中西教育觀念比較.ppt

中西教育比較,Athenian Paideia,LITERACY AND NUMERACY CLASSIC TEXTS AND MEMORIZATION MUSIC PHYSICAL DEVELOPMENT MILITARY TRAINING HIGHER EDUCATION,Cicero: Seven-part scheme,1.ENTRANCEthe subject is introduced and good intentions are assured 2.NARRATIONstatement of situations vital to comprehending the topic at hand 3.PROPOSITIONorators dominant idea or thesis 4.DIVISIONspeakers outline of concepts to illustrate 5.CONFIRMATIONbodies of evidence supporting speakers beliefs 6.REBUTTALcountering an antagonists potential disagreement with evidence 7.CONCLUSIONsummary of evidence and last appeal to audiences emotions Source: http:/www.lcc. /gallery/rhetoric/figures/cicero.html.,論語,子曰：“吾十有五而志于學(xué)，三十而立，四十而不惑，五十而知天命，六十而耳順，七十而從心所欲，不逾矩?！?子曰：“溫故而知新，可以為師矣?！?子曰：“不憤不啟，不悱不發(fā)。舉一隅不以三隅反，則不復(fù)也?！?子曰：“三人行，必有我?guī)熝桑簱衿渖普叨鴱闹?，其不善者而改之?！?子曰：“有教無類?！?莊子 天道,世之所貴道者，書也。書不過語，語有貴也。語之所貴者，意也，意有所隨。意之所隨者，不可以言傳也，而世因貴言傳書。世雖貴之，我猶不足貴也，為其貴非其貴也。 桓公讀書于堂上，輪扁斫輪于堂下，釋椎鑿而上，問桓公曰：“敢問：公之所讀者，何言邪？”公曰：“圣人之言也。”曰：“圣人在乎?”公曰：“已死矣?！霸唬骸叭粍t君之所讀者，古人之糟粕已夫！”桓公曰：“寡人讀書，輪人安得議乎！有說則可，無說則死!”輪扁曰：“臣也以臣之事觀之。斫輪，徐則甘而不固，疾則苦而不入，不徐不疾，得之于手而應(yīng)于心，口不能言，有數(shù)存乎其間。臣不能以喻臣之子，臣之子亦不能受之于臣，是以行年七十而老斫輪。古之人與其不可傳也死矣，然則君之所讀者，古人之糟粕已夫！” Source:/orsonyu/ph/ZhuangZi/Zhuang13.htm,朱熹,“子能食，飼之,教以右手。子能言，教之自名及唱喏萬福安置。稍有知，則教之以恭敬尊長。有不識尊卑長幼者，則嚴(yán)訶禁之?！?朱熹,(注:古有胎教，況于已生子。始生未有知，固舉以禮，況于已有知?？鬃釉唬骸坝壮扇籼煨?，習(xí)慣如自然?！惫视谄涫加兄豢刹皇怪鸨伴L幼之禮。若侮詈父母、毆擊兄姊，父母不加訶禁，反笑而獎之，彼既未辨好惡，謂禮當(dāng)然。及其既長，習(xí)已成性，乃怒而禁之，不可復(fù)制。于是父疾其子，子怨其父，殘忍悖逆，無所不至。蓋父母無深識遠(yuǎn)慮，不能防微杜漸，溺于小慈，養(yǎng)成其惡故也。) 六歲教之?dāng)?shù)與方名。男子始習(xí)書字，女子始習(xí)女工之小者。七歲男女不同席、不共食。始誦孝經(jīng)、論語，雖女子亦宜誦之,自七歲以下謂之孺子，早寢晏起,食無時(shí)。八歲出入門戶及即席飲食，必從長者。始教之以謙讓。男子誦尚書，女子不出中門。,九歲男子誦春秋及諸史，始為之講解，使曉義理。女子亦為之講解論語、孝經(jīng)及列女傳、女戒之類，略曉大意。(注:古之賢女，無不觀圖史以自鑒，如曹大家之徒。皆精通經(jīng)術(shù)，議論明正。今人或教女子以作歌詩、執(zhí)俗樂，殊非所宜也。) 十歲男子出就外傅，居宿于外。讀詩、禮、傳，為之講解，使知仁義禮知信。自是以往，可以讀孟、荀、楊子，博觀群書。凡所讀書必?fù)衿渚叨x之。其異端非圣賢之書傳，宜禁之，勿使妄觀以惑亂其志。觀書皆通，始可學(xué)文辭。女子則教以婉娩、聽從,及女工之大者。,三字經(jīng),人之初，性本善。性相近，習(xí)相遠(yuǎn) 茍不教，性乃遷。教之道，貴以專 孟母昔，擇鄰處。子不學(xué)，斷機(jī)杼 竇燕山，有義方。教五子，名俱揚(yáng) 養(yǎng)不教，父之過。教不嚴(yán)，師之惰 子不學(xué)，非所宜。幼不學(xué)，老何為 玉不琢，不成器。人不學(xué)，不知義 為人子，方少時(shí)。親師友，習(xí)禮儀 香九齡，能溫席。孝于親，所當(dāng)執(zhí) 融四歲，能讓梨。弟于長，宜先知 首孝悌，次見聞。,三字經(jīng),爾小生，宜立志 瑩八歲，能詠詩。泌七歲，能賦棋 彼穎悟，人稱奇。爾幼學(xué)，當(dāng)效之 蔡文姬，能辨琴。謝道韞，能詠吟 彼女子，且聰敏。爾男子，當(dāng)自警 唐劉晏，方七歲。舉神童，作正字 彼雖幼，身已仕。爾幼學(xué)，勉而致 有為者，亦若是,三字經(jīng),犬守夜，雞司晨。茍不學(xué)，曷為人 蠶吐絲，蜂釀蜜。人不學(xué)，不如物 幼而學(xué)，壯而行。上致君，下澤民,科舉考試書目,論語 11,705 孟子 34,685 易經(jīng) 24,107 尚書 25,700 詩經(jīng) 39,234 禮記 99,010 左傳 196,845 - 總字?jǐn)?shù) 431,286,Fundamental Contrasts in Argumentative Writing: Western Chinese,盧梭的教育觀,Our wisdom is slavish奴性 prejudice, our customs consist in control, constraint約束, compulsion強(qiáng)制力. Civilized man is born and dies a slave. The infant is bound up in swaddling clothes襁褓, the corpse is nailed down in his coffin棺材. All his life long man is imprisoned by his institutions體制.,Nature would have them children before they are men. If we try to invert顛倒 this order we shall produce a forced fruit immature不成熟 and flavorless, fruit which will be rotten腐爛 before it is ripe; we shall have young doctors and old children. Childhood has its own ways of seeing, thinking, and feeling; nothing is more foolish than to try and substitute替代 our ways; and I should no more expect judgment in a ten-year-old child than I should expect him to be five feet high.,Teach your scholar to observe the phenomena of nature; you will soon rouse his curiosity, but if you would have it grow, do not be in too great a hurry to satisfy this curiosity. Put the problems before him and let him solve them himself. Let him know nothing because you have told him, but because he has learnt it for himself. Let him not be taught science, let him discover it. If ever you substitute authority for reason, he will cease to reason; he will be a mere plaything玩物 of other peoples thoughts. Source:/etext/5427,060316,Jean-Jacques Rousseau, Emile.,Horace Mann,Education, then, beyond all other devices of human origin, is the great equalizer of the conditions of men-the balance-wheel of the social machineryI mean that it gives each man the independence and the means, by which he can resist the selfishness of other men But education creates or develops new treasures-treasures not before possessed or dreamed of by any one,Bad Effects of the American Two-Party Political System What kind of political doctrines would be administered to the children, amid the vicissitudes（多變） of party domination,their alternations of triumph and defeat? This year, under the ascendancy（優(yōu)勢） of one side.Next year, the vanquished（被征服的） triumph; and constitution, gloss, and authority, make that sound doctrine, which was pestilent（致命的） error before, and that false, which was said to be true. Right and wrong have changed sides. The children must now join in chorus（一致） to denounce（譴責(zé)） what they had been taught to reverence（尊敬） before, and to reverence what they had been taught to denounce. In the mean time, those great principles, become the fittest emblems（象征） of chance and change.,中華人民共和國義務(wù)教育法(1986),第一條 為了發(fā)展基礎(chǔ)教育，促進(jìn)社會主義物質(zhì)文明和精神文明建設(shè)，根據(jù)憲法和我國實(shí)際情況，制定本法。 第二條 國家實(shí)行九年制義務(wù)教育。省、自治區(qū)、直轄市根據(jù)本地區(qū)的經(jīng)濟(jì)、文化發(fā)展?fàn)顩r，確定推行義務(wù)教育的步驟。 第三條 義務(wù)教育必須貫徹國家的教育方針，努力提高教育質(zhì)量，使兒童、少年在品德、智力、體質(zhì)等方面全面發(fā)展，為提高全民族的素質(zhì)，培養(yǎng)有理想、有道德、有文化、有紀(jì)律的社會主義建設(shè)人才奠定基礎(chǔ)。,中華人民共和國義務(wù)教育法(1986),第六條 學(xué)校應(yīng)當(dāng)推廣