师爱·施爱·实爱

一、师爱提到教师的爱,人们往往容易将它局限于“教师爱学生”这一单一的形式,但实际上师爱应该包含三个层次,即:热爱教育事业、热爱教师职业、热爱学生。这三个层面有必然的内在联系,教师热爱教育事业与热爱教师职业是教师热爱学生的基础与前提,教师热爱学生是教师热爱教育事业与热爱教师职业的具体表现与必然结果。1.热爱教育事业。“教育是事业,事业的意义在于献身”。教师只有把祖国的教育事业当成自己的教育事业,把“教书育人”当作事业去追求,才不会被暂时的名利诱惑,不会被困难吓倒。当前中国地区经济发展不平衡,导致同样从事教育的…     

大爱育人,育大爱之人——《中国传统文化》课程教学中大爱育人的探索

大学是大学生成长成才的重要时期,也是大学教育者用博大的爱心培育学生的大爱精神和大爱人格的关键时期。坚守课堂教学阵地,充分发挥《中国传统文化》课程的文化载体功能,用辩证唯物主义思想对传统文化进行扬弃,引导学生探讨中国传统文化的现代价值,不但可以使学生学到丰富的历史文化知识,同时也是弘扬中华民族的优秀历史文化,实施大爱教育,培养学生大爱情怀,塑造学生大爱人格的有效途径。     

Science, religion, and the quest for knowledge and truth: an Islamic perspective

This article consists of two parts. The first one is to a large extent a commentary on John R. Staver’s “Skepticism, truth as coherence, and constructivist epistemology: grounds for resolving the discord between science and religion?” The second part is a related overview of Islam’s philosophy of knowledge and, to a certain degree, science. In responding to Staver’s thesis, I rely strongly on my scientific education and habit of mind; I also partly found my views on my Islamic background, though I enlarge my scope to consider western philosophical perspectives as well. I differ with Staver in his definition of the nature, scope, and goals of religion (concisely, “explaining the world and how it works”), and I think this is the crux of the matter in attempting to resolve the perceived “discord” between science and religion. The heart of the problem is in the definition of the domains of action of science and religion, and I address this issue at some length, both generically and using Islamic principles, which are found to be very widely applicable. The concept of “reality,” so important to Staver’s thesis, is also critically reviewed. The philosophy of knowledge (and of science) in Islam is briefly reviewed in the aim of showing the great potential for harmony between the two “institutions” (religion and science), on the basis of the following philosophy: science describes nature, whereas religion gives us not only a philosophy of existence but also an interpretative cloak for the discoveries of science and for the meaning of the cosmos and nature. I conclude by insisting that though science and religion can be considered as two worldviews that propose to describe “reality” and to explain our existence and that of the world; they may come to compete for humans’ minds and appear to enter into a conflicting position, but only if and when we confuse their domains and modes of action.      

创新三部曲：求知·实践·融合

培养创新型人才是时代的要求和社会发展进步的需要。人才的培养在教育，如何有效地提高学生素质，实施创新教育，是摆在每一个基础教育工作者面前的一个极为重要而又紧迫的课题。基础教育实施创新教育的关键和根本目的就是培养学生的创新意识和创新精神，培养学生的创新思维、创新能力和创新型人格。 在实施创新教育的过程中，我们坚持以人为本的思想，坚持用发展的观点去看待每一个学生，以创新教育作为全面提高学生综合素质的突破口，并把培养创新精神和创新能力作为根本，确保教育质量的提高。 在创新教育的探索和实践中，我们总结出了“…     

Reason,Love, and Morality: The Limits of Reason in Kohlberg and the Importance of Love in Augustine and Smith

This study contrasts the moral development theory of Lawrence Kohlberg with the Augustinian structure represented in the work of James K. A. Smith. Where Kohlberg emphasizes cognition and rational ability, Smith focuses on the formation of loves acquired by habits. The theories differ ontologically and teleologically, which results in wide pedagogical distinctions. This study suggests that focusing on the loves through formation offers a richer expression of education and a more holistic forming of students     

Love Foolosophy: Pedagogy,parable, perversion

Abstract

Popular filmic and literary stereotypes of teachers from Brodie and Chips to Keating and Schneebly have not only reflected a public desire for radically innovative and perverse teaching practices, but also created those paradigms in ways that are not always readily identifiable or traceable. This article seeks to analyse tensions between traditional institutional protocols and contemporary populist opinion on the role of the effective teacher. In doing so, the article takes Peter Weir’s Dead Poets Society (1989) as a primary example of those tensions and argues for a perverse ‘foolosophical’ view of pedagogical performance and a new appreciation for the necessity of ignorance in the classroom. Since ignorance and understanding are not taken as unambiguous antonyms, the article proposes that effective teaching and learning occur most effectively in the interstices between humility and hospitality.     

好仁、好贤与朋友——简本《缁衣》“轻绝贫贱”章和《大雅·既醉》篇补释

简本《礼记·缁衣》"轻绝贫贱"章所提出的"好仁",今本《礼记·缁衣》变为"好贤"。这是社会观念变迁的一个表现。此章所引诗句中的"朋友"之意亦有概念的变化。西周时期的"朋友"指同族兄弟,而春秋战国时期则变为同志、同师者之称。"轻绝贫贱"章引诗虽然用了同一句诗,但此"朋友"非彼"朋友",在引诗者的心目中,其意义是不一样的。此章所引《诗》句对于研究《诗经·大雅·既醉》篇的主旨也有较为重要的参考价值。     

Imagining, seeking, inventing: the future of learning and the emerging discovery networks

Extrapolating from current developments in the study of learning and imagining how learning might be shaped moving forward, this article considers 12 trends concerning the future of learning. Learning will become more diverse, more contextual, less discipline-bound, and less institutionally-bound. It will span professional and institutional sectors, and move beyond national borders. It will move increasingly online and extend beyond humans to encompass machines and machine/human blends. It will become more interactive, more distributed, and more biologically connected. Drawing on an understanding of these trends, new roles for teachers and for educational institutions are developed. The result is that learning is likely to occur through multiple discovery networks that blend research and teaching to address real world problems in environments supported by robust software infrastructures. Multiple nested discovery networks will operate on a global scale and be negotiated by individual learners sometimes guided by teachers. Prediction is very difficult, especially about the future—Niels Bohr The future is already here - it’s just unevenly distributed—William Gibson The best way to predict the future is to invent it—Alan Kay     

Desperately seeking the global subject: international education,citizenship and cosmopolitanism

This article takes the case of international education and Australian state schools to argue that the economic, political and cultural changes associated with globalisation do not automatically give rise to globally oriented and supra‐territorial forms of subjectivity. The tendency of educational institutions such as schools to privilege narrowly instrumental cultural capital perpetuates and sustains normative national, cultural and ethnic identities. In the absence of concerted efforts on the part of educational institutions to sponsor new forms of global subjectivity, flows and exchanges like those that constitute international education are more likely to produce a neo‐liberal variant of global subjectivity.     

Love,Socrates, and Pedagogy

A recent report on the UK's higher education system by Lord John Browne exemplifies the dominant trend in education policy initiatives toward a focus on education primarily for employment and for the acquisition of skills. In this essay, Alison Assiter argues that such an entrepreneurial approach neglects essential aspects of the processes of teaching and learning. She draws on the work of Hannah Arendt, who saw the proper role of education as imparting the love of a subject, to critique the view expressed in Browne's report. Assiter then uses Søren Kierkegaard's reflections on education to further develop Arendt's perspective. While Kierkegaard certainly would have agreed with Arendt that teaching is a process of inspiring in students the love of a subject, he went beyond this to suggest that teaching also must encourage students to believe they can make a difference in the world and must instill in both teachers and students a commitment to engaging in a mutual process of development.     

The quest for quality,East and West

The paper describes the development of a new distance education institution in Hong Kong. The methods and systems used to assure that its courses and degree programmes are of the highest quality are described. The paper addresses the means by which new courses are produced: a direct import from another institution, adaptation of an imported course, and in‐house production. Although established by the Hong Kong Government the institution is required to become self‐financing within four years — the paper describes some of the consequences of this policy especially on quality. The paper concludes by comparing the performance of Hong Kong students on courses taken from the British Open University with that of their British counterparts.     

Denmark's two university centers: The quest for stability,autonomy, and distinctiveness

In the 1970's Denmark established two new institutions called university centers which were to differ from the traditional universities in terms of academic organization and curriculum. The first center, Roskilde, was established near the national capital while the second center, Aalborg, was established in a provincial area. The development of these two centers, though emanating from the same plan, has been strikingly different particularly in terms of institutional stability, autonomy and distinctiveness.This article presents case studies of these two institutions from their opening in 1972 and 1974 respectively to the summer of 1979 and attempts to explain the different patterns of development.