Humanistic Bildung: regulative idea or empty concept?

The article focuses on the notion and humanistic ideal of self-cultivation and self-transformation, for which the term Bildung is/was traditionally used in German educational thought. It is argued that the idea of Bildung, understood as human development and end-in-itself, is not a German exclusivity. However, to understand the specificity of the notion, it may be necessary to consider that German Enlightenment—Aufklärung—in which the term gained a lot of importance, came later in history than French, English, and Scottish Enlightenment. Whereas in the early Western Enlightenment period, freedom was understood as an outward, definitely political concept, in later German Enlightenment the predominant understanding of freedom was characterized by a rather aesthetic dimension, not outward but internal freedom. The shift from a political understanding of Enlightenment—like in France, and also England or Scotland—to German inwardness (“Innerlichkeit”), as realized by the concept of Bildung, can be—at least to a certain degree—interpreted as a desire of German intellectuals at the time to escape from a brutal and on the whole disappointing post-revolutionary world to a place where man could seek secular perfection: an escape toward inwardness.     

Images of the young child in history: Enlightenment and romance

Contemporary Western views of the child and of childhood call for a historical inquiry into the ontological and epistemological preunderstandings from which these views have arisen. From the ancient mythological motif of the divine child to the perspectives of Freud and Piaget, this study traces the philosophical images of the young child in Western thought. Given special attention is the image of “holy childhood,” which views the young child as possessed of a psycho-spiritual unity that is often translated into a goal of adult development. This notion of the young child as exemplar for adults was carried into the secularized West of the Enlightenment by the latter's mirror image, the Romantic Movement. Although Enlightenment thinking tends to dominate the modern world view, both traditions—En-lightenment and Romance-still live in tension in contemporary images of the young child.     

理念变革与制度创新：从城乡教育均衡到城乡教育一体化

城乡教育均衡和城乡教育一体化这两个政策术语,体现了国家对不同阶段城乡教育发展状况的科学研判和对城乡关系宏观政策的积极回应。城乡教育一体化是对城乡教育均衡概念的丰富、发展和超越,并具有教育目标的城乡共生、教育资源的城乡互动、教育对象的城乡交融等三个方面的政策意蕴。当前必须通过继续实施对农村教育的积极补偿、探索多样化的城乡教育供给机制、促进城乡教育资源的交流互动等措施,推进城乡教育一体化发展。     

柏林大学办学模式的确立：理性的凯旋

200年前柏林大学的建立及其办学模式在全世界的传播,是欧洲文明进程特别是启蒙运动的成果。柏林大学模式已经超越自身,代表着欧洲理性思想。洪堡关于教学自由、教学与研究统一、科学统一性的办学思想,是启蒙思想的具体体现。自由和竞争等制度因素在柏林大学的成功实践中发挥了重要作用。     

Wittgenstein and post-analytic philosophy of education: Rorty or Lyotard?

I was thinking about my philosophical work and saying to myself: 'I destroy, I destroy, I destroy…'
Context: The 'linguistic turn' of Western philosophy (Heidegger's later works, the penetration of Anglo-American philosophies into European thought, the development of language technologies); and correlatively, the decline of universalist discourses (the metaphysical doctrines of modern times: narratives of progress, of socialism, of abundance, of knowledge). The weariness with regard to 'theory', and the miserable slackening that goes along with it (new this, new that, post-this, post-that, etc.). The time has come to philosophize.
…there is no danger of philosophy's 'coming to an end'. Religion did not come to an end in the Enlightenment, nor painting in Impressionism. Even if the period from Plato to Nietzsche is encapsulated and 'distanced' in the way Heidegger suggests, and even if twentieth-century philosophy comes to seem a stage of awkward transitional backing and filling (as sixteenth-century philosophy now seems to us), there will be something called 'philosophy' on the other side of the transition.     

梁启超文学启蒙思想的产生

作为晚清启蒙文学的领军人物,梁启超的文学启蒙思想有一个逐渐生成的过程。1898年9月（即戊戌政变）以前,晚清救亡图存的现实之需,促使梁启超开始从国民精神层面来考虑民族振兴之路,这在其思想文化观念上有具体表现,并由此引发了他利用文学来启蒙国民的初步思考。     

《老子》中“明”及其现象学阐释

在《老子》一书中，认识论与道论合而为一。“明”既是老子的认识论，它指对“道”的领悟．也是指本体或者说“道”自身的展示。这种合一使得《老子》的“道”论不同于西方本体论的形而上学的建构，也使得《老子》的认识论具有超验的特性，有别于经验思维和知性思维下的认识。     

浅论政治与行政二分——从新公共管理与官僚制相比较的角度谈中国政府的选择

政治与行政二分的问题自威尔逊时期起就一直是行政管理中的一个重要话题。无论是有着悠久发展史的官僚制理论,还是自上世纪七八十年代针对官僚制理论而兴起的新公共管理思潮,都对此有各自不同的理解与主张。文章仅将西方官僚制理论与新公共管理思潮倡导中的政治与行政二分的问题进行粗略的比较,并探讨我国在这个问题上如何做选择的问题。     

萧红小说的启蒙意识——以《呼兰河传》为例

＂五四启蒙意识＂是新文学作品中的经典话语,它以其欧化批判传统,让文学领域迎来了一场凤凰涅槃式的具有现代意义的思想革命。萧红作为一位优秀的新文学作家,其所创作的小说自然承载了时代的话语,蕴含启蒙味道。《呼兰河传》完成于1940年,是萧红创作成熟时期的代表作之一。《呼兰河传》一方面承载启蒙传统,进行国民性批判;另一方面又过度启蒙,责之过切。这种矛盾,构成了《呼兰河传》复杂的启蒙内涵。     

“启蒙”概念东渐之失及其方法论批判

中国“启蒙”概念自近代以来增添了西方文化内涵,而问题在于,近代中国的启蒙运动不自觉地将西方“启蒙”作了实用解读。通过对中西“启蒙”概念的语义分析,在比较视域下呈现中西“启蒙”概念的差异及其在中国近代以来历史运用过程中走入的误区,强调当代中国应对传统文化中启蒙资源的向善内涵、当代启蒙主体的把握以及启蒙思维方式的转换问题上予以重视。     

追寻文化国家和文化人类的理想——施韦泽“文化哲学”的社会伦理维度

施韦泽的文化哲学和伦理学虽然主要是一种个人伦理和宇宙伦理,但毕竟还包括着重要的社会伦理维度。这一社会伦理维度集中地体现在他关于文化国家和文化人类的理论研究及对其不懈追寻的实践之中。这种综合了中国古代思想和西方启蒙运动精华,又经其敬畏生命原则独创而升华的理念和行动,是整个人类的重要精神财富,将给予面对21世纪复杂现实的我们以有益的启示。     

另辟蹊径:冲突、差异、断裂场景与“启蒙运动”教学

"启蒙运动"是近年来中学历史教研活动热点。以往教学从思想内容特征入手,成果迭出。如果把启蒙运动思想家的个体遭遇与相应的社会本质特征、内在规律联系在一起,就会发现小历史、小事件与思想家的头脑碰撞而形成大事件大时代,以此构建了启蒙运动史。这样可以另辟蹊径,给学生以不同的学习体验。     

论胡风的文艺启蒙思想

启蒙主义是胡风文艺思想的基石,是其全部文艺理论构架的基础。胡风对启蒙的理解有两个层面：一是类似于传统意义上的“发蒙”,包括通过识字运动、狭义的宣传剧本、墙头诗、街头剧等进行的普及、初步的启蒙教育;二是在初步启蒙教育的基础上用先进的人生观、世界观去照亮、启发大众,帮助他们摆脱几千年封建统治造成的“精神奴役的创伤”。     

自然 文明 道德——论卢梭人性道德思想

卢梭的人性道德思想对于法国启蒙思想运动以及后来的法国大革命产生了重大的影响.卢梭认为自然状态下的人性道德是善良而幸福的,然而,随着社会的发展,人类进入文明社会之后,各种社会不平等现象的出现,人类的道德却在普遍的堕落、沦丧而走入道德的困境.要走出这一困境,卢梭认为人类就要实行社会改革,签订新的社会契约,建立自然宗教等方式使道德的回归,从而提高人类的道德水平.     

法国自然神论者思想发展脉络及其影响

法国自然神论的产生并非偶然,是具有必然性的。它是随着时代发展的社会背景和理论背景作为产生它的思想来源和根基而生成的,即它的发展是一个自然历史过程。它经历了文艺复兴、启蒙运动、宗教改革与宗派斗争、近代科学的兴起形成了自然神论思想的时代背景。随着启蒙思想家伏尔泰、孟德斯鸠、卢梭等为代表的哲学思想发展,在自然观上对宗教意识有着重大的突破,他们在本质上都是唯物主义者。然而,启蒙运动时期法国宗教思想在人们头脑中并没有彻底洗清,不得不借用上帝的名义来解释它的自然哲学宇宙观。自然神论作为中间环节,对后期无神论起到了桥梁的作用。     

Dreaming of ‘nowhere’: A co-autoethnographic exploration of Utopia-dystopia in the academy

Abstract

In this postformal co-autoethnographic research, the authors explore the changing landscape of American research universities from their respective locations as mid-career, post-tenure critical pedagogy scholars. By using autobiographical narratives in parallel with a running discussion of rodent habits and habitats, they explore the influence of Enlightenment humanism and Western epistemology in a) forming ‘the academy’ as an institution, and b) regulating how research and knowledge production are taken up within a rapidly neoliberalizing context. They recalibrate their ‘theories of change’ to recast critical researchers and critical pedagogy in relation to a volatile and hostile institutional context. By moving away from progress narratives of education for social change, the authors posit that critical pedagogy and critical research can be thought of as akin to ‘wayfinding,’ providing guidance, direction and reprieve while within the disorienting and violent flux of neoliberalization.     

论吕祖谦的实学教育思想及对新时代高职教育的启示

该文介绍了吕祖谦实学教育的概念及特点,接着分析了吕祖谦实学教育思想的基本内涵,最后论述吕祖谦实学教育思想对于新时期高职教育的启示,以便可以更好的推动我国高职教育向前发展。     

自传的现代转型探析

在中国古代,＂传＂和＂记＂是彼此独立的两个门类,现代意义上的自传并不存在。自传的出现与启蒙运动密切相关。1898年之后,随着西学东渐的发生,现代个人遭遇到了传统共同体的崩塌。为了重新建立起一套行之有效的现代共同体建制,从而稳固个体的身份认同,新出现的知识分子发现了自传所蕴藏的变革力量,他们纷纷在新的知识框架内对中国自传的历史进行了梳理,意在重塑＂新民＂的理想人格,完成了自传的现代转型。     

明治启蒙思想家的中国论

明治初年，福泽谕吉、津田真道、西周等启蒙思想家认为儒学不仅是落后于时代的虚学，而且也是一种维护封建等级制度的意识形态。明治启蒙思想家由痛恨儒学发展到轻视中国。在他们的笔下，清末的中国人被描绘成一个保守、排外、性格残忍的民族，在社会上造成了一种蔑视中国的风气。但是，福泽谕吉独具慧眼，对中日两国的社会结构加以比较研究，得出了一个新颖的观点：即由于中国社会的权力和权威都集于皇帝一身，所以人们头脑僵化，缺乏社会改革的契机。     

Europe and the World of Learning: Orthodoxy and Aspiration in the Wake of Modernity

If Rome was for centuries the centre of power and influence for Christendom and the European world of learning associated with it, Brussels can claim to be such a twofold centre in the late twentieth century. The radical pluralism and postmodernist orientations which are now part of the Enlightenment legacy becloud the point that a new uniformity of belief and outlook—mercenary rather than spiritual—furnishes the context for most educational policy-making in European countries. Far from calling for a return to a patriarchal past, the paper attempts to sketch an understanding of education as a universally defensible practice, while addressing the challenges of both postmodernism and the new uniformity.