教育爱——一个被忽略了的教育学核心范畴

“教育爱”在教育实践过程中具有相当的重要性,也理应是教育学中的一个核心性范畴,但在当今的教育学理论中却鲜少对此的直接探讨。“教育爱”是教师在教育过程中对学生所施予的一种爱,因其明确的教育性意向而具有相对独特的内涵。结合一些经典的爱的理论论述,可以使我们进一步明确爱的实质内涵及“教育爱”的独特特征。     

Multicultural Education From a Pedagogical Perspective: A Response to Radical Critiques

This paper critically reviews radical critiques of multicultural education from a pedagogical perspective. Goals for the paper are: to reveal agreement between radical and multicultural discourse about transformative pedagogy, exemplify a body of literature about pedagogical struggles not recognized by radical critics, and encourage interchange between these groups in regard to critical multicultural education.The authors are interested in transformative, multicultural pedagogy, which is associated with critical multicultural education. They seek to know the extent to which transformative multicultural pedagogy is addressed within radical critiques of multicultural education. They question the extent to which voices of teachers and students engaged in real transformative pedagogy are acknowledged by radical critics.Ideological agreement is found between radical critics and multicultural educators in regard to transformative pedagogy. However, radical critics do not acknowledge this agreement, or perceive multicultural education as transformative. In response, the authors reference a growing body of literature that portrays real, transformative, multicultural pedagogy in action in school and university classrooms. They encourage radical critics to read this literature and consider alliances between radical and multicultural theory and practice.     

The Struggle to Love: Pedagogical Eros and the Gift of Transformation

Why does anyone become a teacher, and why a student? Education in its contemporary form has evolved into a subsystem of society in which professional ‘teachers/ educators’ are confronted with an ever‐changing group of people called ‘pupils/students’; and the individuals in both groups now have to deal with this institutionalised confrontation. Neither one nor the other decision—to become a teacher or to become a student—seems to have much to do with a specific other person, and it certainly does not have much to do with the actual person(s) that one is related to by becoming a teacher or by becoming a student in a specific institution. However, if pedagogical relations were as depersonalised as suggested, why is it that teachers as well as students hold very different relations to different students and teachers—relations that are more or less ‘deep’, ‘affectionate’, ‘successful’? And how are we to perceive education outside of formally institutionalised contexts (or those special relations that occur even within formalised contexts but transcend them)? Is there another type of pedagogical relationship? And what would be the reasons for entering into a pedagogical relationship other than becoming and being made a part of a subsystem of society? Why do two people gravitate towards each other, freely recognising each other as teacher and student? Attempting to answer those questions, the following paper revisits some historic positions, being conscious that those answers are also part of the answer to a much greater question: What is education?     

从谎言到真爱

An Electric Meter of Erotic Emotions 测试爱情的电表How do you know if someone really loves you?Believe it or not,technology developed to root out ter-rorists and other criminals may help answer questions of     

从深情到慎情:论李渔小说对“情”的思考——兼与冯梦龙比较

冯梦龙与李渔皆系话本小说代表作家,且言情题材均为两人创作的重要内容。作为晚明主情思潮的代表人物,冯梦龙热烈地颂扬"深情",充满理想色彩与浪漫情怀。而李渔则对深情进行了冷静的思考,并将关注点由理想拉回到现实,忠实地叙述了爱情幻想在现实社会的受挫,并提出"慎情"思想来指导人们应对残酷的现实,这正是李渔小说所蕴含的独特价值与艺术魅力之所在。     

从"职业关爱"到"教育关爱"--试论师范教育改革的转向

传统师范教育只是一种培养目标单一的职业教育,具有较强的功利性,这种教育忽视了对人的心灵、生命的全面关爱。在知识经济时代,教师职业教育不能凌驾于教育规律之上,师范教育必须树立“生命”、“大学”、“创新”、“终身”、“质量”等意识,进行大刀阔斧地改革。改革的根本转向在于从教师职业教育的外在指向转向教育者自身,转向教育中真实而整体的人。关爱职业必须转向关爱教育。     

范式的基质及其对教育科学研究的文化价值

范式产生于自然科学范畴。这一术语十分重要,内涵十分丰富,却很难定义。尽管有很多种不同的理解和用法,其实还是有其明确的基本思想和基本规定性,那就是学科基质。虽然在社会科学研究中使用范式概念至今还是一个亟待研究的问题,但是范式对于教育科学研究的文化价值意蕴却是鲜明的：通过对范式的研究,推动教育科学的改革,以人的主体性构建研究共同体。增强研究的规范性和示范性。     

范式的基质及其对教育科学研究的文化价值

范式产生于自然科学范畴。这一术语十分重要,内涵十分丰富,却很难定义。尽管有很多种不同的理解和用法,其实还是有其明确的基本思想和基本规定性,那就是学科基质。虽然在社会科学研究中使用范式概念至今还是一个亟待研究的问题,但是范式对于教育科学研究的文化价值意蕴却是鲜明的:通过对范式的研究,推动教育科学的改革,以人的主体性构建研究共同体,增强研究的规范性和示范性。     

从简化到复杂:比较教育范式研究

在归纳主义的背景下,牛顿经典力学和简单范式的巨大成功,使得人文社会科学也仿照简单范式的方法、原则,探求各自领域的普遍性、必然性的规律。比较教育学也不例外。它从诞生之日起,就一直在简化思维即历史主义和实证主义的范式下徘徊不前。这种思维方式在当时虽然有助于比较教育的发展,但从长远来看,简化范式本身所固有的缺陷使其无法解决比较教育研究所面临的困境。只有转变思维方式,从实体走向关系或生成,即从复杂性的视角重新审视比较教育研究,才是解决这一问题的出路。     

从科学到人文:教育经济学研究范式转换

目前,科学范式是教育经济学研究的主要范式.由于科学标准的变化、经济学发展的人文转向和教育实践的发展,教育经济学研究的科学范式暴露出许多缺陷.教育经济学本质上属于人文经济学,其研究范式应该由科学范式转向人文范式.     

一群敢爱、敢怨、敢恨的女性--论《诗经·国风》中的爱情诗

<诗经·国风>中的爱情诗反映了先民的爱情生活,特别是女性的爱情生活.他们记自己的感受,写自己的历史,抒内心的体验,表达了一种对真诚的爱的渴望与追求.对诗歌进行梳理,以期探寻她们在恋爱、婚姻中的种种喜怒哀乐、悲欢离合.     

从正当性到证成性：一个未完成的范式转换

西蒙斯与罗尔斯之间的差异究其根本是洛克主义与康德主义之别,而当代英美政治哲学的主流之所以会混用正当性与证成性,并倾向于把洛克主义的正当性转变为证成性,是因为洛克主义的问题感和方法论被康德主义所取代的缘故,但这是一种尚未完成的范式转换.     

极性到间性：实践转向中译学研究范式的嬗变

分析译学研究范式嬗变中存在的极性困境,论述实践转向中极性向间性的转换及间性视域中译学研究范式的发展思路。     

“师本”到“生本”：师范生培养范式的转型

“师本”培养范式就是以教师为本位,一味强调教师在教育培养过程中的地位和重要性,一切依靠教师而忽视学生的主体需求和生命创造的培养范式。新时代的人才培养规格要求新型的培养范式,传统师本培养范式愈来愈不能满足教育发展的需要而因此陷入困境。素质教育和新一轮课程改革催生了“生本”培养范式。“生本”培养范式以学生为本位作为学校教育培养的宗旨,高度尊重和信任学生,关注学生的可持续性发展。它是人本思想的核心体现,是对师本培养范式的解构和合理超越。     

From Teaching to Learning: A Paradigm Shift in Engineering Education and Lifelong Learning

In the knowledge society, competence is the most important factor in competition on the global market. That means learning and learning methods now attract great attention in all branches of the industry, in addition to the learning institutions. This article reports on new initiatives taken to promote project-based learning by information and communication technology in pilot projects as well as in a large-scale project. The development is based on collaboration with the industry, universities and colleges in a global setting.     

从"色诱"到"殉情"--冯梦龙对《白蛇传》的情节与主题思想发展的贡献

《白蛇传》的演变与发展经历了一个由美女蛇"色诱"男人到白娘子为爱"殉情"的过程。冯梦龙《白娘子永镇雷峰塔》一文对这一演变起着至关重要的作用,初步奠定了美女蛇由"欲"而"爱"的基调,影响此后《白》的发展。其影响主要是两个方面,一是情节的增减,吸收了前朝蛇妻故事的一些因子,同时对前朝蛇妻故事的情节作了重大更改,运用民间故事中常见的"三叠式"手法增强了故事的可读性;二是主题思想的转折性变化,前代蛇妻故事主要突出了"美色害人"和男子应该抗拒"色诱"的思想,冯文虽然也点明了教化主题,但正文中却体现了白娘子对许宣并非出于"情欲"而是饱含"爱情"的思想感情。正是冯梦龙本人的文学思想与情感倾向促使了这两个方面的结合,巩固了冯文在《白蛇传》发展中不可动摇的地位。     

从管理到治理：中国高校问责制范式转型

中国现行本科教学评估制度实质是一种政府对高校的问责制.该种问责制属于管理视野中的问责范式,为了提高制度运行效率,须向治理视野中的问责范式转型,即建立中国高校社会问责制.应从高校社会问责的六个构成要素:期望与需求、问责主体、问责对象、问责内容、问责程序、问责后果等方面加强制度建设,通过提高高校利益相关者的参与意识、健全问责机构、制定相关政策法规等措施促进制度的渐进变革.     

由Aesthetic到Productive:美学范式的后现代转换

"审美化(Aesthetic)"是美学的现代范式,它试图解决的基本问题是"感性-理性"的矛盾,而这与特定时代资本尚主要在物质生产领域运作进而"物质性-精神性"还是社会文化的主要矛盾有关。随着后现代大众消费社会的形成,资本开始在艺术等精神生产领域扩张,"物质性-精神性"的矛盾似乎正在消除或者退居次要位置,精神生产"商品化"与"娱乐消遣化"高度融合所形成的"消费化"正在成为主导趋向,针对这种"消费化",后现代美学的主导范式应由"审美化(Aesthetic)"转换成"生产化(Productive)",只有完成这种后现代转换,美学才能寻求到批判后现代日趋膨胀的消费主义的恰切的价值立足点。本文试图在马克思艺术"自由时间"生产论中,探寻生产化美学的价值立足点,揭示后现代艺术生产在"自由时间"与"必要时间"、"生产性享受"与"消费性享受"相分裂中所呈现出的内在对抗性。     

Constructing Ethical Representations From the Teacher's Pedagogical Practice: A Case of Prolonged Reflection

This paper is delimited to an exploration of three representations from the field of pedagogical ethics. I focus on the ethics of background beliefs, guiding rules and principles, and dilemma managing together with their contested practices and premises. The aim is to interpret and translate teachers' understandings from the language they use, and to give concrete expressions to these interpretations by their daily actions. My goal is to present how these representations can help us to see and interpret pedagogical practices, and how these interpretations can help teachers better to understand their professional practice.