| 书目名称 | East Asian Pedagogies | | 副标题 | Education as Formati | | 编辑 | David Lewin,Karsten Kenklies | | 视频video | | | 概述 | Comparatively addresses the philosophical underpinnings of educational formation in Eastern and Western traditions.Demonstrates the relevance of a broad notion of education that is not restricted to f | | 丛书名称 | Contemporary Philosophies and Theories in Education | | 图书封面 |  | | 描述 | This book opens up philosophical spaces for comparative discussions of education across ‘East and West’. It develops an intercultural dialogue by exploring the Anglo-American traditions of educational trans-/formation and European constructions of Bildung, alongside East Asian traditions of trans-/formation and development. Comparatively little research has been done in this area, and many questions concerning the commensurability of North American, European and East Asian pedagogies remain. Despite this dearth of theoretical research, there is ample evidence of continued interest in (self-)formation through various East Asian practices, from martial arts to health and spiritual practices (e.g. Aikido, Tai Chi, Yoga, mindfulness etc.), suggesting that these ‘traditional’ practices and pedagogical relations have something important to offer, despite their marginal standing in educational discourse. This book will appeal to all researchers and students of comparative education studies with an interest in issues of interpretation and translation between different traditions and cultures.. | | 出版日期 | Book 2020 | | 关键词 | Traditions of pedagogy; Bildung; Eastern traditions of education; Western traditions of education; Forma | | 版次 | 1 | | doi | https://doi.org/10.1007/978-3-030-45673-3 | | isbn_softcover | 978-3-030-45675-7 | | isbn_ebook | 978-3-030-45673-3Series ISSN 2214-9759 Series E-ISSN 2214-9767 | | issn_series | 2214-9759 | | copyright | Springer Nature Switzerland AG 2020 |
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Introduction: Positioning, Encountering, Translating, Reflecting |
Karsten Kenklies,David Lewin |
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Conceptions of culture are bound to conceptions of human being and human becoming. Cultures endure through the processes of formation that they, consciously or unconsciously, initiate. But the ideas that underpin educational formation are diverse, complex, and often inexplicit. In general, a conception of human being is at stake, i.e. an anthropology which includes ideas of what a good life or educated person looks like. In particular, the relations between those educating, those undergoing education, and the subject matter of education, are thereby shaped by distinctive normative considerations reflecting the diverse cultural circumstances of their origin. This, of course, is also true for those who discuss educational concepts and practices originating in contexts other than the author’s contexts: those presentations are usually done for formative, i.e. educational reasons, and those educational aspirations also need to be reflected upon with regard to the normative anthropologies which underlie, enable and restrict the way those presentations are shaped. A book such as this, which intends to raise questions of international and intercultural comparative education must, therefore
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Filial Piety, ,, and |
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Western Image of the Teacher and the Confucian |
Qasir Shah |
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The . (君子), the moral exemplar presented by Confucius, is the ideal individual human to be aspired to via self-cultivation through her own moral effort. She is a person of irreproachable character embodying the Confucian . (五常): The Five Constant Virtues of Humanity. These are: . 仁 (humanity); . 禮 (propriety or rites); . 義 (appropriateness); . 智 (wisdom); and . 信 (faithfulness). The five virtues have at their heart the propagation of humanity rather than individuality; these virtues find their application in the .. However, of particular significance in terms of the character of a ., is the overarching virtue ., which can be stated as: “Do not impose on others what you yourself do not desire.” (Lau 12:2), and is embodied in the Confucian saying “The man of ., wishing to establish his own character, also seeks to establish the character of others. Wishing to succeed, he also seeks to help others succeed” (Legge 6:30). What though does this have to do with teaching and the teacher? Teaching is a profession unlike any other; it involves the education of the young and those seeking to further their knowledge and skill in particular fields. Teachers are in a privileged position of autho
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Being-in-the-World: to Love or to Tolerate. Rethinking the Self-Other Relation in Light of the Mahāy |
Chien-Ya Sun |
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This paper explores the relation between the . and the ., and the issues concerning .. It first examines a contemporary educational context in which tolerance is seen as a virtue in . encountering, before continuing to consider critiques of such approaches. It then draws on the works of Nina Asher and bell hooks to reveal the different concerns of members of minority groups in . encountering, and both hooks’ and Asher’s advocacy for the approach of .. A similar appeal is articulated by Richard Smith when he calls for both a suspension of judgement in self-other encountering, as well as a resultant need to engage in closer .. The paper then explores the Buddhist idea of ., and suggests that . provides a ground on which genuine . and . can be realized. The idea of . was introduced to the contemporary Western world by the Vietnamese Buddhist Master Thích Nhất Hạnh. It is based on the ancient Buddhist idea of ., and relates to other Buddhist concepts such as . and . Nhất Hạnh’s teaching of . points towards a ., or love approach, in . encountering, which goes beyond mere tolerance of differences.
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Cultivation Through Asian Form-Based Martial Arts Pedagogy |
George Jennings,Simon Dodd,David Brown |
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In this chapter, we argue that ‘forms’ (variously known as ., . (형, 품새 (pre 1987) 품새 (post 1987), 틀), patterns, . (型 or 形), . or . (套路)), constitute a particular and important type of pedagogy common among the traditional Asian martial arts (and their global derivatives), which are used as powerful body ‘pedagogics’ (Shilling 2017) for self- and cultural cultivation. Drawing on the work of Yuasa (1987, 1993), we provide an intercultural illustration of this pedagogic and philosophical practice with reference to three martial art settings: Japanese . (.) -based arts. Chinese . (太極拳) and Mexican .. Despite their differences in technique, language and culture, they all focus a great deal of class and personal training time to the learning, practice and refinement of forms (in Japanese as ., in Mandarin as . and in Spanish as .). While mindful of oversimplifying potentially deeper meanings when translating the East Asian terms, for the purposes of clarity, we use the generic English word ‘forms’ as an umbrella term to focus on the shared body pedagogic strategy used in these arts: the form-based martial arts pedagogy as a unique way to develop bodymind dispositions, personal and cultur
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Tu Weiming, Liberal Education, and the Dialogue of the Humanities |
Paul Standish |
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This chapter discusses aspects of the work of Tu Weiming in relation to the idea of a liberal education. It does this in the context of broader questions about the nature, problems, and possibilities of comparative philosophy. Dialogue emerges in Tu’s work both as a substantive topic and as integral to aspects of his approach to philosophy and to his commitment to the dissemination of Confucian thought. In spite of Tu’s obvious success in many respects, some problems with this engagement with and in dialogue are identified, and these in turn are related to his treatment of questions of language and translation – in particular to his somewhat negative attitude to philosophy’s linguistic turn. The comparison of Confucian approaches with the idea of a liberal education enables reconsideration of ideas that are central to education, and in so doing the discussion demonstrates the value of comparative approaches in the study of education.
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Quiet Minding and Investing in Loss: An Essay on Chu Hsi, Kierkegaard, and Indirect Pedagogy in Chin |
Viktor Johansson |
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In the popular book . (1998), Jean-François Revel and his son Matthieu Ricard engage in a friendly but critical dialogue between Western science and philosophy and Buddhism. The very form of the book, the critical dialogue, shows a commonality between Western philosophy and Buddhism. Both share a tradition of searching for insight and understanding through investigative conversation. Nevertheless, when Revel and Ricard encounter issues where they are not in, or do not come to, agreement Ricard struggles to communicate to his father what he means. It is not only that he can’t find words to explain his insights but also that language itself seems insufficient. Ricard returns to various metaphors, often to Revel’s frustration, in order to point to something that he has come to see through years of Buddhist practice. Certainly someone more familiar with Buddhist practices, thought, and life would more easily understand such metaphors, and even the less metaphorical explanations.
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Alienation and In-Habitation: The Educating Journey in West and East |
Karsten Kenklies |
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The concept of ‘the whole world as a school’ is deeply rooted in the European tradition. We find it in Nicholas of Cusa as well as in texts of Paracelsus, Alsted, and Comenius. And not much younger is the practice that embodies this concept like no other: the educating or formative journey, or – as it is known in German: die ..
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Western and Eastern Practices of Literacy Initiation: Thinking About the Gesture of Writing with and |
Joris Vlieghe |
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The main idea behind this chapter is that a philosophical investigation of basic pedagogical practices, and more exactly the different ways in which children get the hang of elementary literacy at school, can offer a deeper understanding of what school education is all about. I follow here the French philosopher of technology Bernard Stiegler (2010), who argues that this basic pedagogical form defines the school. For him, literacy training sets the model for the practices that make up schools, even if schooling as a rule involves far more complicated practices such as teaching youngsters how to play a musical instrument, write an essay, solve a complex mathematical equation or understand the reasons why empires rise and fall. In all these cases, Stiegler would argue, what is at stake is an introduction into . (Cf. Siegert 2015) – which are moulded after the more simpler practice of literacy initiation: grasping how to play the flute also requires an understanding of the relation between the notes on the score sheet and the required manipulations one has to perform on the instrument (which is very much alike to what we do when we first learn how to read and write letters and words).
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Education in and Through Ikiru: From Mu to MacIntyre |
James MacAllister |
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This chapter considers some ethical and educational questions opened up by Kurosawa’s .. Initially key events in the film are recounted. Thereafter the chapter discusses two accounts of how the experiences of Watanabe, the principal character in the film, may be construed as educative. The possibility that Watanabe may have undergone a process of aesthetic-human-transformation broadly in line with the Kyoto School of philosophy are first thought through. However, it is argued that given the narrative events presented in the film, there are good reasons for understanding the education of Watanabe in more MacIntyrean terms. It is claimed that the education of Watanabe entails a transformation of his desires. With his desires transformed he becomes able to do what he previously could not - pursue his own good and that of his local community. I conclude by discussing two ways in which viewers of . may be educated through watching the movie. I maintain . opens up possibilities for reflection on (1) a primary ethical question - how one should live in knowledge of one’s imminent death and (2) the nature of education and human transformation.
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Freedom in Security or by Recognition? Educational Considerations on Emotional Dependence by Takeo D |
Sandra Töpper |
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A Human is a social being and relies on social relationships for his existential and emotional survival. This is repeatedly pointed out by social psychological, as well as socio-sociological and, more recently, anthropological research. Western pedagogy also knows about this social fact. But yet pedagogical theories mostly discuss independence, self-reliance, autonomy or the like as a main goal of education, but less often about dependence and dependency on one another. Influenced by the reception of the former research, this is slowly beginning to change. This article briefly introduces the core ideas of two approaches that work out dependency and intersubjectivity as fundamental for humans: the “Amae” theory by the Japanese psychologist Takeo Doi and the recognition theory by the German social philosopher Axel Honneth. Both authors emphasize human‘s reliance on others. And both approaches can be a source of new and complementary impulses for pedagogical thinking about people and for what purpose they should be educated, how the article points out in the end.
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From Comparison to Translation: Mutual Learning Between East and West |
Naoko Saito |
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How can we convert the negative state of exclusiveness and blindness to others to a hopeful state of mutual learning, as Dewey envisioned, and to truly bidirectional modes of international exchange? How can bidirectional communication be achieved without falling into aboriginal identity and rootedness in culture or into the cosmopolitan fusion (itself a covering over) of differences? How can we achieve modes of international exchange that are receptive to the voices of others? These questions involve internal transformation of human beings in cross-cultural encounters. In problematizing the symmetrical notion of exchange, I shall first turn away from comparison and towards translation. I shall illustrate this point by reviewing Paul Standish’s article on social justice and translation. Second, I shall propose an alternative sense of mutual learning via Emerson’s asymmetrical notion of friendship – an idea that develops Dewey’s proposed idea of friendship in mutual learning and yet that fully addresses the question of the untranslatable and the impenetrable. Finally in conclusion, I shall propose a way of mutual understanding between East and West as an endless endeavour of perfecti
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Sumie Kobayashi and Petersen’s Jena-Plan: A Typical Case of the Acceptance of Western Pedagogy in Ja |
Hiroyuki Sakuma |
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Modern pedagogy in Japan has followed various trends in Western pedagogy by importing methods and technologies from Western countries without investigating deeply their roots and thoughts. This typical trend in Japan, namely superficial Western acceptance, continues to this day. Why is such Western reception typical in Japan? The reason goes back to the rapid modernization of the . era (1868–1912). Therefore this article begins with a brief overview of .’s modernization based on . (和魂洋才, Japanese spirit with Western learning) as the background, furthermore it focuses on the acceptance of Western education. Next, as a typical case of this reception, it will describe the acceptance of German education reformer Peter Petersen’s Jena-Plan by the famous Japanese pedagogue Sumie Kobayashi. The paper then clarifies the characteristics and problems of Kobayashi’s reception of the Jena-Plan, and finally it will suggest further tasks for studies.
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The Tradition of Invention: On Authenticity in Traditional Asian Martial Arts |
Paul Bowman |
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Discussions of pedagogy tend unsurprisingly to focus in a direct and literal way on the pedagogical scene of the classroom, the teacher-learner relation, or (as in the case of martial arts) the training session (Lefebvre 2016; Nakajima 2018). Without discounting the importance, value and utility of any such approach, in what follows I try to broaden the frames and examine the notions of ‘East Asian pedagogy’ and ‘traditional martial arts’ in two different ways: first, by situating these terms within a broader cultural context than is common in many discussions of pedagogy (Downey 2005; Wacquant 2004); and second, in terms of a principled scepticism about both of these categories themselves (Said 1978).
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发表于 2025-3-21 16:53:10
