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1.
Raşit Çelik 《Educational Philosophy and Theory》2016,48(14):1464-1474
A previous study has justified the idea that a politically liberal conception of formal education can be applied in a developing democracy if such a society has reached a narrow overlapping consensus on its education system or modifies its education system from a minimally coercive perspective. This study further considers the fundamental question of how to determine such an educational account’s curriculum elements. In this sense, this study aims to provide a perspective on determining some core curriculum elements of a politically liberal conception of formal education, while focusing its attention to developing democracies. 相似文献
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Cheuk-Hang Leung 《Educational Philosophy and Theory》2016,48(14):1426-1441
In this article, I will argue that the implementation of deliberative democracy needs to be supplemented by a specific political morality in order to cultivate free and equal citizens in exercising public reason for achieving a cooperative and inclusive liberal society. This cultivation of personality is literally an educational project with a robust ethical ambition, and hence, it reminds us the orthodox liberal problem concerning the relation between the state and its citizenship education. Following Callan’s reformulation of the political conception of the person, I will argue that Rawls’s political liberalism can accommodate the ethical demand of deliberative citizenship education. Liberal civic education should legitimately specify its own ethical endowments for active citizenship and need not shy away from making proposals on the cultivation of liberal character that might result in influencing individual’s conception of the good. Rawls’s theory thus redefines the state neutrality problem on education and paves the way for a framework of deliberative citizenship education. 相似文献
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新自由主义是在洛克、亚当·斯密古典自由主义思想基础上发展起来的当代政治思想流派,其间众多学者提出了许多相关理论,罗尔斯的《正义论》把新自由主义理论推上了顶峰,在社会中引起了很大的反响,瞻仰者批判者皆有,而在批判的声音中社群主义呼声最为激烈,它们从各个角度对新自由主义理论进行了质疑,有许多可取之处,但也有许多地方值得商榷,从本质上分析可以得出一个结论,社群主义对新自由主义的批评虽然是坚实有力的,但它对自己观点的表述却是苍白软弱的,它的缺陷决定它只是一种学术思潮,而新自由主义必然且已走向政治生活并占领统治地位. 相似文献
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＂Liberal Education＂一词的意义在西方教育界早已有定论,一般较为人熟知的中文翻译是＂人文教育＂。美国上世纪30年代,大学教育弥漫＂实用＂之风,此时保守的学者有感当代教育重专业技能而轻人文课程的危机,乃重新诠释＂人文教育＂的内涵,并致力于人文课程的设计。这些学者中,上世纪40年代曾获得普利策诗人奖的美国哥伦比亚大学马克范多伦教授,结合诗人感性的笔触与自己投身教育的经验,写成著名的《人文教育》一书,他极力主张教育不只是改造社会的工具,更应进一步提供如何精炼人性的必要途径。他这种与当时宣称沿袭＂进步主义＂而号称自由派学者的对立思维,使他成为美国人文教育最有影响力的代言人之一,本文主要介绍他的教育理念,并阐述西方人文教育的本质与传统。 相似文献
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Rebecca M. Taylor 《Educational Philosophy and Theory》2017,49(14):1326-1337
In recent years, democracies across the globe have seen an increase in the popularity and power of authoritarian, nationalist politicians, groups, and policies. In this climate, the proper role of education in liberal democratic society, and in particular its role in promoting characteristics like autonomy and open-mindedness, is contested. This paper engages this debate by exploring the concept of autonomy and the obligations of liberal democratic societies to promote it. Presenting the conditions for the exercise and development of autonomy, I argue that the intellectual virtue of open-mindedness is necessary (though not sufficient) for possession of the capacity for autonomy and the motivation to exercise this capacity. In considering the importance of autonomy in liberal democratic societies, I argue that education for autonomy and open-mindedness can be justified by appealing to several liberal democratic aims: ensuring fair opportunity in the pursuit of the good life and preparing students for citizenship in diverse society. My analysis of the relationship between autonomy and open-mindedness aims to contribute to the literature by identifying a conception of autonomy that explicitly acknowledges its connections to intellectual virtue, thus clarifying one aspect of its value and identifying an important component of education that supports autonomy. 相似文献
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CHARLES BAILEY 《Journal of Philosophy of Education》1992,26(1):99-106
The paper responds to Professor Bridges's paper:‘Enterprise and liberal education’, the thesis of which is taken to be that enterprise education is not only compatible with liberal education, but a necessary part of it. A number of reasons are urged against this claim. In particular, it is argued that being enterprising is neither necessarily generalizable nor always desirable; that enterprise education is inextricably, though ambiguously, related to ‘the enterprise society’, yet ignores the harmful aspects of such a society; and that the claim that enterprise education is liberal because it uses progressive pedagogic methods, is unsustainable. 相似文献
8.
Christopher Winch 《Journal of Philosophy of Education》2004,38(3):467-484
The development of a conception of critical pedagogy is itself an aspect of the development of critical rationality within late modern societies, closely connected with the role of education in developing critical rationality. The role of critique pervades all aspects of life: for people as citizens, workers and self‐determining private individuals. Late modern societies depend on a critically minded population for their viability, for the democratic management of a competing balance of interests and for a capacity for rapid renewal. These requirements put a demand on the education system for the development of critical rationality. However, its development contains within itself the seeds, not just of renewal, but of transformation or even anarchy. This is discussed in relation to three major aspects of education—liberal, civic and vocational—and it is argued that there is a tension within each that arises from the requirement of critique for their successful functioning as educational practices in liberal societies and from the implausibility of developing forms of critique that are inherently self‐limiting. Societies that espouse the development of critical rationality as a key educational aim exist in a state of tension and of uncertainty as to the extent to which it can be developed. Attempts to limit critique to consideration only of what is worthwhile are bound to be futile. On the other hand, education must be concerned with preparation for the worthwhile. Critique thus performs the important function of ensuring that our conception of the worthwhile does not remain fixed, but is itself an agent of social change. This paper explores this issue and argues that the problem of reconciling preparation for social participation with preparation for critical engagement exists in all three spheres. The problems may not be resolvable ones but should encourage continual awareness of the scope and limits of educational critique in liberal societies. 相似文献
9.
Dan Moulin 《British Journal of Religious Education》2009,31(2):153-165
This paper proposes that the ideas of political philosopher John Rawls could be adapted to offer a new starting point for a pedagogy of religious education (RE) in the non‐denominational sector. It is argued that contemporary approaches to RE may infringe the liberal principle of freedom of belief by favouring certain methods of interpreting religions. In response to this criticism, it is suggested that teachers can construct a just and fair pedagogy, which is truly liberal in its assumptions, by following a procedure similar to that advocated by Rawls. Readers are invited to don a ‘veil of ignorance’ and imagine that from this perspective they are to enter into a hypothetical contract outlining the founding principles of a pedagogical approach. It is argued that those entering into such a contract would opt for a form of critical RE not dissimilar to Wright’s that aims to present religions and competing ideologies without distortion. It is hoped that this hypothetical contract can thus characterise and legitimise the first principles of a truly liberal RE, and provide a convenient conceptual apparatus that eliminates bias and promotes balance. 相似文献
10.
Kenneth A. Strike 《Journal of Philosophy of Education》1998,32(3):345-360
This paper addresses the question of whether the interest liberal societies have in producing liberal citizens gives liberal societies the right to regulate the affairs of illiberal groups. It claims that attempts by Rawls and Galston to make liberalism more "pluralism friendly" by reducing the demands for liberal citizenship fail, and it explores arguments by Amy Gutmann, Susan Moller Okin, Eamonn Callan and Will Kymlicka that support a stronger interest in regulating the socialization practices of illiberal groups. The main conclusion of the article is that we must seek for a context-sensitive balance between the need to produce liberal citizens and other liberal values such as freedom of conscience. 相似文献
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《Educational Philosophy and Theory》2013,45(5):575-591
Modernity has imposed on many of us, and perhaps especially on academics, a habit of silence with regard to what John Rawls called deeply held ‘comprehensive’ moral beliefs. According to Rawls and his many disciples, the survival of liberalism depends upon the bracketing of comprehensive beliefs whenever we step into the public sphere. And in the field of higher education, that would have to include the classroom, the lab, the library carrel, the hotel conference suites where we confer and exchange ideas, as well as the vast academic publishing apparatus. I would like to call attention to the way that the supposed requirement of the Rawlsian silence is being challenged, not just by conservative critics but even by such a staunch defender of conventional liberalism as Jürgen Habermas. Second, if Habermas and the other critics are right, then a fortiori, the public university—perhaps the most representative and exemplary of all the institutions of civil society—ought to welcome the infusion of relevant but closely held beliefs, including religious ones, in carrying out its research and teaching responsibilities. 相似文献
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通识教育是发源于欧洲的一种高等教育思想。英国高校的通识教育在其发展历程中逐步完善,最终形成了以崇尚人文主义传统的教育理念、专业教育通识化的课程设置、师生交互式的个性化教学实践形式为一体的通识教育样式。聚焦于当前我国高等教育的发展现状,通识教育已成为全面提升大学生综合素养不可或缺的一个重要选择。英国高校通识教育对我国的启示是,构建符合我国优秀文化传统的通识教育理念;建立专业教育与通识教育相融合的课程体系;提升高校教师通识教育能力;实行智力训练和能力培养的教育方法。 相似文献
14.
《Cambridge Journal of Education》2012,42(1):83-96
Although human rights are often expressed as universal tenets, the concept was conceived in a particular socio-political and historical context. Conceptualisations and practice of human rights vary across societies, and face numerous challenges. After providing an historical account of the conceptualisation of human rights in Japanese society, this paper examines human rights education in Japan, focusing on implementation of the United Nations Decade for Human Rights Education. Whilst the Decade’s Action Plan advocates a comprehensive approach, Japanese human rights education focuses far less attention on imparting knowledge and developing learners’ attitudes, placing strong emphasis on aspects of responsibility and harmonious human relations understood in the historical context of Japanese moral education. Pedagogical proposals are made to promote a comprehensive approach, including focus on the role of empowering learners, enabling them to protect themselves by invoking human rights. 相似文献
15.
Focusing on the Working Men’s College (WMC), this study charts the chequered fortunes of a Victorian project: providing workers with a ‘liberal education’. The paper analyses the project’s aim (making ‘better citizens’), its disciplinary content (the humanities and/or the sciences) and its challenges (the increasing prestige of vocational studies). It argues that, in an increasingly professionalised society, a ‘liberal education’ for workers became contentious ground. As the role of the sciences within a ‘liberal education’ diminished, and the provision of practical skills took precedence in the local-authority-funded courses, Victorian workers’ opportunities for education became polarised between ‘useful’ sciences and ‘profitless’ humanities. With natural scientists losing the intellectual independence of their discipline to technicians, the WMC Edwardian educators chose to side unequivocally with the humanities. The paper contends that it was in the Edwardian context of the adult education movement that the ‘two cultures’ debate first emerged in Britain. 相似文献
16.
This paper is concerned with the rise of the ‘competency’ movement in education and beyond. It argues that ‘competency’ should be understood in terms of a change in the social control of expertise in society involving a move from a relatively autonomous form of liberal professional community to more direct State control. This, in turn, is located within a broader analysis of the nature of regulation in late modern societies and draws upon the recent work of Guldens and Bernstein in order to analyse the positioning of expertise between its primary theoretical base in higher education and the social relations of everyday life with which it is concerned. The move by the National Council for Vocational Qualifications into the area of graduate level occupations ('NVQ level 5') is discussed with reference to the role of ‘functional analysis’ as a methodology for translating expertise into ‘competencies’ and controlling professional practice. 相似文献
17.
罗尔斯立足于自身正义论的理论脚本之上的教育公正观作为一种方法论原则,存在不可克服的理论困境。他的理论前提是建立在对人及人性纯粹的唯心主义假设和理解的基础上,是抽象的;他的理论视角是在统一尺度的规定下促进所有人的公平、平等,是片面的;他的理论归宿是以平均主义倾向追求分配上获得最大共识的真理性公正,是乌托邦的。我们应当以批判性的眼光看待罗尔斯的教育公正理论,警惕陷入罗尔斯教育公正理论情结,以防盲目地信仰其理论而做出与现实不相符的判断。 相似文献
18.
René V. Arcilla 《Asia Pacific Education Review》2014,15(1):21-27
What is liberal education? How do its aims differ from those of either grammar or vocational education? Does it truly deserve its own supporting institution? In response to these questions, Arcilla develops a defense of the liberal arts college. He observes that all projects of formal learning presuppose that the learner possesses answers to three fundamental, existential questions: What is one’s nature? What is the good for beings of this nature? What facilitates this good? We develop better responses to these questions by engaging in liberal learning. The mission of the liberal arts college, then, is first and foremost to support this learning. With this idea of liberal learning and its college in mind, we may nonetheless wonder whether the existential knowledge it seeks is really something that can be learned. Arcilla articulates a version of humanism that illuminates the conditions of possibility for liberal learning and affirms this learning’s intrinsic value. At the same time, this philosophical theory requires for its verification that we engage in liberal learning. Arcilla calls the symbiotic partnership formed by liberal learning and humanism “humanist learning,” and he points out that it is this learning, which is crucial to our other kinds of education, that would be lost if society ceased to support genuine colleges of the liberal arts. 相似文献
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John Ripton 《Educational studies》1992,18(2):223-234
Two important books in the field of US education, Samuel Bowles & Herbert Gintis's Schooling in Capitalist America and Diane Ravitch's Revisionists Revised, are reviewed. The author contends that the dynamic tension in the debate on US education that existed in the late 1970s when these two books were published has virtually disappeared from the mainstream of educational thought. After more than a decade of conservative national leadership the mainstream debate on educational reform has centered on more technical and institutional issues and away from the fundamental philosophical debate over the role of schools in US society. The radical analysis informed by Marxism which Bowles & Gintis employed has been essentially eliminated from the mainstream of educational thought, while the conservative‐to‐liberal analyses have moved to the right politically. Diane Ravitch has continued to be a force in this debate; she is currently a US Assistant Secretary of Education. The author examines Ravitch's response to the radical critique represented by Bowles & Gintis and argues that without the latter's challenges to conventional reason, liberal educational thought will become increasingly conservative, sterile and reactionary. No salutary dialogue can emerge from parties (i.e. US conservative and liberal thought) who share similar basic assumptions about the nature of society and education. 相似文献
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Penny Enslin 《Journal of Philosophy of Education》1999,33(2):175-186
An influential view of liberalism and its view of education holds that it is a western construct unsuited to non-western societies. Bikhu Parekh's critique of liberal democracy is taken here as representative of that position. In challenging that view, this article shows through an analysis of recent policy that post-apartheid education in South Africa expresses a liberal view of education, just as the political order introduced in 1994 is a liberal one. If we adopt Parekh's principle that societies should be allowed to choose their own destinies, there are transcendental grounds for promoting liberalism and a liberal view of education outside of the liberal western democracies. 相似文献