義守大學

外籍義守大學教授看臺灣教育:阻止臺灣教育進步的三大病灶

2016年4月30日 21:30
The so-called Bermuda triangle stretches over an area connecting Miami, Puerto Rico and the Bermuda islands; an unusual number of accidents supposedly happened there some time ago, with ships and planes mysteriously disappearing without leaving any trace. In Taiwan we have another version of an eerie triangle, this time it is education which is disappearing without leaving any trace. The difference is that this disappearance is not a mystery; and it does not happen in an area. It is man-made, and it is a concept of education doomed to vanish in the cultural haze of Confucianism. Here we have the three sides of the fatal triangle Made in Taiwan: permanent exams, cram schools, and the local learning/teaching culture. They are intertwined, and their combination when applied makes a perfect cocktail to deny modern education; more on it a few paragraphs later. First: What is the problem? Students in this region arguably study more hours than in the rest of the world: they pass more exams; they spend more time in class rooms; they ‘consume’ more textbooks; they memorize more and better; they (comparatively) spend more money for education; and they organize their social lives around their schools. After graduation, however, the situation is often as follows: Students are still not passionate about the field they have studied; they have no idea what’s going on in the world; they have no opinions on important social matters; they are incapable of reading and understanding books on their own; they have no interests that go beyond prescribed school subjects; and they are docile and obedient. Of course those features are generalizations; I know quite a few students in Taiwan who do not fit in this description. But such features are identifiable to outside observers. This is especially worrying, because they are not only vital for academic advancement, but also for modern citizens with respect to both, individual autonomy and an urge to further the on-going democratization process of our life-world – there is a perceptible deficit of both of them in Taiwan. One may wonder why such an obvious educational nuisance still hasn’t been replaced with what makes more sense. It is not that those locals who are professionally involved in education are not aware that there’s a basic problem. Many of them really want changes, and changes permanently happen in relevant institutions. The problem is, however, that most of these changes go into the wrong direction: An increased bureaucracy, for instance, that we have experienced in the past few years, burdening teachers and students alike, is such a useless measure with rather opposite effects. It is the Confucian culture (the way it is practiced here) with some of its main ingredients being the main culprit of the present educational malaise: It is backwards-looking, hostile to openness and transparency, non-inspirational, rural in spirit, anti-individualistic, and authoritatively hierarchical. The Confucian culture aims at the reproduction of its core values, regardless of what’s going on ‘outside’ its sphere of influence. It is still prevailing in Taiwan, often unchallenged even by its copious victims, i.e. those who are on the ‘wrong’ side of the hierarchies it reproduces. The fundamental assumptions of the local culture should be critically scrutinized in public debates, and education should be on the forefront of such a mission possible – which, however, won’t happen any time soon. Typically, in a speech on the occasion of Confucius Day in 2011, Taiwan’s president Ma said of Confucianism that “the ancient wisdom contained in the classics can still inspire us in the 21st century”, and that we should keep the “wisdom that has been tried and tested over thousands of years” – as if our mindset and our problems haven’t changed during that period of time! Here we have it, the mindset that belongs to the time when rice farming was the dominant occupation. Unfortunately, it is still daily nurtured in today’s education. One of the most noticeable characteristics of Confucianism is the containment of the individual, favoring instead different forms of communities (families, clans, states, etc.) in which individuals have their ‘proper’ place. Education is the cultural training that prepares individuals to uncritically accept their ‘proper’ place as allocated by those who have the power to do so. Naturally, the younger generation has to ‘fit’ into existing communities or traditions, where the elderly or higher-ranking representatives - ‘experts’ in reproducing their culture - always have their undisputed say. This inflexible social paradigm explains why hierarchies are needed, with ‘harmony’ as the ideological weapon used by those in the upper ranks to cement hierarchies which benefit them. At this point we return to the aforementioned educational Bermuda triangle à la Taiwan (exams; cram schools; culture). They reflect the general ideals of Confucian culture: Permanent exams help control the students, permanently conveying power to those who examine and, at the same time, suppressing independent thinking which might question their controlling practices. Hierarchies, therefore, must be fostered in order to contain individuality on behalf of harmony that secures hierarchies. Cram schools focus on exams, not on education. But they are educational in the sense that they foster a way of learning in which independent thinking is counterproductive. Teachers, therefore, have an interest that their students attend cram schools, thereby indirectly boosting their status and, subsequently, existing hierarchies. Confucian culture focuses on its reproduction, thereby fostering an education which culturally hampers independent thinking and, at the same time, supports practices which foster hierarchies that in turn guarantee its reproduction. This is of course a simplified model of what is going on in education in Taiwan. There are many more aspects involved, e.g. teachers’ habits to quell independent thinking, because their students might find out that they are quite ignorant in what they teach (alas, I have met many ignorant professors – just go to conferences and ask critical questions related to their presentations). It should have become clear that the whole present educational system here is trapped in a vicious circle, creating those ever-recurring turbulences which are responsible for the disappearance of what should be considered the most important elements of good education: To help develop an autonomous personality with a critical mind that makes it increasingly difficult for people who are corrupt, incompetent and stupid to obtain social and occupational positions for which they are simply not fit. Let’s hope that most Confucian educational ideals find their Bermuda triangle.
熱門回應
輔仁大學 英國語文學系
直接end的舉手🙋 好啦我還是看完了.職業病QQ
共 11 則回應
義守大學 財務金融學系
阿鬼 你還是說中文吧
輔仁大學 英國語文學系
直接end的舉手🙋 好啦我還是看完了.職業病QQ
原PO - 義守大學
同學請多多提升自己英語能力吧,我沒時間替你翻譯,可是我知道他在說什麼。
原PO - 義守大學
等等我喔,我就稍微解釋給你聽一下好了。
西南財經大學
我先看最後... 然後又默默地從頭看了 第一次停留在一篇文章這麼久😅
文藻外語大學 日本語文系
我可接受日文版 我已經看不懂英文了
原PO - 義守大學
我的解釋說明如下: 義守學生的念書時間明顯地比其他大學的學生都還要多: 義守的學生畢業總學分135學分修得比其他大學同學還要多, 花更多的時間待在教室裡, 要「消化」更多的教科書知識, 相較之下, 在私立大學中, 也花了最貴的學費在學習, 社交生活也幾乎圍繞著整個學校而已。 然而義守學生畢業之後, 義守學生狀況通常是這樣: 學生對他們的系所或是所學的領域沒什麼熱情, 也不知道社會周遭的狀況, 對重要的社會議題也沒有自己獨立的見解, 無法閱讀理解書本的內容, 除了和學校相關的事務, 對其他事情也沒什麼興趣, 甚至可以說義守學生是容易被馴服的, 也是最「聽話」的一群大學生。 當然這些情況適用於大部分義守的學生, 的確我知道有些臺灣大學的學生不太「符合」這些描述, 可是從旁觀者角度來看, 文化上他們還是一體的。 這相當令人憂心, 因為這些學生不只是在學術成就上佔有重要的地位, 在世界未來的民主化過程還有個人自治權也是不可或缺的。 而我們可以看到臺灣這兩點發展仍有不足之處。 例如:義守大學某些系所的老師很習慣壓抑義守學生獨立思考的能力, 因為這些老師他們怕學生發現自己對所教的東西認識所學其實知道不多被學生吐槽。 所以不希望這些學生有個人獨立思考的能力, 其實這位外籍老師已經遇到許多「無知」的老師, 只要你和這些老師參加會議, 然後問問他們幾個跟他們報告有關的問題就會發現了。
國立高雄師範大學 英語學系
原po在 b7 說明得差不多了,給推 本來也懶得看,但一股本系道德逼我看完了(跪 其實不只是義大的問題,這是很多同在台灣念大學的我們經歷過的問題
原PO - 義守大學
我不是外文系的,翻不好請見諒。
Ecole Nationale Supérieure des Arts Décoratifs gravure, peinture
原po 同意 !
B7 對啊, 有一門課那位老師根本什麼都不會,還有臉開選修課咧。教Android不會用Android studio ,我就向他吐糟啊。然後他還是可以繼續任課。