同情教育:公民德行养成的根基——卢梭《爱弥儿》第四卷中的一个审思  

Cultivating Civic Virtue through Empathy Education:Reflections on Rousseau's Emile,Book Ⅳ,'The Passions'

作　　者：曹永国[1] 

机构地区：[1]苏州大学教育学院

出　　处：《现代大学教育》2015年第2期73-80,112-113,共8页Modern University Education

基　　金：国家社科基金教育学一般课题"大学青年教师自我认同的形成机理与推进策略研究";项目编号:BIA130077

摘　　要：同情是公民德行养成的自然之根,是对自由竞争社会中公民德行之理性主义的纠偏。后者使个人将德行作为一种工具,隶属于实现自我生存与舒适生活之目的,实为一种私己之本质。同情则使个人将他人真正纳入自我关怀之视域,限制了社会中个人对自我权利的粗暴性诉求,让苦难、不足和幸福的脆弱性成为公平正义关注的对象。同情保护了个人的自爱之心,是一种令人愉悦的情感。通过运用它,个人可以达到对人类自身的理解。同情并非公民德行本身,但通过提升和培育却可以形成公民德行。爱弥儿的教育表达了卢梭对同情机制及其教育实践的复杂性认识,以及一种美好教育所需的实践智慧。In his book Emile,or On Education,Jean-Jacques Rousseau(1712-1778) explained his views on the mechanism of human empathy,complexity of empathy education,as well as practical wisdom needed in the field of education.Civic virtue,as a natural outgrowth of human empathy,helps to counterbalance the moral rationalism prevailing in a free and competitive society.Such moral rationalism,which uses virtues merely as tools to achieve better survival or live a life of ease and comfort,is actually very mean and selfish.Empathy helps overcome our selfish tendencies and enables us to care about others as much as we care about ourselves.Empathy also reinforces a person's self-love,helps him or her to gain a better understanding of human nature.Only through genuine empathy,can the misery,deprivation and suffering of poor people,and fragility of happiness itself become the focus of social justice and equality movements.In a word,developing and enhancing empathy towards others,generally speaking,will promote the cultivation of civic virtue among people.

关 键 词：同情 德行 《爱弥儿》 道德工具主义 自爱之心 

分 类 号：G640[文化科学—高等教育学]