Heidegger and the Technology of Further Education

The new further education, characterised by managerialism, accounting systems and the packaging of learning, has brought about far-reaching changes for staff and students, changes that can broadly be understood in terms of technology. This paper seeks to gain a new perspective on this through a consideration of Heidegger's exploration of techne and of the pathologies of technology. The various responses that Heidegger advocates in the face of technology are then related to possibilities of good practice in technical and further education. The discussion involves questions concerning work and language, especially as these arise in conditions of postmodernity.     

Heidegger,Technology and Education

In this paper, I defend the viability and relevance of Heidegger's philosophy of technology and consider its emancipatory potential in the field of education. First, I situate Heidegger's philosophy of technology within the broader emancipatory project of his early work—the fundamental ontology of Being and Time—and emphasise the role of language and (self-)appropriation in human subjectivity. Second, in light of the importance Heidegger placed on education for resisting the reifying and alienating effects of technology, I conclude with some critical reflections on recent attempts to develop a positive Heideggerian programme of education. In particular, I reveal some crucial limitations of the pragmatist or ‘bodily coping’ approach—defended by Hubert Dreyfus and Mark Wrathall and argue that an ‘appropriative’ alternative yields a more compelling philosophy of education, which emphasises the cultivation of moral articulacy.     

海德格尔《存在与时间〈导论〉》的思路阐释

海德格尔的《存在与时间》是一部未完成的著作,但海氏此书的导论展示出了作为计划中全书的思路。在导论中,海氏开篇即挑明存在问题已久被遗忘,有必要重提存在问题。在此基础上,进一步分析了存在问题的形式结构、优先地位,从而把时间性崭露视为解释一般存在意义的视野。由于时间性是历史性可能的条件,此在的存在方式就是历史性的,所以,存在问题的任务还应包含解构存在论的历史。随着这种分析的深入进行,探索问题的现象学方法也就先行描绘了出来。     

论海德格尔在《存在与时间》中对流俗时间观的批判

海德格尔在《存在与时间》中主要批评了牛顿、亚里士多德和康德三种流俗时间观,在他看来,这三种时间观都是此在处于沉沦态时把时间看成是时间内状态的发生的结果。本真的时间性是意义性、自由性、终结性和生成性的时间绽出形式,它具有环性的结构;而时间内状态的时间是无意义性、必然性、非终结性（无终性）和现成性的时间领会,它具有线性的结构。     

从“主体性”走向“存在”与“时间性”——30年以来美学演进对美育学的推动

近30年来,美育理论作为一门交叉学科,其学术进展受到美学研究的强有力推动。从中国美育学三期的划分入手,可见近30年来的美育理论在“审美价值主体性”确立以及“存在论美学观”勃兴的影响下,尤其是李泽厚先生对“时间性”观念的引入,使得新时期美育理论演进日益走向历史与现实的深处,并实现了在中国美育学第三期的理论创新。     

从海德格尔存在主义的时间观看于坚诗歌

于坚诗歌中透露的时间意识,与海德格尔存在主义的时间观有契合之处,其诗关注日常生活中“此在”的存在,这种存在又是走向将来的“向死而生”的存在。此外,于坚还善于将日常生活中当下的瞬间组合成为永恒。     

关于教师教育转型期几个问题的理性思考

当前，我国的教师教育正处于重要的转型期，因此教师教育体制的定位，教师教育培养培训的衔接，教师资格制度形式的取向，教师教育的师资培养等问题都是关涉我国教师教育改革和发展的重要问题。     

Working Girls and the Temporality of Efficiency

The public circulation of temporal discourse fashions the way in which subjects experience and value their time. At the turn of the twentieth century, experts in systematic management mandated that wage-earning women must be prodded into efficient labor in order to increase the overall yield of industry. Against this regime of time, the narrator of The Long Day: The Story of a New York Working Girl, as Told by Herself (1905) subverted the temporal protocols governing her by re-deploying efficient labor for her own agenda. Analysis of this work highlights the ways in which time is disproportionately articulated to different subjects, the means employed to discipline the corporeal enactment of time, and the potential for subjects to resist this orthodoxy.     

Heidegger,Education and the ‘Cult of the Authentic’

Within educational philosophies that utilise the Heideggerian idea of ‘authenticity’ there can be distinguished at least two readings that correspond with the categories of ‘weak’ and ‘strong’ utopianism. ‘Strong‐utopianism’ is the nostalgia for some lost Edenic paradise to be restored at some future time. Here it is the ‘world’ that needs to be transcended for it is the source of our inauthenticity, where we are the puppets of modernist‐capitalist ideologies. ‘Authenticity’ here is a value‐judgment, understood as something that makes you a better person. The ‘inauthentic’ person is simply deceived. ‘Weak‐utopianism’ is recognising the forces for change in the ‘everyday‐immanent’ where we do not look to overcome the world but own it as ‘heritage’. ‘Authenticity’ here is an ontological choice, a modification of inauthenticity, not its opposite. The ‘cult of the authentic’ relates to the ‘strong utopianism’ where ‘authenticity’ has become fetishized, harking back to a purer, pre‐modern state, untainted by the ideals of the Enlightenment and ethos of capitalism. ‘Authentic education’ is the overcoming of our environments and socio‐historical contexts, opening up new horizons of meaning. The radical notion of freedom that this implies, where one is free from rather than free in the realisation of constraint, may also be another dividing line between the ‘strong’ and ‘weak’ readings, which lend themselves to a Messianic narrative. It will be argued that if ‘authentic education’ is understood through a ‘strong utopianism’ it actually re‐enforces those very same dystopian ideals they look to overcome as characterised by ‘enframing’.     

时间性:教师发展研究的基本关怀

时间是人的存在之维,教师发展研究在目的价值、过程控制、内容结构等诸多方面渗透着时间关怀的浓烈意识,体现了教育研究透过现象把握本质的不懈追求和善于梳理时间线索的历史辩证法思维。然而,单一时间、简捷明快的历史性梳理容易造成大量空间信息的丢失,宏观的历史把握则容易忽视中观、微观的空间事件。     

海德格尔与民族（Das Volk）问题研究

不同于流行的实证主义,尤其不同于纳粹学者建立在生物学基础上的种族主义,海德格尔对民族本质的思考,着眼于其存在论的内涵。民族一方面是人返回其本质时的一种生存状态,同时也是与他人在一个共同体内命运相关的生存状态。这个意义上的民族不是自然而然形成的,而有赖于人的决断。艺术活动在唤醒人的民族意识或使得民族成其自身的过程中具有重要意义。     

儿童的时间观念与儿童教育时间的"取法自然"

"钟表时间"并不是衡量幼儿时间观念的惟一合理尺度.幼儿具有自然赋予的先在的时间观念,这种自然的时间具有内在性、无意识性,是幼儿转变生长的条件,是幼儿创造性潜能发挥的前提.因此,现代幼儿教育时间应"取法自然",以达成个体内在时间与客观时间的和谐与平衡.     

Seeing Trees: Investigating Poetics of Place-Based,Aesthetic Environmental Education with Heidegger and Wittgenstein

It is common in environmental education literature to read about ‘transforming’ mindsets; for example, moving from humanist to post-humanist viewpoints, or adopting Indigenous Knowledge perspectives. To illustrate how complicated such conceptual shifts are, both philosophically and pedagogically, the paper explores how we come to see and regard trees, using the evergreen oak tree in the cloister at New College, Oxford. Philosophically, the case builds upon Stephen Mulhall's work on seeing aspects, drawing on Heidegger and Wittgenstein. Pedagogically, the author illustrates what place-based environmental education can offer by narrating a session conducted with participants at the Philosophy of Education Society of Great Britain conference. Discursive interventions are described in order to demonstrate the philosophical, aesthetic and cross-disciplinary work needed to alter (even slightly) perspectives that have become second-nature ways of seeing beings such as oak trees. These vignettes are genealogical, juxtaposing past/present landscapes and bringing participants to examine conceptual/emotional binaries like inside/outside, human/animal, enculturation/education, and environmental science/poetics of being. Wittgenstein's anthropological parable of how oak trees came to be venerated illustrates the way concepts, perceptions and practices are interwoven in the rituals and second-nature reactions of people sharing a form of life, changing gradually throughout their cultural and natural history.     

三论开放教育——兼析远程开放教育传播模式

该文在介绍了“略论”、“再论”文的基本观点及传统教育、远程教育、开放教育关系之后 ,对开放教育是什么 ?怎样认识开放教育 ?结合教育部对“中央电大开展人才培养模式改革和开放教育试点”项目研究的通知 ,进一步分析了远程开放教育不再是一种理念 ,而是一种迎合 2 1世纪教育发展的新体制 ,是继夸美纽斯以后教育史上发展的新的里程碑。简析了远程开放教育传播模式。提出了影响受者开放学习的 8个背景因素     

Education and the Concept of Time

Abstract

As we speak about time in the context of everyday life, we have no problem with what we mean by time. We take time as given. Different kinds of theories of development rely on the ordinary concept of time. Time is a sequence of instants, and we are moving along from the past to the future, from birth to death. Moving in time also means development. It does not take into account how a human being is in the time. It flattens our view of human life and cannot describe our manifold being. According to theories of development, if a child does not behave in a certain instant as the theories expect, there must be a problem with that child or she has not developed as well as others.

Heidegger uses terms like time-space, temporality and ecstases of time. The question of time is of the same kind as the question of Being. We are in the world and in time in the same way. We all have experience of time, how it sometimes goes quickly and sometimes very slowly. Time is not experienced as moments one after another. It is time-space. Time-space means that time has three dimensions and it consists of the ecstatical opening up of the future, the past and the present. In this article, I will open up the question how the traditional understanding of time and the ecstatic understanding of time understand children differently. What does it mean that little children live exclusively in the present?     

论文学作品的意义与时间性

对＂一件文学文本的意义是什么＂这一问题,向来有诸种回答,如作者意图、读者理解、文本自身等,而这些回答显然都有一定的问题。通过分析理解以及对作品的存在及其意义时间性的探析,我们看到了这个文学作品意义的问题本身所具有的不合理性,进而从文学作品意义＂到时＂角度看到了以上诸种回答的问题所在,进一步揭示了作品意义的时间性。