Schooling Heidegger: on being in teaching

The article looks at the practice of teaching in the light of the Part One of Martin Heidegger's major work Being and time. After discussing the main themes of this work, and particularly Heidegger's argument that our fundamental way of being is not cognitive, it examines their implications for such issues as the place of theory and reflection in education. The article then considers generalised approaches to professional work, notably those of Donald Schön and Andrew Abbott. It concludes that teaching has unique characteristics which are illuminated by Heidegger's writing. It suggests that teachers’ practice exhibits a tension between instrumentality and a concernful being-with children, but is fundamentally grounded in the latter.     

海德格尔与民族（Das Volk）问题研究

不同于流行的实证主义,尤其不同于纳粹学者建立在生物学基础上的种族主义,海德格尔对民族本质的思考,着眼于其存在论的内涵。民族一方面是人返回其本质时的一种生存状态,同时也是与他人在一个共同体内命运相关的生存状态。这个意义上的民族不是自然而然形成的,而有赖于人的决断。艺术活动在唤醒人的民族意识或使得民族成其自身的过程中具有重要意义。     

{Le Théâtre de la Cruauté} or When Caring ‘Is’

In this article we offer an ontological theorization of care. The article interrogates the self-evident quality of everyday meanings for ‘care’ that might be generated from psychological or biological discourses; we aim to question the way that ‘care’ is applied in a technical or an emotional sense within the field of early childhood education. The article works towards offering a new theorization that does not treat the meaning of ‘care’ as self-evident. If ‘care’ is a way of addressing concern for ourselves as human beings, we think that deepening the theoretical parameters of this concept will add to how we understand the complexity of gender and race relations. By articulating Heidegger’s use of ‘care’ and comparing it to Irigaray’s critique of Heidegger’s work on this concept, we hope to enable professionals and families to view conceptions of ‘care’ outside the familiar definitions applied in everyday discourse. The article treats early childhood education professional practice as an instance of how both gender and race delimit the way in which human relationships can be understood.     

Overcoming ‘Being’ in Favour of Knowledge: The fixing effect of ‘mātauranga’

It is common to hear Māori discuss primordial states of Being, yet in colonisation those very central beliefs are forced into weaker utterances. In this process those utterances merely conform to a colonised agenda. ‘Mātauranga’, a tidy term that overwhelmingly refers to an epistemological knowing of the world, colludes nicely with its English equivalent, ‘knowledge’, to further colonise those core contemplations of Being. Its plausibility relies on an orderly regard of things in the world. In education, historical and current practices of schooling pave the way for things in the world so that they amount to mātauranga for Māori, and even the term ‘ako’ will conspire in its own way. Both Novalis and Heidegger have the ability to identify subtly colonising philosophies, and may even propose some theoretical solutions for Māori.     

诗与思:存在的道说和倾听——海德格尔对荷尔德林诗的阐释

海德格尔阐释荷尔德林诗歌的目的是要探究存在之真理,显现存在的意义。他对荷尔德林诗歌的前理解是“存在之思”。在“存在历史”的意义上,他把荷尔德林诗的道说中还“没有被人听到”或“未曾言明”的东西“说”了出来,重铸了其内在的意蕴。这种非审美的诗歌阐释,是海德格尔存在论的运思批评的必然。     

论马丁·布伯的对话哲学与教育管理观的重建

马丁.布伯对话哲学的核心思想体现在本体论“关系”和“之间”的确立,主要特征表现为直接性、交互性和相遇性。其永恒追求的“平等、互惠”等精神为重建教育管理观提供了新的理论平台。     

The Song of the Earth: A pragmatic rejoinder

In The Song of the Earth, Jonathan Bate promotes ‘ecopoesis’, contrasting it with ‘ecopolitical’ poetry (and by implication, other forms of writing and expression). Like others recently, including Simon James and Michael Bonnett, he appropriates the notion of ‘dwelling’ from Heidegger to add force to this distinction. Bate's argument is effectively that we have more chance of protecting the environment if we engage in ecopoetic activity, involving a sense of immediate response to nature, than if we do not. This has obvious educational implications. If Bate, James and Bonnett are correct, then the educational pursuit of (eco)poetic sensibility will, of itself, contribute to education for a sustainable future by grounding human experience in nature; if their assertions are insupportable, and (eco)poetic sensibility does not afford privileged access to a state of nature, then the assumption cannot be made that the development of such sensibility will contribute to education for sustainability. I shall critique Bate's argument from a pragmatic perspective.     

Chapman's Coatesville address: A hermeneutic reading

Rhetoric has claimed Chapman's Coatesville address as its own, but the hermeneutic tradition adds to our understanding of it. As a speech act it was intentionally a non‐event, a memorial for its own failure. This was its strange rhetorical purpose and its claim on a posthumous textual life. In a strange way, it is more a hermeneutic than a rhetorical act, an anticipation of its own future life after death. The open‐ended strategy of the speech is a self‐reflexive enactment. Chapman's Coatesville address is a textual model, illustrating the passage from autobiography to rhetorical engagement, from self to community. Because its community is the nation that as yet has not dealt with its darkest problem, the narrative identity of the speech's audience is an identity in process. Caught up in the reception of the speech, we are still being invited to respond to that lynching at Coatesville.     

从美学角度谈关于舞蹈动作存在问题——对海德格尔“物之存在”的分析与思考

海德格尔曾说：唯当此在存在,才有“真理”。也就是说此在根本不存在之前．任何真理都不曾存在,此在根本不存在之后,任何真理都将不在……舞蹈作品的存在意义需要依靠舞蹈动作的存在而存在。没有动作,便谈不上舞蹈,更谈不上舞蹈作品存在的美学意义。如何理解舞蹈动作存在的意义,将是本文要着重探讨的话题。