散文教学与人文教育理念的并轨——关于现当代文学散文教学的方法探讨

在当下的大学教育中,人文教育是一个值得重视的问题。所以在现代散文教学中应该树立人文教育的理念,具体可从以下三点入手:一、培养“风云”之气。二、重视“情商”教育。三、追求智慧人生。努力将这三种理念灌注到课堂中,从而将学生培养为一个有知识、有能力同时又有感情、有修养的人才。     

对大学、大学精神及其教育目标的思考

大学是一所特殊的学校,其特殊之处就在于它的知识之大、能力之大和人格之大,其作用对个人来讲在于培养和造就一个精神贵族;对社会来讲就是要培养出社会进步的中坚力量。大学精神既要体现出民族精神,又要具有先进文化之特征。大学的教育目标在于培养和造就有知识、有能力、有人格的人,进而促进社会发展。然而这一目标的实现需要分层次、分阶段加以实现,所以大学教育目标又可分为终极目标和阶段目标。     

为师者必备的素质——《礼记·学记》中为师之道的启示

《礼记·学记》是先贤圣哲们阐述为师之道的经典之作，它把教育作为“建国君民”之本；把教师作为教育、教学之本；把爱生敬业、教书育人、为人师表作为师德的基本要求。它给予我们这样的启示：大学之师应为“经师”、“人师”、仁爱之师、善教之师。     

中国经典教育理念的传承与创新——关于教与学理念的思考

经典教育总是伴随着人的生命和灵感在闪烁,当教师历经了岁月的磨难而又同心理的愉悦相交融,便催生了一些教育智慧。首先,传承经典教育的两个理念是传承和辩证。其一,人们把社会实践转化为知识（精神的和物质的）,由教师传授给后来人,是为传承;其二,传承经典教育的最好方法,就是唯物辩证法。其次,教之道和学之道融合的启示。《学记》所演绎的教之道和学之道,第一次把＂学＂字从教学中分离出来,＂学然后知不足,教然后知困＂实现了教与学的辩证统一。最后,经典教育的创新理念。对经典教育和历史文化遗产,不是原封不动的照抄、照搬,而是为了发展。一要创新理念,二要自我超越。传承与创新不仅是一个现实问题,也是一个哲学问题。     

“大学精神”的理性反思与大学教育目的的深度澄明——从现代性社会与现代公民的德性人格生成的角度

教育目的是一个国家教育的总目标,是一个国家的教育活动在实现各种具体教育目标时的终极性追求,它同时也是一种教育模式最基本的价值取向,是教育活动中的“哲学”,它体现着教育的理性。现代性社会需要具备公共性精神与优良人格品位的人,只有以此为基础,才能建立起现代性文明、健康、公正和合理的公民社会。但从中国目前的大学教育制度安排与教育实践来看,与这种要求显然存在较大差距。现代大学教育本质上是一种社会化了的公民教育,即“公众教育”,是指全社会都参与到新的理性与人文精神的学习、传播、创新和实践中来,其核心是对大学生的“公民意识”和“公民精神”的教育,使其具有公民的人格意识、责任意识、权利意识、义务意识、纳税人意识、规则意识,等等。     

动力与趋势：中国社会工作教育在教会大学的发轫与发展

教会大学不仅是早期中国社会工作教育萌芽的基地,也是其蓬勃发展的载体。基督教伦理和教会组织资源、西方基督教会“以学辅教”的生存策略和教会大学的办学理念共同推动了社会工作专业教育在教会大学的生发。但随着教会大学生存宏观环境和内部微观结构的变化,在回应中国社会问题的需要下,社会工作教育呈现出本土化、去宗教化的发展趋势,并被纳入应用社会学的范畴。     

论儒家的“为己之学”

“为己之学”是儒家的一个核心思想,意义是指求学的目的,不在于功名利禄,而是在于成己成物,即在自身修养提高的基础上,为他人和社会作出贡献。这种思想有其深厚的心性基础,即孔子的“仁”学思想和孟子的“性善说”。这种本善之“心性”成为儒家“为己之学”的“源”与“本”,正是此“本”使得儒家的“为己之学”呈现出了旺盛的生命力,显示出它对社会、对自然的无限大用。     

个性成长与全面发展——现代人学理论视野下的大学个性化教育

现代人学理论表明,人是在与环境的相互作用中、实践的过程中生成的,人是历史的存在物,也是社会的存在物。人的生成过程表现为全面发展与个性成长的辩证统一过程,它促使大学教育进入个性化培养阶段。因此,应当转变大学教育观念,促进人的全面发展与个性成长;重新厘清大学教育目标,促进人的全面素质提高与个性充分丰富;重新认识大学教育功能,实现社会化与个性化过程的辩证统一。     

大学“立德树人”的文化省思

“立德树人”与“以文化人”之间的理论逻辑和实践逻辑,以及大学“立德树人”的价值理想与实践效果之间的鸿沟,都需要对大学“立德树人”进行文化省思,需要以文化“观”教育,以教育文化“读”教育现象,以文化逻辑解读教育价值.以是观之,当代大学教育存在“虚无的”教学文化、“自在的”课程文化和“钝化的”教师文化等问题,应建构“充盈的”教学文化、“自觉的”课程文化、“激扬的”教师文化,以为“立德树人”创设文化载体.     

谈新世纪的美育——从音乐美育实验成果看“大成美育”教育观

我国著名科学家、教育家钱学森先生提出集古今中外哲学、社会科学、自然科学之大成的“大成智慧学”教育 ,是培养新世纪创新人才的崭新的教育观。如果“大成智慧学”教育理论研究及操作方式探索取得突破并实施运用 ,那么 ,人们就可以在更短的时间内获得更多的知识 ,用人类更高的智慧创造人类社会新的奇迹。中央教科所在这一课题研究中提出在“大成智慧学”教育的大背景下 ,首先在构建中国特色的“大成美育”的框架上有所突破的设想 ,具有深刻的现实的意义。美育是最轻松的教育 ,是认识事物本质的最佳途径。“大成美育”是全方位的美育 ,它的…     

价值理想的认识与实践:马克斯·韦伯的伦理教育

在我们这个似乎已实现了“价值自由”的时代,马克斯·韦伯很少被人视为一位伦理教育者。本文尝试从韦伯身处的时代和社会背景出发,以其关于学术与政治之伦理意义的论述为重点,结合其书信和传记,来揭示韦伯思想中之伦理教育的面向。面对威廉二世时代的精神危机,韦伯力主社会科学虽具有抽象的观念性,但能够向人们揭示文明与历史中的超越性价值,并通过对其客观化实践的描述,令人们看到这些价值理想如何落实于现实,并产生复杂的变化与后果;由此,学术能够令人明确自身的价值立场及其实践后果,从而培养人的自我清明和求真务实的品质,在日常的工作与生活中朴实地践行自己的理想。另一方面,韦伯还告诫我们,要警惕主观理想潜藏的暴力性,认清实践的复杂性和悖谬性,将信念与清醒的现实责任感结合起来。     

Is the Future more or less Human? Differing Views of Humanness in the Posthumanism Debate

A debate has emerged in the bioethics literature about the use of biotechnology to modify human nature. A failure to define humanness has produced conceptual confusion in this debate. We draw upon recent social psychological work on folk concepts of humanness and dehumanization to analyse the understandings of humanness that underpin the rival positions. We argue that advocates and opponents of human nature modification employ distinct conceptions of humanness, and that their differing evaluations of modification make sense in light of these conceptions. Advocates view modification as the enhancement of a non‐essentialist sense of humanness that takes us further from animal nature. Opponents view it as the loss of an essentialist sense of humanness that takes us closer to a robotic state. Recognition that humanness has multiple senses implies that there is no mutually exclusive choice between seeing the outcome of modification as a quantitative gain in humanness or a fundamental, qualitative loss of it.     

立法价值效益优先论

立法价值是指立法能够满足社会主体的需要和利益的属性 ,它本身是一种多重的体系。其本质及其意义都内在地表征了效益的价值目标。在我国现阶段的立法中 ,应把立法的效益价值放在优先的地位。立法效益价值的实质在于立法是一种稀缺的资源 ,它本身要耗费一定的成本并且以取得立法收益为目的。要实现立法的效益价值需要确立立法效益价值观、优化配置各种立法资源并要考虑社会对立法的接受能力     

Learning to make sense: interdisciplinary perspectives on sensory education and embodied enculturation

ABSTRACT

In this introductory essay we examine through a ‘temporally inflected lens’ some of the complex entanglements of learning, senses, and sense making; body-sensory experience and practice; and culture and society. We thereby aim to bring into dialogue inter-/multisensorial approaches to education as a project and praxis and processes of ‘enculturation’, which have always, in one way or the other, involved ‘embodied’ learning (and imaginaries thereof), rather than mere ‘mental processing’. We first situate the ‘turn’ to the senses, across a range of disciplinary fields, brought on by a growing interest in ‘modes of meaning-making’, including the visual, aural, audio-visual, material, bodily, and spatial. Secondly, we investigate the explanatory potential of enculturation and embodiment as seemingly entangled notions. From this, we derive the concept of ‘embodied enculturation’ for the study of situated, historical entanglements of sensory learning and education. We link this proposed research paradigm to incisive scholarship on ‘cultural learning’ through sensorial lenses, after which we tease out six key questions or concerns emerging from a review of relevant, recent research. These key concerns help to contextualize state-of-the-art ‘sensuous education scholarship’ introduced in the final section of the article and elaborated further in the ensuing contributions to this special issue.     

Learning (to) taste: food,aesthetics, and education in early modern France

ABSTRACT

This paper explores the intersection between taste and education in the early modern period. The first part investigates the close connection between the sense of taste and the sin of gluttony, highlighting taste’s close association with food disorders in the late Middle Ages and early modernity. Silencing taste was by then a key aspect of the education of the body, which needed to be learned from the earliest age, at home as well as at school. The second part charts the rise of a moderate and honest gourmandise from the late seventeenth and eighteenth centuries onward, accompanied by the invention of the polite bon goût and later the aesthetic taste of beauty, which contributed to a new social valorization of taste, while also complicating contemporary practices of learning (to) taste. Using a wide variety of early modern printed sources, including conduct books, religious and moral treatises, books of emblems, and treatises on the senses and on taste in particular, as well as aesthetic works, this paper sheds light on the multiple ways in which taste – of the body as much as of the mind – was used, learned, and displayed, hence revealing a transformation of the experience and understanding of taste throughout the early modern period, as well as its impact on educational practices.     

The Menagerie of the Senses

ABSTRACT

The term “menagerie” convenes two claims: firstly that our relation to our senses is one of active and constructive management (the old sense of the word “menagerie”), and that animal senses, or our idea of them, play an indispensable part in that management of the senses. While our senses mediate the world to us, animals mediate our senses to us; animals are thus the mediators of the mediation. A review of the use of animals as emblems of the five senses in medieval and early modern illustrations shows that while, on the one hand, animals were used to enforce the idea of the lowliness of the senses, on the other hand, the awareness of the superiority of certain animal senses encouraged the imaginative recruitment of animals to augment or transform human powers. This is brought to a focus in representations of the fly. Finally, this essay considers the part played by simulations of animal perception in the development of new technologies for augmenting and extending human senses. The new organs, perceptions and forms of awareness of our world continue to implicate and improvise upon the animals, which helps us to take leave of our senses.     

一种基于人性假设的教育思考

人性假设是从价值上对教育的一种限定,使教育建立起对人性的依赖。人性假设的最大意义是使教育有一个人性的边界和稳定的基础。人性假设意味着教育确立了自己特殊价值立场,有了这个立场教育不会轻易受世俗压力及其它因素的影响和干预。教育的人性假设必须以人的美善本质为前提。对人性的信任,这是教育人性假设的基本条件。没有对人性的关善假设,没有对人性的真诚和期待,教育就不可能把人性作为依靠的力量,从而也将最终失去自己内在的人性依据。     

Being there: a family centre worker's role as a secure base for adolescent girls in crisis

Childcare social work practice with troubled adolescent girls can benefit from drawing on attachment theory, not only as a frame-work for understanding their relationship history and current behaviour but also as a framework for defining the nature and potential value of a specific kind of relationship provided by the social worker. This paper offers an analysis of the relevance of attachment theory for work with adolescent girls, particularly models of secure and insecure attachments, and examines practice experience in a family centre setting. The young women referred to the family centre had experienced a range of adversities, including sexual, physical and emotional abuse, which had seriously affected their development. They were drifting outside the systems of family, education and local authority care, because none of these could hold onto them. The paper describes how the social worker aimed to change their internal working model by offering them a different kind of relationship experience. She provided a secure base from which they could begin to develop trust, to repair their self-esteem and to build a sense of self-efficacy – the necessary ingredients for resilience and for more successful future relationships.     

Sensing Bodies and Digitally Mediated Distress

ABSTRACT

In The Five Senses (2008) Michel Serres shows how the body is not an abstracted, dislocated surface that allows for the objectification of the senses and instead illustrates how it is a process: one of continually infolding sensitivities that translate our bodily feelings into a fluid sense of the world. In this article we explore what it means to be a body in the mediated environments of everyday lives of those who visit social media sites that are designed to help people deal with mental distress. We will discuss the way that “bodies” must tack between oft-competing pressures and draws, which emanate from the performance of sense that is contained within these sites. Attempts to “make” sense of the body in such terrains often require an increasingly sophisticated set of skills and expertise and can, despite our best efforts, result in the body being transported to unexpected places. In order to capture a sense of movement, people must try to transform their offline experiences into a set of actions that can be rendered meaningful in terms of an online domain, which we argue is against the way that people sense. We develop a theory of sensory bodies as subject to continual “movement,” drawing on the work of Serres, Simondon, and Manning, before discussing three examples of social media use in mental health, and the potential implications for people having to learn to sense in and through such online spaces.