艾丽丝·默多克为什么要为柏拉图辩护

通过重新阐释柏拉图的洞穴喻,艾丽丝·默多克对隐喻中所蕴含的人作为认知主体与被看“客体”之间的关系做了进一步的分析．以此来批评现代道德哲学对于人的道德现实状况描述的不足;与此同时,默多克对“善”的“现实化”描述肯定了它对于处理“我”与“他者”之间关系的重要性．并且为当代小说的现实主义创作指明了方向。     

Autonomy, Human Flourishing and the Curriculum

This is a book in the 'Thinking in Action' series, which 'takes philosophy to the public'. The review outlines the argument in the two halves of the book: on educational aims; and on controversial policy issues. In its assessment of the arguments it focuses on the following topics: problems in the relationships between happiness, flourishing, and personal autonomy; the justification of the traditional subject-centred curriculum; the role of conjecture in the argument for state-funded faith-based schools; and a defence of education for patriotism in the face of Brighouse's critique.     

艾丽丝·默多克小说《钟》之意象解读

《钟》是英国当代女作家艾丽丝·默多克的一部力作。以“钟”为统领的意象性构造,使作品具备了“诗性”韵味与感染力。意象手法的成功运用,不仅真实形象地展现了人物复杂的内心世界,而且深化和拓展了小说的主题与想象空间,从而使小说具有了永恒的艺术魅力。     

Work and Human Flourishing

As a way of participating in the discussion on the disciplinary nature of philosophy of education, this article attempts to find another distinctive way of relating philosophy to education for the studies in philosophy of education. Recasting philosophical skepticism, which has been dismissed by Dewey and Rorty in their critiques of modern epistemology, it explores whether Cavell's romantic interpretation of it can allow us to conceive of skepticism as an exemplary practice of education, especially internal to the learner. This opens up the possibility of viewing the disciplinary nature of philosophy of education as congenial to other humanities like literature or religious studies, rather than to social sciences as usually considered.     

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。     

The Case of M and D in Context: Iris Murdoch,Stanley Cavell and Moral Teaching and Learning

Iris Murdoch's famous case of M and D illustrates the moral importance of learning to see others in a more favourable light through renewed attention. Yet if we do not read this case in the wider context of Murdoch's work, we are liable to overlook the attitudes and transformations involved in coming to change one's mind as M does. Stanley Cavell offers one such reading and denies that the case represents a change in M's sense of herself or the possibilities for her world of the kind exemplified by Nora in Ibsen's A Doll's House. In this essay, I challenge Cavell's reading, suggesting that the case, while it may not be an exemplar of the perfectionist outlook as described by Cavell, can and should be interpreted in perfectionist terms. To see this, I reflect on Murdoch's views on the endless perfectibility of language, the importance of humility, and the role of love and attention in moral learning. I conclude that Murdoch's work uniquely sheds light on how we might cultivate a perfectionist outlook in ourselves and others, and describes the distinctive role that some novels can play in moral education.     

A Moment of Letting Go: Iris Murdoch and the Morally Transformative Process of Unselfing

Higher education as a personal, intellectual and moral cultivation is a longstanding ideal that is constantly challenged by the view that education is merely the development of specific skills for vocational and personal success. Much research argues that the latter understanding makes education a technical affair that creates an egocentric emphasis on the individual students’ ambitions and desires. This article joins in the defence of the former ideal by enquiring into the moral dimensions of education. This is done by turning to Iris Murdoch's idea of moral transformation, with a specific focus on the idea of unselfing. The main argument is that unselfing is a transformative process characterised by a growing attunement to the surrounding world, and the interconnectedness of goal and process is emphasised. Also, to gain a deeper understanding of what unselfing entails I turn to the idea of attention. It is understood as having a specific direction, outward from the egocentric, and as enabling unselfing. The article concludes by suggesting that unselfing can offer a challenge to (higher) education as it entails a moment of letting go of plans and narratives, and of surrendering to the influence of an existence that exceeds the individual. This moment is of relevance to education as it is crucial to the possibility of growing as a moral being as it cultivates a moral manner of relating to others.     

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.     

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.     

What Kind of Theory Should Theory on Education for Human Flourishing Be?

In this article we defend the claim that theory on education for flourishing should also include nonideal theory. We observe that recent theory on education for flourishing takes the ideal of flourishing as a starting and central point of the theory, and should be seen as ideal theory. While this serves a purpose, the practical value of ideal theory is limited. In order to have a greater bearing on, and relevance for educational practice, nonideal theorizing should be encouraged.     

Economics and Education for Human Flourishing: Wendell Berry and the Oikonomic Alternative to Neoliberalism

Neoliberal ideologies and policies have transformed how we think about the economy, education, and the environment. Economics is presented as objective and quantifiable, best left to distant experts who develop algorithms regarding different monetary relations in our stead. This same kind of thinking—technical, numerical, decontextualized, and ostensibly objective—infiltrates how we think about education and the environment. For example, neoliberal education reform focuses on using test scores and markets as a way to measure and improve learning and teaching. Similarly, environmental issues are presented as problems to be solved through new technologies and market efficiency. In response, we critique neoliberalism using the philosophy of the agrarian poet and writer Wendell Berry who abhors how neoliberalism disconnects humans from one another and the traditions that sustain them in their communities. Rather than neoliberalism's rootless entrepreneurial individual—homo economicus—we suggest that freedom, instead, resides in one's ability to flourish in one's place in the world. Such flourishing cannot occur without reinvigorating the traditions, including Aristotle's oikonomics, that have allowed people to live sustainably in their social and ecological communities.     

论职业教育与自由教育

本文主要从三个方面对自由教育的合理性进行批判和辩护:(一)自由教育是一种特殊的职业教育;(二)职业教育是特殊的自由教育;(三)自由教育是对职业教育的批判.同时进一步厘清了自由教育与人文教育的关系.