The development of cultural education has historical inheritance. The establishment of any new culture and education must be accompanied by the inheritance and innovation of existing culture. Just as Yang Xiong, a philosopher in the Western Han Dynasty, said in Taixuan, "A husband's affairs should not be changed because he was not born. So, if you know it, you don't know how to change it. If you know the truth but don't know why, you will lose everything. When the skin bandits, things lose their foundation; Because of it, things lose their discipline. " Mr. Huang Ji, who is well versed in Chinese studies, has a deep understanding of the way things change: adaptation and change are the conditions for things to produce, but changes must be reasonable and timely.
During the period of the Republic of China, philosophy of education was an important compulsory subject in the department of education in universities. It was offered in the senior grades of the department of education, and gradually formed various works on philosophy of education. There are arguments based on German classical philosophy, such as Fan's Outline of Educational Philosophy (1923); Some are influenced by pragmatism, such as Wu's Outline of Educational Philosophy (1935); Some are guided by the Three People's Principles, such as Jiang Qi's educational philosophy (1933); Some even try to study educational philosophy with the viewpoints and methods of dialectical materialism and historical materialism, such as Qian's Principles of Modern Education (1934), Qian's Philosophy of Education (1946) and Qian's Philosophy of Education (1949). There are also many philosophical thoughts that discuss the fundamental problems of education, such as Fu Tongxian's Lecture Notes on Philosophy of Education (1947). Mr. Huang Ji, who studied in a private school, attended a missionary school and received education in the Three People's Principles, deeply felt that although these works were not perfect, "their viewpoints and methods of analyzing and solving problems are quite different from those in the past, and some problems raised are still worth studying" [1].
As we all know, from the founding of New China to the reform and opening up, influenced by the experience of the Soviet Union, the course of educational philosophy was once cancelled. Even so, "because the philosophy of education itself has specific research objects and topics that pedagogy cannot completely replace or contain, the philosophical research on educational theory has not actually stopped in both the Soviet Union and China, although these studies are not conducted in the name of' educational philosophy'" [2]. After the Third Plenary Session of the Eleventh Central Committee, everything has to be done, all walks of life have been messed up, and the educational concept has also ushered in an opportunity for recovery. At the first national educational science planning conference held by the education sector, Mr. Huang Ji and most of the participants called for: China should start the research on educational philosophy, and the Ministry of Education should re-open the course of educational philosophy. However, should we establish a discipline like philosophy of education? How to define the discipline of educational philosophy? How to treat and inherit the rich educational philosophy heritage in China's history? How do many schools of educational philosophy in the west view and learn from them? Especially how to organize and evaluate under the guidance of Marxism? Faced with such issues of the times and historical opportunities, Mr. Huang Ji, who was finally able to devote himself to academic research after ten years of hardships, lost no time in starting a hard journey on the road of educational philosophy on the basis of years of academic accumulation and in-depth thinking.
From March 65438 to March 0980, Mr. Huang Ji, as the director of the Education Department of Beijing Normal University, went to East China Normal University to attend the seminar on educational philosophy initiated by President Liu Funian for more than two months, and listened to the schools of western educational philosophy introduced by Mr. Fan hired from the United States, including progressive educational philosophy, reformist educational philosophy, essentialist educational philosophy, eternal educational philosophy, existentialist educational philosophy and analytical philosophy. After attending lectures and seminars, Mr. Huang Ji shuttled between the library and reference room of East China Normal University with a strong sense of mission, and eagerly read almost all the educational philosophy monographs and papers collected there during the Republic of China. In the second half of the year, Mr. Huang Ji opened the philosophy of education course for the first batch of undergraduates who resumed the college entrance examination, which was the first philosophy of education course in China after the founding of New China. It was on the basis of this lecture note that Mr. Huang Ji published the first draft of New China's Educational Philosophy in July 1982. In his letter to Mr. Huang Ji, President Liu Funian could not help admiring: "You have thoroughly and fairly expounded, analyzed and evaluated some key issues and important viewpoints at home and abroad from the perspective of Marxism. This is a very successful book. The first educational concept after the founding of New China was written so well that it is really worth congratulating you. " [3] On the basis of the first draft of Philosophy of Education, Mr. Huang Ji insisted on writing after giving lectures, supplemented and revised it one after another, and constantly enriched and improved it. 1The monograph on educational philosophy published in June 1985 can better clarify the fundamental problems of education, reflect the requirements and characteristics of the times, and grasp the future direction of education.
In the early 1980s, when people were still confused and arguing about the difference between educational philosophy and pedagogy and whether it was necessary to set up educational philosophy independently, Mr. Huang Ji not only offered courses, but also published monographs. When talking about why educational philosophy should be reopened, Mr. Huang Ji believes that, first, it is the need to set up disciplines and train teachers with broad vision and high theoretical thinking level; Secondly, it is an urgent need to bring order out of chaos, effectively examine the basic theoretical problems of education and draw a conclusion that conforms to the law; In addition, it is also the need to effectively cope with the new challenges that education is constantly facing and complete the new mission entrusted to education in the future. In short, "the reopening of educational philosophy is an objective requirement put forward by educational practice and an inevitable trend of the in-depth development of educational science" [4].
The orientation of educational philosophy first involves its research object. Mr. Huang Ji believes that although there are many differences in the definition of educational philosophy, one thing is common, that is, everyone admits that "the research object of educational philosophy should be the fundamental theoretical problem in education, not the specific side problems" [5]. Mr. Huang Ji confirmed that educational philosophy "is a major discipline in educational science", "has the nature of a basic discipline", "plays a certain methodological role in educational science" and "should play a role in summarizing, improving, analyzing, criticizing and predicting the future". Based on this, Mr. Huang Ji set three basic tasks for the establishment of educational philosophy: one is to clarify some fundamental problems in educational science from the height of philosophy, that is, from the height of methodology; Second, make a scientific analysis and evaluation of the controversial issues in the history of education and current educational practice; Third, answer the new questions raised by education and make scientific predictions about future education. 〔6〕
Mr. Huang Ji's exposition on the discipline of educational philosophy played a fundamental role in the development of educational philosophy at that time, and effectively promoted the research and prosperity of educational philosophy. The proposition that his educational philosophy is "to analyze and study the basic theoretical problems in education with philosophical viewpoints and methods" is still widely recognized.
Second, each has its own beauty-the watcher of China's traditional educational ideas.
The primary connotation of cultural consciousness is "each has its own beauty", which can consciously recognize, identify, inherit and develop its own excellent culture and never cut off history. In the early 1980s, in the process of completing the First Draft of Educational Philosophy, Mr. Huang Ji strongly realized that "to establish a discipline system of educational philosophy with China characteristics, we must study China's traditional educational philosophy" [7]. Since then, Mr. Huang Ji has paid attention to the collection of relevant materials and the study of related issues with his profound knowledge of Chinese studies. In fact, in the first draft of educational philosophy, China's traditional educational philosophy is involved in many chapters.
1988 The article Review and Prospect of China's Educational Philosophy Construction written by Mr. Huang Ji and Professor Lu Youquan clearly states: "Our goal is to establish an educational philosophy with China characteristics"; Therefore, the author puts forward the viewpoint of "excavating and sorting out China's ancient educational philosophy", and holds that "excavating and sorting out China's educational philosophy is an essential work to establish the discipline of educational philosophy with China characteristics"; I am convinced that the History of China's Philosophy of Education has provided an extremely rich historical heritage for the establishment of the discipline of philosophy of education, and we must study and summarize it carefully, so as to make the past serve the present "[8]. Mr. Huang Ji also advocated that when carrying forward the traditional educational concept, "Confucianism should be the mainstay, compatible with the strengths of various philosophers, and collect the achievements of ancient excellent culture"; We should combine traditional ideas with the spirit of the times. 〔9〕
Mr. Huang Ji, who has always insisted on the unity of words and deeds and knowledge and practice, often takes action immediately when he realizes what he should do; When Mr. Wang repeatedly stressed that he would do something, he might have taken action or even succeeded. 1In June, 1994, when many scholars were still immersed in the dispute between "traditional education" and "modern education", An Introduction to the Philosophy of Traditional Education in China, which was carefully planned and edited by Mr. Huang Ji, was published by Henan Education Publishing House. This book comprehensively discusses the theories of pre-Qin philosophers, Confucian classics in the Han Dynasty, metaphysics in Wei and Jin Dynasties, Buddhism in Sui and Tang Dynasties, Neo-Confucianism in Song and Ming Dynasties, practical learning in Ming and Qing Dynasties and modern new learning, summarizes the development course and characteristics of China's traditional educational philosophy, and deeply studies the basic problems of China's traditional educational philosophy from the aspects of social outlook and education, human nature and education, ethics and education, epistemology and teaching, aesthetics and aesthetic education. The characteristics of China's traditional educational philosophy, such as "the unity of heaven and man", "the unity of politics and religion", "the unity of literature and Taoism" and "the unity of knowing and doing", are brilliantly expounded. Mr. Huang Ji advocates an analytical attitude towards China's traditional educational ideas, fostering strengths and avoiding weaknesses, removing the rough and selecting the fine, making the past serve the present, and avoiding total negation or total affirmation; Hold a reciprocal attitude, so as to draw a scientific conclusion of seeking truth from facts and avoid generalizing or moving in the opposite direction; Take a positive reflective attitude and conduct a comprehensive and objective analysis to avoid taking only one point and ignoring the rest. On this basis, the first part of "General Theory of Educational Philosophy" is also about the development of China's traditional educational philosophy. Starting from the view of heaven and the theory of human nature, it systematically discusses educational philosophy issues such as history and society, ethics and morality, knowledge and teaching, aesthetics and aesthetic education. It also gives a new explanation of the scientific attitude that China's traditional educational concept should hold, with special emphasis on making efforts in modernization and striving to achieve the effect of "making the past serve the present". It is advocated that "according to the requirements of the times, we should innovate and develop through inheritance, push the traditional excellent cultural education thought to a new stage, and make it serve the new cultural education in modern Socialism with Chinese characteristics" [10].
During the Ninth Five-Year Plan period, Mr. Huang Ji presided over the completion of the national key project "Research on Basic Issues of Educational Tradition and Educational Modernization in China". In the fourth chapter "The Basic Relationship between China's Educational Tradition and Educational Modernization", Mr. Huang Ji brilliantly expounded the relationship between modernization and Westernization, and between modernization and traditional culture, holding that "under the background of globalization, the key is how to correctly grasp the complex connotation of the relationship between China's educational tradition and modernization, So as to create a more reasonable new education model in China on the basis of integrating' ancient and modern Chinese and western' [6648+0655 12006] As far as the relationship between ancient and modern is concerned, it is believed that "in the process of educational modernization, the inheritance and transformation of China's educational tradition should be handled well", and then the history of "transforming the historical premise and resources of China's educational tradition into modern' source living water'" is put forward. [12] In order to dig deep into the source of China's cultural education, Mr. Huang Ji undertook the research on China's traditional culture and youth's quality education, a key topic of the Tenth Five-Year Plan of the Chinese Education Society, completed ten lectures on Chinese studies, and led young scholars to carefully compile a series of books entitled An Introduction to China's Cultural Classics.
Third, the beauty of beauty-the gold digger of western educational philosophy
The true cultural conscious person is not self-centered, but should be "the ultimate in beauty", and is good at rationally learning and drawing lessons from the outstanding achievements of various civilizations in the multicultural world. The restoration and reconstruction of educational philosophy must first face the serious problem of how to treat western educational philosophy. In the early 1980s, when the "Left" ideological trend still affected the education circle, and when people were still arguing about "surname society" or "surname capital", Mr. Huang Ji clearly pointed out: "It is incorrect to treat the bourgeois educational philosophy heritage like other historical heritages, discard its dross and take its essence, and simply affirm and deny it" [13]. Mr. Huang Ji is convinced that "with the progress of science and technology and the extensive development of educational experiments, the bourgeoisie will still put forward some new things in education, especially in teaching methods and means, which are scientific and reflect the level of modern science and the requirements of production development"; Therefore, he argues that "many advantages" and "many useful things" need our "concrete analysis in order to achieve the purpose of removing the rough and selecting the fine". 〔 14〕
Mr. Huang Ji has been paying attention to the western schools of educational philosophy, and he is good at "absorbing its scientific and useful things" [15]. The First Draft of Educational Philosophy made a special comment on the "schools of modern bourgeois educational philosophy" and briefly introduced the schools of modern western educational philosophy. On the other hand, according to the principle of "making foreign things serve China", The General Theory of Educational Philosophy lists "Modern Western Schools of Educational Philosophy" as the second part. Mr. Huang Ji advocates paying attention to the latest trends of western schools of educational philosophy, and believes that if the problem of "insufficient comprehensive and in-depth understanding of western educational thoughts" is not solved, "it will hinder the development of educational philosophy in China to some extent"; [16] thinks that "it is also an indispensable aspect to enrich and develop China's educational philosophy to learn from the research results of foreign educational philosophy analytically and critically"; At the same time, the task of studying western educational philosophy is clearly put forward: "We should seriously study the historical, social and cultural reasons for the development of western educational philosophy and the topics raised, absorb its successful experience and learn its setbacks and lessons, so as to play its reference role in the construction of educational philosophy in China" [17].
According to the principle of "making foreign things serve China", Mr. Huang Ji pays attention to tracing the source and grasping the relationship between sources when commenting on western schools of educational philosophy, and is good at analyzing the advantages and disadvantages of each school. He neither praised blindly, nor simply denied it, but sought truth from facts, chose the essence from the rough, discarded the false and preserved the true, connected with the reality, and tried to serve us. Mr. Huang Ji made a comparative analysis of progressivism and reformism, essentialism and eternalism, which had great influence on educational practice, and made a fair evaluation of "modern education" and "traditional education". Through the comparative analysis of existentialism and analytical philosophy, scientism and humanism are objectively evaluated. Mr. Huang Ji is convinced of this: "Learning western philosophy and educational philosophy is an indispensable step to deeply understand and correctly develop Marxism and its educational thought. It plays an indispensable role in broadening our theoretical horizons, enhancing our theoretical thinking ability, carrying out educational experiments and promoting the development of educational science. " 〔 18〕
Fourth, the United States and the United States-the leader of China's characteristic education concept system
It is Mr. Huang Ji's long-cherished wish to combine "self-beauty" with "other beauty", integrate Chinese and foreign educational philosophy thoughts, and establish an educational philosophy system with China characteristics. Huang Ji's "The First Draft of Educational Philosophy" is a work that "integrates the relevant expositions of ancient and modern China and foreign countries". Later, Mr. Huang Ji decided to "combine traditional thoughts with the spirit of the times, base himself on China and face the world, and develop a modern educational philosophy system with China characteristics" [19].
As a modern scholar who walked out of the "old education", Mr. Huang Ji was always on guard against the disadvantages of "tradition"; As a scholar in the "open" era who came from the "closed" era, Mr. Huang Ji tried his best to avoid the suspicion of "conservatism". Mr. Huang Ji has published On Traditional Education and Modern Education (1986) and On Understanding and Attitude towards China's Traditional Culture (1990). In his article Re-understanding the Essence of Education (1998), he discussed the relationship between tradition and modernization, and the relationship between localization and internationalization. However, regarding how to treat the "Sinology craze" (2006), how to treat the "Sinology craze" (2008) and some problems in the establishment and study of Sinology (20 10), we all strive to maintain a moderate tension between tradition and modernity, and between native and international countries. What Mr. Huang Ji relishes is Mao Zedong's Law of Ancient and Modern China and Foreign Countries: "Learn from the ancients for today's use and learn from foreigners for today's use." [20] Based on this, Mr. Huang Ji clearly pointed out: "In any scientific research, history must never be cut off, nor can it be built behind closed doors. We should adopt the methods of ancient and modern China and foreign countries, learn from others' strengths and use them for our own use "[2 1].
Along the research road of educational philosophy, Mr. Huang Ji has continuously broadened his research horizons and deepened his thinking: from the field of modern educational philosophy to the field of ancient educational philosophy, from the schools of western educational philosophy to the basic problems of contemporary education in China. On the basis of accumulating more abundant research materials and many new insights, a 470,000-word General Theory of Educational Philosophy was published in February 20001year. After the book was published, it received rave reviews. He has won the first prize of "Oriental Cup" outstanding achievements in educational research of China Education Association, the first prize of the second national outstanding achievements in educational science and the fourth national book award.
Looking through the book General Theory of Educational Philosophy, Mr. Huang Ji stood at the height of the development of modern educational science, guided by Marxism, and made a systematic review and evaluation of China's traditional educational philosophy and western schools of educational philosophy in accordance with the research idea of "connecting ancient and modern times and combining Chinese and Western schools". He not only actively absorbed the essence of China's ancient educational philosophy, but also borrowed the theories of foreign schools of educational philosophy, striving to make the past serve the present and foreign things serve China. Its broad vision, rich materials, profound content, incisive views, detailed exposition and complete system are unique among similar works in China. From the classic works of hundred schools of thought in the pre-Qin period to the unique educational philosophy works in the Republic of China, and even the educational philosophy discourse of contemporary scholars; From the schools of western educational philosophy to various contemporary cultural and educational thoughts in China, and even the future development trend of educational philosophy; From politics, economy, science and technology, to culture, philosophy, education, and even religion, aesthetics and ethics, it has gone through thousands of years of history, spanning different cultural forms between China and the West, involving many academic fields, with complex clues and numerous documents. Without profound academic foundation and broad academic vision, it is difficult to innovate. Without the calm and persistence of "sitting on the bench for ten years", it is difficult to achieve something; Without the spirit of "give up who I am", it is difficult to have fruitful results.
In retrospect, Mr. Huang Ji, who has always been humble, only hoped that his "First Draft of Educational Philosophy" would leave a little "claw" and "a symbol" on the "snow mud". Who knows, spring comes with warmth, gradually turns into muddy water, permeates the fields, nourishes fertile soil and bears sweet fruits. At this point, I can't help but think of the poem in Gong Zizhen's "Jihai Miscellaneous Work": "It's not heartless to fall in love, but to turn into spring mud will protect flowers more." The fallen flower did not forget the nurturing of the roots, but with infinite attachment, turned into spring mud to protect the roots and leaves in return for their nourishing favor. Today, Mr. Huang Ji still encourages himself by saying "If God wants to rest, we should continue sowing one inch", and moistens the roots and leaves of flowers and trees with his personality realm of "falling red" and humanistic feelings of "snow mud" to cultivate more beautiful flowers.