大學(xué)的理念

內(nèi)容概要

　　《世界·大師·原典·文庫：大學(xué)的理念（中文導(dǎo)讀插圖版）》是一部闡釋教育哲學(xué)思想的演講集，更是一部語言優(yōu)美且言簡意賅、思想深刻又發(fā)人深省、影響深遠(yuǎn)而令人難忘的經(jīng)典演講錄。　　《世界·大師·原典·文庫：大學(xué)的理念（中文導(dǎo)讀插圖版）》幾乎涵蓋了紐曼所有有關(guān)大學(xué)的哲學(xué)思考，其中提出了很多在當(dāng)時的歐洲高等教育中所面臨的重大問題，比如宗教在大學(xué)中的地位、大學(xué)中的道德觀、人文教育與職業(yè)教育的沖突、學(xué)術(shù)社區(qū)的特征、文學(xué)的文化作用以及宗教與科學(xué)的關(guān)系等等。但就歷史背景而言，紐曼及其大學(xué)教育觀的出現(xiàn)不是偶然的。

作者簡介

　　約翰-亨利·紐曼(1801-1890)，19世紀(jì)英國著名的教育家、文學(xué)家、語言學(xué)家和神學(xué)家。紐曼出生于一個溫和的新教圣公會家庭。1817年6月進(jìn)入牛津大學(xué)三一學(xué)院，1820年取得學(xué)士學(xué)位，并在兩年后成為牛津大學(xué)奧列爾學(xué)院的特別研究員。紐曼在1824年被授予英國國教會的圣職，此間出版10卷布道集。紐曼學(xué)識淵博，著述豐富，《大學(xué)的理念》是他最重要也是最有影響力的代表作。

書籍目錄

PrefaceUNIVERSITY TEACHINDiscourse Ⅰ. IntroductoryDiscourse Ⅱ. Theology-A Branch of KnowledgeDiscourse Ⅲ. Bearing of Theology on Other Branches of KnowledgeDiscourse Ⅳ. Bearing of Other Branches of Knowledge on TheologyDiscourse Ⅴ. Knowledge Its Own EndDiscourse Ⅵ. Knowledge Viewed in Relation to LearningDiscourse Ⅶ. Knowledge Viewed in Relation to Professional SkillDiscourse Ⅷ. Knowledge Viewed in Relation to ReligionDiscourse Ⅸ. Duties of the Church Towards KnowledgeUNIVERSITY SUBJECTS-DISCUSSED IN OCCASIONAL LECTURES AND ESSAYSIntroductory Letter Lecture Ⅰ. Christianity and Letters-A Lecture in the School of Philosophy and LettersLecture Ⅱ. Literature-A Lecture in the School of Philosophy and LettersLecture Ⅲ. English Carholic LiteratureLecture VI. Elementary StaudiesLecture Ⅳ. Christianity and Physical Science-A Lecture in the School of MedicineLecture Ⅴ. A Form of Infidelity of the DayLecture Ⅵ. University PreachingLecture Ⅶ. Christianity and Physical Science-A Lecture in the School of MedicineLecture Ⅷ. Christianity and Scientific Investigation-A Lecture Written for the School of ScienceLecture Ⅸ. Discipline of Mind-An Addresstothe Evening ClassesLecture Ⅹ. Christianity and Medical Science-An Address to the Students of Medicine Note on Page 420

章節(jié)摘錄

　　"If these studies," he continues, "be such as give a direct play andexercise to the faculty of the judgment, then they are the true basis ofeducation for the active and inventive powers, whether destined fora profession or any other use. Miscellaneous as the assemblage mayappear, of history, eloquence, poetry, ethics, etc., blended together,they will all conspire in an union of effect. They are necessarymutually to explain and interpret each other. The knowledge derivedfrom them all will amalgamate, and the habits of a mind versedand practised in them by turns will join to produce a richer vein ofthought and of more general and practical application than could beobtained of any single one, as the fusion of the metals into Corinthianbrass gave the artist his most ductile and perfect material. Might weventure to imitate an author (whom indeed it is much safer to takeas an authority than to attempt to copy), Lord Bacon, in some of hisconcise illustrations of the comparative utility of the different studies,we should say that history would give fulness, moral philosophystrength, and poetry elevation to the understanding. Such in reality isthe natural force and tendency of the studies; but there are few mindssusceptible enough to derive from them any sort of virtue adequate tothose high expressions. We must be contented therefore to lower ourpanegyric to this, that a person cannot avoid receivng some infusionand tincture, at least, of those several qualities, from that course ofdiversified reading. One thing is unquestionable, that the elements ofgeneral reason are not to be found fully and truly expressed in any onekind of study; and that he who would wish to know her idiom, mustread it in many books.　　"If different studies are useful for aiding, they are still moreuseful for correcting each other; for as they have their particularmerits severally, so they have their defects, and the most extensiveacquaintance with one can produce only an intellect either too flashyor too jejune, or infected with some other fault of confined reading.History, for example, shows things as they are, that is, the morals andinterests of men disfigured and perverted by all their imperfections ofpassion, folly, and ambition; philosophy strips the picture too much;poetry adorns it too much; the concentrated lights of the three correctthe false peculiar colouring of each, and show us the truth. The rightmode of thinking upon it is to be had from them taken all together,as every one must know who has seen their united contributionsof thought and feeling expressed in the masculine sentiment of ourimmortal statesman, Mr. Burke, whose eloquence is inferior only tohis more admirable wisdom, If any mind improved like his, is to beour instructor, we must go to the fountain head of things as he did,and study not his works but his method; by the one we may becomefeeble imitators, by the other arrive at some ability of our own. But,as all biography assures us, he, and every other able thinker, has beenformed, not by a parsimonious admeasurement of studies to some definite future object (which is Mr. Edgeworth's maxim), but by takinga wide and liberal compass, and thinking a great deal on many subjectswith no better end in view than because the exercise was one which made them more rational and intelligent beings."　　……

媒體關(guān)注與評論

　　《大學(xué)的理念》是近代高等教育史上第一本論述大學(xué)理念的專著，在出版一百多年后的今天，仍對世界高等教育的發(fā)展有著積極的影響。美國著名高等教育家布魯貝克指出：“在高等教育哲學(xué)領(lǐng)域的所有著作中，影響最為持久的當(dāng)推紅衣主教紐曼的《大學(xué)的理念》?！薄　　拔乙f，如果我們要改進(jìn)心智，首先必須上升到一定的高度。在同一水平上，我們不可能獲得真正的知識。我們必須概括、總結(jié)方法，我們必須掌握種種原則，并借助這些把我們所獲得的東西進(jìn)行分類，使之成形?！薄　　s翰·亨利·紐曼

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