The Politics of Processes and Products in Education: An early childhood metanarrative crisis?

This paper critically engages with the theme of ‘process over product’—a theme that is argued to be increasingly problematised as an influential narrative in the construction and transmission of a philosophy of early education. The importance of producing children of ‘competence’ through appropriate educational processes is associated with assumptions regarding what counts as an appropriate educational journey for children before they reach school age. Drawing upon the work of Michel Foucault, and Jean‐François Lyotard, this paper considers the purpose and tensions of articulating process as more important than product in early childhood. It is argued that the articulation of the child as a particular kind of process‐oriented player leads to an uncritical acceptance of technologies of governing the child. Furthermore, discourse asserting the importance of processes of play reveals a crisis in understanding what it means to be a player, and what the purpose of the process of play might be. Process contributes to a narrow understanding of a performative purpose of play as a processing of information. A role of the educator, this paper argues, is then to critically engage with the transmission of the theme of process.     

The golden thread: educator connectivity as a central pillar in the development of creativity through childhood education. An Irish life history study

This paper presents the narratives of five creative Irish Adults who contributed to the study by sharing their childhood education experiences. The five participants are all of different ages and occupations. All identify themselves as highly creative people and all worked with me over the course of this study to identify how this creativity developed within their engagement with the Irish childhood education system. All excelled with higher education and they share a high degree of success within their careers. Between them, they express their creativity across five key genres. These are: Science, Engineering, The Arts, Entrepreneurship and Social Entrepreneurship. Well-developed themes were analysed to identify interrelationships which formed a theoretical framework of core concepts that demonstrate what holds great importance in the lives of these participants for the development of their creativity during childhood education in Ireland. A clear theme of this study was that of connectivity. Connections and relationships matter greatly. The creative journey is joyful and clear where children experience a positive connection with their educator. Conversely, the creative journey is stymied by a lack of connection or by a negative connection. These stand in the way of creative growth, like a big boulder on the child's developmental path. This paper showcases, through the stories of these five research participants, how creativity development is affected by the connection between the child and their educator.     

文化存在论教育学论纲——文化存在论教育学产生的时代背景与基本主张

文化存在论教育学理论是在教育学这门学科究竟主要是一门以哲学运思为主的精神科学,还是一门方法至上的实证科学这一历史性交锋中应运而生的。文化存在论教育学的提出是对实证主义范式在教育学领域过度宣扬的匡正。教育学是一门有着浓郁的强烈的丰富的人文性、艺术性、审美性、价值性和伦理性的学科。从学科嬗变史、学科本质、学科研究方法借鉴路线图等来考察,我们可以得出这样的结论,教育学作为一门“成人”的学科所具有的境遇性、生命性、个殊性、复杂性等特质无法被完全数据化的定量研究所把握。文化存在论教育学分别从教育本质、教育目的及教育方法出发,聚焦三个根本性问题:儿童“是”什么?儿童会成“为”什么?儿童之所以会成“为”社会与文化所期望的那个样子,需“要”什么?针对这三个根本问题,文化存在论教育学提出了理想的教育应确立的四项重要原则:首先,教育要关注儿童的“精神”或者“生命”成长,关注儿童的心灵世界、精神世界、生命世界;其次,教育是“相遇”的历程,是一场充满“境遇”的人生旅程,多元、丰富、奇幻的教育孕育着儿童各种生长的可能性,教育既关怀当下,又指向未来的生活;再次,教育要注重“关系”的营建,魅力在于生活世界中诸般“关系”的和谐与共融,儿童与教师在美好的教育“关系”中相濡以沫,砥砺前行;最后,儿童是“文化”的存在,教育要关注文化在陶冶滋养儿童的向善、求真、育美中的重要作用。     

Pedagogy Without Humanism: Foucault and the Subject of Education

Education is commonly understood as an interaction between subjects; an interaction between the educator, who already is a subject, and the child, who has to become a subject by means of the pedagogical activities of the educator. Postmodernism has seriously challenged the common (modern) understanding of human subjectivity. The question therefore is what his challenge entails for our understanding of the process of education.In this paper this question is taken up in the context of a distinction between two conceptions of education: education as manipulation and education as communication. It is argued that the manipulative conception is closely related to the modern understanding of human subjectivity, as is the critique leveled against the communicative conception. In order to find out whether the postmodern "deconstruction" of the modern understanding of human subjectivity opens up new possibilities for a communicative understanding of education, Foucault's analysis of the emergence and subversion of the modern conception of man is presented and discussed.Although Foucault's work points into the direction of the recognition of the primacy of the intersubjective - and in this sense supports a communicative understanding of education - his deconstruction also makes clear that intersubjectivity cannot be understood as a new deep truth about man. This means that pedagogy has to do without humanism. The paper concludes with some reflections on such a pedagogy without humanism.     

教育沟通着人与社会——《民主主义与教育》的社会学解读

美国现代著名的实用主义哲学家、教育家杜威实现了对二元论哲学的超越,以进化论为支撑建构了实用主义的教育理论。其“沟通式”的教育作为一种社会活动过程促进了人的生成与社会的结构性延续。在这种意义上,教育通过持续性、整体性、有机性沟通着“个体人”与“集合人”——社会。     

晏阳初教育哲学思想探讨

晏阳初是极负盛名的教育家、哲学家,被誉为平民教育之父。一切教育理论与教育实践都起源于哲学思想的萌动,而晏阳初的平民教育的活力正是基于其超拔的教育哲学思想。文章探讨了晏阳初超拔的教育哲学思想体系中的自由教育哲学思想、博爱教育哲学思想和民本教育哲学思想,以及其教育哲学思想对当今教育理论和教育实践的启迪价值。     

自由与超越:唤醒教育的本真——从雅斯贝尔斯的教育思想看我国当代教育改革

德国存在主义哲学家、教育家雅斯贝尔斯从“自由、生成、超越”的存在主义哲学基础出发,运用哲学思辨的方式,从本体论、价值观的层面来反思教育,对“什么是教育”这一问题提出了自己独特的见解.教育活动的本质是文化的传承与精神的自由交往,教育的目的是达成人的自我生成,教育的使命在于成为“全人”.雅氏的教育思想对我国当代教育的改革具有借鉴意义:推动高等教育的内涵式发展必须始终坚持以人为本的教育思想;“全人”的教育目标和多元的评价体系亟待建立;转变教育方式是培养拔尖创新人才的必然选择.     

Martin Buber's concept of inclusion as a critique of special education

Martin Buber offers an account of a tendency towards polarisation in responses to the perplexing question of inclusion in education. On the one hand, the educator can be identified as one who includes what is present and becoming within individual young people in isolation from the world. On the other hand, the educator can be recognised as one whose life is dedicated to including young people into the world who have been moulded to conform to established ideals. The influence of these two, divergent but equally flawed, ways of viewing the educator's responsibility to include the young into education is detectable in much current policy and theory that promotes the case for special education. In his rejection of both these views of the educator, Buber envisions a relationship in education that is established neither solely for the sake of the newness of child nor entirely for the preservation of the world. Instead, Buber addresses the living responsibility of an educator who attends to the young and responds to the vastness of creation they represent. The depths of Buber's concept of inclusion are examined and presented as a corrective to the technicalism of special education policy and theory, in which relationships between educators and the young are demarcated by the scope of pre-established and categorised needs.     

Teaching the unknowable Other: humanism of the Other by E. Lévinas and pedagogy of responsivity

In this paper, the author investigates what kind of challenges contemporary pedagogy has confronted, focusing on the question of knowability of radical otherness of the educated and the makability of the human being through education. Starting from two different narratives reflecting on their personal educational relationships and their identity as an educator, the author sketches the contrasting development in the history of pedagogy from Comenius via Kant and Buber and expands on the pedagogical reception of the philosophy of the Other by Lévinas. Differing from the ego- and subject-centeredness of modern pedagogy, Lévinas proposes a rather humble concept of a subject who is always and already responsive to and responsible for the Other. Based on this contrast, the author suggests that modern educators can be freed from an all-knowing and almighty complex and get to a more sympathetic, sensitive, and ethical dimension for their pedagogical practice.     

Advancing Education's Autonomy through Looking Educationally at Philosophy

This article offers a general framework for considering education's autonomy and its implications for the relationship between education and philosophy. In it, Doron Yosef-Hassidim examines an initiative in Israel that calls for an autonomous secular public education and uses it as a context to clarify what education's autonomy means and to identify its major characteristics. To enhance the idea of education's autonomy, he further argues that education should not be subordinate to philosophy and that the question about being human must be kept open and educational. In particular, education's autonomy requires resisting the temptation of applying a philosophical framework about being human to education, even if the particular philosopher of education agrees with the philosophical framework. Finally, Yosef-Hassidim proposes a strategy for treating the question about being human as one that involves both the work of philosophers of education and practitioners in the classroom.     

浅析康德文化哲学思想之精髓——由《康德文化哲学》想到的

康德是一位著名的哲学家．也是一位“学不厌,诲不倦”的教育者。本文首先介绍了康德其人,然后从《康德文化哲学》的启示中重点剖析了康德文化哲学思想的精髓及其现实意义。要     

TEXT BOOKS—STORIES

The purpose of this article is to describe the eclipse of a distinctive Catholic philosophy of education. The article presents an analysis of the neo‐Thomistic philosophy of education. Second, it speculates on the reasons for its rapid decline in the past three decades. The article concludes with a sketch of a contemporary Catholic educational theory, based on the work of Bernard Lonergan, a Jesuit philosopher‐theologian, and Paulo Freire, the Brazilian Catholic educator.     

高职动漫人才培养模式及教学改革

随着我国动漫产业近几年的蓬勃发展,动漫人才的培养也已经成为今天教育界的一大话题。动浸产业的巨大人才缺口与每年大量失业的动漫专业毕业生形成极大反差,这到底应该归谬与谁？我想这应该是我们每一位从事动浸教育的工作者所必须面对并仔细反思的问题。如何制定一套适应高职的科学地人才培养模式及先进务实地教学方法,就是本文重点探讨的问题。     

A place called home. Women and philosophy of education

Abstract

This paper argues for the active participation of women in philosophy of education and the importance of their sexually differentiated positions in pluralising knowledge. Drawing on the philosophical work of Luce Irigaray it explains how the feminine as other, has been symbolised as a dark epistemological cave from which those seeking universal truths ought to escape. Within such phallogo-centric systems of knowledge, women’s thoughts have been excluded from philosophy, and the feminine became un-representable as philosophical. This scenario raises important political and ethical questions related to women’s place in philosophy of education and calls for deconstructive strategies aimed at using feminised locations to challenge phallogocentrism. The paper argues that a simple inclusion of women’s thoughts or the replacement a masculine-dominated philosophy with feminine ones do not suffice to disrupt the order that establishes what counts as philosophy. It therefore explores how sexual difference can rethink the traditional tenets of philosophy. The idea that women need a place that they can call home for such practices and whether this space can really differentiate knowledge is debatable and controversial. In considering this possibility, however, sexual difference is not considered a subject for thought in philosophy of education but a question that rethinks and engenders it.     

王守仁与杜威学习理论之比较

王守仁是16世纪中国著名哲学家和教育家,杜威是20世纪美国著名哲学家和教育家,两位大师在学习理论上卓有建树。研究他们独特的学习理论内涵,对促进当前教育改革和发展,优化学习理念,拓宽学习视野和途径,提高学习质量和效益有借鉴意义。     

杜威与普洛瑟职业教育哲学思想比较及反思

杜威认为职业教育是实现民主的手段,职业教育要面向全体学生,主张统一的教育管理体制,职业教育教师要具备丰富的教育经验;普洛瑟则认为培养职业技能、满足工业需求是职业教育的目的,职业教育应面向特定群体,职业教育应独立于普通教育管理体制,职业教育教师是所教职业领域的技能专家,应具备丰富的工业经验。二者争论中的很多问题仍然是当今我国职业教育发展过程中需认真思考的哲学问题。     

论王阳明德育思想及其当代意义

王阳明不仅是中国历史上著名的哲学家,也是著名的教育家,他将兴办教育看成是转变风气和立政治民的根本。王阳明的德育思想是他系统性哲学思想的体现,包含着“致良知”的德育宗旨,协调统一的德育理念。这些思想值得我们继承和发扬。阳明德育思想中,“立志”是德育的根本,“知行合一”是德育的原则,启发式教育是德育须遵循的规律,情理交融、寓教于乐是德育的有效方式,对我们今天的学校德育有着重要的借鉴意义。     

Play's the Thing: Wherein We Find How Learning Can Begin

In this paper I outline an answer to the following question: What are the abilities that make you the sort of subject who can learn, who can acquire new concepts, new skills? There are many traits that matter in providing an answer. But I want to suggest that the ability for creative and imaginative engagement with and sustenance of the playful patterns of our aesthetic experience is core. I identify a core sense of play that fills this role. Play's the thing that makes learning possible. The ability to imaginatively explore non concept‐involving patterns to experience—the aesthetics of experience—is foundational for learning and should be at the heart of any serious pedagogy.     

DEMOCRACY AND EDUCATION IN THE TWENTY‐FIRST CENTURY: DEWEYAN PRAGMATISM AND THE QUESTION OF RACISM

Why is John Dewey still such an important philosopher today? Writing from the perspective of the Cologne Program of Interactive Constructivism, Stefan Neubert tries in what follows to give one possible answer to this question. Neubert notes that Cologne constructivism considers Dewey in many respects as one of the most important predecessors of present‐day constructivism and regards Deweyan pragmatism as one of its most important dialogue partners in contemporary discussions about pragmatism and constructivism in philosophy and education. Among the many aspects in which Dewey's works still speak powerfully to us today, Neubert highlights in this essay one theme that is at the heart of Dewey's philosophical approach: the relation between democracy and education.