再论爱弥儿是谁  

What is Education for?A Study of Rousseau’s Emile

作　　者：柯文涛 李子华[1,2] Ke Wentao;Li Zihua

机构地区：[1]安徽师范大学教育科学学院,芜湖241000 [2]安徽师范大学皖江学院,芜湖241008

出　　处：《现代大学教育》2022年第1期25-33,111,共10页Modern University Education

基　　金：2020年安徽高校人文社会科学研究重大项目“回归生活世界的新生代乡村教师专业成长机制研究”,项目编号:SK2020ZD59。

摘　　要：在《爱弥儿》的研究中,"爱弥儿是谁"始终是一个悬而未决和存在理论分歧的问题。究其原因,主要是:很多研究者不了解《爱弥儿》的主要定位,未发现《爱弥儿》与《理想国》的内在关联,未找到理解《爱弥儿》的钥匙;《爱弥儿》隐藏了卢梭的个人写作观念及原则;研究《爱弥儿》的部分资料阙如。从卢梭取名来看,爱弥儿具有模仿者的面孔。借助自私心与自爱心,卢梭为爱弥儿塑造了自然人兼公民的双重面孔。至于立法者,由于他不具备关于真理和人的真实知识,因而也不是爱弥儿的最终面孔。或许将爱弥儿培养成哲人才是卢梭的教育意图。Education researchers have quite different interpretations of Jean-Jacques Rousseau’s Emile(1762). A lot of confusion arises among researchers,especially concerning what Emile’s education is aiming for,due to: 1)their misunderstanding of Rousseau’s real purpose of writing such a book;2)their failure to understand Rousseau’s whole philosophical system and his intricate writing style;3)their ignorance of the connection between Plato’s Republic and Rousseau’s Emile;4)inadequate reference materials available for their research. As a matter of fact,Emile’s education is designed by Rousseau to serve a three-fold purpose: 1)to emulate Mother Nature and those role models throughout history,as suggested by the name of Emile,a fictional boy in the book;2)to nurture people both as the natural man with“amour de soi(self-love) ”and the citizen with“amour propre(selfishness or vanity) ”;and ultimately3)to train Philosopher-Kings(not just the Legislators),in whom political skills are combined with philosophical knowledge.

关 键 词：卢梭 爱弥儿 《爱弥儿》 柏拉图 《理想国》 立法者 哲人 

分 类 号：G40[文化科学—教育学原理]