交往理性思想:批判与乌托邦

哈贝马斯在反思韦伯和法兰克福学派对工具理性批判的困境的基础上,提出了以主体间性为中心的交往理性思想,试图以交往理性的发展来克服生活世界的殖民化。哈贝马斯对微观生活世界、政治异化的分析是对马克思的有益补充,但他误解了马克思的实践思想,错误地批判了马克思的劳动概念。因为没有准确理解马克思的实践思想,局限于语言哲学的范畴,哈贝马斯自己也没有摆脱意识哲学的困境,其交往理性思想最终不过是一种乌托邦。     

Developing Critical Rationality as a Pedagogical Aim

The development of a conception of critical pedagogy is itself an aspect of the development of critical rationality within late modern societies, closely connected with the role of education in developing critical rationality. The role of critique pervades all aspects of life: for people as citizens, workers and self‐determining private individuals. Late modern societies depend on a critically minded population for their viability, for the democratic management of a competing balance of interests and for a capacity for rapid renewal. These requirements put a demand on the education system for the development of critical rationality. However, its development contains within itself the seeds, not just of renewal, but of transformation or even anarchy. This is discussed in relation to three major aspects of education—liberal, civic and vocational—and it is argued that there is a tension within each that arises from the requirement of critique for their successful functioning as educational practices in liberal societies and from the implausibility of developing forms of critique that are inherently self‐limiting. Societies that espouse the development of critical rationality as a key educational aim exist in a state of tension and of uncertainty as to the extent to which it can be developed. Attempts to limit critique to consideration only of what is worthwhile are bound to be futile. On the other hand, education must be concerned with preparation for the worthwhile. Critique thus performs the important function of ensuring that our conception of the worthwhile does not remain fixed, but is itself an agent of social change. This paper explores this issue and argues that the problem of reconciling preparation for social participation with preparation for critical engagement exists in all three spheres. The problems may not be resolvable ones but should encourage continual awareness of the scope and limits of educational critique in liberal societies.     

从范式视角看哈贝马斯传统理性观批判的成就与问题

在哈贝马斯的理性类型学中传统理性观是一种追求普遍性、必然性和永恒性的理性,它的范式缺陷是远离生活世界,脱离人的言行和具体的社会生活,属于一种"逻各斯中心主义"理性。哈贝马斯对此理性观的批判建立在他的回归生活世界的范式转换之上。回归生活世界是他的哲学范式的"源头活水"和对传统理性观批判的范式尺度。然而,若与马克思的回归社会现实相比较,哈贝马斯的回归却是一种普遍语用学的回归,他的交往理性的根须并没有扎进现实的生活世界的土壤之中。他的"范式自觉"帮助他在语言哲学主体间性的范式轨道上推进了理性,但他的范式的形式主义停留使他的理性重建仍然属于马克思所批判的观念革命。     

论生活教育哲学的思维视角及对教育的基本诉求

教育应当回归生活世界,这是当前我国教育理论界颇具魅力和影响力的话语。在这种话语的背后,其实最为根本的隐喻了人们看待教育世界的思维视角转换,即由以往工具化教育的本质主义思维定式转向了生活教育哲学的生成性思维方式,并由此对教育提出了整体性、体验性、民主性、开放性的基本诉求。     

论作为教育本体论的教育哲学——兼论“反本质主义”教育观点的时代困境

教育学界关于本质主义与反本质主义的争论一直是教育理论研究中的热点问题。教育本体论问题本身具有不可消解性,即“本质主义”的思维方式内在地反映了人类本性的历史性和永恒性的统一。而问题的关键不在于是否追求教育有无“本体”或“本质”,而在于对教育“本体”和“本质”的追问方式。基于后现代主义理论自身的贫困,教育本体论并不能有效解决教育研究中的“本质主义”倾向问题。在终极价值上,当代教育哲学就是教育本体论;在次级反思的层面上,教育哲学就是教育观;在当下中国现实中,这种教育观就是主体性教育观。     

Beyond the Humanism/Posthumanism Debate: The Educational Implications of Said's Critical,Humane Praxis

The late Edward Said sought to place critique and, indeed, self‐critique at the heart of humanism. While the posthuman critiques surrounding the (im)possibility of humanism in postmodern times tend to focus on human autonomy, rationality, and essentialism, Stephen Chatelier here explores the idea that Said's writing on humanism could help us shift the focus from issues of ontology towards those of practice. Such a move, he argues, prioritizes the ethico‐political aspect of human engagement. Rather than making an attempt to defend Enlightenment or Eurocentric forms of humanism, Chatelier probes two distinct possibilities that arise from Said's democratic humanism. First, he considers to what extent a construction of humanism as practice can enable us to see critical posthumanism as a form of Saidian humanism. Second, he explores how (post)humanist discourse might continue to be of use in precipitating thinking among educators about ethico‐political imperatives of education in an era shaped by complex cultural and political relations and a dominant neoliberal rationality.     

The Role of Critique in Philosophy of Education: its Subject Matter and its Ambiguities

The role of critique in the Anglophone analytical tradition of philosophy of education is outlined and some of its shortcomings are noted, particularly its apparent claim to methodological objectivity in arriving at what are clearly contestable positions about the normative basis of education. Many of these issues can be seen to have a long history within European, and especially German, philosophy of education. In the light of this the discussion moves on to a consideration of similarities and contrasts between the Anglophone and German‐inspired deployment of the concept of critical rationality in philosophy of education. The claims to objectivity of the Anglophone tradition are contrasted with a more self‐conscious concern for social justice and improvement in other European traditions, which has been followed more recently by a greater scepticism concerning the potential of critique for delivering social justice and improvement in education. This has parallels with the growing Anglophone disillusion with ‘classical’ analytic philosophy of education. This in turn has resulted in a greater awareness of the limitations of critique: its ideological character, its rootedness in specific contexts, its own potential dogmatism and its ambiguities. The various contributions to this volume are briefly described and related to each other.     

十年来西方教育哲学研究的进展与反思——基于《哲学与教育研究》刊文的分析

由斯普林格(SPRINGER)主办的国际同行评审期刊《哲学与教育研究》(Studies in Philosophy and Education)旨在推进教育哲学研究的整体发展,且长期为SSCI来源期刊。从该杂志2010-2019年刊载文章数量和内容可以发现,国外教育哲学研究依然将教育本体及教育哲学学科建设看作教育哲学研究者关注的重心;儿童教育哲学、空间教育哲学、数字教育哲学和生态教育哲学等研究领域不断得到拓展;杜威、康德、哈贝马斯等教育哲学家的文本解读仍是研究热点;世界主义、批判教育学、存在主义等流派受到广泛关注。在国外教育哲学研究新进展的启示下,我国教育哲学研究应重视教育本体问题的研究、新研究领域的拓展;注重对教育哲学名著的时代解读;重视对国外教育哲学成果的引进;注重对教育实践的价值引领;重视学科建设。     

美国要素主义教育思想的当代发展——新要素主义者黛安·雷维奇的教育思想探析

要素主义是当代西方重要的教育思潮之一,在美国基础教育改革中扮演着重要的角色,是当前美国基础教育改革的主流取向。作为美国当代要素主义教育代表人物之一,黛安·雷维奇阐发了美国当代要素主义的基本主张。文章从课程、教师、学生、学校体制、教材、民主教育、学业标准等七个方面探讨了黛安·雷维奇的教育思想,从而为了解美国当代要素主义教育思想动向提供一个可供观察的窗口。     

交往的主体与生成的主体——哈贝马斯与齐泽克的主体间性思想比较研究

现代西方哲学从主体性哲学向主体间性哲学的转向有其重要原因:一是主体性哲学自身存在问题,二是主体间性哲学有可能为主体性哲学无法解决的现代诸多问题提供解决思路。主体间性哲学经由胡塞尔、海德格尔和布伯的阐发,已经取得了较为深入的发展。如今,主体间性哲学已经成为了理解和解决当今时代问题的重要哲学基础,因而对于主体间性哲学的研究是十分重要的。当代著名哲学家哈贝马斯将主体间性作为他交往理性和商谈理论的前提,形成了他的主体间性思想。齐泽克则认为主体在象征性认同之前必然要借助于主体间性,否则主体的象征性认同就是不可能的。同时,齐泽克通过论证自我意识具有双重化特征,而将自我意识的双重化视为主体间性的基础。因而,齐泽克的主体性是建立在主体间性的基础之上。综合来看,由于融入了精神分析的内容,在对主体间性的基础研究方面,一定程度上可以认为齐泽克比哈贝马斯走得更远,也在某种程度上更接近马克思。     

哈贝马斯协商民主思想研究的几大关键问题评述

哈贝马斯是西方协商民主思想的主要代表人物。基于协商民主理论与实践的双重感召,学界对于哈贝马斯协商民主思想研究如火如荼。总结起来,学者们主要从交往理性、公共领域、现代性以及竞争民主等视角进行研究,系列研究成果有助于透视哈贝马斯协商民主思想真碲,同时也为协商民主理论的深入研究扎实基础。     

Becoming critical: the failure to connect

This article is a retrospective critique of Becoming Critical by Carr & Kemmis. Into it are woven responses to other retrospective reviews of the book by Susan Groundwater–Smith, Susan Noffke, and Carr & Kemmis themselves. The basic argument is that Becoming Critical was overdependent on the work of Jurgen Habermas and was therefore vulnerable to the same critique. The author argues that just as Habermas did not resolve the dualism between theory and practice, nor did Becoming Critical. Like the work of Habermas, its theory of rationality is very weak in creating a link between ideology critique and the organisation of strategic action. This explains why, in spite of its attractiveness to many education academics, it was unable to support critical action research at an operational level. The article refutes suggestions that the problem with the book was that times have changed. It argues that Becoming Critical anticipated these changes, but was conceptually unable to address them. This was largely because it differentiated a hierarchy of distinct types of action research grounded in quasi–transcendental categories of knowledge constitutive interests. In the course of the critique of Becoming Critical the author proposes a more philosophically pragmatic account of action research that integrates the ‘critical’ as an intrinsic dimension of practical discourse.     

哈贝马斯和马克思交往范畴的意义域及其相互关联

哈贝马斯的交往行为理论得益于马克思“社会劳动”思想的启发,但却不同于马克思交往概念与生产方式的内在关联.立足于其交往行为理论,哈贝马斯对历史唯物主义进行“重建”,由意识哲学转向语言哲学,由目的合理性转向交往合理性.尽管交往行为理论在对社会进化的解释方面与马克思的思想存在种种差异,但它对于拓展马克思主义的交往理论研究,对于深化现代性问题的思考,具有极其重要的启迪性和借鉴意义.     

"反本质主义"教育观点的时代困境及其解困

近年来,教育学界关于本质主义与反本质主义的争论一直是教育理论研究中的热点问题。作者提出“教育本质”问题本身的不可消解性,即“本质主义”的思维方式反映了人类本性的历史性和永恒性的统一。问题的关键不在于是否追求教育有无“本质”,而在于对“教育本质”的追问方式。作者认为,基于后现代主义理论自身的局限,并不能有效解决教育研究中的“本质主义”倾向问题。在终极存在上,当代教育哲学的任务就是对“教育本质”的追问;在次级反思的层面上,教育哲学就是教育观;在当下中国现实中,教育观就是主体性教育观。     

交往理性在高校幸福观教育中的作用

高校大学生幸福观教育意义重大,是一项关乎国家未来发展的战略大计。"理性"一直是西方哲学家们最重要的思维主题,它一直作为西方传统哲学的基本概念出现。哈贝马斯提出用"交往理性"重构人们的精神家园,通过实践、交往、语言、主体间性等构筑现代社会的道德共识,为我国当前在高校中开展幸福观教育提供了一定的借鉴。     

论法兰克福学派理性批判思想及其当代意义

霍克海默、阿多诺、马尔库塞等第一代法兰克福学派思想家提出,用新理性取代单一的工具理性以实现人的解放和社会解放。霍克海默和阿多诺认为,艺术是逃避工具理性和物化的最后避难所,现代性的救赎之光只有通过艺术的瞬间经验才能投向这个世界。马尔库塞认为,科技理性造成了肯定性的思维方式和单向度的社会,但他认为,不应该全盘抛弃科技理性。科技理性在计划和开发可用资源等方面,仍然是至关重要的。他主张,人们应该树立一种新理性观念。这种新理性是一种包含批判和否定精神的历史理性,它是工具理性和价值理性的统一,是科学理性和艺术理性的统一,是理性与感性、幸福的统一。第二代法兰克福学派的理论家哈贝马斯批判了晚期资本主义社会由于目的合理性的泛滥导致的生活世界殖民化现象,提出用交往合理性取代单一的目的合理性,建立话语民主的社会是克服生活世界殖民化的根本途径。法兰克福学派试图拯救和重建理性,并探讨了如何建设一个合理化社会的问题。当代中国同样面临着如何守护价值合理性、抑制目的合理性的过度膨胀问题。法兰克福学派的理性批判思想提示我们,理性是多侧面、多向度的,要解决当代中国面临的问题仍然需要大力倡导和弘扬理性精神,理性的潜能并未枯竭。     

Iran’s implicit philosophy of education*

Abstract

This paper aims to extract Iran’s philosophy of education from two sources of the constitution and the course of practice in educational institutions. Regarding the first source, it is argued that parallel to the two main threads of the constitution, Iran’s main elements of philosophy of education are expected to be derived from; (1) Islam and (2) democracy. The challenge in front of this feature of Iran’s implicit philosophy of education refers to the seemingly contradictory relation between the two components of Islam and democracy. It is argued that the hard contrast being held between religion and liberal democracy is not defensible and that there could be compatibilities between the two. As for the second source, it is shown that there are concerns about the main trends that underpin Iranian educational institutions. One trend is that the religious education in Iran is at the threat of becoming dogmatic and being overwhelmed by indoctrination. The second trend, referring to the minorities’ education, shows a further challenge regarding recognition of minorities’ right to education. Finally, the third trend is related to the embrace of neoliberalism in Iranian educational endeavors. It is argued that this trend provides a tension in the overall corpus of the country’s philosophy of education.     

颜元与科南特教育思想之比较

颜元是我国明末清初著名的一位教育家,针对当时八股教育的弊端和不足,一心一意改革教育,实现教育创新,为了实现其培养专门人才和通才结合的思想,提出了"实文、实行、实体、实用"实学教育思想体系,倡导"习行"教学方法,采取全面评价学生等教育思想。科南特作为美国著名的教育家,是一位以要素主义流派为代表的教育家,提出了中等教育改革、师范教育改革、大学通识教育等重要的教育思想,影响了当时美国教育改革。通过比较发现,两个教育家在教育经验、教育理念、教育目的、教育内容、教育评价等方面既有分歧,也存在一定的共同之处。在今天,两位教育家的教育思想对我们的教育家的成长有很大启示价值。     

Habermas, Carr and the Possibility of a Science of Education

A recent attempt to answer questions on the scientific status of education draws on the thoughts of Jürgen Habermas. There is a tension in Habermas's work because he consigns scientific endeavour to the realm of instrumental action, while attempting to base his theory of communication on scientific results. This suggests that either his theory is wrong and science is not merely instrumental, or that his recent proposals mistake manipulation for understanding. This proposition is considered by examining the work of Wilfred Carr, who has taken up the ideas of Habermas. Carr interprets and develops Habermas's theory within an analytical framework, situating it in relation to recent developments in the philosophy of education and philosophy more generally, bringing new light on the relationship between critical theory and education, and overcoming certain limitations of previous scientific characterisations. However, it is argued here that Habermas's idea of science is too abstract to provide a sufficiently complex grounding for substantive, socially liberating, educational practise.