“‘人是价值的存在’及其教育学意蕴”辨——与王啸博士商榷

价值关系说的主客关系原则不是价值“物化”的根源，“法由己出”的真谛是：主体需要和主体选择是作为完整的主体不可或缺的部分，自由选择与自觉选择是作为完整的主体性不可分割的指向，这也就是价值主体性教育应当依循的方向。价值理论创新固然需要打破传播哲学为主体性原则设下的形而上学前提，但亦应提防掉入唯心主义的陷阱。     

“存在人”的人性假设及其教育学意蕴

本文着重综合概括存在主义者们关于人及人性的论述,试着提炼为＂存在人＂的人性假设,并探讨它的特征：自为性;自由性;超越性。认为＂存在人＂的人性假设的教育学意义是：为强调教育的对象是能动主体的存在提供人性上的依据;教育应引导人由＂自在＂走向＂自为＂;教育应引导人追求自由和超越。     

"‘人是价值的存在'及其教育学意蕴"辨疑--与王啸博士商榷

价值关系说的主客关系原则不是价值"物化"的根源,"法由己出"的真谛是:主体需要和主体选择是作为完整的主体不可或缺的部分,自由选择与自觉选择是作为完整的主体性不可分割的指向,这也就是价值主体性教育应当依循的方向.价值理论创新固然需要打破传统哲学为主体性原则设下的形而上学前提,但亦应提防掉入唯心主义的陷阱.     

海德格尔“基础存在论”及其教育学意蕴

教育学的学科视野是关乎于人的,以"成人"为理念的教育学,是真正的"人之学问"。海德格尔的"基础存在论"从"此在"出发展开的对人之"生存"的探索,其理论蕴含了丰富的教育学意蕴,即人生在世:"在之中"认识世界和享受世界;可能性高于现实性:时间之维"赋"教育以希望;存在性之思:"思"为教之核;此在优先性:教育之逻辑与人文关怀;现象学方法论:回归教育本身。     

人的价值是思想政治教育学的逻辑起点

人的价值包含两层含义:个人对社会的责任和贡献;社会对个人的尊重和满足。人对社会作出贡献的理想是实现个人对社会的责任与贡献和社会对个人的尊重与满足的统一。以人的价值作为思想政治教育学的逻辑起点,符合逻辑起点的基本要求,建之于其基础上的思想政治教育学科体系更科学,思想政治教育实践活动更有效。     

教师教育学的概念建构与价值意蕴

新时代教师素养的发展与教育质量的提升依赖于教师教育学科研究的深化与完善.教师教育学所具备的学理性与价值性为教师教育学科身份的合法性提供了重要佐证.教师教育学概念的建构应观照教师教育学之于教师教育理论与实践之本质意蕴,把握教师教育学科特征,探寻教师教育学何以存在之理性依据,从而规范界定教师教育学概念.教师教育学科概念的多维透视是认识与审度教师教育理论的必要前提,教师教育学科概念的清晰界定是解释与超越教师教育实践的重要基础.对教师教育学科地位的逻辑证成离不开学科价值,教师教育学价值意蕴的合理澄明是支撑与引领教师教育发展的基本依据.通达教师教育学科的本质需要基于对教师教育学研究对象、研究方法与学科性质等关键问题的准确理解;巩固教师教育学科的独立地位需要基于对教师教育学知识价值、社会价值与育人价值等价值维度的全面彰显.     

教育学价值的回归

教育的基本问题是人的发展和人的教育问题。教育学的核心理论就是关于人的理论。是否关注和运用了正确的人的理论是教育学本体功能的要旨。教育回归人的生活是科学的教育学的诉求。     

"权威"概念的教育学认知及其价值意义

权威是教育中的重要因素。对于“权威”概念的正确认知有重要的教育学意义。文章分别从权威的“分寸感”、权威的本质、权威的张力空间三个维度阐释了“权威与权威主义”、“权威与责任感”“权威与自由”这三组概念。并进而得出权威这一因素在家庭教育和学校教育中的重要作用。     

公共教育学教学中的价值教育及其现实

公共教育学教学中的价值教育是将合理教育价值原则内化为师范生的教育价值素养的教学实践活动。在公共教育学教学中改进价值教育,是有效培养高素质教师和教师教育课程改革发展的现实需要,需要在明确师范生合理需要的基础上确立并引导合理价值原则,运用并挖掘学科内容的价值内涵努力促进教育价值原则的内化,通过教师的楷模示范作用充分发挥有效教学方式的价值育人效力。     

关于海德格尔“人是什么”的教育学追问

海德格尔反对抽象的人性论，认为人不是抽象的，而是一个个具体的、历史的人，哲学应该关心的是个体的生存状态。这种观点引发了“教育中是否有人”及“教育中如何有人”的思考。     

公共教育学的革命:由教师教育学向学生教育学转变

公共教育学作为师范生的一门必修课，长期以来对师范生向师性的培养并未起到应有的作用，其原因在于该课是以教师能教些什么为出发点而组织的教学内容，即教师教育学；而不是以学生为本所建构的教学体系即学生教育学。     

"五注重"教学法在双杠三级规定动作中运用的研究

为使学生尽快掌握双杠三级规定动作的要领,把常规教法"示范-练习-纠错-动力定型-反馈"改变为"五注重"教学法,即注重练习动机、注重基础练习、注重单个动作、注重整套连接、注重理论学习.实践表明:"五注重"教学法优越于常规法.     

科学、教育学与人的命运

科学、教育学与人的关系,是纠缠我国当代教育学理论建设的基本问题之一。自科学主义思潮确立其在思想史中的地位以来,科学逐渐被狭义化为自然科学,成为人类认识与改造自然的一套知识系统。而自然科学的方法体系,被包括教育学在内的人文社会学科运用于解释人与社会的复杂现象。教育学的科学化,使人在教育活动中的地位变得卑微起来。人在密布且精细的科学程序中被围困,为科学所负累。教育学研究近乎等同于教育科学研究。不难判读,我国当代主流的《教育学》关于人性的假设,以及其中的基本概念、核心命题、学术论域甚至语法规则,都浸染着科学主义色彩。人在教育学中行将消匿,为了使人在教育学中体面地出场,《教育学》亟待重写。     

Why a critical pedagogy of place is an oxymoron

Given the growing environmental awareness, educators – especially in science and environmental education – need to avoid embracing a ‘critical pedagogy of place’. Why conflating critical pedagogy with place‐based education is an oxymoron, and why it perpetuates the thinking and silences that undermine both the diversity of the world’s cultures and ecosystems are the main foci of this essay. The main theorists of a critical pedagogy of place – Paulo Freire, Henry Giroux, Peter McLaren, and David Gruenewald – draw on a tradition of thinking that emphasizes decolonization and reinhabitation. While these words create the illusion of a culturally and ecologically sound approach to place‐based education, these theorists are unable to recognize the nature and ecological importance of the cultural commons that exist in every community – and that represent alternatives to a consumer‐dependent existence. In effect, their commitment to universalizing the process of decolonization without a deep knowledge of the diverse cultural practices that have a smaller ecological impact meets the definition of an oxymoron where two contradictory positions are assumed to be compatible. A culturally informed knowledge of place takes account of different approaches to dwelling on the land, as well as the ability to listen to the keepers of community memory of past environmentally destructive practices and of sustainable traditions of community self‐sufficiency. It is not driven by a Western ideology that takes for granted the progressive nature of change, or assumes that Western theorists possess the answers that the other cultures should live by.     

Culturally relevant/sustaining pedagogy in a diverse urban classroom: Challenges of pedagogy for Syrian refugee youths and teachers in Turkey

This study focused on whether and how teachers implemented the principles of culturally relevant and sustaining pedagogies and the challenges teachers faced while trying to implement these principles with Syrian students in Turkey. The study was built on the four components of pedagogies: academic achievement; cultural competencies; sociopolitical consciousness; and the sustainability of culture. Qualitative data were obtained through interviews and field notes with four teachers who had Syrian students in their classes and four Syrian students. Content analysis was used to examine the data. The findings revealed that both teachers and students had low expectations of academic achievement. Teachers conducted the teaching–learning process entirely according to the perspectives of students who were from the mainstream culture. Teachers tried to improve the cultural competencies and enhance their sociopolitical consciousness of the Syrian students; however, the attempts were limited and inadequate. Although teachers were aware of the importance of sustaining the Syrian culture, they did not know how to do so. The teachers did not have sufficient competencies or experiences to make revisions or to carry out an effective instructional process tailored to the needs of Syrian students because of an absence of skills and knowledge of multicultural education.     

“人性”和“人的本质”

“人性”具有层次性，而且是多层次，变化发展的。“人性”和“人的本质”具有质的区别：涵义不同；反映人的深度不同；人性属抽象概念，人的本质属具体概念。     

人的价值与创造力

本文通过对人生价值的两个方面：社会价值和自我价值的论述说明人的价值与创造力的关系，通过阐述创造力及其基本特征说明人的真正价值，或者最高层次的价值就是人的创造力。素质教育是培养人的创造力的有效途径。     

Playful explicitness with grammar: a pedagogy for writing

The place of grammar within the teaching of writing has long been contested and successive research studies have indicated no correlation between grammar teaching and writing attainment. However, a recent study has shown a significant positive impact on writing outcomes when the grammar input is intrinsically linked to the demands of the writing being taught. The study adopted a mixed methods design with a large‐scale randomised controlled trial accompanied by a qualitative dataset, which provided contextual information about how the intervention was implemented. In this paper, we will outline the pedagogical principles that underpinned the intervention, and illustrate both the theoretical grounding and practical classroom examples that exemplify the approach. We will argue that any future policy or professional development that draws on this research must take account of these pedagogical principles, rather than focusing too superficially on either the grammar or the teaching materials which exemplify them.     

论教育学识的习得与教育学派的创生

对教育学科学习者来说,学习是解构的过程,因此教育学派成为学科成熟的标志;对教育研究者来说,研究是建构的过程,因此教育学识的科学性与实效性才是学科成熟的标志。但教育理论科学性与实效性评价标准的缺位,既为社会大众利用个案对教育理论体系进行证伪提供了机会,也为教育研究个体利用个案对自己的研究成果予以证实提供了机会。走向教育实践,既是确定教育理论研究科学性与实效性评价标准的过程,也是教育研究者在实践问题的解决中,逐渐达成研究共识并进而形成学派的过程,也是通过教育学派间的理论竞争并最终形成教育研究范式的必然选择。     

Towards a spiritual pedagogy of pastoral welfare and care

Abstract

This paper considers the role of spirituality in the practice of pastoral welfare and care in English state schools. Set against an educational landscape of increasingly aggressive neoliberal interests combined with growing public disquiet over the mental welfare of young people, the author examines how spirituality might in response contribute to a pedagogy of pastoral welfare for pupil well-being. The paper begins by foregrounding the policy contexts for pastoral education in England and the challenges presented by the increasingly performative cultures that schools, children and young people have become subjected to. Highlighting concerns around the well-being of children and young people, the paper advances a spiritual pedagogy in pastoral care predicated on pivotal interrelated attributes of intrapersonal transcendence, care and educational practice. The paper then considers the possibilities presented by the spiritual realm in pastoral welfare and the positioning of this as an educational pedagogy and practice.