语文教育的文化生态探究
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摘要
文化的生命力来源于其自身作为一种独立生命的生态性,语文教育是文化的重要组成部分,正在逐步接受文化生态的洗礼。文化生态型语文教育的研究,为当前语文教育改革开辟了一条通往澄明之境的林中小径。
文化生态视野与语文教育融合的意义主要包括以下几个方面:第一,语文教育文化生态研究,有利于语文教育和文化的创新与发展;第二,语文教育文化生态研究,有利于语文教学效率的提高;第三,语文教育文化生态研究,有利于在语文教育中实现师生双方生命力的勃发;第四,语文教育文化生态研究,有利于学生文化人格的培养;第五,语文教育文化生态研究,有利于知识技能型语文教育向人文生态型语文教育的转变。
长期以来,我们在语文教育中很少能够看到人性的曙光和生态的价值,我们的语文教育被深深地打上了应试教育的烙印,教育与教学变成了一种背离人性的但却极具超权力性质的活动。语文作为传承和发扬人类文化的重镇,作为传播可持续发展生态文化观的基石,无奈的与其同流合污。在这种教育体制面前,每一个学生都会感到对于学习的无法控制和心灵自由的丧失所造成的压抑。反思以往的语文教育中漠视文化生态的行为大体上包括以下几个方面。首先是语文课程设计的文化生态缺失;其次是语文教育中的文化价值污染;再次是语文教育中的文化解读污染;最后是语文教育中的文化环境污染。
那么如何解决语文教育中的文化生态的建设问题呢?首先,以多样性代替单一性,使语文教育的文化家园百花争艳。语文是文化交锋的重要阵地,各种文化都会在大语文的学习中影响学生。语文教育就是要在这种合理性的指导下,既要让学生在文化冲突激烈的今天,把握文化发展的主旋律,又要让学生在语文教育过程中学会用批判的眼光审视多元文化的发展。其次,在语文教语中培养学生正确的文化解读观。学生在语文学习过程中所面临的最直接的问题就是文化解读。因此,文化解读的边界意识培养在语文教育的文化生态建构过程中具有重要的意义。作为解读者的学生在解读文本的时候必须有边界意识,即不能无度的解读、阐释文本,要尊重文本内容的客观存在。培养学生正确的文化解读观的目的就是要让学生在解读文本时既要避免任意加减的编造行为,又要防止随意曲解的阅读行为。再次,不断更新语文教育中的文化因素,永葆语文教育的生命活力。单一
The vitality of culture root in its naturalness since it acts as an independententity. As a vital part of culture, Chinese pedagogy is gradually verified by naturalculture. The exploration for ecocultural Chinese pedagogy stimulates the presentreformation of Chinese pedagogy.
The significance of combination between ecoculture and Chinese pedagogyincludes following several aspects:firstly, the research for exocultural Chinesepedagogy could be advantageous to invention and development of Chinese pedagogyand culture;secondly, the research for ecocultural Chinese pedagogy could bebeneficial to promotion of efficiency in Chinese teaching;thirdly, the research forecocultural Chinese pedagogy could benefit erupting of passion in classroom;fourthly,the research for ecocultural Chinese pedagogy would be good to cultivation ofstudents` character;fifthly, the research for ecocultural Chinese pedagogy could begood to the transformation from Chinese pedagogy for knowledge only to Chinesepedagogy for human ecoculture.
During a long period, we can hardly find the reflection of human and the valueof natralness, because Chinese pedagogy is deeply impressed by examination-orientededucation so that pedagogy become a kind of activity which deviates from humanityand possess all-mighty. As an important role in undertaking and developing humanculture, and as the basis transmitting the view of continually developing naturalculture, Chinese has to associate with that. In this educational system, every studentwould feel oppression worked by lost of spirit freedom and study being out of hand.Considering ancient Chinese pedagogy in which there exist behavior disregardingcultural naturalness, we can divide it into following several aspects: firstly, the loss ofcultural naturalness in frame of Chinese curricular;secondly, the contamination ofcultural value in Chinese pedagogy;thirdly, the unscrambling pollution of culture inChinese pedagogy;lastly, the circumstance pollution of culture in Chinese pedagogy,
So how to solve the constructive problem of the cultural ecosystem in theChinese pedagogy? Firstly, diversity substitutes simplicity that the cultural family of
Chinese pedagogy would be fruitful. Chinese is the main field of different culturesinterweave that students would be influenced by all kinds of cultures in the Chineselearning. The Chinese pedagogy, under this rational guidance, not only aims to helpstudents grasp the theme of cultural development in the time of fierce cultural conflict,but also teach the students, during the process of Chinese pedagogy, to observecritically the multi-cultural development. Secondly, to equip the students with correctcultural unscrambling concept. Cultural unscrambling is the immediate problem thestudents confronted with in the process of Chinese learning. Therefore, cultivation ofborderline consciousness in cultural unscrambling plays an important role in thecourse of cultural naturalness construction in Chinese pedagogy. Students, as readers,must have borderline consciousness when they unscramble the text, i.e. we shouldrespect the existence of text, and we can not elucidate text unlimitedly. The aim of thiscultivation is to keep students from compiling at random and misunderstandingrandomly when they are unscrambling the text. Moreover, updating the culturalelement could keep Chinese pedagogy energetic. Unitary culture can lead to the birthof the culture supremacy. Without the impingement of new culture, human cultureincredibly becomes decadent. Renewal means Chinese pedagogy is immited withfresh energy, and means that Chinese culture should stand on the front of culture.Workers of Chinese pedagogy should be encouraged to face the challenge of cultureof new pattern, only in this way, they can provide a vitalized space for students`Chinese study.
文化生态视野与语文教育融合的意义主要包括以下几个方面:第一,语文教育文化生态研究,有利于语文教育和文化的创新与发展;第二,语文教育文化生态研究,有利于语文教学效率的提高;第三,语文教育文化生态研究,有利于在语文教育中实现师生双方生命力的勃发;第四,语文教育文化生态研究,有利于学生文化人格的培养;第五,语文教育文化生态研究,有利于知识技能型语文教育向人文生态型语文教育的转变。
长期以来,我们在语文教育中很少能够看到人性的曙光和生态的价值,我们的语文教育被深深地打上了应试教育的烙印,教育与教学变成了一种背离人性的但却极具超权力性质的活动。语文作为传承和发扬人类文化的重镇,作为传播可持续发展生态文化观的基石,无奈的与其同流合污。在这种教育体制面前,每一个学生都会感到对于学习的无法控制和心灵自由的丧失所造成的压抑。反思以往的语文教育中漠视文化生态的行为大体上包括以下几个方面。首先是语文课程设计的文化生态缺失;其次是语文教育中的文化价值污染;再次是语文教育中的文化解读污染;最后是语文教育中的文化环境污染。
那么如何解决语文教育中的文化生态的建设问题呢?首先,以多样性代替单一性,使语文教育的文化家园百花争艳。语文是文化交锋的重要阵地,各种文化都会在大语文的学习中影响学生。语文教育就是要在这种合理性的指导下,既要让学生在文化冲突激烈的今天,把握文化发展的主旋律,又要让学生在语文教育过程中学会用批判的眼光审视多元文化的发展。其次,在语文教语中培养学生正确的文化解读观。学生在语文学习过程中所面临的最直接的问题就是文化解读。因此,文化解读的边界意识培养在语文教育的文化生态建构过程中具有重要的意义。作为解读者的学生在解读文本的时候必须有边界意识,即不能无度的解读、阐释文本,要尊重文本内容的客观存在。培养学生正确的文化解读观的目的就是要让学生在解读文本时既要避免任意加减的编造行为,又要防止随意曲解的阅读行为。再次,不断更新语文教育中的文化因素,永葆语文教育的生命活力。单一
The vitality of culture root in its naturalness since it acts as an independententity. As a vital part of culture, Chinese pedagogy is gradually verified by naturalculture. The exploration for ecocultural Chinese pedagogy stimulates the presentreformation of Chinese pedagogy.
The significance of combination between ecoculture and Chinese pedagogyincludes following several aspects:firstly, the research for exocultural Chinesepedagogy could be advantageous to invention and development of Chinese pedagogyand culture;secondly, the research for ecocultural Chinese pedagogy could bebeneficial to promotion of efficiency in Chinese teaching;thirdly, the research forecocultural Chinese pedagogy could benefit erupting of passion in classroom;fourthly,the research for ecocultural Chinese pedagogy would be good to cultivation ofstudents` character;fifthly, the research for ecocultural Chinese pedagogy could begood to the transformation from Chinese pedagogy for knowledge only to Chinesepedagogy for human ecoculture.
During a long period, we can hardly find the reflection of human and the valueof natralness, because Chinese pedagogy is deeply impressed by examination-orientededucation so that pedagogy become a kind of activity which deviates from humanityand possess all-mighty. As an important role in undertaking and developing humanculture, and as the basis transmitting the view of continually developing naturalculture, Chinese has to associate with that. In this educational system, every studentwould feel oppression worked by lost of spirit freedom and study being out of hand.Considering ancient Chinese pedagogy in which there exist behavior disregardingcultural naturalness, we can divide it into following several aspects: firstly, the loss ofcultural naturalness in frame of Chinese curricular;secondly, the contamination ofcultural value in Chinese pedagogy;thirdly, the unscrambling pollution of culture inChinese pedagogy;lastly, the circumstance pollution of culture in Chinese pedagogy,
So how to solve the constructive problem of the cultural ecosystem in theChinese pedagogy? Firstly, diversity substitutes simplicity that the cultural family of
Chinese pedagogy would be fruitful. Chinese is the main field of different culturesinterweave that students would be influenced by all kinds of cultures in the Chineselearning. The Chinese pedagogy, under this rational guidance, not only aims to helpstudents grasp the theme of cultural development in the time of fierce cultural conflict,but also teach the students, during the process of Chinese pedagogy, to observecritically the multi-cultural development. Secondly, to equip the students with correctcultural unscrambling concept. Cultural unscrambling is the immediate problem thestudents confronted with in the process of Chinese learning. Therefore, cultivation ofborderline consciousness in cultural unscrambling plays an important role in thecourse of cultural naturalness construction in Chinese pedagogy. Students, as readers,must have borderline consciousness when they unscramble the text, i.e. we shouldrespect the existence of text, and we can not elucidate text unlimitedly. The aim of thiscultivation is to keep students from compiling at random and misunderstandingrandomly when they are unscrambling the text. Moreover, updating the culturalelement could keep Chinese pedagogy energetic. Unitary culture can lead to the birthof the culture supremacy. Without the impingement of new culture, human cultureincredibly becomes decadent. Renewal means Chinese pedagogy is immited withfresh energy, and means that Chinese culture should stand on the front of culture.Workers of Chinese pedagogy should be encouraged to face the challenge of cultureof new pattern, only in this way, they can provide a vitalized space for students`Chinese study.
引文
[1][22][25]汪霞.我们的课堂生态了吗[J].全球教育展望,2005(5).
[2]庄锡昌.多维视野中的文化理论[M].杭州:浙江人民出版社,1987.35.
[3]李承贵.当代文化建设的生态视域[J].文化研究,2004(1).
[4][15]干国祥.多元之界与“临时性共识”,http://chat.pep.com.cn,2006.2.
[5]王富仁.在语文教学中必须同时坚持三个主体性[J].语文学习,2003(1).
[6][7]普通高中语文课程标准(实验)[M].北京:人民教育出版社,2003.1.8.
[8][9][10][11].鲁迅.鲁迅全集(第一卷)[M].北京:人民教育出版社,1996.490.492.524.
[12]周振甫.文心雕龙今译·物色第四十六[M].北京:中华书局,1986.415
[13]王国维.人间词话[M].上海:上海古籍出版社,1998.34.
[14]左瑞林.文学作品的“文化解读”策略 http://www.ywtd.com.cn,2006.1.
[16]李海林. 语文教育的自我放逐(上)[J].语文学习,2005.(4).
[17]张玉华.语文情景化教学中的情感投入[J].保山师专学报,2005.(3).
[18]吴勇.让生活为语文学习构筑广阔的平台[J].教学月刊(小学版),2005.(3).
[19] 王坦. 合作学习—原理与策略[M],北京:学苑出版社,2001.85.
[20][21]王学光.优化课堂教学过程关注学生生命状态——关于初中语文教学中学生主体地位的思考. http://www.339edu.com,2006.2
[23]毕淑敏.我很重要[J].年轻人,2004.(10).
[24]小威廉姆E?多尔[美].王红宇译.后现代课程论[M].北京:教育科学出版社,2000.238.
[26][27]曹明海、陈秀春.语文新课程的文化建构观[J].中学语文教与学,2005.(5).
[28]万明钢、王平.教学改革的文化冲击与文化适应问题[J],教育研究,2005.(10).
[29]杨俊、彭贵川.论语文教育中人文精神培养的文化冲突与超越[J]. 西南民族大学学报,2004.(1).1.
[1]曹明海.存在与发展——语文教育生态论[M].青岛:青岛海洋大学出版社,1998.
[2]李业英、毛奇芳.新课标理念下的语文教育生态关怀[J].中学语文教与学,2005.(6).
[3]李承贵.当代文化建设的生态视域[J].文化研究,2004.(1).
[4]徐波.试述教育与文化的关系[J].上海高教研究,1994.(1).
[5]杨爱程.社会文化结构与学校课程改革[J].教育研究,1994.(2).
[6]檀传宝.论文化与教育的三种境界[J].南京师范大学学报·社科版,1994.(2).
[7]李国榕、张华.试析中国文化传统对当今教育观念的影响机制[J].齐鲁学刊,1993.(3).
[8]邹进.斯普朗格文化教育学思想概览[J].外国教育,1988.(3).
[9]刘笑天.语文教材建设的多维思考[J].山东教育,1996.(10).
[10]陈卫.论教育文化.[J].上海教育科研,1994.(8).
[11]孙运时.略论教育的文化学视角[J].上海教育学院学报,1993.(2).
[12]陈方丁.谈加强文化传统教育[J].教育创新,1989.(4).
[13]周志超.诗论教育文化功能的形成、释放、与完善[J].江西教育科研,1991.(1).
[14]万明钢、王平.教学改革的文化冲击与文化适应问题[J].教育研究,2005.(10)
[15]霍力岩,李敏谊.多元智力理论与多元文化教育[J].比较教育研究,2005. (11).
[16]杨俊、彭贵川.论语文教育中人文精神培养的文化冲突与超越[J]. 西南民族大学学报, 2004.(1).
[17]曹明海、陈秀春.语文新课程的文化建构观[J].中学语文教与学,2005.(5)
[18]李海林. 语文教育的自我放逐(上)[J].语文学习,2005.(4).
[19]张玉华.语文情景化教学中的情感投入[J].保山师专学报,2005.(3).
[20]汪霞. 我们的课堂生态了吗[J].全球教育展望,2005(5).
[21]庄锡昌. 多维视野中的文化理论[M].杭州:浙江人民出版社,1987.
[22]李承贵. 当代文化建设的生态视域[J].文化研究,2004(1).
[23]王富仁. 在语文教学中必须同时坚持三个主体性[J].语文学习,2003(1).
[24]普通高中语文课程标准(实验)[M].北京:人民教育出版社,2003.
[25]王学光.优化课堂教学过程关注学生生命状态——关于初中语文教学中学生主体地位的思考[J].中国现代教育网.
[26]王坦. 合作学习—原理与策略[M],北京:学苑出版社,2001.
[27]小威廉姆E?多尔[美]. 后现代课程论[M].北京:教育科学出版社,2000.
[2]庄锡昌.多维视野中的文化理论[M].杭州:浙江人民出版社,1987.35.
[3]李承贵.当代文化建设的生态视域[J].文化研究,2004(1).
[4][15]干国祥.多元之界与“临时性共识”,http://chat.pep.com.cn,2006.2.
[5]王富仁.在语文教学中必须同时坚持三个主体性[J].语文学习,2003(1).
[6][7]普通高中语文课程标准(实验)[M].北京:人民教育出版社,2003.1.8.
[8][9][10][11].鲁迅.鲁迅全集(第一卷)[M].北京:人民教育出版社,1996.490.492.524.
[12]周振甫.文心雕龙今译·物色第四十六[M].北京:中华书局,1986.415
[13]王国维.人间词话[M].上海:上海古籍出版社,1998.34.
[14]左瑞林.文学作品的“文化解读”策略 http://www.ywtd.com.cn,2006.1.
[16]李海林. 语文教育的自我放逐(上)[J].语文学习,2005.(4).
[17]张玉华.语文情景化教学中的情感投入[J].保山师专学报,2005.(3).
[18]吴勇.让生活为语文学习构筑广阔的平台[J].教学月刊(小学版),2005.(3).
[19] 王坦. 合作学习—原理与策略[M],北京:学苑出版社,2001.85.
[20][21]王学光.优化课堂教学过程关注学生生命状态——关于初中语文教学中学生主体地位的思考. http://www.339edu.com,2006.2
[23]毕淑敏.我很重要[J].年轻人,2004.(10).
[24]小威廉姆E?多尔[美].王红宇译.后现代课程论[M].北京:教育科学出版社,2000.238.
[26][27]曹明海、陈秀春.语文新课程的文化建构观[J].中学语文教与学,2005.(5).
[28]万明钢、王平.教学改革的文化冲击与文化适应问题[J],教育研究,2005.(10).
[29]杨俊、彭贵川.论语文教育中人文精神培养的文化冲突与超越[J]. 西南民族大学学报,2004.(1).1.
[1]曹明海.存在与发展——语文教育生态论[M].青岛:青岛海洋大学出版社,1998.
[2]李业英、毛奇芳.新课标理念下的语文教育生态关怀[J].中学语文教与学,2005.(6).
[3]李承贵.当代文化建设的生态视域[J].文化研究,2004.(1).
[4]徐波.试述教育与文化的关系[J].上海高教研究,1994.(1).
[5]杨爱程.社会文化结构与学校课程改革[J].教育研究,1994.(2).
[6]檀传宝.论文化与教育的三种境界[J].南京师范大学学报·社科版,1994.(2).
[7]李国榕、张华.试析中国文化传统对当今教育观念的影响机制[J].齐鲁学刊,1993.(3).
[8]邹进.斯普朗格文化教育学思想概览[J].外国教育,1988.(3).
[9]刘笑天.语文教材建设的多维思考[J].山东教育,1996.(10).
[10]陈卫.论教育文化.[J].上海教育科研,1994.(8).
[11]孙运时.略论教育的文化学视角[J].上海教育学院学报,1993.(2).
[12]陈方丁.谈加强文化传统教育[J].教育创新,1989.(4).
[13]周志超.诗论教育文化功能的形成、释放、与完善[J].江西教育科研,1991.(1).
[14]万明钢、王平.教学改革的文化冲击与文化适应问题[J].教育研究,2005.(10)
[15]霍力岩,李敏谊.多元智力理论与多元文化教育[J].比较教育研究,2005. (11).
[16]杨俊、彭贵川.论语文教育中人文精神培养的文化冲突与超越[J]. 西南民族大学学报, 2004.(1).
[17]曹明海、陈秀春.语文新课程的文化建构观[J].中学语文教与学,2005.(5)
[18]李海林. 语文教育的自我放逐(上)[J].语文学习,2005.(4).
[19]张玉华.语文情景化教学中的情感投入[J].保山师专学报,2005.(3).
[20]汪霞. 我们的课堂生态了吗[J].全球教育展望,2005(5).
[21]庄锡昌. 多维视野中的文化理论[M].杭州:浙江人民出版社,1987.
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