In Search of an East Asian Identity in Mathematics Education

East Asian students have consistently outperformed their counterparts in Western countries in recent international studies of mathematics achievement. However, these countries do not seem to have an established theory of mathematics education, and their teaching has been criticized as traditional and old fashioned. In search of an East Asian identity in mathematics education, this paper discusses the features of the East Asian mathematics education and their underlying values in contrast to features and values in the West. These are presented in terms of six dichotomies,namely, product versus process; rote learning versus meaningful learning;studying hard versus pleasurable learning;extrinsic versus intrinsic motivations;whole class teaching versus individualized learning; and competence of teachers:subject matter versus pedagogy. It is argued that these features are based on deep-rooted cultural values and paradigms. A characterization of these features and an analysis of the underlying values are essential in this search for an East Asian identity in mathematics education. This revised version was published online in July 2006 with corrections to the Cover Date.     

顺阳范氏家学学风考述

基于魏晋南朝时期的儒学衰微与经学不振,尤其是魏晋尚虚浮华、通达悖礼等时风对儒学的冲击,顺阳范氏整个家族自觉于儒学的振兴与经学的昌明,以其独特的家世经学与笃厚的经学信仰独行于玄、佛日盛的世俗。世代儒业的顺阳范氏在家传经学（家学）、学有专长的基础上,以儒家伦常一以贯之而又综通群籍,从而形成了迥异于这一时代的崇儒尚经与博学多通之家学学风。     

基于跨文化视角中美家庭教育对比分析

家庭教育、学校教育、社会教育构成教育的主要形式,三者密不可分.一个人无论成长到哪个阶段都离不开教育的塑造,而家庭教育作为教育的首要环节,其意义和影响具有不可替代的作用.基于跨文化视角,从中美家庭的教育理念入手,从个人主义与集体主义、教育重心、沟通方式三方面对比分析中美家庭教育差异,对美国教育理念取其精华去其糟粕,并批判...     

董仲舒的崇儒重教及其现代意义

董仲舒的思想主张可概括为“推崇儒学”“重视教化”。董仲舒于《贤良对策》中建议汉武帝独尊儒术,可见其对儒家思想的理解及推重程度。董子强调仁义之道,主张重德轻刑。董仲舒之所以重视教化,与其所持之人性论密切相关。董仲舒在《贤良对策》的三策中,针对教化或作原则性概述,或提出具体的主张。董仲舒崇儒重教极具现代意义。儒家思想切于民用;为富而后教在今日尤宜重视;为改革选吏制度、不与民争利之主张仍富有现代作用。     

Administrative practices as institutional identity: bureaucratic impediments to HE ‘internationalisation’ policy in Japan

ABSTRACT

This paper explores how bureaucracy impedes the implementation of higher education (HE) policy at Japanese universities. Administrative systems employ Weberian legal-rational bureaucratic practices that are central to the institutional identity of a university. Rather than the means to internationalisation and reform in general, these systems themselves become the end, usually in direct opposition to not only innovation and change but, indeed, the university mission itself. After first outlining the macro-level processes and policies of the internationalisation of Japanese HE, I take an ethnographic approach to illustrate the micro-level administrative practices and assumptions at the university, framing them within the social theory of bureaucracy to allow for comparison with HE in other parts of East Asia and worldwide. As a way forward, I propose we borrow theories on social entrepreneurship to potentially resolve the challenge of embedded administrative practices and static institutional identities, a bureaucratic ‘utopia of rules’ [Graeber, D. 2015. The Utopia of Rules: On Technology, Stupidity, and the Secret Joys of Bureaucracy. New York: Melville House].     

东南亚高等教育质量研究及其发展动态--东南亚高等教育研究协会(SEAAIR)第三届年会综述

东南亚高等教育研究协会第三届年会与会专家、学根据东南亚地区发展高校的战略与提高高等教育质量的实践和研究,指出高等教育在社会发展中的作用已使得高等教育质量问题超出了系统本身而成为社会性的问题和国际性问题,直接关系着一个国家综合实力和国民综合素质的提高。     

元代少数民族官僚家族婚姻初探

元代汪古马氏家族源自西域,在未进入汉地之前,基本上与非汉族人联姻,具有较强的族群认同感和种族联姻特征。入元后,随着该家族逐渐深入汉地,其通婚由种族婚姻向政治门第婚姻不断转变;且大多与与自身身份地位接近的中低级官僚联姻。另外,马氏家族还十分注重选取与自己同样倾向汉文化且具有较高汉化儒学水平的家族和个人为联姻对象,这从一个侧面映射出该家族逐渐汉化和儒化的历史进程。另外,随着家族居地的变迁,马氏的通婚还表现出一定的地缘性及情感和交谊因素的成分,反映了元代少数民族中低级官僚家族通婚状况的许多共同特征。     

The impact of inter‐generational change on the attitudes of working‐class South Asian Muslim parents on the education of their daughters

This paper presents the findings of ethnographic research into inter‐generational attitudinal change of parents towards the education of young British Muslim women. Based on in‐depth interviews with parents of different generations, given social class and ethnicity, there is a universal belief in the importance of education for young Muslim women per se, with economic and cultural factors significant in shaping this sentiment. A range of important differences in attitudes towards Islamic schooling and mainstream education, and questions relating to marriage, however, were found. There are complex issues of identity and religion among Muslims in relation to educational issues, but there has been a move towards Islamisation among both generations; the first generations through a form of cultural traditionalism and the second generations through Islamic conservatism. Although this finding is based on a study of a relatively small and isolated working‐class Muslim community in a declining post‐industrial town in the West Midlands, it is argued that this Islamisation places both particular risks and opportunities in relation to young Muslim women in education in such isolated and disaffected communities which have a wider conceptual, theoretical and policy impact.     

论家庭教育的政府责任及其立法规范

随着家庭教育立法不断推进,政府责任越来越成为发展家庭教育事业的关键议题。立法原则方面,应确立“家庭承担主体责任,政府承担补充责任”的原则;责任形态上,运用体系化的思维,可以将其归结为尊重家庭教育的选择权、防止学校过度干预、完善组织和程序、提供家庭教育指导服务、培育和监管家庭教育服务市场、改善经济条件、代为行使国家亲权等七个方面。为此,中央层面在对家庭教育的政府责任进行立法表达时,应该按照社会治理的要求,通过顶层设计、全盘推进,推动制度性创新破解制约政府责任如何落实的难题,从而起到保障家庭教育权、提升家庭教育能力和促进儿童社会化顺利进行的功效。     

六朝世族思想信仰主流再认识

六朝时期,位居世族之首的琅Ya王氏以儒家思想为其核心思想信仰。尽管这一核心思想曾受到魏晋时期“玄风独振”和东晋南朝玄,释,道盛行的强烈冲击,甚至在形式上还为上述几种思想信仰所掩盖,但都未能从根本上动摇其地位,其家族也因此能在南朝中后期先于其他家族完成在多种思想合流基础上的儒学回归,并为这一家族思想在隋唐时期的延续作了充分准备。     

我国家庭教育指导服务保障体系现状与展望

家庭教育指导是一种带有示范性的、业余的成人教育.建立系统规范的家庭教育指导服务体系,提供科学有效的家庭教育指导服务,既是满足家庭教育诉求所需,又是解决家庭教育问题所必须;开展家庭教育指导服务体系研究,既是解决当前家庭教育指导服务体系建设的问题,又是政府工作的指向.该研究从指导服务体系的组织系统和管理系统的不同侧面,对当前家庭教育指导服务的研究做了述评、对我国指导服务体系的建设状况进行了调查研究,并基于现状、问题和其他国家和地区的发展经验提出了我国家庭教育指导服务体系建设的建议与展望.