Precision and Craft in Whitehead's Educational Philosophy

In this paper, the intimate relationship between experience and learning in the cycle of precision is elaborated. I believe this relationship is the foundation of Whitehead's account of the pedagogical relationship, which has intrinsic value, because this understanding is valuable in itself, and is particularly valuable for me as an educator. Whitehead's view is most clearly exemplified in his account of technical education where aesthetic appreciation is its aim just as bodily feelings are its organic foundation.     

Piaget,and beyond

The relevance for educational theory of Piaget's cognitive and developmental psychology is examined, especially as teaching of concepts and operations is concerned. Piaget's constructivism and his assimilation theory are found to be most useful. His equilibration concept and his one-step model of concept construction, however, limit the applicability of the theory. Related to these traits of Piaget's psychology is the tacit assumption that experiments simply uncover cognitive structures, which are said to build up during the child's spontaneous activities. An alternative conception of developmental processes and of cognitive learning is offered, in which an elaboration concept, language, and social stimulation are central.

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Résumé On a examiné la signification pédagogique de la psychologie du développement cognitif de Piaget, particulièrement en ce qui concerne l'enseignement de concepts et d'opérations. Les notions piagétiennes d'assimilation et de constructivisme se révèlent des plus utiles. Cependant, son concept de l'équilibre structural et sa notion de l'élaboration de concepts limitent l'applicabilité de sa théorie. Rattachée à ces aspects de la psychologie de Piaget se trouve l'idée que les expériences ne font que mettre à nu des structures cognitives qui se seraient construites au cours des activités spontanées de l'enfant. Cet article propose une interprétation différente des processus du développement et de l'apprentissage cognitif, où le langage, la construction de concepts, et la stimulation sociale occupent une place centrale.

     

"物哀"与"物感"--中日审美范畴之比较

"物哀"是日本传统审美意识中的一个重要观念,"物感"是中国古典美学和艺术理论的重要范畴。"物哀"观表明日本审美观念与直观感受、感性认识相关联,重视人的感情态度,突出悲哀之情。"物感"观表明中国审美观念与哲理思考、理性意识相关联,注重情理统一。"物哀"受"物感"的影响甚大。二者的共同点是事物形象与内在感情的交融,物象触发情感,情感移注于物象,达乎情景融汇的审美体验。     

The Rhythm of the University: Part Two - Whitehead's Break with the Mechanistic Materialism of 17th Century Science

In this second article on the rhythm of the university, I concentrate on Alfred North Whitehead's theory of a distinctive rhythm of research. The narrow assumptions of 17^th century science, which still comprise the dominant paradigm for a good deal of university research, emanate from "the Fallacy of Misplaced Concreteness" and result in "quite unbelievable" abstractions that continue to hold sway over the university as a whole. What is needed is an aesthetic appreciation, grounded in our concrete experience of nature, that enables researchers to recognize our organic connections with the world. In particular, the bodily feelings at the base and forefront of our experience constitute a "vectoral" energetic flow from the universe to our bodies that must be recognized in all research. Fortunately, prominent researchers in diverse disciplines - physics, chemistry, philosophy, theology, economics, and the philosophy of economics - are now using this Whiteheadian paradigm and demonstrating its value to the research community as a whole. In conclusion, Whitehead's theory of the university knits together teaching, learning, administering, and research into a seamless web capable of restoring balance to the postmodern university.     

移情与中国文士的山水审美

＂移情＂即是把人的感觉、情感、意志等移置于外物,使原本无生命的客观外物好像也有了感觉、思想、情感、意志等活动,从而产生物我融合的境界。移情是一种错觉,但是,却因此而使人类创造出各种艺术、人文和宗教,也因此使人的审美生活丰富多彩。在中国文士的山水审美过程中,移情作用更是最具艺术感染力的表现方式。     

再论指向生活意义的情感教育

情感是对生活意义的感受与体验,生活意义是人的情感安顿之所。情感教育的目的是序化并安顿人的情感,这一目的只能由以情感为本体的“情感的教育”来实现。人是追寻意义的存在者,生活意义不仅是情感赖以滋养其生命的养分,也与教育有着本源性的关联。以情感为本体的情感教育只有指向生活意义,才能牢牢把握情感的精髓,深入洞见情感教育的本质。     

LEARNING BY DOING – PIAGETS KONSTRUKTIVISTISCHE LERNTHEORIE UND IHRE KONSEQUENZEN FÜR DIE PÄDAGOGISCHE PRAXIS

Piaget's theory of genetic recognition has a number of pedagogical implications. With the swing from structuralism to constructivism, Piaget created one of the first constructivist learning theories around the middle of this century. After this has been briefly presented, its relationship to present-day teaching and learning research, pedagogical practice and other forms of constructivism is examined critically. Although Piaget's theory does not embrace all forms of human learning, it does contain some significant pointers for pedagogical practice. An appropriate practical application of Piaget's learning theory would be to teach by encouraging spontaneous activity and the interests of the pupils.     

“移情”与诗歌意境的构成

移情说强调外物的生命化,即把人的主观感情挪移到外物中去,使原本无生命的客观外物好像也有了感觉、思想、情感、意志等活动,从而产生物我融合的境界。在中国诗歌意象的选择、提炼过程中,在诗歌意境的营造过程中,"移情"手法起到了重要的媒介作用。     

对理性和情感关注的起源

在西方哲学中,情感和理性的关系可以追溯到古希腊。对理性关注的起源与对情感关注的起源并不是同步的,也不是同等的。理性产生之初的地位、含义和功能都预示了理性是本原的、永恒的、普遍的实体和法则,它是世界赖以存在的基础,主宰着人类世界。神话中有情感的宣泄,详细探讨情感的是亚里士多德,提出完整的情感理论的是斯多噶学派。情感与理性的对立来自于相对主义与绝对主义的对立,二分法导致情感不可避免地与欲望相连。     

从体验哲学的角度探讨汉英中表示“喜悦”的转喻

体验哲学认为语言具有体验性,强调意义不是来自与外在客观世界的对应,而是来源于人类的身体体验和社会体验。情感,作为人类经验的重要组成部分,是人体经验最中心、最普遍的方面之一。而人的抽象情感在很大程度上是通过建立在人体感知基础上的转喻表达。文章通过对汉语、英语中情感范畴＂喜悦＂的分析,指出两种语言对＂喜悦＂的认知都取决于人的生理和心理活动,说明汉语、英语中表达＂喜悦＂的转喻和隐转喻方式是建立在人们体验的基础上的。     

天地元声:诗的原初生命形态

人类诗性意识原生于一种天赋的诗性创造力,原始思维特性决定原始人类的感觉力、想象力和情感性,是最早的诗性元素.在人类艺术思维成熟之前,诗的情感、意念曾寄身舞、乐、图腾等原始艺术,诗的话语方式也因最早是宗教礼仪活动的祭祀颂祷言辞,而与歌、谣等专裁情感的有韵文体来源不同.诗的这一文化身份对理解诗何以被奉为儒家人格修养的起点颇有启发,诗也因此拥有了自己相对完整的艺术身份.     

英汉“恐惧”隐喻的对比分析

情感是人类最普遍、最重要的人生体验。而“恐惧”情感这一抽象的概念常常是用隐喻来表达的。英汉两种语言中都有大量表达“恐惧”情感的隐喻,存在着共性,这源于人类相同的生理特征和情感体验,但是英汉语言中也存在不对应的概念隐喻,这源于各自不同的文化模式.     

皮亚杰认知发展阶段理论及其在素质教育中的应用

皮亚杰认知发展理论包括认知发展的阶段说和影响认知发展的因素分析两部分内容，前者把人的认知发展过程分为感知运算阶段、前运算阶段、具体运算阶段和形式运算阶段连续的四个时期；每一个时期的发展都受成熟和经验、社会经验、平衡等因素的影响。皮亚杰认知发展阶段理论，对我国中小学教育改革和培养学生的素质具有重要的启示意义。     

Towards a process theory of learning: Feeling the beauty of the world

Alfred North Whitehead's theory of learning is best understood in the overall context of his process philosophy. The rhythmic cycles of growth forming the basis of human learning (romance, precision, and generalisation) are organically connected to the characteristics of life typifying all entities in the universe (self-enjoyment, creative activity, and aim).The kind of balanced education which best enhances growth and connectedness is one in which art and aesthetic appreciation in the broadest sense are dominant. By experiencing the beauty of the sunset, for example, children and adults have access to feelings that flow through them from the world and connect them to distant events taking place in space and time. These bodily feelings at the base of all experience provide concrete ways in which human beings can appreciate the intrinsic value of the world around them.By way of contrast, the methods of 17th century science replace our concrete experience of the sunset with abstract categories that are used to measure the phenomena in question and deny the importance of that experience in understanding the world. Schools' and universities' emphasis upon this methodology produces an imbalanced education with minds in a groove.A renewal of balance in education helps us to understand the false dichotomy between child-centered and and curriculum-centered education. Education for Whitehead must pay attention to both. Moreover, he understands that the academic freedom enjoyed by bands of imaginative scholars in universities is not an article of commerce to be sold to the highest corporate bidder but something to be valued for its intrinsic worth.     

Piagetian tasks as readiness measures in mathematics instruction: A critical review

The purpose of this review was to synthesize the research on the relationship between performance on Piagetian tasks of concrete operations and performance on mathematics learning tasks in order to determine whether the Piagetian tasks make useful readiness measures. The research consistently indicates that, while there is a positive correlation between performance on Piagetian tasks and mathematics achievement, many school mathematics tasks can be mastered by children who have not yet developed the reasoning abilities measured by Piagetian tasks. This does not diminish the validity of Piaget's theory, but rather suggests that the kinds of reasoning processes identified by Piaget are not essential in solving many school mathematics tasks.     

理智与情感的共融——手机金属材质的隐喻表达

没有感情的设计是空洞的,没有理智的设计是无用的,有情感有理智的设计才是完整的设计。金属材质的手机以理性、功能化为前提,适应了现在追求是科技的理念,又不失给人情感内在、广义的想象空间,顺应了时尚的潮流。将金属作为其材质的手机述说了引起世人共鸣的语言,它是属于一种内在的、广义的语言。情感品质所追求表达的是与人的经验类似的东西,手机的金属材质看似理智的一种设计,但给人一种想象的空间,有着情感化的语言,看似理智与情感的矛盾,却又那么协调的共融。     

自由情感论

人类存在着两类不同性质的情感：自由情感和必然情感。所谓自由情感指的是刺激源和这种情感对象之间没有任何直接的利害关系条件下所产生的情感。自由情感大部分属于纯粹的精神或者心理层面,只是一种心理体验。所谓必然情感则指的是刺激源和情感对象之间存在着明显的功利关系或所属关系条件下所产生的情感。这些刺激源或者能直接带给刺激对象直接的好处或害处,这类刺激源多半是外在的客体;或者本身就隶属于情感对象的一部分生理机能,它们主要指那些内在的自然的生命欲求。所以必然情感实质上是～种因果性情感或者功利性情感。一般地说,现实中的绝大部分爱情、亲情和友情都属于,必然情感,而以自由情感方式存在的爱情、亲情和友情则是现实中的稀缺资源。不过这一缺憾因为艺术品的存在而得以弥补。艺术品虽非天然的审美客体,然而,在同等条件下,艺术品较之其他审美客体更容易引发审美主体的自由情感,因为艺术品跟审美主体之间最缺乏明显的实际利害关系。     

论欧阳修对南唐词的接受及其文化审美心态

晚唐五代词风对北宋词影响较大,与花间词相比,南唐词具有情深而文雅的特点,更易为北宋士大夫所接受。欧阳修在北宋词坛上具有承上启下的地位,又具有合体的文学观念,因此他对于南唐词的接受,更能体现北宋人的文化审美心态。一是接受南唐词淡化情节、形象的写作技巧,深化、细化词作的情感;二是接受南唐词淡化情欲描写,提纯人的感情的写作技巧,使得感情温润纯正;三是接受南唐词幽深的意境,摈弃了其深广的意境;接受南唐词细腻婉转的情思,淡化了其深沉的情思,使得意境迷离,情思摇曳。这样,既遵循了词作摇曳迷离的心绪文学的审美特征,又遵循了儒家温润雅正的审美思想。这种心态的形成是由作者对于词体的认识、合体观念及其儒家文化审美观念共同决定的,也是当时士大夫接受南唐词时的普遍心态,但这种心态一方面不能真实地反映作者的内心感受,一方面受到了儒家文化的束缚,因此说,它并不是一个完全的心灵审美化的过程。     

The political dimension in ESE: the construction of a political moment model for analyzing bodily anchored political emotions in teaching and learning of the political dimension

This article departures from the understanding of environmental sustainable education (ESE) as a political project that consists of dissonant and conflicting voices. The aim of the article is to understand how affection, i.e. bodily sensations, transform into political emotions in teaching and learning settings. The article offers a philosophical and empirically based model called the ‘political moment model’ for analyzing bodily anchored political emotions in teaching and learning of the political dimension. The model was developed in response to an empirical case study where the data were somewhat confusing. In order understand the empirical data, we used parts of Mouffe’s theory of the political and various scholars’ work on political emotions and placed these aspects in a pragmatist standpoint of experience, emotions and meaning making. The model helped to investigate students’ experiences of the political dimension in situations where they experienced affection, i.e. bodily sensation, and emotions in connection with reflections and discussions about how to handle public issues of sustainable development. The article ends with a theoretical discussion of the findings in order to understand the political dimension in teaching and learning activities and to discern possible directions for future research on political moments in ESE.     

吴奔星旧诗风格论

吴奔星的旧诗具有含蓄与明朗兼容并蓄的风格特征,他的含蓄诗风借助意境的情景交融传达诗性的生命体验,以联想与想象为特征的虚实美学融入浓烈的乡土情结,通过立象尽意演绎中国文化的传统内涵;而他的诗中在自然情怀的抒发和爽朗幽默的个性塑造方面则体现了吴奔星旧诗的明朗诗风。吴奔星的旧诗是他的“诗学是情学观”的诗学理论的有效实践。