【摘要】： 人是社會(huì)的主體,建設(shè)和諧社會(huì)需要心靈和諧發(fā)展的人。然而,在現(xiàn)代化進(jìn)程中,技術(shù)理性的膨脹,人文理性的衰微,造成了人類(lèi)情感的迷失。當(dāng)代青少年情感世界的貧瘠以致畸變,不但引發(fā)了大量的社會(huì)問(wèn)題,還可能從根本上戕害其精神發(fā)展的活力,越來(lái)越多的情感問(wèn)題帶來(lái)的悲劇呼喚著情感教育。本文立足于馬克思主義人的全面發(fā)展學(xué)說(shuō),從文化哲學(xué)和教育哲學(xué)角度出發(fā),對(duì)情感教育的內(nèi)在規(guī)定性,當(dāng)代情感教育的現(xiàn)實(shí),以及今后情感教育重構(gòu)的基本理念和具體實(shí)施等問(wèn)題進(jìn)行了深入的分析和探討,試圖對(duì)我國(guó)情感教育實(shí)踐提供有價(jià)值的理論指導(dǎo)。論文包含以下五個(gè)部分: 第一章主要解決了情感及情感教育自身的內(nèi)在規(guī)定性問(wèn)題。對(duì)古今中外關(guān)于情感的學(xué)說(shuō)進(jìn)行了梳理,明確了情感的價(jià)值意識(shí)本質(zhì)。在闡明了情感對(duì)于個(gè)體生命的意義基礎(chǔ)上,揭示了情感教育的實(shí)質(zhì)是一種生命教育、生活教育,是一個(gè)人如何在完整意義上成其為人的教育;情感教育的本體功能在于提高人的情感能力和情感品質(zhì),對(duì)人的生命本身進(jìn)行塑造。 第二章對(duì)我國(guó)情感教育進(jìn)行了歷史追溯。原始先民借助原始藝術(shù)、神話的形式陶冶自我、寄托情感、平衡心理。中國(guó)古代儒、道、墨家對(duì)情感教育都有各自的不同主張,并在實(shí)踐中形成了獨(dú)特的情感教育形式與方法。中國(guó)近代的情感教育始于戊戌變法之后,以王國(guó)維、蔡元培為代表,不但引進(jìn)了西方美育思想,還在實(shí)踐中積極倡導(dǎo)和推行美育課程,實(shí)施情感教育。五四運(yùn)動(dòng)后,以革命的人生觀及與之相應(yīng)的革命的豪情壯志、愛(ài)國(guó)主義情感等方面的教育,成為情感教育的主要形式和內(nèi)容。建國(guó)后,情感陶冶、情感教育仍置于人生觀教育的政治范疇。 第三章對(duì)我國(guó)當(dāng)代的情感教育現(xiàn)狀進(jìn)行了全面的剖析。在總結(jié)了具有情感教育色彩的教育模式及情感理論研究現(xiàn)狀基礎(chǔ)上,揭示了當(dāng)前我國(guó)情感教育存在的主要問(wèn)題,并對(duì)問(wèn)題產(chǎn)生的原因進(jìn)行了反思。并指出我國(guó)當(dāng)代情感教育存在的最根本問(wèn)題是情感教育背離了情感本體,情感教育遠(yuǎn)離了人的生活世界,而這也恰恰為今后情感教育的重構(gòu)提供了切入點(diǎn)。 第四章著重闡釋了當(dāng)代情感教育重構(gòu)的基本理念。重構(gòu)的理念之一是立足情感本體。與之相應(yīng),情感教育的價(jià)值追求應(yīng)該指向人的生活意義。重構(gòu)的理念之二是回歸生活世界。生活世界是情感教育的起點(diǎn),情感教育天然地要求在人的生活世界中進(jìn)行,而生活世界是鮮活的人文世界。情感教育向生活世界回歸,意味著回到人的價(jià)值世界,使情感教育成為合乎真實(shí)人生、合乎人性的實(shí)踐活動(dòng)。 第五章對(duì)當(dāng)代情感教育的實(shí)施問(wèn)題提出了幾點(diǎn)構(gòu)想。首先,情感教育應(yīng)該圍繞人的情感需要,人的天然情感和人的負(fù)性情感三個(gè)側(cè)重點(diǎn)展開(kāi)。其次,探索建立在實(shí)踐基礎(chǔ)上的體驗(yàn)式情感教育的特點(diǎn)和方式。最后,構(gòu)建多元化的情感教育體系,通過(guò)家庭教育、學(xué)校教育、社會(huì)教育的有機(jī)結(jié)合,共同塑造青少年的情感世界。 情感教育是一個(gè)嶄新的,需要不斷探索和完善的課題。未來(lái)的情感教育只有建立科學(xué)合理的情感教育目標(biāo)體系,形成完整的情感教育鏈條,挖掘民族文化中豐富的情感教育資源為我所用,才能提高情感教育的效果。
[Abstract]:People are the main body of the society, and the building of a harmonious society needs the harmonious development of the mind. However, in the process of modernization, the expansion of the technical rationality and the decline of the human reason have caused the loss of human emotion. The impoverishment of the emotional world of the contemporary teenagers not only causes a large amount of social problems, but also may fundamentally harm the spirit of the society. The vitality of development and the tragedy brought by more and more emotional problems call for emotional education. This article is based on the theory of the all-round development of Marx, from the perspective of cultural philosophy and educational philosophy, the inherent regulation of emotional education, the reality of contemporary emotional education, and the basic ideas and concrete realities of the reconstruction of emotional education in the future. This paper makes an in-depth analysis and Discussion on Shi and other issues, and tries to provide valuable theoretical guidance for the practice of emotional education in China. The thesis consists of five parts.
The first chapter mainly solves the inherent prescriptive problem of emotion and emotion education. It combs the theory of emotion in ancient and modern times and at home and abroad, clarifies the essence of emotional value consciousness. On the basis of clarifying the meaning of emotion to individual life, it reveals that the essence of emotional education is a life education, life education is a person. How to become human education in a complete sense; the noumenon function of emotional education lies in improving people's emotional and emotional quality and shaping the human life itself.
The second chapter traces back to the history of emotional education in China. The primitive ancestors edify themselves with the help of primitive art, the form of mythology, foster emotions and balance their psychology. Ancient Chinese Confucianism, Taoism and Mohism have their own different opinions on emotional education, and formed a unique form and method of emotional education in practice. After the reform of 1898, Cai Yuanpei, represented by Wang Guowei and Cai Yuanpei, not only introduced western aesthetic education thought, but also actively advocated and implemented aesthetic education courses and carried out emotional education in practice. After the 54 Movement, the education of the revolutionary outlook on life and its corresponding revolutionary passion, patriotism and so on became the main emotional education. After the founding of new China, emotional cultivation and emotional education are still placed in the political category of outlook on life education.
The third chapter makes a comprehensive analysis of the present situation of emotional education in our country. On the basis of summarizing the current situation of educational mode and emotional theory with emotional education, it reveals the main problems existing in the current emotional education in our country, and rethinks the causes of the problems, and points out the existence of contemporary emotional education in China. The most fundamental problem is that emotional education deviates from the emotional ontology, emotional education is far away from the human life world, and this also provides a breakthrough point for the reconstruction of emotional education in the future.
The fourth chapter emphatically explains the basic idea of the reconstruction of contemporary emotional education. One of the ideas of reconstructing is based on the emotional ontology. Accordingly, the value pursuit of emotional education should point to the meaning of human life. The two of the reconstructed ideas is to return to the life world. The life world is the starting point of the emotional education, and the emotional education naturally demands the human life. The living world is carried out in the living world, and the living world is a vivid human world. The return of emotional education to the life world means returning to the world of value, making the emotional education a realistic and human practice.
The fifth chapter puts forward some ideas about the implementation of contemporary emotional education. First, the emotional education should be carried out around the emotional needs of the human, the natural emotion and the negative emotion of the human three. Secondly, to explore the characteristics and ways of experiencing emotional education based on practice. Finally, to build a diversified emotional education body. Through the combination of family education, school education and social education, we can jointly mold the emotional world of teenagers.
Emotional education is a new and need to continue to explore and improve the subject. The future of emotional education only establish a scientific and rational emotional education target system, the formation of a complete emotional education chain, mining the rich emotional education resources in national culture for our use, can raise the effect of emotional education.
【學(xué)位授予單位】：東北師范大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2008
【分類(lèi)號(hào)】：G41

【參考文獻(xiàn)】

相關(guān)期刊論文 前10條

1 吳先伍;理性與情感:亞里士多德與孟子倫理思想的差異[J];安徽師范大學(xué)學(xué)報(bào)(人文社會(huì)科學(xué)版);2005年01期

2 石美萍;體驗(yàn):道德教育之本真所在[J];安徽教育學(xué)院學(xué)報(bào);2005年01期

3 孟維杰,王冬艷;情感教育憂思與方略[J];北方論叢;2001年03期

4 吳遵民;關(guān)于對(duì)我國(guó)社區(qū)教育本質(zhì)特征的若干研究和思考——試從國(guó)際比較的視野出發(fā)[J];華東師范大學(xué)學(xué)報(bào)(教育科學(xué)版);2003年03期

5 黃云龍;;我國(guó)社區(qū)教育的嬗變、發(fā)展態(tài)勢(shì)及其實(shí)踐策略[J];國(guó)家教育行政學(xué)院學(xué)報(bào);2006年01期

6 潘斌;;論教育回歸生活世界[J];高等教育研究;2006年05期

7 劉寶存;;理性主義與功利主義大學(xué)理念的沖突與融合[J];北京師范大學(xué)學(xué)報(bào)(社會(huì)科學(xué)版);2006年03期

8 楊魁森;論生活的意義[J];長(zhǎng)白學(xué)刊;2004年02期

9 張楊;;教育回歸生活世界研究綜述[J];大慶師范學(xué)院學(xué)報(bào);2006年06期

10 高偉;體驗(yàn):教育哲學(xué)新的生長(zhǎng)點(diǎn)[J];湖南師范大學(xué)教育科學(xué)學(xué)報(bào);2003年04期

相關(guān)碩士學(xué)位論文 前1條

1 陳霞;孔子“詩(shī)教”思想研究[D];曲阜師范大學(xué);2006年

，

本文編號(hào)：2128597