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1.
《Journal of moral education》2012,41(4):430-442
Here the author takes ren-humanity to be, as Confucius says, an underlying, ineffable, potentially universal human quality, and draws a distinction between three different types of moral capacity in the Lunyu: the man of ren’s capacity for li-proper interactions, his capacity for total reciprocity with another, and his capacity to make moral discriminations. The nature of these moral judgments is then discussed in relation to the praxis of entering into shu-reciprocity with another and that of recognizing others’ actions as being li-proper. A key question is that of whether even an intuitive feeling of commonality, if not identity, with another man-of-ren involves a subjective judgment. Confucius’ view that foreigners can respect ren even if they may not possess it is also discussed. The author suggests that any viable ethical model would need to maintain a universal standard of humaneness while also including a maximum degree of openness to the other. 相似文献
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Joris Vlieghe 《Educational Philosophy and Theory》2018,50(10):917-927
AbstractIn this article, I critically engage with a vital assumption behind the work of Paulo Freire, and more generally behind any critical pedagogy, viz. the belief that education is fundamentally about emancipation. My main goal is to conceive of a contemporary critical pedagogy which stays true to the original inspiration of Freire’s work, but which at the same time takes it in a new direction. More precisely, I confront Freire with Jacques Rancière. Not only is the latter’s work on education fully predicated on the idea of emancipation. For both Freire and Rancière, literacy initiation practice can be seen as an archetypical model for understanding the emancipatory moment in education. For both, educational practices are never neutral, as they decide to a great extent on the fate of our common world. Reflecting on similarities and differences in both their positions, I will propose to conceive of critical pedagogy in terms of a thing-centred pedagogy. As such, I take a clear position in the discussion between teacher- and student-centred approaches. According to Rancière, it is the full devotion to a ‘thing’, i.e. to a subject matter we study, which makes emancipation possible. Over and against Freire’s defense of emancipatory education, I highlight with Rancière the importance of educational emancipation. 相似文献
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Jacob W. Neumann 《Educational Philosophy and Theory》2016,48(6):634-644
Paulo Freire’s work is often characterized and used in terms that seek to produce widespread political and economic changes across societies. Peter Roberts, however, in his book Paulo Freire in the twenty-first Century, offers readers a much different way of approaching Freire’s work. Throughout his book, Roberts presents Freire as recognizing the limitations of educational initiatives, as not seeking specific macro-political objectives, and as emphasizing openness to alternative discourses. These themes weave throughout each chapter of the book, in which Roberts examines a wide range of topics, from Freire and Dostoevsky to reason and emotion to political correctness to Freire and the Tao Te Ching. In this review essay, I engage a number of purposes. I elucidate and trace these three themes as they weave throughout and support the various topics that Roberts examines in his book. I illustrate how Roberts’s treatment of these themes challenges many of the interpretations of Freire’s work found within the critical literature, and, through this critique, it offers readers new ways of thinking about Freire’s thinking. Lastly, I discuss how Roberts’s thoughts suggest new ways that Freire’s work, and critical education in general, might begin to make more meaningful and practical inroads into public education and might develop new avenues of scholarship on Freire’s work. 相似文献
4.
Peter Roberts 《Educational Philosophy and Theory》2016,48(6):645-653
Jacob Neumann provides a thoughtful reading of Paulo Freire in the 21st century: Education, dialogue, and transformation. His comments on the importance of contextualising Freire’s work and the value of openness in engaging Freirean ideas are insightful and helpful. His use of the term ‘apolitical’ is, however, rather more problematic. Drawing on points made in Paulo Freire in the 21st century, and with links to Freire’s wider philosophy and pedagogy, this article argues that education from a Freirean perspective is always political. 相似文献
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Yuanbiao Lin 《Educational Philosophy and Theory》2013,45(13):1180-1191
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
7.
Harold S. Tuttle 《Religious education (Chicago, Ill.)》2013,108(2):173-175
In “Education, liberation and the church,” Paulo Freire uses the metaphor of apprenticeship to describe a form of liberative education for people of faith who begin to discover the ways in which they benefit from the systemic oppression of other human beings. As depicted in ten oral history interviews conducted with the organization's staff, board members, and volunteer supporters, the National Farm Worker Ministry emerges as a contemporary example of Freirian apprenticeship that can offer valuable insight to those seeking to promote similar educational experiences. 相似文献
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Jeong-Gil Woo 《Educational Philosophy and Theory》2019,51(11):1091-1105
AbstractThis study investigates the educational thought of Confucius with focus on the educational relationship in the Analects, which is a historical text that defines the foundations of Confucianism. The first part of the investigation examines Confucius’ concept of the educational relationship and how it is characterized with a dialogical spirit, which consists of worldly and secular human-orientedness, co-existentiality as a fundamental principle for educational practice, and dialogue to become an ideal ruler through self-discipline. The second stage of this study further examines the spirit of dialogue in the Analects with consideration of its historical–cultural context. Through this process, the study unravels the historical and cultural limitations of original Confucian educational thought for modern society and proposes a possible way to reengage Confucius’ educational value in today’s modern educational context. 相似文献
9.
Wiel Veugelers 《Journal of moral education》2017,46(4):412-421
The Brazilian pedagogue Paulo Freire had a great influence on theory and practice of education across the world. Freire presented his theory and work as educational and political, not as moral. In this article, the legacy of Paulo Freire will be analysed from a moral education perspective. Nine pedagogical principles will be presented and the changes he contributed in different academic disciplines will be analysed. We conclude that in particular, his focus on social justice, empowerment and transformation can make moral education more linked to society, and more part of a process of humanisation. 相似文献
10.
现代高等教育:绿色·科学·人文 总被引：58，自引：0，他引：58
现代高等教育应是科学教育与人文教育交融而形成一体的“绿色”教育 ,素质教育是“绿色”教育思想和观念的核心。应当“以‘绿’育人 ,而非其他”,人是有感情、思维能力、精神境界、个性的 ,是有“灵魂”的 ,“育人”主要是正确“开发”人脑 ,化育“灵魂”;应当“科学人文 ,交融生‘绿’”,科学与人文各有其独特作用 ,但不可分割 ,两者的交融可生成正确的追求目标、优秀的思维、良好的同外界的关系 ;应当“顺木之天 ,以致其性”,营造“绿色”环境 ,包括学科建设、大学功能、素质教育观念、学术竞争平台以及管理体制与运行机制等 ,以在此环境中“育人” 相似文献
11.
Noah De Lissovoy 《教育政策杂志》2018,33(2):187-205
Critical pedagogy, and the work of Paulo Freire in particular, understands the struggle for emancipation as involving the emergence, as historical subjects, of those who have been marginalized. In this regard, this tradition could be said to foreground a politics of the subject as central to its philosophy. However, scholars of critical pedagogy have not adequately attended to the reorganization of subjectivity that neoliberalism itself proposes. In the context of a pervasive anxiety produced by contemporary processes of precarity and fragmentation, neoliberalism asks us to understand ourselves on the basis of principles of individual responsibility, autonomy, and competition. Starting from the Foucauldian notion of governmentality and the Lacanian notions of drive and desire, I describe how this neoliberal recomposition of the subject poses a challenge to key principles in critical pedagogy. Thus, Freire’s account of the paralysis that characterizes the oppressed stands in contrast to the particular autonomy and hypermobility that neoliberalism demands. Likewise, the privileging of the sphere of consciousness in Freire overlooks the structure of libidinal investments within neoliberal circuits of consumption and communication. This interrogation has implications for critical education in the present, which I argue should invite students to betray the compulsions of their anxious autonomy in favor of a collective commitment and enlivened agency. 相似文献
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“仁”是孔子思想体系的重要范畴,而由“仁”发现“人”,从“仁本”走向“人本”,是孔子教育思想体系建构的基本理路。孔子从仁本教育观出发,形成了“爱人”与以人为重的教育理念,并由此在教育内容方面呈现人本(文)主义教育色彩,即建立以“仁”“礼”为核心的世俗主义的教育内容;在教学方法方面凸现人的主观能动特性,即以启发诱导为主要特征的教学方法的运用;按照自励、励人的原则去形成具有强烈人本色彩的教师观,即以人影响人的方式去“爱人”和教人。孔子教育思想的人本化,其实就是教育体系的道德化,其终极指向是服务于德治社会的建设。 相似文献
13.
Manuela Guilherme 《Journal of moral education》2017,46(4):422-434
This article claims that Freire’s work offers an important ground for a potential theory of intercultural ethics and, for that purpose, examines his ideas at different levels: (1) the ontological; (2) the ideological; (3) the political; (4) languages and languaging; and (5) cultural identity and diversity. Freire never used the word ‘intercultural’, although it is suggested here that this is due to the fact that terminology related to cultural diversity has changed over time and in his day this term was not yet common currency. Moreover, Freire uses more often the term ‘multiculturalidade’ rather than ‘multiculturalismo’ (multiculturalism) since the former suffix ‘-dad(e)’ has a different meaning which refers to the ontological nature of the condition and is more usual in both Portuguese and Spanish. This article also argues for the relevance of a theory of intercultural ethics in the contemporary world that imprints (inter)cultural flexibility on the current hermeneutics of ethics while preventing excessive abuses on behalf of relativism, dogmatism, essentialism and fundamentalism. 相似文献
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Darrell Boyd 《International Journal of Lifelong Education》2013,32(6):759-778
Starting from the premise that Paulo Freire’s capacity for hope in the face of personal struggle and exile issued from his spirituality, this paper examines Freire’s spirituality through the lens of Michael Dantley’s concept of critical spirituality. The concept of spirituality as discussed in the literature is explored, followed by an explication of Dantley’s concept of critical spirituality, which is an integration of critical theory and African-American spirituality as articulated by Cornel West and others. After briefly reviewing Freire’s religious and cultural background, the paper compares Dantley and Freire in terms of their perspectives on hope, conversion to or solidarity with the oppressed and prophetic vision. The paper concludes by offering four implications of Freire’s critical spirituality for educators seeking to work for social change. 相似文献
16.
唐伟 《连云港教育学院学报》2013,(4):24-26
以传统观点视之,作为知识分子的鲁迅的立人思想,某种意义上是中国君子人格独立追求的现代显形;而以今人视角来看,孔子的成仁思想,则有着浓厚的人道主义光辉.鲁迅与孔子关于人以及人伦的思考着眼点,有着异曲同工之妙. 相似文献
17.
孟子对孔子教育思想的继承与发展 总被引：5，自引：0，他引：5
许梦瀛 《河南师范大学学报(哲学社会科学版)》2000,27(1):101-104
本文从教育功能,教育与政治、经济的关系,教育与从政人才的培养,教学方法,教师工作等四个方面说明孟子对孑子教育思想的继承与发展。特别着重孟子在教育理论上提出许多创新观点,丰富了孔子教育思想,从而推进了中国古代教育思想的发展。在教育功能问题上,孔子认为,人的个性形成是通过学习和教育来实现的,从而肯定了教育的功能。孟子进一步指出,教育是人类社会必不可少的一种活动,否则人就不能超出一般动物,从而肯定了教育在提高人的价值的功能。 相似文献
18.
This study proposes the ideal role of teachers through the examination of Plato, Confucius, Buber, and Freire on the subject. Teachers not only contribute to the development of individuals and societies but also attain self-realization through teaching. As such, the role of teachers is important as a goal as well as a means. To examine such role, this study selects four major approaches to understanding teaching. Plato regards teaching as guidance into objective knowledge through the reasoned understanding of causes. Confucius regards teaching as leading self-cultivation. Buber sees the role of teachers as building a relationship with their students. Freire focuses on critical consciousness towards oppressed situations. This study regards the role of teachers as a complex of various aspects. Thus, it tries to show a more complete understanding of the role of teachers through the synthesis and comparison of these four aforementioned approaches. 相似文献
19.
《Journal of moral education》2012,41(4):515-516
ABSTRACTIn A Theory of Moral Education, Michael Hand defends the importance of teaching children moral standards, even while taking seriously the fact that reasonable people disagree about morality. While I agree there are universal moral values based on the kind of beings humans are, I raise two issues with Hand’s account. The first is an omission that may be compatible with Hand’s theory; the role of virtues. A role for the cultivation of virtues and rational emotions such as compassion is vital in accounting for the emotional aspect of morality. The second issue pertains to Hand’s foundational premise of human beings’ rough equality. Following Martha Nussbaum, I argue that contractarian approaches must be critically evaluated to ensure the social contract properly includes and accounts for the human dignity of those who are typically excluded from the benefits of society. Hand’s justificatory arguments rely upon a contractarian premise, and the contract itself needs scrutiny and adjustment if it is to support a viable theory of moral education. 相似文献
20.
The purpose of this research was to examine question asking practices in a youth participatory action research (yPAR) after school program housed at an elementary school. The research question was: In which ways did the adult question asking practices in a yPAR setting challenge and/or reproduce conventional models of power in educational settings? We aligned Fink’s taxonomy (Creating significant learning experiences: an integrated approach to designing college courses. Jossey-Bass, San Francisco, 2003) to Freire’s (The pedagogy of the oppressed. Continuum, New York, 1970/2000) banking concept and problem-posing educational models. All adult questions were categorized from twelve randomly selected yPAR sessions over 2 years. The program served 4th and 5th grade students. Of the 500+ questions adults asked, 17 % were foundational (aligned with Freire’s banking concept). All other questions were aligned with Freire’s problem-posing model. Specifically, 34 % were application, 3 % were integration, 15 % were caring, 11 % were human dimension, and 8 % were learning how to learn questions. By studying question asking patterns and practices, we gained a better understanding of how students and adults navigated this particular after school space, which, at its core, sought to disrupt conventional notions of power and status. 相似文献