【作者】 袁利平；

【导师】 陈时见；

【作者基本信息】 西南大学 ， 比较教育学， 2009， 博士

【摘要】 比较教育是应时代之需而孕育和发展的,它的产生有其社会历史背景,是社会和时代发展需要的结果,同时也是教育实践与研究积累发展之使然。本研究以考辨比较教育“存在”为始点,从理论逻辑的“正题”(比较教育是什么)与“反题”(什么是比较教育)走向“合题”(比较教育如何是)为路径,以追求比较教育终极实在为依归,以奠定比较教育知识基础为任务,意在追寻其本体的原点构建与视域导向,解答比较教育的存在形态和意义生成,完成“比较”之于“教育”的哲学命名,将比较教育从本体存在层面延伸至比较教育本体超越层面,力求在本体论上有所突破,构建一种比较教育学理范式的可能性。这不仅是一种比较教育理论视野转换和学术深度的展现,而且为比较教育树立了自己合法性的学理知识和实践依据,提供了研究比较教育的新思路。事物的起源与事物的本质逻辑上是一致的,对某一事物起源的探索实际上便是对该事物本质的追问。比较教育的起源是一个理论问题,它研究的固然是比较教育,但这种比较教育并不是我们今天学科意义上的比较教育,而是指是什么原因才使比较教育得以产生和出现的问题,更进一步说,就是要探明比较教育何以能够在人类社会出现与产生的终极原因。毋庸置疑,新兴民族国家的诞生和世界市场的初步形成是比较教育产生的历史前提。人类认识世界的视野水平的提高、自然科学和社会科学的迅猛发展、学科之间的交叉和渗透、比较学科群的涌现、比较主义思潮的推动与实证主义的影响是比较教育产生的社会背景和历史渊源。当然,如果说以比较教育自身为内容,对比较教育的“工具—目的”和“目的—方法”形态及其发展所面临的一些根本性问题进行反思,对比较教育的属性进行分析与解剖,是为研究比较教育这样一个多元“存在者”的同质性本体作以铺垫的话,那么,从学科制度的视角来阐述比较教育的演化历程就是在捍卫比较教育作为一门制度化学科的纯洁性与真实性,并为其本体研究寻找一个可靠的支点。在比较教育本体研究的起点上,我们应该从“教育”入手,只有这样,才有可能使比较教育摆脱实证主义的人为桎梏,将世界各民族教育都纳入观照的视域。因为比较教育主要是关注一个民族或民族国家乃至人类社会中的教育现象,以这种文化现象为主要研究对象是比较教育区别于其他比较研究的根本特质。人类文化的共通性、“教育存在”的差异性和可比性构成了比较教育本体生成的学理动因。“比较”不仅揭示了比较教育与教育科学中的其他学科相区别的特征,而且是有史以来第一个以思维方式的特征来标新立异的教育研究学科。但比较教育中的“比较”不等于比较,它是比较教育本体的逻辑起点、核心观念与思想精髓,它的内涵决不仅仅代表一种思维方式、一种研究方法、一种研究模式、一种比较视域,它也是一条正确认识自我与“他者”关系的必由之路,也是在全球化历史进程中,促进民族文化特性与世界性和谐统一的坚实基础,更是内化成一种高智慧的理论集成,具有本体价值和学理性的专业术语。特别是在现代性视域下,“比较”已超越简单字面意义上的肤浅含义,成为一个需要进一步科学界定的学术概念,在本质上代表着一种现代文化需求、精神实质和世界观。比较教育作为“存在者”的存在绝不是“比较”与“教育”的简单相加,它是一个有特定含义、特殊研究范畴的术语,它本身就是一个有机的统一体,它表面上是固定的、静止的存在物,而其“存在”实质上是物或意义的生成过程,这种生成过程不仅仅是变化的过程,也是实现和自组织的过程,尤其是自组织使得“存在”活化起来,具备了生命力,不断超越现实性的局限走向可能性,进而达到自我发展。因此,比较教育作为“存在者”的存在是集整体性、复杂性、历史性和生成性于一身。在比较教育中,“比较”是一个在“比较”和“视域”同义互训与“视角”和“视域”同义互补的基础上生成的一种超越性意义和独特研究范式于一体的“比较视域”。比较视域与一般学术研究中的比较方法存在很大的差异,它是辩证思维与比较研究的有机结合,而这种结合也使得比较教育的方法与对象之间的关系也表现出一种特殊性。比较视域的广度包括研究所涉及的时间和空间;比较视域的宽度包括研究所涉及的基本内容和结构;比较视域的深度包括研究所涉及的基本方法和路径。比较视域不仅具有历史性、文化性和逻辑性向度,而且具有跨越性、整体性、开放性、超越性等特质。比较视域是研究者在对两种或多种异质文化教育进行汇通性研究时所具有的独特的多维视野、研究理念以及不同“教育存在”等诸要素组成的一个汇通性网域,它既是开放的,也是自足的;既是比较教育学理性研究的基础,也是比较教育的本体;它既具有较强的对象性意义,也是作为客观实在或观念实在而存在的;它既代表了比较教育这一“存在者”的根本属性,又是比较教育这一“存在者”衍生发展的原初起点或最高本源。比较教育基于其本体也必须在汲取现当代哲学和最新的科学技术发展成果的前提下对其价值取向、知识形态和学科智慧进行总体性的本体论承诺。比较教育存在的根据与某种超越性存在相关,但现实地体现为某种不可或缺的价值与意义。比较教育要超越实然的功利性,指向应然的意义价值世界,促使为功利价值所困的“失真”,回归到“本真”的比较教育,这是我们思考比较教育问题的根本,因为只有在本真的比较教育框架中,比较教育才能获得其存在与发展的根基。视域融合作为我们理解比较教育本体论的一个重要方面,其内涵是指该学科在理论体系、知识构型、研究范式、阐释视野及实践品格等方面所体现的一种开放精神。这种开放既表明了多种价值资源与思想智慧在该学科理论构成中的贯通与融合,也表明了交流、对话与回归生活实践等人文阐释的原则在比较教育方法论层面中的交叉与呈现,这也是比较教育进行本体论创新所依据的重要条件。视域融合走的是一条海德格尔所说的“林中路”,它不是独断论式的“遮蔽”,而是诗性之思、理性之源和“澄明”之境的本原敞开。更多还原

【Abstract】 The Comparative Education gestates and develops in response to the needs of the times, whose emergence has the social and historical background, resulting from the needs of the society and the development of the times; meanwhile, it is inevitably influenced by the development of education practice and research. This study starts with the analysis of "being" in Comparative Education, based on the route from the " theme" (What is Comparative Education) of the theory logic and the "anti-theme" (Comparative Education is what) to "Combination"(Comparative Education how to be),taking the pursuit of the ultimate actuality of Comparative Education as the destination, laying the basis of knowledge Comparative Education as the task, the study means to search for the origin construction and horizon orientation of its ousia, to answer the existence patterns and the meaning generation of Comparative Education, to fulfill the philosophical naming of "Comparative" to "Education", to extend the ontological level of Comparative Education to the level transcending the Ontology. This dissertation tries to achieve a breakthrough on Ontology, and to probe the feasibility of constructing an academic paradigm of Comparative Education. This is not only a transformation of theoretical horizon and a display of academic depth of Comparative Education, but it also provides new ideas for the study of Comparative Education, by establishing the legitimate academic and practical knowledge for Comparative Education.Logically, the origin of things is consistent with the nature of it, therefore, to explore the origin of a thing is actually to quest its nature. The origin of Comparative Education is a problem of theory, it studies Comparative Education, though, this Comparative Education is not the one in the sense of discipline today, instead, it refers to the question that it is what reason that creates and generates Comparative Education. To be more specific, it means to seek the ultimate reason why Comparative Education can generate in human society. It is beyond any doubt that the birth of new nation-states and the initial formation of the world market is the historical prerequisite of the Comparative Education. The raising of the vision level, the rapid development of the natural and social sciences, the interweaving and infiltration among the disciplines, the emergence of the comparative disciplines groups, the drives of comparative trend and the impact of positivism are the social background and historical origin of Comparative Education. Of course, if taken Comparative Education itself as the contents, a reflection on the "tool-purpose "and "purpose -method" form and some fundamental issues that the development of Comparative Education is facing, and if the analysis of the properties of Comparative Education is to pave the way for studying the identity of Noumenon, such a pluralistic "existence", then, the elaboration on the evolution of Comparative Education from the perspective of disciplinary institution is to defense the purity and authenticity of Comparative Education as an institutionalized discipline and find a reliable fulcrum for the Ontology research.So far as the threshold of the Ontology research on Comparative Education is concerned, we should start with "education", because only in this way can we be freed from the factitious shackles of comparative education Positivism, take the education of all nations in the world into the horizon of view. Because Comparative Education mainly concerns the education phenomena of a nation or a nation-state, even that of the whole human society, the emphasis on such cultural phenomenon thus becomes the ultimate characteristics differentiating Comparative Education from other comparative studies.The commonness of human culture, the differences and comparability of "education existence" constitute the academic motives of the ousia generation of Comparative Education. "Comparative" not only reveals the different characteristics between comparative education and education of other disciplines, but also the first discipline on educational research adopting features of ways of thinking as the subject unconventionally in human history. However, "Comparative" in Comparative Education is not equal to "contrast", it is a logical start for Comparative Education Ontology, the essence of the central concepts and ideas. Its connotation not only represents a way of thinking, a method of study, an approach of study, a perspective of comparison, but also the only way to recognize correctly the relationship between "Ego" and "Other", also a solid foundation for promoting national culture and world harmony and unity during the historical process of globalization, an internalized integration theory of high intelligence, and an academic terminology having the noumenon value as well. Particularly, from the perspective of modernity, "Comparative" goes beyond the simple literal meaning in the superficial sense, and becomes academic concept needing to be further defined scientifically. In essence, "Comparative" represents a modern cultural need, spiritual essence and a view of the world.Comparative Education, as the existence "beings", is not the simple combination of "comparative" and "education", it is a term with specific meaning and special study areas, it itself is an organic unity. Seemingly to be a fixed, static existence, but in essence, its "existence" is a productive process of object or meaning, this process is not only a process of change, but also that of realization and self-organization, the latter, in particular, makes "existence" active, endowing it with vitality to surpass the limits of reality, approaches to possibility constantly, and at last realizes self-development. Therefore, as the existence of "beings", Comparative Education is an integration of being holistic, complex, historical and generative. In Comparative Education, "Comparative" is a super meaning and a unique paradigm of comparative perspective-horizon, whose generation is based on synonymous exclusion between "Comparative" and "Horizon", and synonymous complementation between "Perspective" and "Horizon". Comparative perspective-horizon is much different from the comparative methods in the general academic fields, it is the organic combination of dialectical thinking and comparative study, making the relationship between the methods and object appears to be peculiar. The breadth of Comparative perspective-horizon includes time and space involved in the study; the width of Comparative perspective-horizon includes basic contents and structures concerned with the study; while the depth includes basic methods and paths involved in the study. Comparative Education not only possesses the historical, cultural, and logical dimensions, but possesses features such integrity, openness, transcendency and so on. Comparative perspective-horizon is the unique multi-dimensional vision and research concepts the researchers have when studying the communication on two or more of the heterogeneity of culture education as well as a communicating domain constructed by different "education existence" and other elements. It is open and self-contained; it is not only the basis of rational study of Comparative Education, but also the Ontology of it. It has a strong objective meaning, and exists as the objective reality or concept of existence. It represents the fundamental property of the "existence" of Comparative Education, and it is also the original start or the supreme source from where the "existence" of Comparative Education derives. Comparative Education is based on its Ontology and must make general ontological commitment to its value orientation, knowledge types and discipline-wisdom under the precondition of absorbing the contemporary philosophy and the latest results of scientific and technological development.The existence of Comparative Education is related to some kind of transcendental existence, but realistically it reflects itself as some kind of indispensable value and significance. Comparative Education is sure to go beyond the utilitarian, pointing to the value of the world it ought to be, urging "distortion" trapped by the utilitarian value to return to the "true-self of Comparative Education, this is the root of the problems when we think about Comparative Education. Because only in the framework of "true-self, can Comparative Education get the foundation for existence and development. The fusion of horizon, as an important aspect of understanding the Ontology of Comparative Education, its connotation refers to a spirit of openness embodied in the aspects of theoretical system, knowledge structure, research paradigm, illumination vision and practice character and so on. This openness not only shows the perforation and integration between multi-value resources and wisdom formed in the subject theory, but also shows how the principles of humanistic illumination such as communication, dialogue and the practice of returning to life are interlocked and presented in the Methodology of Comparative Education, this is also an important condition on which the innovation of Ontology of Comparative Education depends.Fusion of horizons follow a way of what is called "On the Way", it is not a style of dictatorial "shading", but a poetic thinking, a rational origin, and the original opening of "clarifying".更多还原