怀特海《教育的目的》
教育的目的 读书分享
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目录CATALOG
01.作者简介 02.书中收获
03.联系实际 04.总结
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01.作者简介
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作者简介
阿尔弗雷德·诺斯·怀特海（1861-1947），英国数学家、哲学家、教育 家。与罗素合著《数学原理》，哲学代表作《过程与实在》《观念的历 险》，他主张教育应当充满活力、反对灌输知识，而是引导学生的自我发 展之路；他强调古典文学艺术在人格培养中的重要性，学习者如果不能经 常目睹伟大崇高，道德教育便无从谈起。怀特海出身于教育世家，他的祖 父是当地一位有名望的教育家，曾任当地一所私立学校的校长。他的父亲 先后从事教育、宗教工作，十分关心教育事业。受家庭的影响，他对教育 很感兴趣。他早年就读并留校于英国剑桥大学，中年任教职于英国伦敦大 学，晚年受聘于美国哈佛大学。《教育的目的》（1929）是他的教育代表 作，其深刻的教育思想得到了广泛认同，并影响深远，闪耀着不朽的智慧 光芒。
03 强调了以人为本，尊重教育差异化。学生是有血有 肉的人。学生不是消极的知识接收器，生硬地灌输 知识不可能取得任何有效的教育效果，只能够是劳 而无功，甚至扼杀学生的灵性与创造性，让他们失 去学习的兴趣，成为人云亦云的“呆滞”者。教育 中如果排除差异化,那就是在毁灭生活。
马卡连柯：如果教育是用一个模子来培养 人，是毁灭性的。
教什么？如何教？
(一)不要同时教授太多科目；(二)如果要教,就一定要教得透彻。避免填鸭式灌 输的知识、呆滞的思想。
教育的用处？
理解一切、理解世界、理解生活。教育是教人们如何运用知识的艺术。教育 只 有一个主题——那就是多彩多姿的生活。
教师的天赋、 学生的智力类型、他们对生活的期望、学校外部（邻近环境）
重温《教育的目的》
重温《教育的目的》怀特海所著的《教育的目的》，我一年前读过，但没多大收获。
今天听王瑜老师的解说，我豁然开朗。
《教育的目的》被称为根本书籍。
根本书籍也称原典型书籍，是指奠定教师精神以及学术根基，影响和形成其专业思维方式的经典书籍。
怀特海在第一章中就提出:我们的目标是，要塑造既有广泛的文化修养又在一些特殊方面有专业知识的人才，他们的专业知识可以给他们进步、腾飞的基础，而他们所具有的广泛的文化，使他们有哲学般深邃，又有艺术般高雅。
(学生学习不仅学到知识和能力，同时还要有艺术的高雅，让生命充满质感)自我发展才是最有价值的智力发展，这种发展通常在16岁和30岁之间发生。
训练这种自我发展，最重要的应该是12岁之前从母亲那里所受到的教育。
(怀特海也提出了家庭教育的重要性)怀特海的《教育的目的》可以概括为:教育观念的更新;教育理论的充实;教育思想的启发;教育行动的实践。
本书封面上有这样一句话:学生是有血有肉的人，教育的目的是为了激发和引导他们自我发展之路。
苏联教育家苏霍姆林斯基说:学校教育是为了培养全面发展的人。
两人的观点略有不同。
怀特海认为教育不是灌输，而是启发和引导，引导孩子们的思维，让孩子们应该觉得他们是在真正的进行学习，而不是在表演智力的小步舞蹈。
教育只有一个主题一一那就是多姿多彩的生活。
教育和生活是无法隔开的。
教育是什么:一片树叶能教育我们，一朵云也能影响我们的情绪，一面湖水，一个萍水相逢的朋友，一位智慧的老者，甚至一首歌，一次孤独的思考，都能滋养我们的精神，塑造我们的气质，培养我们的思维水平，我们教育一切，同时也被一切教育和影响，教育是一种长期的滋养，是一种看似漫不经心的举动却深入内核。
所有人，都是教育的产物，所有未来的人，都将被教育改变和影响。
王瑜老师从三个方面解读《教育的目的》。
一、理想的教育:教育就是人点亮人最理想的教育取决于几个不可或缺的因素:教师的天赋、学生的智力类型、他们对生活的期望、学校外部(邻近环境)所赋予的机会，以及其他相关的因素。
[精品]怀特海教育的目的
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原文地址：怀特海：教育的目的作者：学思不致文化是思想活动，是对美和高尚情感的接受。
支离破碎的信息或知识对文化毫无帮助。
一个人仅仅见多识广，他不过是这个世界上最无用而令人讨厌的人。
我们要造就的是既有文化又掌握专门知识的人。
专业知识为他们奠定起步的基础，而文化则像哲学和艺术一样将他们引向深奥高远之境。
我们必须记住，自我发展才是有价值的智力发展，而这种发展往往发生在16岁到30岁之间。
至于说到人的培养，人们所受到的最重要的培养是他们12岁以前从母亲那里接受的教养。
大主教坦普尔的一句名言可以说明我的意思：一个曾经在拉格比公学读书时成绩平平的男孩，长大后取得了成就，这不禁使人感到惊讶。
坦普尔大主教的回答是：“人们18岁时怎么样并不重要，重要的是它们后来会如何发展。
”培养一个儿童如何思维，最重要的是必须注意我所说的那种“呆滞的思想”——这种思想仅为大脑所接受而不加以利用，或不进行检验，或没有与其他新颖的思想有机地融为一体。
在教育发展史上，最引人注意的现象是，一些学校在某个时期充满天才创造的活力，后来却迂腐而墨守成规。
其原因就在于，这些学校深受这种呆滞思想的束缚和影响。
囿于这种思想的教育不仅毫无价值，还极其有害。
除了在知识蓬勃发展的少数时期外，过去的教育完全受这种呆滞思想的影响。
这也说明为什么那些聪慧的妇女，虽然她们未受教育，但阅历丰富，当她们步入中年时，便成为社会中最有文化修养的群体。
它们免受了这种呆滞思想的可怕束缚。
使人类走向伟大崇高的每一次知识革命无不是对这种呆滞思想的激烈反抗。
然而，遗憾的是，我们对人类的心理特点茫然无知，于是某种教育体制自身形成的僵化思想重又束缚了人类。
现在让我们来看看，在我们的教育制度中应如何防止这种精神和思想上的僵化陈腐。
我们先来说明教育上的两条戒律，其一，“不可教太多的科目”；其次，“所教科目务须透彻”。
在众多的科目中选择一小部分进行教授，其结果是，学生被动地接受不连贯的思想概念，没有任何生命火花闪烁。
【怀特海】教育的目的
Alfred North Whitehead, The Aims of Education and Other Essays (Macmillan, 1929).CHAPTER IThe Aims of EducationCulture is activity of thought, and receptiveness to beauty and humane feeling. Scraps of information have nothing to do with it. A merely well-informed man is the most useless bore on God's earth. What we should aim at producing is men who possess both culture and expert knowledge in some special direction. Their expert knowledge will give them the ground to start from, and their culture will lead them as deep as philosophy and as high as art. We have to remember that the valuable intellectual development is self development, and that it mostly takes place between the ages of sixteen and thirty. As to training, the most important part is given by mothers before the age of twelve. A saying due to Archbishop Temple illustrates my meaning. Surprise was expressed at the success in after-life of a man, who as a boy at Rugby had been somewhat undistinguished. He answered, "It is not what they are at eighteen, it is what they become afterwards that matters."In training a child to activity of thought, above all things we must beware of what I will call "inert ideas" -- that is to say, ideas that are merely received into the mind without being utilised, or tested, or thrown into fresh combinations.In the history of education, the most striking phenomenon is that schools of learning, which at one epoch are alive with a ferment of genius, in a succeeding generation exhibit merely pedantry and routine. The reason is, that they are overladen with inert ideas. Education with inert ideas is not only useless: it is, above all things, harmful -- Corruptio optimi, pessima. Except at rare intervals of intellectual ferment, education in the past has been radically infected with inert ideas. That is the reason why uneducated clever women, who have seen much of the world, are in middle life so much the most cultured part of the community. They have been saved from this horrible burden of inert ideas. Every intellectual revolution which has ever stirred humanity into greatness has been a passionate protest against inert ideas. Then, alas, with pathetic ignorance of human psychology, it has proceeded by some educational scheme to bind humanity afresh with inert ideas of its own fashioning.Let us now ask how in our system of education we are to guard against this mental dryrot. We enunciate two educational commandments, "Do not teach too many subjects," and again, "What you teach, teach thoroughly."The result of teaching small parts of a large number of subjects is the passive reception of disconnected ideas, not illumined with any spark of vitality. Let the main ideas which are introduced into a child's education be few and important, and let them be thrown into every combination possible. The child should make them his own, and should understand their application here and now in the circumstances of his actual life. From the very beginning of his education, the child should experience the joy of discovery. The discoverywhich he has to make, is that general ideas give an understanding of that stream of events which pours through his life, which is his life. By understanding I mean more than a mere logical analysis, though that is included. I mean "understanding' in the sense in which it is used in the French proverb, "To understand all, is to forgive all." Pedants sneer at an education which is useful. But if education is not useful, what is it? Is it a talent, to be hidden away in a napkin? Of course, education should be useful, whatever your aim in life. It was useful to Saint Augustine and it was useful to Napoleon. It is useful, because understanding is useful.I pass lightly over that understanding which should be given by the literary side of education. Nor do I wish to be supposed to pronounce on the relative merits of a classical or a modern curriculum. I would only remark that the understanding which we want is an understanding of an insistent present. The only use of a knowledge of the past is to equip us for the present. No more deadly harm can be done to young minds than by depreciation of the present. The present contains all that there is. It is holy ground; for it is the past, and it is the future. At the same time it must be observed that an age is no less past if it existed two hundred years ago than if it existed two thousand years ago. Do not be deceived by the pedantry of dates. The ages of Shakespeare and of Moliere are no less past than are the ages of Sophocles and of Virgil. The communion of saints is a great and inspiring assemblage, but it has only one possible hall of meeting, and that is, the present, and the mere lapse of time through which any particular group of saints must travel to reach that meeting-place, makes very little difference.Passing now to the scientific and logical side of education, we remember that here also ideas which are not utilised are positively harmful. By utilising an idea, I mean relating it to that stream, compounded of sense perceptions, feelings, hopes, desires, and of mental activities adjusting thought to thought, which forms our life. I can imagine a set of beings which might fortify their souls by passively reviewing disconnected ideas. Humanity is not built that way except perhaps some editors of newspapers.In scientific training, the first thing to do with an idea is to prove it. But allow me for one moment to extend the meaning of "prove"; I mean -- to prove its worth. Now an idea is not worth much unless the propositions in which it is embodied are true. Accordingly an essential part of the proof of an idea is the proof, either by experiment or by logic, of the truth of the propositions. But it is not essential that this proof of the truth should constitute the first introduction to the idea. After all, its assertion by the authority of respectable teachers is sufficient evidence to begin with. In our first contact with a set of propositions, we commence by appreciating their importance. That is what we all do in after-life. We do not attempt, in the strict sense, to prove or to disprove anything, unless its importance makes it worthy of that honour. These two processes of proof, in the narrow sense, and of appreciation, do not require a rigid separation in time. Both can be proceeded with nearly concurrently. But in so far as either process must have the priority, it should be that of appreciation by use.Furthermore, we should not endeavour to use propositions in isolation. Emphatically I do not mean, a neat little set of experiments to illustrate Proposition I and then the proof ofProposition I, a neat little set of experiments to illustrate Proposition II and then the proof of Proposition II, and so on to the end of the book. Nothing could be more boring. Interrelated truths are utilised en bloc, and the various propositions are employed in any order, and with any reiteration. Choose some important applications of your theoretical subject; and study them concurrently with the systematic theoretical exposition. Keep the theoretical exposition short and simple, but let it be strict and rigid so far as it goes. It should not be too long for it to be easily known with thoroughness and accuracy. The consequences of a plethora of half-digested theoretical knowledge are deplorable. Also the theory should not be muddled up with the practice. The child should have no doubt when it is proving and when it is utilising. My point is that what is proved should be utilised, and that what is utilised should -- so far, as is practicable -- be proved. I am far from asserting that proof and utilisation are the same thing.At this point of my discourse, I can most directly carry forward my argument in the outward form of a digression. We are only just realising that the art and science of education require a genius and a study of their own; and that this genius and this science are more than a bare knowledge of some branch of science or of literature. This truth was partially perceived in the past generation; and headmasters, somewhat crudely, were apt to supersede learning in their colleagues by requiring left-hand bowling and a taste for football. But culture is more than cricket, and more than football, and more than extent of knowledge.Education is the acquisition of the art of the utilisation of knowledge. This is an art very difficult to impart. Whenever a textbook is written of real educational worth, you may be quite certain that some reviewer will say that it will be difficult to teach from it. Of course it will be difficult to teach from it. If it were easy, the book ought to be burned; for it cannot be educational. In education, as elsewhere, the broad primrose path leads to a nasty place. This evil path is represented by a book or a set of lectures which will practically enable the student to learn by heart all the questions likely to be asked at the next external examination. And I may say in passing that no educational system is possible unless every question directly asked of a pupil at any examination is either framed or modified by the actual teacher of that pupil in that subject. The external assessor may report on the curriculum or on the performance of the pupils, but never should be allowed to ask the pupil a question which has not been strictly supervised by the actual teacher, or at least inspired by a long conference with him. There are a few exceptions to this rule, but they are exceptions, and could easily be allowed for under the general rule.We now return to my previous point, that theoretical ideas should always find important applications within the pupil's curriculum. This is not an easy doctrine to apply, but a very hard one. It contains within itself the problem of keeping knowledge alive, of preventing it from becoming inert, which is the central problem of all education.The best procedure will depend on several factors, none of which can be neglected, namely, the genius of the teacher, the intellectual type of the pupils, their prospects in life, the opportunities offered by the immediate surroundings of the school and allied factors of this sort. It is for this reason that the uniform external examination is so deadly. We do notdenounce it because we are cranks, and like denouncing established things. We are not so childish. Also, of course, such examinations have their use in testing slackness. Our reason of dislike is very definite and very practical. It kills the best part of culture. When you analyse in the light of experience the central task of education, you find that its successful accomplishment depends on a delicate adjustment of many variable factors. The reason is that we are dealing with human minds, and not with dead matter. The evocation of curiosity, of judgment, of the power of mastering a complicated tangle of circumstances, the use of theory in giving foresight in special cases all these powers are not to be imparted by a set rule embodied in one schedule of examination subjects.I appeal to you, as practical teachers. With good discipline, it is always possible to pump into the minds of a class a certain quantity of inert knowledge. You take a text-book and make them learn it. So far, so good. The child then knows how to solve a quadratic equation. But what is the point of teaching a child to solve a quadratic equation? There is a traditional answer to this question. It runs thus: The mind is an instrument, you first sharpen it, and then use it; the acquisition of the power of solving a quadratic equation is part of the process of sharpening the mind. Now there is just enough truth in this answer to have made it live through the ages. But for all its half-truth, it embodies a radical error which bids fair to stifle the genius of the modern world. I do not know who was first responsible for this analogy of the mind to a dead instrument. For aught I know, it may have been one of the seven wise men of Greece, or a committee of the whole lot of them. Whoever was the originator, there can be no doubt of the authority which it has acquired by the continuous approval bestowed upon it by eminent persons. But whatever its weight of authority, whatever the high approval which it can quote, I have no hesitation in denouncing it as one of the most fatal, erroneous, and dangerous conceptions ever introduced into the theory of education. The mind is never passive; it is a perpetual activity, delicate, receptive, responsive to stimulus. You cannot postpone its life until you have sharpened it. Whatever interest attaches to your subject-matter must be evoked here and now; whatever powers you are strengthening in the pupil, must be exercised here and now; whatever possibilities of mental life your teaching should impart, must be exhibited here and now. That is the golden rule of education, and a very difficult rule to follow.The difficulty is just this: the apprehension of general ideas, intellectual habits of mind, and pleasurable interest in mental achievement can be evoked by no form of words, however accurately adjusted. All practical teachers know that education is a patient process of the mastery of details, minute by minute, hour by hour, day by day. There is no royal road to learning through an airy path of brilliant generalisations. There is a proverb about the difficulty of seeing the wood because of the trees. That difficulty is exactly the point which I am enforcing. The problem of education is to make the pupil see the wood by means of the trees.The solution which I am urging, is to eradicate the fatal disconnection of subjects which kills the vitality of our modern curriculum. There is only one subject-matter for education, and that is Life in all its manifestations. Instead of this single unity, we offer children -- Algebra, from which nothing follows; Geometry, from which nothing follows; Science, from which nothing follows; History, from which nothing follows; a Couple of Languages,never mastered; and lastly, most dreary of all, Literature, represented by plays of Shakespeare, with philological notes and short analyses of plot and character to be in substance committed to memory. Can such a list be said to represent Life, as it is known in the midst of the living of it? The best that can be said of it is, that it is a rapid table of contents which a deity might run over in his mind while he was thinking of creating a world, and has not yet determined how to put it together.Let us now return to quadratic equations. We still have on hand the unanswered question. Why should children be taught their solution? Unless quadratic equations fit into a connected curriculum, of course there is no reason to teach anything about them. Furthermore, extensive as should be the place of mathematics in a complete culture, I am a little doubtful whether for many types of boys algebraic solutions of quadratic equations do not lie on the specialist side of mathematics. I may here remind you that as yet I have not said anything of the psychology or the content of the specialism, which is so necessary a part of an ideal education. But all that is an evasion of our real question, and I merely state it in order to avoid being misunderstood in my answer.Quadratic equations are part of algebra, and algebra is the intellectual instrument which has been created for rendering clear the quantitative aspects of the world. There is no getting out of it. Through and through the world is infected with quantity. To talk sense, is to talk in quantities. It is no use saying that the nation is large, -- How large? It is no use saying that radium is scarce, -- How scarce? You cannot evade quantity. You may fly to poetry and to music, and quantity and number will face you in your rhythms and your octaves. Elegant intellects which despise the theory of quantity, are but half developed. They are more to be pitied than blamed, The scraps of gibberish, which in their school-days were taught to them in the name of algebra, deserve some contempt. This question of the degeneration of algebra into gibberish, both in word and in fact, affords a pathetic instance of the uselessness of reforming educational schedules without a clear conception of the attributes which you wish to evoke in the living minds of the children. A few years ago there was an outcry that school algebra, was in need of reform, but there was a general agreement that graphs would put everything right. So all sorts of things were extruded, and graphs were introduced. So far as I can see, with no sort of idea behind them, but just graphs. Now every examination paper has one or two questions on graphs. Personally I am an enthusiastic adherent of graphs. But I wonder whether as yet we have gained very much. You cannot put life into any schedule of general education unless you succeed in exhibiting its relation to some essential characteristic of all intelligent or emotional perception. lt is a hard saying, but it is true; and I do not see how to make it any easier. In making these little formal alterations you are beaten by the very nature of things. You are pitted against too skilful an adversary, who will see to it that the pea is always under the other thimble.Reformation must begin at the other end. First, you must make up your mind as to those quantitative aspects of the world which are simple enough to be introduced into general education; then a schedule of algebra should be framed which will about find its exemplification in these applications. We need not fear for our pet graphs, they will be there in plenty when we once begin to treat algebra as a serious means of studying theworld. Some of the simplest applications will be found in the quantities which occur in the simplest study of society. The curves of history are more vivid and more informing than the dry catalogues of names and dates which comprise the greater part of that arid school study. What purpose is effected by a catalogue of undistinguished kings and queens? Tom, Dick, or Harry, they are all dead. General resurrections are failures, and are better postponed. The quantitative flux of the forces of modern society is capable of very simple exhihition. Meanwhile, the idea of the variable, of the function, of rate of change, of equations and their solution, of elimination, are being studied as an abstract science for their own sake. Not, of course, in the pompous phrases with which I am alluding to them here, but with that iteration of simple special cases proper to teaching.If this course be followed. the route from Chaucer to the Black Death, from the Black Death to modern Labour troubles, will connect the tales of the mediaeval pilgrims with the abstract science of algebra, both yielding diverse aspects of that single theme, Life. I know what most of you are thinking at this point. It is that the exact course which I have sketched out is not the particular one which you would have chosen, or even see how to work. I quite agree. I am not claiming that I could do it myself. But your objection is the precise reason why a common external examination system is fatal to education. The process of exhibiting the applications of knowledge must, for its success, essentially depend on the character of the pupils and the genius of the teacher. Of course I have left out the easiest applications with which most of us are more at home. I mean the quantitative sides of sciences, such as mechanics and physics.Again, in the same connection we plot the statistics of social phenomena against the time. We then eliminate the time between suitable pairs. We can speculate how far we have exhibited a real causal connection, or how far a mere temporal coincidence. We notice that we might have plotted against the time one set of statistics for one country and another set for another country, and thus, with suitable choice of subjects, have obtained graphs which certainly exhibited mere coincidence. Also other graphs exhibit obvious causal connections. We wonder how to discriminate. And so are drawn on as far as we will.But in considering this description, I must beg you to remember what I have been insisting on above. In the first place, one train of thought will not suit all groups of children. For example, I should expect that artisan children will want something more concrete and, in a sense, swifter than I have set down here. Perhaps I am wrong, but that is what I should guess. In the second place, I am not contemplating one beautiful lecture stimulating, once and for all, an admiring class. That is not the way in which education proceeds. No; all the time the pupils are hard at work solving examples drawing graphs, and making experiments, until they have a thorough hold on the whole subject. I am describing the interspersed explanations, the directions which should be given to their thoughts. The pupils have got to be made to feel that they are studying something, and are not merely executing intellectual minuets.Finally, if you are teaching pupils for some general examination, the problem of sound teaching is greatly complicated. Have you ever noticed the zig-zag moulding round a Norman arch? The ancient work is beautiful, the modern work is hideous. The reason is,that the modern work is done to exact measure, the ancient work is varied according to the idiosyncrasy of the workman. Here it is crowded, and there it is expanded. Now the essence of getting pupils through examinations is to give equal weight to all parts of the schedule. But mankind is naturally specialist. One man sees a whole subject, where another can find only a few detached examples. I know that it seems contradictory to allow for specialism in a curriculum especially designed for a broad culture. Without contradictions the world would be simpler, and perhaps duller. But I am certain that in education wherever you exclude specialism you destroy life.We now come to the other great branch of a general mathematical education, namely Geometry. The same principles apply. The theoretical part should be clear-cut, rigid, short, and important. Every proposition not absolutely necessary to exhibit the main connection of ideas should be cut out, but the great fundamental ideas should be all there. No omission of concepts, such as those of Similarity and Proportion. We must remember that, owing to the aid rendered by the visual presence of a figure, Geometry is a field of unequalled excellence for the exercise of the deductive faculties of reasoning. Then, of course, there follows Geometrical Drawing, with its training for the hand and eye.But, like Algebra, Geometry and Geometrical Drawing must be extended beyond the mere circle of geometrical ideas. In an industrial neighbourhood, machinery and workshop practice form the appropriate extension. For example, in the London Polytechnics this has been achieved with conspicuous success. For many secondary schools I suggest that surveying and maps are the natural applications. In particular, plane-table surveying should lead pupils to a vivid apprehension of the immediate application of geometric truths. Simple drawing apparatus, a surveyor's chain, and a surveyor's compass, should enable the pupils to rise from the survey and mensuration of a field to the construction of the map of a small district. The best education is to be found in gaining the utmost information from the simplest apparatus. The provision of elaborate instruments is greatly to be deprecated. To have constructed the map of a small district, to have considered its roads, its contours, its geology, its climate, its relation to other districts, the effects on the status of its inhabitants, will teach more history and geography than any knowledge of Perkin Warbeck or of Behren's Straits. I mean not a nebulous lecture on the subject, but a serious investigation in which the real facts are definitely ascertained by the aid of accurate theoretical knowledge. A typical mathematical problem should be: Survey such and such a field, draw a plan of it to such and such a scale, and find the area. It would be quite a good procedure to impart the necessary geometrical propositions without their proofs. Then, concurrently in the same term, the proofs of the propositions would be learnt while the survey was being made.Fortunately, the specialist side of education presents an easier problem than does the provision of a general culture. For this there are many reasons. One is that many of the principles of procedure to be observed are the same in both cases, and it is unnecessary to recapitulate. Another reason is that specialist training takes place -- or should take place -- at a more advanced stage of the pupil's course, and thus there is easier material to work upon. But undoubtedly the chief reason is that the specialist study is normally a study of peculiar interest to the student. He is studying it because, for some reason, he wants toknow it. This makes all the difference. The general culture is designed to foster an activity of mind; the specialist course utilises this activity. But it does not do to lay too much stress on these neat antitheses. As we have already seen, in the general course foci of special interest will arise; and similarly in the special study, the external connections of the subject drag thought outwards.Again, there is not one course of study which merely gives general cultures and another which gives special knowledge. The subjects pursued for the sake of a general education are special subjects specially studied; and, on the other hand, one of the ways of encouraging general mental activity is to foster a special devotion. You may not divide the seamless coat of learning. What education has to impart is an intimate sense for the power of ideas, for the beauty of ideas, and for the structure of ideas, together with a particular body of knowledge which has peculiar reference to the life of the being possessing it.The appreciation of the structure of ideas is that side of a cultured mind which can only grow under the influence of a special study. I mean that eye for the whole chess-board, for the bearing of one set of ideas on another. Nothing but a special study can give any appreciation for the exact formulation of general ideas, for their relations when formulated, for their service in the comprehension of life. A mind so disciplined should be both more abstract and more concrete. It has been trained in the comprehension of abstract thought and in the analysis of facts.Finally, there should grow the most austere of all mental qualities; I mean the sense for style. It is an aesthetic sense, based on admiration for the direct attainment of a foreseen end, simply and without waste. Style in art, style in literature, style in science, style in logic, style in practical execution have fundamentally the same aesthetic qualities, namely, attainment and restraint. The love of a subject in itself and for itself, where it is not the sleepy pleasure of pacing a mental quarter-deck, is the love of style as manifested in that study.Here we are brought back to the position from which we started, the utility of education. Style, in its finest sense, is the last acquirement of the educated mind; it is also the most useful. It pervades the whole being. The administrator with a sense for style hates waste; the engineer with a sense for style economises his material; the artisan with a sense for style prefers good work. Style is the ultimate morality of mind.But above style, and above knowledge, there is something, a vague shape like fate above the Greek gods. That something is Power. Style is the fashioning of power, the restraining of power. But, after all, the power of attainment of the desired end is fundamental. The first thing is to get there. Do not bother about your style, but solve your problem, justify the ways of God to man, administer your province, or do whatever else is set before you. Where, then, does style help? In this, with style the end is attained without side issues, without raising undesirable inflammations. With style you attain your end and nothing but your end. With style the effect of your activity is calculable, and foresight is the last gift of gods to men. With style your power is increased, for your mind is not distracted with。
教育的目的(全译本)
教育的目的(全译本)
《教育的目的（全译本）》是2018年上海人民出版社出版的图书，作者是英国数学家、逻辑学家、哲学家和教育理论家怀特海（Alfred North Whitehead）。
怀特海在书中深刻阐述了他的教育思想，包括教育的目的、节奏、自由与训导的节奏性主张、技术教育及其与科学和文学的关系以及古典在教育中的地位等。
怀特海认为教育的目的是为了培养具有自由精神和全面发展的个体，使他们在未来生活中能够实现自我价值和社会价值。
他强调教育的节奏性，认为教育应该根据学生的身心发展规律和年龄特点，按照不同的阶段进行有针对性的教学。
同时，他也认为自由与训导是相辅相成的，教育应该在尊重学生个性和自由的基础上，对学生进行必要的引导和规范。
此外，怀特海还对技术教育、科学教育和文学教育进行了深入的探讨，认为这些领域在教育体系中应该得到平衡发展。
他特别强调了古典在教育中的地位，认为古典教育能够培养学生的文化素养和审美能力，同时也能够为他们的学术研究和写作提供基础。
总的来说，《教育的目的（全译本）》是一部具有深远影响的教育著作，它深刻地揭示了教育的本质和目的，为现代教育的发展提供了重要的启示和指导。
怀特海《教育的目的》5分钟演讲(1)教育的目的
怀特海《教育的目的》5分钟演讲（1）教育的目的（本篇是网师讲师魏智渊老师2023年讲课时用的一篇范文）教育的目的，是造就既有文化又掌握专门知识的人才。
专业知识为他们奠定起步的基础，而文化则像哲学和艺术一样将他们引向深奥高远之境。
为了达到这一目的，就要防止僵化呆板的教育体制束缚学校并造就出具有呆滞思想的儿童。
在这里，有两条戒律非常重要：其一，不可教太多科目；其二，所教科目务必透彻。
这可以称为“少而透”原则。
“少”，是指在儿童教育中引进的主要思想概念要少而精，这些思想概念能形成各种可能的组合，儿童应该使这些思想概念变成自己的概念，应该理解如何将它们应用于现实生活中。
换句话说，各种理论概念在学生的课程中应该永远具有重要的应用性。
这一点，适用于一切课程，无论是古典课程还是现代课程，是文学课程还是科学或逻辑课程。
以上是就普通文化而言的。
要点是：少而精、整合、运用于生活。
“透”，是指在每一个专业领域务必透彻。
统一的校外考试，要求学生对各个科目予以同样的重视，这是不对的。
人类天生是一个适应并局限于一定生存模式的专门化的物种，所以，要在专为一种广博的文化而设计的课程中为专门化留出余地，而且，专门化的训练应该出现在学生课程的更高级的阶段（精确阶段），此时学生会对一些特殊的问题产生兴趣，并且这种兴趣因人而异。
专业学习要遵守的许多程序的原则与普通文化是一样的，不再赘述。
那么，普通文化与专业领域的学习之间是什么关系？学生通过这两种彼此交织在一起的学习，最终应当形成自己的独特风格。
风格是一种个性化的智慧，这种智慧体现为一种艺术，一种解决问题的艺术。
它是学生最后学到的东西，也是最有用的东西。
风格的背后，是一种生命力，一种生活的激情与活力。
那么，英国教育目前存在的问题在哪里呢？我今天重新提出考虑教育目的究竟是什么，是想提醒大家，学校作为一个独立的单位，应有经过批准的课程，而这些课程是由本校教师根据学校自身的需要而设计制定的。
专家解读《教育的目的》
专家解读《教育的目的》：培养有深度的智慧和品质阿尔弗雷德·诺斯·怀特海所著的《教育的目的》一书，为我们揭示了教育的真正意义和目标。
怀特海认为，教育的对象是有血有肉的学生，因此教育要符合人生长的规律，呵护成长的热情和动力，引导其自我发展，养成智慧，从而更好地生活。
在怀特海看来，教育的目标是塑造既有广泛的文化修养又在某个特殊方面有专业知识的人才。
他们的专业知识可以给他们进步、腾飞的基础，而他们所具有的广泛的文化，使他们有哲学般深邃、又有艺术般高雅的品质。
怀特海的教育理念强调了对学生个体差异的尊重和关注，他主张教育应该根据每个学生的特点和需求进行个性化培养。
他认为教育的目标不是简单地传授知识，而是引导学生自我发展，培养他们的独立思考能力和创造力。
怀特海强调教育的文化基础，认为只有具备广泛的文化修养，才能真正理解和欣赏世界，形成自己的价值观和人生观。
同时，他还强调学生应该具备的专业知识和技能，认为这是实现个人发展和为社会做出贡献的基础。
怀特海的教育理念对于当今的教育改革和发展仍然具有重要的启示意义。
首先，它提醒我们教育应该以学生为中心，尊重学生的个性和需求，关注学生的全面发展。
其次，它强调教育的文化基础和人文关怀，要求教育不仅要传授知识，更要培养学生的文化素养和人文精神。
最后，它启示我们要注重教育的实用性和应用性，将教育与社会需求相结合，使学生能够学以致用，为社会做出贡献。
在当今社会，随着科技的发展和知识的爆炸，人们对于教育的期望也越来越高。
我们需要更多的教育理念和实践探索来应对这些挑战。
怀特海的教育理念为我们提供了一个重要的参考和启示，它提醒我们要注重教育的本质和目标，注重学生的全面发展，注重教育的实用性和应用性。
只有这样，我们才能真正实现教育的目的和价值。
综上所述，《教育的目的》不仅是一个经典的教育学理论著作，更是一本指引我们正确对待教育和人生的指南。
通过深入理解怀特海的教育理念，我们可以更好地理解教育的本质和目标，更好地培养出有深度的智慧和品质的人才，为社会的进步和发展做出更大的贡献。
2023年《教育的目的》读书笔记3篇
2023年《教育的目的》读书笔记3篇《教育的目的》读书笔记1怀特海是英国数学家、哲学家和教育家。
《教育的目的》比较全面地反映了他的教育思想和教育观念。
他反对向学生灌输知识，强调古典文学艺术的重要性，倡导使受教育者在科学和人文方面全面发展等。
他的教育思想为我们的素质教育提供了许多启示。
“教育，意味着教人们如何运用知识的艺术。
”教育的目的是培养具有文化修养，又精通某领域专业知识的人。
同时，教育是让人们掌握知识的一门艺术，所以教科书必然有一定的难度，如果十分容易的话，教师就没有了存在的价值，学生完全可以通过自学来完成。
而让学生死记硬背知识，不利于学生的成长。
兴趣是最好的老师，我们要努力做到激发学生的学习兴趣，提高学生的积极性，再通过巩固练习，提高学生的能力。
“现代社会的游戏规则已十分明确，不重视智力训练的民族注定在劫难逃。
”落后就要挨打，位于世界各国之中，我们只有不断进步，变成强国才可能不被欺负。
任何一个国家如果不注重智力训练的话，可能就会消亡，而我们的教育对个人或者国家都有重要的意义。
同时这本书还提到了宗教性的教育，虽然我不信仰任何宗教，但是有些教育理念值得学习。
教育需要培养学生的责任感，促使学生求知。
“学生在智力发展的不同阶段，应该接触不同的课程和采用不同的学习方式。
”学生的身心发展是有规律的，但是教无定法，我们可以选择不同的、适合学生身心发展的方式来促进学生的成长，没必要拘泥于一种教学方法，用一种方法来教千万种学生。
我们可以根据作者划分的几个不同的阶段，采取适合的教学方式来促进学生的发展。
书中有一个观点：越是符合自然环境的，最适合人的发展，学习的效率越高。
同时拿婴儿举了例子，认为婴儿学习语言概念这些内容特别难，但是他们能掌握，而我们之后的教育，却没有婴儿学习语言、概念那么成功。
是因为我们没有自然的学习环境，没有成功的刺激，也没有做到专注、投入导致的。
而且作者既反对笼统的学科，又反对现在的分科，而它的方法论可能由于翻译的原因我也看不懂，我觉得并没有多大的指导效果。
(完整word版)怀特海《教育的目的》摘录
(完整word版)怀特海《教育的目的》摘录怀特海《教育的目的》摘录一、教育的目的教育的两条戒律，其一，不可教太多的科目，其次，所教的科目务须透彻。
在众多的科目中选择一小部分进行教授，其结果是学生被动地接收不连贯的思想概念，没有任何的生命火花闪烁。
我们应该记住，不加利用的概念同样是十分有害的。
教育是教人们掌握如何运用知识的艺术。
这是一种很难传授的艺术。
教育需要解决的问题就是使学生通过树木看到森林。
如果你教的学生要参加某种统一的普通考试，那么任何实施完美的教学便是一个极其复杂的问题。
在教育中是要你排斥专门化，你就是在破坏教育。
我认为，以考核单个学生为目的的校外考试制度不会有任何结果，只会造成教育方面的浪费。
宗教性的教育是这样的一种教育：它谆谆教导受教育者要有责任感和崇敬感。
二、教育的节奏不管你向学生灌输的是什么细节，他在以后的生活中遇到这类细节的机会是很小的；如果他的确遇到这类细节，当时他也许已忘记了你曾教他的有关此事的情况。
真正有价值的教育是使学生透彻了解一些普遍原理，这些原理适用于各种不同的具体事例。
在随后的实践中，这些成人将会忘记你教他们的那些特殊细节；但他们潜意识中的判断力会使他们想起任何将这些原理使用于当时具体的情况。
直到你摆脱了教科书，烧掉了你的听课笔记，忘记了你为考试而熟背的细节，这时，你想到的知识才有价值。
你时刻需要的那些细节知识将会像明亮的日月一样持久保留在你记忆中；而你偶然需要的知识则能够在任何一种参考书中查到。
大学的作用是使你摆脱细节去掌握原理。
大学的作用是使你摆脱细节去掌握原理。
智力习惯成了大脑对适当刺激的反应体式格局，刺激表现为具体的情况和究竟。
没有人在做一件事的时候，他掌握的知识会清晰自动地出现在脑海里。
智力培养不过是人在谢东时大脑以一种令人满意的体式格局运转。
研究常常被说成这样一种事情：就仿佛我们在留意看着我们读过的一切书籍的翻开的书页，然后，当机会出现时，我们拔取正确的那一页，大声地向世人朗读。
《教育的目的》读后感
《教育的目的》：对现代教育的深刻反思
阅读阿尔弗雷德·诺斯·怀特海的《教育的目的》一书，让我对现代教育有了更为深入的认识和反思。
这本书以其独特的视角和深邃的思考，让我重新审视了教育的本质和目的，也让我对现代教育的问题和挑战有了更为清晰的认识。
怀特海在书中提出了“两条教育的戒律”，即“不可教太多的科目”和“所教科目务虚透彻”。
这两条戒律看似简单，却蕴含着深刻的教育哲学。
它反对传授死的知识和“无活力的概念”，反对学习中刻板地接受而不予运用、检验或重新组合知识概念。
这种思想在当今的教育实践中仍具有重大的指导意义。
现代教育往往过于注重知识的灌输和应试技巧的训练，而忽视了学生的主体性和创造性。
这种教育方式导致学生缺乏批判性思维和创新精神，难以适应未来社会的发展需求。
怀特海的思想提醒我们，教育应该是一种引导学生主动探索、发现和创造的过程，而不仅仅是知识的传递和应试技能的训练。
此外，怀特海还反对灌输式教学，呼吁教师要把学生置于学习的主动地位。
他认为，学生的心智是一种永不休止的活动，灵敏、富于接受性、对刺激反应快。
因此，教育应该激发学生的学习兴趣和动力，让他们主动参与到学习过程中来，而不是被动地接受知识。
在书中，怀特海还强调了消除学科同生活的隔离和消除学科之间互不联系的重要性。
他认为，教育的中心应该是生活的一切方面，而不是孤立的学科知识。
这一思想在当今的课程改革中仍然具有重要的指导意义。
我们应该打破学科之间的壁垒，将知识与实践相结合，让学生在真实的生活情境中学习和运用知识。
教育的目的怀特海内容简介
教育的目的怀特海内容简介1、教育的目的怀特海认为教育的目的是：一是教育的目的是培养有文化并掌握专门知识的人才/二是教育的目的是培养人的创造性思考能力。
这里的文化可以理解为一种素质或是一种个人修养或是一种高尚的境界，具备文化的同时教育要培养人具备专业知识，这里的专业知识可以理解为一种综合的和整体的知识体系，是人们在拥有文化之前的基础；在说创造性思考，与创造性思考相对立的是理解性的思考也就是文中所说的“呆滞的思想”。
关于“呆滞的思想”，他又再一次论述到学校不应该进行这样的教育，并提出为了防止精神和思想僵化的方法：“不可教太多的科目”、“所教科目务须透彻”原文摘选：文化是思想活动，是对美和高尚情感的接受。
支离破碎的信息或知识与文化毫不相干......我们要造就的是既有文化又掌握专门知识的人才。
//培养一个儿童如何思维，最重要的是必须注意我所说的那种“呆滞的思想”——这种思想仅为大脑所接受却不加以利用，或不进行检验，或没有与其他新颖的思想有机地融为一体。
（P1-P4）2、教育价值/作用怀特海认为教育的作用或者价值是理解生活/理解现在的生活。
我们具备了文化和专业知识就能够理解生活。
文化和知识是前提，体现了教育目的与教育价值的内在联系。
其次，理解现在的生活，是现在而不是过去，因为现在包含过去、孕育着未来。
原文摘选：教育当然应该有用，不管你的生活目的是什么。
教育对奥古斯丁有用，对拿破仑有用。
教育有用，因为理解生活是有用的。
//过去的知识惟其有价值，就在于它武装我们的头脑，使我们面对现在。
（P4-P5）3、论学术/思想概念怀特海认为，在科学训练中，要证明概念，或者说要证明学术或思想观念(价值)，要给出论据和论点，证明其真实性。
概念的使用要以证明为基础，概念的证明也要以使用为基础。
此外，它强调意识形态概念的作用是它们的应用，这就要求它们与各种活动相联系和相结合。
可以理解为，整合结构化的知识体系构成了人生的一切，也是理解人生的关键。
怀特海《教育的目的》书摘
怀特海《教育的目的》书摘自我发展才是最有价值的智力发展。
教育只有一个主题，那就是多姿多彩的生活。
在抽象思维的理解中和对具体事实的分析中，人们的思维能力经受了训练，经过如此训练的大脑的思维能力，既能极为抽象，又能极为具体。
一所大学的理想，不是知识，而是力量。
大学的职责就是把一个孩子的知识转变成一个成人的力量。
虽然智力教育的一个主要目的是传授知识，但是智力教育还有另一个要素，模糊却伟大，而且更重要，古人称之为“智慧”。
没有一些基础知识，你不可能变得聪明；你轻而易举的获取了知识，但未必习得智慧。
通往智慧的唯一途径是在知识面前享有绝对自由；但是通往知识的唯一途径是在获取有条理的事实方面的训练。
知识的重要性在于它的应用，在于我们对它的能动的掌握，也就是说，在于智慧。
青年人生来渴望发展，渴望冲动，厌恶乏味的强迫性的知识训练。
训练，当它进行的时候，应该满足一种对智慧的自然的渴望，因为这种智慧给原始的经验增添了价值。
唯一具有重要意义的训练是自我训练，这种训练只有通过充分享有自由才能获得。
教育如果不以增加首创精神开始，不以促进这种精神而结束，那么它一定是错误的。
因为教育的全部目的，就是使人具有活跃的智慧。
在生活的每一个哪怕是业余的爱好中，你可以学到很多重要的知识细节；养成习惯去积极地利用已经透彻理解的原理，才是真正地拥有智慧。
工作应该充满智慧和道德的想象，因而能够克服工作带来的枯燥乏味和劳累痛苦，使工作成为一种乐趣。
有创造天赋的人才进行充满活力的工作时，需要愉快的精神活动作为一种条件。
从本质上来说，自由教育是一种培养思维能力和审美鉴赏力的教育。
所有的教育都是同时传授技术和智慧。
用更通俗的话来说，教育应该培养学生既能充分了解，又能善于行动。
大脑活动和身体的创造性活动之间也有一种相互的影响。
在这种相互反应的过程中，手的作用尤其重要。
究竟是人手创造了大脑，还是大脑创造了人手，这是一个可以讨论的话题。
通过直接经验获得的知识是智慧生活的首要基础。
教育的目的 怀特海美文摘录
教育的目的怀特海美文摘录
教育的目的是培养学生的综合素质，使他们在知识、能力、思维、品德等方面得到全面发展。
以下是怀特海在美文中的一些摘录，关于教育的目的：
1. “教育的目的不在于填鸭式地灌输知识，而是培养学生的创造力和批判性思维，使他们能够独立思考和解决问题。
”
2. “教育的目的是培养学生的社会责任感和公民意识，使他们成为对社会有益的人。
”
3. “教育的目的是培养学生的人格和品德，使他们具备良好的道德品质和价值观。
”
4. “教育的目的是帮助学生发现自己的兴趣和潜能，并培养他们的职业技能，为他们未来的就业做好准备。
”
5. “教育的目的是培养学生的创新能力和适应能力，使他们能够应对不断变化的社会和工作环境。
”
6. “教育的目的是培养学生的人际交往能力和合作精神，使他们能够在团队中有效地合作和沟通。
”
7. “教育的目的是培养学生的自信心和自尊心，使他们有足够的信心去追求自己的梦想和目标。
”
教育的目的是全面发展学生的个性、能力和品质，使他们成为有社会责任感、创造力和适应能力的人。
怀特海《教育的目的》中的不足
怀特海《教育的目的》中的不足《谈怀特海〈教育的目的〉中的不足》怀特海的《教育的目的》那可是教育界的一部经典之作啊，就像一座巍峨的山峰，很多教育者都仰望着它，从里面汲取智慧的养分。
不过呢，再怎么经典的东西，就像再好的饭菜也可能有点小沙子一样，它也存在着一些不足。
怀特海在书中强调了知识的系统性和连贯性，这本来是很好的想法。
可是啊，他似乎有点过于理想化了。
他就像一个想要打造完美花园的园丁，想要把所有的知识花朵都按照他的设计完美排列。
但现实的教育可不是这样的啊。
咱们就说在普通的学校里，一个班级里的学生那是各种各样的。
有的学生理解能力强些，有的就弱些。
如果按照那种过于系统和连贯的知识传授方式，那些理解能力弱的学生可就像在大雾里赶路的人，迷迷糊糊的，根本跟不上。
这就好比让一群小动物都按照同一种节奏奔跑，兔子可能觉得轻松，可乌龟呢，只能在后面干着急。
他还很重视智力的发展，这没错。
但是他好像忽略了一点，人的情感在教育里也是非常重要的一块啊。
教育难道仅仅是把知识塞进脑袋，把智力提高吗？就像盖房子，只注重房子的框架结构，却不管房子里的装饰和氛围一样奇怪。
一个学生如果在学校里感受不到温暖、关怀，整天就像个学习机器一样被灌输知识，那他能健康成长吗？我有个朋友家的孩子就是这样，在一个只看重成绩和智力培养的学校，孩子慢慢变得沉默寡言，对学习也失去了兴趣。
这就说明只强调智力，就像一辆车只有发动机，却没有方向盘一样，根本跑不好教育这个长途。
怀特海对于古典文化的推崇也有点过了头。
古典文化当然是好东西，就像古老的宝藏一样。
可是时代在发展啊，现代社会有那么多新鲜的知识、文化和技能需要学生去学习。
如果把太多的精力都放在古典文化上，那学生哪有时间去探索新的科学领域，去了解丰富多彩的现代艺术呢？这就好比一个人总是穿着古装，却不知道现代的时尚潮流，多不合时宜啊。
在当今这个飞速发展的时代，学生得像小蜜蜂一样，在古典文化和现代知识的花丛里都能采到蜜才行。
怀特海《教育的目的》学习笔记
怀特海《教育的目的》学习笔记1、我们先来说明教育上的两条戒律，其一，‘不可教太多的科目’；其次，‘所教科目务须透彻。
“在儿童教育中引进的主要思想概念，应该理解如何将它们应用于现实生活中。
儿童从一开始接受教育起，就应该体验发现的乐趣。
他必须发现，一般的概念能使他理解他一生中遇到的、构成他生活的种种事件。
2、人的大脑从来不是消极被动的；它处于一种永恒的活动中，精细而敏锐，接受外界的刺激，对刺激作出反应。
你不能延迟大脑的生命，像工具一样先把它磨好然后再使用它。
不管学生对你的主题有什么兴趣，必须此刻就唤起它；不管你要加强学生什么样的能力，必须即刻就进行；不管你的教学给予精神生活什么潜在价值，你必须现在就展现它。
这是教育的金科玉律，也是一条很难遵守的规律。
3、教育需要解决的问题就时使学生通过树木看见森林。
4、我极力主张的解决方法是，要根除各科目之间那种致命的分离状况，因为它扼杀了现代课程的生命力。
教育只有一个主题，那就是五彩缤纷的生活。
但我们没有向学生展现生活这个独特的统一体，而是教他们代数、几何、科学、历史，却毫无结果；我们让孩子们学两三种语言，但他们却从来没有真正掌握；最后，是最令人乏味的文学，常常是莎士比亚的一些戏剧作品，配有实际上是为让学生背诵的语言方面的注释和简短的剧情人物分析。
以上这些能说代表了生活吗？充其量只能说，那不过是一个神在考虑创造世界时他脑海中飞快浏览的一个目录表，那时他还没有决定如何将它们合为一体。
5、生活与所有智力或情感认知能力的其中一种基本特点之间存在着关系，如果你不能展现这种关系，你就无法将生活融入任何普通教育的计划中。
这是一句难理解的话，但它有道理。
我不知道如何使它更容易理解。
[批注：这观点与杜威提出的观点相似。
我理解，是应该从生活中引发出学习的需要，这种学习应该拓展延伸开来，以生活为契机，进行系统地知识性的、创造性的学习，而这种学习又对生活有实际用处。
]8、你没有具备阅读能力时不能读荷马的史诗；然而，许多孩子聆听母亲讲述的故事，许多成年人在过去的年代里借助吟游诗人的诗歌，阅读《奥德赛》的故事，在充满传奇色彩的大海上遨游。
怀特海教育的目的读书心得体会
怀特海教育的目的读书心得体会怀特海教育的目的读书心得体会随着社会的快速发展和人们对教育的需求不断增加，特别是对国际教育的需求越来越大，怀特海教育这本《怀特海教育的目的》引起了我极大的兴趣。
这本书是怀特海先生在20世纪初期所写的，借助小说的形式，通过一个消极的教育例子来阐述教育的真正目的和意义。
在读这本书的过程中，我不仅逐渐理解了怀特海的教育理念和目的，也对自己在教育方面的思考进行了反思。
“教育不仅仅是灌输知识，而是培养学生全面发展的能力，并使他们成为有道德、有思辨力的人。
”这是怀特海先生强调的教育目的。
他认为，学校教育不应该局限于灌输知识和技能，而应该培养学生的思维能力、创造力以及良好的道德品质。
这让我想到了我自己的教育经历，我记得小时候上学的时候，老师总是强调知识的传授，注重学生的记忆和分析能力，但是很少关注学生的素质和道德修养。
这种单一的教育模式导致了我在课堂之外很难运用所学知识，也不具备学习的兴趣和动力。
通过怀特海的教育理念，我重新审视自己作为一个教育者的角色，意识到除了传授知识，我还应该注重学生的思考能力和道德品质的培养。
真正的教育应该是能引导学生思考和发现，培养他们的创造力和实践能力，而不仅仅是简单地灌输知识。
唯有这样，学生才能在面对各种复杂的情况和问题时，更好地解决和创新。
怀特海通过小说中的人物描写和情节推动，给了我们激励和启发。
小说中的主人公战斗了教育制度、思维模式和道德观念的束缚，最终找到了一条有关教育的新路。
这让我有了很多的思考。
我想到了我所在的学校，我们在教育中是否过于注重分数和竞争，而忽视学生的全面发展和个性特点？我们是否承认学生的不同能力和天赋，鼓励他们发展自己独特的才能和兴趣？我希望在教育中能给学生提供更多选择的机会，帮助他们发掘和展示自己的潜力。
此外，怀特海的教育理念也提醒了我作为一个学习者的重要性。
在读书的过程中，我发现自己时常追求高分，但却很少思考这些知识在现实生活中的作用。
怀特海《教育的目的》只能是教育理想吗(无师通)
怀特海《教育的目的》，只能是“教育理想”吗——艾尔弗雷德•诺思•怀特海（Alfred North Whitehead，1861-1947）《教育的目的》是英国教育家、哲学家和数学家怀特海的教育代表作，集中体现了他在教育哲理上的系列思考。
怀特海在书中以其严密的逻辑和深刻的哲学剖析了关涉教育目的的一些基本问题，其主要观点都来自实践经验、教育反思和理论批判。
他旗帜鲜明地指出，对于生气勃勃的学生来说，教育的目的就是激发和引导他们自我发展。
这一中心思想贯穿全书的各个章节，怀特海从多个角度对其进行了论证。
该书的最终诉求是要在教育中拒斥僵死的知识和呆滞的思维。
虽然怀特海的论述主要针对的是英美两国的教育问题，但是他揭示出的教育原理，也基本上是适用于中国教育的。
读之思之，对于我国广大教师、家长和教育研究者来说，都颇有启发意义和指导价值。
01 最有价值的智力发展应该是自我发展我们旨在培养既有文化修养，又在某个特殊方面具有专业知识的人。
专业知识将会奠定他们的个人发展基础，而文化修养将会引领他们达到哲学思维的深度和艺术境界的高度。
我们必须谨记：最有价值的智力发展应该是自我发展，一般发生在16岁至30岁之间。
对这种自我发展最重要的训导应该由母亲在孩子12岁之前给予。
02 引入教育的主要知识要少而精在我们的教育体系中应如何避免这种精神和思想上的僵化陈腐。
我们倡导两个教育原则：第一，不可教授过多科目；第二，教授知识务必精细透彻。
在众多的科目中选择一小部分来进行教授，其结果是学生被动地接受不连贯的知识，难以引发他们的活力，无法激发他们的思想。
因此，引入教育的主要知识要少而精，它们要能形成各种可能的组合。
学生应内化这些知识并在他当下的真实生活情境中理解知识的应用，这样学生在他早期的教育中就能够体验到发现的快乐。
学生在学习中的诸多发现可以帮助他理解生命中涌现出的一连串事件。
03 教育应对的是人的思想最理想的教育取决于若干不可忽视的因素，例如教师的才能、学生的智力类型、学生的人生理想、学校周边环境提供的教育机会，及其他诸如此类的因素。
教育的目的读书心得(通用11篇)
教育的目的读书心得〔通用11篇〕教育的目的读书心得〔通用11篇〕教育的目的读书心得篇1最近在全国流行了一本有关教育的书籍，是英国著名教育学家怀特海编著的《教育的目的》一书，他在书中提出：教育的目的是为了激发和引导学生进展自我开展的一个过程，要竭力培养学生把考虑和读书成为一种习惯，把学习成为一种需求。
还指出在生活和劳动中，不能利用和使用的知识是相当有害的。
而教育的核心是不能让知识僵化，要它充满活力，活泼起来。
这是所有教育工作者的核心问题。
同时教育是让学生更大程度地变得不同和具有差异性，让每个学生都可以按照他们自身的开展而开展。
教育只有一个主题，就是让学生安康、快乐的成长，拥有五彩缤纷的生活。
反思我们如今，由于教育的目的和课堂的形式决定了中国的学生会出现大量的厌学情绪，从而产生了所谓的“差生”和“坏生”。
我们没有向学生展示生活的多姿多彩，而只是一味地灌输知识，完全采用的是填鸭式的教学形式。
课堂上，老师讲，学生听；老师布置作业，学生完成作业。
在有限的时间里，将各种各样的知识挤压教给他们。
北大教授郑也夫把中国___年中等教育的现状比作压缩饼干。
他说，“学生的天赋和才能参差不齐，传统教育的做法往往是上压下提。
即成绩好的学生会被限制，而成绩较差的学生会被逼迫去学习，出现了伺候分数的现象”，而分数变成为了划分“优秀学生”同“差学生”之间的唯一衡量尺。
更重要的是我们在教学的过程中，只是单纯地教给学生解题的方法和问题的答案，并没有传授其思想。
只是单纯得为理解题而解题，为了考试而考试。
郑也夫教授精辟的阐述，已经把我们在教育中存在的问题全部揭露出来。
我们认真去想想，这些用于考试的内容真能让学生们去解决生活中遇到的多少问题吗？在美国，小学教育便设置了这样一类课程，例如如何解决冲突，如何解决压力，还有如何同知心朋友交流、学会制定方案并行动、学会享受自然之美、如何相信自己的判断、如何将想法明确地告诉对方等等，除了这些根本的生活技能，还开设关于品格教育的课程。
怀特海《教育的目的》
3 The cyclic processes---Education should consist in a continual repetition of such cycles.(P19,Paragraph3)
From being trained active freedom of application
The stage of romance---satisfying curiosity and cultivating interest
The stage of precision---the stage of growing into the apprehension of principles by acquisition of a precise knowledge of details.(P37,para2)
4 The romance of adolescence 1.after the first cycle of infancy 2.opens with the greatest stage of romance 3.character is graven
5 University education----generalization
1. the function of university is to enable people to shed details in favor of principles
2.the business of university is to convert the knowledge into power
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The stage of romance---satisfying curiosity and cultivating interest The stage of precision---the stage of growing into the apprehension of principles by acquisition of a precise knowledge of details.(P37,para2) The stage of generalization---the stage of shedding details in favor of the active application of principles, the details retreating into subconscious habits.(P37,para2)
The rhythmic claims of freedom and discipline
Rhythm of mental growth Romance-----precision------generalization growth:
Interest----no interest no progress Barren knowledge----unimportant Over discipline +freedom =active thought Importance of knowledge is wisdom
generalization in language precision in science
0—14years old
After15
The rhythmic claims of freedom and discipline
Though knowledge is one chief aim of intellectual education…You cannot be wise without some basic of knowledge, but you may easily acquire knowledge and remain bare of wisdom…(P30,L6) Wisdom is the way in which knowledge is held. To achieve wisdom freedom of knowledge by discipline The relationship between freedom and discipline: Discipline the issue of free choice Freedom gain an enrichment by discipline A natural sway between freedom and discipline education the rhythm of
4 The romance of adolescence 1.after the first cycle of infancy 2.opens with the greatest stage of romance 3.character is graven 5 University education----generalization
conclusion
Romance 0-14 +guidance Precision 14-18 Generalization 18-22 +active use wisdom From being trained active freedom of application
Romance is background +Proper guidance +Discipline Without romance • Learning in the traditional inert knowledge scheme of education without knowledge a good teacher should balance between freedom and discipline E.g. to cultivate children as a well not a tub
The Rhythm of Education
The principle is merely this---that different subjects and modes of study should be undertaken by pupils at fitting times when they have reached the proper stage of mental development. (P15,L13) 1 The task of infancy----I merely restate it in the form, that the postponement of difficulty is no safe clue for the maze of education practice.(P16,Paragraph3) 2 Stages of mental growth----the stage of romance the stage of precision the stage of generalization 3 The cyclic processes---Education should consist in a continual repetition of such cycles.(P19,Paragraph3)
Cultivation of mental power
theoretical interest & mental power
The mastery of language & concentration on science
romance in language precision in language Romance in science 15 years old
The rhythmic claims of freedom and discipline
Rhythm of cravings of human intelligence
freedom to explore and satisfy curiosity discipline (help) environment---suitable for children’s development ==eat food much stomachache little hungry
The Aims of Education
The Aims of Education The rhythm of Education The rhythmic Claim of Freedom and Discipline
Question
Nowadays, numerous parents let their children study English at quite an early age. They send children to various kinds of training schools such as the New Oriental, or they let them prepare for exams such as Trinity Examination, do you think it is necessary and conforms to the rhythm of education?
Education is the guidance of the individual towards a comprehension of the art of life.(P39,L7)
•The central problem of all education: To keep knowledge alive, and prevent it from becoming inert.(P5,L14) The aims of education is not to pass on inert knowledge but to enlighten wisdom. The purpose of education is to stimulate and guide students’ self-development, and the teacher should be alive with living thoughts.
1. the function of university is to enable people to shed details in favor of principles 2.the business of university is to convert the knowledge into power
The Aims of Education
Education is the acquisition of the art of the utilization of knowledgeቤተ መጻሕፍቲ ባይዱ(P4,Paragraph3)
What we should aim at producing is men who process both culture and expert knowledge in some special direction. Their expert knowledge will give them the ground to start from, and their culture will lead them as deep as philosophy and as high as art .(P1.L4)