论科学哲学与霍姆斯比较教育方法论

霍姆斯是当代较有影响的比较教育学家,其比较教育方法论在比较教育领域具有重要的地位和深远的影响。本文试图深入分析霍姆斯基于波普尔科学哲学的比较教育方法论,包括反归纳主义、理论先于观察和以经验证伪为原则的假设-演绎法,以期对他的比较教育方法论有一个较透彻的理解。     

Education and Colonial Transition: The Hong Kong experience in comparative perspective

While in some respects the nature of Hong Kong's colonial transition seems unique, several parallels exist with transitions elsewhere. This paper begins by identifying major differences and similarities in the macro-framework. It then turns specifically to the education sector, noting that the parallel operation of multiple education systems within the boundaries of a single country is quite common and, therefore, that models already exist for continued plurality of the type that might be envisaged for Hong Kong and the rest of China. Examining changes at various points in time, the paper observes that some reforms were made in Hong Kong's educational provision well ahead of the commencement of colonial transition and far in advance of parallel points in the history in other colonies. The paper then turns to specific changes which occurred during the period 1984-1997 and to commentary on the further changes that may be expected in the continuing period of transition that commenced in 1997. Analysis of the currents and counter-currents makes Hong Kong an important case to study, both in its own right and as a case to compare and contrast with patterns elsewhere.     

"三个代表"的哲学解读

“三个代表”思想具有坚实的马克思主义哲学基础 :它以历史发展的合规律性为根本前提 ,充分尊重历史规律的客观性 ,顺应历史发展的需要 ,反映了历史规律 ;它以历史发展的合目的性为基本依据 ,从根本上体现了“符合生产力发展的需要”、“符合最大多数人的利益”、“趋向于人的自由全面发展”的历史合目的性 ;它以共产主义为最终目标 ,是未来社会的现实纲领     

Europe,Continental philosophy and the philosophy of education

On what might a comparative discussion of philosophy of education that takes Europe as one of its terms be based? This paper begins by addressing the complexity that attaches to the name 'Europe' in this context in order to lay the way for a more detailed consideration of so-called 'Continental' philosophy--specifically of poststructuralism. It makes reference to the ways in which the work of poststructuralist thinkers has often been interpreted in 'postmodern' educational theory and seeks to reveal certain errors in this regard. Distinctions are drawn between postmodernity, postmodernism and poststructuralism, illustrating the last of these in terms of two influential strands of thought drawn from Levinas and Nietzsche, and indicating their value for education. In conclusion, some brief remarks are offered regarding the institutionalization of philosophy of education in Europe.     

Sociology and comparative education: A comparative educationist's perspective

The thesis examined in this paper is that comparative educationists, far from following intellectual trends, have introduced new dimensions to methods of enquiry developed first by historians, then by social scientists and, finally and perhaps marginally, by conceptual philosophers. In so far as comparisons can be made, it is asserted that, in the twentieth century, paradigms in comparative education reflect revolutions in the natural sciences, and that to the extent that these preceded shifts in social science paradigms after about 1900, comparative educationists debated and rejected positivism before sociologists did, in the Anglo-Saxon world at least.A second assumption which is examined is that comparative educationists have anticipated issues which subsequently became important in the growth of national and parochial research in sociology, and for that matter in political science.A disclaimer is necessary: little attempt has been made to examine the causal influences in either field or between comparative educationists and sociologists. The history of such interaction at a personal and institutional level is very recent, the participants in the interchanges are, in many cases, still alive, and a substantive recent history of comparative education has yet to be written, although to some extent E. Shils' analysis of the history of sociological enquiry provides a schema against which the growth of comparative education can be compared.

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Zusammenfassung In dieser Arbeit wird die These überprüft, daß vergleichende Erziehungswissenschaftler, weit davon entfernt, intellektuellen Trends zu folgen, neue Dimensionen für Untersuchungsmethoden eingeführt haben, die zuerst von Historikern, dann von Sozialwissenschaftlern und am Rande auch von konzeptuellen Philosophen entwickelt wurden. Soweit es möglich ist, Vergleiche anzustellen, wird dargelegt, daß im 20. Jahrhundert Paradigmen der vergleichenden Erziehungswissenschaft tiefgreifene Veränderungen in den Naturwissenschaften widerspiegeln. Softern diese den nach ca. 1900 stattfindenden Wandlungen in sozialwissenschaftlichen Paradigmen vorausgingen, haben vergleichende Erziehungswissenschaftler noch vor den Soziologen den Positivismus erörtert und verworfen, zumindest in der angelsächsischen Welt.Zweitens wird die Annahme überprüft, daß vergleichende Erziehungswissenschaftler Fragen vorweggenommen haben, die später in der Entwicklung nationaler und örtlicher soziologischer Forschung und auch in der Politologie Bedeutung erlangten.Eine Einschränkung muß noch gemacht werden: Der Autor hat weitgehend darauf verzichtet, die kausalen Einflüsse in den beiden Einzelbereichen sowie die gegenseitigen Einwirkungen von vergleichenden Erziehungswissenschaftlern und Soziologen zu untersuchen. Die Geschichte solcher Wechselwirkungen auf persönlicher und institutioneller Ebene ist noch sehr jung, die Teilnehmer an ihnen sind in vielen Fällen noch am Leben, und eine substantielle neuere Geschichte der vergleichenden Erziehungswissenschaft ist noch nicht geschrieben. Dennoch bietet E. Shils Analyse der Geschichte soziologischer Untersuchungen eine gewisse Grundlage für einen Vergleich mit der Entwicklung der vergleichenden Erziehungswissenschaft.

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Résumé La thèse soutenue dans cet article est que les théoriciens de l'éducation comparée, loin de suivre les courants intellectuels, ont introduit de nouvelles dimensions dans les méthodes d'enquête élaborées d'abord par les historiens, puis développées par les spécialistes des sciences sociales, et enfin — marginalement peut-être — par les philosophes conceptuels. Pour autant que l'on puisse établir des comparaisons, on constate qu'au XXe siècle, les paradigmes de l'éducation comparée reflètent les révolutions qui surviennent dans les sciences naturelles et qu'ils se modifient avant même ceux des sciences sociales, aux alentours de 1900, au point que les théoriciens de l'éducation comparée contestent et rejettent le positivisme avant que les spécialistes des sciences sociales soient parvenus à cette démarche, du moins dans les pays anglosaxons.Une autre assomption de la thèse est que les théoriciens de l'éducation comparée ont anticipé des situations qui devaient se révéler importantes par la suite, avec le développement de la recherche sociologique nationale et locale, et également avec celui des sciences politiques.Il est juste de reconnaître néanmoins qu'une timide tentative a été faite dans l'intention d'étudier les influences causales, que ce soit dans chacun de ces domaines ou entre théoriciens de l'éducation comparée et sociologues. L'histoire d'une telle interaction au niveau individuel et au niveau institutionnel est très récente; les hommes qui ont participé à ces échanges sont encore pour la plupart vivants et une histoire récente autonome de l'éducation comparée reste à écrire. Toutefois, l'analyse que E. Shils a fate de l'histoire de l'enquête sociologique fournit, jusqu'à un certain point, une base permettant d'évaluer le développement de l'éducation comparée.

     

从教育哲学角度看大学英语视听说教学

教育哲学是对教育问题的哲学思考,用哲学的方法和语言来研究教育问题,对教育起着指导性的作用,不同的哲学取向影响课程的目标、内容、方法和材料的选择。对课程背后的意识形态和哲学构想的讨论直接影响课程的目标定位、课程设置和发展方向。本文作者从现在的大学英语四级考试听力、口语改革谈起,从教育哲学的角度讨论改革时期大学英语视听说课程开设的理据、定位和教学内容等问题。本文作者认为,改革时期大学英语视听说课程应从人本主义哲学思想出发,以培养全人为目标,人文性与工具性相互交融。     

哲学课与人文素质教育

马克思主义哲学具有独特的人文内涵 ,马克思主义哲学课应以人文精神为中心 ,将人文素质教育贯穿于马克思主义哲学教学的全过程 ,充分发挥马克思主义哲学的育人功能 ,从世界观、人生观和价值观上对青年学员进行马克思主义理论教育 ,引导他们正确地认识社会 ,认识自己 ,发展自己     

论交往的教学论价值——基于教学哲学的视角

教学以交往为基本形态,其发生、运行、演化须依照交往有效性之路径展开。基于教学哲学的视角,在当前的教学论研究中,“交往”的本体论价值表现在教学存在、教学本质研究中,涉及教学实体、活动、关系等问题的方方面面,其认识论价值通过对教学论研究思维方式的影响体现出来,而其价值论价值,则体现在对生成的、演化的、历史的、宽容的人文发展观和师生关系观的树立和推广。     

美育在世界观、人生观教育中的作用

本立足于经典的美育理论,从教学研究的实践出发,分析四种审美能力的相互关系,论述美育在世界观、人生观教育中不可替代的作用。     

生命教育:高校思想政治教育的新视角

生命教育正逐渐成为高校教育的价值取向。生命教育的内涵十分丰富,要做好高校思想政治教育工作,就必须从生命教育入手,改变传统的理念和方式。以思想政治教育为载体对学生进行生命教育,其目的就是指导学生提高生命质量,焕发生命光彩,提升生命价值,从而引导学生正确地认识生命及其存在意义,促进学生健全人格的发展。     

从马克思主义哲学视角解读科学发展观的深刻内涵

科学发展观有着深刻的哲学内涵,充分体现了马克思主义哲学的精神实质.文章从马克思主义哲学视角,对科学发展观的内涵从第一要义、核心、基本要求和根本方法四个方面进行深入解读,使我们对其有全面、深刻、准确的理解.     

Supercomplexity and the university: Ronald Barnett and the social philosophy of Higher Education

Ronald Barnett's modern classic Realizing the University in an Age of Supercomplexity (published December 1999), has had a crucial impact internationally on the field of Higher Education research and development since the book was published now nearly 20 years ago. Bridging an academic oeuvre across almost 30 years with close to 30 published volumes, Realizing the University in an Age of Supercomplexity plays an important role in the development and transformation of Barnett's social theory of Higher Education into a social philosophy of Higher Education. In the book Barnett performs an important move from a focus on knowledge and epistemology to a focus on being and ontology in relation to Higher Education practices. Barnett shifts his fundamental perspective and view on the relation between universities and the wider society from one of caution and worry to a perspective of hope and vision that fully embraces the future of Higher Education. This way, Realizing the University in an Age of Supercomplexity has not only paved the way for Barnett's own development of a social philosophy of Higher Education, but also contributed invaluably to the rise and maturing of philosophy of Higher Education as a research field in its own right.     

政治哲学视野下的社会公平存在基础探究

社会公平问题是一个现实性很强的研究论题。社会公平本质上是一种平衡关系,不仅是一种现实的引导机制,同时也作为社会发展的一种理念,对现实有一种理想统摄。从政治哲学的角度分析社会公平存在的基础,可以发现这一客观基础在于人类保全生命、解决冲突、协调利益的需要,其深层根源在于社会公平是人的不懈的精神价值追求,是人的自我解放、自我发展、自我完善的需要,而人的未定化则为这种追求提供了可能。