本文選題：成人 + 非正式學(xué)習(xí)　； 參考：《華東師范大學(xué)》2011年博士論文

【摘要】：學(xué)習(xí),往往是以其規(guī)制性、選拔性的學(xué)生體驗(yàn)和未來功能導(dǎo)向、回報(bào)性的職業(yè)發(fā)展訴求存在于成人世界中的。對(duì)于成人而言,與學(xué)習(xí)聯(lián)系在一起的大抵是各種以獲取文憑或證書為明確目的而進(jìn)行的成人教育。以學(xué)校為代表的正式教育機(jī)構(gòu)不但壟斷了大部分的成人學(xué)習(xí)資源、規(guī)定了成人學(xué)習(xí)內(nèi)容、閉鎖了成人學(xué)習(xí)空間,而且錯(cuò)置了成人基礎(chǔ)的學(xué)習(xí)觀,甚而規(guī)制了成人本身。 然而,學(xué)習(xí)不是一定要以這樣的樣態(tài)出現(xiàn)在成人的生活和認(rèn)識(shí)之中。非正式學(xué)習(xí)的理念正是要為成人帶來不一樣的學(xué)習(xí)觀念和學(xué)習(xí)世界。從二十世紀(jì)初的杜威、諾爾斯、林德曼等人的教育思想與實(shí)踐到二十世紀(jì)末的馬席克和瓦特金斯的深入研究,之間諸多研究者提出了自己對(duì)非正式學(xué)習(xí)的界定,他們的界定可以被分為兩大類別,一類將正式學(xué)習(xí)和非正式學(xué)習(xí)進(jìn)行描述性區(qū)分,另一類則討論統(tǒng)一學(xué)習(xí)概念下的正式性與非正式性。但是無論哪一種界定,其非正式一方面都強(qiáng)調(diào)了學(xué)習(xí)者在學(xué)習(xí)中的掌控權(quán)的增加。 從二十世紀(jì)六十年代起,美國(guó)、加拿大、澳大利亞等國(guó)都進(jìn)行了大規(guī)模的成人非正式學(xué)習(xí)調(diào)查和研究,反復(fù)證實(shí)了成人非正式學(xué)習(xí)的普遍性、活躍性和多樣性。這些調(diào)查和研究豐富了非正式學(xué)習(xí)研究的根基和傳統(tǒng),而其中馬席克和瓦特金斯等人對(duì)非正式學(xué)習(xí)的內(nèi)部規(guī)律和增進(jìn)方式進(jìn)行的探索則尤為系統(tǒng)和深入。 在學(xué)校的圍墻之外,非正式學(xué)習(xí)每時(shí)每刻都在發(fā)生著,其發(fā)生的頻度和品質(zhì)也影響了成人生活的豐富程度。而將非正式學(xué)習(xí)與成人發(fā)展和社會(huì)進(jìn)步聯(lián)系在一起,才能體現(xiàn)非正式學(xué)習(xí)的人類意義。非正式學(xué)習(xí)能夠與成人的各種生活經(jīng)歷交織在一起,與其生活的具體環(huán)境融合在一起,與其在社會(huì)中所扮演的某些角色嵌構(gòu)在一起。非正式學(xué)習(xí)在生活中自然地拼合一個(gè)完整的人,使其作為有生活靈性的個(gè)體成長(zhǎng)。這種完整性秉承了與占有觀相異的生存觀,對(duì)人性體現(xiàn)出時(shí)時(shí)刻刻的關(guān)切和崇揚(yáng),從而形塑了成人鮮活完整的生活。同時(shí),非正式學(xué)習(xí)還能夠使成人不斷有能力面對(duì)其一生所要完成的各種社會(huì)角色,在個(gè)人生命歷程與社會(huì)發(fā)展歷程的交錯(cuò)坐標(biāo)中發(fā)現(xiàn)自我、實(shí)現(xiàn)自我和解放自我。 非正式學(xué)習(xí)的過程和結(jié)果都會(huì)直接影響到成人的行為,因而有著深廣的社會(huì)意義。社會(huì)之所以成型,是因?yàn)槠鋬?nèi)部形成了緊密的聯(lián)通機(jī)制。如果學(xué)習(xí)成為了一個(gè)社會(huì)的基本特征,以至于將這個(gè)社會(huì)定義為學(xué)習(xí)型社會(huì),那么學(xué)習(xí)就應(yīng)當(dāng)體現(xiàn)在社會(huì)的各個(gè)元素內(nèi)部以及元素之間的聯(lián)通上。一個(gè)發(fā)展比較成熟的文明自然會(huì)產(chǎn)生出多元化的學(xué)習(xí)訴求,這些訴求標(biāo)志著人類的進(jìn)步,也是一個(gè)繁榮的學(xué)習(xí)型社會(huì)的特征。非正式學(xué)習(xí)使得這些存在于各個(gè)時(shí)空內(nèi)的多元訴求有可能呈現(xiàn)和表達(dá),形成人與人之間、人與組織之間的溝通,從而使學(xué)習(xí)型社會(huì)自下而上、由內(nèi)而外地構(gòu)建,有了這樣的內(nèi)部聯(lián)通、互動(dòng)機(jī)制,社會(huì)才有可能成為真正意義上的學(xué)習(xí)型社會(huì)。 2009年,英國(guó)政府的創(chuàng)新、大學(xué)與技能部宣布啟動(dòng)全國(guó)范圍內(nèi)的成人非正式學(xué)習(xí)運(yùn)動(dòng)。政府堅(jiān)持強(qiáng)調(diào)“為學(xué)習(xí)而學(xué)習(xí)”的精神,認(rèn)為非正式學(xué)習(xí)是每一個(gè)公民天賦學(xué)習(xí)權(quán)利的最實(shí)際體現(xiàn),而且它以各種可能的形式發(fā)生在任何地方。政府認(rèn)為應(yīng)當(dāng)將支持成人的非正式學(xué)習(xí)作為責(zé)無旁貸的己任,同時(shí)號(hào)召包括家庭、社區(qū)、公共部門、工作場(chǎng)所等各個(gè)層面的力量,聚集一定的資金和技術(shù)力量,共同打造一個(gè)全方位的非正式學(xué)習(xí)空間。 促進(jìn)成人更活躍的非正式學(xué)習(xí)主要體現(xiàn)在兩個(gè)層面：一,成人意識(shí)到學(xué)習(xí)的重要性或趣味性,主動(dòng)推進(jìn)目的性和自我控制比較強(qiáng)的學(xué)習(xí)；二,社會(huì)力量(包括官方和非官方力量)對(duì)成人的非正式學(xué)習(xí)進(jìn)行政策、輿論、資源、組織等方面的支持。為了不讓這種成人學(xué)習(xí)的生機(jī)勃勃的圖景一直靜默在烏托邦的畫框中,成人自己、政府和社會(huì)的各種力量都需要行動(dòng)起來,讓非正式學(xué)習(xí)釋放人性的潛能,實(shí)現(xiàn)一個(gè)學(xué)習(xí)的中國(guó)、幸福的中國(guó)。
[Abstract]:Learning is often based on its regulatory, selective student experience and future functional orientation, and the demand for rewarding career development exists in the adult world. For adults, the majority of adult education linked to learning is to obtain a diploma or certificate for a clear purpose. A formal education machine represented by the school. The structure not only monopolized the majority of adult learning resources, stipulated the content of adult learning, locked the adult learning space, but also misplaced the adult based learning concept, and even regulated the adult itself.
However, learning does not necessarily have to appear in the life and understanding of adults. The idea of informal learning is to bring different learning ideas and learning worlds for adults. From the educational ideas and practices of Dewey, Knowles, and Lin De Man in the early twentieth Century to the late twentieth Century Ma mat and Watkins In depth, many researchers have put forward their own definition of informal learning. Their definition can be divided into two categories: one is a descriptive distinction between formal learning and informal learning, and the other is a discussion of formality and informality under the concept of unified learning. However, no matter which one is defined, it is informal. Both emphasize the increase of learners' control over learning.
Since 1960s, the United States, Canada, Australia and other countries have conducted large-scale informal studies and studies of adult studies, which have repeatedly confirmed the universality, activity and diversity of adult informal learning. These investigations and studies enrich the foundations and traditions of informal study, including massik and Watkin. Shi et al's exploration of the internal rules and ways of enhancing informal learning is particularly systematic and in-depth.
Outside the wall of the school, informal learning is happening every moment, the frequency and quality of its occurrence also affects the abundance of adult life, and the association of informal learning with adult development and social progress can reflect the human meaning of informal learning. Informal learning can be made with the life experiences of adults. It is woven together with the specific environment of life that is inlaid with some of the roles played in the society. Informal learning naturally combines a whole person in life as a spiritual individual. At the same time, informal learning can also enable adults to continue to face the various social roles they have to accomplish in their life, to find themselves, to realize themselves and to emancipate themselves, in the interlaced coordinates of personal life and social development.
The process and results of informal learning have a direct impact on the behavior of adults, and thus have a profound social significance. Society is formed because it has formed a close linkage mechanism. Learning becomes the basic characteristic of a society so that the society is defined as a learning society. A more mature civilization will naturally produce a diversified learning appeal, which symbolizes the progress of human beings and is a characteristic of a prosperous learning society. Informal learning makes it possible for these diverse demands to exist in every time and space. The presentation and expression forms the communication between people and the organization, so that the learning society is built from the bottom to the top and from the inside to the other. It is possible to become a learning society in the real sense with such internal communication and interaction mechanism.
In 2009, the innovation of the British government, the University and the skills Department announced the start of the nationwide informal learning movement. The government insisted on the spirit of "learning for learning", that informal learning was the most practical embodiment of every citizen's right to learn, and that it took place in any possible form. It is a duty to support the informal learning that supports adults, and calls for the power of the family, the community, the public sector and the workplace to gather certain funds and technical forces to create a full and informal learning space.
Informal learning to promote more active adults is mainly reflected in two levels: first, adult awareness of the importance or interest of learning, the initiative to promote the stronger learning of purpose and self-control; and two, social forces (including official and unofficial forces) conduct policy, public opinion, resources, organization and other aspects of the informal learning of adults. In order to keep the vibrant picture of this adult learning in the utopian frame, the adult itself, the government and the various forces of the society need to act, let informal learning release the potential of human nature, and realize a learning China, a happy China.
【學(xué)位授予單位】：華東師范大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2011
【分類號(hào)】：G720

【引證文獻(xiàn)】

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