美国批判教育学的道德教育思想述评

批判教育学是当代西方重要的教育思潮.国内对此已有不少的介绍,但是对于批判教育学的道德教育思想却根本没有谈及.批判教育学的道德教育话语具有特殊性.他们批评现行学校道德教育是一种培养服从与维系社会现状的道德教育.据此,批判教育学者强调培养学生的转化美德观,这是通过学校隐蔽课程批判来实现的.我国学校道德教育的研究与实践应该关注道德教育的批判性.     

Capital as power and the corporatisation of education

Building on the definition of critical education residing in the crossroads of cultural politics and political economy, this theoretical article offers an inquiry into the intersection between critical education research and the central ritual of contemporary capitalism – capitalisation. This article outlines four current approaches in education research literature to the corporatisation of education. This article argues that the approaches must rely implicitly on one of the two major theories of capitalism: modern neoclassical economics or Marxist political economy, even when the approaches are built on cultural and sociological arguments. Without an explicit engagement with the concept of capital and capitalisation, the approaches risk appearing theoretically weak and reliant on moral assumptions. In this sense, critical education literature would be strengthened by engagement with international political economy (IPE) literature. This article proposes to redress this lacuna in the literature by mobilising Jonathan Nitzan’s and Shimson Bichler’s theory of capital as power to better understand the corporatisation of education.     

对当今我国公民道德教育的哲学思考

公民道德教育有别于思想教育和政治教育,当今社会,无论是道德教育的理论内容,还是方法和效果,都需要进一步思考。一方面,对公民道德教育的前提性批判,这是进行公民道德教育的理论前提;另一方面,重视社会精英、公众人物、传媒和教育工作者在公民道德教育中的作用,应减少社会价值取向的功利化和诚信品质缺失对公民道德教育的负面影响。     

The curious promise of educationalising technological unemployment: What can places of learning really do about the future of work?

Abstract

University education is full of promise. Indeed universities have the capacity to create and shape, through staff and students, all kinds of enthralling ‘worlds’ and ‘new possibilities of life’. Yet students are encouraged increasingly to view universities as simply a means to an end, where neoliberal education delivers flexible skills to directly serve a certain type of capitalism. Additionally, the universal challenge of technological unemployment, alongside numerous other social issues, has become educationalised and portrayed in HE policy, as an issue to be solved by universities. The idea that more education can resolve the problem of technological unemployment is a political construction which has largely failed to deliver its promise. In this article, we look at educationalisation in hand with technologisation and we draw on a Critical Discourse Analysis of HE policies, to demonstrate the problems arising from taken for granted visions of neoliberal social development related to education, technology, and employment. To disrupt the tired visions of ‘techno-fixes’ and ‘edu-fixes’ we identify in these texts, we call for a radical re-imagining of HE policy. Instead of attributing responsibility for social change to abstract notions of education, market and technology, a new shared vision is needed where more agency is explicitly attributed to the researchers, teachers, and students who are the genuine human future of work.     

如何在21世纪反对资本主义?--埃里克·赖特的资本主义批判理论评析

埃里克·赖特是当代美国著名的马克思主义理论家,一生致力于资本主义社会的批判和社会主义规划的探索。作为欧美左翼的重要代表,赖特从确立资本主义道德批判的规范基础入手,通过整合社会抗争史上的诸种策略逻辑,图绘了逐渐削弱并取代资本主义的战略愿景,展开了以经济民主为主要内容的社会主义制度设计,并对如何建构社会转型的集体行动者提出了指导原则。尽管在社会批判的方法论和社会主义的论证逻辑等方面存在局限,但赖特的批判理论以其坚定的价值立场和宏大的智识抱负,在一定程度上有助于扭转当前左翼策略匮乏、日渐分化的涣散困局,代表了21世纪欧美马克思主义的新发展。     

The relevance of cosmopolitanism for moral education

In this article we defend a moral conception of cosmopolitanism and its relevance for moral education. Our moral conception of cosmopolitanism presumes that persons possess an inherent dignity in the Kantian sense and therefore they should be recognised as ends‐in‐themselves. We argue that cosmopolitan ideals can inspire moral educators to awaken and cultivate in their pupils an orientation and inclination to struggle against injustice. Moral cosmopolitanism, in other words, should more explicitly inform the work that moral educators do. Real‐world constraints on moral action and the need to prioritise one’s sometimes conflicting responsibilities will often qualify cosmopolitan justice as supererogatory. This fact does not absolve persons from aspiring to see themselves as having the moral obligation to help others in need, while recognising that their factual obligations are more modest in being bound by what they are actually able to do.     

工程管理专业“课程思政”体系创新研究

“课程思政”明确要求“课程门门有思政,教师人人讲育人”,每个专业建设好课程思政势在必行。专业课教师是影响大学生思想言行和道德发展的最大因素。工程管理教育与课程思政改革在育人目标、价值引领、教育理念方面存在内在契合的一致性,有利于教学双方的政治素养提升和道德人格养成。工程管理专业课程思政体系创新需做好五个方面的工作:设定专业思政目标、搭建课程思政平台、优化思政课堂教学、提高教师思政素养、提升思政教学管理。课程思政的终极追求,是勉励每名学生拒绝做“才胜德”的精致利己主义者,并终生做社会主义核心价值观的“燃灯者”。     

导师导思:“一体双翼”培养模式研究与实践

能力培养与思政教育是研究生教育落实立德树人的必然要求,导师是研究生教育实施和引导的关键力量。本文分析现有研究生培养体系中传统模式的局限性,提出立德树人根本目标框架下的"一体双翼"模式;即以"知识传授、科研实践"为主体的"能力翼"和以"品行养成"为主体的"思政翼"来常态化实现"导师导思"。以中国计量大学生物学学位点为例验证了"导师导思"式"能力"+"思政"双翼培养成效,为创新新时代立德树人培养模式提供借鉴。     

论德育走向

我国渐趋成熟的公民社会决定了学校德育将走向公民、走向生活、走向对话、走向多元。走向公民的德育目标,要求审慎处理公民生活的三种基本关系,培养独立人格;走向生活的德育课程,极大地颠覆了德育的课程性质、课程标准和教材风格;走向对话的德育方法论,将重构德育课堂乃至学校生活;走向多元的思想教育,使德育"不同而和",真正起到启发思想的价值。当然,学校德育要完全实现"四个走向",还面临着历史文化心理、现有管理体制、教师专业化等方面的障碍,不可能一蹴而就。     

“道德”是道德教育有效性的依据

教育者对于“道德”特征的认识和把握,潜在地决定了学校道德教育特殊的性质以及活动的效果。道德的产生和发展在于满足人的生存、生活需要,因此,不能离开人的生存、生活和发展来进行道德教育。道德是指“不是不道德”,它区别于无休止的“更道德”,这是判断学校道德教育是否有效的标准。道德出于人的自觉、自愿,作为外部环境刺激的奖励并不能培养道德,道德教育要慎用奖励。     

基于“大思政”背景的课程思政教育优化路径

高职医学专业人才是基层医疗健康事业发展的主力,在其专业课程中融入思想政治教育,对加强学生济世救人的品德、博爱仁慈的医风、勤勉慎独的修养意义重大。通过概述课程思政教育的特点,分析医学专业课程思政的现状,剖析医学专业思想政治教育问题的症结所在,在遵循德育为先、促进医学生全面发展的前提下,深入探讨了医学专业课程思政教育的具体优化路径:挖掘人文资源,强化厚德济世使命;采集医学元素,修炼高尚的职业情操;优化教学模式,提升教师思政能力。     

生活德育——高校德育的诉求

反思我国目前高校道德教育的现状,发现它在一定意义上已远离现实生活,不能很好适应社会及人的发展需要。丰富的现实生活世界才是建构德育大厦的基石。道德教育只有与生活完全融为一体,才具有无限生命力。因此,德育只有回归现实生活世界才能切实地提高实效性。     

康有为教育思想略论

康有为是我国近代变法维新的重要代表,也是中国历史上著名的教育家。他受西方资产阶级思想的影响,通过探求西方国家强盛的原因,提出了变法维新的一系列主张。他先后向皇帝上书、组织学会、兴办学校、设立报馆、著书并翻译西方文化教育著作。为了传播维新思想,培养人才,他致力于教育改革,提出废八股、兴学校、建立资本主义教育制度的主张。他的教育救国、普及教育、育德为先、尊重知识的教育思想以及德、智、体全面发展的教育方针,不仅在教育史上占有重要地位,而且对今天的教育改革乃至将来教育事业的发展,都具有积极的借鉴意义。     

“给水排水管网系统”课程思政教育探索与思考

“给水排水管网系统”是给排水科学与工程专业的主干课程之一。在授课过程中,挖掘课程思想政治元素,将理想信念、品德修养、法律意识、爱国情怀等融入教育教学中。补充讲解专业发展简史、专业判断示例、优秀企业发展事例、事故案例和专业前沿进展等,着力提高学生的创新意识、实践能力和综合素养。同时课程思政教育也对教师思政素质和思想觉悟提出了更高要求,需要适当准备思政教育素材并有机融入课堂教学中。     

网络境域下大学生思想政治教育的机遇与挑战

新时期网络技术的高速发展给大学生思想政治教育带来了机遇和挑战。一方面,网络为高校思想政治教育者提供了现代化的教育手段和实践平台,拓展了高校思想政治教育工作的空间和渠道,提高了大学生思想政治教育的针对性,提供了丰富而鲜活的大学生思想政治教育资源,塑造了大学生思想政治教育工作者的新形象。另一方面,挑战也不容忽视,网络信息传播的开放性和无国界性、共享性和复杂性、虚拟性和隐蔽性都对青年大学生的世界观、人生观、价值观带来严峻的挑战。     

Beyond Democratic Justice: a Further Misgiving about Citizenship Education

This paper begins by rehearsing some commonly heard conservative and radical objections to the idea of citizenship education. I then explore another potentially radical objection, implicit in the tenets of ‘character education’ and ‘socio‐emotional learning’ but rarely stated explicitly. According to this objection, citizenship education, with its overarching ideal of democratic justice, politicises values education beyond good reason by assuming that political literacy and specific (democratic) social skills, rather than transcultural moral and emotional ‘basics’, are the primary values to be transmitted. I show how this objection is based on three major disagreements about (a) the good and the right, (b) pluralism and (c) the connection between morality and politics.     

Towards a renewed flourishing of humanistic education?

Humanism has always been constructed out of an historical context. Despite the differences in the notions of humanism mediated by historical particularity, there has nevertheless been continuity in the tradition. This article argues that an orientation towards the ‘good life’ animates the various humanisms in modern Western history, and that a similarly oriented humanistic education is desirable today. After briefly introducing some of Said's thoughts regarding humanism, I provide a short account of humanistic education in the modern era. Here, I provide necessarily brief interpretations on the classical humanism of Plato and Kant before considering the naturalistic approaches of Rousseau and Dewey. Next, I will explore the focus on the development of ‘self’ and ‘other’ in existentialist approaches and the political critique of society through critical-radicals pedagogues such as Freire. Arising from the argument that the critical nature of Said's democratic humanism provides an ethically desirable basis for contemporary education, the paper will conclude by posing questions around how humanism and humanistic education might be imagined in the future.     

改革开放以来道德教育研究主题的回顾分析

改革开放以来,我国道德教育首先需要突破“泛政治化”的藩篱,改变德育研究的政治“宣讲机”状况;其次,追求德育科学化,改变道德教育的混乱状况,关注德育本身的特点、规律;再次,面对道德教育在科学化过程中出现的问题,进行德育的生活论转向,以关注个体的道德品质,引导个体过有道德的社会生活。     

Virtue through Challenge: Moral Development and Self‐transformation

In this article, I argue that although the Aristotelian ideal of leading a virtuous life for its own sake is admirable, conventional Aristotelian and neo‐Aristotelian accounts of how it might be realised are empirically inadequate: Habituation is unlikely to produce ‘a love of virtue’, practical experience cannot then produce practical judgement or phronesis, and Aristotle's conception of a virtuous life excludes all but an idealised elite. Instead, I argue that two conceptually distinct aspects of moral development can be identified: the ‘Aristotelian’ and the ‘Humean’. In the former, the desire to lead a virtuous life for its own sake is produced through certain forms of challenging experience which, by disturbing and decentring the egoistic self, evoke a personal moral transformation. In the latter, the capacity to act well in specific social situations is the outcome of a process of socialisation, first in upbringing and later through initiation into the practices of adult life. Both aspects should be promoted in moral education for together they produce something akin to full virtue in the Aristotelian sense: Practical wisdom and practical judgement—or phronesis. Moreover, ‘the good life’ is best conceived as encompassing a variety of transcendent goods. To live a virtuous life for its own sake constitutes one good or form of human flourishing; but it is not the only one.