从赫尔巴特教育学的“可塑性”概念看其对康德先验主义教育哲学的批判

Johann Friedrich Herbart’s Critique on Immanuel Kant’s Transcendental Philosophy of Education from a Perspective of Herbart’s Concept of “Bildsamkeit”

康德先验主义教育哲学中关于人们如何通过"强制"培育"自由"的"逻辑难题",促使赫尔巴特重新思考教育学的"逻辑起点"。由此,赫尔巴特在教育学史上首次提出人的"可塑性"概念,并将其解释为人由一种"不定型"向"定型"的过渡。人的这种"可塑性"随之被确定为教育学的一个基本概念,赫尔巴特据此对康德的先验主义教育哲学展开一系列批判,即他以人的"道德的可塑性"否定康德关于人的"先验的意志自由"的预设,以人的"思想范围的可塑性"否定康德将"先验统觉"作为知性的一切运用的最高原则的设定,以人的"审美能力的可塑性"否定康德关于人的"先验的共通感"的假设。最终,赫尔巴特并非严格意义上的"康德派",而他对康德先验主义教育哲学的一系列批判,也符合他力求教育学摆脱对哲学的依附,进而建立作为独立学科的教育学的初衷。

How people cultivate"freedom"through"coercion"is a"logical problem"in Immanuel Kant’s transcendental philosophy of education,which urges Johann Friedrich Herbart to remold the"logical starting point"of pedagogy.Therefore,Herbart first put forward the concept of"Bildsamkeit"in the history of pedagogy,and interpreted it as the transition of human being from"non stereotype"to"stereotype".This"Bildsamkeit"of human being is then determined as a fundamental concept of pedagogy.Herbart accordingly launched a series of criticisms on Kant’s transcendental philosophy of education,that is,he negated Kant’s"transcendental freedom of will"with"moral Bildsamkeit",Kant’s setting of"transcendental apperception"as the highest principle of all the application of knowledge by"Bildsamkeit of the circle of thought",and Kant’s hypothesis of"transcendental common sense"by human’s"Bildsamkeit of aesthetic ability".Finally,Herbart is not a"Kantianer"in the strict sense,and his series of criticisms on Kant’s transcendental philosophy of education are also in line with his original intention of striving for pedagogy to get rid of the dependence on philosophy and to establish pedagogy as an independent discipline.