淺析交往變遷與思想政治教育的范式發(fā)展中英文對照

1、淺析交往變遷與思想政治教育的范式發(fā)展中英文對照the development of communication paradigm change of ideological and political education in chinese and english.人的全面發(fā)展與人的社會交往程度密切相關(guān)，人的自由全面發(fā)展的實現(xiàn)也必須建立在社會交往的普遍發(fā)展的基礎(chǔ)上。交往作為人的存在方式是人的社會性根據(jù)，是確立現(xiàn)代思想政治教育存在基礎(chǔ)和促使范式轉(zhuǎn)型的理論依據(jù)和邏輯基點。當(dāng)前社會交往方式的主要變遷就是由計劃經(jīng)濟向市場經(jīng)濟的轉(zhuǎn)變而引起的人們?nèi)粘＝煌绞降膫€性化、獨立化、自由化的變遷；由網(wǎng)絡(luò)信息技術(shù)

2、的迅猛發(fā)展和對網(wǎng)絡(luò)的深度依賴而引起的人們?nèi)粘Ｉ畹默F(xiàn)實交往向虛擬交往的變遷。源于人的社會性質(zhì)和人之生存必須外化自然之特征的思想政治教育，其發(fā)生基礎(chǔ)和實踐范式也必定發(fā)生變化。應(yīng)認(rèn)識思想政治教育者與對象之間的主體際關(guān)系、樹立育人的合力觀念和生態(tài)圈思維、構(gòu)筑網(wǎng)絡(luò)育導(dǎo)體系、探尋生活化德育道路。human development in an all-round way and the social interaction are closely related, realize the free and comprehensive development must be built on social

3、common development on the basis of. communication as a way of human existence is the social basis, is to establish the theoretical basis and logical starting point of modern ideological and political education foundation and promote the transition of paradigm. changes of people mainly the changes of

4、 social communication is from a planned economy to a market economy caused by daily communication way personalization, independent, liberal; by the rapid development of information technology and network depth dependence changes caused by the daily life of people in real life to the virtual communic

5、ation. from the human nature of society and human existence must be natural characteristics of the ideological and political education, the foundation and practice paradigm will surely change. should set up the cognition of ideological and political education and the main object relation, educationa

6、l force concept and ecological circle thinking, construct network education guide system, exploring the moral life road. 關(guān)鍵詞：交往變遷；思想政治教育；人的全面發(fā)展；范式發(fā)展keywords: communication change; ideological and political education; all-round human development; development paradigm 當(dāng)代人的存在方式的虛擬延伸、價值觀念的多元主義，以及人類物質(zhì)生活方

7、式的同質(zhì)化使得人的價值觀念重構(gòu)問題日益成為了當(dāng)今社會的一個普遍性、社會性話題。思想政治教育作為價值觀念重構(gòu)的一種方式需要通過實踐的不斷反思與改良來適應(yīng)乃至超越這一現(xiàn)實境遇。在此進程中，思想政治教育實踐與研究必須擴寬視野緊跟時代步伐，從哲學(xué)高度提升思想政治教育實踐探究的思維層次。引入交往概念，以交往為視角探討思想政治教育的現(xiàn)代發(fā)展，能使思想政治教育這一實踐更深植于現(xiàn)實的人的生活世界，形成富有現(xiàn)實性與針對性的理論，最終促進思想政治教育的科學(xué)發(fā)展。virtual extension, the existence way of the contemporary man s concept of val

8、ue pluralism, as well as the peoples material life style homogenization makes values reconstruction problem has increasingly become a popular topic in todays society, social. ideological and political education as a way of values reconstruction needs to adapt to and even beyond this reality through

9、constant reflection and improvement practice. in this process, the political education practice and research thought must widen the vision to keep pace with the times, from the height of philosophy ideological and political education in the practice level of thinking. introduction to communication c

10、ommunication concept, modern development perspective of ideological and political education, can make the practice of ideological and political education more deeply rooted in the reality of the world of human life, forming a rich reality and pertinence of the theory, and ultimately promote the scie

11、ntific development of the ideological and political education.一、交往與人的全面發(fā)展的統(tǒng)一性：思想政治教育實踐的邏輯起點a unity of all-round development, communication and human: the logical starting point of ideological and political education practice 交往是指在特定的歷史條件下人與人以及由人所構(gòu)成的社會共同體之間借助一定的手段，互為主客體之間物質(zhì)的和精神的交互過程，亦即人們之間物質(zhì)、能量和信息的交換

12、過程。在馬克思看來，交往是人類實踐的重要組成部分，人們?nèi)绾谓煌鶝Q定人的發(fā)展。“個人怎樣表現(xiàn)自己的生活，他們自己就是怎樣，因此，他們是什么樣的，這同他們的生產(chǎn)是一致的即和他們生產(chǎn)什么一致，又和他們怎樣生產(chǎn)一致?！?同時，馬克思還深刻地指出：“人的發(fā)展取決于和他直接或間接進行交往的其他一切人的發(fā)展”。2馬克思主義的交往觀實現(xiàn)了邏輯與歷史和科學(xué)統(tǒng)一，深刻地闡明了交往與人的發(fā)展是一個相互作用的動態(tài)的、同一的歷史發(fā)展過程。communication refers to the use of certain means between mankind and the specific historical

13、 conditions and is composed of the social community, interaction between subject and object are material and spiritual, exchange process that people between matter, energy and information. in marxs opinion, communication is an important part of human practice, how people decide the development of hu

14、man communication. how individuals can express their lives, they are, therefore, what they are, which is consistent with their production - and what they produce is consistent, and how they produce consistent. 1 at the same time, marx also pointed out: the development of people depends on and he dir

15、ectly or indirectly to all other people . 2 marxs theory of communication to achieve the logic and history and the unity of science, profoundly expounded the development of communication and human interaction is a dynamic, with a history of the development process. 首先，交往是人的自由全面發(fā)展的基礎(chǔ)。人的實踐活動離不開交往，交往本身

16、作為人的自由全面發(fā)展的重要根基和條件，不僅是人類生產(chǎn)得以進行的前提，而且也是造就人之所以成其為人的社會性品質(zhì)的根本所在。隨著交往范圍的全球化、交往主體的多元化、交往內(nèi)容的全面化和交往方式的現(xiàn)代化，都將不同程度地影響人的全面發(fā)展，使人的發(fā)展由不自由走向自由，由片面走向全面。其次，人的自由全面發(fā)展是交往的前提。任何一種社會形態(tài)下所形成的交往都緊緊依賴于一定的人的整體狀況和水平，人所掌握的能力素質(zhì)和技術(shù)水平都直接影響著人類交往的水平和程度。為此，原始社會和奴隸社會不可能形成全球性的社會交往。沒有人的發(fā)展就談不上交往，交往主體不同，交往活動的表現(xiàn)形式也相差各異。first of all, commun

17、ication is the basis of human freedom and comprehensive development. the practice is inseparable from the communication, communication important foundation and condition itself as the free and comprehensive development of human production, is not only the prerequisite, but also makes people become t

18、he social quality of the essence of human. as the communication range of globalization, communication of the main diversification, communication content and communication mode of the comprehensive modernization, will affect the degree of peoples development in an all-round way, make the person s dev

19、elopment not freedom to freedom, from partial to full. secondly, the free and comprehensive development of human communication is the premise of. the overall level of the formation of any kind of social forms of communication are closely rely on the people, ability quality and technical level of peo

20、ple to have a direct impact on the level and extent of human communication. therefore, the primitive society and slave society can not form a global social intercourse. no human development is no contacts, exchanges of different subjects, forms of activities are different.馬克思主義社會交往觀認(rèn)為交往不僅是人們相互作用的手段，

21、而且是人們普遍的存在方式和發(fā)展方式，人的本質(zhì)的社會性既根源于交往而又在交往中得以展現(xiàn)確認(rèn)。因此，交往是人的自由全面發(fā)展是高度一致的。這一點，結(jié)合涉及人的價值觀念信仰問題的思想政治教育實踐，無疑其本身也是以人的社會交往為存在之基和源起發(fā)端的。換言之，立足與人們的普遍的、日常的、時刻發(fā)生的交往活動來認(rèn)識思想政治教育。marxs social concept that communication is not only the people of the means of interaction, but also is the existence and development style of

22、common people, human nature is rooted in social communication and exchanges to show confirmation. therefore, communication is the peoples free and overall development is highly consistent. this, combined with the concept of value belief problem relates to the practice of ideological and political ed

23、ucation, no doubt itself to peoples social interaction as the foundation for existence and origin of the originator. in other words, based on the universal, time of occurrence, the daily communication activities to understand the ideological and political education. 其一，我們可以充分地把交往視為思想政治教育客觀實在的發(fā)生基礎(chǔ)，即現(xiàn)

24、實基礎(chǔ)。從交往為視閾，“既往的思想政治教育本體論把思想政治教育僅僅認(rèn)定為是一種社會實踐活動，而并沒有將人對客體物的對象性實踐活動和人與人之間的交往實踐活動作明確的區(qū)分?！?思想政治教育作為主要發(fā)生在主體與主體之間的交往實踐活動就并不僅只是實現(xiàn)或達(dá)成教育目的的一種手段，交往本身對于思想政治教育而言，就具有本體論意義。因而，以交往方式的變遷為研究出發(fā)點探討思想政治教育，就始終凸顯了“現(xiàn)實的個人”和肯定的人之為人的第一性。first, we can regard communication as the thought political education the basic objective

25、reality, namely the realistic foundation. from the view of communication, the ideological and political education ontology previous theory to the ideological and political education is only regarded as a kind of social practice activity, but did not practice between people on the object s objective

26、practice and people to distinguish. a means of practice of ideological and political education on 3 as mainly occurs between the subject and it is not just to achieve or reach the purpose of education, communication itself for the ideological and political education, it has the ontological significa

27、nce. therefore, changes in the way of communication as the starting point of study of ideological and political education, has highlighted the reality of the individual and certainly the first person. 其二，我們可以充分地把交往作為思想政治教育研究范式的邏輯起點，即思維方式。思想政治教育其實也就是一種特定的交往方式，或者說是一種具有指向性的交往方式。從交往屬性來看，思想政治教育是教育性和引導(dǎo)性的交

28、往；從交往類型來看，思想政治教育是精神交往；從交往過程來看，思想政治教育是一種反思性與生成性相統(tǒng)一的交往。把思想政治教育實踐行為視為教育者與受教育者之間的交往行為，就可以通過反思現(xiàn)當(dāng)代人們交往的顯著變遷而思考當(dāng)代思想政治教育所迫切面臨的一系列問題。這就將思想政治教育研究的思維范式進行了擴展，而不是總拘泥于純粹的思想政治教育自身本體構(gòu)建一種試圖更為精致且科學(xué)的學(xué)科理論以便指導(dǎo)具體實踐。其深刻之處在于：當(dāng)人們對思想政治教育之合理性、合法性與實效性眾口質(zhì)疑之時，是不是亦應(yīng)當(dāng)反思，難道“錯”就真的是因為思想政治教育嗎？能否把所有思想道德價值觀滑坡的“罪名”都附加到思想政治教育不力的名下？secondl

29、y, the logical starting point we can fully regard communication as ideological education research paradigm, namely the mode of thinking. ideological and political education is a particular way of communication, or is a kind of directional communication. from the communication point of view, ideologi

30、cal and political education is the education and guidance of communication; from the contact type of view, ideological and political education is the spiritual communication; from the communication process, the ideological and political education is the unification of a reflective and generative com

31、munication. the practice of ideological and political education as education and communication behavior, you can think of a series of problems of contemporary ideological and political education urgent through significant changes of contemporary people reflect interaction. this is the research parad

32、igm of ideological and political education is extended, not rigidly adhere to the ideological and political education to construct a pure itself to more refined and scientific theories to guide practice. its profound lies in: when people on the ideological and political education of the rationality,

33、 legitimacy and effectiveness of a question, is it right? should also reflect on, is wrong is really because of the ideological and political education? whether all the moral values of landslide charges are appended to the name of the ideological and political education is ineffective? 其三，我們可以充分地把交往

34、作為思想政治教育系統(tǒng)結(jié)構(gòu)的解析范式，即新型方法。思想政治教育定位是“國家（主體）（中介）受教育者（客體）”的過程，而不是狹義的“教育者（主體）受教育者（客體）”的過程。因而系統(tǒng)化認(rèn)識思想政治教育對于切實提高思想政治教育實效非常重要。按照交往目的的層次遞進，可以直接將思想政治教育系統(tǒng)分為思想政治教育外圍交往、思想政治教育指向交往、思想政治教育內(nèi)容交往。這就有利于促進實踐的科學(xué)分工和有機通力合作，達(dá)成學(xué)科化的話語，確實增強思想政治教育的規(guī)范性和科學(xué)性。在實際運作當(dāng)中，也有利于區(qū)分思想政治教育組織管理與思想政治教育具體過程，真正使其成為一門科學(xué)。thirdly, we can fully regar

35、d communication as the analytical paradigm of the system of ideological and political education structure, namely the model method. orientation of the ideological and political education is the national ( subject)( intermediary ), education ( object) process, rather than the narrow education ( subje

36、ct), education ( object) process. thus the systematic understanding of ideological and political education to improve the effectiveness of ideological and political education is very important. according to the hierarchical communicative purpose, can be directly to the ideological and political educ

37、ation system is divided into the ideological and political education, ideological and political education to peripheral communication content of ideological and political education, communication. this will be conducive to promote the practice of division of labor and the organic act with united str

38、ength, a subject of discourse, is the ideological and political education of normative and scientific. in the actual operation, but also conducive to distinguish the ideological political education organization management and ideological and political education process, make its become a science. 思想

39、政治教育與人的交往方式是密切聯(lián)系在一起的，甚至任何教育行為本身都是一種師生間交往行為。這一點，不僅馬克思主義的基本觀點認(rèn)同，西方學(xué)者也一致認(rèn)同，例如杜威認(rèn)為：“社會生活不僅和交往完全相同，而且一切交往（因而也就是一切真正的社會生活）都具有教育性”。4雅斯貝爾斯也認(rèn)為：“教育是人與人精神相契合，文化得以傳遞的活動。而人與人的交往是雙方的對話和敞亮所謂教育，不過是人對人的主體間靈肉交流活動”。5思想政治教育無論是作為培養(yǎng)人的實踐活動，還是人之自我建構(gòu)的實踐活動，其最終目的都是指向個體人的完善和整體社會化。總之，以交往方式與人的全面發(fā)展的相互關(guān)系為基點，是思想政治教育現(xiàn)代性轉(zhuǎn)向的重要認(rèn)識論基礎(chǔ)，同時

40、對指導(dǎo)具體實踐也具有方法論意義。the ideological and political education and the people are closely linked, or even any educational behavior itself is a kind of teacher-student interpersonal behavior. this point, to identify not only the basic viewpoints of marx doctrine, western scholars agree, for example, dewey s

41、aid: the society is exactly the same and communication, and all communication ( so it is all true social life ) is educational . 4 jaspers also said: education is the human spirit fit, culture can transfer activity. and the people is the dialogue and bright . . the so-called education, but is the so

42、ul of exchange activities between the main person to person . 5 of ideological and political education both as cultured human practice, or the self construction practice, its final purpose is to improve the whole society and to the individual. in a word, mutual relations of all-round development in

43、communication with people as the starting point, based on the understanding of modern ideological and political education steering, at the same time, the practice of guiding significance of methodology.二、當(dāng)代社會交往方式的變遷：思想政治教育發(fā)生的現(xiàn)實生態(tài)in two, the contemporary social interaction: realistic ecological occur

44、rence of ideological and political education 馬克思主義交往理論認(rèn)為交往作為推動社會發(fā)展的重要動力，它與生產(chǎn)力一起推動社會發(fā)展，根源于社會物質(zhì)基礎(chǔ)的社會交往方式也是個變遷發(fā)展的過程。這就給我們提供了認(rèn)識和分析當(dāng)代人們交往問題的方法論和認(rèn)識論啟示。一方面，考察我國社會交往方式的變遷要從現(xiàn)實的物質(zhì)生產(chǎn)關(guān)系中去尋找；另方面，也要從一定時代社會交往的變遷中查找具有某一個時代的新特征和新變化，從而研究相應(yīng)的問題、提出相應(yīng)的對策。這里，通過分析我國現(xiàn)階段社會變化，宏觀上當(dāng)前我國最深刻的交往變遷就是交往方式的跨地域化、交往主體的獨立化、交往方式的虛擬化這三大特點，

45、而這三個特點亦構(gòu)成了當(dāng)代思想政治教育存在、發(fā)生與發(fā)展的現(xiàn)實背景，并對其產(chǎn)生了深遠(yuǎn)影響：marxs communication theory holds that communication is an important driving force for social development, it promotes the development of society and the process of productivity, rooted in the social material base of social communication is also a change of

46、development. this gives us a method for understanding and analysis of contemporary people of the contact problem of epistemology and enlightenment. on the one hand, a review of evolution of social interaction to find from the realistic material production relations; on the other hand, to find the tr

47、ansition to communication from a certain age society has new characteristics and new changes of a certain age, in order to study the corresponding problem, put forward the corresponding countermeasures. here, through the analysis of the present stage of our country social changes, the macroscopic cu

48、rrent our country the most profound change is the way of communication exchanges across the region, communication of the main independent, intercourse mode the virtualization of these three features, and these three characteristics constitute the reality of contemporary ideological and political edu

49、cation, the occurrence and development of, and exerted a far-reaching influence on the: 一是世界性普遍交往的進一步擴大對一定民族性、地域性和文化性限度內(nèi)的交往方式構(gòu)成“同質(zhì)化”的影響。馬克思用“世界歷史”的觀點來考察人的發(fā)展問題，指出世界歷史是通過人的勞動而誕生的過程，伴隨著世界歷史的發(fā)展，人也必然得到相應(yīng)的發(fā)展。隨著民族歷史向世界歷史的轉(zhuǎn)變，人的交往也越來越不局限在一定的民族國家內(nèi)部，而是轉(zhuǎn)變成為世界性的交往，即“普遍交往”。馬克思曾對由于資本主義的發(fā)展而導(dǎo)致的世界交往的廣泛形成深刻地描述并指出：“不斷擴

50、大產(chǎn)品銷路的需要，驅(qū)使資產(chǎn)階級奔走于全球各地，它必須到處落戶，到處開發(fā)，到處建立聯(lián)系。資產(chǎn)階級由于開拓了世界市場，使一切國家的生產(chǎn)和消費都成為世界性的了?！?今天，我們看到的事實是，交往的全球化已經(jīng)非常突出了，交往全球化為人類生存和發(fā)展創(chuàng)造物質(zhì)條件和技術(shù)手段，消除了不同勞動部門之間的專業(yè)性的固定，擺脫了文化的局限，建立起與各民族文化的普遍聯(lián)系，促進了具有多樣性的文化特征的人的形成。也正是因為這樣，全球化交往時代造就了人的自由個性和社會關(guān)系的豐富性。one is the world generally communication further expand to the certain nat

51、ionality, region and culture within the limits of communication constitute homogeneous. marx s world history perspective to examine the development issues, pointed out the history of the world is born through human labor, along with the development of world history, people will get corresponding dev

52、elopment. with the development of national history to world history, people also more and more is not limited within a nation state, but became a worldwide communication, namely universal intercourse . marx was due to the development of capitalism in the world communication widely formed deeply desc

53、ribed and pointed out: the need to continue to expand product sales, driven by the bourgeoisie over the whole surface of the globe, it must be set up everywhere, everywhere, everywhere to establish contact. the bourgeoisie for exploitation of the world market, so that all the countries of production

54、 and consumption have become a world-wide. 6 today, we see the fact, communication of globalization has been very prominent, communication globalization create material conditions and the technical means for the survival and development of mankind, to eliminate the fixed professional between differe

55、nt labor departments, get rid of the cultural limitations, set up with the universal relation of each national culture, promoted the formation of cultural characteristics having a diversity of people. it is precisely because of this, globalization communication times create rich human individuality

56、and social relations. 在這種變遷里，當(dāng)承認(rèn)全球化交往實質(zhì)上是一個充滿復(fù)雜的辨證復(fù)雜的發(fā)展過程。全球化的加劇在改善人際交往條件的同時，也帶來了人的社會性關(guān)系的物化，使人的活動的異己性、不確定性加劇。同時，全球化交往也使得以國家主權(quán)為出發(fā)點的邏輯原則受到?jīng)_擊，西方文化產(chǎn)品和價值觀念，其中大多包括具有對抗性的政治意識形態(tài)也在整個全球化的交往當(dāng)中得以傳播，并潛移默化地動搖人們既有的生活方式和行為準(zhǔn)則。而且，值得注意的是，整個交往的過程中，社會主義國家總體上處于弱勢。資本主義在交往上始終以一幅“指導(dǎo)員”的派頭希望全世界所有國家都向之“看齊”。這種深層次上“不對稱交往”中我們面臨不少

57、挑戰(zhàn)。例如，一些資本主義國家少數(shù)政客向來以所謂“主流文明”自居，所有不同于己的政治體制都是“非民主”、“非人道”的“非主流政權(quán)”，并炮制“人權(quán)”問題，以人權(quán)的優(yōu)先性反對國家主權(quán)的優(yōu)先性，同時，還反復(fù)宣揚一種所謂“普世價值”，用抽象的概念掩飾具體的形式和內(nèi)容，極力夸大某些問題的普遍性，忽視作為一定民族、地域、文化的國家所天然的獨特性。連自然界生物存在都有多樣性，為何人類社會形態(tài)就不應(yīng)該有（且不說有沒有）多樣性？本質(zhì)上，思想政治教育面臨的困境是部分人日益在私人領(lǐng)域里聲張和呼喊尊重個體的差異性和多樣性，卻在國家與國家之間否定這種差異性和多樣性。in this change, while acknow

58、ledging the globalization communication is essentially a dialectical development process full of complicated. globalization in improving interpersonal conditions at the same time, also has brought the social relationship between people, the activities of the alien, heightened uncertainty. at the sam

59、e time, globalization communication also makes to national sovereignty principle of logic starting point of impact, the western cultural products and values, most of which includes a confrontational political ideology has spread throughout the global communication, and influence character by environment to shake people existing way of life and behavior criterion. but, notably, t