杜威與陶行知思想簡要對比教學(xué)課件

1、The Comparision between John Dewey and Tao Wentsingthe clues of my content ContentsThe brief introduction of Tao XingzhiSome educational theoriesThe comparision Reference: pictureThe breif introudction of Tao WentsingEducator and reformer , Tao Xingzhi devoted his life to promoting mass education in

2、 China, especially education in rural areas, in the first half of the 20th century. Tao Xingzhi, born in Anhui Province in eastern China, Tao was the son of a bankrupt merchant and the family was unable to afford his schooling. But when Tao was six, a local village scholar discovered that the boy wa

3、s very bright and keen to study, so he financed Taos primary schooling.NextWhen Tao was 15, he was enrolled into a missionary school in Shexian County where his mother was a helper. On seeing his talent, the schools principal waived tuition. Tao completed three years of study in two years.In 1909, w

4、ith financial aid from a church, Tao studied Chinese literature at Nanking University, which merged a year later with the Private University of Nanking, in todays Nanjing in eastern China. After graduation in 1914, Tao continued his education in the United States.In the US, he obtained a masters deg

5、ree in political science at the University of Illinois and then went on to study education under the guidance of John Dewey, an important American psychologist, philosopher and educational reformer. Dewey was a major representative of progressive education and liberalism.But when Tao returned to Chi

6、na in 1917 and began his own career as a liberal educator, he did not blindly champion Deweys progressive education. Instead, he changed the American educators motto of Education is life itself into Life is education. He even changed his original given name Zhixing or knowledge-action into Xingzhi o

7、r action-knowledge.Meanwhile, Tao also advocated his ideas of society as school and integration of teaching, learning and acting.To promote mass education, Tao joined hands with Y.C. James Yen, another liberal educator, in organizing a National Association of Mass Education Movements. They recruited

8、 thousands of volunteer teachers who at one time taught as many as 5 million students around the country.In 1927, Tao set up Xiaozhuang Normal College in a village in the northern suburbs of Nanjing to train teachers who would teach in rural areas after their graduation.Later, he had also launched t

9、he Life Education Association and the Work Study Movement.After the Japanese invasion of China began in 1937, Tao cut short a visit to the United States and returned to China. In 1939, he founded Yucai Middle School in the suburbs of Chongqing, then the interim capital of the country.He offered free

10、 education to refugee children and children of the Communist Party of China members.One of his students was Li Peng, who later became the premier of the Peoples Republic of China more than four decades later.In the last 100 days of his life, Tao made more than 100 speeches in schools, factories and

11、public squares. He died of a cerebral hemorrhage in Shanghai on July 25, 1946. He was 55.Education Theory formulated by Tao XingzhiTo cultivate an appetite for learning , learn to live， live to learn. Learn as long as w e live, On the habit of learning is establish e d, a life long progress of the i

12、ndividual is insured.陶行知全集Significance：Tao Xingzhis thought of life long education prov ides a good reference for the development of teachers. His idea of cultivating learning consciousness and developing good learning habit, as well as integrated education system, have grate enlightenment for teach

13、ers lifelong education.Respecting Children and Appreciating Children on Tao Xingzhis Idea.首創(chuàng)：“小先生”制度，強(qiáng)調(diào)尊重學(xué)生的主體性和創(chuàng)造性。Significence: Tao Xing zhis educational thought was built on his firsthand experience and realistic educational practice. Throughout his entire thought of child education, it reflect h

14、is modern scientific insight of respecting children and appreciating children. Only byrespecting children and appreciating children will their individualities not be erased and their creativity be brought into play. society as school , life as education Expending on Deweys ideas, Tao did what he ter

15、med a half somersault with Deweys philosophy. Instead of school as society , Tao looked at society as school, instead of education as life, he saw life as society; and instad of learning by doing,he proposed unity of teaching , learning andreflective action. The comparision between Dewey and Tao Xin

16、gzhi The ComparisonDewey: school as societyTao: society as school相同點(diǎn)：杜威和陶行知 都強(qiáng)調(diào)學(xué)校和社會(huì)的作用，強(qiáng)調(diào)將學(xué)校、社會(huì)統(tǒng)一起來，注重學(xué)校、和社會(huì)的關(guān)系。 Similarity：Both Dewey and Tao emphasize the value of school and society; the unity of the society and school.The Comparison杜威：“學(xué)校即社會(huì)”杜威認(rèn)為學(xué)校和社會(huì)的關(guān)系是，學(xué)校對社會(huì)負(fù)有一種穩(wěn)定團(tuán)結(jié)的義務(wù)。他說：到了商業(yè)、運(yùn)輸、交通、移民事業(yè)都發(fā)達(dá)了

17、，于是像美國一類的國家，都是由種種社會(huì)聯(lián)通種種差異的風(fēng)俗習(xí)慣合并組成的。有了這種情形，所以不得不由一種制度，能給青年一種同質(zhì)的與平衡的環(huán)境?！彼J(rèn)為學(xué)校和社會(huì)同樣只是一種環(huán)境：學(xué)校是一個(gè)濃縮的特別的小環(huán)境，社會(huì)是復(fù)雜的大環(huán)境。所以說：“學(xué)校作為一種制度，應(yīng)把現(xiàn)實(shí)簡化起來，縮小到一種雛形的狀態(tài)。”“學(xué)校第一職務(wù)是要供給一種弄成簡易的環(huán)境；第二是要極力排除社會(huì)環(huán)境中已有的而沒有價(jià)值的事情；第三是使社會(huì)種種要素平衡一下，是的人人在狹隘的社會(huì)環(huán)境，卻不受狹隘環(huán)境限制，接觸到更廣的環(huán)境”The Comparison簡而言之，杜威的“學(xué)校即社會(huì)”是把現(xiàn)實(shí)生活簡化起來，縮小到雛形狀態(tài)。即把資本主義的社會(huì)生活

18、的一套組織到學(xué)校教育中去，使青少年在學(xué)校中受到“有效”地服務(wù)資本主義大社會(huì)。陶行知：社會(huì)即學(xué)校第一：從廣義上來說，他認(rèn)為整個(gè)人類社會(huì)的活動(dòng)都有教育作用，整個(gè)社會(huì)都應(yīng)該是教育范圍，都可以說是學(xué)校。他說，“社會(huì)是生活的場所，所以社會(huì)即教育的場所”。因此，我們可以說，“社會(huì)即學(xué)?！?。第二，陶行知的“社會(huì)即學(xué)?！笔且鸪龑W(xué)校和社會(huì)之間的“高墻”。他批評士大夫子弟受的特殊教育是一種脫離生活、脫離實(shí)際、用腦不用手的教育；這種教育不The Comparison是運(yùn)用社會(huì)的力量，是無能的教育，不了解社會(huì)需求，是盲目教育。因此，主張將學(xué)校伸展到大自然中去，讓學(xué)生在大自然大社會(huì)中受教育，改變傳統(tǒng)學(xué)校脫離社會(huì)的現(xiàn)象

19、。陶行知的“社會(huì)即學(xué)校”要求學(xué)校不僅面向社會(huì)，而且還要改造社會(huì)，把學(xué)校辦成改造社會(huì)的中心。他說：“我們即承認(rèn)社會(huì)即教育，那么社會(huì)的中心問題變成了學(xué)校的中心問題。陶行知所辦的曉莊學(xué)校正式踐行他的這種教育理念。在當(dāng)時(shí)歷史條件下，為捍衛(wèi)祖國，推翻剝削階級的反動(dòng)統(tǒng)治，為民族解放運(yùn)動(dòng)，發(fā)揮了積極作用?？傊?，陶行知的“社會(huì)即學(xué)校”的觀點(diǎn)具有中華民族的大眾的、創(chuàng)造的、戰(zhàn)斗的特點(diǎn)，是對杜威的“學(xué)校即社會(huì)”的觀點(diǎn)批判吸收和在創(chuàng)新。The ComparisonDewey:education as lifeTao: life as society相同點(diǎn)：從“教育即生活”與“生活即教育”這兩個(gè)教育觀點(diǎn)中,杜威和陶行知

20、都是很重視生活與教育的關(guān)系的，打破了傳統(tǒng)教育中學(xué)校與社會(huì)的脫節(jié), 使學(xué)生所學(xué)的知識(shí)不能解決實(shí)際問題,學(xué)生不能適應(yīng)社會(huì)的局面。杜威：教育即生活“所謂生活是向環(huán)境實(shí)行動(dòng)作的自新的歷程或約束環(huán)境的自新適應(yīng)”?！吧L是生活的特征，所以教育就是生長，在他自身之外，沒有別的目的。”“我們說教育是發(fā)展的，最后結(jié)論是生活就是發(fā)展，不斷發(fā)展，不斷生長就是生活?！币虼?，把杜威的話概括起來就是：教育就是生長，就是發(fā)展、生長，發(fā)展就是生活，所以教育就是生活。他認(rèn)為教育與社會(huì)的關(guān)系是：“生物的生存，通過傳遞過程，社會(huì)的存在也是這樣”?！敖逃嘘P(guān)社會(huì)的生活，如同養(yǎng)料與生育之有關(guān)生物的生活一樣”。The Compariso

21、n因此，杜威“教育即生活”是把人的教育、人的生活，看做生物與自然交互的作用，把教育看做一種適應(yīng)環(huán)境的過程，而沒有把教育、生活擺在人的社會(huì)歷史中來認(rèn)識(shí)，把社會(huì)規(guī)律和自然規(guī)律混為一談。陶行知的“教育即生活”陶行知的“生活即教育”，是針對傳統(tǒng)教育與實(shí)際生活脫離的現(xiàn)象而提出的。他認(rèn)為，人們的生活不同，人們所受的教育也不同?！笆悄菢拥纳罹褪悄菢拥慕逃??！薄翱到〉纳?，就是康健的教育；勞動(dòng)的生活，就是勞動(dòng)的教育；科學(xué)的生活，就是科學(xué)的教育；藝術(shù)的生活，就是藝術(shù)的教育；改造社會(huì)的生活，就是改造社會(huì)的教育。the Comparison與杜威理論相比，陶行知“生活即教育”并不像杜威“教育即生活”那樣，主張適應(yīng)

22、現(xiàn)存的社會(huì)生活，而是要改造現(xiàn)存社會(huì)中非康健的生活、非勞動(dòng)的生活、非科學(xué)的生活，建設(shè)康健的、勞動(dòng)的、科學(xué)的生活，同時(shí)在這個(gè)改造社會(huì)生活的過程中受教育。陶行知，認(rèn)為教育不是“無目的”的過程，而是有意識(shí)、有目的的社會(huì)活動(dòng)。陶行知在曉莊學(xué)校的教育實(shí)踐中，正是踐行了自己的理論組織學(xué)生改造周圍鄉(xiāng)村生活，讓學(xué)生經(jīng)受改造鄉(xiāng)村生活的鍛煉中。因此，“從教育即生活”到“生活即教育”不是簡單的次序變動(dòng)，二是對“教育即生活”的實(shí)質(zhì)性創(chuàng)造。(3)杜威和陶行知觀點(diǎn)比較在教育內(nèi)容上，杜威以生活以及在此基礎(chǔ)上產(chǎn)生的個(gè)體經(jīng)驗(yàn)為中心，主張將“教育生活化，以”兒童自己本能的內(nèi)力“為教育素材。他說說的”生活”，并不是整個(gè)實(shí)在的社會(huì)生活，而是片段的、非實(shí)在的、個(gè)人的日常生活。這種生活又指兒童個(gè)體的思想、沖動(dòng)、興趣、習(xí)慣等先天的本能，這種以兒童為中心的生活與經(jīng)驗(yàn)的教育內(nèi)容是杜威主觀經(jīng)驗(yàn)哲學(xué)在教育上的表現(xiàn)。杜威認(rèn)為“學(xué)校里的教育過于枯燥，必得把社會(huì)里的生活搬些進(jìn)來，才有意思?！边@種“教育生活化”，實(shí)際將生活當(dāng)做裝飾，去點(diǎn)綴教育的內(nèi)容，而不是將這個(gè)社會(huì)生活當(dāng)做教育的中心內(nèi)容。這種以“鳥籠式”的生活為中心的教育，并沒能改變教育與生活脫離的狀況。陶行知提倡的“生活教育”是以社會(huì)生活及在此基礎(chǔ)上所產(chǎn)生的經(jīng)驗(yàn)為中心，主張“用生活來教育，以社