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1.
Weili Zhao 《Educational Philosophy and Theory》2019,51(11):1106-1116
AbstractThe Chinese tianrenheyi thesis bespeaks a correlative cosmology irreducible to the Western metaphysics. This article historicizes tianrenheyi for new implications to help rethink the given concepts of ‘person/thing,’ ‘environment/nature,’ and ‘relationality’ in contemporary ethical and environmental education in three steps. First, it turns to Yu Ying-Shih’s writing for a historical and ethical picture of tianrenheyi as an ‘Axial breakthrough’ in Confucius' time and with direct relevance to Confucian person-making education. Second, it moves on to Roger Ames’ unpacking of tianrenheyi as hospitalized in a ‘correlative cosmology’ and ‘Confucian relational personhood’ to help us re-understand Confucian ‘person’ as being relational. Finally, it shows how these re-invoked philosophical–ethical–cosmological theses expose a ‘foundational individualism’ which grounds and confines current educational thinking to an anthropocentric (dis)ordering. As an alternative, this article calls for a productive symbiotic conjoining between humans and their cultural–natural environs toward nurturing today’s youth into ecologically literate, responsible, and responsive co-beings. 相似文献
2.
十八届三中全会指出,中国全面深化改革的总目标是“完善和发展中国特色社会主义制度,推进国家治理体系和治理能力现代化”。治理体系的选择是由一国人民根据历史传承、文化传统、经济社会发展水平所作出的选择。创新和弘扬治理理念,必须要扎根中国传统文化的土壤。儒学是中国古代最具影响力的思想流派之一,儒家治理思想以人性论、民本论、中庸观为理论基石。其中,人性论是其哲学依据;民本论是其核心价值;中庸观是其思维方法。系统把握这三大理论基石,批判性地继承和发展儒家治理思想,对于当前中国推进治理体系的现代化有着重要意义。 相似文献
3.
霍少波 《宁波大学学报(教育科学版)》2021,(2):18-026
黄济先生（1921-2015）是1978年来以来中国教育哲学重建和发展时期的重要开拓者、引领者。黄济先生教育哲学的核心特征在于熔儒家思想和马克思主义于一炉,体现在他众多的哲学论述当中。价值立场上,黄济先生继承儒家研究人之为人以及人与人关系的传统,探索“人的解放”问题;他又秉持历史唯物主义方法论,把人置于社会现实中去,强调人的解放所需的社会条件。思维方式上,黄济先生走入历史、重视经验,坚持儒家的中庸之道,希望从各种极端的、对立的思想主张中,寻求一条新路;而马克思主义的辩证唯物论给黄济先生以批判改造各种偏面思想认识的方法原则,以实事求是的态度和方法从历史经验中生发智慧,与时俱进。总体上,在黄济先生教育哲学思想中,儒家进取、务实、包容的品格与马克思主义的科学性、实践性和批判性交相辉映,二者共同形成黄济先生教育哲学论述的思想风格和理论特质。 相似文献
4.
论中国传统人生哲学与当代之生死哲学 总被引：5，自引：0，他引：5
郑晓江 《郧阳师范高等专科学校学报》2002,22(1):48-54
人生是生命和生活两大部分有机的统一体。中国传统人生哲学之内核是生命哲学 ,它既是儒学的核心 ,更是道家、佛教的主要论题。但是 ,仅仅关注于生命问题 ,乃至把生命视为人生的一切 ,必然走向对人之生活问题的忽视 ,甚至贬仰。现代社会 ,市场经济的运作充分地突显人的个我性 ,人们走向专注感性的生活而不思考生命存在的问题 ,从而形成一系列的现代人生困惑及社会问题。所以 ,应该在充分吸取传统人生哲学资源的基础上 ,发展出把人生问题与死亡问题联系起来考虑之生死哲学 ,使现代人既重视生活问题亦关心生命问题 ,在生、爱、死的各方面皆趋向一个最佳的状态 ,以获得更好的“生”与“死”之品质 相似文献
5.
儒之内涵,当以《说文》"儒,柔也"最为根本,但对其理解,似多有未得其义者。察所谓柔,一应指儒者温文柔和的人格修养特征,二指儒家在政治上主张以礼乐仁义治天下,反对武力霸道。有论者说儒以耶稣比孔子,以犹太教比儒学,立说不可谓不巧妙,但究竟还要从中国古代的历史文化传统中追寻儒学之根,是即周代的师儒教育制度。儒本为王官职守之一,后流为一种社会职业,至孔子则改造为具有特定社会理想的道义追求群体。为说明儒的的社会角色影响,荀子曾根据儒学标准划分天下王公士庶品类,此为荀子论儒最可注意者。因为儒与中国古代社会之关系究竟如何,此论实有大可玩味者,因为其后的社会历史发展,似在相当程度上印证了荀子之论。 相似文献
6.
儒家文化教育对欧洲近代文明的影响与启示 总被引：1，自引：0，他引：1
于建福 《Frontiers of Education in China》2009,4(1):10-26
Confucianism, not only is the core of Chinese cultural educational thoughts but its influence has been identified in the West
by the European scholars. And with the impact of Confucianism civilization, the theological authority in the Dark Ages wavered.
The human-based ideas of Confucianism that people are the foundation of the country, the governing way of “Governance with
virtue”, the way of personnel placement that men of great virtue and talent are elected who will cultivate mutual trust and
promote universal understanding, the nationwide education thought that there should be education for everyone without distinction
and the imperial examination system under the idea that those who excellently learned should serve (in the government), have
exerted beneficial influences on the European modern civilization. Looking back at the course of Confucian influence in the
West and the influence on the Enlightenment and modern civilization, it is easy to find that Confucianism education is of
universal value in the pluralistic cultural world, which can enhance the cultural identification and cultural consciousness
of a nation, creating a heritage of excellent cultural education and enriching the connotation of the contemporary cultural
education.
__________
Translated by ZHANG Lin from Jiaoyu Yanjiu 教育研究 (Educational Research), 2007, (11): 76–81 相似文献
7.
David H. Fleming 《Educational Philosophy and Theory》2013,45(10):1160-1173
In this article I explore the pedagogical value of Gilles Deleuze and Félix Guattari’s philosophical concepts for helping make an ‘event’ of thought, with a view towards fostering deep learning in Chinese students' learning theory and criticism in a second language. Paying attention to the qualitative role of bodies, humour and creativity alongside an expanded trans-personal concept of ‘educational life forms’ that stretches out to include an affective assemblage of inhuman elements (such as art and technology), I explore how Deleuze and Guattari’s philosophical models provide a ethical alternative to corporate, Confucian and Cartesian models otherwise inhibiting students and teachers in the modern Sino-international university context. 相似文献
8.
清朝法律禁止蒙古人学汉语、参加科举考试，对清朝这种不平等的教育制度，尹湛纳希进行了尖锐的批判。私塾语教育分“理”和“艺”，并有圣贤、章、功业、理学等内容，各有遵从的典范。知冷热，识世道，是教育的另一重要内容。尹湛纳希认为教育的宗旨是传道于圣，教化于民。他意识到教育在治国安邦、振兴民族中的作用，主张发展教育使民族觉醒并使之走向明、平等、发展的道路。这说明尹湛纳希通过私塾教育，不仅学到汉及儒学哲理，而且把它应用到唤醒民众、教育后代的实践当中去了。尹湛纳希提倡女性教育和反抗精神，学习儒教思想而又提倡反叛封建礼教，这是尹湛纳希在创作上处理得最巧妙的地方，也是尹湛纳希学习儒家化最成功的地方。 相似文献
9.
The recent explosion of Chinese students in Australian universities presents serious challenges for staff in higher education as we try to meet the conflicting demands of our positions. On one hand, we must offer diverse international students opportunity to compete equitably with their Australian counterparts and to receive an appropriate ‘Western’ education; on the other, we must work within the university's education policies which, ironically, have become increasingly homogenising. We here suggest that Confucian philosophy can offer us two-fold insight: first, into the ‘educability’ of international students and, second, into our roles as education providers. In this paper we present the philosophy, curriculum and outcomes of a 3rd-year Asian Studies course targeted exclusively to speakers of Chinese, in order to evaluate the importance of providing these students with fair and rigorous opportunities that are directly relevant to their educational aspirations. This course was specifically designed to meet the university's mandated ‘graduate attributes’ by developing students' command of written critique following ‘Western’ conventions of logical argument and without plagiarism. It is based on a theoretically transcultural ‘pedagogy of connection’ and, significantly, it is conducted bilingually in English and Chinese. Through a qualitative, constructivist analysis of this course, we argue the importance of dismantling the dominant, invisible, monolingual framing of Australian higher education in the strategic practice of course design, delivery and assessment so that prescribed Anglo-Celtic institutional goals can be realised equitably for international students. 相似文献
10.
Nan Zhang Hampton Fei Xiao 《International Journal of Disability, Development & Education》2009,56(3):247-261
The purpose of the study was to explore relationships between traditional Chinese values and attitudes toward people with intellectual disabilities. A total of 534 college students in China participated in the study. Two instruments that measure Chinese values and attitudes toward people with intellectual disabilities were used. Results indicated that the value of cultivation of virtues (benevolence, humanity, and a sense of justice) was positively related to attitudes toward people with intellectual disabilities; and that the values of social traditionalism and cultural inwardness (cultural superiority and intolerance) were negatively correlated with attitudes toward people with intellectual disabilities. Additionally, university students majoring in special education or with more knowledge of disabilities had more favourable attitudes toward people with intellectual disabilities than university students majoring in regular education or with little knowledge of disabilities. Implications of the findings are discussed in the context of socio‐economic environments in China. 相似文献
11.
12.
Joff P. N. Bradley 《Educational Philosophy and Theory》2019,51(3):265-274
AbstractDrawing on an array of sources, from Deleuze and Guattari’s philosophy (schizoanalysis) through to non-philosophy (cinema, literature), this paper concerns itself with the manifestation of the concepts of hope and despair in utopian thought and continental philosophy and the experience of hopelessness, despair and exhaustion in the contemporary moment. I aim to demonstrate such pressing concerns through a comparison of Japanese philosopher Kojin Karatani and Japanese fiction writer Ryū Murakami with the American science fiction-thriller film directed by Michael Bay, The Island. What is explored in these works is the dialectic of exhaustion and possibility. The focus of the paper is on the fecund moment inhering in the incapacity of thought to think the possibility of utopia. In terms of the philosophy of education, this hones in on the perceived lack of vision of such a possibility among youth and the failure of the university qua institution to proffer an alternative world to its cohort. To demonstrate this, the paper contrasts both ‘affirmative, transcendent, and authoritarian utopias’ (‘ignoble’ utopias as philosopher Gilles Deleuze calls them) and the possibility of ‘immanent, revolutionary, libertarian utopias’—which we shall consider in terms of ‘absolute reterritorialization’. 相似文献
13.
《Educational Philosophy and Theory》2012,44(3):300-311
AbstractAs an imprint of Confucian culture, China’s education intersects state governance in making and governing educational subjects as ‘talent’, an official translation of the Chinese term ‘rencai’ (literally, human-talent). Whereas the English word ‘talent’ itself denotes ‘[people with] natural aptitude or skill’, ‘talent’ is currently mobilized in China not only as a globalized discourse that speaks to the most aspired educational subjects for the 21st century but also as a re-invoked cultural notion that relates to Confucian wisdom. Drawing upon Foucault’s biopower hypothesis and Confucian thought, this paper leverages upon China’s unique manipulation of ‘talent’ as certain skills and human subjects, both cultivable through education, to problematize China’s talent making and governing in two dimensions. First, it unpacks the various technologies of power entangled in China’s talent making and governing within its ‘state governance’ paradigm. Second, it unpacks Confucian thought as an archaeological prototype for China’s present talent appeal, meanwhile explicating their divergences in defining ‘human’, ‘talent’, and the human-talent interpellation. In so doing, this paper makes two arguments. First, the linguistic notion of ‘talent’ functions as a Foucauldian apparatus of biopower, making (up) new kinds of people and normalizing a certain population as the objective/object of China’s state governance. Second, CPC’s re-invocation of Confucian talent discourses is more of a rhetorical strategy than an authentic cultural renaissance gesture. 相似文献
14.
李雄舟 《商丘职业技术学院学报》2005,4(6):5-7
儒学的现代意义是中国哲学研究的重大历史课题。儒学的基本内容是社会伦理思想，而仁爱伦理则是这一思想的核心。当今世界面临着个性问题、民族问题与全球问题。在现代化的今天，重新认识和发掘儒家仁爱伦理，对这些问题的解决有着重大意义。 相似文献
15.
《Journal of moral education》2012,41(4):509-527
This study examines early Chinese moral education—its curriculum, objectives and the philosophical assumptions underlying them—in its classical Confucian expression. It analyzes early Confucian debates on moral psychology, the Confucian moral curriculum consisting of model emulation, cultural practices and canonical instruction, and the methods and aims of Confucian statecraft. The study reveals how ancient Confucians integrated these components into a coherent discourse on moral education and its implementation for the related purposes of cultivating virtuous people and benevolent rulers. It explains why different early Confucians argued that ‘nature’ and ‘nurture’ must interrelate suitably not only for people to develop morally and prosper collectively, but also to moderate the ruler’s power by subjecting it to alternative sources of authority. This examination demonstrates that, contrary to modern criticisms of traditional Confucian culture and unlike contemporary uses of moral education in China, classical Confucian moral education was understood to serve aims quite different from either bolstering an autocracy or political indoctrination. 相似文献
16.
Pierre Walter 《International Journal of Lifelong Education》2013,32(3):329-345
In the tradition of grassroots environmental movements worldwide, activist Buddhist monks in rural Thailand have, since the late 1980s, led a popular movement to protect local forest, water and land resources while at the same time challenging dominant state and corporate ‘economist’ development paradigms. Most famously, these ‘development monks’ (phra nak phathanaa) and ‘ecology monks’ (phra nak anuraksaa) have led local villagers and NGO activists in the symbolic ordaining of large trees and forests (buat paa). They do this in the hope that they will not only protect forests from logging, but also teach local people the value of conserving forest resources. This paper charts the history, philosophy and practice of the activist forest monk movement in Thailand, its contribution to our collective knowledge of adult education in new social movements, and its value to environmental adult education. 相似文献
17.
在中国教育文化的发展历史上,儒家与道家教育思想构成了两条主脉。尽管儒道教育思想在教学内容和教学方法上有对立之处,但在教育理念和教育目的方面又有互补之处。我国的教育文化应当积极汲取儒道教育思想的精华。 相似文献
18.
I agree to sit next to you. Does that mean I like you? Measuring using the wrong tapeline – the lack of ‘Social Distance’ measures for inclusive school development and research – a review of the literature 
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下载免费PDF全文 This review provides an overview of definitions and measurements of ‘Social Distance’ and attitudes children without disabilities carry towards children with disabilities. Measures include explicit and implicit approaches but clearly, the ‘Bogardus Social Distance Scale’ (A Social Distance Scale, 1933, 14 May 2014) is the most used scale in research, yet it is outdated. For a deeper look into what impacts children's ‘Social Distance’ in inclusive school settings and in order to find measurable constructs, relevant attitude questionnaires are discussed. To bring long‐used measures and attitudes together, a comprehensive model of ‘Social distance’ is introduced. This model integrates the classical view on ‘Social Distance’ as interaction willingness with feelings associated with this interaction and includes attitudes children carry towards individuals and towards the group the interaction partner is believed to belong to. In summary, this paper shows the need for a more comprehensive and precise measure on how school children really engage with one another. 相似文献
19.
Charlene Tan 《British Educational Research Journal》2020,46(6):1391-1405
This article analyses a Chinese approach to social justice in education using the example of Shanghai. In addressing schooling inequalities, Shanghai illustrates social justice education with Chinese characteristics, which revolves around the ideal of ‘educational balance’ (jiaoyu junheng). The ‘balance’ in question is about achieving a values-centred and all-round education in and across all schools through the cultivation of a school’s ‘inner quality’ (neihan). This Chinese formulation of social justice education is manifested through two representative policy measures: creating and strengthening ‘new high-quality schools’ and helping weak schools to level up. The Chinese characteristics of these action plans are seen in two ways: a focus on social justice between schools rather than between students; and an emphasis on the moral cultivation of students. It is argued that a Chinese model of social justice education promotes educational equity to some extent through the politics of redistribution, recognition and representation. However, a major critique is its hegemonic and top-down nature, which overlooks alternative and competitive voices—especially those of migrant children—as part of a politics of representation. 相似文献
20.
Intra‐activity of humans and nonhumans in Writers' Studio: (re)imagining and (re)defining ‘social’ 下载免费PDF全文
下载免费PDF全文 Posthumanism, or the material turn, refuses to take the distinction between human and nonhuman for granted. Currently discourses in literacy education focus on the ways of incorporating new tools and technologies (products) but within a design perspective, which does not get at the social and participatory ways (processes) of students creating new relationships and realities with materials. A posthuman stance focuses on the processes of literacy artefacts coming into being and what is being produced in the process(es). The social is (re)imagined and (re)defined in processes that encompass social entanglements of humans/nonhuman materials creating newness, new realities. We put to work posthumanist concepts with data that we call the ‘solar system mural assemblage’ from a 7‐ to 8‐year‐old Writers' Studio in order to (re)imagine and (re)define social. We question what counts as ‘social’ when working from a posthumanist stance. Why does a ‘posthumanist social’ matter for literacy educators? How does this perspective not only change our research practices but also pedagogies? We wonder how literacies are produced – how realities come into being – in assemblages of human and nonhuman materials in Writers' Studio. We discuss how and why it matters that we (re)conceptualise the notion of social in literacy education by drawing on posthumanist views. 相似文献