本文選題：古希臘 + 學(xué)園��； 參考：《西南大學(xué)》2017年博士論文

【摘要】：學(xué)園,是希臘、羅馬歷史上最早的高等學(xué)術(shù)機(jī)構(gòu),它以高深學(xué)問的教學(xué)和科研為特征。從公元前387年被創(chuàng)立,到公元529年被關(guān)閉,在916年的演進(jìn)過程中,學(xué)園應(yīng)對(duì)社會(huì)和國家需求,借助宗教儀式,最終形成了標(biāo)志自身的精神實(shí)體,即學(xué)術(shù)傳統(tǒng)。學(xué)術(shù)傳統(tǒng)的靈魂是學(xué)術(shù)精神,學(xué)術(shù)精神是人類知識(shí)精英對(duì)建構(gòu)社會(huì)秩序的一種表達(dá),它與國家精神和宗教精神一樣,一旦生成,就具有持久的生命力。在現(xiàn)代世界中,標(biāo)識(shí)人類高等智力活動(dòng)的“學(xué)術(shù)”、以及大學(xué)的“學(xué)院”都是以古希臘第一座學(xué)園的名字“Academy”命名,由此可見學(xué)園對(duì)“大學(xué)”和“學(xué)術(shù)”的影響。從大學(xué)的理念中,我們辨識(shí)出學(xué)園和大學(xué)具有內(nèi)在的一致性,即,都以追求自由和真理為目的,都有百科全書式的教學(xué)和以明辨真理為目的的科研�！按髮W(xué)”之名得之晚矣,而其精神理念,在學(xué)園時(shí)代儼然已鑄定完畢。學(xué)園的理念確定了學(xué)園的形式,大學(xué)的理念規(guī)定了大學(xué)的形式。就像人的本質(zhì)規(guī)定性取決于人的精神而非人的肉體一樣,任何社會(huì)組織,其本質(zhì)規(guī)定性由其無形的精神理念決定,其展現(xiàn)出的具體形態(tài)不過是對(duì)其理念的表達(dá)與詮釋而已。鑒于學(xué)園在人類文明史和人類高等教育史上的獨(dú)特地位,有必要追溯學(xué)園從那個(gè)時(shí)代的混沌中獲取自我意識(shí)的相關(guān)機(jī)制,最大限度還原學(xué)園的理念和實(shí)踐,從中概括提煉影響深遠(yuǎn)的學(xué)園精神實(shí)體,呈現(xiàn)學(xué)術(shù)生活的要素——此謂本文的具體目標(biāo)。本文的第二層目標(biāo)是,通過分析學(xué)園中儀式傳統(tǒng)對(duì)學(xué)園實(shí)踐群體精神塑造的作用,分析學(xué)術(shù)傳統(tǒng)生成過程中,宗教與國家的協(xié)同作用,探討宗教、國家和學(xué)園各自的權(quán)力邊界,總結(jié)學(xué)術(shù)精神得以穩(wěn)定傳承的外在機(jī)制。本文的第三層目標(biāo)是,分析學(xué)術(shù)精神和人文精神的區(qū)別與聯(lián)系,分析國家在人文精神培育機(jī)制建構(gòu)中的作用�；谝陨夏繕�(biāo),本文著力于探查學(xué)園的有形實(shí)體和無形精神實(shí)體的形成機(jī)制,厘清國家與社會(huì)在其中的作用,以期關(guān)照當(dāng)前大學(xué)教育中所面臨的挑戰(zhàn)與應(yīng)戰(zhàn)。因此,綜合前人對(duì)學(xué)園研究的相關(guān)成果,本研究借助其它學(xué)科的研究成果和研究方法,首次對(duì)學(xué)園作整體考察,以呈現(xiàn)其有形與無形實(shí)體演進(jìn)的整體狀況。首先,對(duì)涉及本主題的相關(guān)核心概念:希臘的Paideia、Humanism(人文主義)的源起、“學(xué)術(shù)”(Scholarship)的演變、古希臘、羅馬的高等教育,一一進(jìn)行溯本追源式的界定;對(duì)學(xué)園興起的直接相關(guān)的歷史背景,一一進(jìn)行考察。研究伊始,主要從宏觀層面考察學(xué)園發(fā)展,以期呈現(xiàn)學(xué)園演進(jìn)的整體脈絡(luò)。開篇點(diǎn)題,確立本文研究對(duì)象“古希臘學(xué)園”的概念,確定研究對(duì)象的時(shí)空邊界、研究切入角度,以及本研究的理論定位。學(xué)園研究的宏觀脈絡(luò)歷時(shí)性呈現(xiàn)為:興起、發(fā)展、興盛、衰落四個(gè)階段。學(xué)園的興起(387BC-338BC),處于古典末期。分析學(xué)園之母“阿卡德米學(xué)園”生成的社會(huì)基礎(chǔ)。著重分析以下兩點(diǎn)外在機(jī)制:哲學(xué)思潮與雅典城邦,前者促使學(xué)園理念的生成,后者提供了學(xué)園實(shí)踐所需的一切社會(huì)條件�？偨Y(jié)這一時(shí)期學(xué)園宏觀層面呈現(xiàn)出單一中心的特點(diǎn),即學(xué)園僅在雅典城邦出現(xiàn);微觀層面呈現(xiàn)為私學(xué)和哲學(xué)教學(xué)為主的特征。學(xué)園在理念和實(shí)踐層面,形成了自我意識(shí)。學(xué)園的發(fā)展(335BC-30BC),處于希臘化階段。以呂克昂學(xué)園和亞歷山大里亞繆斯學(xué)宮為主要對(duì)象,分析呈現(xiàn)學(xué)園的最新發(fā)展。這一時(shí)期的學(xué)園特點(diǎn),宏觀層面:學(xué)園的發(fā)展呈現(xiàn)多個(gè)中心:雅典、亞歷山大里亞、帕加馬、羅德島等;學(xué)園從私立走向公、私學(xué)兼?zhèn)洹Ｎ⒂^層面:科學(xué)研究從教學(xué)中分離,純正的“學(xué)術(shù)生活出現(xiàn)”;分門別類的科學(xué)興起;享受國家薪俸的學(xué)者群體崛起。國立學(xué)術(shù)中心是學(xué)園在這一時(shí)期的突出特征。學(xué)術(shù)的分化和科學(xué)專門化在這一時(shí)期確立起來了。學(xué)園的興盛(29BC-337AD),處于羅馬帝國盛期。這一時(shí)期羅馬統(tǒng)治階層逐步介入學(xué)園管理,國家公權(quán)力的介入影響了學(xué)園的運(yùn)行。國家介入學(xué)園運(yùn)行后,學(xué)術(shù)分化更趨明顯,學(xué)術(shù)呈現(xiàn)實(shí)用主義的轉(zhuǎn)向;專科技術(shù)學(xué)園出現(xiàn),主要有:建筑、醫(yī)學(xué)、法律學(xué)園。由于帝國發(fā)展的需要,以法律保障實(shí)施的教育體系確立起來了,同時(shí)也為學(xué)術(shù)精神向人文精神的發(fā)展墊定了基礎(chǔ)。學(xué)園的衰亡(338AD-529AD),處于神權(quán)崛起階段。這一時(shí)期學(xué)園發(fā)展處于停滯階段,并未有新的推進(jìn)。這一時(shí)期,宗教與國家進(jìn)一步加強(qiáng)對(duì)學(xué)園的限制,體現(xiàn)在經(jīng)濟(jì)的打擊、自由授課的限制乃至取締。當(dāng)學(xué)術(shù)自由的社會(huì)土壤和學(xué)術(shù)研究的國家支持機(jī)制不在,學(xué)園的有形實(shí)體隨即坍塌。以上內(nèi)容主要采用歷史文獻(xiàn)考察法,借鑒布克哈特的文化史觀,從宏觀層面呈現(xiàn)學(xué)園的發(fā)展脈絡(luò),目的是突出國家、社會(huì)和學(xué)園間的交互影響。具體而言,分析宗教、國家和社會(huì)等外在機(jī)制對(duì)學(xué)園生成、發(fā)展、興盛和衰落的影響。宏觀審視學(xué)園的演進(jìn)脈絡(luò)之后,進(jìn)入中觀考察,目的首先是呈現(xiàn)學(xué)園培育自由靈魂的理念。具體而言即:培育實(shí)現(xiàn)靈魂實(shí)現(xiàn)真理轉(zhuǎn)向的人,他們會(huì)自覺以真理為目標(biāo)展開自己的一切行動(dòng)。本章重點(diǎn)考察第一座學(xué)園,也即“學(xué)園之母”阿卡德米學(xué)園的理念。探究作為哲學(xué)學(xué)園的阿卡德米學(xué)園理念生成的哲學(xué)根源,分析得出,學(xué)園理念的生成,是基于知識(shí)精英對(duì)建構(gòu)良善社會(huì)秩序構(gòu)想的需要。中觀考察的展開主要沿著三個(gè)問題展開:為什么要?jiǎng)?chuàng)建學(xué)園?學(xué)園實(shí)踐如何可能?學(xué)園目標(biāo)如何達(dá)成?針對(duì)三個(gè)問題的相應(yīng)答案是:學(xué)園培育的是自由靈魂,也即德性的人;學(xué)園通過系統(tǒng)的知識(shí)教育促使靈魂轉(zhuǎn)向真理;學(xué)園通過培育出哲學(xué)家家來,從中挑選合適的人培養(yǎng)成哲學(xué)王,實(shí)現(xiàn)國家正義,進(jìn)而實(shí)現(xiàn)國家之內(nèi)公民的普遍正義。最后的目的是學(xué)園追求的終極目的:即實(shí)現(xiàn)公平正義國家之下所有公民最大化的自由發(fā)展。中觀考察之后進(jìn)入學(xué)園內(nèi)部,作微觀考察,目的是還原學(xué)園實(shí)踐的主要內(nèi)容:高深知識(shí)的教學(xué)和真理導(dǎo)向的科研。隨后總結(jié)學(xué)園實(shí)踐帶來秩序建構(gòu)的成果:知識(shí)體系和教育體系的生成。微觀考察之第一,從已有知識(shí)的傳授入手,呈現(xiàn)以靈魂轉(zhuǎn)向?yàn)槟康慕袒璧耐庠跅l件以及具體方法。這部分以雅典四大學(xué)園的相關(guān)史料為主。第二:從新知識(shí)的開拓入手,呈現(xiàn)以窮究萬物之理為目的科研。本節(jié)從呂克昂學(xué)園入手,分析科研活動(dòng)的興起及其表現(xiàn);以亞歷山大里亞繆斯學(xué)宮的科研活動(dòng)為例,呈現(xiàn)科研活動(dòng)的遷移、分化、專門化的表現(xiàn)。第三:總結(jié)學(xué)園的教學(xué)和科研實(shí)踐活動(dòng),在社會(huì)和國家的介入下,從中逐步生成的秩序:理論層面,知識(shí)分類和科學(xué)方法論得以確立,實(shí)踐層面:教育體系形成。這是學(xué)術(shù)生活理論和實(shí)踐的基礎(chǔ)。在已經(jīng)呈現(xiàn)學(xué)園的理念和實(shí)踐活動(dòng)的基礎(chǔ)上,結(jié)合多學(xué)科的研究方法,使用宏觀和微觀結(jié)合考察的研究方法,分析學(xué)園理念引導(dǎo)下的實(shí)踐活動(dòng)在宗教和國家的參與作用下,呈現(xiàn)出的學(xué)術(shù)傳統(tǒng)的生成機(jī)制。具體而言,該部分從人類學(xué)和社會(huì)學(xué)角度出發(fā),考察學(xué)園自身意識(shí)的生成中,儀式對(duì)師生個(gè)體學(xué)術(shù)精神的形塑,以及儀式對(duì)學(xué)術(shù)共同體精神的形塑。具體分為對(duì)學(xué)生、老師和師生的一些儀式,分析其對(duì)師生群體的精神塑造作用。第一,對(duì)學(xué)生:其目的是在學(xué)生中確立人格卓越的理想;第二,對(duì)教師:其目的是為樹立真理志業(yè)的模范;第三,對(duì)師生:其目的是為塑造學(xué)術(shù)團(tuán)體的精神。最后總結(jié),學(xué)園的儀式傳統(tǒng),是學(xué)園在宗教和國家的幫助下,逐步生成自身意識(shí)的一種表現(xiàn)。學(xué)園中的儀式,其目的是:通過對(duì)師生群體意識(shí)的塑造,使學(xué)園的理念在實(shí)踐中得到執(zhí)行,使學(xué)園的學(xué)術(shù)生活得以延續(xù),最終形成可以同學(xué)園分離的學(xué)園精神實(shí)體,也即:學(xué)術(shù)傳統(tǒng)。在此基礎(chǔ)上,總結(jié)學(xué)術(shù)傳統(tǒng)得以傳承的外在機(jī)制。最后部分,觀古照今,考察學(xué)園的當(dāng)代價(jià)值。從學(xué)園的精神實(shí)體,即學(xué)術(shù)傳統(tǒng)的生成中,考察學(xué)園延續(xù)千年發(fā)展的內(nèi)在和外在機(jī)制。提煉學(xué)術(shù)傳統(tǒng)背后的超穩(wěn)定結(jié)構(gòu)為:學(xué)術(shù)精神、教學(xué)、科研、儀式,它們是標(biāo)志學(xué)園之為學(xué)園的本質(zhì),是學(xué)園的精神實(shí)體。回溯西歐歷史上的三次文藝復(fù)興,其實(shí)最終都是對(duì)由學(xué)園開創(chuàng)的學(xué)術(shù)傳統(tǒng)的回歸。每一次回歸都為社會(huì)注入了活力,帶來社會(huì)的發(fā)展、文明的進(jìn)步。這一現(xiàn)象,值得我們思考并有所行動(dòng)。尤其是我們的“大學(xué)”體制也是借自西方,更應(yīng)該理清楚大學(xué)之為大學(xué)的內(nèi)在規(guī)定性,以便于大學(xué)及時(shí)規(guī)制自己的行動(dòng)。具體而言,學(xué)園留給我們的啟示有如下三點(diǎn):第一,在“人本主義”的公民教育中,強(qiáng)調(diào)“自由”,真正兼顧公民個(gè)體對(duì)自我意識(shí)覺醒的關(guān)照,而非僅強(qiáng)調(diào)其國民性的一面;第二,大學(xué)運(yùn)行的理念中,堅(jiān)守“真理導(dǎo)向”,強(qiáng)調(diào)“理性”。主要是從教學(xué)和科研兩個(gè)層面,倡導(dǎo)對(duì)自由和真理的真正回歸;第三節(jié),論述在社會(huì)中培育“人文精神”所需的外在機(jī)制,也即國家和社會(huì)如何行動(dòng)的問題,強(qiáng)調(diào)“秩序”。最后對(duì)學(xué)園的當(dāng)代啟示進(jìn)行總結(jié),它體現(xiàn)了這樣一種理想:對(duì)自由、理性和秩序的構(gòu)想:具體而言從少數(shù)個(gè)體得到充分的自由發(fā)展帶動(dòng)公民普遍的自由發(fā)展。余論,再次回顧希臘文化理想下的學(xué)園,反思學(xué)園與宗教、國家和社會(huì)的關(guān)系,反思文明生成過程中復(fù)雜的社會(huì)聯(lián)動(dòng)機(jī)制,以期關(guān)照當(dāng)下。
[Abstract]:The school garden, the earliest higher academic institution in the history of Rome, was characterized by high academic teaching and scientific research. It was founded in 387 B.C. and closed in 529 ad. In the course of the 916 year evolution, the school formed a spiritual entity, namely the academic tradition, which marks itself in response to the social and national needs and the religious rites. The soul of the academic tradition is the academic spirit. The academic spirit is an expression of the human knowledge elite's construction of the social order. Like the national spirit and the religious spirit, once it is generated, it has a lasting vitality. In the modern world, the "academic" that identifies human higher intellectual activities and the "College" of the university are ancient Greece. The name of the first school garden, named "Academy", shows the influence of the school on "University" and "academic". From the idea of the University, we identify the inner consistency of the school and the University, that is, the pursuit of freedom and truth, all of which have encyclopedia teaching and scientific research aimed at discerning truth. The concept of the school has been established in the school age. The concept of the school defines the form of the school, the concept of the University defines the form of the University. It is like the nature of the human nature that depends on the spirit of the human being, as well as the human body, and the essence of any social organization is determined by its intangible spiritual concept. In view of the unique status of the school in the history of human civilization and the history of human higher education, it is necessary to trace the relevant mechanisms of the academic garden from the chaos of that time and to restore the concept and practice of the academic garden to a maximum extent. The second level objective of this article is to analyze the role of the tradition of ritual in the school garden to create the spirit of the community, and to analyze the co role of religion and the state in the process of the formation of the academic tradition, and discuss the respective powers of religion, the state and the school. The third goal of this article is to analyze the difference and connection between the academic spirit and the humanistic spirit, and to analyze the role of the state in the construction of the cultivation mechanism of the humanistic spirit. Based on the above objectives, this paper tries to explore the formation mechanism of the tangible and intangible spiritual entities of the school. In order to clear the role of the state and society in order to take care of the challenges and challenges facing the current university education, this study, taking into account the relevant achievements of the previous studies on the school garden, is the first to make an overall investigation of the school garden with the help of the research results and methods of other disciplines to present the overall status of the evolution of the tangible and intangible entities. The core concepts related to this topic: the origin of the Greek Paideia, the Humanism (humanism), the evolution of "Scholarship", the higher education of ancient Greece and Rome, the definition of tracing the source of the origin one by one, the direct related historical background of the rise of the school garden, and the investigation at the beginning of the study, mainly from the macro level. The development of the school garden is expected to present the overall context of the evolution of the school garden. The beginning of the paper is to establish the concept of "ancient Greek school", to determine the space-time boundary of the research object, the angle of study and the theoretical orientation of this study. The macro diachronic nature of the study of the school garden is now the four stages of the rise, development, prosperity and decline. The rise (387BC-338BC), at the end of the classical period, analyzes the social basis of the birth of Acard Mi school, the mother of the school. The following two external mechanisms are emphatically analyzed: the philosophy trend of thought and the city state of Athens, the former impel the formation of the school concept, and the latter provides all social conditions needed for the school garden practice. The characteristic of the single center is that the school garden appears only in Athens city state; the micro level presents the characteristics of private learning and philosophy teaching. The school has formed self consciousness in the concept and practice level. The development of the school garden (335BC-30BC) is in the Hellenistic stage. The main object is the Luc school and Alexandria Mousika school. The latest development of the school garden. The characteristics of the school garden in this period, the macro level: the development of the school garden presents many centers: Athens, Alexandria, the park, the Rhodes island and so on; the school gardens from private to public, private learning. The micro level: scientific research from teaching, pure "academic life"; the emergence of separate science; enjoyment The national academic center was a prominent feature of the national academic center. The national academic center was a prominent feature of the school garden during this period. The academic division and scientific specialization were established in this period. The prosperity of the school (29BC-337AD) was in the prosperous period of the Rome empire. In this period, the ruling class of Rome gradually entered the school management, and the intervention of state power was affected. The operation of school garden. After the operation of the national intervention school, the academic differentiation became obvious, and the academic orientation turned to pragmatism; the specialty technology park appeared, mainly: architecture, medicine, law school. The education system implemented by the law was established because of the need of the development of the Empire, and the development of the academic spirit to the humanistic spirit was also established. The foundation. The decline and fall of the school garden (338AD-529AD) is in the stage of the rise of theocracy. In this period, the development of the school was at a stagnant stage, and there was no new advance. In this period, religion and the state further strengthened the restrictions on the school garden, reflected in the economic blow, the restriction of free teaching was to be banned. As the state support mechanism is not in, the tangible entities of the School Park collapse. The above content mainly adopts the historical literature review method, drawing on the cultural history of Burkhard and presenting the development vein of the school from the macro level. The purpose is to highlight the interaction between the country, the society and the school garden. After a macroscopic examination of the evolution of the school garden, after a macro examination of the evolution of the school garden, the purpose of the study is to present the idea of cultivating the free soul of the school. In particular, the people who cultivate the soul to realize the turn of the truth will consciously carry out all their actions on the basis of truth. This chapter focuses on the investigation. The first school garden, that is, the concept of Acard Mi School of "the mother of the school garden", explores the philosophical origin of the formation of the concept of Acard Mi school garden as a philosophical school. The analysis shows that the formation of the concept of the school garden is based on the need of the intellectual elite to construct a good social order. The expansion of the meso view is mainly carried out along three issues. How to create a school garden? How can the practice of the school park be possible? How to achieve the goal of the school? The corresponding answer to the three questions is that the school garden is a free soul, that is, the person of virtue; the kindergarten through systematic knowledge education makes the soul turn to the truth; the kindergarten through nurturing a philosophical family, selecting the right person from it to become the king of philosophy, The final aim is to realize the universal justice of the citizens within the state. The ultimate aim is to achieve the ultimate goal of the kindergarten: to achieve the maximum free development of all citizens under the fair and just state. The research of truth oriented. Then it summarizes the achievements of the practice of the school garden: the creation of the knowledge system and the education system. The first of the micro inspection, from the teaching of the existing knowledge, presents the external conditions and concrete methods needed for the turning of the soul to the purpose of teaching. This part is mainly related to the relevant historical materials of the four major schools in Athens. Second: Starting with the development of new knowledge, it presents the scientific research of the reason for all things. This section analyzes the rise and performance of scientific research activities from Luc school, taking the scientific research activities of Alexandria Mousika school as an example to show the migration, differentiation and specialization of scientific research activities. Third: summarize the teaching and scientific research practice of the school garden. Under the intervention of society and state, the order that is gradually generated from it: the theoretical level, the establishment of the knowledge classification and the scientific methodology, the practice level: the formation of the educational system. This is the basis of the theory and practice of academic life. On the basis of the concept and Practice of the academic garden, the use of the macro and the macro and the multidisciplinary research methods. The research method of micro combined inspection is used to analyze the formation mechanism of the academic tradition under the participation of religion and state, which is guided by the concept of school garden. The formal molding of the spirit of the academic community is specifically divided into the rituals of the students, teachers and teachers and students, and the spiritual molding of the teachers and students. First, for the students, the purpose is to establish the ideal of excellence in the students; second, to the teachers, the purpose is to establish a model for the purpose of the truth; and third, to the teachers and students: its purpose: In order to shape the spirit of the academic community, it is concluded that the ceremony tradition of the school garden is a manifestation of the school garden's own consciousness, with the help of religion and the state. The purpose of the ritual in the school garden is to carry out the academic life of the kindergarten through the creation of the consciousness of the teachers and students, to continue the academic life of the school, and to continue the academic life of the school. Finally, the spiritual entity that can be separated from the classmate garden is formed, that is, the academic tradition. On this basis, it summarizes the external mechanism of the inheritance of the academic tradition. In the last part, it looks at the present value of the school, and examines the inner and external mechanisms of the continuation of the Millennium Development from the spiritual entity of the school garden, that is, the formation of the academic tradition. The super stable structure behind the academic tradition is the academic spirit, the teaching, the scientific research and the ritual. They are the essence of the school garden and the spiritual entity of the school. The three Renaissance in the history of Western Europe is in fact the return of the academic tradition created by the school. Every return has brought vitality to the society. The development of society and the progress of civilization deserve our thinking and action. In particular, our "University" system is also borrowed from the west, and it should be more clear that the university is the inherent regulation of the university so as to facilitate the timely regulation of its own actions. In particular, the enlightenment left to us by the school is as follows: first, three In the civic education of "humanism", it emphasizes "freedom", and does not only emphasize the reflection of the individual to the awakening of self consciousness, but not only the one side of its nationalism. Second, in the concept of university operation, it insists on "truth orientation" and emphasizes "reason". It is mainly from the two levels of teaching and scientific research, advocating the true of freedom and truth. The third section discusses the external mechanism needed to cultivate the "humanistic spirit" in the society, that is, the question of how the state and the society act, and emphasize the "order". Finally, it summarizes the Contemporary Enlightenment of the school. It embodies such an ideal: the idea of freedom, reason and rank: in particular, from a few individuals to get sufficient self. The development leads to the universal free development of citizens. I review the school garden under the Greek cultural ideal again, rethink the relationship between the school and religion, the state and the society, and reflect on the complex social linkage mechanism in the process of civilization, so as to take care of the present.
【學(xué)位授予單位】：西南大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2017
【分類號(hào)】：G649.1
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本文編號(hào)：1921427