世界主義課程論述─理念、模式及實際   免費試閱

Cosmopolitan Curriculum Discourse: Ideals, Modes and Practices

本文討論Popkewitz在2008年與Pinar於2009年的著作中，有關世界 主義課程的論述。研究者發現，目前學界存在著兩種不同取向的世界 主義課程論述模式，分別將他們稱為「歷史―社會模式」與「自傳― 美學模式」。 世界主義係指一種世界公民與全球民主的視野，一種在不同社會活 動間形成連結的新跨國架構。Popkewitz把世界主義視為一項「理性系 統」，他認為世界主義是一種工具，用以思考「理性」是同時兼具包 含、遺棄、排除的具體化實際。Pinar 則強調世界主義即置身於世界中 的主體性存在，主體不僅參與世界並投身於世界，其主體自我的複雜 性及故事，能夠挑戰甚至改變世界。 世界主義的課程實際上重視的是培養學生的世界公民素養，這樣 的世界公民是一位終身學習者，具備與他人合作與問題解決的能力，也具備入世的態度與性格，關心處於弱勢的他者，樂意參與及投入世 界。

The author explores the two concepts of cosmopolitan curriculum discourse from T. S. Popkewitz in 2008 and W. Pinar in 2009. The writer argues that the two scholars illustrate two kinds of cosmopolitan curriculum discourse, the first one is “historical-social mode” and the second one is “autobiographic-esthetic mode”. Cosmopolitanism refers to the vision of “citizen of the cosmos” and global democracy, and it also refers to the possibilities for shaping a new transnational framework which connected with social movements. Popkewitz argues that cosmopolitanism as a system of reason, cosmopolitanism is a tool to consider “reason” as embodying practices that simultaneously include, abject, and exclude. However, Pinar argues that cosmopolitanism as subjectively being-in-the-world, the subject not only engages in and for the world that complicates the self and its narration as it challenges the world, even changes the world. The curriculum practices of cosmopolitanism highlights the cultivation of student's cosmopolitan citizen competencies. The cosmopolitan citizen is a lifelong learner, who has the ability to cooperate with other people and to solve problems. On the other hand, the cosmopolitan citizen has the attitude and the disposition of worldliness, who is concerned about the others from the margins, and happy to participate in the world and invest in the world.