The aim of this paper is to elucidate the nature and viability of teaching philosophy establishing their impact on the construction of philosophy in developing countries such as Peru. This article is inserted in the c...The aim of this paper is to elucidate the nature and viability of teaching philosophy establishing their impact on the construction of philosophy in developing countries such as Peru. This article is inserted in the context of the need to rethink the missed philosophy marked by Badiou who proposes two ideas and binding areas： Philosophy is a reflection on all that is in the infinite universe, including humans; and, being the reflection （thinking） an innate characteristic of the human being, then, in some way, we are philosophers. It follows two thoughts that philosophy is not taught or learned but is assumed in the measure of their level of education and knowledge. In such conditions, it is not the teaching of philosophy that which has to build philosophy or form ＂philosophers,＂ but is education. It is established, therefore, that between the philosophy and the education, there is a direct relationship in the sense that the first is based on the second and a good education is a prerequisite for the development of philosophy in a society condition. For this important reason, developing countries still do not have adequate conditions for sustained construction of philosophy because they have educational models that prevent it from radiating a good education to society. Being a good carrier of a good education philosophy, a poorly educated person has limitations to acquire of philosophical thinking. Therefore, these reasons are that in these countries, the teaching philosophy has proved to be unsuccessful. Being poor education in underdeveloped societies, where language skills and science are below international standards, it is easy to deduce that such societies are facing philosophy and devoid of conditions to form part of their cultures. Our hypothesis is that philosophy in a society cannot be built on the basis of the teaching of philosophy, but on the basis of a good education. The fact that in underdeveloped societies, as is the case of Peru, there is no philosophy in terms of what it means in modern times, is not because there is no teaching of philosophy but because there is archaic educational models. In these countries, the education model is anti-philosophical. Our approach is based on the education system prevalent in underdeveloped countries such as Peru, which is not feasible ＂teaching philosophy＂ to steadily build philosophy as part of national cultures, and instead it is necessary for the design and implementation of new models of education.展开更多
In this era of ＂liquid modernity,＂ China faces the dual pressures of external globalization and internal social transformation. Within these dual space-time coordinates, academic research should address the question...In this era of ＂liquid modernity,＂ China faces the dual pressures of external globalization and internal social transformation. Within these dual space-time coordinates, academic research should address the question of what makes national identity possible by moving away from its fixation on macro-narratives and concrete micro-analysis of civic or ethnic identity, etc., to focus on meso-analysis. To do this, it is important to allay individuals＇ ontological anxiety so that they return to ontological security; to realize the production and reproduction of a national centripetal force; and to highlight the functional power of national identity. Both theoretical studies and real-world experience show that national identity cannot play a stable and coherent role on its own, but needs the structural support of three fundamental systems： economic incentives, political values, and institutional organization. The functional cohesion of these systems provides an effective path to the realization of national identity.展开更多
文摘The aim of this paper is to elucidate the nature and viability of teaching philosophy establishing their impact on the construction of philosophy in developing countries such as Peru. This article is inserted in the context of the need to rethink the missed philosophy marked by Badiou who proposes two ideas and binding areas： Philosophy is a reflection on all that is in the infinite universe, including humans; and, being the reflection （thinking） an innate characteristic of the human being, then, in some way, we are philosophers. It follows two thoughts that philosophy is not taught or learned but is assumed in the measure of their level of education and knowledge. In such conditions, it is not the teaching of philosophy that which has to build philosophy or form ＂philosophers,＂ but is education. It is established, therefore, that between the philosophy and the education, there is a direct relationship in the sense that the first is based on the second and a good education is a prerequisite for the development of philosophy in a society condition. For this important reason, developing countries still do not have adequate conditions for sustained construction of philosophy because they have educational models that prevent it from radiating a good education to society. Being a good carrier of a good education philosophy, a poorly educated person has limitations to acquire of philosophical thinking. Therefore, these reasons are that in these countries, the teaching philosophy has proved to be unsuccessful. Being poor education in underdeveloped societies, where language skills and science are below international standards, it is easy to deduce that such societies are facing philosophy and devoid of conditions to form part of their cultures. Our hypothesis is that philosophy in a society cannot be built on the basis of the teaching of philosophy, but on the basis of a good education. The fact that in underdeveloped societies, as is the case of Peru, there is no philosophy in terms of what it means in modern times, is not because there is no teaching of philosophy but because there is archaic educational models. In these countries, the education model is anti-philosophical. Our approach is based on the education system prevalent in underdeveloped countries such as Peru, which is not feasible ＂teaching philosophy＂ to steadily build philosophy as part of national cultures, and instead it is necessary for the design and implementation of new models of education.
基金funded by the National Social Science Fund of China(NSSFC)key program,on"Local Governments' Social Governance Innovations of Local Governments in the Course of New Type Urbanization"the Priority Academic Program Development of Jiangsu Higher Education Institutions(Politics)the Collaborative Innovation Center for New-type Urbanization and Social Governance of Jiangsu Province
文摘In this era of ＂liquid modernity,＂ China faces the dual pressures of external globalization and internal social transformation. Within these dual space-time coordinates, academic research should address the question of what makes national identity possible by moving away from its fixation on macro-narratives and concrete micro-analysis of civic or ethnic identity, etc., to focus on meso-analysis. To do this, it is important to allay individuals＇ ontological anxiety so that they return to ontological security; to realize the production and reproduction of a national centripetal force; and to highlight the functional power of national identity. Both theoretical studies and real-world experience show that national identity cannot play a stable and coherent role on its own, but needs the structural support of three fundamental systems： economic incentives, political values, and institutional organization. The functional cohesion of these systems provides an effective path to the realization of national identity.
