Education and Identity.
Education and Identity.
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DOI：
10.1080/0305498780040207
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发表时间：
1978
影响因子：
2
通讯作者：
Megan M. Mishler
中科院分区：
文献类型：
--
作者：
Megan M. Mishler
我想考虑一个问题（据我所知）很少或没有受到教育哲学家的认真对待，它部分属于教育哲学家的领域。问题涉及教育课程和课程的可取性，这些课程和课程似乎是围绕赋予学生某种心理或社会身份的理念而建立的。这个想法是一个非常广泛的想法。这种身份可能是国家性的，就像新兴国家的领导人希望鼓励民族团结一样；信条或意识形态，如旨在强化宗教信徒的课程；或以肤色为导向，如“黑人研究”；“种族”，如美国的“奇卡诺研究”；性，如妇女解放运动所宣传的研究等等。这也是一个非常古老的想法：在许多氏族强大的英雄社会中，例如在盎格鲁撒克逊英格兰，早期教育的大部分内容都涉及教导孩子背诵他们特定祖先的名字和事迹。 不无道理地，我们可能会认为，以“身份”为标志的一个或多个概念是如此模糊，以至于如果没有冗长而严格的分析，任何严肃的讨论都无法进行。这确实是非常有利可图的，因为大多数教育心理学的问题之一是，它往往是根据这类模糊的概念来进行的，例如“自尊”或“自我形象”，这些概念肯定不比日常术语（例如“自尊”或“尊严”）更清晰，尽管后者同样可能令人困惑。可能会有所帮助的是，我正在谈论的学习课程的特征是根据标准来定义的，这些标准最初的应用根本不是教育性的，而是出于心理或政治目的而被各种团体所采用。例如，我们可以通过术语“黑人”、“奇卡诺”、“女性”来区分不同的群体；然后，黑人（奇卡诺人、女性）对这些差异给予情感上的重视，从而产生了“黑人（奇卡诺人等）研究”。这与教育家出于较少个人或情感原因创建新研究领域（“南极研究”或“旅游技术”）的情况非常不同，但也很常见。这些研究的原因可能多种多样，但通常包括尝试引入多样性或应对某些功利主义压力。然而，如果人们认为游客或南极居民（企鹅？）需要鼓舞士气，那么它们只是旨在创造或强化某人身份的研究案例。这种区别虽然粗略，但却很重要。作为一名严肃的历史学家和教育家，认为工人阶级或黑人在历史和文化中所扮演的角色尚未得到充分研究是一回事，因此我们可能希望以同样的学术精神介绍对这些人的具体研究，就像我们可能会看到尼安德特人的研究很重要一样，也就是说，为了人类知识和理解的利益，而不是为了尼安德特人本身。作为一名思想家，感觉到工人阶级或女性受到了不公平的待遇，需要更多的支持和鼓励是另一回事。这两者常常被混淆；从认为某个特定少数群体处于弱势地位的观点转向认为
I would like to consider a problem which (so far as I know) has received little or no serious treatment from philosophers of education, in whose field it partly falls. The problem concerns the desirability of educational courses and curricula which seem to be built around the idea of giving students a certain kind of psychological or social identity. This idea is a very wide one. The identity may be national, as in the case of emergent countries whose leaders wish to encourage national solidarity; credal or ideological, as with courses designed to reinforce religious believers; or colour-oriented, as with'Black Studies';'ethnic', as with'Chicano Studies' in the USA; sexual, as with the studies propagated by the Women's Liberation movement-and so on. It is also a very old idea: in many heroic societies where the clan was strong, as for instance in Anglo-Saxon England, much of early education involved teaching children to recite the names and deeds of their particular ancestors.It may be thought, not without justice, that the notion or notions marked by'identity'are so intolerably vague that no serious discussion could proceed without a lengthy and stringent analysis. That would, indeed, be extremely profitable since one of the problems of most educational psychology is that it tends to be conducted in terms of vague notions of this sort, such as' self-esteem'or'self-image', which are certainly no more clear than everyday terms (for instance,'self-respect'or'dignity'), although these latter can be equally confusing. It may be helpful to say that the courses of study I am talking about are characteristically defined in terms of criteria whose original application is not educational at all, but which have been taken over by various groups for psychological or political purposes. For example, we may distinguish between various groups by the terms' Black','Chicano','female'; emotive weight is then given to these differentiations by Blacks (Chicanos, women) which then produces' Black (Chicano, etc.) Studies'. This is quite different from the cases, also common, in which educationalists create new fields of study for less personal or emotive reasons-'Antarctic Studies' or'The Technology of Tourism'. The reasons for these studies may be various, but usually include some attempt to introduce variety or to respond to some utilitarian pressure. They would only be cases of studies designed to create or reinforce someone's identity, however, if it were felt that tourists or Antarctic inhabitants (penguins?) needed their morale boosted. This distinction, if rough, is important. It is one thing to hold, as a serious historian and educationalist, that the part played in history and culture by the working classes or Blacks has been insufficiently studied so that we might wish to introduce the specific study of these, in the same academic spirit as we might come to see that the study of Neanderthalers was important-important, that is, for the benefit of human knowledge and understanding, not for the Neanderthalers themselves. It is another thing to feel, as an ideologist, that the working classes or women have had a raw deal, and need more support and encouragement. Frequently these two are confused; it is quite common to slide from the belief that a particular minority group is underprivileged to the belief that