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1.
ABSTRACT

In international educational studies, cultural context matters and demands increased attention by educational researchers worldwide. Along with a globalized discourse, how to map historical–cultural understandings of teaching and learning without getting bogged down in modern Westernized epistemology has become a paradigmatic dilemma. This paper argues a Heideggerian–Foucauldian language perspective can provide a way to address this dilemma. As an example, the paper demonstrates how their language perspective has enabled the author to encounter a ‘wind-education’ discourse in China’s current schooling, and to explore, as the originary (re)source of the whole Confucian educational culture, Confucius’ ‘wind-pedagogy’ as expressed in Yijing. This unique historical–cultural ‘wind-education’ discourse is salient, yet goes unnoticed, in China’s current schooling largely due to a planetary signifier-signified style of reasoning. This paper sheds new light on educational literature on Confucian educational thinking and provides an alternative paradigm to the (cross-)cultural studies of education in China and beyond.  相似文献   

2.
In this essay David Black claims that, if one pieces together the many sketches of educational decorum found in the Confucian Analects, one will discover three types of misguided student; that is, one will come to recognize that Confucius admonishes three types of insensitive learners who, due to the lure of personal advantage and social rhetoric, begin to mismanage the exchanges of respect particular to the educational process. These students misappropriate key rituals of decorum and dialogue, and consequently create a degree of disorder that, for Confucius, actually threatens the existence of civil society.  相似文献   

3.
Abstract

This article addresses the dilemma faced by religious and theological educators committed to a feminist, liberative pedagogy when teaching learners in the church whose Confucian upbringing has socialized them into different means of instruction. After a brief sketch of the Confucian ethos that permeates the life of such persons and communities in present‐day North America, the article examines the pedagogical practices of Confucius/Kongzi, traces the historical development of Confucianism, and suggests how we might live and teach in the tension of what appears to be two extremes of pedagogical practice.

At fifteen 1 set my heart on learning; at thirty I firmly took my stand; ... At seventy 1 followed my heart's desire without overstepping the boundaries of right.

—Analects 2:4

Learning something and practicing it often—is this not a delight?

—Analects 1:1

Whenever three persons walk together, there is sure to be a teacher for me.

—Analects 7:22

I learn without flagging and teach without growing weary.

—Analects 7:34  相似文献   

4.
Obara Kuniyoshi, a leading representative in Japan’s New Education movement in the early twentieth century, founded his own private school, Tamagawa Gakuen, in 1929. Although his educational philosophy owes more to contemporary Western ideas about educational reform than to Japan’s educational heritage, Obara throughout his life invoked the juku, a type of private academy prevalent in Japan until the late nineteenth century, and made ‘juku education’ one of his principles. This case study examines Obara’s ‘juku‐myth’ both in the context of Obara’s educational thought and achievements and in the context of recent discussions about collective memory as a historical reality in its own right.  相似文献   

5.
ABSTRACT

This paper examines China's civic education discourses from a historical and cross-cultural perspective. It unpacks observation as a political–cultural–spatial pedagogy, underpinning Confucius’ educational envisioning, Mao's domination in the Cultural Revolution Movement, and Xi's China/ese Dream propaganda. Drawing upon Foucault's provocation of the Western gaze, this paper historicizes Confucius, Mao, and Xi's discourses to explicate a Chinese observation diagram. With Confucius, observation works as an onto-hermeneutic principle, grounding China's cosmology and sovereign-subject governance. With Mao, observation becomes a panoramic domination-surveillance mechanism, which, coupled with a Confucian punitive shame, empowers the proletarian mass in excluding-purging the bourgeois as class enemies. With Xi, observation turns into a symbolic governing technology of self, subjecting its citizenry to re-branded Confucian values toward realizing a participatory China/ese Dream. In so doing, this paper shows the parallels and contradistinctions between the Chinese observation and the Western gaze in historically and structurally ordering knowledge production and social-educational governance.  相似文献   

6.
Abstract

Confucius Institutes characterized by the outstanding culture of the Chinese nation have been built in a way that sends them abroad, which has been a cultural revival and self-conscious choice of “sending Eastern learning Westward” in the 21st century. This has helped turn back the declining cultural trade deficit and upheld the diversity of world civilizations. The construction of Confucius Institutes has spread harmonious values, helped resolve certain problems facing humanity under the model of Western culture and thought, and promoted the development of a harmonious world. The building of Confucius Institutes is a dialogue between civilizations, embodies the unification of nation and era within the culture, helps preserve thriving cultural vitality, and promotes continual innovation and development in our own cultural construction.  相似文献   

7.
Abstract

As of year-end 2014, the Confucius Institutes—the largest international educational cooperation project in human history, and the largest internationalization project in the history of Chinese universities—celebrated their first decade of existence. This case study examines 27 Confucius Institutes in 15 countries spread across six continents around the world and relies on first-hand empirical data to reveal their development models, experiences, and challenges; disparities in operations in developed countries and developing countries; and the far-reaching significance of Chinese Universities 3.0: Going International with respect to the development of world civilizations. The significance of the Confucius Institutes’ past decade of development is not limited to Chinese teaching and the popularization of Chinese culture around the world, but rather rests in the proactive promotion of the Chinese model for educational development, diversification of human civilization, and bidirectional cooperation, truly embodying a new realm of peace, cooperation and equality. This model actively assumes and promotes the peaceful mission of exchanges and dialogue between different civilizations, providing a positive lesson for the further development of the Confucius Institutes, for international cooperation and educational development by Chinese universities, and even for UNESCO, the World Bank, and other institutions for international development.  相似文献   

8.
Drawing textual evidences from the Analects (Lunyu論語) and other Confucian classics, this article attempts to clarify the contents, methods, and ultimately the nature of learning in the eyes of Confucius. The paper set out to argue that a better understanding of the concept of learning by Confucius must be angled on: (i) Confucius’s political aspiration and life pursuit (zhi志) rather than his teaching; (ii) The personal preference (hao好) of Confucius along with his zhi that has motivated his study and practice of the finer aspects of the Zhou legacies. And on the above basis, the paper suggests that: (iii) TO BE one’s mandate self (wei ji爲己) is at the core of Confucius’s concept of learning and that naturally determines the methods and characteristics of learning; (iv) the three opening lines of Lunyu in fact made a statement on the way Confucius learns.  相似文献   

9.
Abstract

This paper makes a bold attempt to make sense of contemporary Koreans’ common expectation of the educational role of public school teachers by tracing its historical and cultural roots to the neo-Confucian humanistic tradition of the Joseon dynasty in Korea that lasted for about 500 years until Korea began to modernize in the late nineteenth century. In this attempt, the key concepts to be explored as equivalent to the Western idea of ‘liberal learning’ are the Confucian ethics of ‘learning for oneself’ and its relation to schooling and teaching. The discussion focuses on whether and how this ethics of learning can be recovered in such a way as to accommodate the postmodern condition of our society, as the educational legacy of the humanistic tradition of East Asia that can keep the public spirit alive in (post-) modern schooling.  相似文献   

10.
孔子的学习之悦、交友之乐及君子之乐,人称"孔门三乐",是孔子幸福观的具体阐述。"孔门三乐"承载着深刻的文化内涵,把孔子幸福观与现代积极情绪研究结合起来,可以清晰地看出二者存在着有形或无形的、直接或间接的传承关系。  相似文献   

11.
Abstract

This paper examines the justification for a culturally responsive educational initiative to raise the educational underachievement of Māori students in New Zealand. The initiative is justified by claims that the recognition in the classroom of a student’s cultural identity will lead to the student’s educational achievement. Using an account of a small study of teachers and their beliefs regarding New Zealand’s culturally responsive educational policy Kia Eke Panuku, we argue that such a claim is not established and it is the development of an epistemic identity which is more likely to be the means for Māori to attain educational success.  相似文献   

12.
This article is concerned with the viability of the current French educational system in French Polynesia. By combining limited fieldwork with relevant local empirical data, it critically examines aspects of the French educational system and their implementation overseas. The goal is an illumination of the relationship in Tahiti between locally irrelevant secondary education and limited socioeconomic participation. A brief introduction and presentation of historical context are made, after which problematic educational dynamics are identified. Concerns include the question of language, political idiosyncrasies, the colonial legacy, drop-outs and school leavers, poor educational performance, the problem of redoublement, and cultural unsuitability.  相似文献   

13.
ABSTRACT

This paper suggests that the subject of school reform and technology in education needs to be considered as a discourse that needs to be ‘unpacked’ and analyzed from a social, historical, and cultural perspective. Unpacking the historical and current interests in educational reform in light of information and communication technologies is no simple matter. There are two basic challenges. First, we need to analyze the language of change and the context of school reform. Second, the discourse of school reform needs to placed within a context of history and political theory. In the end the paper asks the reader to consider who the ideological ‘we’ is when we talk about education and technology.  相似文献   

14.
Abstract

This article examines the concept of the stranger and the experience of strangeness in Albert Camus’s The stranger. These themes have a range of synergies with educational thought. They also lead us to other concepts that may have a place in educational debate, in particular the concepts of the absurd and rebellion. This train of thought also has potential for educational practice. If we accept that strangeness has a positive place in education, Camus is insightful in allowing us to examine its pedagogical foundations and the wider conditions necessary to give rise to the experience of strangeness.  相似文献   

15.
The significance of German Romantic and Hegelian philosophy for educational practice is not attended to as much as it deserves to be, both as a matter of historical interest and of current importance. In particular, its role in shaping the thought of John Dewey, whose educational philosophy is of seminal importance for discussions on education for citizenship, is of considerable interest, as recent work by Jim Garrison ( 2006 ) and James Good ( 2006 ; 2007 ) has shown. This article focuses on the Hegelian concepts of Bildung and Sittlichkeit in order to consider how they may illuminate the purpose and practice of education for citizenship through a conceptualisation of the relationship of individual to society, and, specifically, through the idea of cultural induction. The discussion takes as its principal reference point the Scottish policy context.  相似文献   

16.
作为孔子一生事业之象征,《春秋经》产生于华夏古典文明第一次转型的特殊历史时期。从体例与形式、取材与内容、大义与微言等方面观照,这部以编年史形式出现的儒学经典,与现代学科系统中的文化史,有诸多相通之处。《春秋》一书于后世之历史影响,是这部经典之作精神文化价值的深切体现。文化史视野中的《春秋经》的现代诠释,对于全球化时代中国文化史的撰写,亦具有特殊的理论意义。  相似文献   

17.
张其昀是我国新儒学运动的领袖人物之一,他在台北华冈创办了“中国文化大学”,这是其大学教育思想的集中体现与实践。张其昀认为,大学教育的目标应为治国平天下,而大学教育的方法,简而言之就是行仁。张其昀特别重视大学的办学精神,倡导一种集大成的办学精神。张其昀的大学教育思想对我国当前的高等教育实践具有重要的启示。  相似文献   

18.
《学校用计算机》2013,30(3-4):177-186
Summary

This article presents a case study of a pilot program implemented with San Franciscan and Taiwanese fourth graders. The project utilized videoconferencing technology to create a collaborative cultural exchange in which students from both cities saw an art exhibit, The Splendors of Imperial China, and participated in a dialogue addressing the content of the exhibit, as well as their own cultural backgrounds. The program proved to be a great success based on the students' improved ability, increased knowledge, and changed attitudes toward technology in learning. Videoconferencing has been shown to have great success in classroom collaborations such as this one in educational institutions around the world.  相似文献   

19.
Confucian education is often associated with rote-memorisation that is characterised by sheer repetition of facts with no or little understanding of the content learnt. But does Confucian education necessarily promote rote-memorisation? What does Confucius himself have to say about education? This article aims to answer the above questions by examining Confucius’ concept of si (thinking) based on a textual study of the Analects. It is argued that Confucius’ concept of si primarily involves an active inquiry into issues that concern one’s everyday life, promotes inferential thinking, and facilitates self-examination. Far from advocating rote-memorisation, Confucius highlights the need for us to take ownership of our own learning, engage in higher order thinking, and reflectively apply the lessons learnt in our lives.  相似文献   

20.
Abstract

This text focuses on municipalities from an educational and cultural perspective. Over the last 200 years, municipalities have played a fundamental role in the creation of guiding principles and educational norms and conventions. They have participated in the supply and universalisation of schooling and have contributed to integrating the public sphere and the modern, contemporary political structure. Municipalities as territories, populations, economies, and collective governments backed by written administration have influenced and become the model of the liberal and republican political and educational transformations. They have been crucial to the political, administrative, and socio-cultural constitution of the contemporary state. The school institution has integrated social and political development while educational modernity has brought school cartography closer to demographic, administrative, and cultural cartography. The municipal initiative has played a key role in terms of territorial suitability, modernisation of the school network, and curricular diversity. This text picks up on the main conclusions of the Educational and Cultural Atlas of the Municipalities in Portugal, and places the Portuguese context within a European and western framework. Municipalities are presented as an educational space, with historical and pedagogical importance in the modernisation of schooling, despite a historiographical tendency to dilute them into the state, connecting them to an official perspective of education. The article contains a summary of the Educational Atlas of the Municipalities in Portugal.  相似文献   

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