【摘要】： “知識(shí)教學(xué)促進(jìn)學(xué)生發(fā)展”,是教學(xué)研究與實(shí)踐的傳統(tǒng)論題,也是當(dāng)代變革關(guān)注的時(shí)代性課題。人們已經(jīng)做出了各種探索與回答,但都有所不足,甚至出現(xiàn)了否定知識(shí)教學(xué)的動(dòng)向。仔細(xì)審查,傳統(tǒng)研究盡管重視知識(shí)內(nèi)容,關(guān)注學(xué)生的成人發(fā)展,但實(shí)體思維的禁錮,卻使得知識(shí)與學(xué)生、知識(shí)教學(xué)與學(xué)生發(fā)展總是陷入相互對(duì)立的外在關(guān)系之中,急需合理反思與超越。文化哲學(xué)作為適宜的研究方法論,關(guān)注和提升人的同時(shí),致力于思維方式的根本轉(zhuǎn)變,尋求文化本體論的時(shí)代轉(zhuǎn)向,既能克服對(duì)知識(shí)和人的實(shí)體化理解,也深刻展現(xiàn)出知識(shí)及其教學(xué)與學(xué)生發(fā)展的文化統(tǒng)一本性及其功能。文化哲學(xué)孕育出了“文化本體”“文化時(shí)間”“文化空間”與“文化功能”四個(gè)維度,為知識(shí)教學(xué)研究提供了邏輯思路與分析框架。 教學(xué)的知識(shí)前提需要文化本體上的追問與建構(gòu),并由此尋求到廣泛的文化聯(lián)系及其人性價(jià)值。文化本體思維認(rèn)可傳統(tǒng)各種知識(shí)探究的文化貢獻(xiàn),但認(rèn)為它們需要文化本性上的修正、補(bǔ)充和擴(kuò)展,強(qiáng)調(diào)知識(shí)是人創(chuàng)造自身的文化性經(jīng)驗(yàn),各種知識(shí)探究與確證是文化成人的不同扇面。首先,它贊揚(yáng)本體論哲學(xué)的理想守望,反對(duì)傳統(tǒng)知識(shí)論對(duì)“本體”問題的無所作為,要求在人的文化本體存在與創(chuàng)造中,超越傳統(tǒng)“實(shí)體本體”及其思維方式;其次,它認(rèn)同知識(shí)論哲學(xué)的執(zhí)著追求,反對(duì)各種非理性主義對(duì)“知識(shí)”的迷亂放逐,要求在人與文化統(tǒng)一的觀念中,破除知識(shí)與人相互對(duì)立的割裂狀態(tài)。在新知識(shí)論的文化建構(gòu)里,人類知識(shí)依賴于對(duì)經(jīng)驗(yàn)世界的理解和把握,構(gòu)成了一個(gè)互相聯(lián)系并具有時(shí)間持續(xù)、空間連續(xù)、價(jià)值融會(huì)的文化整體。個(gè)體信念、證據(jù)確證、真理尋求三個(gè)知識(shí)要素,更是凝結(jié)著人的愿望、創(chuàng)造、能力和意義。在文化與人的內(nèi)在融合中,知識(shí)教學(xué)作為一種具體的文化踐行活動(dòng),是引領(lǐng)學(xué)生文化成人的基本道路。 文化時(shí)間的追蹤,立足“過去”的思想資源,在文化演進(jìn)中整體考察,發(fā)現(xiàn)了知識(shí)教學(xué)的“文化成人”立場(chǎng)。文化時(shí)間維度內(nèi)涵了比較和否定兩種基本的方法。通過比較“理性教學(xué)”“人文教學(xué)”和“科學(xué)教學(xué)”的三種不同樣態(tài)與文化進(jìn)展,揭示出知識(shí)教學(xué)的變遷和運(yùn)動(dòng)方向。所謂否定,從文化發(fā)生方面看,知識(shí)教學(xué)開始于“人”對(duì)蒙昧生活的斷裂,是對(duì)自在自發(fā)生活的否定和超越;從文化歷史演進(jìn)看,知識(shí)教學(xué)經(jīng)歷了“理性、人文、科學(xué)”等不同關(guān)注重點(diǎn)和側(cè)面的轉(zhuǎn)換,顯示出它的自我更新、自我發(fā)展的內(nèi)在動(dòng)力,持續(xù)、開放地確證與顯現(xiàn)“文化成人”的文化理想職能與使命。古希臘的哲學(xué)創(chuàng)制孕育出了理性教學(xué),主要體現(xiàn)為教學(xué)“真正”的知識(shí),培育個(gè)體的理性。文藝復(fù)興及宗教改革則在理性對(duì)信仰的復(fù)活與張揚(yáng)中,催生出了人文教學(xué),主要教學(xué)古典學(xué)科中“人與自然”的世俗性知識(shí),在非神性的意義上發(fā)現(xiàn)和培育現(xiàn)世的人,滋生出“學(xué)生發(fā)展”的精神內(nèi)涵和教育追求。近代科學(xué)的發(fā)展和教育的科學(xué)化征程,發(fā)展出了科學(xué)教學(xué),既沐浴“理性”的光芒,也領(lǐng)會(huì)“人性”的價(jià)值;既容納“人與自然”的科學(xué)知識(shí),又鋪陳為教育科學(xué)的知識(shí)系列。知識(shí)教學(xué)在科學(xué)的最高成就中,開始在自覺、自我的文化意識(shí)層面進(jìn)行“科學(xué)”研究和實(shí)踐。 文化空間維度主要指向現(xiàn)實(shí)狀況的審查,檢討學(xué)生成“人”與知識(shí)教學(xué)相背離的實(shí)踐遭遇,呼喚并歸復(fù)知識(shí)教學(xué)的文化品質(zhì)。文化空間的考察也離不開比較和否定這兩種基本的研究方法,既要承認(rèn)知識(shí)教學(xué)在文化職能上的現(xiàn)實(shí)斷裂,也要看到人們理解這些文化職能的“不同角度”。從理論研究上看,無論是哲學(xué)的極端趨向還是心理學(xué)的極端趨向,都會(huì)導(dǎo)致知識(shí)教學(xué)與學(xué)生發(fā)展的對(duì)立與斷裂,最終是學(xué)生發(fā)展成人的總體失落;就教學(xué)實(shí)踐看,無論是“獨(dú)斷-灌輸式”教學(xué)還是“體驗(yàn)-建構(gòu)式”教學(xué),要么控制學(xué)生要么放縱學(xué)生,都在事實(shí)上引發(fā)了學(xué)生發(fā)展成人的總體失落;從思想認(rèn)識(shí)上分析,赫爾巴特的“教育性教學(xué)”思想、杜威的“經(jīng)驗(yàn)”課程與教學(xué)思想、建構(gòu)主義理論都有其積極貢獻(xiàn),但也各有范圍和條件,不能正確看待它們的理論長處和局限,單純的推崇或簡單的否定,都會(huì)致使教學(xué)研究與實(shí)踐走向非此即彼的極端化立場(chǎng)�！拔幕臻g”維度特別指向這些理論局限與實(shí)踐弊病,促使我們面對(duì)知識(shí)教學(xué)的問題,從反面發(fā)現(xiàn)、確證了知識(shí)教學(xué)的“文化成人”立場(chǎng),指引我們?cè)谶B續(xù)和統(tǒng)一中尋求超越的方向。 人的文化性規(guī)定及其統(tǒng)一實(shí)質(zhì),來自人與文化互動(dòng)、融合的功能性生成。知識(shí)教學(xué)作為一種文化“育人”的符號(hào)性活動(dòng),需要引進(jìn)和考察它的文化功能,主要從兩個(gè)層面進(jìn)行:一是從文化形式入手,研究作為人類文化經(jīng)驗(yàn)的知識(shí)總體與教學(xué)的基本關(guān)系,具體落實(shí)在學(xué)科課程及其知識(shí)教學(xué)的文化性功能考察;二是指向知識(shí)結(jié)構(gòu)要素的功能剖析,具體包括了知識(shí)信念和理性的教學(xué)價(jià)值研究。知識(shí)與教學(xué)的關(guān)系,本質(zhì)上就是文化與人之關(guān)系在教育情境中的再建構(gòu),因應(yīng)了知識(shí)要求被解釋與再解釋的總體精神及其意義追問,在整體上指示出知識(shí)教學(xué)的文化功能。人類文化中的具體形式與樣態(tài),作為指引人性生長、創(chuàng)造人的具體力量,既為學(xué)科課程及其知識(shí)生成提供了依據(jù)和動(dòng)力,也因之而在學(xué)校課程及其教學(xué)體系中顯示出文化成人的獨(dú)特功能。知識(shí)的文化要素系統(tǒng),包括知識(shí)論傳統(tǒng)致力探討的個(gè)體信念、理性確證與真理尋求等內(nèi)在條件。知識(shí)教學(xué)通過知識(shí)信念、理性等文化性要素價(jià)值的深入挖掘,具體而微地培育著人的合理信念、健全著人的理性能力、引導(dǎo)著人的探究求真精神。反之,信念與理性等,作為知識(shí)要素與條件,也就不是靜默的物理性存在,而是體現(xiàn)出人之存在的文化性功能,時(shí)刻涌動(dòng)著人的能動(dòng)性與主體愿望,互動(dòng)、持續(xù)地生成并改造著學(xué)科課程及其知識(shí),推動(dòng)并優(yōu)化著知識(shí)教學(xué)。 知識(shí)教學(xué)在文化本性上為著人,在文化功能上成就著人,但要在現(xiàn)實(shí)因素的全面綜合中生成與展開,并最終具體化為普遍的深層行動(dòng),還是一個(gè)創(chuàng)造文化并創(chuàng)造自身的開放過程,需要更深入、更寬廣的文化研究與實(shí)踐。
[Abstract]:"Knowledge teaching promotes students'development" is a traditional topic in teaching research and practice, and is also an epochal topic of contemporary reform. People have made various explorations and answers, but all of them are inadequate, and even there is a tendency to negate knowledge teaching. Careful examination shows that traditional research pays attention to the content of knowledge and the adult development of students. As a suitable research methodology, cultural philosophy pays close attention to and promotes people, while devoting itself to the fundamental change of thinking mode and seeking the era turn of cultural ontology. It can not only overcome the substantive understanding of knowledge and people, but also profoundly demonstrate the cultural unity nature and function of knowledge and its teaching and students'development. Frame.
The premise of knowledge in teaching needs to be questioned and constructed on the cultural noumenon, from which a wide range of cultural connections and human values can be sought. First of all, it praises the ideal of ontological philosophy, opposes the inaction of traditional epistemology to the problem of "noumenon" and requires transcending the traditional "entity noumenon" and its mode of thinking in the existence and creation of human cultural noumenon; secondly, it identifies with the persistent pursuit of epistemological philosophy. In the cultural construction of the new epistemology, human knowledge relies on the understanding and grasp of the experiential world, forming an interconnected, time-lasting and Space-Continuous system. Individual belief, evidence and truth seeking are the three elements of knowledge, which condense people's desire, creativity, ability and significance. In the internal integration of culture and people, knowledge teaching, as a specific cultural practice, is the basic way to lead students to cultural adulthood.
The tracing of cultural time, basing on the ideological resources of the past, has found the position of "cultural adults" in knowledge teaching in the process of cultural evolution. The dimension of cultural time contains two basic methods of comparison and negation. From the perspective of cultural occurrence, knowledge teaching begins with the rupture of "man" to the ignorant life, and it is a negation and Transcendence of spontaneous life; from the perspective of cultural and historical evolution, knowledge teaching has undergone a change of different focus and side of attention, such as "rationality, humanities, science" and so on. In other words, it shows its inner motive force of self-renewal and self-development, confirms and reveals the cultural ideal function and mission of "cultural adults" continually and openly. The resurrection and publicity of Yang gave birth to humanistic teaching, which mainly teaches the secular knowledge of "man and nature" in classical disciplines, discovers and nurtures earthly people in a non-spiritual sense, and breeds the spiritual connotation and educational pursuit of "student development". In the highest achievement of science, knowledge teaching began to study and practice "science" on the level of self-consciousness and self-cultural consciousness.
The dimension of cultural space mainly refers to the examination of the actual situation, reviews the practical experience of students'deviation from knowledge teaching, calls for and restores the cultural quality of knowledge teaching. From the theoretical point of view, both the extreme tendency of philosophy and psychology will lead to the opposition and fracture between knowledge teaching and students'development, and ultimately the overall loss of students' development into adults. Learning or "experiential-constructive" teaching, or controlling or indulging students, have in fact led to the overall loss of students'development into adults; from the perspective of ideological understanding, Herbart's "educational teaching" thought, Dewey's "experience" curriculum and teaching thought, constructivism theory have their positive contributions, but also have their own models. The "cultural space" dimension especially points to these theoretical limitations and practical drawbacks, prompting us to face the problem of knowledge teaching, discovering from the opposite side and confirming it. The "cultural adult" position of knowledge teaching guides us to seek the direction of transcendence in continuity and unity.
Knowledge teaching, as a symbolic activity of cultural "educating people", needs to introduce and inspect its cultural functions, mainly from two aspects: one is to study the general knowledge and teaching as human cultural experience from the perspective of cultural forms. The basic relationship of learning is embodied in the study of the cultural function of the subject curriculum and its knowledge teaching; the second is the functional analysis of the elements of knowledge structure, which includes the study of knowledge belief and rational teaching value. Consciousness requires that the overall spirit of being interpreted and reinterpreted and its significance be questioned, indicating the cultural function of knowledge teaching as a whole. The concrete forms and patterns of human culture, as the concrete forces guiding the growth of human nature and creating human beings, provide the basis and motivation for the subject curriculum and its knowledge generation, and for this reason, in the school curriculum and its curriculum. The system of cultural elements of knowledge includes the internal conditions of individual beliefs, rational confirmation and truth-seeking, which are explored by the tradition of epistemology. Conversely, belief and rationality, as knowledge elements and conditions, are not silent physical existence, but reflect the cultural function of human existence, constantly surging the initiative and desire of human beings, interacting and continuously generating and transforming the subject curriculum and knowledge. Promote and optimize knowledge teaching.
Knowledge teaching is human in cultural nature and achieves human in cultural function. However, it is still an open process of creating culture and creating itself, which needs deeper and broader cultural research and practice, if it is to be generated and developed in the comprehensive synthesis of realistic factors and finally materialized into universal deep action.
【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】：2008
【分類號(hào)】：G420

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