Rawls,Race, and Education: A Challenge to the Ideal/Nonideal Divide

In this essay, Winston C. Thompson questions the rigidity of the boundary between ideal and nonideal theory, suggesting a porosity that allows elements of both to be brought to bear upon educational issues in singularly incisive ways. In the service of this goal, Thompson challenges and extends John Rawls's theory of justice as fairness, bringing it to bear upon education in our imperfect world. By showing that this representative work of ideal theory can be meaningfully supplemented and applied to the nonideal fact of race, this essay suggests that recognition of nonideal circumstances and theorizing need not void ideal theory's value to philosophy of education. Instead, the field can engage both ideal and nonideal theory on previously unavailable questions and dimensions of educational justice toward productive ends.     

Ideal and Nonideal Reasoning in Educational Theory

The terms “ideal theory” and “nonideal theory” are used in contemporary Anglophone political philosophy to identify alternative methodological approaches for justifying normative claims. Each term is used in multiple ways. In this article Alison M. Jaggar disentangles several versions of ideal and nonideal theory with a view to determining which elements may be helpful in designing models of real‐world justice that are contextually relevant, morally plausible, and practically feasible.     

道德教育的整体性与道德教育哲学

教育和道德教育的对象是人。人作为道德教育的对象，不仅把伦理学和教育学的关系结合了起来，而且把两门科学与关于人的一般哲学学说及其方法联系了起来。道德哲学对道德教育的整体“框架”作用决定了道德哲学对道德教育的重要意义，同时也决定了必须建立相应的道德教育哲学对道德教育做整体性研究。     

从本体论到实践论——马克思主义论人的方法的根本变革

哲学作为把握和理解人的特殊理论形式,在历史上经历了一个从本体论到实践论的演化过程。本体论是一种从抽象的本体出发把握和理解人的理论,实践论是一种从人身的实践出发把握和理解人的理论。从本体论到实践论,标志着哲学论人的方法发生了根本性的变化。这种变化为哲学消除了的一系列生存悖论,找到通向真实的、具体的、应然的人的道路奠定了坚实的基础。     

“爱欲”视野中的公民教育

"厄洛斯(eros)"是古典政治哲学和教育哲学的主题与内核.爱欲意味着人对美善本身以及与此内在相关的灵魂不朽的执着追求.不过,人的生命不是神的生命,它是可朽的,人若想实现不朽,就必须通过教育,与他人的灵魂结合在一起.正是出于这种对美善的爱,苏格拉底把教化优秀青年,使其卓越,看作是自己的神圣使命,而他自己也在这样的教化中实现了自己的灵魂不朽.     

唐君毅现代新儒学"文化"概念的反思与批评——兼谈宽容哲学的"文化"理解

唐君毅认为文化是人心求真善美等精神的创造,绝对自由的"道德理性"又是统属心灵文化创造活动的"一"和"本",这是典型的文化定义范型中的主体性定义取向。宽容哲学文化观在立足"生活世界"、"拒斥形而上学"和实践的文化人性论的前提下认为,唐君毅的文化定义中所反映的对人性的形而上学化处理,以"道德理性"遮蔽人性与垄断一切文化活动,既没有跳出传统儒家心性学说的故辙,也没有真实准确地把握住人性及文化之为文化的本相,因而也决定了他的文化哲学必然陷入偏执之局,必须给予足够的批评性反思。     

What Kind of Theory Should Theory on Education for Human Flourishing Be?

In this article we defend the claim that theory on education for flourishing should also include nonideal theory. We observe that recent theory on education for flourishing takes the ideal of flourishing as a starting and central point of the theory, and should be seen as ideal theory. While this serves a purpose, the practical value of ideal theory is limited. In order to have a greater bearing on, and relevance for educational practice, nonideal theorizing should be encouraged.     

Political Philosophy and the Lessons for Faith-based Schools

What does the political philosophy of the last two decades have to teach that might shed light on proposals to increase the number and diversify the types of faith-based community schools? Liberal educators have often expressed concern about the apparent parochialism of faith-based education and favoured instead a more cosmopolitan version of education which aims to take individuals beyond the boundaries of the here and now. In this paper I shall examine ways in which political philosophers have responded to the issue of faith-based schools. These responses can broadly be categorised as liberal, communitarian or, more usually, as attempts to reconcile these two perspectives. Drawing on the moral and political philosophy of Isaiah Berlin, which states that values are plural and often irreconcilable, I shall argue the need, not for reconciliation, but for compromise. Any resolution of the debate about the desirability of faith-based schooling will have to acknowledge a need for choices between irreconcilable values, and whatever strategy is chosen will involve both gains and losses.     

孟荀哲学的人性论对主体性建构的影响

人性论一直是先秦儒家哲学关注的基本论题。不过，在儒家内部却有很大分歧，即孟子的性善论与苟子的性恶论的针锋相对。然而这只是一种表面上的对立，因为孟、苟的落脚点都是人的社群性存在，他们倡导的“主体性”原则都是一种作为类的主体性，而没有为个体的真实存在留下空间。因而，性善论与性恶论的思想质料是相同的。分别乃在于二者的出发点与进路不同，即孟子言性善，强调要恢复、扩充人的本然性的社会道德内质；荀子言性恶，强调自然欲望人向社会道德人的生成。     

Celebrating Moderate Dualism in the Philosophy of Education: A Reflection on the Hirst‐Carr Debate

The position of the philosophy of education in theoretical or practical philosophy was the main subject of debate between Paul Hirst and Wilfred Carr. In his support for practical philosophy, Carr argues that in order to bridge the theory/practice gap and deconstruct the illusory intactness of philosophy of education from developments in the practical realm, philosophy of education should be assumed as a branch of practical philosophy. Opposed to this argument, Hirst holds that philosophy of education is a second‐order activity and a theoretical matter. Even though both viewpoints seem to be reductive, it is argued here that the controversy of Hirst and Carr on theoretical/practical philosophy of education is more a pseudo‐problem than a real one. This is because Hirst does not dismiss the reflection on action as a source of philosophical knowledge, nor does Carr in fact avoid a second‐order activity in his endeavour in philosophy of education. Nonetheless, it is argued that we should celebrate a moderate dualism in the case of theoretical and practical reason.     

浅析马克思恩格斯生态哲学思想的启示

21世纪是一个"环境的世纪",人类面临着如何摆脱现实困境向人与自然和谐发展的道路转变的问题.向一种新的价值观过渡,迫切需要认清人类中心主义价值观的危害和误区.马克思恩格斯生态哲学思想,立足于人与自然的和谐统一,主张把制度变革和生态革命结合起来,强调制度变革和科技进步相统一的原则来解决生态危机.马克思恩格斯生态哲学思想是建构科学的生态文明理论的思想基础,对明确生态文明的内涵,完善生态文明理论体系具有重大的现实意义.     

世界主义的价值诉求——国际关系规范理论的视角

世界主义是一种具有悠久传统的哲学理念,它主张世界是一个单一的共同体,所有人皆为其中的平等成员。近年来随着国际关系规范理论的复兴,世界主义再次走向前台。在当前全球化的背景下,面对国际政治、经济秩序的重大变迁,一系列关乎人类命运问题的显现,以个人主义的价值前提和全球共同体的道德理想为基础,世界主义在人权的普遍性、全球范围的分配正义和世界主义民主等不同领域都表达了自己的道德诉求。然而,作为一种普遍性的价值目标,其在具体实施过程中可能产生的负面影响同样不容忽视。     

素质教育：和谐哲学的观照

和谐哲学是一门＂关系哲学＂,是关于关系之理想状态的哲学。在和谐哲学视域中,人集诸多关系于一身,人的发展就是人的关系的发展。素质教育旨在促进人的关系从自然自发、单一贫乏状态向着自觉自为、丰富和谐的境界发展,因而主张重建与生活世界被割裂的联系,强调教育过程中主体间的交往实践,以促进受教育者在自主性教育活动中逐步成为和谐关系的自主建构者。     

《庄子》对《老子》“自然”哲学之转进

《老子》以"自然"为最高价值理念的"自然"哲学主要阐发民"自然"、君"无为"的政治理念,根本上是以政治自由为旨趣的自由哲学。《庄子》以"无待"的"逍遥游"为话语形式的哲学思想则大体上是探讨精神自由何以应当、何以可能的自由哲学。此一精神自由哲学无疑主要取资于《老子》,是在准确把握"自然"之自主、自由义前提下对"自然"哲学的继承与发展。从对外在的政治自由的追寻偏移至对内在精神自由的探求,《庄子》对《老子》哲学的这一转进,具有深刻的思想文化意蕴。     

Dissenting Voices: a Reply to Maskell

Duke Maskell ( Journal of Philosophy of Education , 32.2) argues that ‘our idea of education is puerile’ and that we need to rethink it. Drawing on the work of Jane Austen, he essentially reasserts the classic nineteenth‐century ideal of Liberal Education. Yet in so doing, Maskell fails to acknowledge the social and political implications of this ideal. I argue that if we wish to engage in a rigorous philosophical debate on education, we cannot afford to ignore the social and political context implied by our educational concepts. Furthermore, this debate can be enriched by an understanding of alternative, dissenting positions on education, specifically, in this context, that of early Socialist and Anarchist thinkers.     

Anarchist Ethics as a Foundation for Educational Alternatives

In this article, the distinctions between anarchism as a political philosophy are outlined and contrasted with that of liberal democratic theory upon which much of educational philosophy is based. The principles upon which the social anarchist position rests are briefly outlined with respect to the state, authority, and human beings’ way of interacting with and relating to one another. Next, some of the anarchist critiques of state-controlled schooling are considered. Following the discussion of traditional anarchism, largely rooted in late 19th and early 20th century European workers’ movements, some of the foundational principles of contemporary anarchism, beginning in the 1960s and continuing up through the present, are considered. Finally, the article conceptualizes what it might look like to utilize anarchist principles as an organizing framework for education and how these principles might be put into action in a real-world educational context.     

Re-educating the Body

Abstract

This article means to investigate the philosophical concept of human embodiment in relation to physical education. As human beings not only do we have a body that we can control, but we ‘are’ our body and live embodied in the world, as the German thinker, Helmuth Plessner, puts it in one of his many contributions to the philosophical anthropology of the twentieth century. Elaborating on this concept of human embodiment, the article explores a form of physical re-education that takes as its starting point this aspect of being in the body which has been and is still being underestimated even in the physical educational system. Re-educating the body in this aspect includes becoming more aware of the states, postures and expressions of the body so as to be able to remain connected to the body and to get to know oneself better as being in the body.     

Beginning by Living Like Primitive People

Mr. Pang I-lu, principal of Wu-hsi Kai-yuan Elementary School came to help us establish the Third Central Elementary School and lived with us for six days. On the eve of his departure, I asked him how he felt about life at the experimental rural normal school. He said, "Your life here is simply rudimentary; it is not a farmer's life." I said: It cannot be called rudimentary, but it is certainly the life of primitive people in some ways. Our education here begins with a primitive life and aspires to achieve the happiest possible world." Although the discussion was just so many words, it can illustrate a truth about education at Hsiao-chuang. Farmers' lives under the feudal system were very unprogressive. They lived from day to day like completely unquestioning human beings. Although rural education is intended to make farmers prosperous, it is very doubtful that this can be achieved if we begin from the realities of farmers' lives. Therefore, we must summon our courage and force the pendulum of rural education to swing toward the life of primitive people. The lives of primitive people are very rich with questioning. The real questions of life confront us one by one, commanding us to think, demanding that we solve them. These questions are extremely urgent and pressing. They do not allow us to be careless or lazy. If we do not have the proper spirit, if we are hesitant and do not seize the opportunity, the difficulty will be unbearable, and we might not even survive. If wolves appear on the mountain, we must learn to hunt. If there are snakes on the ground, we must learn to cure their venomous bites. When mosquitoes swarm, making a noise like thunder, we must learn methods for eliminating them. We have attained a very intimate understanding of various problems relating to clothing, food, and shelter while trying to live like primitive people.     

确立“以人为本”的教育理念，提高学校日常思想政治教育实效性

坚持以人为本,是做好学校日常的思想政治教育工作的重要原则,是提高思想政治教育实效性的关键。马克思主义关于人的本质、人的全面发展、人是历史主体基本观点构成了“以人为本”的思想理论基础。以人为本是马克思主义关于人的理论对学校日常思想政治教育的要求,是提高思想政治教育“实效性”必须坚持的教育理念与方法论原则,同时思想政治教育“实效性”的提高又体现了“以人为本”的教育理念与方法要求。     

人性化还是去人性化——西方心理学的两难选择

人性化与去人性化是西方心理学对待人性问题的两种对立态度和取向。由于人性化的心理学与人文主义有关,因而成为非主流的心理学;去人性化的心理学则与科学主义相联系,因而成为心理学的主流。西方心理学科学化的进程使该学科陷入了一种二律背反的两难境地:如果心理学是科学的,那它必须是去人性化的;如果心理学是人性化的,那它就不可能是科学的。对此,本文认为,无论做出何种选择,心理学都应始终坚持“理解并把握人性”这一初衷,无论从哪个层面解释人性,都应坚持研究真实的人和人类真正的大多数。