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1、唐山师范学院本科毕业论文外文文献及翻译题 目 初中后进生家庭教育方法存在问题的探析学 生 张晶指导教师 牛文君 副教授 年 级 2008级专 业 小学教育系 别 教育学院唐山师范学院教育学院2012年5月My pedagogic creedJohn Dewey I believe that all education proceeds by the participation of the individual in the social consciousness of the race. This process begins unconsciously almost at birth,
2、and is continually shaping the individuals powers, saturating his consciousness, forming his habits, training his ideas, and comes to share in the intellectual and moral resources which humanity has succeeded in getting together. He becomes an inheritor of the funded capital of civilization. The mos
3、t formal and technical education in the world cannot safely depart from this general process. It can only organize it; or differentiate it in some particular direction. I believe that the only true education comes through the stimulation of the childs powers by the demands of the social situations i
4、n which he finds himself. Through these demands he is stimulated to act as a member of a unity, to emerge from his original narrowness of action and feeling, and to conceive of himself from the standpoint of the welfare of the group to which he belongs. Through the responses which others make to his
5、 own activities he comes to know what these mean in social terms. The value which they have is reflected back into them. For instance, through the response which is made to the childs instinctive babblings the child comes to know what those babblings mean; they are transformed into articulate langua
6、ge and thus the child is introduced into the consolidated wealth of ideas and emotions which are now summed up in language. I believe that this educational process has two sides-one psychological and one sociological; and that neither can be subordinated to the other nor neglected without evil resul
7、ts following. Of these two sides, the psychological is the basis. The childs own instincts and powers furnish the material and give the starting point for all education. Save as the efforts of the educator connect with some activity which the child is carrying on of his own initiative independent of
8、 the educator, education becomes reduced to a pressure from without. It may, indeed, give certain external results, but cannot truly be called educative. Without insight into the psychological structure and activities of the individual, the educative process will, therefore, be haphazard and arbitra
9、ry. If it chances to coincide with the childs activity it will get leverage; if it does not, it will result in friction, or disintegration, or arrest of the child nature. I believe that knowledge of social conditions, of the present state of civilization, is necessary in order properly to interpret
10、the childs powers. The child has his own instincts and tendencies, but we do not know what these mean until we can translate them into their social equivalents. We must be able to carry them back into a social past and see them as the inheritance of previous race activities. We must also be able to
11、project them into the future to see what their outcome and end will be. In the illustration just used, it is the ability to see in the childs babblings the promise and potency of a future social intercourse and conversation which enables one to deal in the proper way with that instinct. I believe th
12、at the psychological and social sides are organically related and that education cannot be regarded as a compromise between the two, or a superimposition of one upon the other. We are told that the psychological definition of education is barren and formal-that it gives us only the idea of a develop
13、ment of all the mental powers without giving us any idea of the use to which these powers are put. On the other hand, it is urged that the social definition of education, as getting adjusted to civilization, makes of it a forced and external process, and results in subordinating the freedom of the i
14、ndividual to a preconceived social and political status. I believe that each of these objections is true when urged against one side isolated from the other. In order to know what a power really is we must know what its end, use, or function is; and this we cannot know save as we conceive of the ind
15、ividual as active in social relationships. But, on the other hand, the only possible adjustment which we can give to the child under existing conditions, is that which arises through putting him in complete possession of all his powers. With the advent of democracy and modern industrial conditions,
16、it is impossible to foretell definitely just what civilization will be twenty years from now. Hence it is impossible to prepare the child for any precise set of conditions. To prepare him for the future life means to give him command of himself; it means so to train him that he will have the full an
17、d ready use of all his capacities; that his eye and ear and hand may be tools ready to command, that his judgment may be capable of grasping the conditions under which it has to work, and the executive forces be trained to act economically and efficiently. It is impossible to reach this sort of adju
18、stment save as constant regard is had to the individuals own powers, tastes, and interests-say, that is, as education is continually converted into psychological terms. In sum, I believe that the individual who is to be educated is a social individual and that society is an organic union of individu
19、als. If we eliminate the social factor from the child we are left only with an abstraction; if we eliminate the individual factor from society, we are left only with an inert and lifeless mass. Education, therefore, must begin with a psychological insight into the childs capacities, interests, and h
20、abits. It must be controlled at every point by reference to these same considerations. These powers, interests, and habits must be continually interpreted-we must know what they mean. They must be translated into terms of their social equivalents-into terms of what they are capable of in the way of
21、social service.我的教育信条约翰杜威 我相信，一切教育都是通过个人参与人类的社会意识而进行的。这个过程几乎是在出生时就在无意识中开始了。它不断地发展个人的能力，熏染他的意识，形成他的习惯，锻炼他的思想，并激发他的感情和情绪。由于这种不知不觉的教育，个人便渐渐分享人类曾经积累下来的智慧和道德的财富。他就成为一个固有文化资本的继承者。世界上最形式的、最专门的教育确是不能离开这个普遍的过程。教育只能按照某种特定的方向，把这个过程组织起来或者区分出来。 我相信，惟一的真正的教育是通过对于儿童的能力的刺激而来的，这种刺激是儿童自己感觉到所在的社会情境的各种要求引起的，这些要求刺激他，使他以
22、集体的一个成员去行动，使他从自己行动和感情的原有的狭隘范围里显现出来；而且使他从自己所属的集体利益来设想自己。通过别人对他自己的各种活动所做的反应，他便知道这些活动用社会语言来说是什么意义。这些活动所具有的价值又反映到社会语言中去。例如，儿童由于别人对他的呀呀的声音的反应，便渐渐明白那呀呀的声音是什么意思，这种呀呀的声音又逐渐变化为音节清晰的语言，于是儿童就被引导到现在用语言总结起来的统一的丰富的观念和情绪中去。 我相信，这个教育过程有两个方面：一个是心理学的，一个是社会学的。它们是平列并重的，哪一方面也不能偏废。否则，不良的后果将随之而来。这两者，心理学方面是基础的。儿童自己的本能和能力为一
23、切教育提供了素材，并指出了起点。除了教育者的努力是同儿童不依赖教育而自己主动进行的一些活动联系的以外，教育便变成外来的压力。这样的教育固然可能产生一些表面的效果，但实在不能称它为教育。因此，如果对于个人的心理结构和活动缺乏深入的观察，教育的过程将会变成偶然性的、独断的。如果它碰巧能与儿童的活动相一致，便可以起到作用；如果不是，那么它将会遇到阻力、不协调，或者束缚了儿童的天性。 我相信，为了正确地说明儿童的能力，我们必须具有关于社会状况和文明现状的知识。儿童具有自己的本能和倾向，在我们能够把这些本能和倾向转化为与他们的社会相当的事物之前，我们不知道它们所指的是什么。我们必须能够把它们带到过去的社
24、会中去，并且把它们看做是前代人类活动的遗传。我们还必须能把它们投射到将来，以视它们的结果会是什么。在前一个例子中，正是这样能够在儿童的呀呀的声音里，看出他将来的社会交往和会话的希望和能力，使人们能够正确地对待这种本能。我相信，心理的和社会的两个方面是有机地联系着的，而且不能把教育看做是二者之间的折衷或其中之一凌驾于另一个之上而成的。有人说从心理学方面对教育所下的定义是空洞的、形式的它只给我们以一个发展一切心能的观念，却没有给我们以怎样利用这些心能的观念。另一方面，又有人坚决认为，教育的社会方面的定义(即把教育理解为与文明相适应）会使得教育成为一个强迫的、外在的过程，结果把个人的自由隶属于一个预
25、定的社会和政治状态之下。我相信，假如把一个方面看做是与另一个方面孤立不相关而加以反对的话，那么这两种反对的论调都是对的。我们为了要知道能力究竟是什么，我们就必须知道它的目的、用途或功能是什么；而这些是无法知道的，除非我们认为个人是在社会关系中活动的。但在另一方面，在现在情况下，我们能给予儿童的惟一适应，便是由于使他们充分发挥其能力而得的适应。由于民主和现代工业的出现，我们不可能明确地预言20年后的文化是什么样子，因此也不能准备儿童去适合某种定型的状况。准备儿童使其适应未来生活，那意思便是要使他能管理自己；要训练他能充分和随时运用他的全部能量；他的眼、耳和手都成为随时听命令的工具，他的判断力能理
26、解它必须在其中起作用的周围情况，他的动作能力被训练能达到经济和有效果地进行活动的程度。除非我们不断地注意到个人的能力、爱好和兴趣，也就是说，除非我们把教育不断地变成心理学的名词，这种适应是不可能达到的。 总之，我相信，受教育的个人是社会的个人，而社会便是许多个人的有机结合。如果从儿童身上舍去社会的因素，我们便只剩下一个抽象的东西；如果我们从社会方面舍去个人的因素，我们便剩下一个死板的没有生命力的集体。因此，教育必须从心理学上探索儿童的能量、兴趣和习惯开始。它的每个方面，都必须参照这些考虑加以掌握。这些能力、兴趣和习惯必须不断地加以阐明我们必须明白它们的意义是什么。必须用和它们相当的社会的事物的用语来加以解释用它们在社会事务中能做些什么的用语来加以解释。
