蒙臺梭利教育法

內(nèi)容概要

瑪利亞·蒙臺梭利(Marie
Montessori，1870-1952)，是教育史上一位杰出的幼兒教育思想家和改革家，她所創(chuàng)立的獨(dú)特的幼兒教育法，風(fēng)靡了整個西方世界，深刻地影響著世界各國，特別是歐美先進(jìn)國家的教育水平和社會發(fā)展。蒙臺梭利教育法的特點(diǎn)在于十分重視兒童的早期教育，她的教學(xué)方法涵蓋智力訓(xùn)練、感覺訓(xùn)練、運(yùn)動訓(xùn)練各個方面。蒙臺梭利教育法在中國已經(jīng)有廣泛地傳播，尤其是蒙臺梭利幼兒園在幼兒教育中是一支重要力量?！睹膳_梭利教育法》是她論述幼兒教育理論和方法的第一部著作，《蒙臺梭利教育法》對于讀者了解蒙臺梭利教育是一個很好的引導(dǎo)。

書籍目錄

CHAPTER 1
CHAPTER 2
CHAPTER 3
CHAPTER 4
CHAPTER 5
CHAPTER 6
CHAPTER 7
CHAPTER 8
CHAPTER 9
CHAPTER 10
CHAPTER 11
CHAPTER 12
CHAPTER 13
CHAPTER 14
CHAPTER 15
CHAPTER 16
CHAPTER 17
CHAPTER 18
CHAPTER 19
CHAPTER 20
CHAPTER 21

章節(jié)摘錄

　　It behooves us to think of what may happen to the spirit of the child　who is condemned to grow in conditions so artificial that his very bones may become deformed. When we speak of the redemption of the workingman， it is always understood that beneath the most apparent form　of suffering， such as poverty of the blood， or ruptures， there exists that other wound from which the soul of the man who is subjected to any form of slavery must suffer. It is at this deeper wrong that we aim when we say that the workman must be redeemed through liberty. We know only too　well that when a man's very blood has been consumed or his intestines wasted away through his work， his soul must have lain oppressed in darkness， rendered insensible， or， it may be， killed within him. The moral degradation of the slave is， above all things， the weight that opposes the　progress of humanity - humanity striving to rise and held back by this great burden. The cry of redemption speaks far more clearly for the souls of men than for their bodies.　What shall we say then， when the question before us is that of educating children？　　We know only too well the sorry spectacle of the teacher who， in the　ordinary schoolroom， must pour certain cut and dried facts into the heads of the scholars. In order to succeed in this barren task， she finds it necessary to discipline her pupils into immobility and to force their　attention. Prizes and punishments are every-ready and efficient aids to the master who must force into a given attitude of mind and body those who are condemned to be his listeners.　It is true that to-day it is deemed expedient to abolish official whippings and habitual blows， just as the awarding of prizes has become less ceremonious. These partial reforms are another prop approved of byscience， and offered to the support of the decadent school. Such prizesand punishments are， ifl may be allowed the expression， the bench of thesoul， the instrument of slavery for the spirit. Here， however， these are notapplied to lessen deformities， but to provoke them. The prize and thepunishment are incentives toward unnatural or forced effort， and，therefore we certainly cannot speak of the natural development of thechild in connection with them. The jockey offers a piece of sugar to hishorse before jumping into the saddle， the coachman beats his horse thathe may respond to the signs given by the reins; and， yet， neither of theseruns so superbly as the free horse ofthe plains.　　And here， in the case of education， shall man place the yoke upon man？　　True， we say that social man is natural man yoked to society. But if wegive a comprehensive glance to the moral progress of society， we shallsee that little by little， the yoke is being made easier， in other words， weshall see that nature， or life， moves gradually toward triumph. The yokeof the slave yields to that of the servant， and the yoke of the servant to that of the workman.　　……

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