Global citizenship education,technology, and being

ABSTRACT

Despite the widespread promotion of the global school, it remains unclear as to how citizenship education (global citizenship education, GCE) is developed. Educational bodies such as UNESCO, Oxfam, and the International Baccalaureate are in the full throws of developing models for GCE yet questions remain as to how such a sweeping notion might take effect. Educational frameworks replete with theoretical, political, pedagogical, and methodological conundrums permeate much global education discourse. Modes of GCE thinking range from post-colonial perspective, critical perspectives, postmodernism as well as an oratory utopianism. This article presents an alternate model of GCE promoting both technology and art as complicit in the exacting of a multifaceted GCE. The balancing of art and technology, as demonstrated, presents an ontological stance that acts as a foundation for the Proto-Global Citizen or ‘Weltburger’. This article aims to support educators seeking a further means of conceptualising GCE embodying diversification while embracing a GCE consciousness. Furthermore, the development of GCE through art and technology creates an opportunity for educators to realign disciplinary focus in light of the increasing incentive for schools to ‘go global’.     

海德格尔对尼采相同者永恒复返学说的读解

海德格尔认为,尼采在最后的创作岁月里的努力,无非就是对柏拉图主义的倒转,柏拉图那里超感性之物为衡量尺度的东西,尼采将其反过来,使超感性为感性之物效力,真实之物就是感性之物。海德格尔把尼采看作西方形而上学哲学的最后完成阶段,柏拉图—尼采,一前一后,柏拉图谈彼岸,尼采只相信此岸,柏拉图谈本体世界,尼采只相信现象。     

语言的生存论意义--谈海德格尔的语言哲学

20世纪西方哲学的语言学转向，把语言和人本体存在联系起来，确立了语言本体论。它突破了传统哲学的语言工具论，而把语言当作存在的建构性力量。海德格尔无疑是最典型的代表，他用他的语言本体论给我们创设了一个特殊的语言王国。但建构性的语言仍然是运思和表达的工具，从这个角度看，我们始终是语言的拥有者。     

杰克·伦敦的代表作是《马丁·伊登》质疑

杰克.伦敦是美国以描写北极淘金而饮誉文坛的著名小说家,一般的文学史教材都认为他的代表作是长篇小说《马丁.伊登》。而他的另一部长篇小说《海狼》,体现了他的主要哲学思想和创作特点,比《马丁.伊登》更适合做他的代表作。     

Testing Times: Questions concerning assessment for school improvement

Contemporary education now appears to be dominated by the continual drive for improvement measured against the assessment of what students have learned. It is our contention that a foundational relation with assessment organises contemporary education.

Here we draw on a ‘way of thinking’ that is deconstructive in its intent. Such thinking makes clear the vicious circularity of the argument for improvement, wherein assessment valorised in discourses of improvement provides not only a rationalisation for improvement via assessment, but also the very means of achieving such possibilities via targets grounded in limited specifications of assessment.

On reading Heidegger's ‘question concerning technology’ we sought to reconsider the vicious circle of improvement in relation to Being. We claim that the means‐ends driven technology of assessment, rather than being at our disposal and under our control, only serves to reveals the Real to us in accordance with the restricting principle of reason.

The principle of reason, we argue, grounds ‘Enframing’ that ranks and orders the very beings of education as objects to produce an objective ‘world as picture’, rather than opening the possibility of their identity as belongings with a movement of difference.

So, ‘improvement’ becomes normative and binding for institutions and practices on grounds of the principle of assessment, and renders agents of education as functionaries of ‘Enframing’.     

Art and Creativity in the Global Economies of Education

Creativity: what might this mean for art and art educators in the creative economies of globalisation? The task of this discussion is to look at the state of creativity and its role in education, in particular art education, and to seek some understanding of the register of creativity, how it is shaped, and how legitimated in the globalised world dominated by input‐output, means‐end, economically driven thinking, expectations and demands. With the help of Heidegger some crucial questions are raised, such as: How can art maintain its creative ontological and epistemological potential in the creative economies of globalisation? Is it possible for art and the creative arts to act as a process of ‘revealing’ and ‘becoming’ and ‘throwing light’ on the world while working within the market economies of innovation and entrepreneurship where creativity has become a generalised discourse? What matters in this discussion is to find a way to argue for the sustainability of art education as a creative mode of enquiry through which self and the world may be better understood, identity might be realised as difference and being‐in‐time might be possible.     

The Potentiality of Authenticity in Becoming a Teacher

This paper arises out of the transition from a PhD thesis on Heidegger's phenomenology to my attempts to come to terms with ‘becoming a teacher’. The paper will provide a phenomenological interpretation of being a teacher in relation to the question of an ‘authentic’ interpretation of teaching/learning and the possibility of an authentic interpretative praxis. I will argue that being a teacher is a phenomenon of human existence which can be interpreted as a possible way of being with authentic and inauthentic potentialities. This way of being is intrinsically linked to that of learning; of becoming human or becoming the authentic possibilities of being‐human. As such, the problem of being a teacher is primarily an ethical question (or a question of ?τηοσ—dwelling); of who we are as humans and of how being a teacher engages with the in‐formation of the becoming of students as authentic human beings. This then leads to the problem of how a phenomenological interpretation of education can be applied or lived; of authenticity in teaching/learning and the possibilities of authentic learning environments (educational dwelling).     

Notes on Heidegger's Authoritarian Pedagogy

To examine Heidegger's pedagogy is to be invited into a particular era and cultural reality—starting in Weimar Germany and progressing into the rise and fall of the Third Reich. In his attempt to reform the German university in a strictly hierarchical, authoritarian and nationalistic mold, Heidegger addressed one group of students and professors and not another. The petit‐bourgeois student and the future philosophers he invited with his ‘logic of recruitment’ into the corps of instructors, would share his coded language with its built‐in taboos and censorship. The result was a rhetoric of absolute self‐reference and a semiotic of pure propaganda, based on the evocation of the ancient Greeks in which the philosopher meant to project all that was properly Germanic. Heidegger's rhetoric is exclusionary; its politics and its philosophy are interpenetrating. His lecture courses grew increasingly poeticized, and thus mired in ambiguity, evasion, elision, avoidance, grandiloquence. Parallels are drawn in this essay between Heidegger and our time. Is Heidegger's insistence on autocratic controls within the German university comparable to the corporate positions taken today by some educators? How does the shifting relation between disciplines affect the role of the specialist? How might the sciences morales or humanities, along with the much maligned ‘humanism’, be redefined morally and holistically?     

面向思的存在：庄子哲学与海德格尔哲学之比较

作为东西方哲学的代表人物,庄子与海德格尔的哲学尽管在外在表象上有所差异,但是它们却有内在的相似性,形异而神似：在形而上学层面上,对传统的形而上学进行反思和批判,关注生命活动本身;在具体体系建构方面,中心范畴具有超越性、本源性和创生性,主张齐同生死;思维方式方面,克服主客二分,主张对立面的辩证统一。可见,二者在精神境界上有相通之处,存在着可比性。     

一个男人的中年危机之战——析读马丁·艾米斯《信息》

中年危机是马丁·艾米斯的小说《信息》的重要主题。从弗洛伊德的自我防御机制理论来看,理查德·塔尔这个《信息》中的主人公遭遇中年危机时,在无意识之中通过对现实的否认,对象的移植,以及退化到早期的安宁活动的生活水平等方式来缓解来自内部和外部的压力,缓解自己的中年危机。