Revising Amartya Sen’s capability approach to education for ethical development

The purpose of this paper is to examine whether Amartya Sen's capability approach can suggest an appropriate theory of education for ethical development. Many advocates of Sen's capability approach insist that his approach is superior to rival theories of education, including the human capital theory. This is because Sen emphasizes the purpose and various roles of education for achieving substantial freedom while rival theories focus on the instrumental aspects of education. A focus on rival educational theories often results in the negative effects seen occurring in colonial education. In principle, we agree with the advocates of Sen’s capability approach. However, we doubt that Sen’s emphasis is sufficient for guaranteeing that his capability approach is the appropriate theory of education for application in the context of ethical development. It does not have theoretical completion, and it gives no guidance as to conflict resolution concerning the roles, or value, of education. Nor does it give guidance as to how to implement pedagogical strategies. This incompletion allows economically instrumental values to dominate intrinsic values and non-economically instrumental values, as seen with the educational Millennium Development Goals. This prioritization is what has occurred in colonial education through the application of human capital theory. We suggest that in Sen’s capability approach, firstly, the meaning of the intrinsic value of education should be clarified; secondly, the non-economically instrumental roles of education should be explicated in the context of development; and finally, the priority of the intrinsic and the non-economically instrumental roles of education value should be taken over the economically instrumental values. In this revised theory, people’s substantive freedom is achievable through education, people’s aboriginal identities and values remain intact, and developing countries take seriously pedagogical strategies.     

现代远程开放教育服务文化的内涵特征

现代远程开放教育服务文化是现代远程开放教育研究的重要课题之一。开展现代远程开放教育服务文化研究,既是远程教育实践发展的需要,也是我国建设学习型社会的需要。本文就现代远程开放教育服务文化的内涵特征做出了初步的界定,并指出了研究现代远程开放教育服务文化的价值和意义。     

Work,Play and Language Learning: Some Implications for Curriculum Policy of Michael Oakeshott’s Philosophy of Education

Abstract

This paper applies Oakeshott’s distinction between work and play to his philosophy of language education. The first part explores his critique of the vocational rationale for learning foreign languages and his affirmation of the intrinsic value or playful character of the activity. The second part of the article endeavours to give practical content to Oakeshott’s vision of studying language for the pleasure of the activity by drawing on sources that reflect the character of the experience in terms of playfulness.     

科顿姆的"教育无用性"思想概述

丹尼尔.科顿姆于2003年出版了一部名为《教育为何是无用的》的著作来专门阐释教育的无用性。然而,科顿姆并不简单地认为教育是无用的,而是认为,过于功利化的、过于体制化的、过于理想化的教育是无用的。相反,他认为无用性———摆脱了功利主义的有用性———是教育一切价值的来源。要实现科顿姆所言的教育无用性,必须使教育具有一定的独立性、无目的性和精神品性。     

论教育的内在价值

教育的价值问题是一个哲学问题,不是一个社会学问题。教育的内在价值是促进入类的学习,这一价值是教育存在的理据和根由。社会理论赋予教育太多的外在价值,如政治价值、经济价值、文化价值。长期以来,教育的内在价值被外在价值遮蔽了,导致了教育的异化。彰显教育的内在价值既可以拯救教育自身,也有助于人类追求美好生活。     

Precision and Craft in Whitehead's Educational Philosophy

In this paper, the intimate relationship between experience and learning in the cycle of precision is elaborated. I believe this relationship is the foundation of Whitehead's account of the pedagogical relationship, which has intrinsic value, because this understanding is valuable in itself, and is particularly valuable for me as an educator. Whitehead's view is most clearly exemplified in his account of technical education where aesthetic appreciation is its aim just as bodily feelings are its organic foundation.     

The Prudential Value of Education for Autonomy

A popular justification of education for autonomy is that autonomy possession has intrinsic prudential value. Communitarians have argued, however, that although autonomy may be a core element of a well‐lived life in liberal societies, it cannot claim such a prudential pedigree in traditional societies in which the conception of a good life is intimately tied to the acceptance of a pre‐established worldview. In this paper I examine a recent attempt made by Ishtiyaque Haji and Stefaan Cuypers to respond to this challenge by reestablishing the intrinsic prudential value of autonomy, and I argue that although their work has merit in some respects, it suffers from a notable theoretical deficiency as well as a practical deficiency. Like Haji and Cuypers, I wish to argue that autonomy has intrinsic prudential value; but my argument is not grounded on the claim that autonomy is a necessary part of well‐being. I argue, rather, that it stands to reason—and that liberals and traditionalists alike have reason to accept—that autonomous assent to a conception of the good life is an intrinsically prudentially better state of affairs than nonautonomous assent to the same. My goal in this essay, then, is to clarify the prudential significance of (and to provide a justification for) education for autonomy in a manner that will be appealing to liberals and traditionalists alike.     

价值链理论视角下应用型高校内涵式发展的内在机理探析

高等教育内涵式发展是我国高等教育大众化发展方式转变和高等教育发展新阶段的标志。通过"价值链理论"分析应用型高校内涵式发展的内在机理,用工具理性的视角分析组织成本和竞争优势,可以优化改进内涵式发展的价值链要素。应用型高校需要通过明确价值链的组织战略、优化组织功能和塑造组织品牌,发展目标转向"应用型、开放式、高水平"大学建设;教育功能由"任务导向"转向"功能导向";办学特色由"同质化"转向"个性化",进而实现从"数量增长"向"质量提升"转变,内在价值与竞争优势得到增强,高等教育质量和人才培育质量得到提高。     

孙中山教育思想研究

孙中山的哲学观点是其教育思想的理论基础;孙中山的教育思想具有革命性的突出特点,在他的革命生涯中,始终没有忽视教育鼓动革命的重要作用,把教育看作中国革命的一个条件,也是中国革命的希望;他认为一切“知”都来源于“行”,知识的获得在于由浅而深,日积月累,强调青年人应该立大志和明确学习目的;普及教育和平等教育观也是孙中山教育主张的重要内容,他把人人都有受教育之机会作为革命的理想之一;他认为人才是成大事的基础,强调在培养人才和使用人才上要做到:养以备用,用有所养,人尽其才。孙中山的教育思想在当时具有进步意义,对当前我国的教育改革有一定的参考价值。     

在理想与现实之间跋涉——杨贤江国民素质教育思想新论

杨贤江是我国早期的马克思主义教育理论家,他终身为我国的教育事业奋斗不息.提高国民素质是杨贤江教育思想的内容之一,也是其最有当代价值与现实意义的部分.杨贤江主要是从德、智、体三个方面来论述未来公民(青年)的国民素质思想的.     

和谐社会视域下的阶层流动与高等教育公平

合理的阶层流动是社会公平、民主、自由以及人的全面发展的内在要求。阶层流动和高等教育公平二者一致的价值诉求有其内在统一性。实现高等教育公平与阶层流动良性互动、促进和谐社会构建的可行路径包括:树立平等观念,遵循"扶弱"原则,为低层代际向上流动提供机会;增加教育投入,合理配置资源,为社会弱势群体向上流动提供保障;强化和完善高等教育选择功能,促进社会阶层的竞争性流动;发挥高等教育的价值导向作用,关注大学生就业,促进社会阶层的公平流动等。     

陶行知生活德育理论的当代价值

陶行知先生是我国近代伟大的人民教育家。他在近30年的教育实践中创立了秉承生活教育恩想精髓的生活德育理论。陶行知的生活德育理论为中国近现代德育理论的发展做出了重要的贡献。系统地认识陶行知生活德育理论,有益于从中汲取有益的营养,超越知性德育,构建生活德育。     

Israel Scheffler interviewed by Harvey Siegel

In this interview with Harvey Siegel, Israel Scheffler reflects on his career in philosophy of education. Beginning with his unusual entry into the field, he discusses the connections between his own early projects and that of R. S. Peters and Paul Hirst to make philisophy a central part of teacher education programmes, and articulates his view of the importance of general philosophy for work in philosophy of education. He reaffirms his longstanding commitment to the central importance of rationality in education, and reconsiders the fact/value distinction and the place of analysis in philosophy of education. He discusses the enduring legacy of Dewey, and assesses changing trends in the philosophy of education and the current state of the subject.     

探寻康德尔比较教育思想的根基与灵魂--康德尔自由教育思想的再发现

自由教育是美国著名教育思想家康德尔教育思想的重要组成部分。康德尔身处的动荡时代激发了其民主主义的社会理想,早期的生活经历和教育背景则奠定了其历史人文主义的思想底色。康德尔的自由教育思想试图在历史人文主义（传统）与进步主义（现代）之间求得平衡。这种兼容并蓄的特点使康德尔可被称为“现代的传统主义者”。康德尔之所以在美国教育史上未获得足够的关注,是因为他的自由教育思想迥异于当时占主导地位的教育“进步化”和“科学化”潮流。康德尔的自由教育思想不仅具有重要的历史价值,同时对于学界系统地理解其比较教育思想也有一定的启发意义。     

Kant's Philosophy of Education: Between Relational and Systemic Approaches

The purpose of this paper is to view Kant's approach to education in the broader context of Kant's philosophy of culture and history as a process whose direction should be reflectively assumed by human freedom, in the light of man's moral vocation. In this context, some characteristic tensions of his enlightened approach to education appear. Thus, while Kant takes the educational process to be a radically moral enterprise all the way through—and hence, placed in a relational context—he also aspires to constitute education as a science, to be improved through experiments, thereby paving the way for a systemic approach to education; in spite of its moral inspiration, his systemic approach not only could enter into conflict with the moral demand of taking each individual subject as an end, but is also marked by an intrinsic paradox, already involved in the ambiguity of the term ‘humanity’, which might mean a) humanity as a moral disposition present in each individual human being or b) humanity as a whole, as the ‘human species’.     

高等教育国际化的动因探析

高等教育国际化不仅是高等教育的重要理念，而且将成为席卷世界的实践。高等教育自身特点、世界经济全球化、现代政治的需要、信息网络化的发展是影响、决定高等教育国际化的重要原因。     

现代远程教育考试价值定位的再思考

思考现代远程教育考试的价值,就是在终身教育的语境下分析现代远程教育考试机制的构建对学习者、对远程教育自身和对社会的功效问题。现代远程教育以其开放性、交互性和普适性引发了教育的彻底变革,但其考试机制却依然是借助现代教育技术的传统复制。由此,削弱了远程教育考试的功能,阻碍了教与学模式的变革,引发了对远程教育质量的非议。任何一种考试机制的构建,都是以其蕴含的内在价值为依据的。远程教育考试价值的定位,是发挥远程教育考试功能,构建远程教育考试机制,进而保障远程教育质量的前提和基础。     

Education without Moral Worth? Kantian Moral Theory and the Obligation to Educate Others

This article examines the possibility of a Kantian justification of the intrinsic moral worth of education. The author critiques a recent attempt to secure such justification via Kant's notion of the Kingdom of Ends. He gives four reasons why such an account would deny any intrinsic moral worth to education. He concludes with a tentative justification of his own and a call for a more comprehensive engagement between Kant's moral theory and the philosophy of education for purposes of understanding what constitutes the moral core of education.     

应以多元化择师架构高职艺术院校师资队伍

由于艺术教育规律不同的性质所决定,高职艺术院校的师资构成,在看重一个人学历的同时,更要看重他的舞台实践经历和表演艺术能力,应以开放的、多元的,不拘一格降人才,选拔好教师,培养好教师,建设一支强有力的师资队伍,这是高职艺术教育深入发展的重中之重,耽误不得。