自由教育的历史演变及当代特征

始于古希腊时期的自由教育思想，直到今天仍然在教育理论和实践领域发挥着影响力，考察自由教育的历史演变及当代特征，有助于准确地理解和把握自由教育思想。     

自由教育的演化与时代精神

笔者在文中阐述了自由教育思想从古希腊到近代的演化,结合自身对教育的理解,重新定义了自由教育思想在当代的意义,以期待大学能排除名利的纷扰,守住自己的精神与使命。     

何谓"为学术而学术"-纯学术观的类型学考察

本文认为,纯学术观的两个源头分别是古希腊和启蒙时代的德国。启蒙时代的学术观深受古希腊哲学的影响,但又有所拓展。基于这两个时代的观念,可以分离出纯学术观的三种意涵。首先,这一观念认为知识本身即是目的,具有内在的价值,它强调知识的非实用性,这种观念也是古典自由教育的知识论基础;其次,纯学术观是一种自我合法化的话语,它强调学术或理性作为一个领域的独立性,拒绝用经济、政治的标准来衡量学术,它同时也是学术自由的学理依据;最后,为学术而学术作为一种独特的学术人的职业伦理,它强调的是“科学动机”的非功利性,要求学者将学术研究摆在第一位。     

人的自由本性与教育的基本追求

教育是一种有目的地培养人的活动 ,其基本追求总是建立在一定的人性假设基础之上。从西方教育发展的历史来看 ,影响最大的人性假设莫过于“人本自由”,与之相适应 ,人的自由发展便成了教育的基本追求。这在源自古希腊的古典自由教育和源自卢梭的现代自由教育思想里表现得尤为明显。自由教育思想对西方教育产生了广泛而深远的影响 ,对我国的教育改革似可提供一些有益的启示。     

政治哲学视角下的古希腊自由教育思想

古希腊自由教育指与奴隶相对的自由人的教育.自由教育思想首创自苏格拉底,经由柏拉图推进,至亚里士多德发展成熟.本文以政治哲学为视角,通过深入阅读经典文本,从自然自由、德性自由与政治自由三个维度对自由教育思想进行解析.自然自由认为自然性是人性的重要组成部分,要给予适度的满足;德性自由是明确个体对德性的自我要求,做一个高贵的人;政治自由是明确个体所应承担的社会职责,以建构正义的理想城邦为己任.     

"善治"中的教育构建——亚里士多德《政治学》解读

亚里士多德在《政治学》中,构想了善治下的教育制度,将人的美好生活方式、城邦善治与教育融合在一起,据此出发将教育作为国家的重要公共事业,同时设定了自由教育的精神和传统,确立了体、德、智和谐全面发展的教育观念。这些教育思想不仅代表古希腊教育发展史上的最高成就,而且对西方教育发展产生了深远的影响。     

试论古典自由教育的含义

西方教育发展的历史上先后出现过两种自由教育：一是源自古希腊的古典自由教育；二是源自卢梭的现代自由教育。这两种自由教育无论在基本观念还是在具体做法上都存在着很大的差异。本文试图对古典自由教育的含义做一点初步的探讨。一本文所论述的古典自由教育即英文的ｌｉｂｅｒａｌｅｄｕｃａｔｉｏｎ。它在中文里有自由教育、文雅教育、博雅教育、文科教育、通才教育等不同表达法，它还可以与普通教育（ｇｅｎｅｒａｌｅｄｕｃａｔｉｏｎ）混用。那么，ｌｉｂｅｒａｌｅｄｕｃａｔｉｏｎ的基本含义究竟是什么呢？我国出版的《教育大辞典…     

教育与自由：西方自由教育传统的历史变迁

在西方教育发展史上存在着两种自由教育——古典自由教育和现代自由教育,通过考察这两者的发展脉络,发现最初的自由教育和现代自由教育有很大的不同。最初的“自由教育”只是古希腊教育的代名词,它代表的只是一种闲暇教育。     

西方自由教育的传统与赓续

西方自由教育的传统与赓续过程实为西方世界探寻人类教育真义的过程。发韧期的西方自由教育观由古希腊的亚里士多德提出;从中世纪到文艺复兴,自由教育经历了由失落到回归的变化;之后,西方自由教育的赓续在多元理解中获得发展;步人现代以后,现代性成为西方自由教育发展的一大诉求。     

张伯苓教育思想初探:自由教育的理论与实践

自由教育既指源自古希腊的古典自由教育,也包括源自卢梭的现代自由教育,前者与实用教育相区别,而后者则与强制教育相对立。自由教育是张伯苓教育思想的实质,其中,"非强制性教育"、"实业兴国教育"和"全面发展教育"是张伯苓自由教育理论与实践的重要组成部分,并且共同为南开大学九十载的成长发展提供了精神支撑。     

李长之“寓通于专”思想与当今高校通识教育改革

21世纪以来,通识教育成为我国高校进行教育改革的重要趋势之一。其实,早在20世纪40年代,与美国通识教育思想产生的时间几乎同步,李长之等中国学者就已经开始关注通识教育。经过了三个阶段的思想探索,李长之深刻反思了中国传统“通才教育”与西方现代“专才教育”各自的优劣,最终明确提出了“寓通于专”的教育主张。李长之这一思想对于当今高校的通识教育改革具有重要的参考与启示,既有助于人们认识通识教育与中国传统人文教育的紧密联系,也有助于开拓“寓通于专”的新型通识教育思路,还可以帮助人们更好地理解通识教育与“中国文艺复兴”事业之间的紧密关联。     

自由教育的政治性格

自由教育具有政治性格:柏拉图的自由教育是一种哲人城邦需要的关注美好生活的教育;赫钦斯的自由教育是一种现代自由民主体制需要的针对大众民主的教育,是对古典自由教育的背离,但它迎合了大众民主社会的需要,其旨意在于为现代社会培养合格的公民;施特劳斯的自由教育是一种柏拉图式的教育,基于对现代性危机的洞察及其拯救的考虑,强调人的卓越与对美好生活的探索,迎合了国家发展与强盛的需要.     

论自由教育向通识教育的演变

西方高等教育素有自由教育、通识教育的传统,而自由教育是通识教育的古典先驱。从公元4世纪亚里士多德提出自由教育思想到19世纪初有识之士倡导通识教育,在长达15个世纪的历史长河中,自由教育因社会政治经济文化的发展变化,其概念内涵发生着演变。19世纪初以来,自由教育开始向通识教育演变,是历史发展的必然,但这并不是对自由教育的全盘否定。自由教育是通识教育的灵魂,是实施通识教育的教育理念。     

Moving beyond Mozert: Toward a democratic theory of education

Most liberal political theorists of education argue that it is better to teach students to tolerate diversity, than to protect the potentially illiberal commitments of some members of the political communities. In fact, neither approach is wholly satisfying, yet they remain the focus of much political theorizing about education. This article suggests that this misguided focus is, in part, a consequence of a focus, by liberal political theorists of education, upon the 1987 Mozert v. Hawkins court case. Mozert raised serious questions about the nature of toleration in liberal society, but from an educational standpoint, the Mozert case led political theorists to consider what curricular content is appropriate for liberal political education, rather than on the practices that democratic citizens must cultivate. I turn to Hannah Arendt to offer a critical account of the liberal responses to Mozert and then call for a theory of democratic education that fosters practices of democratic decision-making and has, as its aim, not merely to foster respect for diversity, but to allow future citizens to practice critical engagement with diversity.     

A Politically Liberal Conception of Formal Education in a Developing Democracy

As discussed by John Rawls, in a well-ordered society, a public political culture’s wide educational role bears the primary responsibility for developing reasonable individuals for the stability of a politically liberal society. Rawlsian scholars have also focused on the stability and enhancement of developed liberal democratic societies by means of those societies’ education systems. In this sense, one thing that is common to Rawlsian scholars’ and Rawls’s own understanding of the role of education appears to be a concern over the stability of a politically liberal society since it is highly dependent on the character of its citizens. Also, it is usually believed that a politically liberal account of education can be implemented in a developed politically liberal society. In contrast, this study discusses the possibility of implementing a politically liberal account of education in a developing liberal society that may become a developed liberal democracy under an overlapping consensus.     

LEISURE, FREEDOM, AND LIBERAL EDUCATION

A bstract .  At present liberal education is generally understood and justified as the acquisition of critical thinking skills and individual autonomy. Traditionally, however, the ultimate purpose of liberal education has been leisure. Freedom, it was thought, was not simply the result of critical thinking but also required the cultivation of leisure that involved a vigilant receptivity — a stillness from the busy world of work and the restive probing of a discursive mind. In this essay, Kevin Gary argues that the cultivation of leisure has been and ought to be an essential part of what constitutes a liberal education. Focused on interior freedom, leisure offers a valuable way of learning that ushers in an authentic freedom that a critical approach to learning and liberal education does not. Accordingly, it offers a valuable defense against the hegemonic world of work that defines and appraises one's value exclusively in terms of one's doing.     

英国高校通识教育的发展历程、经验及启示

通识教育是发源于欧洲的一种高等教育思想。英国高校的通识教育在其发展历程中逐步完善,最终形成了以崇尚人文主义传统的教育理念、专业教育通识化的课程设置、师生交互式的个性化教学实践形式为一体的通识教育样式。聚焦于当前我国高等教育的发展现状,通识教育已成为全面提升大学生综合素养不可或缺的一个重要选择。英国高校通识教育对我国的启示是,构建符合我国优秀文化传统的通识教育理念;建立专业教育与通识教育相融合的课程体系;提升高校教师通识教育能力;实行智力训练和能力培养的教育方法。     

“三育三全”模式:新文科背景下 高职文科类课程思政的探索

全面推进新文科建设背景,为课程思政改革在视野、宗旨、路径三个层面提供了具有根本性、全局性、建设性的启示。遵循新文科建设理念,以育人育才为中心,构建“三育融合、三全育人”高职文科类课程思政模式,构筑文科类课程思政建设四梁八柱。“三育融合”,指德育、智育、美育融合,以价值引导落实立德树人,以技能传授实现立技育人,以审美熏陶达成以美化人,增强课程思政输出力,树立课程思政硬形象;“三全育人”,指全员全程全方位育人,构建“线上自学,线下研讨,实践体验”金课体系,突破育人主体、育人时间、育人空间限制,打造“时时、处处、人人”育人场域,提高课程思政沟通力,增强课程思政软实力。     

Liberalism,Pluralism, and Political Education: Paradox or paradigm?

Inspired by concern about promoting civic participation and preserving the liberal democratic state, political theorists have recently reignited a debate about the nature of political education in a liberal society. These theorists' arguments in favor of teaching toleration are significant for the progress of education reforms currently being debated and implemented in current liberal democracies and some emerging nations. Despite the increasing attention paid to the value of liberal civic education, however, its specific content is typically left virtually blank. This article aims to redress this gap in the literature by developing a coherent and comprehensive (albeit still very general) curriculum for liberal political education. To this end, Section I analyses the nature of the ideal liberal democratic state and develops a general curriculum for liberal political education based on the type of citizens needed to preserve and take advantage of such a state. It concludes by introducing two potentially illiberal outcomes of this curriculum: children's forced development of the capacity for autonomy, and the reduction of diversity in the state. Section II argues that the development of autonomy is actually central to liberal theory and liberal education more broadly conceived, while Section III suggests that civic and social diversity will persist, but rightly play a secondary role to the goals of liberal political education. The article concludes, therefore, with a reassertion of the content and importance of liberal political education.