教育哲学的思想演进与各智力皆平等的主张

从人类心智和理解出发,对种种不尊重人的整体塑造规律的教育进行批判,是哲学家的教育学思想的基调.哲学家的教育学并非仅仅停留在谋求以教育为中心的所谓"公共领域"关注层面,而是对于人类富有教益的教育事业的全面的哲学奠基,更是思考人的解放的焦点和社会解放的方法之探究.除了须重视哲学原理本身外,一切教育问题的解决还必须注意人类理智或理解.任何时代哲学家都不能摆脱社会中的各种法则、教育中的各种讲解秩序.自古希腊以来,在教育实践上存在智力的二重逻辑:各智力皆平等和不平等.假若我们去探究人类理智能力,我们将接受这样的教育学假设:各智力皆平等.承认之,则相当于说出教育和人的解放的"福音".追求平等的那种激情已经远远越出教育领域,蔓延到整个社会领域.     

承认的教育与教育承认：基于现代认同理论的教育学审思

个体化社会的伦理困境呼唤着一种关系范畴的承认转向。基于泰勒的现代认同理论与霍耐特的承认思想,建立一个承认与认同交互建构的理论模型,有助于对学校教育实践中的伦理关系进行系统性反思。承认的教育以爱、权利以及价值为媒介,在意义、责任与尊严维度帮助学生建立自我认同;持有积极自我实践关系的学生又通过三种承认方式反向塑造教师的专业认同。教育承认成为教育共同体中各主体实现认同的互构进而发展为理性个体的构成性前提,也为一种超越承认的主体化教育奠定了基础。     

论霍耐特承认理论的教育意蕴及实施路径

阿克塞尔·霍耐特的承认理论在社会批判理论领域占有重要地位,霍耐特划分出爱、权利保证和个性尊重三种承认形式来对应家庭、社会和共同体三种不同的生活领域以发展出个体自尊、自信、自重的人格品质。将承认理论引入教育场域后,挖掘教育承认的三种形式——教育爱、权利承认和个性尊重的内在意蕴并分析教育承认的具体实施路径,既拓展了承认理论的外延,也为我们剖析当今教育问题提供了新的视角。     

教育哲学认识方式的历史考察与时代省思

哲学以其专有的方式把握教育问题。哲学把握教育问题的方式从理性逻辑到复杂性思维,产生了思辨演绎的传统教育学、经验主义教育学、实验教育学、现象学教育学、解释学教育学、分析教育哲学、批判教育学以及复杂性教育学等八种方式。哲学对教育问题的把握方式直接影响着我国教学理论的发展,形成了特有的教学哲学,对我国教育教学理论学科的发展作出了应有的贡献,影响了我国基础教育课程教学改革的理念、策略、思路和方法。哲学认识方式走向多重范式的融合互补,迎合了新时代"五育"融合教育发展的趋势,成为教育研究重要的方法论指引。     

现代教育哲学研究的两个主题

２０世纪世界教育哲学研究面临着许多问题，集中地表现在教育哲学的理论与实践价值的失落上。对于教育哲学的研究主题，人们还有许多不同的看法，本文认为，教育活动的哲学与教育学的哲学是现代教育哲学研究的两个主题。它们在现代教育哲学发展史上互相碰撞、此起彼伏，显示出二者之间具有逻辑的与历史的联系。未来的教育工作者应在这两个方面同时进行探索     

教育学为何需要哲学

教育学需要哲学,哲学也需要教育学,这是它们共同繁荣之所需。哲学家兼为教育家,教育家兼为哲学家,在古代依稀可见,在近代则成为先进文明的象征,成为发达的文化与教育必不可少的条件。中国教育在自己的发展进程中必然伴随着理论兴趣、哲学兴趣的提升,伴随着教育理论与哲学学术共同的繁荣,这是伟大社会变革所必需的,又是眼下我们所缺乏的。     

教育公平为何难以实现——波普科维茨生产性权力观的解释

波普科维茨从生产性权力观的角度出发,对学校教育系统中的权力作了不同于主流批判教育思想的解释.在波普科维茨看来,权力借助知识(或言日常教育话语)发挥效应,从而规范着教育主体的所思、所言、所行.而在这一过程中,学校通过运用"牧养权力"的心理学技艺、"群体推论"的教育学技艺和"学科炼金术"的课程技艺产生着规范、规训的功能,从而建构了儿童之间的差异,加剧了自身内部的不平等,同时也使单纯诉诸于完善课程、教学和师资的教育公平难以实现.     

建立大众化的教育理论——兼论教育理论科学化与价值扭曲

教育学科学化是试图使教育理论获得科学的地位.但是教育学科学化却使教育学面临着科学地位不为其他学科认可和受教育实践排斥的困境.在分析了教育理论存在的价值和教育实践与教育理论的关系之后,本文提出建立大众化教育理论的设想,指出建立大众化教育理论要求教育研究者参与教育实践,解决教育实际问题;使用大众化的教育相关概念;以大众教育实践逻辑作为大众教育理论的逻辑.     

论科学主义思潮对我国教育研究的影响

科学主义思潮作为一种哲学思潮影响着教育科学的发展。本文阐述了科学主义思潮的起源、发展和主要流派的观点,从其促使教育学科学化和我国教育实验普遍开展的角度,论述了科学主义思潮对教育理论与实践的积极影响,并就其消极影响及其原因进行了论述。     

“承认”的教育正义价值

阿克塞尔·霍耐特的承认理论与正义之间具有高度的内在耦合性。自我与他者的双向承认构筑起正义的核心价值。承认也在很大程度上契合了教育正义所坚持的价值宗旨,并担负起教育正义的哲学线索与伦理原则的使命。教育正义无疑是当下我国最迫切需要建构的教育语境,然而检视教育现场,承认稀缺造成的教育非正义以及缘此而生的教育人际蔑视现象已经酿成积弊深刻的教育难题。基于承认来建构教育正义无论在学理上还是实践理性上都是可行的解困路径。     

Dewey in Transition: Towards a Pragmatist Ethics of Recognition in Schools

This article aims to study one of the potential contemporary updates of pragmatist philosophy. Specifically, it explores pedagogic possibilities that open up by adding Axel Honneth's studies to the discussion on the ethics of recognition, with the community dimension of education found in John Dewey's philosophy of education. In the spirit of Richard S. Bernstein's understanding of Dewey's radical democracy and from a more clearly educational philosophical perspective, the article explores the pedagogical possibilities that arise from broadening the communitarian dimension of education found in Dewey's philosophy of education with the studies by Honneth on the ethics of recognition. In the line of Colin Koopman's definition of transitionalism as a ‘philosophical temperament’, Honneth's ethics of recognition ‘transitions’ the Deweyian tradition towards a more contemporary disposition to think through the ethical dimension of education. The article intends to make use of a fruitful dialogue between classic pragmatism and critical theory to address some challenges of contemporary school life.     

Antecedent Recognition: Some Problematic Educational Implications of the Very Notion

Contemporary recognition theory based on Axel Honneth's foundational work is a well‐established research programme that is highly relevant also for philosophy of education. However, some of Honneth's own relatively recent writings on pathologies of recognition, and especially on the notion of antecedent recognition threaten to undermine the carefully built systematic foundations of the theory. These developments also problematise the educational significance that recognition theory in its previously established form arguably has. In this paper, I will analyse and critically evaluate some of the educational implications of the very notion of antecedent recognition as discussed by Honneth. As my overall conclusion, I will argue that because of its unclear nature, the notion of antecedent recognition is highly problematic, and therefore, has questionable value for the philosophy of education. Although the discussion here focuses on Honneth, what is fundamentally at stake is a more general issue regarding capabilities and their preconditions. Honneth's conceptualisations and arguments represent particular types of moves in this educationally relevant discussion. Therefore, the conclusions drawn also have wider systematic significance beyond Honneth scholarship.     

Analyses Of “Teaching”

Abstract

This article aims to critically examine how misrecognition is conceived as a challenge for pedagogic action.Krassimir Stojanov’s notion of the pathological behaviour patterns of teachers and Charles Bingham’s ‘pitfalls of recognition’ introduce how misrecognition may appear in schools, and offer advice to teachers and students on responding to the challenges of misrecognition.Their ideas elicit the problems embedded in the theory of recognition and the problems resulting from understanding misrecognition as a challenge for pedagogic action.This article concludes that recognition theory offers pedagogic action a problematic challenge: it is as problematic to follow Honneth’s original ideas as it is to invent new directions in understanding misrecognition as a pedagogical challenge.     

教师当何为:杜威的好教师图像阐释

杜威是哲学家,亦是教育哲学家,本身也是教师,是有高度理论思维能力和表达能力的教师。杜威的教育理论是对其教育教学实践切身体悟的结晶,可以说是其个人教育哲学的表达。既有高度的教育理论素养又有教育实践智慧和教育理想追求是杜威对好教师形象的表达。从教育理论素养上讲,好教师应形成个人的教育哲学;从教育实践智慧上讲,好教师应能激发和维持学生的理智兴趣;从教育理想追求上讲,好教师应努力培养有价值的社会成员。     

Break with Tradition: Marshall's contribution to a Foucauldian philosophy of education

James Marshall's work on Foucault exemplifies a break with tradition in philosophy of education and if taken appropriately as a new methodology, a new logic, portends a different future for the field. This article begins from a misunderstanding of Marshall. It then posits Marshall as situated in a particular Foucauldian root: a logic break out of Bachelard, Canguilhem and Foucault. From them a different understanding of ‘concept’ is offered as a break with the analytic tradition in philosophy and philosophy of education.     

基于地理和历史的杜威环境教育论

美国著名实用主义哲学家、教育家杜威并没有在他的有生之年明确地提出过环境教育的口号和理念,但是在他的教育著作中我们很容易发现与环境教育密切相关的思想。尤其在《地理和历史的重要意义》一文中,杜威深刻地阐释了地理和历史学科对于学生成长的重大意义,集中论述了自然环境和社会环境对学生了解世界、体验世界所发挥的重要作用。这样的理论对于环境教育来说是具有前瞻性的。研究杜威关于环境教育的思想有助于促进对杜威教育思想的深层探究,这对中国的环境教育发展具有理论指导意义。     

论教师的教育理论意识

教师对教育理论应该具有一种“肯定性”的“理论自觉”与“理论能力”。教育理论作为一种“实践性理论”,对教师个人教育信念的形成、专家型教师的诞生、教育学机智的获得以及“以理论为灵魂的”教育实践的实施都具有重要作用。教师可以通过参与性的理论学习、系统化的教育学反思以及知识生产式的教育研究来提升自己的教育理论意识。     

CRITICAL ADULT EDUCATION AND THE POLITICAL-PHILOSOPHICAL DEBATE BETWEEN NANCY FRASER AND AXEL HONNETH

Abstract Critical adult education is inspired by Paulo Freire’s educational writings. For him, the aim of the pedagogy of the oppressed is to emancipate people from social and economic repression. Critical adult education is intellectual work that aims to make the world more just. One might ask what exactly justice and injustice mean here, however. Is the work against social injustice mainly concerned with the redistribution of material goods or recognition and respect? This is the issue debated by Nancy Fraser and Axel Honneth. Honneth claims that in the context of social justice, recognition is a fundamental, overarching moral category and redistribution is derivative. Fraser denies that distribution could be subsumed under recognition and introduces a “perspectival dualist” analysis of social justice that considers the two categories (redistribution and recognition) as equally fundamental, mutually irreducible dimensions of justice. In this essay, Rauno Huttunen reflects on the relation between maldistribution and misrecognition, in order to think through critical adult education’s task in fighting against social injustice.     

Break and Continuity: Observations on the Modernization Effects and Traditionalization in International Reform Pedagogy

Abstract

This article on the international movement for pedagogical reform stresses both continuity and discontinuity. Pedagogical reform in a way only continued the theories and postulates of the tradition but in another way there was a clear break with this tradition. The discontinuity concerned primarily the assumptions about learning and the development of the child that were based on the theory of evolution. The example of Henri Bergson’s philosophy of life demonstrates a dominant modernization of educational theory that was also influential in international pedagogical reform. However, traditionalizations can even be observed that nullify their own modernizations. Modernity was seen in relative terms largely because of the political and pedagogical convictions of the reformers. These convictions were formulated in such a way as to exclude relativity in education insofar as the tradition was still operative after the break.     

“生活·实践”教育的哲学辨识

“生活·实践”教育不仅是一个重要的教育实践策略或路径,更是一个思想方案。它所聚焦的重大理论问题是,教育何以在本质上是“生活·实践”的。在教育本质研究的历史与传统中,教育“真理话语”主要有形而上学-神逻辑、历史-经验逻辑、生活-实践逻辑三种解释范式。“生活·实践”教育理论建立在马克思主义哲学基础之上,具有深厚的本体论意蕴。教育之所以在本质上是“生活·实践”的,是因为人的本质是生成的而非预成的,是在“生活·实践”中生成的,只有在“生活·实践”中,人才能得到自由全面的发展。“生活·实践”教育理论如想建立一个完整的教育观念系统,就有必要在本体论研究上着紧用力。