生态文明与全人教育 Ecological Civilization and Whole Person Education 此页部分字体采用华康海报体，若无法正常显示请下载。下载地址http://fonts.mobanwang.com/200909/5487.html 杰伊·麦克丹尼尔教授 亨德里克斯学院 康韦/阿肯色州

Abstract: A Role for Government in Ecological Civilizations 摘要：生态文明中的政府角色 An ecological civilization is a nurturing society. Its citizens live with respect and care for one another and the larger community of life. 生态文明是培养型的社会。其公民生活在相互尊重和关心他人以及更大的生活社区中。 A society of this kind requires for four kinds of education in addition to more technical forms of education: family life education, compassion education, education in spiritual literacy, and education for environmental appreciation. 除了更多的技术教育形式之外，这类社会还需要四种教育形式：家庭生活教育、同情心教育、精神扫盲教育和环境欣赏教育。

Abstract: A Role for Government in Ecological Civilizations 摘要：生态文明中的政府角色 Ministries of Education in ecological civilizations will support and sponsor these four kinds. This support will be one way that they exercise good government. It will be by education, not force. 生态文明教育部将支持和赞助这四种类型的活动。这种支持将是它们实行善政的一种方式。这将是通过教育，而不是武力。

Abstract: A Role for Government in Ecological Civilizations 摘要：生态文明中的政府角色 However, whole person education must be creative not deadening; enjoyable not pedantic. In every instance it must involve active learning on the part of students and creative pedagogy on the part of teachers. It must partake of what Whitehead calls “romance” in education: that is, the joy of learning. 然而，全人教育必须是创造性的而不是僵化的，享受的而不是迂腐的。在任何情况下，都必须涉及学生的积极学习和教师的创造性教学法。它必须分享怀特海所说的教育中的“浪漫”：即学习的乐趣。

What is an Ecological Civilization?什么是生态文明？ An ecological civilization is easy to imagine and hard to realize. It consists of communities that are creative, compassionate, participatory, culturally diverse, humane to animals, ecologically wise, and spiritually satisfying – with no one left behind. 生态文明是容易想象的，却是难以实现。它由具有创造力、同情心、参与性、文化多样性、对动物仁慈所构成的生态上明智和精神上令人满意的社区——缺一不可。

What is an Ecological Civilization?什么是生态文明？ Their citizens live with respect and care for the community of life and one another. They listen to one another and feel listened to, knowing that every voice counts. They belong to, and help create, what we might call a nurturing society. 他们的公民生活在彼此尊重和关心社会的生活。他们互相倾听，感觉被倾听，知道每一个声音都很重要。他们属于并帮助创造了我们可以称之为培养型社会的东西。

What is an Ecological Civilization?什么是生态文明？ Even as they nurture one another, they also realize their own individual potential. They feel unique and worthy of respect as individuals and they feel connected to a larger whole that is part of their very existence. They are, in the words of John Cobb, persons-in-community. 即使他们互相培育，他们也会认识到自己的个人潜能。他们感到自己是独一无二的，是值得尊重的，他们感到自己与一个更大的整体相连，而这是他们存在的一部分。用约翰·科布的话说，他们是社区内的人。

The Desire for Harmony对和谐的渴望 Such societies involve much more than environmental protection. Their “ecology” includes the ecology of nature and the social ecology of human life. 这些社会所涉及的远不止是环境保护。他们的“生态”包括自然生态和人类生活的社会生态。

The Desire for Harmony对和谐的渴望 Human life is not simply an objective process. It is a process of feeling and responding to the world, from a first-person perspective, and of seeking some kind of harmony amid this process. 人的生命不仅仅是一个客观过程。它是从第一人称的角度感受和回应世界的过程，也是在这一过程中寻求某种和谐的进程。

The Desire for Harmony对和谐的渴望 In process thinking we speak of seeking harmony as the “subjective aim” of each and every human life. It has many dimensions. As Zhang Zai puts it in his classic neo-Confucian text, the Western Inscription, it is a process of seeking harmony with yourself, other people, the natural world, and heaven. 在过程思维中，我们把追求和谐说成是每个人生活的“主观目的”。它有许多方面。正如张载在其经典的新儒家文本《西文碑》中所说，这是一个寻求与自己、他人、自然世界和天堂和谐相处的过程。

The Desire for Harmony对和谐的渴望 (In his paper for this conference, Dr. Paul Bube speaks of the need to move from a preoccupation with retributive justice and proportionate justice to restorative justice: to healing justice. If and as people seek such healing or restorative justice, they seek “reconciliation” when they have differences.) This seeking emerges out of a desire for harmony。 （保罗·布伯博士在他为本次会议编写的文件中谈到，必须从专注于报应性正义和相称正义转向恢复性正义：即医治正义。）如果和当人们寻求这样的治疗或恢复性正义时，他们会在分歧时寻求“和解”。这种追求产生于对和谐的渴望。

Moving Toward an Ecological Civilization: Worldviews are helpful but not Enough 迈向生态文明： 世界观是有帮助的，但还不够 How might we grow toward this kind of society? Many of us in the constructive postmodern tradition emphasize the importance of worldviews in approximating this kind of society. 我们如何向这种社会发展？我们中的许多人在建设性的后现代传统中强调世界观在接近这种社会中的重要性。

Moving Toward an Ecological Civilization: Worldviews are helpful but not Enough 迈向生态文明： 世界观是有帮助的，但还不够 We see the world as a communion of subjects, not a collection of objects, and we believe that seeing the world this way can help us live more lightly on the earth and gently with one another. 我们把世界看成是一个主题的交融，而不是一个对象的集合，我们相信，以这种方式看待这个世界可以帮助我们在地球上更轻松地生活，并且彼此轻轻地生活。

Moving Toward an Ecological Civilization: Worldviews are helpful but not Enough 迈向生态文明： 世界观是有帮助的，但还不够 We see the world as a communion of subjects, not a collection of objects, and we believe that seeing the world this way can help us live more lightly on the earth and gently with one another. 我们把世界看成是一个主题的交融，而不是一个对象的集合，我们相信，以这种方式看待这个世界可以帮助我们在地球上更轻松地生活，并且彼此轻轻地生活。

Moving Toward an Ecological Civilization: Worldviews are helpful but not Enough 迈向生态文明： 世界观是有帮助的，但还不够 We talk about a universe which is filled with mutual becoming and intrinsic value, and about the priority of persuasive power over coercive power. We propose that the universe carries within it a normative dimension: a lure toward truth and goodness and beauty, toward wisdom and compassion and creativity. 我们说的是一个充满了相互生成和内在价值的宇宙，以及劝导力优先于强制力的宇宙。我们建议宇宙包含一个规范的维度：对真理、善和美的诱惑，对智慧、同情心和创造力的诱惑。

Moving Toward an Ecological Civilization: Worldviews are helpful but not Enough 迈向生态文明： 世界观是有帮助的，但还不够 We recognize that many worldviews can point in this direction, but we are especially impressed with that of Alfred North Whitehead, because he helps us understand how such an organic worldview can be both scientific and spiritual, neither to the exclusion of the other. 我们认识到，许多世界观可以指向这个方向，但我们对阿尔弗雷德·诺思·怀特海德的看法印象特别深刻，因为他帮助我们理解这样一种有机的世界观如何能够既科学又精神，既不排斥另一方。

Moving Toward an Ecological Civilization: Worldviews are helpful but not Enough 迈向生态文明： 世界观是有帮助的，但还不够 We recognize and celebrate that this kind of worldview resembles and can be enriched by many worldviews from classical China. Nevertheless, a shift in worldviews is not enough.我们认识到并欣喜这种世界观与中国古典的许多世界观相似，并且可以从中得到丰富。然而，仅仅改变世界观是不够的。

Whole Person Education全人教育 How might a society grow into this kind of society? Education is critical. A society of this kind requires for four kinds of education that surpass merely technical education. Together they form what we can call “whole person” education.一个社会如何能成长为这样的社会？教育至关重要。一个这样的社会需要四种教育，它们仅仅超过技术教育。它们共同构成了我们所说的“全人”教育。

01 02 家庭生活教育：帮助人们成为养育子女的教育 同情心教育：帮助人们增强同情心的教育 Family Life Education: Education that helps people become nurturing parents 01 家庭生活教育：帮助人们成为养育子女的教育 Compassion Education: Education that helps people grow in their capacities for empathy 02 同情心教育：帮助人们增强同情心的教育

Spiritual Literacy Education: Education that helps people recognize their own capacity for positive emotions. 03 精神素养教育：帮助人们认识自己积极情绪的能力的教育。 Earth-Appreciation Education: Education that helps people appreciate the beauty of the natural world. 04 地球欣赏教育：教育，帮助人们欣赏自然世界之美。

Reclaiming Classical Education in a New Way 以新的方式改造古典教育

These kinds of character or whole person education were fostered in traditional China under the rubric of classical education. Many traditional Chinese texts helped an elite cultivate healthy family life, a sense of compassion, a recognition of the positive emotions associated with spirituality, and a respect for the hills and rivers, trees and stars.这些品格或全人教育都是在中国传统教育的指导下形成的。许多传统的中国文本帮助精英培养健康的家庭生活、同情心、认同与灵性相关的积极情感，以及尊重山河、树木和星星。

But that kind of education no longer exists in China But that kind of education no longer exists in China. Rather a compulsory system of public education exists. It is similar in other nations. “Modernity” emphasizes technical competence, not whole person education. 但这种教育在中国已不复存在。而是存在着公共教育的强制性制度。其他国家也是如此。“现代性”强调技术能力，而不是全人教育。

Ideally, whole person education can and should occur naturally in family life. But that is not the way things work today in China or in most other nations. Parents are absorbed in making money and students, beyond an early age, are overwhelmed with pressures to pass national exams. Thus, whole person education must occur in public schools. 理想的情况是，整个人的教育可以而且应该在家庭生活中自然发生。但在中国或大多数其他国家，目前的做法并非如此。家长们全神贯注于赚钱，学生们从小就被通过全国考试的压力压垮了。因此，全人教育必须发生在公立学校。 “

A Role for Ministries of Education 教育部的作用 How might this happen in China? I do not know, but I can imagine that the Ministry of Education might play a constructive role.According to Wikipedia, the MOE “certifies teachers, standardizes curriculum and textbooks, establishes standards, and monitors the entire education system in an effort to "modernize China through education.”The primary emphasis has been on technical education.这种情况在中国会如何发生？我不知道，但我可以想象，教育部可能会发挥建设性的作用。根据维基百科，教育部“认证教师，规范课程和教科书，建立标准，监督整个教育系统，努力“通过教育实现中国的现代化”。“主要重点是技术教育。

According to the Ministry of Education’s website, its aim is: 根据教育部的网站，其目标是： 其目的是： “to provide guidance for the supervision over education nationwide, organize and direct the inspection and evaluation of the implementation of the nine-year compulsory education and the literacy campaign among the young and the middle-aged, and to monitor the quality and level of the development of elementary education. ” “指导全国的教育监督工作，组织指导对九年义务教育和中青年识字运动实施情况的检查和评价，监督基础教育的发展质量和水平。”

According to the Ministry of Education’s website, its aim is: 根据教育部的网站，其目标是： 其目的是： “To take charge of the overall planning, coordination and management of all forms of education at various levels; to formulate, in collaboration with relevant departments, the standards for the setting-up of schools of all types at various levels; to guide the reform of education and teaching methods; and to take charge of the statistics, analysis, and release of basic educational information.” “负责各级各类教育的总体规划、协调和管理；与有关部门合作，制定各级各类学校的建设标准；指导教育教学改革和教学方法的改革；负责基本教育信息的统计、分析和发布。” Suggestion: The Four Kinds of Education named earlier form four kinds of pro-social literacy. 建议：四类教育较早从四种支持社会的文化素养中命名。

Family Life Education 家庭教育 Today, a vast range of research literature from psychology, cognitive linguistics, and political science shows that the emergence of a nurturing society is closely connected with parenting styles in early childhood. 今天，大量来自心理学、认知语言学和政治学的研究文献表明，养育社会的出现与幼儿期的父母教养方式密切相关。

Family Life Education 家庭教育 Nurturing parenting styles are neither overly permissive nor overly authoritarian. They combine loving support with discipline, affection with authority. The children of such parents typically feel listened to and respected as they are willing to receive instructions and constructive criticism. In a word, they feel loved. Children with nurturing parents grow up combining pro-social traits such as friendliness, a capacity for listening, and an ability to cooperate with others with individualized traits such as a capacity to think for themselves, take initiative, and act independently. They are the kinds of people who can build and help sustain ecological civilizations. 养育子女的方式既不是过于宽容，也不是过于独裁。他们把爱的支持与纪律、爱与权威结合起来。这样的父母的孩子们通常会觉得受到了倾听和尊重，因为他们愿意接受指导和建设性的批评。总之，他们感到被爱。在养育子女的父母中，孩子们在成长过程中结合了亲社会的特点，如友善、倾听的能力、与他人合作的能力，如独立思考、主动和独立行动的能力。他们是那种能够建设和帮助维持生态文明的人。

Compassion Education 同情心教育 Compassion Education (CE): educating people in practical ways to expand their capacities for respect and care. In the United States three research centers especially promising in this regard: Stanford University’s Center for Compassion and Altruism Research and Education, the Center for Mindfulness Studies in Toronto, Canada; and the Claremont Center for Engaged Compassion. As the Stanford center makes clear, organizations ground their work in leading-edge scientific research: brain-mind and behavior studies, clinical psychology studies, and biomedical studies. The Claremont Center trains facilitators and does “compassion work” all over the world through what it calls the Pulse Method. I offer an excerpt in Appendix A. http://ccare.stanford.edu/ https://www.mindfulnessstudies.com/about/ http://www.centerforengagedcompassion.com/

Compassion Education 同情心教育

Education for Spiritual Literacy 精神素养教育 Education for Spiritual Literacy (ESL): that is, educating people to recognize the spiritual side of their lives and the spiritual side of other people’s lives, so that they can treat themselves and other people as whole persons: that is, persons with inner capacities for curiosity and wonder, for imagination and listening, as well as for kindness and compassion. Here spirituality does not refer to religious affiliation. It refers instead to the moods and modalities found in the circle below, developed by Frederic and Mary Ann Brussat in Claremont, CA. In their wheel of spirituality they offer a vocabulary, a spiritual alphabet, for appreciating the positive emotions that people seek and feel in daily life, and which are part of what it means to be a whole person.

Education for Spiritual Literacy 精神素养教育 精神素养教育：即教育人们认识到自己生活的精 神层面和他人生活的精神层面，使他们能够善待 自己和其他人：即，具有好奇心和惊奇能力的人， 具有想象力和能够倾听的人，以及具有仁慈感和 同情心的人。这里的精神并不指宗教信仰，它是 指下面图表中的情绪和模式，该模式是由弗里德 里克和玛丽·安·布鲁塞特在克莱蒙特发展起来的。 在他们的灵性轮盘中，他们提供了一种词汇表， 一种精神字母表，来欣赏人们在日常生活中寻求 和感受到的积极情绪，这些情绪可以作为整个人 人生意义的一部分。

A Spiritual Alphabet for Whole Person Education 全人教育的精神字母表

Education for Environmental Appreciation 促进环境教育 Education for Environmental Appreciation (EA): educating people about the more-than-human world (the hills and rivers, plants and animals) and providing them with opportunities to appreciate that world, in its beauty and intrinsic value (value independent of its usefulness to human beings.) There are many examples of such education around the world and often they rely two models: a cognitive model and an aesthetic model. In the words of Chung-Ping Yang: “The former stresses the necessity of scientific knowledge, including ecology, biology, and geography, while the latter focuses more on imagination, intuition, mystery, and folktales.” See Yang’s Education for Appreciating the Environment – An Example of Curriculum Design of Natural Aesthetic Education in Taiwan. https://files.eric.ed.gov/fulltext/EJ1061087.pdf

环境鉴赏教育：教育人们了解比人类更多的世界（山川、植物和动物），并为他们提供机会，使他们能够欣赏这个世界的美丽和内在价值（价值独立于其对人类的用处）。全世界有许多这种教育的例子，它们往往依赖两种模式：一种是认知模式，另一种是审美模式。用杨崇平的话说：“前者强调科学知识的必要性，包括生态学、生物学和地理学，后者则更多地关注想象力、直觉、神秘感和民间故事。”从环境赏析看杨氏教育–台湾地区自然美育课程设计范例。

爱地球·爱环境 THANK YOU