李白之诗与海德格尔之思

李白与海德格尔,一个是中国盛唐的著名诗人,另一个是德国现代最著名的哲学家,现象学的代表人物之一。两人远隔时空,很难想象会有什么交集的诗歌理论,然通过海德格尔的艺术真理理论,即以海德格尔的思来透视诗仙李白的诗,会发现李白诗的高度不完全来自其洒脱飘逸的风格,而从根本上说,是以亲在的体验体现了存在的真理,是把真理用诗的语言道出,从而达到了海德格尔所认同的诗意栖居的高度,达到了美与自由的境界。     

论卢西恩·弗洛伊德的艺术思想及其形成

卢西恩.弗洛伊德是当代世界油画领域的一位具象表现手法大师,20世纪90年代后期至今在中国引起的反响很强烈。其艺术思想可以归纳为：有尺度地表现有尊严的真实;而其艺术思想的形成,则受到家族的影响和自身信仰与经验的积累。     

Revisiting the metaphor of the island: challenging ‘world culture’ from an island misunderstood

This article revisits the newly ‘discovered’ island that world culture theorists have repeatedly utilised to explain their theoretical stance, conceptual preferences and methodological approach. Yet, it seeks to (re)connect world culture with the real world by replacing their imagined atoll with a real one – the island-nation of Japan. In descending to understand social and educational change on the ‘island’ that may appear – from afar – to be consensually convergent on purported world models, this article challenges the ways that world culture theory suggests we read both individual nations and the wider World.     

诗学与修辞学的统一——解读亚里士多德诗学文体论

亚里士多德诗学文体论是他修辞学文体论的一部分,其指涉的具体内容是如何说,亦即如何正确使用和驾驭语言的问题。亚里士多德认为正确性、明晰性和适合性是一般文体的特点,而明晰不流于平淡则是文学作品文体的特色,其中隐喻是亚里士多德诗学文体论的核心。     

Against neoliberal pedagogies of plants and people: mapping actor networks of biocapital in learning gardens

This paper attempts to answer this question: what should ecoliteracy mean in a biocapitalist society? The author situates his analysis of this question within the general context of the neoliberal reconstruction of education in the US. Specifically, focus is given to the shared model of governmentality GE food industries and education policies both utilize to manage life in the field and classroom – one where optimizing the value of plants and people for ‘flat world’ economic competition is the defining goal. Given this landscape, I suggest that what some environmental educators have called ‘ecological literacy’ or ‘critical ecoliteracy’ must now include a dimension that rejects the ways both human and nonhumans are progressively being implicated into biocapitalist enterprises. I offer an example of how biocapitalist industries educate market understandings of life by looking at how the GE food industry’s educational projects attempt to teach students and the public to think of nature and themselves as entrepreneurial actors. In the final section, I provide an example from my research using actor network theory in learning gardens as a way to develop a theory and practice of ecoliteracy that is capable of identifying and resisting the ways both human and nonhuman life are being captured and reconstructed within biocapitalist development ventures.     

Ontological Innovation and the Role of Theory in Design Experiments

The motivation for this article is our belief that theory is critically important but currently underplayed in design research studies. We seek to characterize and illustrate a genre of theorizing that seems to us strongly synergistic with design-based research. We begin by drawing contrasts with kinds of theory that are relevant but, we contend, by themselves inadequate. A central element of the type of productive design-based theorizing on which we focus is "ontological innovation," hypothesizing and developing explanatory constructs, new categories of things in the world that help explain how it works. A key criterion to which we adhere when discussing ontological innovations is that theory must do real design work in generating, selecting and validating design alternatives at the level at which they are consequential for learning. Developing and refining an ontological innovation is challenging and requires the kind of extensive, iterative work that characterizes design experiments more generally. However, the pay-off in terms of clarity of focus and explanatory power can be great. We present two case studies that illustrate the development, refinement, extension, and instructional application of ontological innovations.     

师生对话的澄明与实现 --存在主义视界中的"去蔽"思考

存在主义认为“存在先于本质”,“我在故我思”,“人的本质基于绽出之生存”,人应在相互理解和交往的基础上通过对话,在由“去蔽”走向“无蔽”的途中不断地实现自我“敞亮”、敞开和“绽出”地生存。折射在教育领域,它主张教育要尊重人的主体性,尊重人的自由和选择;主张基于真诚的诗意之交往建构起“我-你”的关系,在自由与平等、理解与倾听、信任与尊重、开放与分享的心灵沟通和精神相遇中,达成师生对话的澄明和实现。     

简论哲学以及中国哲学

哲学是有关世界观的学说，哲学的发展是人们不断对世界进行思考的结果。从西方哲学史的发展过程中我们可以看到。人们思考的对象也一直在发生着变化。古代是本体论哲学．近代是认识论哲学，现代哲学则关注对反理性和语言的研究。中国哲学不应只强调自身与西方哲学的不同，而应努力去思考人类面临的各种问题，去进行创造。     

“历史的终结”与马克思主义的前途简

“历史的终结”是弗兰西斯·福山作为一个悲观者对世界历史所作出的乐观判断。廓清理论的迷雾后发现,“历史的终结”乃是基督教末世说的翻版,其本真是“咒语驱魔”——为了提供反马克思主义的符咒。只要运用马克思的问题意识关照一下,就可看出福山的理论不过是黑格尔思想的拙劣的仿制品。他把重组自己的偏见当作创新。因此,“历史的终结”必将摆脱不了同玛雅人关于世界末日的预言一样的结局：历史并没有终结,终结的只是“历史的终结”论本身。     

World culture with Chinese characteristics: when global models go native

Just as the world has increasingly been compressed over recent decades through transnationally engaged actors or ‘carriers’ such as mobile experts, international organisations, and seemingly globalised bodies of knowledge, so have China's politicians and academics increasingly ‘gone global’ in various fields of social action, including education. China's Open Door policy since the late 1970s is, historically, not the country's first opening to the world but is preceded by earlier phases of opening and closing. Each of these ‘global’ phases is witness to two interrelated phenomena: the reconstruction of the local through the global; and the reconceptualisation of the global through the local.

The article seeks to illustrate this dialectic process both in theory and in practice. The first part unpacks dimensions and paradoxes of the global–local nexus in comparative education, discussing both fruitfulness and shortcomings of the ‘world culture theory’ and complementary approaches. Based on the insights from this discussion, the second part showcases the local embeddedness of seemingly global paths by revealing how the Chinese educational field dealt with – and appropriated – ‘world culture’. I will exemplify this by looking at two different time periods: firstly, I will show how, in the Republican China of the 1920s, the idea of ‘vocational education’ was taken up, transformed, and meshed with socio-culturally grounded, both traditional and contemporaneous notions of how the individual should be socialised into working life. Secondly, I will trace how the idea of ‘neo-liberalism’ has been taken up by Chinese educationists since the 1990s and how it has been sinicised to justify – or oppose – equality in education. The insights from these two historical snapshots are two-fold: firstly, the development of Chinese education is not as nationally determined as is suggested by various actors and researchers but emerges at the interface of globally migrating ideas and nationally designed strategies; secondly, ‘world culture’ – or an educational ideology spreading worldwide – is not as uniform as is suggested by its apparent global ubiquity but is remade by local, if transnationally active agents and networks.     

Narratives of the social scientist: understanding the work of John Ogbu

This article contextualizes the work of the late educational anthropologist John Ogbu in terms of uniquely American narratives that have explanatory and motivational value for different segments of the US population. The narrative Ogbu championed has explanatory value among several educational researchers, and is consistent with an ethnic immigrant narrative that has long held motivational value among African, Asian and European immigrant students in the United States – quite possibly including John Ogbu – who came to the US as an immigrant student himself. While I point out specific problems that undermine the accuracy of Ogbu’s assessments and the quality of his analysis, I also point out that (for better or worse), when it comes to the effectiveness and acceptance of such narratives among different groups of people, historical accuracy and objective truth is not as important as the extent to which the explanations offered hold explanatory and motivational value and resonate with individual or group experiences and understandings of the world.     

Textual Authority in Bram Stoker's Dracula; or,What's Really at Stake in Action Research?

In a previous issue of Educational Action Research, Jean‐Claude Couture revisited his involvement in a university action research project with particular reference to his complicity in – and, eventually, resistance to – working for the interests of the university. In his essay, entitled ‘Dracula as action researcher’. Couture uses the 1992 movie, Bram Stoker's Dracula, as a source of metaphors and analogies for rewriting the story of his involvement in the project. In this response to Couture. I suggest that the movie offers fewer textual resources for the deconstruction he attempts than does Bram Stoker's original novel and, more importantly, that Couture may have thus overlooked important resources for resisting his positioning as an accomplice of the university. I also suggest that juxtaposing Couture's story of action research with Bram Stoker's version of the Dracula legend highlights crucial questions about the mobilisation of textual authority in educational action research.     

Mobile technology,learning, and achievement: Advances in understanding and measuring the role of mobile technology in education

Studying mobile learning – the use of personal electronic devices to engage in learning across multiple contexts via connections to media, educators, peers, experts, and the larger world – is a relatively new academic enterprise. In this special issue, we interrogated the promise and unexamined expectations of mobile learning, the theories and ideas developing around it, and the devices that afford it. The articles introduce mobile and wearable technologies as key components of empirical research and demonstrate ways that learning conducted with such devices (1) affects the process and products of learning via interactions with other psychological constructs; (2) affords new opportunities to directly influence learning process or outcomes; and (3) provides opportunities to collect previously unobtainable data that improve understanding and modeling of the learning process. In this introduction, we overview the emergence of mobile learning theory and its contemporary conceptualization. Then we highlight ways that mobile technologies can be used to enhance learning processes and an understanding of them. All special issue contributors conceptualize and align their work with both psychological theories of learning and instruction as well as emerging theories of mobile learning. The commentary authors appraise mobile learning research critically and analytically, and recommend ways mobile learning theory might build upon research methodology and knowledge grounded empirically in psychological and sociocultural theories of learning. Overall, we believe this special issue achieved our goal to produce a balanced consideration that highlights the advancements in learning and learning theory mobile devices might afford, and to temper any premature enthusiasm about these potential benefits.     

直击澳洲生活

很多人都说，了船一个地方的最好办法，就是去了解当地人？最佳选择莫过于身边的朋友，熟悉、自然、真实，而且十分生活化，而跟他们聊天．参与他们的生活是对当地生活最直接有效的体验。对于澳大利亚而言，更是如此.     

World culture in the capitalist world-system in transition

World culture theory (WCT) offers an explanatory framework for macro-level comparative analyses of systems of mass education, including their structures, accompanying policies and their curricular and pedagogical practices. WCT has contributed to broader efforts to overcome methodological nationalism in comparative research. In this paper, we acknowledge the contributions of world culture theory in these terms, but develop the case for an alternative explanatory framework – world-systems analysis (WSA) – rooted in the historical development and contemporary crises of the capitalist world-economy. This case is built on two major points of critique of world culture theory: first, that its consensus orientation is inadequate for a macro-level accounting of social reality; and second, that its analysis of the economic functions of mass education, in isolation from the capitalist world-economy, further weakens its explanatory power. Working from this critique, we elaborate the capacity of world-systems analysis to overcome these shortcomings by providing a more comprehensive, historical perspective. This alternative approach incorporates the identification and analysis of shared cultural understandings underpinning policy and institutional practice, linked to the development of the capitalist world-economy. We conclude this paper by affirming the value of WSA as an alternative approach for comparative research, and its potential contribution to the development of more enlightened educational policy and a more just and democratic world-system.     

A love towards a thing eternal: Spinoza and the classroom

There is a growing concern about the struggles of early career teachers and an understandable questioning of the preparation being offered by teacher education courses. Are our preservice teachers being given workable strategies and techniques to allow them to survive the early years? Is it strategies and techniques that are primarily at issue here? Could it be that there is something more fundamental, to do with an underlying philosophical understanding about human nature, the desire to learn and the need to relate? I want to suggest that instruction about strategies and techniques is too often built on an insecure and incompatible foundation of assumptions about the nature of the world of sentient beings and their relationships. Ontology matters. Philosopher Spinoza divided the world of thought into ideas that were adequate – contributing to our well-being, potency and happiness – and those that were inadequate – leading us to feel weak, at the mercy of outside forces, and sad. I want to argue, with Spinoza, that inadequate ontologies lead to a sense of impotence and frustration, and that adequate ideas – a stronger ontology – can underpin and sustain a more durable pedagogy. I explore this idea by looking at some classroom events through a Spinozean lens.     

‘Don't talk about what you don't know’: on (not) conducting research with/in Indigenous contexts

This article raises the recurrent question whether non-indigenous researchers should attempt to research with/in Indigenous communities. If research is indeed a metaphor of colonization, then we have two choices: we have to learn to conduct research in ways that meet the needs of Indigenous communities and are non-exploitative, culturally appropriate and inclusive, or we need to relinquish our roles as researchers within Indigenous contexts and make way for Indigenous researchers. Both of these alternatives are complex. Hence in this article I trace my learning journey; a journey that has culminated in the realization that it is not my place to conduct research within Indigenous contexts, but that I can use ‘what I know’ – rather than imagining that I know about Indigenous epistemologies or Indigenous experiences under colonialism – to work as an ally with Indigenous researchers. Coming as I do, from a position of relative power, I can also contribute in some small way to the project of decolonizing methodologies by speaking ‘to my own mob’.     

Art Conquers All? Herbert Read's Education through Art

Herbert Read's Education through Art (henceforth ETA) is a pioneering attempt to provide empirical evidence for the need for art in the public school system. Rooting for art education, Read applies the conclusions of the newly evolving psychological research to his thesis on education, which he holds to be a contemporary revival of Plato's educational theory. Psychological research proves, Read believes, that art is required for the healthy cognitive and emotional development of the child, thereby creating a stable and productive society. ‘Education through art’ nurtures each individual's potential, so that every professional direction one would later take would be ‘art'. Since its publication in 1943, art‐education enthusiasts seem to hold that Read was on the right track, but that ETA suffers from a lack of evidence – a mere technicality that can be amended when research advances. Contrariwise, I argue that Read's thesis is inherently problematic, rather than empirically inaccurate. Psychological research may never suffice for the justification of art education, if ‘art education’ is both substituted for ‘creativity’ and expected to produce testable – immediate and quantifiable – results. My interest is not only in Read's theory per se, but in this form of justification. To wit, the discussion examines ETA as a case study in the empirical justification of art education.     

From myths to models: the (re)production of world culture in comparative education

This article traces the emergence of the world culture theory in comparative education using critical discourse analysis. By chronicling the emergence and expansion of world culture theory over the past four decades, we highlight the (unintended) limitations and exclusive regimes of thought that have resulted. We argue that the theory's telos of a ‘world culture’ neglects the notions of power and agency, and continues to use discourses of modernism and ‘scientific’ methodology to justify conformity as the reigning global ‘norm’. The world culture theory ultimately results in an unwitting legitimisation of neoliberal policies and its varied educational projects. Drawing on the micro-, meso- and macro-levels of discourse analysis, we examine how the semantics and content of the world culture theory have evolved as it embraced an increasingly large and diverse community of scholars aligned with it. By highlighting some significant semantic shifts during the last four decades, we explore how the world culture theorists forged a relatively new (privileged) space in comparative education – a space that has increasingly turned deterministic and normative. Through a careful deconstruction of some of the basic assumptions of world culture theory, we call for reopening of an intellectual space for new ways of thinking about educational phenomena in the context of globalisation.