美国“学校大辩论”的学术研究路径回顾

\"学校大辩论\"是对20世纪80年代以来,特别是1983年《国家处于危机之中:教育改革势在必行》发表以来,由美国的一些\"教育政治家\"以著书立说的形式展开的一场关于公共教育改革的论战。对\"学校大辩论\"的研究几乎是和\"学校大辩论\"同时展开的,囊括了史学保守派、史学激进派、重建主义教育学派和批判教育学派四大流派,形成了阐释性与批判性两条研究路径。     

A critical pedagogy of place: from gridlock to parallax 1

Differences of perspective, standpoint and subjectivity can help to enlarge the conceptual landscape of environmental education theory. Rejections of difference, on the other hand, can become an intolerance that narrows the scope of inquiry. This rejoinder argues that Bowers’ repeated rejections of critical pedagogy are based on a partial reading of the critical tradition, and that these critiques, including his current call to ‘avoid embracing’ a critical pedagogy of place, are unnecessarily dismissive and therefore counterproductive. Environmental education has benefited and will continue to benefit from the critical tradition of which critical pedagogy is a part. Relationships and/or antagonisms are constructed through human responses and interactions. Sameshima’s pedagogical theory of parallax is introduced as a way of seeing relationships between ideas that have been thought to be opposed. Moving toward relationship rather than rivalry, the rejoinder concludes by suggesting that Bowers’ and Freire’s criticality is actually more alike than different.     

Inadequacies in the concept of neutrality 1

While the need for humanising education is pressing in neoliberal societies, the conditions for its possibility in formal institutions have become particularly cramped. A constellation of factors – the strength of neoliberal ideologies, the corporatisation of universities, the conflation of human freedom with consumer satisfaction and a wider crisis of hope in the possibility or desirability of social change – make it difficult to apply classical theories of subject-transformation to new work in critical pedagogy. In particular, the growth of interest in pedagogies of comfort (as illustrated in certain forms of ‘therapeutic’ education and concerns about student ‘satisfaction’ in universities) and resistance to critical pedagogies suggest that subjectivty has become a primary site of political struggle in education. However, it can no longer be assumed that educators can (or should) liberate students' repressed desires for humanisation by politicising curricula, pedagogy or institutions. Rather, we must work to understand the new meanings and affective conditions of critical subjectivity itself. Bringing critical theories of subject transformation together with new work on ‘pedagogies of discomfort’, I suggest we can create new ways of opening up possibilities for critical education that respond to neoliberal subjectivities without corresponding to or affirming them.     

马克思哲学唯物主义的批判意蕴

马克思的哲学唯物主义 ,不仅是对社会历史生活的科学分析 ,更是对社会生活过程的批判。马克思对旧唯物主义的批判 ,使他的唯物主义与辩证法相一致 ,使唯物主义具有了批判意蕴 ,并将自己的批判理论与伦理道德式的批判理论区别开来。因此 ,将马克思哲学形而上学化 ,以求获得新的理论批判张力 ,是对马克思哲学唯物主义的误读。     

关于传统哲学教科书与教育学问题的思考

深化教育学理论有待于重新理解马克思主义哲学与教育学的关系。对这对关系的探讨,涉及到对传统哲学教科书的反思。哲学教科书的思维直接影响了教育学的思维。对应用说与无人的教育学和抬高认识论与教育学缺少本体论基础两种状态的探讨,涉及到关于传统哲学教科书对教育学影响的反思。马克思主义哲学是历史唯物主义。如何在马克思主义哲学基础上理解教育的生活世界——为教育学奠定生存论的本体论基础,是今天教育学理论研究的一个重要问题。     

批判教育研究的学术脉络与时代境遇

批判教育研究作为北美教育领域一个左的理论思潮,有着广泛而复杂的学术渊源,其中,马克思主义和新马克思主义的现实批判精神构成其理论的基本旨趣。但因为对文化政治的独特偏好和话语的多样性,目前正出现视角碎片化趋势。因而,在美国社会右转的语境中,摆脱困境,走向理论与行动的整合是唯一之途。批判教育研究对于我国警惕教育功利化、市场化和庸俗化倾向,建构日常教育生活民主以致整个社会的公正和民主提供了富有实践意义的启示。     

Paulo Freire and ‘the need for a kind of education in hope’

This paper explores Paulo Freire’s philosophy of hope. This is significant because, for Freire, it was human hope that rendered education possible, necessary and necessarily political. Like other areas of his thought, however, his reading of hope contained ambiguities and contradictions, and the paper explores these by locating Freire’s thought in the wider context of the philosophy of hope. It focuses in particular on the divergent interpretations Freire provides regarding the objective and the experience of hope. It argues that many of the conflicting demands placed on the radical educator stem from the tensions and vagaries one finds within his philosophy. The paper concludes by discussing the wider significance of Freire in light of the discourse of ‘complex hope’ that is developing within educational studies.     

批判教育学的新主题:世界主义及其理性的研究——以托马斯·波克维茨为例

批判教育学是西方20世纪70年代之后有着重要影响的教育理论,一直致力于"人的解放"和"培养新公民",对教育进行了批判性的反思与实践。自迈入21世纪以来,以托马斯·波克维茨为代表的西方学者从社会认识论的角度出发,主张将研究主题从人的解放转移到世界主义的讨论上,认为世界主义是张扬人的能动性、操纵人的心灵、使个体自觉服从社会发展与国家权威的工具。他们还主张把培养新公民的目标转移到培养世界公民上,提出终身学习者身上具有世界公民的特质,如解决问题的能力、协同合作的精神和追求知识创新的强烈意愿等,并指出世界主义的理性原则具有双重特性,即包容性与区分性并存,期望与担忧并存。     

Learning to be affected: Matters of pedagogy in the artists’ soup kitchen

Expanding on the robust contributions by feminist new materialist scholars this essay focuses on two concepts—affect and rhythm—in order to elaborate on matters of pedagogy and a politics of attunement. If one of the key challenges that arises from feminist new materialism is that the human can no longer be taken for granted, then this prompts us to open ourselves to other ways of thinking, knowing, and doing. Being attuned to the agency of all matter offers a way of looking at how pedagogy is constituted as material, affective, and in rhythm, and this attention to the mechanisms of pedagogy can in turn affect a politics of attunement. In order to problematize an affective pedagogy we turn to a socially enagaged performance called The Artists’ Soup Kitchen.     

伊里奇对“学校化社会“的批判及对我们的启示

随着知识经济时代的到来,人们对学校愈加推崇。学校似乎在促进个体培养、推动社会进步方面起着无以复加的重要作用。伊里奇却从另一个极端重新审视学校,对现代学校进行了猛烈的抨击,提出“废除学校”的主张。他尝试以“教育网络”为载体构建“非学校化社会”。尽管非学校化社会因无法满足人们快速、系统地继承人类文化遗产的需求而显得过于浪漫而今缺乏现实的可能性,但伊里奇对学校化社会的批判对我们实施素质教育、进行终身教育、完善学校功能无疑具有一定的启迪意义。     

晚期现代性批判理论:吉登斯对马克思的解读与批判

吉登斯对马克思的批判和反思,服从于吉登斯晚期现代性批判理论的形成和发展的理论逻辑和现实逻辑,经历了一个从早期侧重于解读到后期侧重于批判的过程,在总体上包含了马克思历史唯物主义的方法论基础、资本主义理论和社会主义学说三个层面.     

What is critical about critical pedagogy? Conflicting conceptions of criticism in the curriculum*

Abstract

In this paper, I explore the problems of cultivating a critical attitude in pedagogy given problems with accounts grounded in critical social theory, rational liberalism and pragmatic esthetic theory. I offer instead an alternative account of criticism for education in open, pluralistic, liberal, democratic societies called 'pedagogy of difference' that is grounded in the diversity liberalism of Isaiah Berlin and the dialogical philosophy of Martin Buber. In our current condition in which there is no agreement as to the proper criteria for assessing attitudes and actions, for a critical attitude to gain a foothold one must learn to evaluate proposed beliefs and behaviour-based standards within a particular tradition as well as those drawn from another viewpoint. To know oneself, one must engage others who are different. But to engage others in a meaningful way one must be immersed in a tradition to which one is heir or with which one chooses to affiliate.     

批判教育学视野下的美国多元文化教育——访美国加州大学洛杉矶分校Peter Mclaren教授

"多元文化主义"产生于二战以来的各种社会变革思潮,旨在促进跨越种族、宗教、国家的文化理解和文化宽容,其概念被广泛地使用于各个学术领域,包括历史的、政治的、教育的等等。Peter Mclaren教授是美国加州大学洛杉矶分校教育和信息研究学院的教授,他被誉为批判教育学的领军人物之一。近年来,Mclaren教授主要运用马克思的政治经济学说,并与诸多学者和社会人士合作,积极致力于美国以及拉美地区的多元文化教育运动。Mclaren教授访问我所之际,笔者有幸与其主要就美国多元文化教育的历史发展过程以及批判的多元文化主义的核心内容进行探讨和交流。     

A limited,apolitical, and open Paulo Freire

Paulo Freire’s work is often characterized and used in terms that seek to produce widespread political and economic changes across societies. Peter Roberts, however, in his book Paulo Freire in the twenty-first Century, offers readers a much different way of approaching Freire’s work. Throughout his book, Roberts presents Freire as recognizing the limitations of educational initiatives, as not seeking specific macro-political objectives, and as emphasizing openness to alternative discourses. These themes weave throughout each chapter of the book, in which Roberts examines a wide range of topics, from Freire and Dostoevsky to reason and emotion to political correctness to Freire and the Tao Te Ching. In this review essay, I engage a number of purposes. I elucidate and trace these three themes as they weave throughout and support the various topics that Roberts examines in his book. I illustrate how Roberts’s treatment of these themes challenges many of the interpretations of Freire’s work found within the critical literature, and, through this critique, it offers readers new ways of thinking about Freire’s thinking. Lastly, I discuss how Roberts’s thoughts suggest new ways that Freire’s work, and critical education in general, might begin to make more meaningful and practical inroads into public education and might develop new avenues of scholarship on Freire’s work.     

Envisioning Equitable Classrooms That Enhance All Students’ Wonderful Ideas: A Duckworth Perspective

This synopsis centers on Eleanor Duckworth’s ideas about the relationship between education and intellectual development. Specifically, Duckworth described the essence of intellectual development as the “having of wonderful ideas” and the essence of pedagogy as the creation of occasions to “have wonderful ideas.” As opposed to accepting the persistent, pernicious educational belief that there is a single, best way to understand and a single, best way of explaining this understanding, Duckworth determined that all children can come to comparable, equally satisfactory, wonderful understandings when provided occasions to do so.