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1.
黄健平 《重庆第二师范学院学报》2011,24(2):115-118
随着初等及中等教育需求多年以来跌宕起伏的发展,教师的数量又是如何变化的呢？从整体上讲,教师队伍自1971年以来发展十分迅猛,但是初等教育阶段的增长到2000年之后便出现了下降趋势。 相似文献
2.
A Dialectic of Disinterested and Immersive Aesthetics: Santiniketan Art Education and Labour Translated 
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下载免费PDF全文 David A. Gall 《The International Journal of Art & Design Education》2015,34(1):132-144
This article argues for art education's potential to transform mundane work, mindful of the steep challenges of the aesthetic and mundane dialectic. Those challenges, magnified in the context of capitalism and industrialism, confronted twentieth‐century Indian artist educators Rabindranath Tagore and Nandalal Bose, but also confront twenty‐first‐century art educators. Tagore created Visva‐Bharati University to counteract the excessive materialism of modernism, recognising diversity and the immanence of the transcendent in humanity. Tagore's aesthetics, though deeply relational, nevertheless regard the mundane as essentially irredeemable. It is in Visva‐Bharati's environment, however, that Nandalal Bose was able to conceive an aesthetic, developed from Yogic ideas of immanence and Far Eastern aesthetics, which envisioned the transformation of the mundane through creative activity. 相似文献
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Mousumi Mukherjee 《Asia Pacific Journal of Education》2020,40(1):49-60
ABSTRACT Cosmopolitanism is often seen as a western concept associated with liberal individualistic values. It is also associated mostly with the urban educated middle-class. However, cosmopolitan thinking has been also prevalent in the East. Scholars in the twenty-first century are increasingly arguing that, there are multiple ways of thinking about cosmopolitanism originating from different regions of the world. Among Eastern thinkers, Rabindranath Tagore from colonial British India has been considered by many as one of the most cosmopolitan thinkers. The uniqueness about Tagore’s cosmopolitanism is that, it did not uproot him from his rural Bengali roots and sense of ethnic identity. He was very much a “rooted-cosmopolitan”. In his book, ‘Cosmopolitanism: Ethics in a world of strangers’, Kwame Anthony Appaiah had agued that, a “rooted cosmopolitan” is someone who was rooted in his own cultural context while having an open-mind to feel literally at home in the world. This article draws on archival research at Rabindra Bhawan in Shantiniketan and University of Illinois, Urbana-Champaign Library archives to further this argument and demonstrates how Tagore’s school and university were built drawing on his “rooted cosmopolitan” ideals and international mindedness. In conclusion, this article highlights some of the challenges of sustaining the reformist educational institutions led by Tagore’s unique personality traits, social and pedagogic reform movements in the nineteenth century and early twentieth century colonial British India. 相似文献
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泰戈尔诗学思想中有着明显的唯美倾向,集中体现于其关于艺术的起源、文学的本质、文学的目的以及真善美的关系等有关问题的论述中。泰戈尔唯美主义既有对印度诗学唯美主义传统的继承和发展,又与西方唯美主义文学思潮有着深刻的联系,其中既有吸收借鉴,也有互动超越。 相似文献
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泰戈尔的诗歌具有独特的个性,这种独特性表现在他继承并发展了印度的传统文明中所蕴含的生态智慧。在他的文学作品尤其是诗歌中,表达了丰富的生态主义传统。细读泰戈尔的诗歌,我们发现这些诗歌突出了整体和谐的思想,主要包括:人与自然的和谐,整体的自然观以及人的精神和谐。这些思想正是生态批评思想的体现,具有丰富的生态意义。由于泰戈尔对生态自然的深刻认识,在诗歌中表达的一些生态思想与现代生态批评家们"不谋而合",从而具有强烈的前瞻性。因此,我们有必要从生态批评的视角重新解读泰戈尔的诗歌,不断思考人与自然的关系,促进人与自然的和谐,倡导人的精神和谐。 相似文献
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和谐是泰戈尔与老子哲学美学观的思想基石、终极价值和最高境界。泰戈尔“梵我一如”的宗教哲学思想尊崇至高无上的梵性精神,认为梵与人、梵与万物以及人与万物之间体现了一种梵性的和谐,美是梵性的和谐,美在韵律之中。老子的和谐美论以“道法自然”为理论基础,理悟道的自然美与精神美,以道性精神的“自然无为”来把握、体察“万物齐一”“天人合一”的宇宙生命和谐之美。 相似文献
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《Educational Philosophy and Theory》2013,45(10):1161-1174
In this global village, it is relevant to look at two educational visionaries from two continents, John Dewey and Rabindranath Tagore. Dewey observed that the modern individual was depersonalized by the industrial and commercial culture. He, thus, envisioned a new individual who would find fulfillment in maximum individuality within maximum community, which was embodied in his democratic concept and educational philosophy. Tagore's educational vision was based on India's traditional philosophy of harmony and fullness. It focused on self‐realization within the context of international education. This article compares the educational visions of Dewey and Tagore and demonstrates that Tagore's international educational perspective adds to Dewey's concepts of social individual and democracy and that their perspectives have implications for contemporary education. 相似文献
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泰戈尔自身的生活成长经历,让他从小就在思想里萦绕着一种浓浓的恋母情结。随年龄的增长,这种情结更加浓烈,以致对其诗歌创作产生很大的影响。诗人笔下对母爱的直接抒写和赞颂,都是这一情结直接影响的结果;而他笔下妇女、儿童的题材,以此为主题的诗歌则是他恋母情结泛化的产物。 相似文献
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杜鹃 《连云港职业技术学院学报》2001,14(2):28-31
19世纪90年代，泰戈尔移居谢里达农庄照管祖传地产。其间，作家创作了60多篇反映孟加拉农民的勤勉、贫困、希望与追求、展示孟加拉农村广阔生活画面的短篇佳作。众多作品构成多重组合复调，每部作品又常常具有多重主题。泰戈尔往往通过对比手法塑造人物，使形象鲜明突出；叙事中间或夹以发人深省的议论和极富感染力的抒情，笔简练，对人物心理变化的过程、事件产生发展的契因不作详细交代，给读留下充分的思考空间，比喻俯拾皆是，生物形象而又贴切自然，足见作家见识广博想象丰富。这些农村题材的短篇小说洋溢着热情、充满了生气，呈现出独具特色的艺术魅力。 相似文献
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张娟 《唐山师范学院学报》2006,28(1):35-38
爱的哲学是泰戈尔思想的重要方面,它为“五四”人认同并接受,影响了五四诗歌爱的主题书写。其影响是多层次的,有童真爱、母爱、自然爱,有男女之爱,有泛爱等。泰戈尔爱的哲学也给中国文坛带来了某些负面影响。 相似文献