文化构成论：一种理解教育技术本质的新视角

本文借助于海德格尔文化构成论的技术本质观,具体分析了关于教育技术本质的三种观点,即工具性的、人类学的和文化构成论的教育技术本质观,并着重论述了教育技术对于教育者、被教育者、教育资源及其相互关系的构成作用,以及教育技术可能形成的危险及我们克服危险的途径。     

试论海德格尔对早期希腊思想的诠释

希腊思想是希腊文化和希腊哲学的源头。从现象学的诠释学出发，海德格尔通过对早期希腊思想的诠释，认为希腊思想的源始性意义是存在的无蔽，这种源始性意义在其后的形而上学哲学中已被遗忘和背离。在早期希腊思想文本的希腊式的诠释实践中，海德格尔使诠释学从作为方法和方法论的诠释学转到作为存在之思的诠释意义生成的诠释学．从而开启了现代哲学诠释学的新的发展阶段和方向。     

Education and the Concept of Time

Abstract

As we speak about time in the context of everyday life, we have no problem with what we mean by time. We take time as given. Different kinds of theories of development rely on the ordinary concept of time. Time is a sequence of instants, and we are moving along from the past to the future, from birth to death. Moving in time also means development. It does not take into account how a human being is in the time. It flattens our view of human life and cannot describe our manifold being. According to theories of development, if a child does not behave in a certain instant as the theories expect, there must be a problem with that child or she has not developed as well as others.

Heidegger uses terms like time-space, temporality and ecstases of time. The question of time is of the same kind as the question of Being. We are in the world and in time in the same way. We all have experience of time, how it sometimes goes quickly and sometimes very slowly. Time is not experienced as moments one after another. It is time-space. Time-space means that time has three dimensions and it consists of the ecstatical opening up of the future, the past and the present. In this article, I will open up the question how the traditional understanding of time and the ecstatic understanding of time understand children differently. What does it mean that little children live exclusively in the present?     

海德格尔对技术本质的现象学分析

海德格尔把现象学方法运用在对技术本质的分析中。他回到古希腊寻找技术的源头,认为技术就是存在真理的展现方式。而现代技术促逼着一切,并形成其“座架”本质。惟有以现象学的方法通过思的道路回到事物自身,才能拯救被遮蔽的技术。     

诗与思:海德格尔的诗意语言与王维诗歌解读

海德格尔的语言观十分复杂,我们可从“诗通过语言确立存在”“诗意的栖居”“诗意语言的神秘性”三方面对海德格尔的诗意语言作出阐释。并借用海德格尔诗意语言的这种视角,即诗意语言不再是普通意义上的语言,重新解读几首王维的诗歌,可以得到新的发现。王维的诗以“秀雅”之名给世人清新、淡雅之意,后世人所看重的也是王维诗歌的那种闲淡、空寂、静清的审美意境,究其原因,与王维的通于禅理有关,佛理的意蕴在其诗意语言中得以澄现。     

解构与重构：对马丁·特罗大众化理论的再认识

马丁·特罗的大众化理论在解释高等教育量变与质变的关系上做出了重要贡献，在众多国家高等教育发展进程中发挥着不同作用。然而，当我们立足中国高等教育发展实际检视大众化理论的预测功能时，发现诸多“水土不服”的问题。这其中有大众化理论自身的局限性问题，也有我们对大众化理论误读的原因，还有中国高等教育发展的“特殊性”问题。因此，在中国高等教育发展规模不断扩大的今天，十分有必要重新解构大众化理论，回到大众化理论的原点，梳理其发展与修正历程，解析大众化理论的内涵与本质，剖析理论自身的局限与不足，分析传播和使用过程中的误解与误用，在中国高等教育的实践观照中重构大众化理论的“中国图式”。