Feyerabend on Science and Education

This article offers a sympathetic interpretation of Paul Feyerabend's remarks on science and education. I present a formative episode in the development of his educational ideas—the ‘Berkeley experience'—and describe how it affected his views on the place of science within modern education. It emerges that Feyerabend arrived at a conception of education closely related to that of Michael Oakeshott and Martin Heidegger—that of education as ‘releasement’. Each of those three figures argued that the purpose of education was not to induct students into prevailing norms and convictions, but rather to initiate them into the ‘civilized inheritance of mankind’. I conclude that interpreting Feyerabend's educational ideas within this conception of education as releasement lends a new coherence to his remarks on science and education, in a way that renders certain of his political proposals—such as the ‘separation of science and the state'—both more coherent and more compelling.     

In The Struggle Maintain the Correct Orientation of MAY 7 Cadre Schools [Excerpt]: An Investigation of the May 7 Cadre School Run by Central Committee of the CCP

Seven years ago, in the brilliant illumination of Chairman Mao's "May 7 Directive," this new socialist thing known as the May 7 cadre school came into being. Chairman Mao issued a great call: "Sending the masses of cadres to do manual labor gives them an excellent opportunity to renew their study; it should be done by all cadres except those who are too old, weak, ill or disabled. Working cadres should also go group by group to do manual labor." Chairman Mao's "May 7 Directive" and his injunction to "send the masses of cadres to do manual labor" are of great significance in opposing and preventing revisionism and consolidating the dictatorship of the proletariat, and they have clearly pointed the direction that May 7 cadre schools should take. While people everywhere are engaged in studying the theory of proletarian dictatorship and investigating how to run May 7 cadre schools better, we would like to introduce a well-run May 7 cadre school to everyone: the May 7 cadre school of the CCP Central Committee office.     

Educational practice in India and its foundations in Indian heritage: a synthesis of the East and West?

The paper examines education practice in India in terms of the division between indigenous cultures on the one hand, and the formal culture of learning and knowledge systems inherited from colonial times on the other. These ‘two Indias’ are still reflected in the modern educational system in India, seen in the vast differences between the formal school system, whose benefits reach only a minority of the population, and the millions of crafts-persons working in India's informal sector, many without education or training. The paper looks at reasons for these divisions within the culture and history of India's formal, non-formal and informal systems of education and training. The paper also throws light on the aspirations to unite these divided cultures of learning by looking at some of the writings of J.P. Naik, the famous educationist and secretary of the first Report of the Education Commission (1964–66) after India's independence. The analysis needs to be seen against the background of international educational thought which is improving the value, relevance and quality of non-formal and informal learning, as key pillars for building lifelong learning systems.     

Policy Implementation must be Implemented Ideologically First

In his political report to the Ninth National Congress of the Party, Vice Chairman Lin pointed out: "With a view to continuing to launch the revolution in the sphere of the superstructure, it is necessary to implement Chairman Mao's various proletarian policies." "The main problem now is implementation." The working class must resolutely occupy the school battleground and successfully fight this battle of the educational revolution. Implementation of Chairman Mao's policy toward intellectuals is a very important question.     

Carr and Kemmis's Reflections

Reflective practice in general, and the views of Carr and Kemmis on ‘action research’ in particular, have become the settled orthodoxy of much educational thinking, but can they take the load that they are being asked to bear? An analysis of ‘reflection’ is offered, which reveals what can be achieved by the operation and what cannot. This is then used to assess the coherence of Kemmis's views on the concept—the basis of Carr and Kemmis's widely‐cited theoretical proposals, which they use to justify their approach to action research. I then turn to an examination of the adequacy of these proposals themselves.     

How Should "May 7" Cadre Schools Give Prominence to Proletarian Politics?

In response to our great leader Chairman Mao's call to "send the masses of cadres to do manual labor," we left the city and our offices to enter the "May 7" Labor School in January this year. For more than seven months, we abided by Chairman Mao's brilliant "May 7 Directive" and persisted in giving prominence to proletarian politics in productive labor. We perseveringly put production under the command of politics and enhanced the revolutionization of the students' ideology. From practice, we are deeply convinced that in order to run "May 7" cadre schools well, we must adhere to the basic direction of giving prominence to proletarian politics. Only in this way can we guarantee that the cadre school will march triumphantly along the road of the "May 7 Directive" without losing its bearings in fog or storm.     

Creatively Study and Apply Mao Tse-Tung Thought and Conscientiously Transform Your World Outlook

In response to Chairman Mao's great call to "send the masses of cadres to do manual labor," we of Sung-hu Company have settled down to do manual labor in Sung-hu Commune of Hsin-chien hsien for a year. It has been a year for "renewing study" through labor tempering. It is also a year which witnessed our creative study and application of Mao Tse-tung Thought, our drive to combat and repudiate revisionism, and our continuous progress in improving ourselves.     

陈独秀的教育观确论

陈独秀一生致力教育事业,对教育有独到的见解。＂五四＂时期,陈独秀希望通过发展教育来追求国民个性的解放、人格的独立,提倡民主、科学的教育思想;认为顺应时代的发展,教育也应该与时俱进。＂五四＂之后,陈独秀发现教育不能脱离社会,提出社会主义的教育。陈独秀已跳出中国传统的教育模式,他的教育观不是彻底否定中国传统的教育,而是对传统教育的继承与升华。陈独秀的教育观可归结为彰显时代特征的教育观、继承与升华传统的教育观、革故鼎新的教育观三个方面。陈独秀对教育的探索,深深影响了中国的教育事业,他所提出的这些思想主张至今仍然具有一定的现实意义。     

MacIntyre's Revolutionary Aristotelian Philosophy and his Idea of an Educated Public Revisited

In this article I revisit MacIntyre's lecture on the idea of an educated public. I argue that the full significance of MacIntyre's views on the underlying purposes of universities only become clear when his lecture on the educated public is situated in the context of his wider ‘revolutionary Aristotelian’ philosophical project. I claim that for MacIntyre educational institutions should both support students to learn how to think for themselves and act for the common good. After considering criticisms from Putnam, Wain and Harris I conclude that MacIntyre's later work points towards an idea of educated ‘community’ that is more outward looking and open to difference than his earlier articulated idea of an educated ‘public’.     

Traversing the gap: Andrew Wright,John Hick and critical religious education

This paper discusses aspects of Andrew Wright's version of a liberal, critical religious education and his criticisms of some other views of modern religious education. This is attempted not by examining these ‘other views’ as such but by concentrating on the work of John Hick. The reason for this is that Wright, like Cooling (in his book A Christian Vision for State Education: Reflections on the Theology of Education) identifies Hick as a significant influence on forms of religious education to which he objects. In a number of his writings Wright identifies Hick's work as an example of universal theology informed by romanticism. This runs counter to a comprehensive reading of Hick, and to Hick's own account of his work. Hick, like Wright, is a critical realist but by identifying Hick as a romantic, Wright is in danger of not only polarising views on religious education but also closing down a debate to which Hick's work has much to contribute. The latter part of the paper illustrates how a nuanced understanding of Hick's religious pluralism can make a contribution to discussions about critical religious education.     

毛泽东民主革命时期的民主政治思想刍议

众所周知,毛泽东在新民主主义革命时期就已经开始探索中国未来的政治发展道路,并在实践中逐步形成了系统的民主政治理论,成为毛泽东整个思想理论体系中的重要组成部分,整理和发掘毛泽东在民主革命时期的民主政治思想便是一个比较复杂而有意义的过程。首先,从理论源流的角度来看,毛泽东民主政治思想既是对中国传统封建政治思想优秀成分的吸收,也有西方近代资产阶级的民主成分,同时马克思主义的政治理论也是其思想的重要来源;其次,毛泽东思想并不是仅仅停留于理论的阐述,而是付诸了我国新民主主义革命和社会主义建设时期的民主政治实践,在实践中经受检验了的毛泽东民主政治思想,使得我们能够根据实践来总结其优缺点;最后,我国现在仍然以毛泽东思想作为指导思想,研究毛泽东的民主政治思想,反思其优缺点,对于加强中国现阶段的民主法制建设仍然具有重要意义。     

尼赫鲁的社会主义思想及其实践

尼赫鲁的社会主义思想涉及社会发展、经济建设、民主政治等方面,其实质是将资本主义"民主"与社会主义"公平"相结合,试图走中间道路。尼赫鲁的社会主义思想在实践中遇到诸多挑战和问题,但尼赫鲁的社会主义实践是符合印度国情的现代化道路的实践,不仅奠定了印度经济社会发展的基础,而且为印度未来的改革与发展提供了经验与借鉴。尼赫鲁的社会主义思想和实践,对社会主义的发展也具有重要启示。     

Jean‐Jacques Rousseau,the Mechanised Clock and Children's Time

This article explores a perplexing line from Rousseau's Emile: his suggestion that the ‘most important rule’ for the educator is ‘not to gain time but to lose it’. An analysis of what Rousseau meant by this line, the article argues, shows that Rousseau provides the philosophical groundwork for a radical critique of the contemporary cultural framework that supports homework, standardised testing, and the competitive extracurricular activities that consume children's time. He offers important insights to contemporary parents and educators wishing to reimagine an educational system that is currently fuelled more by familial and international amour propre than by children's interests and needs. Not the least of these is his recognition that to reimagine children's education would require a new configuration of the very terms of modern life. Problematically, however, Rousseau's alternative to mechanised clock‐time depends on the labour of Sophie, whose time is also reconfigured. For the next generation of children to be educated according to natural time, Sophie's labour needs to be off the clock too, which is just as much a linchpin of her removal from the public sphere of citizenship and the paid workforce as it is of Emile's education for public life, or so the final section of this paper argues.     

I fall to musing

This is a narrative of the author reading—with his students in a remedial English class at a community college in Brooklyn, New York—a story by Leo Tolstoy about a shoemaker's awakening through reading. As it recounts the students' reactions and the instructor's remarks, it quotes the story ‘Where Love Is, There God Is Also’ piece by piece. For the instructor, Tolstoy's story is problematic, for the story is patently religious (and his students are widely divergent in their beliefs, he is an atheist and the college is emphatically and legally secular), and yet its deeper significance, he hopes, is that it dramatises the deep thinking and feeling that only reading seems able to provide.     

The Beida Reform Follows the Example of "Peach Pickers" but Should Spend More Time "Planting Peach Trees"

Recently, air force students at the "May 7" Cadre School in Shenyang held a discussion meeting. With personal experience, they praised the wiseness and correctness of Chairman Mao's great directive to "send the masses of cadres to do manual labor." They talked at length of their experiences in seizing the "excellent opportunity" to temper themselves through labor and further raised their self-motivation for revolutionizing their ideology by "renewing study."     

New learner subjects? Reforming the rural child for a modern India

This article discusses findings from an ethnographic study of schooling in India to reflect on the ways in which new learner subjects – the ideal citizens of the future – are constructed by education reforms in poor, rural communities. The concerns of the article are framed by the significant economic growth and social modernisation occurring in India, particularly for the expanding urban middle classes. The rural poor have been largely excluded from India's narrative of development and modernisation. This article asks, then, what kind of citizen-subject does schooling for the poor in India seek to produce? It focuses on the intentions and effects of child-centred pedagogic programmes in rural primary schools in the south Indian state of Karnataka. The analysis shows that in order for democratic and egalitarian education ideals to become more fully realised in these school contexts, teachers need to be supported to engage critically with the deep social stratifications in Indian society which continue to marginalise the rural poor.     

《哥达纲领批判》中马克思的劳动思想探析

《哥达纲领批判》是一部重要的科学社会主义文献,为捍卫科学社会主义的基本原则,马克思对拉萨尔的机会主义进行了彻底的清算,批判了拉萨尔的"劳动是一切财富和文化的源泉"的观点,论述了劳动是社会主义阶段分配消费资料的尺度,指出雇佣劳动制度是造成工人贫苦的根源,并阐述了一些关于劳工的观点。这些思想对于我国在社会主义经济建设过程中如何对待自然资源、维护工人合法权益以及构建社会主义和谐社会具有重要的启示作用。     

Reform Universities of Liberal Arts Through Revolutionary Mass Criticism

This article dwells on the importance of revolutionary mass criticism and social survey to the reform of universities of liberal arts. Having conscientiously summed up their lesson in traversing a tortuous path, Futan University's "May 7" experimental liberal arts class resolutely carried out Chairman Mao's instruction, "Liberal arts should take the whole society as its factory," and centering on revolutionary mass criticism, organically combined classroom teaching and the Three Great Revolutionary Movements. Over the question of teaching material, they persisted in putting all courses of study under command of Marxism, Leninism, and Mao Tsetung thought. Taking Chairman Mao's works as the basic teaching material and opposing transplanting of the old teaching material, they overcame the lack of teaching material. In the course of revolutionary mass criticism they broke the old concept of "dignity of teachers" and built a new teacher-student relationship. Teaching presented an initial outlook of "officers educate men, men educate officers, and men educate one another."     

‘The fear of the lord is the beginning of wisdom’: A defence of religious education in county schools

ABSTRACT

It is argued here that understanding John Dewey's thought as that of a prodigal liberal or a fellow traveller does not capture the complexity of his work. It is also important to recognise the portion of his work that is historie morale. In the very best sense it is epic, encapsulating the hopes and dreams of a history of the American people in the early 1900s. It is a work that simultaneously pursues modernity and the past – for the sake of coping with the present. It also calls attention to an unnoticed element in his work ‘inexperience’.