In the 21st Century of the increasing living standards, the social demand for talents with various aspects of ability is becoming higher and higher. The families, study and society of generations after 70s and 80s pay...In the 21st Century of the increasing living standards, the social demand for talents with various aspects of ability is becoming higher and higher. The families, study and society of generations after 70s and 80s pay more attention to cultivating their own children＇s comprehensive development. Juvenile moral education is an important part of the contemporary juvenile education. Juvenile moral education is worthy of being paid attention to. On one hand, it is because the juvenile education is in the most basic and critical stage of the whole education stage, which is in the stage of the biggest influence of education development; on the other hand, it is because the young people are active and curious by nature, which will cause the difficulty of moral education to increase in the education process. Various countries and regions in the world have their own unique cultures and adjustments,and these different cultures affect the residents of different countries and regions with different living habits, ways of thinking and behaviors; thus forming different cultural differences. This paper, by taking the juvenile moral education between China and America as the research object, aims at analyzing the Chinese and Western cultural difference in juvenile moral education representation and transmission, aiming at from point to area,promoting the communication and development of juvenile moral education.展开更多
Music teachers in colleges and universities play a great role in training the students with the quality of aesthetic education, and their teaching ability can influence the implementation of aesthetic education. The t...Music teachers in colleges and universities play a great role in training the students with the quality of aesthetic education, and their teaching ability can influence the implementation of aesthetic education. The teaching ability of a music teacher comprises of the professional ethics, professional knowledge and teaching competence, etc. In this paper, the teaching ability of music teachers in colleges and universities is studied ~om its value, composition, and standards, etc.展开更多
Virtue education in the United States has lost its clout while the corporatization of higher education may be at its peak. The focus of traditional education has shifted from ideas, wisdom, and the love of learning to...Virtue education in the United States has lost its clout while the corporatization of higher education may be at its peak. The focus of traditional education has shifted from ideas, wisdom, and the love of learning to having a corporate mindset on progress and skills-based knowledge. In many cases, the focus of attention is on remaining viable/sustainable in times of economic decline rather than learning itself, so the resources supporting institutions of higher education are directed into marketing and public relations practices instead of the infrastructure for thinking and learning. This essay draws together three coordinates to make a case for a return to virtue education in the United States. First, the current condition of higher education is shown to have dubiously strayed from a virtue model. Second, the re-emergence of philosophy as a preferred major and its growth in the academy suggest that people realize that something has to change in higher education as they revert back to a broad liberal arts emphasis. Third, a discussion of virtue education from the lens of Josef Pieper＇s virtue philosophy, grounded in the lSta Contemplativa, offers renewed possibility to reengaged higher education for a sustainable future. Together, I suggest that the tradition of higher education in the United States is no longer viable and return to a virtue education model is an alternative that might make higher education sustainable.展开更多
The critical nature of artwork is owed, according to Adorno, to the fact that it opposes its assimilation by reason and that it does not yield to the imposition of its established principles. This character which Heid...The critical nature of artwork is owed, according to Adorno, to the fact that it opposes its assimilation by reason and that it does not yield to the imposition of its established principles. This character which Heidegger, too, through a paradoxical convergence with Adorno, and in opposition to Lukacs, recognizes as its ontological component, permits the work of art to represent a force of resistance to dominance in general, in the prospect of the salvation of a humanized society. As such, it makes possible the radical rejection of political and, pertinent to it, pedagogical activity, when converted into primarily authoritiarian activity. Such a responsibility does art assume, according to Adorno, when it represents a spirituality, which is embodied in exemplary fashion both in the work of art itself, making the experience of the sublime possible, and in the aesthetic of the sublime, which is concentrated intensively on whatever remains unapproachable through concepts. In this way, we could say that the aesthetic of the sublime is converted into ＂first philosophy,＂ in the sense that it provides the rule for every theoretical approach. Concurring with this reading of Adorno, we consider how the sublime, as shown in the context of his aesthetic theory, is governed, furthermore, by a paideutic principle of exceptional significance, which we must necessarily activate through aesthetic education, so that western man may understand that he must uproot himself from the nihilistic social context in which he lives, rupturing the delusion of his omnipotence. In a world governed by a permanent crisis of democracy in public and private life, since the weakening of political imagination unites with the retreat from political ethos and an generalization of the unprecedented will for dominance, we consider this aesthetic theory to be exceptionally essential and useful to us both as pedagogical theory and as political theory, since it allows us to understand that the experience of the sublime through art is in opposition to this condition of destruction, and indeed represents the ideal of justice.展开更多
文摘In the 21st Century of the increasing living standards, the social demand for talents with various aspects of ability is becoming higher and higher. The families, study and society of generations after 70s and 80s pay more attention to cultivating their own children＇s comprehensive development. Juvenile moral education is an important part of the contemporary juvenile education. Juvenile moral education is worthy of being paid attention to. On one hand, it is because the juvenile education is in the most basic and critical stage of the whole education stage, which is in the stage of the biggest influence of education development; on the other hand, it is because the young people are active and curious by nature, which will cause the difficulty of moral education to increase in the education process. Various countries and regions in the world have their own unique cultures and adjustments,and these different cultures affect the residents of different countries and regions with different living habits, ways of thinking and behaviors; thus forming different cultural differences. This paper, by taking the juvenile moral education between China and America as the research object, aims at analyzing the Chinese and Western cultural difference in juvenile moral education representation and transmission, aiming at from point to area,promoting the communication and development of juvenile moral education.
文摘Music teachers in colleges and universities play a great role in training the students with the quality of aesthetic education, and their teaching ability can influence the implementation of aesthetic education. The teaching ability of a music teacher comprises of the professional ethics, professional knowledge and teaching competence, etc. In this paper, the teaching ability of music teachers in colleges and universities is studied ~om its value, composition, and standards, etc.
文摘Virtue education in the United States has lost its clout while the corporatization of higher education may be at its peak. The focus of traditional education has shifted from ideas, wisdom, and the love of learning to having a corporate mindset on progress and skills-based knowledge. In many cases, the focus of attention is on remaining viable/sustainable in times of economic decline rather than learning itself, so the resources supporting institutions of higher education are directed into marketing and public relations practices instead of the infrastructure for thinking and learning. This essay draws together three coordinates to make a case for a return to virtue education in the United States. First, the current condition of higher education is shown to have dubiously strayed from a virtue model. Second, the re-emergence of philosophy as a preferred major and its growth in the academy suggest that people realize that something has to change in higher education as they revert back to a broad liberal arts emphasis. Third, a discussion of virtue education from the lens of Josef Pieper＇s virtue philosophy, grounded in the lSta Contemplativa, offers renewed possibility to reengaged higher education for a sustainable future. Together, I suggest that the tradition of higher education in the United States is no longer viable and return to a virtue education model is an alternative that might make higher education sustainable.
文摘The critical nature of artwork is owed, according to Adorno, to the fact that it opposes its assimilation by reason and that it does not yield to the imposition of its established principles. This character which Heidegger, too, through a paradoxical convergence with Adorno, and in opposition to Lukacs, recognizes as its ontological component, permits the work of art to represent a force of resistance to dominance in general, in the prospect of the salvation of a humanized society. As such, it makes possible the radical rejection of political and, pertinent to it, pedagogical activity, when converted into primarily authoritiarian activity. Such a responsibility does art assume, according to Adorno, when it represents a spirituality, which is embodied in exemplary fashion both in the work of art itself, making the experience of the sublime possible, and in the aesthetic of the sublime, which is concentrated intensively on whatever remains unapproachable through concepts. In this way, we could say that the aesthetic of the sublime is converted into ＂first philosophy,＂ in the sense that it provides the rule for every theoretical approach. Concurring with this reading of Adorno, we consider how the sublime, as shown in the context of his aesthetic theory, is governed, furthermore, by a paideutic principle of exceptional significance, which we must necessarily activate through aesthetic education, so that western man may understand that he must uproot himself from the nihilistic social context in which he lives, rupturing the delusion of his omnipotence. In a world governed by a permanent crisis of democracy in public and private life, since the weakening of political imagination unites with the retreat from political ethos and an generalization of the unprecedented will for dominance, we consider this aesthetic theory to be exceptionally essential and useful to us both as pedagogical theory and as political theory, since it allows us to understand that the experience of the sublime through art is in opposition to this condition of destruction, and indeed represents the ideal of justice.
