载体。要加强红色文化的研究和开发,为社会主义核心价值体系建设创造一个重要的实践平台;多渠道推进红色文化的传播途径,把红色文化教育渗透到广大人民群众的生活和实践中,以实现社会主义核心价值体系有效传播;把红色文化教育纳入国民教育的全过程,为社会主义核心价值体系教育创造良好的环境。     

“三生教育”本质论——关于生命、生存、生活教育本质的思考

生命、生存和生活的内在联系和不可分割性,构成了人的一生,是人生的全部内容。人的生命在本质上是生命、生存和生活所构成的社会关系的总和。人的本质的内在规定,决定了以人的生命、生存和生活为基础的“三生教育”必然是贯穿人一生的教育。“三生教育”把教育与人的本质、人的生存和发展联系起来,已经反映和遵循了教育本质的内在规定性。因此,“三生教育”的本质也是一种完善人的生命,促进人的生存、生活与发展的实践活动。     

浅析幼儿教育的“实然”与“应然”

幼儿教育的“实然”状态主要表现为远离幼儿现实生活,忽视幼儿当下生活。幼儿教育的“应然”状态应达到让幼儿成为幸福幼儿的目标,这要求幼儿教育必须关注幼儿的现实生活,把幼儿当成幼儿,让幼儿生活在童年里;关注幼儿的可能生活,为幼儿创造发展的条件,引导幼儿积极建构他们的完美生活。     

Conservative force or contradictory resource? Education and affirmative action in Jharkhand,India

This article explores the combination of education and affirmative action in challenging historic inequalities faced by adivasis, or indigenous peoples, living in a remote region of Eastern India. We show how the combined effects of education and affirmative action can act as a ‘contradictory resource’. On the one hand, policies of affirmative action are enabling young educated adivasis – the children of subsistence farmers and manual labourers – to benefit from the creation of new, rural state jobs. We show how without affirmative action, such jobs may well have been monopolised by a local elite of higher castes. On the other hand, we argue several conservative processes have accompanied these changes. First, the reserved jobs secured by adivasis are relatively badly paid and insecure. Second, these jobs have not enabled relative progress for adivasis vis-à-vis traditional elites who are moving out of rural areas and diversifying their livelihoods. Third, young educated adivasis have begun to emulate the norms, values and ways of life of the local elite. This ‘culture of emulation’ is fostering new inequalities between educated adivasis and their poorer kin, who face increasing proletarianisation. The contradictory resource, we argue, concerns not only inequalities in accessing certain jobs, but also the creation of new forms of differentiation among historically marginalised people. We conclude by setting these findings within the wider complex relations emerging between caste, ethnicity and class in contemporary India.     

From intimidation to love: Taoist philosophy and love-based environmental education

Abstract

For decades, a review of environmental education initiatives in and beyond schools indicates that many of them were implemented from an anthropocentric perspective. The rationale behind them is often that we must not destroy the environment because doing so is harmful for ourselves, human beings. One striking feature of the various forms of environmental education is the use of fear as a motivator, as people are warned about the frightening consequences of environmental destruction on their life. While this type of fear-based environmental education may be effective to some extent, intimidation cannot be a fundamental solution to environmental issues. We need to form a loving relationship with nature, through love-based environmental education. From intimidation to love, love-based environmental education focuses on enhancing public environmental awareness through inculcating love, respect, and gratitude toward nature, thereby helping to solve present and future environmental problems and construct an eco-friendly world.

Love-based environmental education is richly embedded in Eastern philosophies such as Taoism and contemporary Western eco-ethics. In this article, we synthesize the tenets of love-based environmental education mainly through the lens of Taoist philosophy, discuss implementation approaches, and explore contemplative methods to cultivate connection with nature. Finally, we point out fear-based and love-based environmental education are not mutually exclusive. We need a combination of, or a diversity of approaches to ensure that we effectively change attitudes and behaviors of people.     

营造人才辈出的环境

人才是创新的根本。“人才辈出”是一个国家、一个社会充满生机和活力的体现。与知识经济时代和全球化潮流相适应的也必须是“人才辈出”的时代。建国后长达50多年里,我们同诺贝尔奖无缘。诺贝尔奖不是“冲击”和“计划”出来的,关键是营造出诺贝尔奖获得者的环境。“每个孩子都是天才”,但城乡二元社会结构及其相应的教育政策,使农村这一大板块的孩子没有机会发展自己的潜能,只有拆除、摒弃二元社会结构及其相关制度、政策,才能使最有潜力的人平等地享受到最好的教育,“人才辈出”才有广泛的国民基础。天才物理学家束星北的命运具有典型的意义,稳定而宽松的政治环境和“自由的思想,独立之精神”的学术环境,鼓励出于好奇心和想象力的科学研究,提供较为优裕的生活环境,这都是“人才辈出”不可缺少的条件。     

从生产劳动的德育价值看我国的生活德育——基于学校德育的视角

生产劳动不仅是人的生存方式,而且是超越生存的生活方式。人在生产劳动的过程中不仅认识到自身与其他生物在生存方式上的差异,进而确立人的基本价值取向,而且通过生产劳动的社会性逐步对他人和社会的认识和理解,在社会评价体系的"扬"和"弃"中确立了人的生活方向,给人的生活方式赋予了特定意义。中国正处在社会转型的重要时期,集体式的生产劳动正在向着分散性和自主性的生产劳动演变,人的社会性受到不同程度的影响,使人们的德性养成所需的社会基础受到冲击。加之人们生活水平的提高和功利倾向的学校智育的推行,使生活德育不断虚化。从学校教育的角度看,必须重塑生活德育的主导地位。     

哲学视野下回归生活世界的当代德育

道德和生活之间存在着历史与逻辑的一体性,生活的过程也是道德学习的过程。受近代哲学科学主义思想和工具理性影响,近现代道德教育在总体上呈现出与生活脱离的特征。20世纪以来,向生活世界回归成为现代哲学的普遍转向,与此相适应,当代道德教育也正在大力呼唤并开始启动向生活世界的回归。     

Border Region Government Directive on Winter Study This Year (June 3, 1944)

Subregion Commissioners and district (City) chiefs (mayors): 1. "When the days are cold and the ground's frozen, it is time to study. When flowers bloom and the water's warm, it is time to serve the peasants." These two sentences, a north Shensi proverb, explain the popular historical basis of the winter study program. Today, due to the situation of the rural villages, where economic development is inadequate and most of the inhabitants are illiterate, winter study is still an extremely important form of education. It not only expands the capacity of the schools for educating youth but also results in an increase in training schools for adult men and women and for lower-level cadres. If we wish to eliminate illiteracy, if we wish to raise cultural standards, then we must broaden the winter study movement. We have in the past operated winter study schools, and in some areas they have met with success, but because the financial status of the majority of the people had not been raised to a satisfactory level, and because the way in which we ran winter schools was in some respects faulty, the schools were unable to develop, and those in operation were unable to continue. With the great development of agricultural production in the past two years, the life of the people has improved to the point where they may be said to be well off, and labor has been gradually collectivized; the demand for literacy and the need for an increased understanding of production have at the same time grown and spread, so that favorable conditions for a winter study movement have been created. Because of this, it has been decided that beginning this year winter education will be organized each year throughout the Border Region; the slogan for this winter is "every township run one winter school." Where conditions are favorable, as many schools as possible should be run. Classes in reading should be added to the winter training program of the self-defense forces. In the future, we wish to have a winter training program in every village, so as to attain the goal of having all citizens of the Border Region, except for those past the age of fifty who are decidedly unwilling to study, able to understand 1,000 characters and thus able to read mass newspapers; cadres who cannot read or whose reading ability is limited should in particular act as the vanguard and as models for the people's literacy movement.     

论生命教育——关于青少年自杀现象的生死学思考

要降低青少年的自杀率,强化生命教育是当务之急。必须加强对青少年自杀数据的调查整理,并公之于世,让全社会都了解和关注这一问题。同时,要改变家长们只以“分数”论英雄、只以“出人头地”看弦子的错误的价值标准。大力引进西方各国在控制和降低青少年自杀率方面的成功经验。而且,生命教育珏须要有正确的方法。在生命教育的受众方面要有所区分;在生命教育的内容方面要根据不同的人群给予不同的教育;在生命教育的原则问题上则要以人生力出发点谈死亡问题、要有生动活泼感人的教育形式、要坚持开放性的教学原则等。