“自由”的向度及其超越——东西方文化中“自由”意义的分殊与当代学校德育审视
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摘要
自由是个古老的观念,东西方文化均给予众多关注,然而,两者自始便内涵有异,实施的路径也各不相同。儒家文化中的"自由"思想具有独特的向度。然而,自中国近代引入西方自由概念以来,歧义重重,使得国人在对自由的认识上产生了很大的混乱,这种影响逐渐浸入到教育之中,在很大程度上影响了教育的诸多方面,特别是学校德育,如道德教育的目标与道德主体的塑造等。诠释与理解东西方"自由"的不同向度,澄清当前学校德育中的诸种问题,可实现新时期东西方文化的深度融合与有效交流。
Liberty, though an ancient concept that has long draw much attention from both the East and the West, bears different connotations in the two cultures, and thus is achieved with different approaches. The thought of "liberty" in Confucian culture carries a unique dimension. However, an introduction of its western connotation since modern times has infused confusion to its interpretation. Such a negative impact invaded China's education, moral education in particular, and progressed into the educational goals and the shaping of moral subject. This paper attempts to clarify various problems in the current school moral education through the different interpretations of the "liberty" of the East and the West, so as to realize the deep integration and effective communication between the two sides in the new era.
Liberty, though an ancient concept that has long draw much attention from both the East and the West, bears different connotations in the two cultures, and thus is achieved with different approaches. The thought of "liberty" in Confucian culture carries a unique dimension. However, an introduction of its western connotation since modern times has infused confusion to its interpretation. Such a negative impact invaded China's education, moral education in particular, and progressed into the educational goals and the shaping of moral subject. This paper attempts to clarify various problems in the current school moral education through the different interpretations of the "liberty" of the East and the West, so as to realize the deep integration and effective communication between the two sides in the new era.
引文
[1] 李强.自由主义[M].北京:东方出版社,2015.
[2] 陈刚.古希腊罗马的自由观——青年马克思的哲学史研究[J].学海,1994(1):31-36.
[3] [法]孟德斯鸠.论法的精神[M].张雁深,译.北京:商务印书馆,2007.
[4] 欧内斯特·巴克.英国政治思想:从赫伯特·斯宾塞到现代[M].黄维新,译.北京:商务印书馆,1987.
[5] [英]约翰·洛克.政府论[M].杨思派,译.北京:九州出版社,2007.
[6] 储昭华.儒家文化的自由精神究竟何在——兼论儒家自由主义如何可能[J].江海学刊,2004(4):53-57.
[7] 柳谦 .“公民”或“大众人”?——古典公民观的现代启示[J].广西师范大学学报(哲学社会科学版),2018(5):66-72.
[8] Isaiah Berlin.Four Essays on Liberty[M].Oxford University Press,1984.
[9] 约翰·密尔.论自由[M].北京:商务印书馆,1982.
[10] 刘爱玲.中西传统自由观之比较[J].湖北行政学院学报,2005(2):9-13.
[11] 冯建军.人的道德主体性与主体道德教育[J].南京师大学报(社会科学版),2002(2):84-89.
[12] 冯契.认识世界和认识自己[M].上海:华东师范大学出版社,1996.
(1)参见哈佛燕京学术系列丛书《儒家与自由主义》、《启蒙的反思》、《儒家传统与启蒙心态》、《全球化与文明对话》、《理性主义及其限制》,江苏教育出版社2005年出版。
[2] 陈刚.古希腊罗马的自由观——青年马克思的哲学史研究[J].学海,1994(1):31-36.
[3] [法]孟德斯鸠.论法的精神[M].张雁深,译.北京:商务印书馆,2007.
[4] 欧内斯特·巴克.英国政治思想:从赫伯特·斯宾塞到现代[M].黄维新,译.北京:商务印书馆,1987.
[5] [英]约翰·洛克.政府论[M].杨思派,译.北京:九州出版社,2007.
[6] 储昭华.儒家文化的自由精神究竟何在——兼论儒家自由主义如何可能[J].江海学刊,2004(4):53-57.
[7] 柳谦 .“公民”或“大众人”?——古典公民观的现代启示[J].广西师范大学学报(哲学社会科学版),2018(5):66-72.
[8] Isaiah Berlin.Four Essays on Liberty[M].Oxford University Press,1984.
[9] 约翰·密尔.论自由[M].北京:商务印书馆,1982.
[10] 刘爱玲.中西传统自由观之比较[J].湖北行政学院学报,2005(2):9-13.
[11] 冯建军.人的道德主体性与主体道德教育[J].南京师大学报(社会科学版),2002(2):84-89.
[12] 冯契.认识世界和认识自己[M].上海:华东师范大学出版社,1996.
(1)参见哈佛燕京学术系列丛书《儒家与自由主义》、《启蒙的反思》、《儒家传统与启蒙心态》、《全球化与文明对话》、《理性主义及其限制》,江苏教育出版社2005年出版。