Nietzsche's Educational Theory —— What is education? -100 "Educational Thinker" Peking University Press 2008-12-0/kloc-0: 59: 34 Source: The most difficult task for Peking University Publishing House is still how to derive a series of new obligations from this ideal and how one can advance towards such a high goal through practical activities-in short, that is, …… Nietzsche's educational philosophy is based on the concepts of "higher" culture and "real" education. He described the culture at that time as bourgeois culture. The characteristic of this culture is that he thinks it is a tendency to dabble. He made the most violent attack on this tendency in David Strauss: Confessor and Writer, which is the first of his four untimely meditations. In this essay, he thinks that bourgeois culture is the founder of "complete philosophy", and the only clause of this "complete philosophy" is that everything must remain unchanged, and nothing can damage that "reasonable" and "real" culture, that is, bourgeois culture. His view is that when academic efforts are supervised by those who have little or no foresight and initiative, education becomes a lifeless process of instilling a bunch of facts instead of developing human understanding. Nietzsche believes that this situation is partly the result of the decline of language education. Excessive emphasis on professional interest in a certain subject is at the expense of learners' ability to express their conclusions and contributions in a clear, powerful and accurate manner. Nietzsche's idea of putting language at the center of education was first presented to the audience in 1877, a series of five speeches entitled "The Future of China's Education System". In the course of these speeches, Nietzsche put forward the outline of "the mistake of German education system". He believes that education has declined because it belongs to the state, and it has become composed of two harmful forces, which unite to destroy education and thus destroy culture; It not only expands education as much as possible, but also narrows education and weakens education. He believes that strict education and strict guidance should be emphasized, and more specifically, students must be given tools and guidance to develop their own abilities, instead of giving him an imitation idol. The ultimate goal of Nietzsche's educational philosophy, like his whole philosophical system, is to publish real culture by cultivating real individuals, or what he called higher types of human beings, because by cultivating such individuals, the whole society will be sound and reap the most precious returns. In essence, Nietzsche's educational philosophy is related to the future. He sharply criticized the values of modern society and thought that such values should be responsible for the confusion and disintegration of modern consciousness. Unless progress is the result of critical evaluation of the past, he doesn't know what progress there is. Progress refers to the progress of human culture. To do this, it depends on determining what should be kept, because it is useful and beneficial to the development of the whole society through individuals. According to Nietzsche's point of view, the goal of education is to cultivate real culture, "higher taste" and "free spirit", and finally cultivate "superman" Superman is an individual who has the ability to decide for himself what is valuable and what is worthless, without relying on dogmatic acceptance of tradition. The highest form of life is a complete and real person, suitable for him to understand his own hallucinations and fictional stories necessary as an author, but not everyone can reach the same state of active thought in the same way under the same conditions. Nietzsche believes that the characteristic of modern society can be said to be the lack of authenticity. The pursuit of more and more material wealth and comfortable driving force has produced corresponding results, which in turn has promoted the stagnation of culture, including education. As a result of this correspondence, there is a desire, which makes everyone give the same thing the same price, thus completely eliminating individuality. This is one of the most important attitudes that Nietzsche opposes, because its only consequence is nihilism: nothing has any assessable value, because everything has the same value to everyone. Obviously, it is here that Nietzsche's educational philosophy has the most important significance, because he advocates that the purpose of education is the same as that of society. Therefore, if the society thinks that everything is worthless, then education will become meaningless in the sense of development and progress. In order to oppose this nihilism, Nietzsche emphasized that on the one hand, through the introspection and critical analysis of his "real educator", on the other hand, through the practice of a strong and strict education system, the individual's ability to judge value can be rebuilt, thus rebuilding the ability of society to judge value, so as to form the real personal importance. The goal of this form of education is to give meaning to the society we have established or prove its rationality. By definition, "real" education is not an area that everyone can touch, it is owned by a few people. Most people, or people, need a different kind of education, but it should not be regarded as a low-value education, because it also allows those individuals to reach the highest possible level of authenticity. Niche's argument is that complete authenticity requires sacrifice and commitment on a rare scale. For Nietzsche, it can be said that people who reach the realm of "higher type" are extremely rare, which is accidental. No superman "walked on the earth". This situation should not be misunderstood as hereditary aristocracy, because Nietzsche's "aristocracy" does not refer to the narrow sense of the word Feng (referring to the social status and identity of aristocrats-translators), but refers to spiritual and intellectual aristocrats, that is to say, anyone who pursues greater authenticity should be able to obtain that means of development. Therefore, what matters is not a person's birthright, but confidence, attitude and interest. Nietzsche believes that this higher type of interest in a society is the same as caring for the whole society. The idea is that we are as great as our greatest role models. In this sense, they prove us right. For example, Caesar, Pericles or Napoleon, as examples of their highest social values, are the same as those of Rome, Athens and France. For Nietzsche, the basis for judging a society is the nature of its educational goal and its persistence in achieving this goal. On the basis of this educational purpose, the political and economic structure of society will move towards its own development in a more real state. If this relationship is reversed, progress will become synonymous with economic growth and technological progress, which in turn will make the leveling effect that runs counter to real individuals and real society permanent. Although Nietzsche was only marginalized in the intellectual world before his death, his influence grew steadily after his death. One of the main reasons for this situation is that his philosophy opposes the normative research methods of analysis and classification. In fact, this method has led to some of the strongest insults and misunderstandings about his philosophy. Perhaps the most important thing in this misunderstanding is that the Nazis distorted some key concepts of Nietzsche to prove that their abhorrent principles and policies were correct. Although Nietzsche did write only three books devoted to education, if we think these are his educational philosophy, we will surely fall into the short-sightedness he tried to correct. From his first autobiography at the age of 0/4 to his last book, education has always been a central topic in Nietzsche's works. His exposition on education originated from the period when the modern education system was just formed, and it has been a wake-up call. Although unfortunately neglected in his life, his works are increasingly regarded as important works in the disciplines he studied with extraordinary wisdom. His thoughts had a great influence on existentialism, critical literary theory and post-modernism in the 20th century. Time has not weakened the enlightenment of his method, his analysis and his conclusion. What is education? -100 educational thinker [America] edited by Joey Palmer, priced at 45.00 yuan Source: Peking University Publishing House.

This is a good book worth reading! What it can read is generally a "new" word: new fields, new problems, new horizons, new clues and new horizons. -Ren, a senior professor at the School of Education of Huazhong Normal University, made a critical comment on the educational theories of more than 65,438,000 most important thinkers in the world since 2500. The book is rich in content and unique in perspective. Reading this book is tantamount to enjoying an ideological feast. Peking University Institute of Education Professor Chen Xuefei's book is not a narrow pedagogy. It involves the essence of education-the cultivation of people, which is of profound enlightening significance for improving the present situation of education in China. -Chen Hongjie, a professor at Peking University Institute of Education, shows the educational views of the most important thinkers at all times and all over the world 100, explores the true meaning of education from different perspectives, and inspires readers to understand the eternal theme of human culture more deeply. -Shi Zhongying, a professor at the School of Education of Beijing Normal University, read this book, and you seem to have entered a museum of educational theory, and you seem to have attended a conference where a hundred schools of thought contend. Fascinating, fascinating. —— Zhu Fanghui, Senior Editor of People's Education Publishing House

Excerpts from wonderful books

The most effective course in this school will pay close attention to students' current interests, not as a driving strategy, but as a way to teach the main relationship between human knowledge and social experience. Dewey severely criticized public schools for suppressing and ignoring students' interests and experiences, using artificial language (which may be about an illusory future) to alienate students, relying too much on exams to evaluate students' learning, grouping students according to their assumed ability to participate in intellectual learning or manual learning, rather than providing them to all students, thus separating disciplines from each other, rather than unifying disciplines and knowledge around students' life experience. Dewey did not blame students for their passivity, but paid direct attention to the pedagogy of the school. However, it needs to be emphasized that Dewey strongly opposes the more extreme child-centered progressive thought. He clearly pointed out that teachers play a vital role in combining students' interests with continuous intellectual development and educational experience. Therefore, for Dewey, education is the construction and reorganization of experience to increase the meaning of experience and enhance everyone's ability to guide the subsequent experience process. For example, children's freedom in the classroom is not an end in itself. This argument with child-centered educators partly explains Dewey's idea and absolute principle of opposing dichotomy. He attacked some common dualism, such as theory and practice, individual and group, public and private, method and teaching material, thought and behavior, means and purpose, culture and occupation. His attempt is not to seek compromise, but to reorganize this argument so that it no longer regards the other side as the opposite. Therefore, for example, in curriculum construction, the problem is not to choose between legalizing children's interests and teaching materials, but to understand and give full play to the continuity of experience connecting the two. Dewey still firmly supported the society of "conscious progress" all his life. He condemned the traditional concept of treating culture as aristocratic with inequality and choice, rather than putting culture and aesthetics above common experience. Similarly, he advocated that schools should not be divorced from social life, but should play a beneficial role in the transformation to a better social order. He admitted that there were class barriers and class divisions. However, according to Dewey's point of view, this does not mean that the role of schools should include some kind of economic "ism" that changes social life in general, especially the bad habits of capitalism. On the contrary, children should learn and actively participate in basic social activities (which he calls "homework"), such as growing food, cooking, building shelters, sewing clothes, making up stories and making handicrafts. They will have the opportunity to learn "effective self-guidance tools", as well as their sensitivity to social problems and their ability to deal with them (including reading, writing and problem-solving skills). Therefore, there is a certain democratic social life in the classroom, paying attention to human dignity and scientific wisdom sought outside the school.