近代英国博雅教育及其古典渊源
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摘要
本文试图从概念史的视角对西方博雅教育思想的“概念变迁”作一系统的研究。从古希腊、古罗马到近代英国,再到当代美国,博雅教育(liberal education)和博雅技艺(Liberal arts)的语汇与观念一直广为流播,深刻地影响了西方教育制度、课程模式及知识传统。可以说,“博雅教育”概念是理解整个西方教育思想的关键所在。
自20世纪40、50年代以来,西方学者分别从教育哲学、学术史、教育史(包括教育思想史)的维度对博雅教育进行了大量研究。不过,已有研究在两个方面存在不足:首先,这些研究没有对这两个概念本身的内涵、外延、历史流变以及相关家族概念进行系统的研究;其次,已有研究大多侧重于课程史或社会史,对经典作家、经典文本的解读略显不足。
关于20世纪之前的西方博雅教育思想,国内尚无全面深入的研究,对相关概念的认识模糊不清,且多有误解,不利于我们准确、深入地把握西方教育的历史和传统。
有鉴于此,本研究以大量的教育思想史原典、英语辞典、学者文集为基础,重点选择若干代表人物的经典文本,以思想史的关键人物为线索,以语义分析为基础,用概念史的方法,从“理想人格和知识挑选”的角度,勾勒博雅教育从亚里士多德到纽曼的“概念变迁”和思想流变。研究主体部分为18、19世纪的英国博雅教育概念,同时上溯古希腊罗马,探析其古典渊源。
第一章以亚里士多德为个案,分别探讨了其著作中的自由人(eleutherios)和适合于自由人的知识(eleutherion epistemon)这两个关键概念。第二章研究了西塞罗和塞涅卡对artes liberales的论述。第三章研究了中世纪七艺典律的形成和拓展,并探讨了中世纪理解artes liberales的若干维度。
第四章进入本研究的主体部分,从理想人格与知识挑选的视角出发,研究乔治·特恩布尔、约瑟夫·普莱斯特里和维塞斯莫·诺克斯三者的博雅教育理论,并探讨了文雅观念对18世纪博雅教育思想的影响。第五章以亨利·纽曼为个案,对其博雅教育理论进行详尽深入的思想史研究;研究力图通过对纽曼教育思想中“博雅”知识、绅士、理智培育、心灵教育等关键观念的剖析,把握纽曼的写作意图,提炼其教育思想的核心命题。第六章简述了从19世纪的英国绅士社会进入20世纪的美国民主社会之后,博雅教育思想在内涵和外延方面所发生的变化。附录部分以一手文献为基础,罗列了博雅教育及相关家族概念在不同历史时期的分布、内涵和外延。
在20世纪之前,所谓liberal arts(或liberal sciences,liberal studies),其本质的含义是“符合自由人身份的知识”或“符合绅士身份的知识”,liberal education的本质含义是“自由人的教育”或“绅士的教育”。在18、19世纪的英国,liberal具有两层最为基本的语义维度:1、符合绅士身份的、绅士般的、高贵的、高雅的;2、博学的、丰富的、广博的、通识性的。Liberal education的概念一方面反映了古典教育的“雅俗”分野,另一方面则反映了古典教育“尚博”、“尚通”的基本精神。
博雅教育的概念起源于古希腊的“自由人知识”(eleutherion epistemon)和古罗马的“自由人技艺”(artes liberals),在中世纪演变为“七艺”,17世纪之后,在英国与绅士观念合流,遂演变为近代“博雅”教育学说。18、19世纪的博雅教育(liberal education)均强调“博”与“雅”这两个维度。不过,两者存在一些本质性的区别。首先,18世纪的博雅教育深受文雅观念(politeness)的影响,以社会-道德为指向,在19世纪,心智训练取代了“文雅”观念的地位;其次,在19世纪,通识教育和专业教育之间的矛盾开始突显,liberal的语义重心从“雅”(高雅的,符合绅士身份的)转向“通”。这两大区别背后是“文雅社会”向“才智社会”的转型。
概念变迁和教育观念革新之间存在密切的联系。18世纪的文雅知识概念见证了科学知识和人文学科的分离,并反映了文雅观念对博雅教育思想的影响;19世纪流行的general education概念则表明通识教育和专业教育之间的矛盾成为大学本科教育中的一对主要矛盾;在20世纪,liberal education等同于liberating education、general education,它和绅士阶层之间的联系寿终正寝,其制度含义也发生革命性的变化——从大学本科教育变成大学本科教育中“通识”部分(不超过全部课程的二分之一)的教育;经过自由、民主、平等原则的改造,liberal education以通识教育的身份生存下来。
This present dissertation purports to research the conceptual history and conceptual transformation of“Liberal Education”. The concept of“liberal arts”or“liberal education”dated back to Plato, Aristotle and Cicero. From that time on, these two terms are the most popular educational concepts in the Western Education. The idea of“Liberal education”influences western curriculum model, educational institutions thoroughly.
Since 1950s, Western scholars studied the idea of liberal education from the dimensions of intellectual history, philosophy of education and history of education. Nevertheless, these studies have two basic deficiencies: First, they didn’t investigate the connotation and scope of“liberal arts”and“liberal education”in different times; secondly, they did not do a research mainly based on the texts of“liberal education”.
There is no through research into to concept of“liberal education”in China, and the concept of“liberal education”remains in confusion which reflects in translation and discussions.
Based on a lot of original educational texts, dictionaries, essays, this paper investigates the connotation and scope of“liberal arts”and“liberal education”in different times.
The first Chapter studies the concept of“eleutheros / eleutherios”and“eleutherion epistemon”in Aristotle’s Works.
The second chapter studies the concept of“artes liberales”and its family concepts in Cicero and Seneca.
The third chapter studies the concept of“seven liberal arts”in the Middle Ages.
The fourth chapter talks about three versions of“Liberal education”in eighteenth century Britain: George Turnbull, Joseph Priestley and Vicesimus Knox.
The Fifth chapter gives a conceptual history of Henry Newman’s concept of“Liberal education”. The paper analyzes these four core concepts of Newman’s version of“liberal education”: Liberal Knowledge, Gentleman, Cultivation of Intellect, and Education of Heart.
The last chapter traces the semantic change of“liberal arts”and“liberal education”in twentieth America.
Basic Conclusion:
1. The essence of the concept of“liberal education”is“the education of free man”or“the education of gentleman”. Liberal arts mean,“The arts befit free men or gentlemen”. The idea of“liberal education”always emphasizes“learned”and“general”, so this term can be translated into“博雅教育”which means“learned and genteel education”.
2. The idea of liberal education dates back to Aristotle’s“eleutherion epistemon”and Cicero’s artes liberales, in the middle ages, this idea embodied as“seven liberal arts”. From seventeenth century on, the concept of“artes liberals”married with the idea of“gentleman”and“gentleman-scholar”, and give birth to the modern idea of“liberal education”in eighteenth and nineteenth century Britain which both emphasized“general”and“genteel”, but the semantic focus of“liberal education”was more and more transformed from“genteel”to“general”.
3. The changes of concept imply the educational innovation. The Emergence of the concept of“polite education”and“polite learning”testify the influence of“politeness”on the idea of liberal education. The popularity of“general education”in nineteenth century reflects the conflict of general education and professional education. In twentieth century, liberal education lose it’s connect with“gentleman”, it is changed into a neutral term which means“general education”or“liberating education”.
自20世纪40、50年代以来,西方学者分别从教育哲学、学术史、教育史(包括教育思想史)的维度对博雅教育进行了大量研究。不过,已有研究在两个方面存在不足:首先,这些研究没有对这两个概念本身的内涵、外延、历史流变以及相关家族概念进行系统的研究;其次,已有研究大多侧重于课程史或社会史,对经典作家、经典文本的解读略显不足。
关于20世纪之前的西方博雅教育思想,国内尚无全面深入的研究,对相关概念的认识模糊不清,且多有误解,不利于我们准确、深入地把握西方教育的历史和传统。
有鉴于此,本研究以大量的教育思想史原典、英语辞典、学者文集为基础,重点选择若干代表人物的经典文本,以思想史的关键人物为线索,以语义分析为基础,用概念史的方法,从“理想人格和知识挑选”的角度,勾勒博雅教育从亚里士多德到纽曼的“概念变迁”和思想流变。研究主体部分为18、19世纪的英国博雅教育概念,同时上溯古希腊罗马,探析其古典渊源。
第一章以亚里士多德为个案,分别探讨了其著作中的自由人(eleutherios)和适合于自由人的知识(eleutherion epistemon)这两个关键概念。第二章研究了西塞罗和塞涅卡对artes liberales的论述。第三章研究了中世纪七艺典律的形成和拓展,并探讨了中世纪理解artes liberales的若干维度。
第四章进入本研究的主体部分,从理想人格与知识挑选的视角出发,研究乔治·特恩布尔、约瑟夫·普莱斯特里和维塞斯莫·诺克斯三者的博雅教育理论,并探讨了文雅观念对18世纪博雅教育思想的影响。第五章以亨利·纽曼为个案,对其博雅教育理论进行详尽深入的思想史研究;研究力图通过对纽曼教育思想中“博雅”知识、绅士、理智培育、心灵教育等关键观念的剖析,把握纽曼的写作意图,提炼其教育思想的核心命题。第六章简述了从19世纪的英国绅士社会进入20世纪的美国民主社会之后,博雅教育思想在内涵和外延方面所发生的变化。附录部分以一手文献为基础,罗列了博雅教育及相关家族概念在不同历史时期的分布、内涵和外延。
在20世纪之前,所谓liberal arts(或liberal sciences,liberal studies),其本质的含义是“符合自由人身份的知识”或“符合绅士身份的知识”,liberal education的本质含义是“自由人的教育”或“绅士的教育”。在18、19世纪的英国,liberal具有两层最为基本的语义维度:1、符合绅士身份的、绅士般的、高贵的、高雅的;2、博学的、丰富的、广博的、通识性的。Liberal education的概念一方面反映了古典教育的“雅俗”分野,另一方面则反映了古典教育“尚博”、“尚通”的基本精神。
博雅教育的概念起源于古希腊的“自由人知识”(eleutherion epistemon)和古罗马的“自由人技艺”(artes liberals),在中世纪演变为“七艺”,17世纪之后,在英国与绅士观念合流,遂演变为近代“博雅”教育学说。18、19世纪的博雅教育(liberal education)均强调“博”与“雅”这两个维度。不过,两者存在一些本质性的区别。首先,18世纪的博雅教育深受文雅观念(politeness)的影响,以社会-道德为指向,在19世纪,心智训练取代了“文雅”观念的地位;其次,在19世纪,通识教育和专业教育之间的矛盾开始突显,liberal的语义重心从“雅”(高雅的,符合绅士身份的)转向“通”。这两大区别背后是“文雅社会”向“才智社会”的转型。
概念变迁和教育观念革新之间存在密切的联系。18世纪的文雅知识概念见证了科学知识和人文学科的分离,并反映了文雅观念对博雅教育思想的影响;19世纪流行的general education概念则表明通识教育和专业教育之间的矛盾成为大学本科教育中的一对主要矛盾;在20世纪,liberal education等同于liberating education、general education,它和绅士阶层之间的联系寿终正寝,其制度含义也发生革命性的变化——从大学本科教育变成大学本科教育中“通识”部分(不超过全部课程的二分之一)的教育;经过自由、民主、平等原则的改造,liberal education以通识教育的身份生存下来。
This present dissertation purports to research the conceptual history and conceptual transformation of“Liberal Education”. The concept of“liberal arts”or“liberal education”dated back to Plato, Aristotle and Cicero. From that time on, these two terms are the most popular educational concepts in the Western Education. The idea of“Liberal education”influences western curriculum model, educational institutions thoroughly.
Since 1950s, Western scholars studied the idea of liberal education from the dimensions of intellectual history, philosophy of education and history of education. Nevertheless, these studies have two basic deficiencies: First, they didn’t investigate the connotation and scope of“liberal arts”and“liberal education”in different times; secondly, they did not do a research mainly based on the texts of“liberal education”.
There is no through research into to concept of“liberal education”in China, and the concept of“liberal education”remains in confusion which reflects in translation and discussions.
Based on a lot of original educational texts, dictionaries, essays, this paper investigates the connotation and scope of“liberal arts”and“liberal education”in different times.
The first Chapter studies the concept of“eleutheros / eleutherios”and“eleutherion epistemon”in Aristotle’s Works.
The second chapter studies the concept of“artes liberales”and its family concepts in Cicero and Seneca.
The third chapter studies the concept of“seven liberal arts”in the Middle Ages.
The fourth chapter talks about three versions of“Liberal education”in eighteenth century Britain: George Turnbull, Joseph Priestley and Vicesimus Knox.
The Fifth chapter gives a conceptual history of Henry Newman’s concept of“Liberal education”. The paper analyzes these four core concepts of Newman’s version of“liberal education”: Liberal Knowledge, Gentleman, Cultivation of Intellect, and Education of Heart.
The last chapter traces the semantic change of“liberal arts”and“liberal education”in twentieth America.
Basic Conclusion:
1. The essence of the concept of“liberal education”is“the education of free man”or“the education of gentleman”. Liberal arts mean,“The arts befit free men or gentlemen”. The idea of“liberal education”always emphasizes“learned”and“general”, so this term can be translated into“博雅教育”which means“learned and genteel education”.
2. The idea of liberal education dates back to Aristotle’s“eleutherion epistemon”and Cicero’s artes liberales, in the middle ages, this idea embodied as“seven liberal arts”. From seventeenth century on, the concept of“artes liberals”married with the idea of“gentleman”and“gentleman-scholar”, and give birth to the modern idea of“liberal education”in eighteenth and nineteenth century Britain which both emphasized“general”and“genteel”, but the semantic focus of“liberal education”was more and more transformed from“genteel”to“general”.
3. The changes of concept imply the educational innovation. The Emergence of the concept of“polite education”and“polite learning”testify the influence of“politeness”on the idea of liberal education. The popularity of“general education”in nineteenth century reflects the conflict of general education and professional education. In twentieth century, liberal education lose it’s connect with“gentleman”, it is changed into a neutral term which means“general education”or“liberating education”.
引文
1 Newman, John Henry. The idea of a university defined and illustrated, 1994:262.
2 Robert Maynard Hutchins. Great books:The foundation of a liberal education, New York, Simon and Schuster, 1954:31
3 Robert Maynard Hutchins. Great books:The foundation of a liberal education,1954:30-32.
4赫钦斯著.民主社会中教育上的冲突. 陆有铨译.台北:桂冠图书公司,1994:68.
1 Gaines Post. Three Letters Relating to the University of Paris, ca. 1284-1289, Speculum, Vol. 14, No. 4. (Oct., 1939), pp. 478-482.
2 Notker Hammerstein. “Epilogue: The Enlightenment” in Hilde de Ridder-Symoens. A History of the university in Europe (v.2):Universities in early modern Europe, 1500-1800, 1992:629.
1 Joseph Wilson. A French and English Dictionary, London: 1833,liberal 词条。Une belle education 一般翻译为 good education 或 fine Education。
2 John Henry Newman,The idea of a university defined and illustrated, 1994:106.
3 Newman, John Henry. The idea of a university defined and illustrated , 1994:110.
1 Stanley N. Katz, “Liberal Education on the Ropes,” Chronicle of Higher Education (April 1, 2005), 1-8.
2 Bruce Kimball. Orators & philosophers: a history of the idea of liberal education ,1995:196.
3Kimball, Bruce. Orators & philosophers: a history of the idea of liberal education. 1986:79; Huxley, Thomas Henry. Man's place in nature and other essays, London, J.M. Dent & co.; New York, E.P. Dutton & co., 1906:238.转引自 J. P. Powell. Some Nineteenth-Century Views on the University Curriculum, History of Education Quarterly, Vol. 5, No. 2. (Jun., 1965), pp. 97-109
4 Rand, Edward Kennard. Founders of the middle ages, Cambridge: Harvard University Press, 1928:223
5康德. 判断力批判.邓晓芒译. 北京:人民出版社,2002:147.
6 Arendt, Hannah. The human condition , Chicago: University of Chicago Press, 1958:128.
7 Hans-Georg Gadamer. Praise of theory: speeches and essays, New Haven, Conn. : Yale University Press, c1998:185.
8 Vico, Giambattista. The new science of Giambattista Vico, Ithaca, N.Y.: Cornell University Press, 1948
9 George Alexander Kennedy(1928-),美国学者,以对古代修辞学的研究而著名。
1滕大春主编. 外国教育通史第 2 卷. 济南:山东教育出版社,2005:13.
2刘晓萍、汪玉兰. 西方美育思想简史. 北京:中国社会科学出版社,2007:86.
3 (法) 爱弥尔·涂尔干. 教育思想的演进. 李康译,上海:上海人民出版社,2003:55.
4 (比利时) 伍尔夫. 中古哲学与文明. 庆泽彭译,上海:华东师范大学出版社,2005:61.
5朱龙华.人道主义探源.世界历史.1984(2):3-8.
6 (美) 约翰·杜威.人的问题. 傅统先、邱椿译. 上海:上海人民出版社,2006:70
7 [德]雅斯贝斯.大学之理念.邱立波.上海:上海世纪出版集团,2007:127.
8康德. 判断力批判. 邓晓芒译. 北京:人民出版社,2002:147.
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651;约纳斯等著. 灵知主义与现代性.张新樟等译. 上海:华东师范大学出版社,2005:109;(古罗马)奥古斯丁.忏悔录.周士良译. 北京:商务印书馆,1963:69.
12 (德)E·策勒尔. 古希腊哲学史纲. 翁绍军译. 济南:山东人民出版社,2007:296.
13 这是唐逸先生对“disciplines liberalium”一词的翻译,参见唐逸.理性与信仰.桂林:广西师范大学出版社,2005:54.
14 (美) 罗伯特·M·赫钦斯.美国高等教育. 杭州:浙江教育出版,2001:66;(美)哈罗德·J·伯尔曼. 法律与革命:西方法律传统的形成. 贺卫方等译. 北京:中国大百科全书出版社,1993.
15 (奧地利) 弗里德里希·希尔. 欧洲思想史. 赵复三译. 桂林:广西师范大学出版社,2007:63.
16狄德罗等. 丹尼·狄德罗的《百科全书》. 梁从诫译.广州:花城出版社,2007:38.
17 (英)傅伊德、(英)金. 西方教育史. 任室祥、吴元训译. 北京:人民教育出版社,1985:92;(英) 雷蒙·威廉斯. 关键词-文化与社会的词汇.刘建基译. 北京:三联书店,2005:17;(美) 理查德·塔纳斯. 西方思想史:对形成西方世界观的各种观念的理解. 吴象婴、 晏可佳、张广勇译. 上海:上海社会科学院出版社,2007:199.
18 (古罗马) 西塞罗. 论至善和至恶. 石敏敏译. 北京:中国社会科学出版社,2005:204
19彭小瑜.“爱塑造德行,智塑造学识”——十二世纪西欧教会的大学理想.载于《大学与基督宗教研究》,香港浸会大学中华基督宗教中心 2002 年,第 13-29 页.
1西塞罗. 西塞罗全集·修辞学卷·论开题. 王晓朝译.北京:人民出版社,2007:167,Cicero, Marcus Tullius. De inventione ; De optimo genere oratorum ; Topica, 1949:72-73.
2 (美) 施文娟. 西方文化教育谬误之源:从修辞与讽刺的历史演变谈起. 南昌:江西教育出版社,2004:146, C. Jan Swearingen. Rhetoric and irony: Western literacy and Western lies , New York: Oxford University Press, 1991:142.
3列奥·斯特劳斯. 肖涧译.自由教育与责任. 刘小枫主编.古典传统与自由教育. 北京:华夏出版社,2005:13. Leo Strauss. “Liberal education and responsibility” .in Liberalism ancient and modern, Chicago:University of Chicago Press,1995:13.
4 (意)维柯.论人文教育.王楠译.上海:上海三联书店,2007:33;(美) 林恩·桑戴克. 世界文化史. 陈廷璠译. 上海:上海三联书店,2005:350.
5黄坤锦.美国大学的通识教育——美国心灵的攀登.北京:北京大学出版社,2006:4;林玉体.哈佛大学史.台北:高等教育出版公司,2002:10.
6 (英) 约翰·亨利·纽曼. 大学的理念. 高师宁等译. 2003:215.
7[美]柯林斯. 文凭社会:教育与阶层化的历史社会学. 台北:桂冠图书股份有限公司,1998:147.
8 Jacques Maritain.十字路口的教育. 简成熙译. 台北:五南图书出版公司,1996:61.
9 张灿辉.人文学科与通识教育. 陕西师范大学学报.2000(1):5-13.
10 郭长刚.古希腊人文精神对科学精神的孕育.探索与争鸣.2003(12):35-36;吴国盛.自由的科学. 福州:福建教育出版社,2002:10-11.
11这也是日本学者译法.参见李心峰.论中国现代艺术概念的形成.
12 (美) 格莱夫斯. 中世教育史. 吴康译. 上海:华东师范大学出版社,2005
13赵敦华. 人性和伦理的跨文化研究. 哈尔滨:黑龙江人民出版社,2004:284
14陈绪纲. 法律职业与法治——以英格兰为例.北京:清华大学出版社,2007:116.
15彼得·柏克. 知识社会史——从古腾堡到狄德罗.贾士蘅译. 台北:麦田出版,2003:161;瞿葆奎主编. 教育学文集·智育卷.北京:人民教育出版社,1989:426.
16大卫·沃德(David Ward)等. 令人骄傲的传统与充满挑战的未来:威斯康星大学 150 年. 清华大学出版社,2007:21.
17昆体良.昆体良教育论著选.任钟印译. 北京:人民教育出版社,2001:159.
18 (古罗马)塔西佗. 阿古利可拉传、日耳曼尼亚志. 马雍、傅正元译. 北京:商务印书馆,1959:15.
19 王焕生将 artium liberalissimis 和 ingenuae artes 均译为“高尚科学”。参见(古罗马) 西塞罗. 论演说家. 王焕生译. 北京:中国政法大学出版社,2003:9,55.
20郭长刚.古希腊人文精神对科学精神的孕育.探索与争鸣.2003(12):35-36.
21 (古罗马) 西塞罗. 论演说家. 王焕生译. 北京:中国政法大学出版社,2003:595.
22 黄万盛.作为 liberal arts 的大学理念.世界哲学,2004(2):88-90.
1 这是我国学者在上世纪 20 年代的译法。参见(美) 格莱夫斯. 中世教育史.上海:华东师范大学出版社,2005:161.
2 (美) 丹尼尔·科顿姆. 教育为何是无用的.仇蓓玲、卫鑫译.南京:江苏人民出版社,2005:212
3 (英) 特雷·伊格尔顿. 二十世纪西方文学理论.伍晓明译. 北京大学出版社,2006:26;黄万盛.大学理念和人文学.开放时代.2007(1):50-67.
4雷通群.西洋教育通史.上海:上海书店,1990(影印本,1934 年初版):17-18;王承绪.伦敦大学. 长沙:湖南教育出版社,1995:24;李弘祺. 传统中国的书院敎育:有“自由敎育”效果的“前自由敎育”. 通识教育.1995(3):19-41;(美) 约翰·杜威. 民主主义与教育.王承绪译. 北京:人民教育出版社,2001:268;刘小枫.刺猬的温顺.上海:上海文艺出版社,2002:210.
5 朱光潜.文学院. 载于杨东平主编.大学精神.文汇出版社,2003:158.
6 亨特(Ian Hunter).充当一种志业的人格:人文学科的政治理性. 薛翠译.华勒斯坦等.学科·知识·权力.[C]三联书店,1999:154.
7 杜维明.人文学和高等教育. 清华大学教育研究.2003(8):1-10.
8 梁美仪.通识课程设计与新学科的开发. 理工高教研究.2002(12):1-4.
9张源. 白璧德“人文主义”思想译介研究——以《学衡》译文为中心[D]北京大学中文系,2006:76.
10 (美) 欧文·白璧德. 文学与美国的大学. 张沛、张源译. 北京:北京大学出版社,2004:38
11 江宜桦.从博雅到通识——大学教育理念的发展与现状.
12 [美]布鲁柏克.教育问题史. 吴元训主译.合肥:安徽教育出版社,1991:454.
13 (意)维柯.王楠译.论人文教育. 上海:上海三联出版社,2007:17
14西塞罗. 西塞罗全集·修辞学卷·论演说家. 王晓朝译.北京:人民出版社,2007:350,Cicero, Marcus Tullius. De Oratore, 1942:97.
15中国驻芝加哥总领事馆教育组. 析美国文理综合本科学院的教育本质及办学模式.世界教育信息,2006(6):25-2.
16刘小枫.刺猬的温顺.上海:上海文艺出版社,2002:211.
17 (古罗马)西塞罗. 国家篇-法律篇. 沈叔平、苏力译.北京:商务印书馆,1999:33; Cicero, Marcus Tullius. De re publica; De legibus, 1928:61.
18 这是王焕生先生对 Liberaliter educatione 一词的翻译,参见(古罗马) 西塞罗. 论演说家. 王焕生译. 2003:592-593.
19 刘禾. 跨语际实践——文学, 民族文化与被译介的现代性.宋伟杰等译. 北京:三联书店,2002:1
1 如殷企平.纽曼大学观探微. 杭州大学学报,1992(3):142-148.官风华.保守与超前:纽曼的大学理想[J]清华大学教育研究,1994(1):103-109;单中惠.“教授普遍知识的大学理念”. 单中惠. 外国大学教育问题史. 济南:山东教育出版社,2006:428-441;王晨.热闹之后的冷观察——纽曼大学思想核心概念之意义重置. 教育学报,2007(2):72-77.
2李曼丽. 通识教育:一种大学教育观.1999:26-38.
3 王晨. 西方大学理想中的保守理智结构:从纽曼到布鲁姆. 北京师范大学,2005:92-94.
4 杨东平.通才教育论. 辽宁教育出版社,1989.
5黄俊杰. 大学通识教育探索:中国台湾经验与启示. 广州:中山大学出版社,2002.
1黄坤锦. 美国大学的通识教育:美国心灵的攀登. 北京:北京大学出版社,2006.
2 李曼丽. 通识教育:一种大学教育观. 北京:清华大学出版社,1999.
3 冯惠敏. 中国现代大学通识教育. 武汉:武汉大学出版社,2004
4 陈向明等. 大学通识教育模式的探索:以北京大学元培计划为例. 北京:教育科学出版社,2008
5 渠敬东. 现代社会中的人性及教育:以涂尔干社会理论为视角. 上海:上海三联书店,2006
6 该书将由北京大学出版社翻译出版,译者:沈文钦、李春萍、朱知翔。
7 Heinz Rhyn. Allgemeine Bildung und liberale Gesellschaft: Zur Transformation der liberal education in der angelsachsischen Aufklarung , Peter Lang,1997
8郭晓明.课程知识与个体精神自由. 北京:教育科学出版社,2005;黄坤锦.美国大学的通识教育——美国心灵的攀登. 北京:北京大学出版社,2006.
1参见黄万盛.作为 liberal arts 的大学理念.世界哲学.2004(2):88-90.
2马克斯·韦伯.儒教与道教.洪天富译.南京:江苏人民出版社,2003:110-111.
3陈向明等. 大学通识教育模式的探索:以北京大学元培计划为例. 2008
4陈向明等. 大学通识教育模式的探索:以北京大学元培计划为例,2008.
1陈向明等. 大学通识教育模式的探索:以北京大学元培计划为例,2008.
1 R.S.Peters.“Ambiguities in Liberal Education and the Problem of its Content” . in Education and the Education of Teachers,1977
2 (英)怀 特(White,John). 再论教育目的. 1997
3 Charles Bailey. Beyond the present and the particular: a theory of liberal education , 1984
4 Wilson, John. Preface to the philosophy of education, 1979.
5 Robin Barrow and Patricia White. Beyond liberal education: essays in honour of Paul H. Hirst, 1993
6 Richard Pring. Closing the Gap: Liberal Education and Vocational Preparation. 1995.
7 Elmer John Thiessen. Teaching For Commitment: Liberal Education, Indoctrination, and Christian Nature.,1993
8 Anthony Grafton & Lisa Jardine.From humanism to the humanities : education and the liberal arts in fifteenth- and sixteenth-century Europe., 1986
9 Stahl, William Harris. Martianus Capella and the seven liberal arts. 1971
10 Bruce A. Kimball. Orators and philosophers:A history of the idea of Liberal education 1986,1995。
1 Bruce Kimball. Orators & philosophers ,1995:195.
2 Sheldon Rothblatt. Tradition and change in English liberal education, Faber and Faber,1976.
3 Sheldon Rothblatt: “The Limbs of Osiris: Liberal Education in the English-speaking World.” In The European and American University since 1800: Historical and Sociological Essays. Sheldon Rothblatt and Bjorn Wittrock, eds. Cambridge, New York: Cambridge University Press. (1993)
1 Martha McMackin Garland. Cambridge before Darwin—the ideal of a liberal education, 1800-1860,, 1980.
2 Martha McMackin Garland. 1980:p.viii
3 Arts libéraux et philosophie dans la pensée antique.Paris.1984;除此之外,这方面的研究以文章的形式呈现的还有 Otto Willmann.The seven liberal arts. The Catholic Encyclopedia, Volume 1 等。
4 转引自 A. H. Armstrong.Review of “Arts Libéraux et Philosophie Dans la Pensée Antique”, Phoenix, Vol. 41, No. 1. (Spring, 1987), pp. 86-88.
5 Bruce Kimball 在《雄辩家与哲学家》一书的 1986 年版和 1995 年版中都没有注意到这部著作。
6 Pollmann, Karla. Augustine and the disciplines: from Cassiciacum to Confessions, 2005:74.
7 Kurt A. Raaflaub. Democracy, Oligarchy, and the Concept of the "Free Citizen" in Late Fifth-Century Athens, Political Theory, Vol. 11, No. 4. (Nov., 1983), pp. 517-544.
8 Kim Paffenroth, Kevin Hughes. Augustine and liberal education, 2000
1 Whitney, Elspeth. Paradise restored -the mechanical arts from antiquity through the thirteenth century., 1990
2 Thomas M. Conley. Rhetoric in the European Tradition, 1990;C.E.W.Steel. Cicero, Rhetoric, and Empire, , 2001.
3 Carnes Lord. “Aristotle and the Idea of Liberal Education” , in Ober, Josiah. Demokratia:a conversation on democracies, ancient and modern, 1996:271-288;Andrea Wilson Nightingale. “Liberal Education in Plato's Republic and Aristotle's Politics” , in Yun Lee Too. Education in Greek and Roman antiquity Brill, 2001
4 Takis Poulakos, David Depew. Isocrates and civic education.,2004
5 Martha Nussbaum. Cultivating humanity: a classical defense of reform in liberal education., 1997
6 Teresa Morgan. Literate Education in the Hellenistic and Roman Worlds.,1998
7 Peter R. H. Slee. Learning and a Liberal Education-The Study of Modern History in the Universities of Oxford, Cambridge and Manchester, 1800-1914, 1988.
8笔者对从 UMI 上检索到的 140 篇研究纽曼的博士论文进行了粗略分析,其中 13 篇研究纽曼与教育的关系,另外有十多篇研究纽曼的生平与文学思想,其他的均为研究纽曼的宗教思想。
9 Ian Ker. The Achievement of John Henry Newman, 1991,P.ix。
10 Daniel.G.Mulcahy. Newman's Theory of a Liberal Education: a Critique.,1970.
11 Daniel Mulcahy (1972). Cardinal Newman's Concept of a Liberal Education . Educational Theory 22 (1), 87–98.
1 Bruce Kimball. Orators & philosophers, 1995:132.
2 Martha McMackin Garland. Cambridge before Darwin—the ideal of a liberal education, 1800-1860, 1980:p.viii
1黄兴涛. 晚清民初现代“文明”和“文化”概念的形成及其历史实践.近代史研究.2006(6):1-35.
2刘皓明.从好言到好智. 读书.2004(4):77-85.
3 Heidegger, Martin. History of the concept of time: prolegomena . 1985
4 David K. Naugle. Worldview: the History of a Concept,2002.
5 Alanen, Lilli. Descartes's concept of mind, 2003
6 Havelock, Eric Alfred. The Greek concept of justice: from its shadow in Homer to its substance in Plato., 1978
1 Melvin Richter. The history of political and social concepts,1995:3.
2爱姆琳.卫特-布劳斯.概念历史的跨学科性——学科间的桥梁.山东社会科学.2005(12):20-25
3 Iain Hampsher-Monk. History of concepts: comparative perspectives:1998:13.
4 Otto Brunner. Geschichtliche Grundbegriffe:Historisches Lexikon zur politisch-sozialen Sprache in Deutschland,Stuttgart : E. Klett,1972-1992
5 J?rn Leonhard. Liberalismus: zur historischen Semantik eines europ?ischen Deutungsmusters, München,Oldenbourg:2001
1爱姆琳.卫特-布劳斯.概念历史的跨学科性——学科间的桥梁.山东社会科学.2005(12):20-25
2 Terence Ball, James Farr, Russell L. Hanson. Political Innovation and Conceptual Change, Cambridge University Press,1989:6.
3 Terence Ball, James Farr, Russell L. Hanson. Political Innovation and Conceptual Change,1989:6.
4 Terence Ball, James Farr, Russell L. Hanson. Political Innovation and Conceptual Change,1989:22
5 Melvin Richter. The history of political and social concepts , Oxford University Press,1995.
6 Reinhart Koselleck,Melvin Richter. The meaning of historical terms and concepts . German Historical Institute (Washington, DC), 1996
7 Melvin Richter. The history of political and social concepts. Oxford University Press,1995:7.
8冯天瑜. “封建”考论. 武汉:武汉大学出版社,2006
9方维规. “Intellectual”的中国版本.中国社会科学,2006(5):191-204;方维规《“议会”、“民主”与“共和”概念在西方与中国的嬗变》.载《二十一世纪》, 2000 年 4 月号
10章清. “自由”的界限——“自由”作为学科术语在清末民初教科书中的“呈现”. 载于孙江主编. 新史学:概念·文本·方法(第二卷).北京:中华书局,2008:47-75
11郝时远. 中文“民族”一词源流考辨.民族研究.2004(06):60-69.
12黄东兰.“亚洲”的诞生——近代中国语境里的“亚洲”概念. 载于孙江主编. 新史学:概念·文本·方法(第二卷).北京:中华书局,2008:27-46.
13黄兴涛.晚清民初现代“文明”和“文化”概念的形成及其历史实践.近代史研究.2006(6):1-35.
1孙江.“东洋”的变迁——近代中国语境里的“东洋”概念.载于 孙江主编. 新史学:概念·文本·方法(第二卷).北京:中华书局,2008:3-27
2田正平. 中国教育者概念从传统到现代的演变——从“教官”到“教师”称谓变化的历史考察.社会科学战线.2007(1):245-251;田正平,章小谦. 中国教育概念史研究刍议. 华中师范大学学报(人文社会科学版).2007(5):132-135;田正平,章小谦. “老师”称谓源流考.浙江大学学报(人文社会科学版).2007(5):61-67;章小谦.“先生”考.华东师范大学(教育科学版).2007(4):73-78;章小谦, 杜成宪. 中国课程概念从传统到近代的演变.华东师范大学学报.2007(5):65-74.
3 Iain Hampsher-Monk. History of concepts: comparative perspectives , 1998:2.
4 Iain Hampsher-Monk. History of concepts: comparative perspectives , 1998:48.
1 Reinhart Koselleck. The practice of conceptual history: timing history, spacing concepts , 2002:33-35.
1 Iain Hampsher-Monk. History of concepts: comparative perspectives ,1998:42.
2 [美]布鲁柏克.教育问题史. 1991:452.
3 Sheldon Rothblatt. The Modern University and its Discontents : The Fate of Newman's Legacies in Britain and America,1997:38.
4 (法) 爱弥尔·涂尔干.教育思想的演进.2003
1马克斯·韦伯.支配社会学. 康乐、简惠美译.桂林:广西师范大学出版社,2004:259.
1 本章统一将 eleutherion epistemon 直译为“自由人科学”或“自由”科学,将 eleutherios paideia 直译为自由人教育。
2 Newman, John Henry. The idea of a university defined and illustrated , 1994:110.
3 Bruce Kimball. Orators & philosophers,1995:16.
4 (古希腊) 亚里士多德.尼各马可伦理学. 2003:6.
1 Richard Livingstone. The future in education. 1945:68.
2 Curren, Randall R. A companion to the philosophy of education. 2003:7.
3但也有一些例外,比如伯里克利的情妇阿斯帕齐娅即以智慧过人、学识渊博而著称。
4 Curren, Randall R. A companion to the philosophy of education , 2003:7.
5 Freeman, Kenneth John. Schools of Hellas, London: Macmillan, 1907:204.
6 Kurt A. Raaflaub. Democracy, Oligarchy, and the Concept of the "Free Citizen" in Late Fifth-Century Athens, Political Theory, Vol. 11, No. 4. (Nov., 1983), pp. 517-544.
1 Aristotle. Politics,1998:8,1253a.
2 (美)汉娜·阿伦特. 人的条件 1999:21.
3亚里士多德.政治学. 颜一、秦典华译. 2003:9,1254b25-30.
4 但亚里士多德有时候也暗示,奴隶也是具备最基本的理性的,他指出,有人会提出这样的问题,即“既然他们(奴隶)是人,而且同样具有理性,说他们没有德性似乎是荒谬的”。《政治学》1259b25-30.这似乎与那些天生的奴隶能够领会理性却不具备理性的说法(《政治学》1254b20-25)相矛盾。
5 《亚历山大修辞学》,1420b5-10,(古希腊) 亚里士多德. 修辞术-亚历山大修辞学-论诗. 2003:222.
6亚里士多德.政治学.北京:中国人民出版社,2003:11.
7亚里士多德.政治学.北京:中国人民出版社,2003:9,1254b30-35.
8 Aristotle. Politics,1998:584,1330a30-35
9 特别参见 Jill Frank (2004). Citizens, Slaves, and Foreigners: Aristotle on Human Nature. The American Political Science Review, 98(1), 91-104
1亚里士多德.政治学.北京:中国人民出版社,2003:11-12.
2 Jill Frank (2004). Citizens, Slaves, and Foreigners: Aristotle on Human Nature.The American Political Science Review,98(1),91-104.
3 Arendt, Hannah. The human condition , Chicago: University of Chicago Press, 1958:84..
4 亚里士多德指出西细亚民族惰性较大,大多受人统治和奴役,他们经常生活在僭主制下,亚细亚蛮族在本性(phusis)上比希腊民族更具奴性(doulikoteroi)(《政治学》1285a25-29)。但亚里士多德同时又指出,事实上古希腊也曾经受到选举出来的僭主的统治。因此,仅仅是地域因素无法解释自然自由人和自然奴隶之间的区别。参见 Jill Frank (2004). Citizens, Slaves, and Foreigners: Aristotle on Human Nature. The American Political Science Review,98(1),91-104。
5 Aristotle. Politics,1998:26-27,1255b1-5.
6 Aristotle. Politics,1998:27.
7 Aristotle. Politics,1998:62,1260a10.
8 Proairesis 开启了中世纪关于自由意志(free will)的讨论。
9 Aristotle. Politics,1998:23,1254b20-25.
10 Aristotle. Politics,1998:67,1260b5.
11 Aristotle. Politics,1998,295-297,1290b35-1291a35
1亚里士多德. 尼各马可伦理学.廖申白译注. 2003:11,1095b19.
2 Aristotle. Politics,1998:23.
3 (polla doulike kai tapeina pragmata tous eleutherous he penia biazetai poitein)Arendt, Hannah. The human condition.Chicago: University of Chicago Press, 1958:64.
4 Leo Strauss. “The Liberalism of Classical Political Philosophy”. In Liberalism ancient and modern,1995:26-64.
5 Aristotle. Politics,1998:196,1278a10-15.
6 (古希腊) 亚里士多德. 修辞术-亚历山大修辞学-论诗. 2003:44.
7 柏拉图在《第七封信》中也指出穷人不是“自己的主人”(penes on kai heautou me kraton. Seventh Letter,
351A) 参见 Arendt, Hannah. The human condition ,1958:110.
8 Aristotle. Politics,1998:290,1290b.
9 Aristotle. Politics,1998:437.
10 《政治学》1328b35-1329a5。关于亚里士多德的这一观点,还可参见 1329a25-40,1278a,等等。
1亚里士多德.政治学.北京:中国人民出版社,2003:244,1329a.
2 Aristotle. Politics,1998:579,1329a35-40
3 Leo Strauss. The city and man. 1978:37.
4 P. A. Brunt. Studies in Greek History and Thought.,1997:277.
5 Paul Cartledge, Edward E. Cohen and Lin Foxhall. Money, labour and land: approaches to the economies of ancient Greece, 2002:102.
6 Nederman, Cary J. Mechanics and Citizens: The Reception of the Aristotelian Idea of Citizenship in Late Medieval Europe. Vivarium; 2002, Vol. 40 Issue 1:75-102.
7 (美)汉娜·阿伦特. 人的条件,1999:13-14.
1 Kurt A. Raaflaub. Democracy, Oligarchy, and the Concept of the "Free Citizen" in Late Fifth-Century Athens, Political Theory, Vol. 11, No. 4. (Nov., 1983), pp. 517-544.
2Dorothea Frede. “ Constitution and Citizenship: Peripatetic Influence on Cicero's Political Conceptions in the De Republica” William W. Fortenbaugh, Peter Steinmetz. Cicero's Knowledge of the Peripatos, New Brunswick, N.J., U.S.A.: Transaction Publishers, c1989:77-100.
3 《修辞术》1419b,(古希腊) 亚里士多德. 修辞术-亚历山大修辞学-论诗. 2003:43-44.
4 Richard Kraut. The Blackwell Guide to Aristotle's Nicomachean Ethics.. 2006:125.
5 Aristotle. The art of rhetoric, 1926:467,1419b.
6 De Ste. Croix,Geoffrey Ernest Maurice. The class struggle in the ancient Greek world from the Archaic Age to the Arab conquests , 1983:117.
7 Newman, John Henry. Historical sketches(v.3)1906-1909:80-81.
8 亚里士多德还提到过“高贵的人”(eugeneis,gennaioi)、“好人”(ho spoudaios)等人的理想类型。
1 Aristotle. Politics,1998:60.
2 Carnes Lord. Education and culture in the political thought of Aristotle ,1982:201
3 Leo Strauss. Liberalism ancient and modern, 11. 波普尔也指出,亚里士多德所谓的自由教育(liberal education)是一种不同于奴隶、仆人和专业人员的“绅士教育”,参见(英)K.R.波普尔. 开放社会及其敌人. 1999:9
4 Aristotle. Politics,1998:670-671,1342a15-25.
5 (美)汉娜·阿伦特. 人的条件,1999:67.
6亚里士多德.政治学,2003:132,1293b,35-40.
1 1亚里士多德.政治学,2003:265.
2亚里士多德.政治学,2003:79.
3亚里士多德.政治学,2003:231.
4 Aristotle. Politics,1998:547.
5 Leo Strauss. Liberalism ancient and modern,1995:13.
1 Andrea Wilson Nightingale. Liberal Education in Plato's Republic and Aristotle's Politics , 2001:133-173.
2 Leo Strauss. Liberalism ancient and modern,1995:14.
1 Aristotle. Politics,1998:637-639
2 Aristotle. Politics,1998:50,1258b10.
3 Aristotle. Politics,1998:546,1325a19-20.
4 Lewis, C. S. Studies in words, 1990:111.
5 Aristotle. Politics,1998:28,1255b20-25;aner 相当于英语 man。
6 Aristotle. Politics,1998:22,1254b25;1286a35-40.
7 Aristotle. The nicomachean ethics, 1947:190.
8 Aristotle. Nicomachean Ethic, , 1999:50.
1 Aristotle. The nicomachean ethics, 1947:247,1128a10-20;248,1128a30-35.
2 Aristotle. Nicomachean Ethics, 1999:331.
3 Kurt A. Raaflaub. Democracy, Oligarchy, and the Concept of the "Free Citizen" in Late Fifth-Century Athens. Political Theory, Vol. 11, No. 4. (Nov., 1983), pp. 517-544;罗念生、水建馥编. 古希腊语汉语词典. 2004:260.
4 Aristotle. Politics,1998:626,1336a30.
5 Aristotle. Nicomachean Ethics ,1999:331.
6 Ivo Volt.Aspects of Ancient Greek Moral Vocabulary:Illiberaity and Servility in Moral Philosophy and Popular Morality. Themes, 2003,7(57/52), 2,67-82.
7 Aristotle. Politics,1998:88,1263b10-15.
8 Xenophon. The education of Cyrus. Wayne Ambler 译. 2001:294.
9 Xenophon. The education of Cyrus,2001:282.
10 Davis, Michael. The Politics of Philosophy: A Commentary on Aristotle's Politics, 1996:134.
1 Aristotle. Aristotle's Politics,1943:321.
2 Aristotle. Politics,1998:637-639.1337b15.
3 Amélie Oksenberg Rorty. Essays on Aristotle's Rhetoric,1996:192.
4 Yun Lee Too. The idea of ancient literary criticism,1998:87;Davis, Michael. The Politics of Philosophy: A Commentary on Aristotle's Politics, 1996:134.
5 Aristotle. The politics of Aristotle, 1962:334.
6 Arendt, Hannah. The human conditio, 1958:157.
7 Aristotle. Politics,1998:638,1337b10-20.
8 佣工是雅典平民中收入最低的阶层。
9 Aristotle. Politics,1998:88,1263b1-5.
10 Ivo Volt. Aspects of Ancient Greek Moral Vocabulary:Illiberaity and Servility in Moral Philosophy and Popular Morality . Themes, 2003,7(57/52), 2,67-82
11柏拉图.理想国. 2002:246,495e.
1 Xenophon. The Oeconomicus, 1925,6,4-9;(古希腊) 色诺芬. 经济论、雅典的收入. 1961:12.
2 Aristotle. Politics,1998:606,1333a30-35.
3 参见 Aristotle. Politics,1998,1291a15-20 等处。Lee Ward. Nobility and Necessity: The Problem of Courage in Aristotle's “Nicomachean Ethics”. The American Political Science Review, Vol. 95, No. 1. (Mar., 2001), pp. 71-83.
4 Andrea Wilson Nightingale. Spectacles of truth in classical Greek philosophy: theoria in its cultural context, 2004:190.
5 Aristotle. The Metaphysics: Volume I,1933,222-223,1015a20-35.
6 Aristotle. The Metaphysics: Volume I,1933,225.
7 Lee Ward. Nobility and Necessity: The Problem of Courage in Aristotle's “Nicomachean Ethics” pp. 71-83.
8亚里士多德.政治学. 2003:6.
9 Aristotle. Politics,1998:14,1253b20-30.
10亚里士多德. 尼各马可伦理学,2003:306.1177a25-30.
11 Aristotle. Politics,1998:65,1260a,35-40.
1 (美)汉娜·阿伦特. 人的条件,1999:24;Arendt, Hannah. The human condition, 1958:31.
2 Aristotle. The Metaphysics: Volume I,1933:9.
3 陈洪捷,为学术还是为职业?——德国大学学习传统及其变迁.北京大学教育评论,2005(2):75-78。
4 William Hamilton Sewell. Work and revolution in France: the language of labor from the Old Regime to 1848, 1980
5 (To de zetein pantachou to, chresimon ekista armottei tois megalophuchois kai tois eleutherois)Aristotle. Politics,1998:644,1338b.
6亚里士多德. 尼各马可伦理学,2003:96.
7 Andrea Wilson Nightingale. Spectacles of truth in classical Greek philosophy: theoria in its cultural context, 2004:190.
1 Andrea Wilson Nightingale. Liberal Education in Plato's Republic and Aristotle's Politics. In Yun Lee Too. Education in Greek and Roman antiquity, 2001:158.
2亚里士多德. 尼各马可伦理学. 2003:268,1166a30.
3反讽的是,亚里士多德在气象学、天文学、生物学、哲学等领域的知识造诣在当时的雅典无论如何都是无与伦比的,这样说来,亚里士多德自己本人首先就犯了“刻意求精”之弊。而且,有哲学史家猜测,亚里士多德对哲学的不懈追求也许受到了友人的批评,认为他过分追求学问。而亚里士多德追求又不得不服从习俗,以“业余哲学家”自居。 (英)K.R.波普尔. 开放社会及其敌人.1999:10-11.
4 “eleutheros o autou eneka kai mē allou on, outo kai auten os monen eleutheran ousan tonepistemon”,参见 Aristotle. The Metaphysics: Volume I, 1933:14.
1 Carnes Lord. Education and culture in the political thought of Aristotle ,1982:63
2 Carnes Lord. Education and culture in the political thought of Aristotle .1982:150
1 Aristotle. Politics,1998:633,1336b35.
2 Aristotle. Politics,1998:628,1336b.
3在古希腊,男子二十一岁成年,成年意味着他有资格“参加共餐和饮酒”
4 Aristotle. Politics,1998:642-643,1338a30-35.
5 Aristotle. Politics,1998:637-638.
1亚里士多德.政治学.2003b:256(1333a,5-10)
2 Carnes Lord. Education and culture in the political thought of Aristotle ,1982:64.
3 Carnes Lord. Aristotle and the Idea of Liberal Education ,1996:271-288.
4 Carnes Lord. 1982:65.
5 Carnes Lord. 1982:66,103.
6 C.D.C.Reeve. Aristotle: Politics,1998:248.
7 Aristotle. Politics,1998:114,1267a10-12.
8 Curren, Randall R. A companion to the philosophy of education, 2003:22.
9 Carnes Lord. 1982:200
1亚里士多德.政治学. 2003:244,1329a.
1 Carnes Lord. 1982:101
2 Carnes Lord. 1982:150.
3亚里士多德. 尼各马可伦理学.2003:6,1094b.
4 Aristotle. Politics,1998:51,1258b10-11.
5亚里士多德. 尼各马可伦理学,2003:7.1095a
1 Amélie Oksenberg Rorty. Essays on Aristotle's Rhetoric,1996:194.
2 Aristotle. Politics,1998:226.
3亚里士多德. 尼各马可伦理学. 2003:7.
4 Parts of Animals,639a1-6..
5 Amélie Oksenberg Rorty. Essays on Aristotle's Rhetoric,1996:193.
6苗力田编. 亚里士多德选集:伦理学卷.1999:367.
7 Carnes Lord. 1982:64.
8 Carnes Lord..1982:64.
1 Carnes Lord. Aristotle and the Idea of Liberal Education , 1996:271-288.
2 Thomas M. Conley. Rhetoric in the European Tradition1990:21.
3 C.D.C.Reeve . Philosophy, politics, and Rhetoric in Aristotle. In Amélie Oksenberg Rorty. Essays on Aristotle's Rhetoric ,1996:191-205
1 这里的哲学指的是广义的哲学,可以理解为“文化”。
2 Aristotle. Politics,1998:90,1263b35-40.
3 Carnes Lord. 1982:62.
4 Aristotle. Politics,1998:235,1283a25.
1 St. Thomas Aquinas. 亚里斯多德形上学注.1991:37
2 Kallendorf, Craig. Humanist educational treatises, 2002:59.
3 西方学者在考察 liberal arts 概念的古希腊渊源时,似乎均没有注意到 Pier Paolo Vergerio 的这一段文字。
4列奥·斯特劳斯. 霍布斯的政治哲学.2001:55.
5要指出的是,柏拉图、亚里士多德等人关于闲暇、自由教育的看法与古希腊雅典的一般自由民阶层并不一致,并不代表绝大多数雅典公民的看法。比如亚里士多德认为以谋生为目的的体力劳动和手工技艺是鄙俗的,雅典曾经通过一项法令,禁止嘲笑公民的职业。
6 (德)黑格尔. 《哲学史讲演录》第二卷,1997:269.
7 Obadiah Walker. Of Education Especially of Young Gentlemen.1673:120-121.
8.关于亚里士多德对文艺复兴时期大学的影响,参见 Charles B. Schmitt. The Aristotelian tradition and Renaissance universities, 1984.
9 德国人文主义者梅兰希顿就很推崇亚里士多德,并利用亚氏的著作讲授伦理学、逻辑学和自然科学。
10 本研究将十七-十九世纪英国的 liberal education 概念统一译为博雅教育或绅士教育,关于 liberal education概念在英国的演变及其翻译问题,详见第四、第五章。
1 (英)K.R.波普尔. 开放社会及其敌人. 1999:9.
1 Gwynn, Aubrey. Roman education from Cicero to Quintilian, 1926,59.
2 Martha Nussbaum. 1997:28.
3 artes liberales 和 Liberaliter educatione 是西塞罗教育理论的两个核心概念,本章统一将前者译为自由人技艺,将后者直译为自由人教育,西方也有学者将这两个概念分别译为绅士技艺和绅士教育。
4 Kimball, Bruce. Orators & philosophers, 1986:20
5根据塞涅卡的记载,古希腊哲学家伯西多纽斯(Posidonius,135 B.C. -51 B.C)曾经将 artes 分成以下四类,从低到高依次是 artes vulgares、artes ludicrae、artes pueriles、artes liberales。塞涅卡曾经就学于伯西多纽斯,因此,西塞罗对 artes liberales 的论述有可能受到伯西多纽斯的影响。
1 (古罗马)西塞罗. 国家篇-法律篇. 1999:114.
2 父亲教育儿子的传统一直到西塞罗的时代还非常强盛。据说庞培是通过阅读其父亲的传记而识字的。瓦罗、加图、普林尼、西塞罗的很多书都是为教育儿子而写的。
3 (古罗马)西塞罗. 国家篇-法律篇.1999:33.
1 J. J. Eyre. “Roman Education in the Late Republic and Early Empire”.Greece & Rome, 2nd Ser., Vol. 10, No. 1. (Mar., 1963), pp. 47-59.
2 Gwynn, Aubrey. Roman education from Cicero to Quintilian, 1926:95.
3 Ibid,59.
4“Quod est homine ingenuo liberaliterque educato dignum”,E.W.Sutton 译作“what befits a freeborn man of liberal education”,王焕生先生译作“作为自由人出生和受过自由人教育的人相称的科目” (古罗马) 西塞罗. 论演说家. 王焕生译. 北京:中国政法大学出版社,2003:95. James M. May 和 Jakob Wisse 则译作“适合于出身名门者和受过良好教育者的科目”(what befits a well-born and well-educated man),参见 James M. May, Jakob Wisse. Cicero on the ideal orator, 2001:88.
5 “homine ingenuo liberaliterque educato”。引文见 Cicero, Marcus Tullius. De Oratore, 1942:96-97.I137
1 Marcus Tullius Cicero. Brutus, 1962:49.
2 Clarence A. Forbes. “ Supplementary Paper: The Education and Training of Slaves in Antiquity” . Transactionand Proceedings of the American Philological Association, Vol. 86. (1955), pp. 321-360.
3 奥古斯都和维吉尔两人是学习修辞学时的同学。参见 Enid Rifner Parker. “The Education of Heirs in thJulio-Claudian Family”. The American Journal of Philology, Vol. 67, No. 1. (1946), pp. 29-50.
4 Enid Rifner Parker. “The Education of Heirs in the Julio-Claudian Family”. The American Journal of Philology,Vol. 67, No. 1. (1946), pp. 29-50.
5 James M. May, Jakob Wisse. Cicero on the ideal orator, 2001:5.
6 Anthony Corbeil. Education in the Roman Republic:Creating Traditions, in Yun Lee Too. Education in Greeand Roman antiquity , 2001:261-289.
1 Thomas M. Conley. Rhetoric in the European Tradition, 1990:37.
2 (古罗马) 西塞罗. 论演说家. 王焕生.2003:49.
3 Marcus Tullius Cicero. Brutus,Orator, 1962:379.
4 Cicero, Marcus Tullius. De Oratore, 1942:3.53.
5 (古罗马)西塞罗. 国家篇-法律篇,1999:12-13.
6 Cicero, Marcus Tullius. De Oratore, 1942:8-11.
1 (古罗马) 西塞罗. 论演说家. 王焕生译. 2003:567.
2 Cicero, Marcus Tullius. De inventione ; De optimo genere oratorum ; Topica, 1949:72,I35.
3 Cicero, Marcus Tullius. De Oratore, 1942.:8-10) 11-12. Artium liberalissimis 一般被译为 noble arts,参见 James M. May, Jakob Wisse. Cicero on the ideal orator, 2001:60;(古罗马) 西塞罗. 论演说家. 王焕生译. 2003:9.
4 罗马的自由(libertas)并不等同于古希腊的自由(eleutheria)。和古希腊城邦的极端民主不同,古罗马公民的影响力还取决于他的 dignitas。亚里士多德说,在古希腊,民主派将自由理解为“随心所欲地生活的自由”,这种对自由的理解在古罗马是不可想象的。这种“随心所欲地生活的自由”,罗马人称之为 licentia,即古希腊的 akolasia 。古罗马的自由更多地是一种法律的秩序,在这种法律秩序中,个人通过参与政治或者在私人领域中展现其德性(virtus)。而且,在古罗马,自由人和奴隶之间的界限更为分明。自由人是拥有财产、家族和子女的人,自由人的子女被称为 liberi。Max Pohilenz. Freedom in Greek Life and Thought: The History of an Ideal, 1966:108.
5 Jean Baptiste Gardin Dumesnil. Latin Synonyms with Their Different Significations and Examples Taken from The Best Latin Authors. J.M.Gosset 翻译并修订,1804,p.365.
6 Lewis Ramshorn. Dictionary of Latin Synonymes, 1841:256.
7 Jakob Heinrich Kaltschmidt. A school dictionary of the Latin language,1850:248.
1 Francis Edward Jackson Valpy. An Etymological Dictionary of the Latin Language,1828:227-228.
2 Hanna Fenichel Pitkin. “Are Freedom and Liberty Twins?”. Political Theory, Vol. 16, No. 4. (Nov., 1988), pp.
523-552.
3 Cicero, Marcus Tullius. De officiis, 1913:153.
4 Marcus Tullius Cicero. Tusculan disputations,1945,Book II, 6-7.
5 (古罗马) 西塞罗. 论演说家. 王焕生译. 2003:592.
6 James M. May, Jakob Wisse. Cicero on the ideal orator, 2001:261.
7 Jakob Heinrich Kaltschmidt. A school dictionary of the Latin language,1850,卷二,p.187
1“artes quae libero dignae sunt”的字面含义是“适合于自由人的技艺”,也有学者译为适合于绅士的技艺(arts that befit a gentleman),如 Stephen Harrison. A companion to Latin literature, 2005:28.
2 具体出处参见附录。
3 Marcus Tullius Cicero. De finibus bonorum et malorum, 1931:136.
4 Cicero, Marcus Tullius. Brutus, 1962:182-183.第 213-214 节.
5(意)维柯. 新科学,2006:326.
6 Lewis Ramshorn. Dictionary of Latin Synonymes , 1841:256.
7 Cicero, Marcus Tullius. De Oratore(v.1), 1942:55.
8 James M. May, Jakob Wisse. Cicero on the ideal orator, 2001:74.
9 Adolf Berger. Encyclopedic Dictionary of Roman Law. Transactions of the American Philosophical Society, New Ser., Vol. 43, No. 2. (1953):563.
1 Jane F. Gardner. “The Adoption of Roman Freedmen”. Phoenix, Vol. 43, No. 3. (Autumn, 1989), pp. 236-257;(古罗马)盖尤斯. 法学阶梯,1996:4.
2 Paul MacKendrick. “Cicero's Ideal Orator. Truth and Propaganda”. The Classical Journal, Vol. 43, No. 6. (Mar., 1948), pp. 339-347.
3参见 Cicero, Marcus Tullius. De Oratore, 1942: 1.158,p.108;(古罗马) 西塞罗. 论演说家. 王焕生译. 2003:iii136,p602.
4 Marcus Tullius Cicero. Brutus, 1962:130.
5 Cicero, Marcus Tullius. De re publica; De legibus, 1928:p50. I, xvii, 28.
6 Elisha Coles. A Dictionary, English-Latin, and Latin-English,1755
7 S. Usher. Review of “Bildung und Redekunst in der Antike”. The Classical Review, New Ser., Vol. 46, No. 1. (1996), pp. 61-62.
8 George P. Hayes. “Cicero's Humanism Today”.The Classical Journal, Vol. 34, No. 5. (Feb., 1939), pp. 283-290.
9 Gabriel R. Ricci, Paul Edward Gottfried. Humanities & Civic Life,2001:4.
10 B. L. Ullman. What Are the Humanities? The Journal of Higher Education, Vol. 17, No. 6. (Jun., 1946), pp.
301-307+337.
1.Cicero, Pro Archia 2,3. 转引自 Robert E Proctor .Defining the Humanities,1998:14-15.
2 F. Edward Cranz; edited by Nancy Streuver. Reorientations of Western Thought from Antiquity to the Renaissance, 2006:9.
3 Charles G. Nauert. Humanism and the culture of Renaissance Europe, 2006:12.
4 “The Studia Humanitatis and Litterae in Cicero and Leonardo Bruni” . in F. Edward Cranz. Reorientations of Western thought from antiquity to the Renaissance, , 2006:9.
5 Humanitas 在这里不好翻译,各种译法包括 humanity、human culture、culture,等等。
6 “The Studia Humanitatis and Litterae in Cicero and Leonardo Bruni” . in F. Edward Cranz. Reorientations of Western thought from antiquity to the Renaissance, , 2006:25.
1 (古罗马) 西塞罗. 论演说家. 2003:515-516.
2 Kimball, Bruce. Orators & philosophers, 1986:38.在与笔者的一次通信中,Kimball 教授曾误以为 studia humanitatis 这个词是文艺复兴时期新造的。
3 Gabriel R. Ricci, Paul Edward Gottfried. Humanities & Civic Life,2001:3.
4 (古罗马) 西塞罗. 论演说家. 2003: 516
5 E. K. Rand. The Humanism of Cicero. Proceedings of the American Philosophical Society, Vol. 71, No. 4. (Apr., 1932), pp. 207-216.
6海德格尔.关于人道主义的书信. 海德格尔.路标.2000:376-377.
7第一次使用人文主义一词的是十九世纪的德国学者 Friedrich Immanuel Niethammer(1766-1848)。
8 (古罗马)西塞罗. 国家篇-法律篇.1999:160.
9 Cicero, Marcus Tullius. De re publica; De legibus , 1928:329.Laws I.X.30
1 P. A. Brunt. Studies in Greek History and Thought,1997:228.
2 参见 Marcus Tullius Cicero. Brutus, 1962:130-131;Marcus Tullius Cicero. De finibus bonorum et malorum , 1931:477;Cicero, Marcus Tullius. Brutus, 1962:183 等等。
3 James M. May, Jakob Wisse. Cicero on the ideal orator, 2001:93.
4 当然,关于教学、医学、建筑是否是“符合自由人身份的职业”(artes liberales),在罗马人中间是存在争议的。
5 P. A. Brunt. Studies in Greek History and Thought,1997:239.
6这个概念见于他的《论义务》等著作中,参见 Cicero, Marcus Tullius. De officiis, 1913:152.
1 Cicero, Marcus Tullius. De officiis, 1913:152-155.译文参考了(古罗马). 论老年-论友谊-论责任.2003:159-160.
2 Marcus Tullius Cicero. De finibus bonorum et malorum , 1931:209,II117.
3 A. W. Lintott. Review of “New Men in the Roman Senate, 139 B. C.-A. D. 14”. The Classical Review, New Ser., Vol. 24, No. 2. (Nov., 1974), pp. 261-263
4 P. A. Brunt. Studies in Greek History and Thought,1997:238.
5 Arendt, Hannah. The human condition .1958:91.
1 Arendt, Hannah. The human condition. 1958:92.
2 Arendt, Hannah. The human condition . 1958:91.
3 (古罗马). 论老年-论友谊-论责任.2003:29.
4 (古罗马) 西塞罗. 论演说家.2003:186.
5 (古希腊) 色诺芬. 经济论、雅典的收入.1961:20.
6 (古罗马) 西塞罗. 论演说家. 王焕生译.2003:600-601.
1 Ibid,603.
2西塞罗.论义务.1999:144-145;Cicero, Marcus Tullius. De officiis, 1913:154
3 Arendt, Hannah. The human condition. 1958
4 不少学者在解读这一段话时,认为“身份相称的人”指的是社会地位比较高的人。徐栾春的译文就出现了这种失误,他将“对于身份地位相称的人”译为“有社会地位的人”。参见(古罗马). 论老年-论友谊-论责任. 徐栾春译. 2003:159.
5 P. A. Brunt. “Free Labour and Public Works at Rome”. The Journal of Roman Studies, Vol. 70. (1980), pp. 81-100.
6 Anthony Corbeil. Education in the Roman Republic:Creating Traditions. In Yun Lee Too 主编. Education in Greek and Roman antiquity, 2001:261-289.
7 LM Yarrow. Historiography at the End of the Republic,2006:24.
8 Medicine, architecture, and instruction in honourable pursuits, are fitted for freemen of inferior rank. George Cornewall Lewis. A Treatise on the Methods of Observation and Reasoning in Politics Vol2 ,1852:143.
1 Marcus Tullius Cicero. De finibus bonorum et malorum, 1931:129,II41.
2 “当我们的思想处于闲暇状态时,我们就热切地渴望知识,甚至是关于天体运动的知识”。Marcus Tullius Cicero. De finibus bonorum et malorum, 1931:134,II46.
3 Marcus Tullius Cicero. Brutus, 1962:101.
4 Marcus Tullius Cicero. Brutus, 1962:85.
5 Loeb 本英译作“no one should be numbered with the orators who is not accomplished in all those arts that befit the well-bred.”
6 Cicero, De Oratore I. vi. 20. Cicero, Marcus Tullius. De Oratore(v.1), 1942:16.
7 Henri I. Marrou, "The Liberal Arts in Classical Antiquity," pp. 5-27, in Liberal Arts and Philosophy in the Middle Ages, Proceedings of the Fourth International Congress of Medieval Philosophy (Montreal: Institute of Medieval Studies, University of Montreal, 1969), Tables 1-5, pp. 9, 20, 21, 22, adapted from a new, unpublished translation of the French by Mark Motley.感谢布鲁斯·金博尔教授为我提供了这则材料。
1 “阅读诗人的作品,熟稔历史,学习、细读每一门有关善好技艺(bonarum artium)的作者的著作,……除此之外,我们必须精通习惯法、熟悉成文法……考察元老院、政治哲学、盟邦的权利、条约和契约、帝国的政策,等等。”参见 Cicero, Marcus Tullius. De Oratore, 1942:108-109.
2 指道德哲学和自然哲学。
3 此处西塞罗用的术语是 bonae disciplinae。参见 Marcus Tullius Cicero. Brutus,Orator, 1962:130.
4 此处西塞罗使用的概念是 artes ingenuaes,参见 Marcus Tullius Cicero. De finibus bonorum et malorum, 1931:218.
5 严格来说,原文提及的是“自然哲学”(physici)。参见 Marcus Tullius Cicero. De finibus bonorum et malorum, 1931:218.
6 石敏敏在翻译西塞罗著作时将 artes liberales 译为“文科七艺”,显然是受到了中世纪七艺概念的误导。参见(古罗马) 西塞罗. 论至善和至恶. 2005:204.
1 E. K. Rand. “The Humanism of Cicero”.Proceedings of the American Philosophical Society, Vol. 71, No. 4. (Apr., 1932), pp. 207-216.
2当然,西塞罗的教育方案并非纯粹知识指向。在专门为儿子学习雄辩术而写的《论演讲术的分类》一书中,西塞罗劝诫儿子通过学习和科学训练“为心灵做准备”,除了学习文学、音律、音乐、天文、测量之外,还应学习骑马、击剑、打猎。
3 C. Jan Swearingen. Rhetoric and irony: Western literacy and Western lies, 1991:142.
4 关于西塞罗思想中哲学与修辞学的关系,可参见 Alain Michel.Rhétorique et philosophie chez Cicéro.Paris: Presses Universitaires de France, 1960.关于修辞学与哲学的结合在西塞罗思想中的位置,还可参见 Mark Morford. The Roman philosophers: from the time of Cato the Censor to the death of Marcus Aurelius, 2002.
5 Alvin Vos. "Good Matter and Good Utterance": The Character of English Ciceronianism[J]Studies in English Literature, 1500-1900, Vol. 19, No. 1, The English Renaissance. (Winter, 1979), pp. 3-18.
1 Cicero, Marcus Tullius. De Oratore, 1942:35-37.
2 西塞罗认为,从公元前 3 世纪到公元前 1 世纪,修辞学与哲学之间的距离越来越远了。
3西塞罗. 西塞罗全集·修辞学卷·论演说家.2007:521.
4西塞罗. 西塞罗全集·修辞学卷·论演说家.2007:517.
5 (法)皮埃尔·格里马尔. 西塞罗.1998:21.
6 Cicero, Marcus Tullius. De inventione; De optimo genere oratorum; Topica. 1949:3-5.
7 (古罗马) 西塞罗.论演说家. 2003:611.
8西塞罗. 西塞罗全集·修辞学卷·布鲁图斯.2007:696.
9 亚里士多德的论文文体一直为人所诟病。但事实上亚里士多德和柏拉图一样写过大量的对话录,古希腊晚期和古罗马的作家都认为亚里士多德的对话录非常优雅,很可惜的是,亚里士多德的这些对话录没有流传下来。参见 George Alexander Kennedy. A new history of classical rhetoric, 1994:52.
1西塞罗. 西塞罗全集·修辞学卷·布鲁图斯. 2007:696
2 (法)皮埃尔·格里马尔. 西塞罗.1998:23.
3西塞罗. 西塞罗全集·修辞学卷·布鲁图斯.2007:761.
4 Marcus Tullius Cicero. De finibus bonorum et malorum ,1931:3.
5 Gisela Striker. Cicero and Greek Philosophy. Harvard Studies in Classical Philology, Vol. 97, Greece in Rome: Influence, Integration, Resistance. (1995), pp. 53-61. 6Tusculan Disputations, i.74-75.转引自 errold E. Seigel. “Civic Humanism” or Ciceronian Rhetoric? The Culture of Petrarch and Bruni[J] Past and Present, No. 34. (Jul., 1966), pp. 3-48.
7 Marcus Tullius Cicero. De finibus bonorum et malorum ,1931:25.
8 Marcus Tullius Cicero. De finibus bonorum et malorum 1931:99,II6.
1 (Tusculan Disputations,iv,53)
2 errold E. Seigel. “Civic Humanism” or Ciceronian Rhetoric? The Culture of Petrarch and Bruni[J] Past and Present, No. 34. (Jul., 1966), pp. 3-48.
3 Ibid
4 ratio et oratio 的表述见于西塞罗的《论义务》。参见 Cicero, Marcus Tullius. De officiis, 1913:50, i50.
5 Tobias Reinhardt. Rhetoric in the Fourth Academy. The Classical Quarterly 50.2:531-547(2000)
1 M. B. Trapp. Sextus Vs. Aelius. The Classical Review, New Ser., Vol. 47, No. 2. (1997), pp. 291-292.关于公元 2 世纪哲学与修辞学之间的争论,参见 D.Karadimas. Sextus Empiricus against Aelius Aristides: The Conflict between Philosophy and Rhetoric in the Second Century AD, 1996.
2 Ibid.
3 RS Crane. The Idea of the Humanities,1987:40,52.
4伪普鲁塔克.论儿童教育. 任钟印选译. 昆体良教育论著选. 2001:243-261.
5 Bruce Kimball. Orators & philosopher. 1995,序言,p.xi.
6 参见 Harry M. Schwalb. “Cicero and the English Gentleman” .The Classical Journal, Vol. 46, No. 1. (Oct., 1950), pp. 33-34+44.
1 Michel Foucault, "What is an Author?" in Language, Counter-Memory, Practice, ed.and tr. Donald Bouchard (Ithaca, 1977), p131.
2 Jeffrey Walker. Rhetoric and Poetics in Antiquity, 2000:79.
1 Mark Morford. The Roman philosophers: from the time of Cato the Censor to the death of Marcus Aurelius, 2002:162.
2一般来说,到十七岁左右,正式的 liberal education 已经完成。从这个角度将,古罗马的 liberal education主要是针对青少年时期的教育。
3 塞涅卡并不是尼禄的哲学教师。参见 Mark Morford. The Roman philosophers: from the time of Cato the Censor to the death of Marcus Aurelius, 2002:162.
4 Enid Rifner Parker. “The Education of Heirs in the Julio-Claudian Family”. The American Journal of Philology, Vol. 67, No. 1. (1946), pp. 29-50.
5 George Alexander Kennedy. A new history of classical rhetoric,1994:177.
1 Lucius Annaeus Seneca. Letters from a Stoic. Harmondsworth: Penguin, 1969:151.
2伯西多纽斯(Posidonius,135 B.C. -51 B.C)是希腊人,中期斯多葛学派最杰出的代表人物,大约于公元前 135 年诞生于叙利亚城(syrian city),后在雅典追随帕奈提乌(Panaetius)学习哲学,其后定居罗德岛(Rhodes),在此设帐授徒,教授哲学,西塞罗曾到罗德岛在其门下学习哲学2。很多同时代的人都认为他是当时最博学的人,除了哲学之外,伯氏还精通天文学、气象学、数学、地理学、地震学、历史、植物学、生物学等。作为一个哲学家,伯西多纽斯对古罗马的政局也有一定的影响,是庞培的支持者。伯西多纽斯的著作已失传。Mark Morford. The Roman philosophers: from the time of Cato the Censor to the death of Marcus Aurelius, 2002:28.
3 Seneca, Lucius Annaeus. Ad Lucilium epistulae morales, 1918-1925:362;Posidonius. Posidonius: v. 2. The commentary. I. Testimonia and fragments 1-149. II. Fragments 150-293, 2004:360.
1 Posidonius. Posidonius: v. 2. The commentary. I. Testimonia and fragments 1-149. II. Fragments 150-293, 2004:360:362.
2 Aubrey Gwynn. Roman education from Cicero to Quintilian.Oxford: Clarendon Press, 1926:178;原文如下:Pueriles sunt et aliquid habentes liberalibus simile hae artes quas εγκυκλιο? Graeci, nostril autem liberales vocant. 参见 Seneca, Lucius Annaeus. Ad Lucilium epistulae morales, 1965:318。
3 Lucius Seneca. Ad Lucilium epistulae morales, 1965:318;这里的论述还参考了 Lausberg, Heinrich. Handbook of literary rhetoric: a foundation for literary study, 1998:9.
4 Kimball, Bruce. Orators & philosophers,1986:22.
5 见 Bruce Kimball 与笔者的个人邮件。2007 年 4 月。
6 Bruce Kimball,1995:15.
1 Teresa Morgan. Literate Education in the Hellenistic and Roman Worlds,1998:35.
2 Hanna Fenichel Pitkin. Are Freedom and Liberty Twins?[J] Political Theory, Vol. 16, No. 4. (Nov., 1988), pp. 523-552.
3 (古罗马)塞涅卡. 面包里的幸福人生. 2003:178;Studia liberalia 是指那些适合于自由民儿童的学科或技艺,这种理解在塞涅卡之后一直非常盛行。例如,在《论基督教教义》一书中,奥古斯丁说,基督徒一旦成年之后就不必学习文法、修辞等技艺了。 (De doctrina Christiana, book 4, 3)
4 Enid Rifner Parker. “The Education of Heirs in the Julio-Claudian Family”. The American Journal of Philology, Vol. 67, No. 1. (1946), pp. 29-50.
5 普林尼.自然史.35.20。转引自 Eva Keuls. “Plato on Painting”.The American Journal of Philology, Vol. 95, No.
2. (Summer, 1974), pp. 100-127.
1 (Adice nunc, quod artes quoque plerasque, immo ex omnibus liberalissimae habent decreta sua, non tantum precepta, sicut medicina)Epistulae Morales XCV.9. 转引自 Brian Lawn.The Rise and Decline of the Scholastic Quaestio Disputata,1993:18
2 E.P.Parks. The Roman rhetorical schools as a preparation for the courts under the early empire,1945:56-60.
3 参见 E.P.Parks. The Roman rhetorical schools as a preparation for the courts under the early empire,1945.
1 (古罗马) 塞涅卡. 强者的温柔:塞涅卡伦理文选,2005:35.
2 Seneca, Lucius Annaeus. The morals of Seneca: a selection of his prose 1888:6.转引自张静蓉. 超凡脱俗的个体自觉:塞涅卡伦理思想研究,2001:63-64.
3 (古罗马)塞涅卡. 面包里的幸福人生. 2003:188.
4 Ibid,182.
5 (古罗马) 塞涅卡. 强者的温柔:塞涅卡伦理文选.2005:64.
1 Matthew B. Roller. Constructing autocracy: aristocrats and emperors in Julio-Claudian Rome 2001:285.
2 (古罗马)塞涅卡. 面包里的幸福人生.2003:91.
3 Ibid,94.
4 Ibid,96.
5 Ibid,69.
6 Ibid,96.
7 Ibid,152.
8 Ibid,22.
1 Enid Rifner Parker. “The Education of Heirs in the Julio-Claudian Family”. The American Journal of Philology,Vol. 67, No. 1. (1946), pp. 29-50.
2 (Aulus Gellius, 117—180)。
3 Leofranc Holford-Strevens. Aulus Gellius: An Antonine Scholar and His Achievement, 2003:83.
4 Ibid,98.
5 Mark Morford. The Roman philosophers, 2002:49
6 Mark Morford. The Roman philosophers, 2002:49.
7 (古罗马)塞涅卡. 面包里的幸福人生.2003:253.
8 Paul Veyne. Seneca: The Life of a Stoic, 2003, Pviii.
1 Mark Morford. The Roman philosophers, 2002:176.
2 Seneca, Lucius Annaeus. Ad Lucilium epistulae morales 1918-1925.:365.
3 Seneca, Lucius Annaeus. Ad Lucilium epistulae morales.1918-1925.:372.
4 Seneca, Lucius Annaeus. Ad Lucilium epistulae morales .1918-1925.:373.
5 Seneca, Lucius Annaeus. Ad Lucilium epistulae morales. 1918-1925.:376.
6吴飞.自杀与美好生活. 2007:57.
1Peter Stacey. Roman Monarchy and the Renaissance Prince ,2007,p.175.传统上认为圣徒保罗受塞涅卡影响很大,但 J.N.Sevenster 指出两者的思想具有根本的差异性。参见 J.N.Sevenster. Paul and Seneca, 1961.
2 Peter Stacey. Roman Monarchy and the Renaissance Prince, 2007:175.
3 Linne R. Mooney. “A Middle English Text on the Seven Liberal Arts”.Speculum, Vol. 68, No. 4. (Oct., 1993), pp. 1027-1052.
4 Rafey Habib. A history of literary criticism: from Plato to the present, 2005:170.
5 Newman, John Henry. The idea of a university defined and illustrated, 1994:109-111.
6 John Henry Newman. The Benedictine Centuries. The Atlantis. London, Dublin, 1859, vol.2, January-July: 1-43.
7 W. Lee Ustick. Changing Ideals of Aristocratic Character and Conduct in Seventeenth-Century England. Modern Philology, Vol. 30, No. 2. (Nov., 1932), pp. 147-166. 8(Ceterae quidem enim artium "liberales" dicuntur quia liberos homines deceant; philosophia vero idcirco estliberalis quod eius studium liberos homines efficit)Peter Stacey. Roman Monarchy and the Renaissance Prince , 2007:169.
1 Tanya Pollard. Shakespeare's Theater: A Sourcebook, 2004:42.
2 Vicesimus Knox. Liberal Education,1785 第二卷,p.89
3 Posidonius(前 135 年-前 51 年). Posidonius: v. 2. The commentary. I. Testimonia and fragments 1-149. II. Fragments 150-293, 2004:359.
4 Peter Stacey. Roman Monarchy and the Renaissance Prince, 2007:175.
5 Martha Nussbaum. Cultivating humanity, 1997:293,297.
6 Martha Nussbaum. 1997:29.
7 Martha Nussbaum. 1997:28.
1 (英) 迈克尔·曼. 社会权力的来源(卷一).2002:89.
2 Arendt, Hannah. The human condition .1958:66..
1“Quid ergo Athenis et Hierosolymis? Quid academiae de ecclesiae?”见 De PraescriptioneHaereticorum7, 9 (《基督教作家总集:拉丁部分》(Corpus Christianorum:SeriesLatina)第一册, p. 193.转引自高峰枫.奥古斯丁与维吉尔[J]外国文学评论.2003(3):81-91.
2高峰枫.奥古斯丁与维吉尔[J]外国文学评论.2003(3):81-91.
3本章统一将 artes libeales 译为“自由技艺”。
4 有关奥古斯丁与自由学科的关系的最新研究,可参见 Doyle, Daniel Edward. The bishop as disciplinarian in the letters of St. Augustine,2002.
5 De doctrina Christiana, 2.11.60. 转引自 Frederick Van Fleteren.St. Augustine, Neoplatonism, and the Liberal Arts.[A] Arnold, Duane W. H. De doctrina Christiana : a classic of western culture, 1995:14-24.
1 Frederick Van Fleteren. “St. Augustine, Neoplatonism, and the Liberal Arts” in Arnold, Duane W. H. De doctrina Christiana : a classic of western culture, 1995:14-24.
2 《忏悔录》4.2.1
3 (古罗马)奥古斯丁.忏悔录,1963:21.
4 Mark Vessey.Introduction to “Institutions of divine and secular learning, and on the soul”, 2004:33.
5 关于基督教神学对 liberal arts 的吸纳过程,特别参见 Friedrich Dechant. Die theologische Rezeption der Artes liberales und die Entwicklung des Philosophiebegriffs in theologischen Programmschriften des Mittelalters von Alkuin bis Bonaventura ,EOS Verlag (1993)。
6 Frederick Van Fleteren. “St. Augustine, Neoplatonism, and the Liberal Arts” in Arnold, Duane W. H. De doctrina Christiana : a classic of western culture,1995:14-24.
1 Hilde de Ridder-Symoens. A History of the university in Europe Volume I-Universities in the Middle Ages, 1992:309.
2 Mark Vessey.Introduction to “Institutions of divine and secular learning, and on the soul”, 2004:22.
3Ibid.
4 Mark Vessey.Introduction to “Institutions of divine and secular learning, and on the soul”[A] assiodorus, Senator. Cassiodorus: Institutions of divine and secular learning, and On the soul, 2004:30.
5 Isidore of Seville. The etymologies of Isidore of Seville, 2006:18.
1 Mary Alberi. “The Better Paths of Wisdom”: Alcuin’s Monastic “True Philosophy” and the Worldly Court. Speculum, Vol. 76, No. 4. (Oct., 2001), pp. 896-910.
2 Evgeny A. Zaitsev. The Meaning of Early Medieval Geometry: From Euclid and Surveyors' Manuals to Christian Philosophy. Isis, Vol. 90, No. 3. (Sep., 1999), pp. 522-553.
3 Cassiodorus, Senator. Cassiodorus: Institutions of divine and secular learning, and On the soul, 2004:209.
4 Isidore of Seville. The etymologies of Isidore of Seville, 2006:90.
5 这种对宇宙本原与几何学原则之关系的理解,可以追溯至柏拉图的《蒂迈欧篇》。
1 Hilde de Ridder-Symoens. A History of the university in Europe Volume I-Universities in the Middle Ages , 1992:345.
2 Mark Vessey.Introduction to “Institutions of divine and secular learning, and on the soul”, 2004:17.
1 (波)塔塔科维兹(Tatarkiewicz,W.).中世纪美学,1991:32.
2 Bonner, Stanley. Education in ancient Rome: from the elder Cato to the younger Pliny, 1977.
3 A. P. Bos. Cosmic and Meta-Cosmic Theology in Aristotle's Lost Dialogues,1989:147.
4 Teresa Morgan. Literate Education in the Hellenistic and Roman Worlds,1998.
5 D. A. Russell. “Arts and Sciences in Ancient Education”. Greece & Rome, 2nd Ser., Vol. 36, No. 2. (Oct., 1989), pp. 210-225.
6 J. J. Eyre. “Roman Education in the Late Republic and Early Empire”. Greece & Rome, 2nd Ser., Vol. 10, No.
1. (Mar., 1963), pp. 47-59.
1 Teresa Morgan. Literate Education in the Hellenistic and Roman Worlds,1998:152-153.
2 Nicomachus of Gerasa(公元 60-100 年),古希腊著名数学家。
3 Porphyry(234-304?),新柏拉图主义哲学的代表人物之一。
4 Elizabeth Rawson. Review of “Arts Liberaux et Philosophie dans la Pensee Antique”[J] The Journal of Roman Studies, Vol. 77. (1987), pp. 214-215.
5 参见 Pollmann, Karla. Augustine and the disciplines: from Cassiciacum to Confessions, Oxford, 2005.
6 Johann Karl Ludwig Gieseler. Textbook of Ecclesiastical History, vol.2, Philadelphia:1836:31.
1 转引自 Philip Burton. “The Vocabulary of the liberal arts in Augustine’s Confessions”. in Pollmann, Karla. Augustine and the disciplines: from Cassiciacum to Confessions, Oxford; New York: Oxford University Press, 2005:141-142.
2 H. Parker. “The Seven Liberal Arts”. The English Historical Review, Vol. 5, No. 19. (Jul., 1890), pp. 417-461
3 Dermot Moran. The Philosophy of John Scottus Eriugena : a study of idealism in the middle ages, 2004:127.
4马蒂纳斯·卡佩拉的生卒年已不可考,但可确定其年代要早于波伊提乌和卡西奥多鲁斯,因为卡西奥多鲁斯在《论神圣文献与世俗文献》明确地提到卡佩拉有一本名为《七学科》(the seven disciplines)的书。
5 Danuta Shanzer 认为《墨丘利与文献学的联姻》大致写作于公元 470-480 年间,参见 Pollmann, Karla. Augustine and the disciplines: from Cassiciacum to Confessions, 2005:91.
6 Pollmann, Karla. Augustine and the disciplines: from Cassiciacum to Confessions, 2005:122.
7 Brian Lawn.The Rise and Decline of the Scholastic Quaestio Disputata,1993:18-19.
8 H. Parker. 1890, pp. 417-461
1 Cassiodorus, Senator. Cassiodorus: Institutions of divine and secular learning, and On the soul, 2004:173.
2 H. Parker. 1890, pp. 417-461
3 Isidore of Seville. The etymologies of Isidore of Seville, 2006:40.
1 (John Scottus Eriugena ,800-877),中世纪著名哲学家。
2 Dermot Moran. The Philosophy of John Scottus Eriugena, 2004:192.
3 Dermot Moran. The Philosophy of John Scottus Eriugena, 2004:40,130.
4 Dermot Moran. 2004:40,193.
5 E. K. Rand. How Much of the Annotationes in Marcianum is the Work of John the Scot. Transactions and Proceedings of the American Philological Association, Vol. 71. (1940), pp. 501-523.
1 Whitney, Elspeth. Paradise restored -the mechanical arts from antiquity through the thirteenth century, 1990:18.
2 布鲁斯·金博尔在研究 liberal arts 思想史时,没有讨论 mechanical arts 这个概念。甚至在讨论圣维克多的休格(Hugh of Saint Victor)时,他也没有提到这个概念。参见 Bruce Kimball(1986:59-60)他关注的是liberal arts 内部的冲突,而非 liberal arts 与其对立面(如 mechanical arts)的冲突。
3 Linne R. Mooney. “A Middle English Text on the Seven Liberal Arts”. Speculum, Vol. 68, No. 4. (Oct., 1993), pp. 1027-1052.
4 Martianus Capella. The Marriage of Philology and Mercury, 1971:346.
5苗力田. 亚里士多德(第七卷)-形而上学. 北京:中国人民大学出版,1993:31.
1.E. K. Rand. How Much of the Annotationes in Marcianum is the Work of John the Scot[J] Transactions and Proceedings of the American Philological Association, Vol. 71. (1940), pp. 501-523.
2 Jerome Taylor. The Didascalicon of Hugh of St. Victor: a medieval guide to the arts.,1991:75
3 Jerome Taylor. The Didascalicon of Hugh of St. Victor, 1991:37
4 John of Salisbury. The metalogicon-a twelfth-century defense of the verbal and logical arts of the trivium,1962:75. 5John of Salisbury.,1962:70-71.
1柏拉图.理想国.郭斌和、张竹明译.北京:商务印书馆,2002:231,485D-E.
2 (波)塔塔科维兹(Tatarkiewicz,W.).中世纪美学.1991:256.
1 Irvine, Martin. The making of textual culture, 1994:419.
2 Dermot Moran. The Philosophy of John Scottus Eriugena : a study of idealism in the middle ages, 2004:40,130.
3 Jerome Taylor. 1991:75
4 托马斯·阿奎那.神学大全. cf 2a2ae, 122, 4 ad 3.转引自 Saint Thomas Aquinas, W. D. Hughes. Summa Theologiae: 1a2ae. 55-67, Cambridge University Press,2006:49.
5 David Wagner. The Seven liberal arts in the middle Ages., 1983:252-253
1 (波)塔塔科维兹(Tatarkiewicz,W.).中世纪美学,1991:332
2 Edward B. King. The De contemptu mundi Attributed to Grosseteste. Speculum, Vol. 58, No. 3. (Jul., 1983), pp. 724-726.
3 艾黎(Ailred Of Rievaulx,1110-1167),中世纪神学家。
4 Charles H. Talbot, ed. Ailred of Rievaulx: De Anima (London: Warburg Institute, University of London, 1952), and p.17 n.8. 转引自 Bruce Kimball. Orators & philosophers, 1986:65.
5 Lon R. Shelby. “The Geometrical Knowledge of Mediaeval Master Masons”. Speculum, Vol. 47, No. 3. (Jul., 1972), pp. 395-421.
6 P. Gabriel Meier. Die sieben freien Künste im Mittelater. (Progr, Einsiedeln, 1886-1887).
1 Alain de Lille(1128-1203),法兰西神学家和诗人,因博学多识而被誉为“全能博士”(Doctor Universalis)。
2 Kimball, Bruce. Orators & philosophers1986:71.
3 ……sicut artes mechanicae sunt praticae, ita artes liberales sunt speculativae (Summa Theologica II, I, Qu.57, Art.3, Ob.3. Klein, Jacob. Greek mathematical thought and the origin of algebra, 1992:243.
4 Arendt, Hannah. The human condition, 1958:92.
5 Whitney, Elspeth. Paradise restored -the mechanical arts from antiquity through the thirteenth century, 1990:20
1 自 1603 年起,苏格兰和英格兰共有一个君主,1707 年,英格兰和苏格兰正式合并,此后同属于英国的范畴,因此,本章所涉及的人物也包括休谟、George Turnbull 等苏格兰人。本章统一将 liberal education 译为博雅教育,将 polite arts 译为文雅艺术,将 politeness 译为文雅,将 polite education 译为文雅教育,将 polite learning 译为文雅知识。
2 Sheldon Rothblatt. Tradition and change in English liberal education,1976:14.
1 Sheldon Rothblatt. Tradition and change in English liberal education,1976:26.
2 Samuel Johnson, John Walker, Robert S. Jameson. A Dictionary of the English Language ,1828:430
3 Robert C. Steensma.Review of “The English Gentleman: Images and Ideals in Literature and Society”[J] Rocky Mountain Review of Language and Literature, Vol. 42, No. 4. (1988), pp. 240-241.
4 Nathan Bailey. An Universal Etymological English Dictionary,1731.gentleman 词条.
1 详见 Ruth Kelso. The doctrine of the English gentleman in the sixteenth century, with a bibliographical list of treatise on the gentleman and related subjects published in Europe to 1625, 1964.
2 Peter Borsay. The English Urban Renaissance: Culture and Society in the Provincial Town 1660-1770,1989:226.
3 W.Vaughan. The Golden Grove (2nd edn, 1608), bk 3, ch.16.转引自 D. C. Coleman. Gentlemen and Players[J]The Economic History Review, New Series, Vol. 26, No. 1. (1973), pp. 92-116. 4W. Lee Ustick. Changing Ideals of Aristocratic Character and Conduct in Seventeenth-Century England[J]Modern Philology, Vol. 30, No. 2. (Nov., 1932), pp. 147-166.
5 (A man of birth; a man of extraction, though not noble; a man raised above the vulgar by his character or post. It is used of all who are honourable by birth, education, or profession)Samuel Johnson, John Walker, Robert S. Jameson. A Dictionary of the English Language,1828:310.
6 Samuel Johnson, John Walker, Robert S. Jameson. A Dictionary of the English Language,1828:298.
1 Nicholas Hudson. Samuel Johnson and the making of modern England,2003:20.
2 Nicholas Hudson. Samuel Johnson and the making of modern England.2003:22.
3 Penelope J. Corfield.Review of “The English Gentleman: Images and Ideals in Literature and Society”。Eighteenth-Century Studies, Vol. 21, No. 3. (Spring, 1988), pp. 378-382.
4 Stephen Copley. Literature and the Social Order in Eighteenth-century England,1984:42.
5 Vicesimus Knox,Winter Evenings: Or Lucubrations on Life and Letters Vol.2,1805:86.
6 Penelope J. Corfield.Review of “The English Gentleman: Images and Ideals in Literature and Society” Eighteenth-Century Studies, Vol. 21, No. 3. (Spring, 1988), pp. 378-382.
7 Thomas Dyche,William Pardon. A new general English dictionary, London,1760,gentleman 词条。
1 Vicesimus Knox. Liberal Education 1785 卷一,第七版,p.84.
2 Lawrence Klein. “Politeness” as linguistic ideology in late seventeenth-and eighteenth-century England . Dieter Stein, Ingrid Tieken-Boon van Ostade. Towards a Standard English, 1600-1800, 1994:38
3 Sheldon Rothblatt. Tradition and change in English liberal education.1976:25-26.
4 Sheldon Rothblatt. Tradition and change in English liberal education.1976:61-62.
5 Sheldon Rothblatt. Tradition and change in English liberal education,1976:27
6 Sheldon Rothblatt. Tradition and change in English liberal education,1976:59.
7 Cobban, Alan B. English university life in the Middle Ages,1999:18.
1 George Turnbull. Observations upon liberal education(1744),2003:54.
2 Sheldon Rothblatt. Tradition and change in English liberal education,1976:67
3 Sheldon Rothblatt. Tradition and change in English liberal education,1976:71-72.
4 David Castronovo. The English Gentleman: Images and Ideals in Literature and Society, 1987:117.
5 F.W.Farrar. Essays on a liberal education , 1867:46.
6 Cobban, Alan B. English university life in the Middle Ages, 1999:6.
1 Willis Rudy. The universities of Europe, 1100-1914:a history,1984:71.
2 M.G. Brock and M.C. Curthoys. The History of the University of Oxford-v.6. Nineteenth-century Oxford (pt.1), 1997:83.
3 原文为“mediocris fortunae”。
4资料来源:Joan Simon:The Social Origins of Cambridge Students, 1603-1640[J] Past and Present, No. 26. (Nov., 1963), p60
1 Graham Midgley. University Life in Eighteenth-Century Oxford,1996
2 Vicesimus Knox. Liberal Education,1785,卷二,p.106.
3 Vicesimus Knox. Liberal Education,1785,卷二,p.116.
4 W. E. Mead. The Grand Tour in the Eighteenth Century,1970:406.
1马克斯·韦伯.支配社会学.2004:86.
2阎照祥.英国近代贵族体制研究.2006:214.
1不过,律师会馆在很多方面却和传统大学截然不同。律师会馆没有全职教师,没有固定的课程,也不颁发学位。参见 Wilfrid Prest. “Legal Education of the Gentry at the Inns of Court, 1560-1640”. Past and Present, No. 38. (Dec., 1967), pp. 20-39
2 Michael Burrage. “From practice to school-based professional education:Patterns of conflict and accommodation in England, France, and the United States” .in Sheldon Rothblatt. The European and American university since 1800 : historical and sociological essays, 1993:145.
3王承绪.伦敦大学.1995:11.
4 M.G. Brock and M.C. Curthoys. The History of the University of Oxford-v.6. Nineteenth-century Oxford (pt.1), 1997:566.
5不过,这种局面后来逐渐有所改观,面对行会、药剂师协会等机构的竞争,大学逐渐扩大医学教育的规模,到 1900 年,剑桥大学的医科学生达到了 100 名。(英)威廉·F·拜纳姆. 19 世纪医学科学史.2000:13,224.
1 Oliver Goldsmith(1730-1774). An enquiry into the present state of polite learning in Europe,1774:148.
2 M.G. Brock and M.C. Curthoys. The History of the University of Oxford-v.6. Nineteenth-century Oxford (pt.1), 1997:110. 3
3 D. C. Coleman. “Gentlemen and Players”.The Economic History Review, New Series, Vol. 26, No. 1. (1973), pp. 92-116. 4
4 H.Taine. Notes on England. (Trans. and ed. by E.Hyams, 1957), p.118.转引自 D. C. Coleman. Gentlemen and Players.The Economic History Review, New Series, Vol. 26, No. 1. (1973), pp. 92-116.
1 Simpson, J. A. The Oxford English dictionary, 1989.
2 Richard Allestree. The Ladies Calling,1705:90.
3 John Graile. An essay of particular advice to the young gentry,1711:153.
1 Glossographia Anglicana Nova. London, 1707.
2 在这之前的英语辞典,一般只收录“难词”。
3 John Kersey. Dictionarium Anglo-britannicum; Or, A General English Dictionary ,1708,参见 art,liberal arts,liberal 词条。
4 Edward Phillips. The new world of words,1720,arts 词条。
5 Nathan Bailey. An universal etymological English dictionary,1724,参见 art,liberal arts,liberal 词条。
6 Nathan Bailey. An Universal Etymological English Dictionary, 1731. liberal arts 词条
7 Samuel Johnson. A dictionary of the English language,1799,第 11 版,liberal 词条。
8 Samuel Johnson, John Walker, Robert S. Jameson. A Dictionary of the English Language,1828:430.
9 John Walker. A Critical Pronouncing Dictionary, and Expositor of the English Language,1806:628.
1 Samuel Johnson, John Walker, Robert S. Jameson. A Dictionary of the English Language. 1828:297.
2 John Ash. The new and complete dictionary of the English language,1795
3 Richard Newton. University Education, 1733:182.
4 Richard Newton. University Education, London: 1726, Reprinted 1733:260
5 Edward Phillips. The new world of words,1720,arts,liberal 词条
6 Glossographia Anglicana Nova. London, 1707
7 Thomas Dyche,William Pardon. A new general English dictionary, London,1760,liberal 词条。
8 Richard Newton. Pluralities indefensible, by a presbyter of the Church of England,1745:321.
1 Edward Gibbon. The Life of Edward Gibbon,1839:28.
2 Lewis Lochée. An Essay on Military Education,1776:10-11
3 Lewis Lochée. An Essay on Military Education,1776:13.
4 Edward Gibbon. The Miscellaneous Works of Edward Gibbon. Vol.1,1814:105-106.
5 James Barclay. A complete and universal English dictionary,1792,large 词条。
6 布鲁斯·金博尔和谢尔顿·罗斯布拉特的研究都没有注意到这一层语义。
1 Thomas Sheridan(1719-1788). British Education: Or, the Source of the Disorders of Great Britain,1756:362.
2 Vicesimus Knox,Winter Evenings: Or Lucubrations on Life and Letters Vol.2,1805:228.
3 George Campbell. The Philosophy of Rhetoric, 1808:6.
4 John Ayliffe. The Ancient and Present State of the University of Oxford,1714:7.
5约翰逊博士的英语词典对 Humanity 一词的解释则是“,人性;仁慈;和善;语言学;文法学科”,Samuel Johnson, John Walker, Robert S. Jameson. A Dictionary of the English Language,1828:355;内森·贝利的英语通用词典(1731)对 humanities(humaniores litere)的解释是:“希腊语和拉丁语学习,文法,修辞学,诗歌以及古代诗人,雄辩家和历史学家。” Nathan Bailey. An Universal Etymological English Dictionary, 1731.humanities词条;托马斯·谢里丹在词典中对 humanity 的解释也是“人性;人类;仁慈;语文学,文法学科”,参见Thomas Sheridan. A complete dictionary of the English language vol.1,1797,humanity 词条.
6 Nathan Bailey. An Universal Etymological English Dictionary, 1731.humanities 词条,p.399
7 特别参见 Edward Phillips. The new world of words,London,1720 内页的知识分类。
1 例如,维塞斯莫·诺克斯很少提到“liberal arts”这个概念。
2 Bruce Kimball. Orators & philosophers: a history of the idea of liberal education, 1995:132.
3 除了慷慨之外,generous 一词还能表示“开明的”、“心胸宽阔的”等含义。
4 例如,George Turnbull. Observations upon liberal education(1742),2003:378.
5 William King(1685-1763). Political and Literary Anecdotes of His Own Times,1819, second edition:200.
6 George Crabb(1778-1851). English Synonyms Explained, in Alphabetical Order,1818:504.
7 John Platts. A dictionary of English synonymes,1845:152.
1经过 1662 年的测试法案(Test Acts)之后,非国教徒既不能如英国的大学,而且被剥夺了投票和担任政府、军队公职的权利。
2 Warrington Academy(1757-1786)是一所由非国教信徒创办的私立学校,学校大概有 400 名左右的学生,学校的宗旨是为非国教教派的教会培养神职人员,并为从事医学、法律、商业等职业的非国教徒提供教育。和牛津、剑桥不同,学园的毕业生大多从事医学、法律、商业、军队等行业。而且,和牛津、剑桥相比,学园教授的科目非常宽泛,涵盖了古典语言、现代语言和近代自然科学。1760 年,学园还为准备经商的学生引入了三年制的课程。Academy 大多为非国教徒所建立,其提供的教学水平和教学内容大抵与大学相当。
3 Joseph Priestley. Lectures on History and General Policy: to Which is prefixed, An Essay on a Course of Liberal Education,1791:P.v.
4 Robert E. Schofield. The Enlightenment of Joseph Priestley,1997:121.
5 Colin Macfarquhar, George Gleig. Encyclop?dia Britannica: Or, A Dictionary of Arts, Sciences. Vol. VI, 1797:342-343
6 Roy J. Honeywell. The Educational Work of Thomas Jefferson,2007:172.
7 Joseph Priestley. Lectures on History and General Policy: to Which is prefixed, An Essay on a Course of Liberal Education,1791:xvii
1 Joseph Priestley. A Reply to the Animadversions on the History of the Corruptions of Christianity,1783:64.
2 Joseph Priestley. Views of Christian Truth, Piety, and Morality,1834:132.
3 Priestley, Joseph.: 1765, “An Essay on a course of Liberal Education for Civil and Active Life” , Joseph Priestly. Miscellaneous observations relating to education, 1778:200.
4 Joseph Priestley. Miscellaneous observations relating to education, 1778:128.
5 Priestley, Joseph.: 1765, “An Essay on a course of Liberal Education for Civil and Active Life” , Joseph Priestly. Miscellaneous observations relating to education, 1778:206.
1 Joseph Priestley. Lectures on History and General Policy: to Which is prefixed, An Essay on a Course of Liberal Education,1791:xxxv.
2 Priestley, Joseph.: “An Essay on a course of Liberal Education for Civil and Active Life” , Joseph Priestly. Miscellaneous observations relating to education, 1778:227-228.
3 Dorothy Mabel Turner. History of Science Teaching in England,1981:43.
4 Joseph Priestly. Miscellaneous observations relating to education, 1778:xx
5 Joseph Priestley. Lectures on History and General Policy: to Which is prefixed, An Essay on a Course of Liberal Educatio,1791:xxix
1 Joseph Priestley. Miscellaneous observations relating to education,1778:43.
2 Joseph Priestley. The Rudiments of English Grammar: Adapted to the Use of Schools,1772:xx.
3 Heinz Rhyn. “The formation of Liberal education in England and Scotland” . in Studies in Philosophy and Education. 18:5-14,1999.
4 Heinz Rhyn. Allgemeine Bildung und liberale Gesellschaft: Zur Transformation der liberal education in der angelsachsischen Aufklarung,1997.
5 Paul O. Carrese. The cloaking of power: Montesquieu, Blackstone, and the rise of judicial activism,2003:115.
1“The whole business therefore of liberal education, and it is called liberal for that very reason, is to cherish into proper vigor the love of liberty, and yet guard it against degenerating into vice which borders upon it, willfulness or stubbornness.” George Turnbull. Observations upon liberal education(1742),2003:40.
2 George Turnbull. Observations upon liberal education(1742),2003:40-41.
1 George Turnbull. Observations upon liberal education(1742)2003:350.
2 George Turnbull. Observations upon liberal education(1742)2003:199.
3 Gordon Graham. Scottish Philosophy: Selected Readings 1690-1960,2004:45.
4 Gordon Graham. Scottish Philosophy: Selected Readings 1690-1960,2004:43.
5 Thomas P. Miller. The Formation of College English: Rhetoric and Belles Lettres in the British Cultural Provinces,1997:163.
6 Jeffrey Mark Suderman. Orthodoxy and Enlightenment: George Campbell in the Eighteenth Century,2001:14.
7 受特恩布尔的教育思想影响的作家主要有富兰克林。
1 Vicesimus Knox. Liberal Education. 1785.卷二,p.89.
2 Matthew B. Roller. Constructing autocracy: aristocrats and emperors in Julio-Claudian Rome 2001:282.
3 Vicesimus Knox. Liberal Education.1785.卷二,p.89
4 liberal instructor 是指领取国家薪金而无需依赖学生的、独立的教师,这些 liberal 强调的是“独立”(independence)。参见 Vicesimus Knox. Liberal Education.1785.卷二,p.107.
5 Vicesimus Knox. The Works of Vicesimus Knox, D.D.: With a Biographical Preface, 1824:366.
6维塞斯莫·诺克斯没有直接解释 liberal man 这个概念,但这个概念在十八世纪非常常见。年代比他稍早的英国牧师 Joseph Stennett(1692-1758)曾对 liberal man 一词进行过颇为详尽的解释,这个解释较有代表性,可以帮助我们理解诺克斯的博雅教育理论:liberal man 有时指一个非常富有的人;有时指有尊严和荣誉的人;还有时指真正虔敬、信仰笃实的人。与之相反的是那些品格低下、利欲熏心的人。……一个真正宽宏慷慨)的人,是一个在某种程度上拥有所有其他德性的人。或许我们还可以这样理解,不管是出身,还是运气,都不能使一个人超越同侪;但心灵的慷慨(generosity of the mind)却能真正地使人升华,使他配得荣誉。……我们所理解的 liberal man 是一个善良的、富有同情心、乐善好施的人。Joseph Stennett, the Nature, and Reward of true Liberality. A Sermon Occasioned by the Decease of Mr. Samuel Burch, London, 1741, p.11.转引自 J?rn Leonhard. Liberalismus: zur historischen Semantik eines europ?ischen Deutungsmusters,2001:112.
1 Vicesimus Knox. Liberal Education.1785.卷二,p.75.
2 Vicesimus Knox. Liberal Education. 卷二,p.110.
3 Vicesimus Knox. Liberal Education.卷一, P.vii-viii.
4 Vicesimus Knox. Liberal Education, 1785,卷二,p.212.
1 Vicesimus Knox. Liberal Education,1785 卷一,p.xvi.
2 Vicesimus Knox. Liberal Education,1785,卷一,p.27.
3 Patrick Bridgwater. Arthur Schopenhauer's English Schooling[M] New York: Routledge,1988:292.
4 Vicesimus Knox. The Works of Vicesimus Knox, D.D.: With a Biographical Preface,Vol.IV.,1824,365,366.
5 Vicesimus Knox. The Works of Vicesimus Knox.Vol.IV.,1824,366-367.
6 Vicesimus Knox. The Works of Vicesimus Knox. Vol.IV.,1824, 367.
7 Vicesimus Knox,Winter Evenings: Or Lucubrations on Life and Letters Vol.2,1805:65.
8 L.S. Sutherland and L.G. Mitchell. The history of the university of Oxford,volume V: the eighteenth century ,1986:619.
1 Vicesimus Knox. Liberal Education. 1785 卷二,第 240 页。
2 Dror Wahrman. Imagining the middle class: the political representation of class in Britain, c. 1780-1840,1995:47
3 Dror Wahrman. Imagining the middle class,1995:48
4 Dror Wahrman. Imagining the middle class,1995:70
1 Vicesimus Knox. Liberal Education.1785 卷一,第 3 页。
2 Vicesimus Knox. Liberal Education. 1785 卷一,第 214 页。
3 布鲁斯·金博尔认为将 liberal education 和 liberate 联系起来是二十世纪美国新出现的解释,这种观点经不起推敲。
4 Vicesimus Knox. Liberal Education.1785.卷一,p.214.
5 Vicesimus Knox. Liberal Education.1785,卷二,p.260.
6 Vicesimus Knox. Liberal Education.1785,卷二,p.96.
1 Vicesimus Knox..1785,卷二,p.109.
2 Vicesimus Knox. 1785 卷二,p.88-89.
3 Vicesimus Knox..1785,卷二,p.89.
4 Vicesimus Knox. 1785 卷二,p91.
5 Vicesimus Knox..1785 卷二,p92.
6 Vicesimus Knox..1785,卷二,p96.
7 Vicesimus Knox. 1785 卷二,p196.
8 诺克斯的《博雅教育》一书曾在牛津校内激起不小的反响。
1早在十五世纪的时候,polite 一词已经在英语中出现,指一种通过文学才能或其他形式所体现的精致和优雅。不过,直到十七世纪中期的时候,这个词才开始变得重要。
2 Lawrence E. Klein. “Liberty, Manners, and Politeness in Early Eighteenth-Century England”. The Historical Journal, Vol. 32, No. 3 (Sep., 1989), pp. 583-605.
3 Samuel Johnson, John Walker, Robert S. Jameson. A Dictionary of the English Language,1828:553.
4 Samuel Johnson, John Walker, Robert S. Jameson. A Dictionary of the English Language,1828:553.
5 Rothblatt 与笔者的通信,2007 年 6 月 26 日。
6 Lawrence Klein. “Politeness” as linguistic ideology in late seventeenth-and eighteenth-century England [A]. Dieter Stein, Ingrid Tieken-Boon van Ostade. Towards a Standard English, 1600-1800, 1994:31-51
7 Lawrence E. Klein. Shaftesbury and the culture of politeness: moral discourse and cultural politics in early eighteenth-century England, 1994:4.
1 Sheldon Rothblatt. Tradition and change in English liberal education.1976:50.
2 Oliver Goldsmith. An enquiry into the present state of polite learning in Europe,London:1774:26.
3 Oliver Goldsmith.1774:32.
4 Oliver Goldsmith. 1774:155.
5 Oliver Goldsmith. 1774:72.
6 Oliver Goldsmith. 1774:149.
7 关于这段经历的记述,参见 Vicesimus Knox. Liberal Education. 1785 卷一, p.79.
8 Vicesimus Knox. The Works of Vicesimus Knox, D.D.: With a Biographical Preface,Vol.IV.,1824:370.
1 Vicesimus Knox. Liberal Education. 1785. 卷一, p.289.
2 Vicesimus Knox. Liberal Education. 1785. 卷一, p.139.
3休谟所说的科学包括道德哲学、神学、形而上学、道德哲学、自然哲学、数学,等等。
4 David Hume. Essays and Treatises on Several Subjects,1809:130.
5 David Hume. Essays and Treatises on Several Subjects,1809:131.
6 Lawrence E. Klein. Shaftesbury and the culture of politeness: moral discourse and cultural politics in early eighteenth-century England, 1994:5.
7 Paul Oskar Kristeller. The Modern System of the Arts: A Study in the History of Aesthetics (II)[J] Journal of the History of Ideas, Vol. 13, No. 1. (Jan., 1952), pp. 17-46.
8 John Corry. The English Metropolis, Or, London in the Year 1820,1820:296.
1 在与笔者的通信中,罗斯布拉特教授指出,十八世纪的人们经常不加区分地使用一些概念。
2 Chesterfield. Principles of politeness, and of knowing the world,1790:57.
3李猛.论抽象社会[J]社会学研究.1999(1):1-23.
4李猛.论抽象社会[J]社会学研究.1999(1):1-23.
5 Sheldon Rothblatt. Tradition and change in English liberal education,1976:14-16.
6 Sheldon Rothblatt. Tradition and change in English liberal education,1976:63.
7 Vicesimus Knox.Winter Evenings: Or Lucubrations on Life and Letters Vol.2,1805:170.
1 参见 Sheldon Rothblatt 与笔者的电子邮件通信,2007 年 7 月 17 日。
2 这是 Sheldon Rothblatt 在与笔者通信中所表达的观点。
3 参见 Bruce Kimball 与笔者的个人通信,2007 年 12 月 8 日。
4 在爱丁堡大学期间,特恩布尔是 Rankenian Club 的活跃分子,该俱乐部最主要的活动就是研读沙夫茨伯里的著作。
5 George Turnbull. Observations upon liberal education(1742),2003:314.-而在十九世纪和二十世纪,“教养”的问题通常被逐入家庭领域、宗教领域和社会领域,几乎不再受到教育学的关注。
1 Vicesimus Knox. Liberal Education. 1785. 卷一,p.289.
2 Sheldon Rothblatt. Tradition and change in English liberal education,1976:43.
3 Sheldon Rothblatt: "The Limbs of Osiris: Liberal Education in the English-speaking World." In The European and American University since 1800: Historical and Sociological Essays. Sheldon Rothblatt and Bjorn Wittrock, eds. Cambridge, New York: Cambridge University Press. (1993)
4 Bruce Kimball. Orators & philosophers: a history of the idea of liberal education , 1995:187.
5 The Student, Or, The Oxford and Cambridge Monthly Miscellany [M]Oxford,1750:330.
1 Sheldon Rothblatt. Tradition and change in English liberal education,1976:64.
2 Obadiah Walker. Of Education Especially of Young Gentlemen ,1673:218-219.
3 David Hume. Essays and Treatises on Several Subjects,Edinburgh:1809:138.
4 George Turnbull. Observations upon liberal education(1742),2003:306.
5 David Hume. Essays and Treatises on Several Subjects, Edinburgh:1809:134.
1 David Hume. Essays and Treatises on Several Subjects,Edinburgh:1809:137.
2 David Hume. Essays and Treatises on Several Subjects, Edinburgh:1809:135.
3 David Hume. Essays and Treatises on Several Subjects, Edinburgh:1809:139.
4 Thomas P. Miller. The Formation of College English: Rhetoric and Belles Lettres in the British Cultural Provinces,1997:168.
5 Adam Potkay. “Classical Eloquence and Polite Style in the Age of Hume”. Eighteenth-Century Studies, Vol. 25, No. 1. (Autumn, 1991), pp. 31-56.
1 David Hume. Essays and Treatises on Several Subjects:1809:136.
2这可以从“liberal and elegant arts” 这个短语中略见一斑。Joseph Priestly. Miscellaneous observations relating to education,1778:115.
3 (美) 伊曼纽尔·沃勒斯坦. 转型中的世界体系.2006:81.
4 (英) 以赛亚·伯林. 反潮流—观念史论文集.2002:101.
1 Sheldon Rothblatt. The Modern University and its Discontents,1997:186
2谢尔顿·罗斯布拉特指出,这种对于博雅教育的理解直到维多利亚早期还“没有被完全抛弃”。然而,我们也应该看到,这种以塑造品性为圭臬的贵族教育,尽管志趣高远,对于大学自身的发展来说却非常不利。由于无法提供有效的心智训练,大学零落凋敝,牛桥两校有些学院有时只有两三个学生。学生热衷于打猎、击剑、舞蹈等娱乐,根本无心学习,代表西方理智传统的学术知识在大学的衰落窳败,绝大部分的人在其他地方而不是在大学接受博雅教育。Sheldon Rothblatt. Tradition and change in English liberal education,1976:14-16.
3 William Pitt. Letters Written by the Late Earl of Chatham to His Nephew Thomas Pitt,1804:13.
1 A. Dwight Culler. The imperial intellect -a study of Newman's educational ideal, 1955:2-5.
2 Joyce Sugg. Ever Yours Affly: John Henry Newman and His Female Circle,1996:13-15.
3 Martin, Brian. John Henry Newman: his life and work,2000:16.
1 Vincent Ferrer Blehl. Pilgrim Journey: John Henry Newman 1801-1845,2002:17.
2 Newman, John Henry. Historical sketches(v.3)1909:237.
3 A. Dwight Culler, 1955:5
4 A. Dwight Culler. 1955:6
5 A. Dwight Culler., 1955:6
6 Sheldon Rothblatt. The Modern University and its Discontents,1997:188.
7 A. Dwight Culler., 1955:17
1 John R. Connolly. John Henry Newman: A View Of Catholic Faith For The New Millennium[, 2005:2.
2 A. Dwight Culler. The imperial intellect -a study of Newman's educational ideal, 1955:11
3 威廉·巴克兰(William Buckland,1784-1856),英国地理学家,1813 年担任牛津大学矿物学讲座教授。
4 Vincent Ferrer Blehl. Pilgrim Journey: John Henry Newman 1801-1845,2002:25.
5 A. Dwight Culler., 1955:16.
6 A. Dwight Culler., 1955:17.
7 A. Dwight Culler., 1955:22.
8 Vincent Ferrer Blehl. Pilgrim Journey: John Henry Newman 1801-1845.2002:31
9 Vincent Ferrer Blehl. Pilgrim Journey: John Henry Newman 1801-1845.2002:45.
1 Ian Ker. The Achievement of John Henry Newman, 1991:2.
2奥利尔纯理智论学派的代表人物有 Thomas Arnold、Renn Dickson Hampden、Edward Copleston、John Davison、Richard Whately 等。
3 A. Dwight Culler., 1955:36.
4 A. Dwight Culler. s, 1955:35.
5 Vincent Ferrer Blehl. Pilgrim Journey: John Henry Newman 1801-1845.2002:48.
6John R. Connolly. John Henry Newman: A View Of Catholic Faith For The New Millennium, 2005:16.
7 赫雷·弗劳德(Hurrell Froude ,1803-1836),英国牧师,牛津运动的早期领导人,奥利尔学院院士,纽曼最亲近的朋友之一。
8 约翰·基布尔(John Keble ,1792-1866),英国牧师,诗人, 1831-1841 年任牛津大学诗学教授。1833年发表布道演说“National Apostasy”,从而点燃了牛津运动。
9牛津运动主张教会独立于国家,并希望通过早期教会历史和天主教传统来建立英格兰教会的教义基础。
1 A. Dwight Culler., 1955:119
2 Colin Barr. Paul Cullen, John Henry Newman, and the Catholic University of Ireland, 1845-1865,2003:27.
3 Paul Cullen (1803-1878)是教皇绝对权力主义者(Ultramontanism),教皇无谬性(papal infallibility)的鼓吹者,从 1849 年起,他一直担任爱尔兰天主教的大主教,直至 1878 年病势。
4 Colin Barr.2003:63.
5 Avery Dulles. Newman, 2002,2005:134.
1 EJ Ondrako. Progressive Illumination: A Journey with John Henry Cardinal Newman, 1980-2005,2006:5.
2 EJ Ondrako. Progressive Illumination.2006:10.
3 John Henry Newman. The Scope and Nature of University Education, 1859,advertisement.
4 Fergal McGrath. The consecration of learning: lectures on Newman's Idea of a university, 1962:173.
5 Ian Ker. The Achievement of John Henry Newman1991:2.
6 “The form or idea, as it may be called, collects together into one, separates utterly from every thing else, the elements on which it is impressed.”Newman, John Henry. Discourses on the scope and nature of university education: addressed to the Catholics of Dublin, 1852:148.
1 Newman, John Henry. Historical sketches(v.3)1909:205.
2 John Henry Newman. Office and Work of Universities, 1856.
3 Newman, John Henry. Historical sketches(v.3)1909:16.
4 A. Dwight Culler. 1955:207.
1 John Henry Newman. The Scope and Nature of University Education ,1859
2 Aristotle. The art of rhetoric 1926,John Henry Preese:50,1361a.
1 George Cornewall Lewis. Remarks on the Use and Abuse of Some Political Terms, 1832:80.
2 William Mitford. The History of Greece,1823:267.
3 George Crabb. A Dictionary of General Knowledge,1835:225.
4 William Whewell. Of a Liberal Education in General; and with Particular Reference to the leading studies of the University of Cambridge.,1850:2-3.
5 Report and evidence upon the recommendations of her majesty's Commissioners For Inquiring into the state of the University of oxford,Oxford:1853:467
1 William Francis Wilkinson. Education, elementary and liberal,1862
2 Joseph Esmond Riddle. A copious and critical English-Latin lexicon , 1847:399.
3 Charles Duke Yonge. A phraseological English-Latin dictionary: for the use of Eton, Winchester, Harrow, and Rugby Schools, and King's College, London[M]London,1855:287.
4 Jakob Heinrich Kaltschmidt. A school dictionary of the Latin language.1850:248
5 Noah Webster. A Dictionary of the English Language,1817:280.
6 John Walker.(1768-1833) An Essay on the Following Prize-question Proposed by the Royal Irish Academy , 1812:7.
7 John Walker. A Critical Pronouncing Dictionary, and Expositor of the English Language,1806.
1 Noah Webster, Chauncey A. Goodrich. A Dictionary of the English Language, revised and enlarged by Chauncey A. Goodrich.,1852:574.
2 John Ogilvie(1797-1867). The student's English dictionary ,1865:408.
3 William Parsons Atkinson. Classical and Scientific Studies, and the Great Schools of England,1865:35.
4 Noah Webster(1758-1843). Letters to a Young Gentleman Commencing His Education , 1823:21-22.
1 Benjamin Silliman. An Introductory Lecture, Delivered in the Laboratory of Yale College,1828:43
2 William Parsons Atkinson. Classical and Scientific Studies, and the Great Schools of England,1865:73.
3 Jetemy Bentham. Church-of-Englandism and Its Catechism Examined,1818:416.
1 David Erskine Baker, Isaac Reed, Stephen Jones. Biographia Dramatica: Or, A Companion to the Playhouse Vol.1,1812:81.
2 为了阅读的方便,本章统一将 liberal knowledge 译为“博雅知识”。我们将在下面讨论这个概念的翻译问题。
1 Aristotle. The art of rhetoric, 1926,John Henry Preese:46.
2 Newman, John Henry. Historical sketches(v.3), 1906-1909:59.
3 这里引用的著作是 John Henry Newman,The idea of a university defined and illustrated , 1994,由于引用此书较多,故对此书的引用统一采用夹注格式。
4彼得·柏克. 知识社会史——从古腾堡到狄德罗.2003:187-188.
1 Cicero, Marcus Tullius. De officiis, 1913:15.
2 Cicero, Marcus Tullius. De officiis, 1913:19.
3 John Henry Newman,The idea of a university defined and illustrated , 1994:105;Cicero, Marcus Tullius. De officiis, 1913:21.
4 F. Edward Cranz; edited by Nancy Streuver. Reorientations of Western Thought from Antiquity to the Renaissance, 2006:10.
5 Aristotle. The Metaphysics: Volume I:1933:2.
6 “Of possessions, those rather are useful, which bear fruit; those liberal, which tend to enjoyment. By fruitful, I mean, which yield revenue; by enjoyable, where nothing accrues of consequence beyond the using.”John Henry Newman,The idea of a university defined and illustrated,1994:109.
1 Newman, John Henry. Historical sketches(v.3)1909:47-59.
2 John Graile. An essay of particular advice to the young gentry,1711:159.
1 George Campbell. The Philosophy of Rhetoric,Edinburgh, 1808:6.
2 John Davison. Review of Edgeworth on Professional Education(1811).Remains and occasional publications, Oxford,1841:451.
3 商业教育这个概念是十九世纪初期以后才逐渐流行开来的。随着英国工业化进程的推进,制造业主、银行家、企业家等中产阶级逐渐兴起。他们往往会送子女去所谓的“商业学校”接受英语、历史、算帐、书写等比较实用性的教育,这种教育被古典教育的支持者轻蔑地称之为“商业教育”。当然,也有一些中产阶级送子女去“上流学校”(包括公学和大学)学习古典学科,古典学的教育对于这些要向工商界发展的学生来说并无多少实际的用途,但这种教育同时也赋予他们以一种优越感,使得他们认为自己比那些在商业学校接受教育的同伴高出一等。James Pycroft. Four Lectures on the Advantages of a Classical Education,1847:78;F.W.Farrar. Essays on a liberal education., 1867:377.
1 Newman, John Henry. Discourses on the scope and nature of university education: addressed to the Catholics of Dublin, 1852:157.
2 Newman, John Henry. Historical sketches(v.3)1906-1909:104.
3 Sheldon Rothblatt. The Living Arts-Comparative and Historical Reflections on Liberal Education, 2003:38.
4 李曼丽.关于“通识教育”内涵的讨论.清华大学教育研究.1999(1):96-101.
5 Joseph Priestley. Miscellaneous observations relating to education,1778:43.
6 Benjamin Rumford. Essays, Political, Economical, and Philosophical. Vol.1 [M]London,1800:394.
7 John Bristed. America and Her Resources,1818:349.
8 Jakob Heinrich Kaltschmidt. A school dictionary of the Latin language,1850:248
9 Fergal McGrath. The consecration of learning: lectures on Newman's Idea of a university, 1962:39.
1 John Stuart Mill. Inaugural Address: Delivered to the University of St. Andrews, Feb. 1st, 1867,1867:5.
2 Mark Pattison. Suggestions on Academical Organisation with Especial Reference to Oxford,1977:278,282.
3 Martha McMackin Garland. Cambridge before Darwin—the ideal of a liberal education, 1800-1860, 1980:125.
4 F.W.Farrar. Essays on a liberal education, 1867:87.
5 James Heywood. The Recommendations of the Oxford University Commissioners,1853:284.
6 Report and evidence upon the recommendations of her majesty's Commissioners For Inquiring into the state of the University of oxford,1853:8.
7 John Stuart Mill. Inaugural address delivered to the University of St. Andrews,1994:5.
1 Harold Perkin. The rise of professional society : England since 1880, 1989
2 Richard Lovell Edgeworth. Essays on Professional Education,1809. .
3 Fergal McGrath. The consecration of learning: lectures on Newman's Idea of a university, 1962:41-42.
4 John Clarke. An Essay Upon Study, 1731:40.
5 Edward Tatham. Oxonia Purgata: An Attempt to Correct the Errors and Abuses of the University of Oxford,1811:1
1 这里采取的是陈洪捷教授的译法。
2 A. Dwight Culler. 1955:180.
3 Adrian Marino. The Biography of “The Idea of Literature”. 1996:15.
4 Ferguson, Everett. The Early Church in Its Context: Essays in Honor of Everett Ferguson,,1998:257.
5在十八世纪的法国启蒙运动中,狄德罗、达朗贝、伏尔泰人希望用 Encyclopédie 的形式网罗所有形式的知识,记录人类科学的进步,并使后代免于无知、愚昧之虞。
1 A. Dwight Culler., 1955:180.
2 The Oxford University Calendar for the Year 1814, Oxford,1814:91.
3 William Sewell. The Attack Upon the University of Oxford: In a Letter to Earl Grey, 1834:25.
4托马斯·坎贝尔(Thomas Campbell,1777-1844),英国诗人。
5亨利·布鲁厄姆(Henry Brougham,1778-1868),英国政治家,多次当选英国下院议员,主张国家提供公共教育,向大众普及教育。
6乔治·格罗特(George Grote,1794-1871),英国银行家,著名古希腊史学者,其名著《希腊史》至今仍被奉为经典。
1 Statement by the Council of the University of London, explanatory of the nature and objects of the institution(London,1827),p.12.
2 Jean Scammell. The Formation of the English Social Structure: Freedom, Knights, and Gentry, 1066-1300[J]Speculum, Vol. 68, No. 3. (Jul., 1993), pp. 591-618
1 高师宁等人的译本误将 hazard 译为“危险的事情”,误将 empiric 译为“体力劳动者”,这就没有理解纽曼关于“技艺和偶然性”这两者的思考。参见(英) 约翰·亨利·纽曼.大学的理念.高师宁等译. 2003:110.
2纽曼的这一判断是符合历史事实的,在古罗马,尤其是在共和国时期,很多医生都是希腊人,是奴隶出身。
3 William Parsons Atkinson. Classical and Scientific Studies, and the Great Schools of England,1865:50.
4 William Parsons Atkinson. Classical and Scientific Studies, and the Great Schools of England.1865:50.
5 William Parsons Atkinson. Classical and Scientific Studies, and the Great Schools of England. 1865:51.
6 Sheldon Rothblatt. The Modern University and its Discontents .1997:120.
1纽曼使用了“Liberal or Philosophical Knowledge ”这一说法。参见 Newman, John Henry. The idea of a university defined and illustrated, 1994:115
2 Newman, John Henry. Discourses on the scope and nature of university education, 1852,影印本,目录。
3 A. Dwight Culler. 1955:187.
4 Newman, John Henry. The idea of a university, 1982,p.Xxi
5 David Cecil Smith, Anne Karin Langslow. The Idea of a University,1999:17.
1 Newman, John Henry. Discourses on the scope and nature of university education: addressed to the Catholics of Dublin, 1852:170.
2 Newman. 1852:143.
3 Newman. 1852:144.
4 试对比两段文字:
1、“知识是否可以在任何恰当的意义上被称为兽类的属性,这是一个问题。……在我看来,把兽类也拥有的那种对于事物的被动的感知或感觉也称为知识,那是很不恰当的。当我说到知识的时候,我指的是某种理智的东西,它把握了通过感官而感知的东西,它对事物采取一种观点,它看见的远比感官传达的更多。它在观看时对所看到的东西进行推理,它对看见的东西赋予一种理念”。(Newman, John Henry. The idea of a university defined and illustrated, 1994,112-113)
2、“动物生来自然具有感觉,它们中有一些从感觉得到了记忆,有些则没有。由于这个缘故,那些有记忆的动物就比不能记忆的动物更聪明,更善于学习。那些听不到音响的动物,虽然聪明但不能学习,例如蜜蜂,以及这类的其他动物。只有那些不但有技艺而且有感觉的动物才能学习”。(亚里士多德《形而上学》,p.27)
5 (Not to know the relative disposition of things is the state of slaves or children; to have mapped out the Universe is the boast, or at least the ambition, of Philosophy.)
1 Newman, John Henry. Discourses on the scope and nature of university education: addressed to the Catholics of Dublin, 1852:138.
1高师宁译本将 good sense 译为“好的意识”,不够准确。(英) 约翰·亨利·纽曼.大学的理念.高师宁等译. 2003:120.
1 A. Dwight Culler., 1955:222.
2 Honestum 可译为正直(honesty)或德性(virtue),这里译为德性。
3 (意)维柯.论人文教育.2007:17
4 在纽曼那里,liberal knowledge 等同于 philosophical knowledge.参见 Newman, John Henry. The idea of a university defined and illustrated, 1994:115.
1 A. Dwight Culler., 1955:213-214.
2 “博雅知识”是高师宁等所译《大学的理念》一书所采用的译法。
3类似地,在我们看来十分“高雅”的活动,如琴、棋、书、画,在纽曼看来是不配称为“liberal education”的。
4比如芝加哥大学社会思想委员会的教授、著名哲学家罗伯特·皮平(Pippin, Robert)曾经作为校方代表向刚入学的新生发表演讲,皮平在演讲中指出,亨利·纽曼的“知识自为目的”的观念来自亚里士多德。
5 Kurt Raaflaub. The discovery of freedom in ancient Greece, 2004:154.
1 在拉丁文中,Libera 的含义是 free,independent, unrestricted。
2 William Francis Wilkinson. Education, elementary and liberal,1862:98.
3 M.G. Brock and M.C. Curthoys. The History of the University of Oxford-v.6. Nineteenth-century Oxford (pt.1) ,1997:138.
1 Sheldon Rothblatt. Tradition and change in English liberal education,1976:42-43.
2 Sheldon Rothblatt.The Modern University and its Discontents,1997 :159.
3 Robert Aris Willmott, Conversations at Cambridge,London:1836:274.
4 这里所说的形而上学其实指的是心智哲学。
5 Sheldon Rothblatt.The Modern University and its Discontents. 1997:159.
6 Sheldon Rothblatt.The Modern University and its Discontents. 1997:159
1 Noel Annan. The dons: mentors, eccentrics, and geniuses, 1999:25.
2 James Heywood. The Recommendations of the Oxford University Commissioners,1853:266.
3 Hilde de Ridder-Symoens. Universities in early modern Europe, 1500-1800, 1992:506.
4 Fergal McGrath. The consecration of learning: lectures on Newman's Idea of a university, 1962:5
5查德·威特里(Richard Whately,1787-1863),1829-1831 年人任牛津大学逻辑学教授,1831-1863 年任都柏林大主教,威特里反对书册派运动,主张为新教徒和天主教徒提供非教派性的宗教教育。
6 Vicesimus Knox. Liberal Education,1785,卷二,p.112.
7 Edward Tatham A Second Address to the Member of Convocation at Large, on the proposed New Statute Respecting Public Examination in the University of Oxford,Oxford, 1811:5
8 literae humaniores,本义为“更具人性的文学”。Humaniores 为 humanus 一词的比较级形式,humanus 意为“人的”、“人性的”、“文雅的”,而 humaniores 则表示“更为人性化的”等含义。在不同的时期,literae humaniores 包含的范围有所不同,逻辑学和历史学有时包含其中,有时又不包含在内。尽管如此,literae humaniores 一向的重点是希腊语、拉丁语和古希腊罗马经典文本。参见 James Heywood. The Recommendations of the Oxford University Commissioners,London,1853:258-259.
1 1850 年代之后,英国的高级人文学也被迫向德国的语文学看齐。尤其是 Mark Pattison(1813-1884)访德之后,对德国学术深为叹服,在 1861-1884 年担任牛津大学林肯学院院长期间,他不遗余力地提升牛津高级人文学的学术水准,鼓励院中导师从事德国式的学术研究。1880 年,第一份古典学研究杂志《希腊研究学刊》(Journal of Hellenic Studies)创刊,1887 年,《古典评论》(Classical Review)创刊。参见 Hilde de Ridder-Symoens. A History of the university in Europe (v.2):Universities in early modern Europe, 1500-1800, 1992:427.
2 James Heywood. The Recommendations of the Oxford University Commissioners,1853:262.
3 John Stuart Mill. Inaugural address delivered to the University of St. Andrews , 1994:12.
4 D. C. Coleman. “Gentlemen and Players”.The Economic History Review, New Series, Vol. 26, No. 1. (1973), pp. 92-116
5 Peter R. H. Slee.Learning and a Liberal Education,1988 :13-14.
1 F. T. H. Fletcher. Montesquieu and British Education in the Eighteenth Century[J]The Modern Language Review, Vol. 38, No. 4. (Oct., 1943), pp. 298-306
2 约翰·伊夫利(John Eveleigh,1747-1814),牛津神学博士,曾任奥利尔学院院长和威斯敏斯特公学校长。
3 约翰·帕森斯(John Parsons,1761-1819),1798-1819 年间担任贝利尔学院院长。
4 Fergal McGrath. The consecration of learning, 1962:5.
5约翰·普莱费尔(John Playfair,1748-1819),先后担任爱丁堡大学数学教授和自然哲学教授,他的主要贡献是推广了 James Hutton 的地理学学说。
6理查德·奈特(Richard Payne Knight,1751-1824),英国学者,业余考古学家,提倡宗教自由,主张用异教哲学取代基督教正统。
7悉德尼·史密斯(Sydney Smith,1771-1845),英国牧师,辉格党政治家。毕业于牛津大学,1802 年创办《爱丁堡评论》。
8 Fergal McGrath. The consecration of learning, 1962:8-9
9 Fergal McGrath. 1962: 9
1 Fergal McGrath. 1962: 33.
2 Fergal McGrath. 1962: 11
3 Fergal McGrath. 1962: 11.
4 Fergal McGrath. 1962: 12.
5 Fergal McGrath. 1962: 13
6 Fergal McGrath. 1962: 16
7 Fergal McGrath. 1962: 16
1 Edward Copleston. A Reply to the Calumnies of the Edinburgh Review Against Oxford,1810:84.
2 W.B. Carnochan. The Battleground of the Curriculum-Liberal Education and American Experience,1993:29.
3 M.G. Brock and M.C. Curthoys. The History of the University of Oxford-v.6. Nineteenth-century Oxford (pt.2), 1997:515.
4 4 Vicesimus Knox. Liberal Education.卷一, p.315.
1 A. Dwight Culler., 1955:81.
2 M.G. Brock and M.C. Curthoys. 1997:547.
1 Fergal McGrath. 1962:90.
2 A. Dwight Culler. 1955:133.
1以往的研究对 liberal knowledge 即 gentleman’s knowledge 这一命题没有给予足够的重视如 A. Dwight Culler在阐述纽曼的 liberal education 理论时,完全是围绕知识来写,并没有把绅士作为一个单独的主题来阐述。参见 A. Dwight Culler. The imperial intellect -a study of Newman's educational ideal, 1955:173-244.
2 Oxford Herald-Office. The Oxford University and city guide,1821:174-175.
3 Joyce Sugg. John Henry Newman: Snapdragon in the Wall,2001:14.
1 Joyce Sugg. John Henry Newman: Snapdragon in the Wall,2001:31.
2 A. Dwight Culler. 1955:54.
3 (英) 约翰·亨利·纽曼.大学的理念.高师宁等译.贵阳:贵州教育出版社,2005:182.
4 A. Dwight Culler 也指出,纽曼在这一节中对绅士的描述常常被认为是“纽曼的正面理念的严肃的表达”,这种现象是“讽刺性的(”ironic)。参见 A. Dwight Culler. The imperial intellect -a study of Newman's educational, 1955:238.
1 Richard J. Watts. Politeness,2003:32.
2 Richard J. Watts. Politeness,2003:50-51.
3 A. Dwight Culler. The imperial intellect -a study of Newman's educational ideal, 1955:189-211.
1 Bruce Kimball. Orators & philosophers, 1995:151-152.
2 Obadiah Walker. Of Education Especially of Young Gentlemen,1673:124.
3 Obadiah Walker. Of Education Especially of Young Gentlemen ,1673:124-129.
4 John Locke. Some Thoughts Concerning Education,1693:225.
5 John Locke. Some Thoughts Concerning Education ,1693:242
6 “improvement of the mind”,George Turnbull. Observations upon liberal education(1742),2003:206
7 Vicesimus Knox. Liberal Education. 1785.卷一,第七版,P.3
1 Joseph Priestly. Miscellaneous observations relating to education,1778:136.
2 Joseph Priestley. Miscellaneous observations relating to education,1778:72.
3 Joseph Priestly. Miscellaneous observations relating to education, 1778:143.
4 A. Dwight Culler. 1955:207.
5 Peter R. H. Slee.Learning and a Liberal Education, 1988 :11-12.
6 Fergal McGrath. The consecration of learning. 1962:20.
7威廉·汉密尔顿(William Hamilton),爱丁堡逻辑学和形而上学教授,毕业于牛津 Balliol 学院。
1 J. P. Powell. “Some Nineteenth-Century Views on the University Curriculum”.History of Education Quarterly, Vol. 5, No. 2. (Jun., 1965), pp. 97-109.
2 Hamilton, William. Discussions on philosophy and literature, education and university reform : chiefly from the Edinburgh review,1853:258.
3 Hamilton, William. Discussions on philosophy and literature, education and university reform.1853:260.
4 Hamilton, William. Discussions on philosophy and literature, education and university reform .1853:268..
5 Report and evidence upon the recommendations of her majesty's Commissioners For Inquiring into the state of the University of oxford. Oxford:1853,evidence,p.5
6 John Stuart Mill. Inaugural address delivered to the University of St. Andrews,1994:20-21.
7 Jurgen Herbst. “The Yale report of 1828”. International Journal of the Classical Tradition, 2004, Volume 11, Number 2:213-231
8 John Snelling Popkin. Three Lectures on Liberal Education,1836:37-38.
1 高师宁的译本将这两个词译为“获取和达到”,因而完全没有把握纽曼赋予这两个词的准确含义。参见(英) 约翰·亨利·纽曼.大学的理念,2003:125.
1 Vicesimus Knox. Liberal Education.1785 卷一,,p.140,158.
2 F.W.Farrar. Essays on a liberal education., 1867:370.
3 Vicesimus Knox. Liberal Education. 1785 卷一,p.157.
4 John Henry Newman. Poetry, with reference to Aristotle's Poetics, 1891:19.
1 Thomas P. Miller. The Formation of College English: Rhetoric and Belles Lettres in the British Cultural Provinces,1997:121.
2 A. Dwight Culler. 1955:205-206.
1 Martin, Brian. John Henry Newman: his life and work,2000:9.
2 Newman, John Henry. The idea of a university defined and illustrated ,1994:162.这个词应该是纽曼对于亚里士多德著作中 nous 一词的翻译。
1 Ian Ker. Newman's Idea of a University: A Guide for the Contemporary University? .David Cecil Smith, Anne Karin Langslow. The Idea of a University. Jessica Kingsley Publishers,1999:11-30.
2 Edward Gibbon. The Miscellaneous Works of Edward Gibbon. Vol.1,1814.:123.
3 James Edwin Thorold Rogers(1823-1890). Education in Oxford: Its Method, Its Aids, and Its Rewards,1861:9.
4 Report and evidence upon the recommendations of her majesty's Commissioners For Inquiring into the state of the University of oxford.1853,Evidence,p.3.
5 William Parsons Atkinson. Classical and Scientific Studies, and the Great Schools of England,1865:17-18.
6 James Edwin Thorold Rogers. Education in Oxford: Its Method, Its Aids, and Its Rewards,1861:43.
1 Newman, John Henry. Historical sketches(v.3).1909:183.
2 Sheldon Rothblatt. Tradition and change in English liberal education. 1976:159-160.
3 John Stuart Mill. Dissertations and Discussions,1859:201-202.
1 John Davison. Review of Edgeworth on Professional Education(1811)1841:451.
2 J. P. Powell. “Some Nineteenth-Century Views on the University Curriculum”. History of Education Quarterly, Vol. 5, No. 2. (Jun., 1965), pp. 97-109.
3 W.B. Carnochan. The Battleground of the Curriculum-Liberal Education and American Experience ,1993:16.
4 Hilde de Ridder-Symoens. A History of the university in Europe (v.2):Universities in early modern Europe, 1500-1800, 1992:471.
5 Alexander Meiklejohn. The liberal college,1920:30.
1 (英) 查斯特菲尔德勋爵. 查斯特菲尔德勋爵给儿子的信:一位外交家关于品行、礼仪、处世与学识的忠告[M]黄蓓、吴瑞君译. 北京:中国发展出版社,2002.
1 亚里士多德的《尼各马克伦理学》中并没有把谦卑、苦行、虔诚列为道德德性。尼采甚至称这些为奴隶道德。
2 A. Dwight Culler. 1955:229.
1 Newman, John Henry. Historical sketches(v.3)1909:201.
2 John R. Connolly. John Henry Newman: A View Of Catholic Faith For The New Millennium, 2005:17
3 John Henry Newman. Parochial Sermons,1843:424-425.
1这是《赞同的文法》(The Grammar of Assent)一书的核心观点。Joyce Sugg. Ever Yours Affly: John Henry Newman and His Female Circle,1996:58.
2 John R. Connolly. John Henry Newman: A View Of Catholic Faith For The New Millennium, 2005:17.
3 斜体为笔者所加。(I hold that unbelief is in some shape unavoidable in an age of intellect and in a world like this, considering that faith requires an act of the will, and presupposes the due exercise of religious advantages.)Newman, John Henry. The idea of a university defined and illustrated ,1994:382.
4 John R. Connolly. John Henry Newman: A View Of Catholic Faith For The New Millennium, 2005:17.
5 Newman, John Henry. Historical sketches(v.3)1909:192-193
6 A. Dwight Culler. 1955,p.xii
1 A. Dwight Culler. 1955:59-60.
2 A. Dwight Culler. 1955:62.
3 在纽曼的教育学说中,“心灵的教育”是一个很重要的概念,他还提过“心灵的调教”(discipline the heart)的说法,参见 Newman, John Henry. Discourses on the scope and nature of university education: addressed to the Catholics of Dublin, 1852:447.
1 Avery Dulles. Newman, 2002,2005:148.
1 Newman, John Henry. Historical sketches(v.3)1909:228-229.
2 Newman, John Henry. Historical sketches(v.3)1909:215.
3 Ibid,184-185.
4 Ibid,188.
2 Ibid,189.
3 Well-being 对应的是亚里士多德的伦理学概念 Eudaimonia。
4 Ibid,213.
5 Ibid,189
6 Fergal McGrath. 1962:80.
7 Newman, John Henry. Historical sketches(v.3)1909:190
8 Newman, John Henry. Historical sketches(v.3)1909:221
1 Newman, John Henry. Historical sketches(v.3)1909:235
2 Newman, John Henry. 1909:236
3 Newman, John Henry. 1909:182.
1 A. Dwight Culler. 1955:72.
2 M.G. Brock and M.C. Curthoys. The History of the University of Oxford-v.6. Nineteenth-century Oxford (pt.1) 1997:302.
3本质(essence)和完整性(integrity)的区别对于理解纽曼的大学理念非常重要。
1 Newman, John Henry. Historical sketches(v.3)1909:81.
1 该书已有中译本,参见(古希腊) 色诺芬. 居鲁士的教育,2007.
2 John Henry Newman. Poetry, with reference to Aristotle's Poetics, 1891:2,5.
3 A. Dwight Culler. The imperial intellect -a study of Newman's educational ideal, 1955:187.
4 John Henry Newman. Poetry, with reference to Aristotle's Poetics, 1891:9.
5 关于亚里士多德对纽曼的影响,可参见 Joshua P. Hochschild. “The Re-Imagined Aristotelianism of John Henry Newman”. Modern Age.2003,Fall:333-342.
6 John Henry Newman. Poetry, with reference to Aristotle's Poetics, 1891.
7John Henry Newman. Poetry, with reference to Aristotle's Poetics.1891:2,5.
8 John Henry Newman,The idea of a university defined and illustrated, 1994:138. Tetragonos 这个词见于亚里士多德的《尼各马克伦理学》1100b18-20。
1 Newman, John Henry. Historical sketches(v.3)1909:84.
2 A. Dwight Culler. 1955:5.
3 John Henry Newman. “The Benedictine Centuries” . The Atlantis. London, Dublin, 1859, vol.2, January-July: 1-43.
4 Fergal McGrath. 1962:75
1Newman, John Henry. Historical sketches(v.3)1909:182.这里的 idea 指的是一个事物的本质,当译为“理念”。在 1852 年版第五讲《普遍知识作为一种哲学》的演讲中,纽曼明确将 idea 等同于“理型”(form)。(参见 Newman,1852:144,148)在英文中,form 一般用于翻译柏拉图的“IDEA”。
2 Newman, John Henry. Historical sketches(v.3)1909:183.
3 如 Obadiah Walker 在《论教育,尤其是青年绅士的教育》专门用三页纸的篇幅讨论了在国外游学时应该注意的事项,如要提防陌生人,等等。
4 Vicesimus Knox. Liberal Education.1785.卷一,p206.
5 Heinz Rhyn. Allgemeine Bildung und liberale Gesellschaft: Zur Transformation der liberal education in der angelsachsischen Aufklarung, 1997
6 William Blackstone, George Sharswood. Commentaries on the Laws of England: In Four Books,1860:4.
7 Avery Dulles. Newman, 2002,2005:163.
1 William Whewell. Of a Liberal Education in General,1850
1 Newman, John Henry. Discourses on the scope and nature of university education: addressed to the Catholics of Dublin, 1852:410.
2 M.G. Brock and M.C. Curthoys. The History of the University of Oxford-v.6. Nineteenth-century Oxford (pt.1), 1997:293.
3 Jaroslav Jan Pelikan. The idea of the university -a reexamination1992:190.
4 Bruce Kimball. Orators & philosophers,1995:195.
1 William Whewell. On the Principles of English University Education,1838:50.
2 特别参见陈洪捷.德国古典大学观及其对中国的影响,2006.
3 William Whewell. On the Principles of English University Education,1838:51.
1 如果在阅读文本时不考虑作者的写作意图,就很容易犯下“时代错置”的错误。
2 F.W.Farrar. Essays on a liberal education, 1867:207
3 关于古典学与有闲阶级之间的关系的分析,参见 Veblen, Thorstein《有闲阶级论》。何通爵士(Lord Houghton)在写于 1867 年的文章中已经清楚地揭示了古典语言教育和贵族阶层之间的联系,并指出在当时的教育体制之下,中产阶级(银行家、制造业主等等)成为“最明显的受害者”,参见 F.W.Farrar. Essays on a liberal education,1867:377.同一时期的美国教育家 William Parsons Atkinson 也认为古典语言是英国特权阶级用以显示自身独特身份的“无用的、肤浅的”学问。参见 William Parsons Atkinson. Classical and Scientific Studies, and the Great Schools of England,1865:33.
4 1917 年,剑桥在入学注册中废除了希腊语的要求,在二十世纪中叶,又废除了拉丁语的要求。
5 Paul R. Deslandes. Oxbridge Men: British Masculinity and the Undergraduate Experience, 1850-1920,2005:4.
6乔治·扬(George Malcolm Young,1882-1959),英国历史学家。
7 Colin Barr. Paul Cullen, John Henry Newman, and the Catholic University of Ireland, 1845-1865,2003:1.
8 William Parsons Atkinson. 1865:28.
1 Henry Wriston. The Liberal Arts College, 1934.
1 Roy J. Honeywell. The Educational works of Thomas Jefferson, (Cambridge, 1931) :199-200.转引自 Eugene F. Miller. “On the American Founders' Defense of Liberal Education in a Republic”. The Review of Politics, Vol. 46, No. 1. (Jan., 1984), pp. 65-90.
2 Samuel Harrision Smith(1772-1845)。
3 转引自 Thomas L. Pangle. The Ennobling of democracy: the challenge of the postmodern era, 1992:175.
1 Thomas L. Pangle. The Ennobling of democracy: the challenge of the postmodern era,1992:175.
2 Bruce Kimball. Orators & philosophers: a history of the idea of liberal education ,1995:152-153.
3 Robert Maynard Hutchins. Education for freedom,1944:14.
4 Robert Maynard Hutchins. Education for freedom,1944.
1 Scott Buchanan 曾长期担任圣约翰学院院长,主持名著教育。其著作有《数学与诗》等。
2 Jacques Maritain 是法国哲学家,但他二战期间在美国讲学,并且在美国著有《十字路口的教育》一书,呼应赫钦斯在《美国高等教育》一书中的观点,倡导复兴中世纪的“七艺”教育哲学。赫钦斯曾在《美国高等教育》一书中引用 Jacques Maritain 的观点,而 Jacques Maritain 还曾在芝加哥大学思想委员会担任访问学者(visiting faculty)。
3 关于美国 20-40 年代的“自由技艺运动”,可参见 Kass, Amy Apfel. Radical Conservatives for Liberal Education.[D]John Hopkins University,1973.
4 Hutchins, Robert Maynard. The higher learning in America1936:62.“理智德性”的概念显然来自亚里士多德的《尼各马克伦理学》。
5 Alexander Meiklejohn. The liberal college,1920:30.
6 Maritain, J. (1962). The education of man. SouthBend, IN: The University of Notre Dame:49.转引自 Elizabeth Steiner. “Toward a Conception of the Role of The Arts in LiberalEducation”.Studies in Art Education, Vol. 26, No. 1. (Autumn, 1984), pp. 5-13.
1 Maritain, J. (1962). The education of man. SouthBend, IN: The University of Notre Dame:89.转引自Elizabeth Steiner. Toward a Conception of the Role of The Arts in LiberalEducation[J]Studies in Art Education, Vol. 26, No.
1. (Autumn, 1984), pp. 5-13.
2 Jacques Maritain.十字路口的教育,1996:14.
3 Jacques Maritain.十字路口的教育,1996:65-66.
4 Bruce Kimball. Orators & philosophers: a history of the idea of liberal education, 1995:166.
5 理查德·列文自 1993 年至今担任耶鲁大学校长。理查德·列文是通识教育理念的一个积极鼓吹者。有关他的通识教育思想,可参见理查德·列文.大学工作.王芳等译.北京:外文出版社,2004.
6 Penelope Laurans. “Now More than Ever: Liberal Education and Curricular Reform at Yale”. Peer Review. Winter 2004,Vol.6:25-27.
1赫钦斯著.民主社会中教育上的冲突,1994:69.
2 Milton Haight Turk. "Without Classical Studies"[J] The Journal of Higher Education, Vol. 4, No. 7. (Oct., 1933), pp. 339-346.
3 Benjamin Rush. Observations Upon the Study of The latin and Greek Languages, As a Branch of Liberal Education, with Hints of a Plan of Liberal Instruction, Without Them, Accommodated to the Present State of Society, Manners, And Government in the United States ,1806,第二版:21-50.
4 Lee T. Pearcy. The grammar of our civility: classical education in America, 2005:50.
1 Saul Sack. “Liberal Education: What Was It? What Is It?”. History of Education Quarterly, Vol. 2, No. 4. (Dec., 1962), pp. 210-224.
2赫钦斯著.民主社会中教育上的冲突,1994:70.
3李曼丽. 通识教育:一种大学教育观.1999:8.
4 John Snelling Popkin. Three Lectures on Liberal Education,1836:70.
5 John Snelling Popkin. Three Lectures on Liberal Education,1836:50.
6 Thomas Hill(1818-1891). Liberal Education: An Address Delivered Before the Phi Beta Kappa Society of Harvard College,1858:12.
7(Liberal culture consists in the study of every thing true, the pursuit of every thing beautiful and good) Thomas Hill(1818-1891).,1858:19
1 Thomas Hill(1818-1891). Liberal Education: An Address Delivered Before the Phi Beta Kappa Society of Harvard College,1858:33.
2 Klein, J. ( 1960) The Idea of a Liberal Education, in: W. D. Weatherford, Jr ( ed.) , The Goals of Higher Education ( Cambridge, Harvard University Press):36-37.
3 W. F. Cunningham. The Liberal College[J] The Journal of Higher Education, Vol. 6, No. 5. (May, 1935), pp. 253-260.
4 Sanchez, Steven J. Conceptions and semantic representations of 'liberal (arts) education' and their influence on curriculum design [D] LOYOLA UNIVERSITY CHICAGO,2006:3
1 (美) 约翰·杜威. 民主主义与教育,2001:276.
2 (英) 怀特海.教育的目的,2002:88.
3 William Parsons Atkinson. Classical and Scientific Studies, and the Great Schools of England,1865:74.
4 Ibid, 75.
5赫钦斯著.民主社会中教育上的冲突,1994:61.
6 Harvard committee. General education in a free society ,1945:244.
1 Sheldon Rothblatt. Tradition and change in English liberal education,1976:9.
2 [美]布鲁柏克. 教育问题史,1991:456.
1 徐宗愷.教育与职业之新思潮.教育与职业,1929(8)
2 Noah Webster, Chauncey A. Goodrich. A Dictionary of the English Language revised and enlarged by Chauncey A. Goodrich.,1852:446.
1 M.G. Brock and M.C. Curthoys. The History of the University of Oxford-v.6., 1997:15.
2 Robert A. Kaster. Notes on "Primary" and "Secondary" Schools in Late Antiquity[J] Transactions of the American Philological Association (1974-), Vol. 113. (1983), pp. 323-346
3 Hartley Coleridge. Lives of Northern Worthiesvol.1,1852:104.
4 F.W.Farrar. Essays on a liberal education, 1867:373.
1 Joseph Priestly. Miscellaneous observations relating to education,1778:211.
2 Samuel Butler. A Letter to Henry Brougham, Esq. M.P. On Certain Clauses in the Education Bills, Now Before Parliament,1820:15.
3 关于英语进入教育系统的历史,参见 Thomas P. Miller. The Formation of College English: Rhetoric and Belles Lettres in the British Cultural Provinces,1997。
4 Philip Dormer Stanhope Chesterfield. Principles of politeness, and of knowing the world,1790
5 Elisha Coles. A Dictionary, English-Latin, and Latin-English,1755
1董任坚《大学教育论丛》上海:新月书店,1932:88
2蒋梦麟,《西潮·新潮》岳麓书社:2000,80
3 Perkin, Harold James. The rise of professional society: England since 1880, 1989:23
1 Samuel Johnson, John Walker, Robert S. Jameson. A Dictionary of the English Language,1828:430.
2 Samuel Johnson, John Walker, Robert S. Jameson. A Dictionary of the English Language,1828:297.
3 1824 年出版的由 Henry John Todd,和 Alexander Chalmers 修订的约翰逊英语辞典在“不低贱的,出身不低下的;符合绅士身份的;慷慨的”这三个义项之外,增加了“Licentious; free to excess”这个义项。 Samuel Johnson, Henry John Todd, Alexander Chalmers. A Dictionary of the English Language,1824:430.
4 John Ogilvie. A Supplement to the Imperial Dictionary,1855:238.
1与之类似,人们会根据“人性”(humane)的原则挑选出一些知识,名之为人文学科(humanities);或者依据美的原则,将某些知识、技艺名之为“美术”(fine arts);或根据善(good)的原则,将某些知识名之为“善的技艺”(bonae artes);或根据文雅(polite)的原则,将某些技艺名之为“文雅技艺”(polite arts),依据公民的原则,将某些技艺和知识称之为“公民技艺”、公民科学,等等。
2 Leo Strauss. The city and man, 1978:37.
3 James M. May, Jakob Wisse. Cicero on the ideal orator, 2001:261;M.J.B.Gardin Dumesnil. Latin synonyms,1819:356.
1 Newman, John Henry. The idea of a university defined and illustrated , 1994:110.
2 米歇尔·福柯著 钱翰译.必须保卫社会,1999:173
3 Bruce Kimball. Orators & philosophers: a history of the idea of liberal education.1995:115.
4与此类似,与之类似,good arts 的背后是一个“好人”的理想人格, Ingenuae artes 的概念背后是一个“贵族”的理想人格,Studia humanitatis 背后是“人性的人”(humane man)的理想人格,工匠技艺(Mechanical arts)背后是“工匠”的意象。等等当代社会的专业知识)背后则是专业人的教育理想类型。
1马克斯·韦伯.支配社会学.2004:86.
2马克斯·韦伯. 中国的宗教、宗教与世界.2004.
3 中国古代的“才性论”包含了四大主题中的两大主题,即才(merit)和性(virtue),才性结合即“德才兼备”。中国古代的六艺(礼、乐、射、御、书、数)则涵盖了所有四个方面。
1 Whitney, Elspeth. Paradise restored -the mechanical arts from antiquity through the thirteenth century, 1990.
2 William Hamilton Sewell. Work and revolution in France: the language of labor from the Old Regime to 1848, 1980:23.
3 (美) 纳坦·塔科夫. 为了自由:洛克的教育思想.2001:384.
4从这个意义上讲,正如教育哲学家 Joseph James Chambliss 所指出的那样,教育理论从根本上讲是关于道德品行的理论(theory of conduct)。而这一点恰好是传统的教育思想史研究所忽略的。参见 Joseph James Chambliss. Educational theory as theory of conduct: from Aristotle to Dewey, 1987.
1 George Turnbull. Observations upon liberal education(1742) 2003:314.
2 James Barclay. A complete and universal English dictionary,1792,等等
3 John Cannon. Aristocratic century: the peerage of eighteenth-century England,1984:39.
4 John Stuart Mill. Inaugural Address: Delivered to the University of St. Andrews,1867:76.
1不过纽曼也指出,绅士教育除了绅士学科之外,应该还包括一些符合绅士身份的绅士娱乐活动(liberal pursuits),如板球游戏、猎狐等等。
2 John Stuart Mill. Inaugural Address: Delivered to the University of St. Andrews,1867:21
3 特别参见 F.W.Farrar. Essays on a liberal education, 1867,该文集最主要的目的是伸张自然科学和现代语言的教育价值,使之成为 liberal education 的一部分。
4 Michèle Cohen. Fashioning Masculinity: National Identity and Language in the Eighteenth Century,1996:62.
5 要承认的是,十八世纪和十九世纪的划分是粗略的。
6 参见 F.W.Farrar. Essays on a liberal education, 1867:86.
7 参见 Francis Wayland. Thoughts on the present collegiate system in the United States ,1842:102.
8 William Barrow. An essay on education,1804:Xvii
1 William Parsons Atkinson. Classical and Scientific Studies, and the Great Schools of England,1865:55.
2 参考福柯的观察,福柯指出,认为人文主义一直是西方文化重大的、永恒的内容,这“很可能是一种幻影”,因为,“首先,人文主义运动始于 19 世纪末。其次,只要仔细观察一下 16、17、18 世纪的文化,我们就会发现在此期间人根本没有任何位置。这期间的文化为上帝、世界、相似的物和空间的法则所占据,当然也少不了肉体、情感和想象。然而人本身完全没有出现”。福柯. 福柯集.2003:79.
1参见 Jon H. Roberts, James Turner. The sacred and the secular university, 2000:75
1 Runge, Laura L. Gender and language in British literary criticism, 1660-1790, 1997:4.
2 Vicesimus Knox. Essays, Moral and Literary, 1783:7.
3 Joseph Priestley. Miscellaneous observations relating to education,1778:59.
1 参见 Vicesimus Knox(1752-1821)对 Humanites 一词的解释以及他对代数、几何的批评。Vicesimus Knox. The Works of Vicesimus Knox, D.D.: With a Biographical Preface,Vol.IV.,1824:352-353.
2 Noah Webster, Chauncey A. Goodrich. A Dictionary of the English Language, revised and enlarged by Chauncey A. Goodrich.,1852:574.
1 John Rutherfurd Russell. The History and heroes of the art of medicine,1861:477.
2 特别参见 Mark S. Dawson. Gentility and the Comic Theatre of Late Stuart London,2005
1米歇尔·福柯.知识考古学.谢 强、马月译. 北京:三联书店,1998
1 Terence Ball, James Farr, Russell L. Hanson. Political Innovation and Conceptual Change,1989:4.
2 Iain Hampsher-Monk. History of concepts: comparative perspectives, 1998:47.
3方维规. 一个概念一本书——读冯天瑜先生新作《“封建”考论》.中国图书评论,2006 年 9 月
1 这里所说的形而上学其实指的是心智哲学。
2 沈文钦.元培学生对通识教育的理解[A] 陈向明等. 大学通识教育模式的探索:以北京大学元培计划为例[M] 北京:教育科学出版社,2008
1 Sheldon Rothblatt. The Modern University and its Discontents,1997:51.
2 李曼丽. 中国大学通识教育理念及制度的构建反思:1995～2005[J]北京大学教育评论,
1 Richard W. Davis. The Origins of Modern Freedom in the West,Stanford University Press,1995:37.
2 Plato. Timaeus. Critias. Cleitophon. Menexenus. Epistles, 1914-1937:508.
3 Aristotle. Politics, 1339b5
4 Aristotle. Politics,1998:558,1326b30-32.
5 A. P. Bos. Cosmic and Meta-Cosmic Theology in Aristotle's Lost Dialogues,1989:151.
6 Aristotle. Politics,1998:546,1325a19-20.
7 Aristotle. The art of rhetoric, 1926,John Henry Preese,p.97, 1367a27-28
1 Xenophon, Economy, 4.2-3, 6.6-8
2 M.J.B.Gardin Dumesnil. Latin synonyms,1819:356.
3 Cicero, Marcus Tullius. De Oratore, 1942:96-97.I137
4 Quamquam ab iis philosophiam et omnes ingenuas disciplinas habemus; sed tamen est aliquid quod nobis non liceat, liceat illis. Marcus Tullius Cicero. De finibus bonorum et malorum [, 1931:156,II68;Atque ut omittam has artes elegantes et ingenuas, ne opifices quidem tueri sua artificia possent nis vocabulis uterentur nobis incognitos, usitatis sibi. Marcus Tullius Cicero. De finibus bonorum et malorum 1931:218,III4;“an ad dicendum omnibus ingenuis artibus instructus accesserit”,英译作“He has been trained in all the liberal arts”,参见 Cicero, Marcus Tullius. De Oratore, 1942:54-55,I73.
5 “Legendi etiam poetae, cognoscenda historia, omnium bonarum artium scriptores ac doctores et legendi, et pervolutandi, corrigenda, vituperdand, refellendi”。参见 Cicero, Marcus Tullius. De Oratore, 1942: 1.158,p.108;(古罗马) 西塞罗. 论演说家. 王焕生译. 2003:iii136,p602.
6 Marcus Tullius Cicero. Brutus, 1962:130.
7 Cicero, Marcus Tullius. De officiis, 1913:152-155;Cicero, De Officiis,1.151: “Quibus autem artibus aut prudential maior inest aut non mediocris utilitas quaeritur, ut medicina, ut architectura, ut dotrina rerum honestarum, eae sunt iis, quorum ordini convenient, honestae.” Honestae 的意思是“可敬的”、“尊贵的”(respectful).
8 “我不知道还有谁像他一样,完全没有在任何一门 honestarum artium 中受过教育,完全不精通这些学问,不知道有哪些诗人,没有读过演说家的演说词,不了解历史,也不熟悉公共法律,不论是公法还是民法。” Cicero, Marcus Tullius. Brutus, 1962:182-183.第 213-214 节.
1 Cicero. Oratio pro L. Munrena;Cicero.Pro Murena 29.61:" audacius paulo de studiis humanitatis disputabo"; Pro Archia 1.2: "artes quae ad humanitatem pertinent"; 2.3 "de studiis humanitatis ac litterarum"; 3.4 "artibus quibus aetas puerilis ad humanitatem informari solet."转引自 Vito R. Giustiniani. Homo, Humanus, and the Meanings of 'Humanism'[J]Journal of the History of Ideas, Vol. 46, No. 2. (Apr. - Jun., 1985), pp. 167-195. ;I would ask you to allow me, speaking as I am on behalf of a first-rate poet and a very learned man, before this gathering of learned men of letters (homines litteratissimi),before this humanity(humanitas) of yours, and finally before this praetor occupying the tribunal, to speak somewhat openly the humanities and letters (studia humanitatis ac litterarum), and to employ a rather new and unusual line of defense to suit the character of one who, because of his withdrawn and studious life, has never been dragged into perilous court trials.Cicero, Pro Archia 2,3. 转引自 Robert E Proctor .Defining the Humanities: How Rediscovering a Tradition Can Improve Our Schools,1998:14-15
2 Cicero. Oratio pro L. Munrena. Quoted in F. Edward Cranz; edited by Nancy Streuver. Reorientations of Western Thought from Antiquity to the Renaissance, Aldershot, Hampshire; Burlington, VT: Ashgate, 2006:8-9.
3 Cicero. Pro Archia,16.
4 Encyclopaedia Britannica, inc.The new encyclopaedia Britannica, Chicago: Encyclopaedia Britannica, Inc., 1974,1180.
5 Nec solum has artis, quibus liberales doctrinae atque ingenuae continerentur, geometriam, musicam, litterarum cognitionem et poetarum atque illa.原文见(古罗马) 西塞罗. 论演说家. 王焕生译. 2003:594
6 Stephen Harrison. A companion to Latin literature,2005:28.
7 Vere mihi hoc videor esse dicturus; ex omnibus eis qui in harum artium liberalissimis studiis sint doctrinisque versati minimam copiam poetarum egreiorum exstitisse; atque in hoc ipso numero, in quo perraro exoritur aliquis excellens, si diligenter et ex nostrorum et ex Graecorum copia comparare voles, multo tamen pauciores oratores quam poetae boni reperientur. Cicero, Marcus Tullius. De Oratore, 1942.:8-10) 11-12.
8 Qui liberaliter eruditi adhibita etiam disserendi elegantia ratione et via philosophantur. Marcus Tullius Cicero. Tusculan disputations,1945,Book II, 6-7.
1西塞罗,Pro Archia:celebri quondam urbe et copiosa atque eruditissimis hominibus liberalissimisque studiis adfluenti(C.E.W.Steel 译作:populous and wealthy city,awash with learned scholars and the pursuit of liberal arts)。
2 Brad Inwood. Assent and Argument: Studies in Cicero's Academic Books , 1997:3.
3 Cicero. Epistulae,1982:423.
4 Cicero. Tusculan Disputations, 74.57.转引自 DR Kelley, RH Popkin. The Shapes of Knowledge from the Renaissance to the Enlightenment,1991:23-48.
5 Cicero.M. Tullii Ciceronis Orationes, London,1858:52.
6 James M. May, Jakob Wisse. Cicero on the ideal orator , 2001:261; M.J.B.Gardin Dumesnil. Latin synonyms,1819:356.
7 Cicero, Marcus Tullius. De officiis, I.42.
8 Illiberales autem et sordidi quaestus mercennariorum omnium, quorum operae, non quorum artes emuntur; est enim in illis ipsa merces auctoramentum servitutis. Cicero, Marcus Tullius. De officiis, 1913:152.
9 Teresa Morgan. Literate Education in the Hellenistic and Roman Worlds,1998:34.
10 Vitruvius Pollio. Vitruvius, on architecture, 1931-34
1 “我勇敢而慷慨的父亲把我带到罗马,并且给我提供了高贵的、符合自由人身份的教育,这种教育是骑士阶层,甚至是元老院议员阶层给子女所提供的教育。我穿着体面,仆人成群,每一个看到我的人,莫不认为我是一个出身高贵的人”。Horace. The Satires and Epistles of Horace Done Into English, with Notes ,London,1712:73.
2 Geographica 14.5, 13.2; Sholia in Aristophanem, Nomina aetatum, Sch. eq. 188a2, 189a1, 2. Ferguson, Everett. The Early Church in Its Context: Essays in Honor of Everett Ferguson, 1998:257.
3 (ingenuas didicisse fideliter artes emollit mores,英译作 To have studied carefully the liberal arts refines the manners, and prevents us from being brutish.)(英) 约翰·亨利·纽曼.大学的理念.高师宁等译. 2005:25;John Henry Newman,The idea of a university defined and illustrated .1994:xvi.
4 Jeffrey Walker. Rhetoric and Poetics in Antiquity, 2000:68.
5 Philo De congress 72,73,154;De Post Cain.137. Ferguson, Everett. The Early Church in Its Context: Essays in Honor of Everett Ferguson, 1998:257.
6 Philo. De cong. 11-18, 74-6, 142, 148-150.Teresa Morgan. Literate Education in the Hellenistic and Roman Worlds,1998:34.
7 Ferguson, Everett. The Early Church in Its Context: Essays in Honor of Everett Ferguson, 1998:257.
8 Plutarch .De tuenda sanitate,122d-e. Foucault, Michel. The history of sexuality, 1988:99
9 Seneca, Natural quaestiones, 1,12. Adrian Marino. The Biography of “The Idea of Literature”.. 1996:16.
10 “Now in addition note that also several arts, nay even those that are most liberal such as medicine, have theirdecrees, not only precepts”.(Adice nunc, quod artes quoque plerasque, immo ex omnibus liberalissimae habent decreta sua, non tantum precepta, sicut medicina)Epistulae Morales XCV.9.) 转引自 Brian Lawn.The Rise and Decline of the Scholastic Quaestio Disputata, Brill,1993:18
1 Seneca, Ad Luc., XI, 88.转引自 Adrian Marino. The Biography of “The Idea of Literature”. 1996:16.
2 Teresa Morgan. Literate Education in the Hellenistic and Roman Worlds,1998:35.
3 Ferguson, Everett. The Early Church in Its Context: Essays in Honor of Everett Ferguson, 1998:257
4 Vicesimus Knox. Liberal Education, 1785 第二卷,p.111.
5 Tacitus, Cornelius .Dialogus, Agricola, Germania, 1920:94.
6 Tacitus, Cornelius .Dialogus, Agricola, Germania, 1920:206.
7 mater Iulia Procilla fuit, rarae castitatis. in huius sinu indulgentiaque educatus per omnem honestarum artium cultum pueritiam adulescentiamque transegit.原文见 Tacitus, Cornelius .Dialogus, Agricola, Germania, 1920:174.
8 “He will certainly resemble all his relations, if he has the advantage of a proper, liberal education”. Pliny the Younger. The Letters of Pliny the Younger,1752:181, Book III
9 “那些说拉丁语以及正确使用这种语言的人,并没有赋予 Humanitas 一词以一般以为具有的含义,即希腊人所谓的博爱(philanthropia),一种一视同仁待人的友爱精神和善意。但是,他们称为 humanitas 的,实质上和希腊文 paideia 意思相近,也就是我们所说的“eruditionem institutionnemque in bona artes”,或者‘受过自由技艺方面的教育与训练’(education and training in the liberal arts)。热切地渴望和追求这些修养的人们,具有最高的人性。因为在所有生灵中,只有人才追求这种知识,接受这种训练,因此,它被称作‘humanitas’或‘humanity’(人性)。”
1 Aulus Gellius.Noctes Atticae,XIII,17,1.
2 Aulus Gellius, Notctes Atticae, XIII,17,I.转引自 Adrian Marino. The Biography of “The Idea of Literature”. 1996:17.
3 R. J. Hankinson. The Sceptics, Routledge,1995:251
4 Ibid.
5 Ferguson, Everett. The Early Church in Its Context: Essays in Honor of Everett Ferguson, 1998:257
6 Gregory of Nyssa, Contra Arianos et de seipso 3.7;Vita philosophorum 2.79; Ferguson, Everett. The Early Church in Its Context: Essays in Honor of Everett Ferguson, 1998:257.
7 Vita philosophorum 2.79; Ferguson, Everett. The Early Church in Its Context, 1998:257.
8 Vita Philosophorum, 7.32; Ferguson, Everett. The Early Church in Its Context, 1998:257.
9 Ferguson, Everett. The Early Church in Its Context,1998:257.
10 Ferguson, Everett. The Early Church in Its Context, 1998:257
11 Dermot Moran. The Philosophy of John Scottus Eriugena : a study of idealism in the middle ages,2004:127
1 Although all those artes liberales are studied in part for practical application, and in part for the understanding and contemplation of things, acquring them is a very difficult task except for those with great natural taltent who expend vigorous and constant effort from early youth. Augustine, De ordine, 2.16. Quoted in Christopher Francese. Ancient Rome in So Many Words,Hippocrene Books,2007:44.
2 “Honestarum omnium doctrinarum peritissimus et apprime disciplinis liberalibus eruditus.”Augustine.Confessions,5.3.3;Retr. 1.3. “Verum et his libris displicet mihi…multum tribui liberalibus disciplinis, quas multi sancti multum nesciunt”.
3 Liber means “not subject to any constraint”, and in its opposition to slave status (it may comprehend both freeborn and freed) denotes a certain class distinction. Such a distinction becomes especially apparent in specialized applications of its cognates, such as the designation of artes liberales which, while referring to the pursuits of the freeborn, come functionally to denote the “gentlemanly” arts——it being, for the most part, gentleman who had access to such training. The class connotations, and the gendered tendencies, of the word make liberrime an extremely interesting choice to describe Monnica’s actions. Catherine Conybeare. The irrational Augustine, 2006:78
4 Pollmann, Karla. Augustine and the disciplines: from Cassiciacum to Confessions, 2005:141-142.
5 “Perhaps the definition of a gentlemanly education (disciplina liberalis) should be reconsidered. Obviously, Augustine needed to exploit the ambiguity of his plea to his pupils: “boni estote”. Catherine Conybeare. The irrational Augustine, 2006:106.
6 “An ipse non est ecclesiam persecutus, qui christianos liberales litteras docere vetuit”? (What of him who forbade Christians to teach the liberal arts? Did he not persecute the Church?) Augustine. De civitate Dei.18.52.转引自 Pollmann, Karla. Augustine and the disciplines: from Cassiciacum to Confessions, 2005:148.
7 Augustine.De ord., II. Adrian Marino. The Biography of “The Idea of Literature”. 1996:17.
8 Augustine.Disciplinae,X,12.转引自 Adrian Marino. The Biography of “The Idea of Literature”. 1996:17.
9 Augustine. Augustine: Confessions Books I-IV,1995:160.
1 Augustine. De doctrina christiana, 29;转引自 Adrian Marino. The Biography of “The Idea of Literature”.. 1996:15.
2 Augustine.Confessiones, IV, 16.转引自 Adrian Marino. The Biography of “The Idea of Literature”. 1996:150
3 Augustine. Ep. 101 to Memor (408/9): “Non quia nolui, sed quia non potui…per nostrum ministerium non litteris illis, quas variorum servi libidinum liberales vocant.” (Not because I was unwilling, but because I could not …through my offices, not those letters that the slaves of various lusts call “liberal”).转引自 Pollmann, Karla. Augustine and the disciplines: from Cassiciacum to Confessions, 2005:109.
4 Cassian, Conlationes, V.21, p.147.转引自 G.R. Evans. Getting it wrong : the medieval epistemology of error,1998:96.
5 “In the fifth century Fulgentius’s list of the liberal arts included medicine, astrology and divination.” Whitney, Elspeth. Paradise restored -the mechanical arts from antiquity through the thirteenth century, 1990:64.
6 Isidore of Seville, Etymologiae, I, II, 1; Adrian Marino. The Biography of “The Idea of Literature”. 1996:15.
7 Isdore, origenes 1.2: “ Disciplinae liberalium artium septem sunt…”(The disciplines that constitue the liberal arts are seven).转引自 Pollmann, Karla. Augustine and the disciplines: from Cassiciacum to Confessions, 2005:69.
8 Isidore of Seville, Etymologiae, I.4, 2. 转引自 Adrian Marino. The Biography of “The Idea of Literature”. 1996:16
9 Whitney, Elspeth. Paradise restored -the mechanical arts from antiquity through the thirteenth century, 1990:70.
10 Whitney, Elspeth. Paradise restored -the mechanical arts from antiquity through the thirteenth century, 1990:81
1 D.H. Green. Medieval listening and reading: the primary reception of German literature, 800-1300[M]New York : Cambridge University Press,1994,2005:314.
2 Petrus Alfonsi. The scholar's guide: a translation of the twelfth-century Disciplina Clericalis of Pedro Alfonso , Toronto: Pontifical Institute of Mediaeval Studies, 1969;
3 Marianne Pade. Renaissance readings of the Corpus Aristotelicum, 2001:108.
4 Clark Hulse. The Rule of Art: Literature and Painting in the Renaissance, 1990:27-28
5 “An in ordine vestro poetas non recipes? Si eos etiam inde repuleris, durus eris. Verum, ut omittam iocos, numera liberales artes: nunquid ibi non dico medicinam, que alibi habitat et inter mechanicas Sexta est.” Francesco Petrarca. Invectives,2003:88.
6 “Tutta la sua puerizia con istudio continuo diede alle liberali arti, e in quelle mirabimente divenne esparto.”( He (Dante) spent all his youth in continual study of all the liberal arts, and in these he became amazingly expert) Patricia A. Emison. Creating the “divine” artist: from Dante to Michelangelo, 2004:79.
7 Boccaccio.Vita di Dante,4.
1 More, Complete Works, vol.xv. p.220.“Vel denique propter artes, quas liberales vocant, ac philosophiam, quibus de rebus Latini scripsere propemodum nihil.”; Nelson, Eric. The Greek tradition in Republican thought, Cambridge, UK ; New York: Cambridge University Press, 2004:26..
2 “雄辩家应当掌握所有门类的学问,有些人称所有这些学问为 world of science,有些人则称之为 circle of doctrine,希腊语则用一个词 Encyclopedia 来表达这个意思。” Ferguson, Everett. The Early Church in Its Context, 1998:257.
3 Fran?ois Rabelais. Pantagruel,II,8.转引自 Adrian Marino. The Biography of “The Idea of Literature”. 1996:88.
4 Adrian Marino. The Biography of “The Idea of Literature”.. 1996:88.
5 Adrian Marino. 1996:90.
6 Adrian Marino. 1996:88.
7 Adrian Marino. 1996:88.
8 “As for gentlemen, they be made good cheap in this kingdom, for whosoever studieth the laws of the realm, who studies in the Universities, who possessed the liberal sciences, and, to be short, who can live idly and without manual labour, and will bear the port, charge, and countenance of a gentleman, he shall be called master, and shall be taken for a gentleman.” William Pulleyn. The Etymological Compendium,1830, second edition:346.
9 Roger Ascham(1515-1568). The Schoolmaster,London,1711:191.
10 Adrian Marino. The Biography of “The Idea of Literature”.. 1996:88
1 Tanya Pollard. Shakespeare's Theater: A Sourcebook, 2004:42.
2 Adrian Marino. The Biography of “The Idea of Literature”.. 1996:88
3 “It behooued her to further his Destinies with some good and liberall education.” Simpson, J. A. The Oxford English dictionary, 1989.
4 “The courtly Gentlemen, whose noble parentage, ingenuous education, and vertuous conversation haue made worthy to be admitted into your highnesst court.” Simpson, J. A. The Oxford English dictionary, 1989,ingenuous词条
5 “He hath by a liberall education beene foftened to civility; for that rugged honefty rude men pofesse, is an indigested Chaos”. William Habington .Castara: The Third Edition of 1640, Westminster,1895:99.
6 John Milton. Milton's Familiar Letters, Philadelphia, 1829:45
7 A Selection from the English Prose Works of John Milton. Vol.2, Boston,1826:81.
8 John Milton, Charles Symmons. The Prose Works of John Milton: With a Life of the Author.Vol.1 , London,1806:277.
9 “我认为,一个完善的、丰富的教育,应当能使我们成为一个适宜于平时或战时所有公私工作的、公正的、有技能的和宽宏大量的人。所有这些都应当在 12 至 21 岁之间完成。这就要在纯粹琐碎的文法和辩论上少用些时间。”John Milton, Charles Symmons. The Prose Works of John Milton: With a Life of the Author.Vol.1 London,1806:277.译文参考了吴元训. 中世纪教育文选.2005:550.按:这里的 generous 一词应当理解为“丰富的、充分的”,而非“慷慨的”。注意,liberal 一词也有“丰富的、大量的”的语义。
10 Richard R. Yeo. Encyclopaedic visions: scientific dictionaries and Enlightenment culture,Cambridge University Press,2001:7.
1 “所有的妇女都具有虔敬的优势和义务,那些出身高贵(of quality)的女性尤其如此,我们可以预料到,这些出身高贵的女性一般来说比那些下等阶层(meaner rank)的女性更早地接受了这种教诲。此外,她们有更多的机会了解自己的职责,并且,通过高尚教育(ingenuous education)的帮助,更清楚地领悟这些道理……同时,她们也有更多的责任去履行虔敬,不仅是对上帝,而且是对别人和她们自己。”Richard Allestree. The Ladies Calling, Oxford,1705:90.
2 “接下来,我们将讨论亲切和礼貌,……这是品质高尚的女性所独有的,……首先,我们先从这种品质的原因和效果谈起。这种品质或者来自于天生的心灵的率直和慷慨,或者来自高贵的、高尚的教育(noble and ingenuous education),或者二者兼有。” Richard Allestree. The Ladies Calling, Oxford,1705:71.
3 “慷慨(liberality)的程度更多地取决于给予者的能力,而不是所给予的东西。一个并不富有的人所给予的东西也许比不上一个非常富有的人,但是,他可能却是更加慷慨的人(liberal man)”。Richard Allestree. The whole duty of man,London,1832:280.
4 “这两门姐妹艺术(音乐和文法),这两门高雅艺术(liberal arts), 是年轻人的博雅教育(liberal education)所必备的。”Charles Butler .The principles of musik, in singing and setting,London,1636,题献, “To the most noble and gracious lord, Charls, by the grace of God, Prince of Great Britain, France and Ireland.”无页码。
5 “在古代,淳朴的德性仍然得到尊敬,所有的高贵艺术(ingenuous arts)都发荣滋长”。 Simpson, J. A. The Oxford English dictionary, 1989.
6 “None among all other liberall arts do require so great helps.” Simpson, J. A. The Oxford English dictionary [M] Oxford: Clarendon Press; New York: Oxford University Press, 1989.
7 Thomas Browne. Pseudodoxia Epidemica,London,1658:6
8 “These indeed are the charms and enchantments, whereby they came to understand the Trivium and Quadrivium of the seven liberal sciences, so much celebrated by the moderns, and consequently arrived to the knowledge of the whole Encyclopedy.” Gabriel Naudé, John Davies. The History of Magick,1657:30
9 “ 我希望你注意音乐的和谐之声,它当之无愧地位列博雅学科.” William Higford. Institutions: Or, Advice to His Grandson,London,1658:84.
1 Ibid:75
2 Ibid:98
3 Ibid:75-99
4 Ibid:11
5 “如果我们是人,让我们有人性(Humane)。如果不是指在对待他人时谦恭有礼、温文尔雅,humanity还能表示什么呢?” Jeremiah Burroughs. Irenicvm: To the Lovers of Truth & Peace, London,1653:268.
6 Clement Ellis .The Gentile Sinner, Or, England’s Brave Gentleman Characterized in a Letter to a friend,Oxford,1660:27.
7Ibid:223.
8 “除了给他提供博雅的教育(liberal education)之外,他与父母的关系不大”。William Horace Eliot. Genealogy of the Eliot Family ,Cambridge,1663.
9 Nathanael Culverwel. An Elegant and Learned Discourse of the Light of Nature,Oxford,1669:129.
10 Kimball, Bruce. Orators & philosophers. 1986:105.
11 Matthew Carter. Honor Redivivus: Or, The Analysis of Honor and Armory,1673:15
12 Obadiah Walker. Of Education Especially of Young Gentlemen ,1673:102.
13 Francis Osborn .The Works of Francis Osborn ,London,1673:596.
14 Theophilus Gale. The Court of the Gentiles,London,1677:154.
15 “He went to Lisbone, and taught Humanity in English College There.” Simpson, J. A. The Oxford English dictionary, 1989.
1 “Belles lettres, consisting of the sciences of history, mathematics, cartography, chronology, languages, heraldry, genealogy and of the nice qualities of poets.” Adrian Marino. The Biography of “The Idea of Literature”. 1996:175.
2 “现在,我们讨论第二种士绅阶层(gentry)的划分,这种分类的依据是他们所从事的职业。注意,从事这些职业的人大多是绅士(gentleman),他们很多都是有钱人家的次子(younger sons),父辈有能力给他们提供慷慨的教育(liberal education)……他们的职业使其地位更为高尚,使他们能够获得财富和尊严。……普通法的学习使很多英格兰古老的家族发家。他们花钱购买头衔(good titles),……并购买土地留给自己的后代。……在宗教改革前,教会也提高了很多家族的地位。主教们往往不结婚,因此把大量的财富留给了自己的侄子。肯特的 Kemps 家族、苏克塞斯的 peckhams 家族、汉普夏尔的 Wickhams 家族、约克夏的弥尔顿家族就是如此 。”Thomas Fuller .Anglorum Speculum: Or The Worthies of England, in Church and State, London,1684:28-29. -注意,在这里,liberal education 是和财富联系在一起的,财富是接受这种教育的前提条件,liberal 有“慷慨”之义,这里的 liberal education 似乎可以理解为“慷慨的教育”。
3 “令人崇敬的布德(Bede)……是那个时代最博学的学者(the most General Scholar),他几乎评注了所有的圣经经文,将赞美诗和新约翻译成英文。” Thomas Fuller .Anglorum Speculum: Or The Worthies of England, in Church and State,1684:179.general scholar 这个概念在书中频繁出现,是当时一个很常用的概念。
4 Ibid:156. 这个概念在书中出现的次数很少。
5Ibid:127. 这个概念在书中出现的次数很少。
6 “我们已经证明,对于富有家庭的次子来说,高尚职业(liberal vocation)是多么地合适……正如下面这首诗所说明的那样:学医致富/学习法律带来荣耀……”。Ibid:30.
7 John Eachard(1636-1697). The Grounds & Occasions of the Contempt of the Clergy and Religion, 1685:5. 作者曾任剑桥大学副校长。
8 Ibid:14.
9Ibid:20.
10 James Howell. Epistolae Ho-Elianae: Familiar Letters, Domestic and Forren,1688
1 “他给我们的作者提供了博雅的教育(liberal education),在我们的作者大约 18 岁时(1602 年),送他去牛津大学,在那里,他在三四年中刻苦学习。”. Gerard Langbaine. An Account of the English Dramatick Poets , Oxford,1691:353
2Ibid:232
3. John Locke. Some Thoughts Concerning Education ,1693:212.
4 《论人类的理解力》转引自 John Clarke. An Essay Upon Study ,London, 1731:31.
5 “其他一些手工技艺(manual arts)……很多都有益健康,尤其是那些在户外进行的手工技艺”. John Locke. Some Thoughts Concerning Education ,1693:242.
6 John Locke.,1693:233.
7 John Locke.,1693:233.
8 “击剑和骑马被认为是绅士教养中必不可少的一部分”。John Locke. Some Thoughts Concerning Education [M]1693:239.
9 John Locke. Some Thoughts Concerning Education ,1693:234.
10 “尤利西斯被认为是捕鸟技艺的发明者,不过,这门技艺以及上面提到的技艺(虽然就自身而言,它们是奴性的,卑贱的)得到普遍的赞赏,以至于贵族和士绅忘记了其他高雅、高尚的科学,将这些技艺视为主要的功课”。 William Leybourn. Pleasure with Profit : Consisting of Recreations of Divers Kinds [M]London,1694:III.
11 “用长弓射箭是一种高尚的娱乐(Noble Recreation), 而且也算得上是半门高雅技艺( Liberal Art). 它能够运动身体的每一个部位,就此而言,没有任何运动可于之媲美。”William Leybourn. Pleasure with Profit : Consisting of Recreations of Divers Kinds ,London,1694:III.
1 “他精通骑马、击剑等绅士运动(Gentlemanly Exercises),并通过 liberal education 培植内在的高贵, 风度优雅,和蔼可亲,因此,他被认为是宫廷中最多才多艺的贵族之一。”Abel Boyer. The History of the Reign of Queen Anne,London,1713:303 “他父母的条件不足以给他提供博雅教育(liberal education)……”。Ibid,39
2 “言行举止合宜优雅,尽善尽美,只能在接受过博雅教育(liberal education)的人中看到。” Shaftesbury. Characteristicks of Men, Manners, Opinions, Times,Birmingham:1773:190.
4 “不管如何,他有义务接受 liberal education,……在大学学习一段时间之后,他又去律师会馆求学”。Giles Jacob. The Poetical Register,1719:276. “他父母的条件不足以给他提供博雅教育(liberal education)……”。Ibid,39
5 Giles Jacob. The Poetical Register,London,1719:120.
6 George Turnbull. Observations upon liberal education(1742),2003:308.
7“他们会学习音乐、舞蹈,并从事高雅的运动(genteel exercises),甚至学习戏剧和所有的艺术,以使他们更为优雅,并且使知识和德性和蔼可亲(amiable)。”
8 “在很长的时间内,罗马人都不精通高等的艺术和科学(liberal arts and sciences),其原因并不在于他们缺乏天才,这完全源自他们的政府和宗教的基本原则, 热爱国家是每一个人的行动的出发点。这就使得他们除了法律、军事之外,不重视任何其他学问,并认为其他学问是无用的、危害公共福祉的。”Lewis Crusius .Lives of the Roman Poets,1733,viii.
9 “这就是特伦斯被俘时的情形。因此,文雅的艺术和科学受到鼓励, Paulus Aemilius 给自己的子女提供了博雅的教育(liberal education),因此为其他贵族树立了高贵的榜样”。. Lewis Crusius. Lives of the Roman Poets.vol.2 ,London,1753:242.
1 同上 Lewis Crusius. Lives of the Roman Poets.vol.2 ,London,1753:242.
2 Nathan Bailey. An Universal Etymological English Dictionary,1731. liberal arts 词条
3 “liberal arts and sciences,指的是那些“高贵和高雅”(noble and genteel)的艺术和科学,例如文法、修辞、音乐、医学(physick)和数学,等等”。Nathan Bailey. An universal etymological English dictionary,London,1724,arts 词条。
4 Nathan Bailey. An Universal Etymological English Dictionary,1731.humanities 词条
5 “What Philosophy, what Humanities, what Law, what Divinity did not his Discourses still infuse?” Simpson, J. A. The Oxford English dictionary , 1989.
6 Lewis Maidwell. An Essay Upon the Necessity and Excellency of Education,1705:49.
7 “亚里士多德用最生动的比喻说明了这个问题。正如眼睛从周围的空气中接受光线,因此灵魂也从 liberal education 中接受光,有学问的人(the learned)通过它和没有学问人区分开来,正如活人区分于死人。” Lewis Maidwell. An Essay Upon the Necessity and Excellency of Education,London,1705:9.
8 “高贵的出身确实意味着一些东西,例如,良好的博雅教育(good liberal education),荣誉头衔……”。 John Norris. A Practical Treatise Concerning Humility,London,1707:318.
9 “Humanist,一个精通 Humane Learning 的人”。Glossographia Anglicana Nova. London, 1707,Humanist 词条
10 Ibid.
11 Ibid,liberal 词条。
1 Ibid,扉页。
2 “Liberal arts and Sciences,即那些高贵和高雅( noble and genteel)的艺术和科学,例如文法、修辞、音乐、医学、数学学科,等等”。John Kersey. Dictionarium Anglo-britannicum; Or, A General English Dictionary,1708,arts 词条。
3 “完整的博学教育需包括公学和大学的教育,其花费非常昂贵”。Joseph Addison(1672-1719). The Works of the Right Honourable Joseph Addison, Vol.1, New York,1811:76.
4 Ibid.
5 “他的博雅教育(liberal Education)使他成为学问和有学问者(letters and learned Men)的保护人,对于这些有学问的人,他总是有求必应”。 George Mackenzie. The Lives And Characters of the Moft Eminent,Edinburgh,1711:325.
6 George Mackenzie. The Lives and Characters of the Most Eminent Writers of the Scots Nation ,Edinburgh,1708:316.
7 John Graile. An essay of particular advice to the young gentry,London,1711: 160.
8 Ibid: 171
9 一个熟知宗教、道德、政治、历史,一个灵魂中充满了 liberal arts and sciences 的人,……他会受到那些明智、善良的人们多么普遍的尊敬啊!Ibid:159-160.
10 Ibid:160.
11 “当他在法学领域取得重大进步时,他仍旧涉猎各种学问,以增长知识,他学习了所有的数学科学,所有的哲学学科,以及物理学、解剖学、历史、年代学…………考虑到他天赋异秉,他能精通如此之多的实用知识(Useful Knowledge ),并不令人感到意外”. Ibid:53.
12 “大学中所教授的博雅艺术和科学,包括神学、法律、医学的一般性知识;其他则特别包括逻辑学、修辞学、文法、伦理学、自然哲学、形而上学,等等。”John Ayliffe. The Ancient and Present State of the University of Oxford,London,1714:7.
1 “John Colet 生于伦敦的圣安索林教区 …他用大量的时间游学,获取所有学问和博雅教育(liberal education)所要求的最可靠的知识,此后,他从法国、意大利返回,据说,他和伊拉斯谟、托马斯·摩尔一起学习。”Myles Davies. Athenae Britannicae: Or, A Critical History of the Oxford and Cambridge , London,1716:18.
2 “如果心灵不经过磨练,最好的品质也会退化。……有一些人没有受过博雅教育(liberal education)而长大成人,在他们中间,我们可以看到很多优秀的品质在变得黯淡无光,他们的心灵被坚硬的外壳所束缚,就像岩石中的钻石一样。” Henry Felton. A dissertation on reading the classics,1718:6.
3 “我的阁下,知识的种类是非常之多的。……一般的人文知识(Humane Learning in general),自然哲学,数学,以及所有的科学,不过,你没有必要学习这么多种知识领域。……你可以借助人文知识的帮助,使他们成为合适的学问。” Ibid:12-13.
4 Ibid:227..
5 “We can’t easily imagine any thing less friendly to the Exercise of that Humanity which belongs to reasonable Creature; Or that Good Nature which is proper to our Country; or that Complaisance which becomes good Breeding and a liberal Education.” A Collection of the Occasional Papers,London,1716:15.
6 “He first instances in the Education of # , instructed with our Clergy, and having a free and Liberal Education in our Universities, of this I believe the Author will have enough by and by. A Collection of the Occasional Papers, London,1716
7 “因此,如果历史、诗歌、哲学(自然哲学或道德哲学)、神学,或任何的 liberal art,……是值得绅士注意的学问,绘画也是如此”。 Jonathan Richardson. A Discourse on the Dignity, Certainty, Pleasure and Advantage, of the science of a Connoisseur ,London,1719:37
8Ibid:68-69.
9Ibid:61.
10 “如果学习绘画、鉴赏画作成为绅士教育的一部分,绅士的榜样会激发其他人培养同样的爱好,无可否认,这甚至会提升我们的民众的素质。由此,我们整个民族在理性国家中的地位会更为崇高,在世界文明之邦(polite states)中更加受人瞩目。” Ibid:47
1 “Liberal arts and Sciences:适合于绅士学者( gentlemen and Scholars),正如手工商业适合于更加卑贱的民众( meaner people)一样”。 Edward Phillips. The new world of words,1722
2 Edward Phillips. The new world of words,1720,arts 词条
3 “Encyclop?dia,所有学问的圆周,囊括所有高雅的艺术和科学(liberal arts and sciences)”。Edward Phillips. The new world of words,1720
4 “liberal:慷慨的、大方的;或者,高尚的、高雅的(genteel);例如,A liberal education”。Edward Phillips. The new world of words,1720,liberal 词条
5 Edward Phillips. The new world of words,1720
6 “Besides, this difference is observable only in such as are entitled by their Birth and Fortunes, to the most liberal education; 因为,就艺术和科学而言,现代人显然 (我认为)超过了古人:现代人是更好的数学家和 机械学家,他们还是更好的航海学家、音乐家、农夫”。John Trenchard, Thomas Gordon. The Independent Whig: Or, A Defence of Primitive Christianity. 1732:230.
7 “A person, who…seems to have good natural parts, and to have ingenuous education”. Simpson, J. A. The Oxford English dictionary, 1989
8“这位小姐收养他做儿子,在宫廷中抚养他,在宫廷中,他受到了高贵教育(noble and ingenuous)所要求的所有技艺的教育,学习文明的举止,学习统治之道,学习所有埃及人的智慧和学问。” Thomas Lewis. the antiquities of the Hebrew republick,London,1724:2.
9 George Cheyne. An Essay of Health and Long Life,London,1724:xix.
10 Richard Fiddes . A General Treatise of Morality, 1724,392
11 Ibid, cxxviii
1 “圣路加和他的伟大导师圣保罗有很多相似之处。和圣保罗一样,他接受了博雅的教育(a learned and liberal education),我相信,他曾经非常熟悉最好的古典作家。” Anthony Blackwall ,The sacred classics defended and illustrated ,1725:331.
2 John Clarke. An Essay Upon Study, 1731:2,8.
3 Ibid:5-6.
4 “我想,考虑到绅士在生活中的职责,对他最有用的知识是逻辑学、雄辩术、道德哲学、历史(尤其是本国的历史),以及一些关于本国法律和商业的知识。……法律和商业(trade)的知识并不属于博雅科学(Liberal Sciences)的范畴,关于这两门知识,绅士可以听取律师和商人的建议”。Ibid:226.
5 “希腊人和罗马人不仅在军事艺术和政治艺术方面远远超过犹太人, 类似地,在博雅科学(liberal sciences)方面,例如数学、音乐、诗歌、历史、哲学,他们也超过犹太人。” John Clarke. A New Grammar of the Latin Tongue,London,1749:163.
6 John Clarke. An Essay Upon Study, 1731:22.
7 Ibid:20.
8 “士绅阶层的任务是引导、管理地位比自己低的同胞, ……如果他们不用心……他们就必须将位置让给地位不如自己者,这些人通过博雅教育(Liberal Education), 再加上勤奋,会超越他们”。 John Clarke. An Essay Upon Study, 1731:228
9 Andrew Fletcher. The political works of Andrew Fletcher,London,1732:67-68
10 “人们常说,博雅教育(liberal education)可以将一个不属于绅士阶层的人培养成绅士,我同意这个看法。” Richard Newton. Pluralities indefensible, by a presbyter of the Church of England , 1745:332.
1 Richard Newton. University Education: Or, An Explication and Amendment of the Statute, 1733:182.
2 Richard Newton. 1733:260
3 Richard Newton. 1733:172.
4 Richard Newton. 1733:26.
5 “在古代,一些有学问的人住在牛津城,他们教授那些被称之为 liberal 的艺术和科学”。 Richard Newton. University Education: Or, An Explication and Amendment of the Statute, London: 1726, Reprinted 1733:21.
6John Hughes. Poems on Several Occasions, London:1735:248.
7 “我喜欢这种性质的论文,一个花甲之年的、接受过博雅教育(liberal education)的绅士也理解不了它。” Alexander Pope. Letters of Mr. Pope , 1735:19
8 “他们都是博雅艺术与博雅科学,神学、法律、医学的源泉”。Nicholas Amhurst. The Craftsman,1737:109.
9 在古罗马,农业被认为是最符合自由人身份的职业。(Agriculture was held the most liberal employment in old Rome). Simpson, J. A. The Oxford English dictionary, 1989.
10 “这种艺术(因为它确实是一门艺术,如果不是一门科学的话)的好处是如此明显,以致于它在所有高尚教育(ingenuous education)的场所都被传授。在有些学院,礼貌和仪态的要求甚至到了这样的程度: 年轻人在两百码远的地方就必须向他们的长辈行礼。”The Student, Or, The Oxford and Cambridge Monthly Miscellany ,Oxford,1750:329-330.
11 “Improved and exalted by …the great opener of the mind, ingenuous science.” Simpson, J. A. The Oxford English dictionary, 1989
12 “那些杰出的青年才俊,以及所有需要接受博雅教育(liberal education)以从事牧师、律师、医生及其他高雅职业(genteel professions)的人,都应该在本国语言上打下基础”。转引自 Tony Crowley. Language in History: Theories and Texts,Routledge,1996:77.
13 “存在高雅的(liberal)和鄙俗(illiberal)的快乐,也存在高雅的艺术和鄙俗的艺术 (liberal and illiberal arts)。Earl of Chesterfield. Elements of a Polite Education ,Edited by George Gregory. Boston,1801:175.
1 Samuel Johnson. Lives of the Most Eminent English Poets,vol.2,London,1822:222.
2 “英语比我们通常想象的要丰富地多。……我想,没有一门博雅学科(liberal arts)是用英语不能熟练掌握的。追求数学知识的人,光是看本国数学家的著作,就够他忙的了。……热衷实验,并希望了解人体性质的人……更加轻松、优雅的知识——语文学和批评——也很少需要外国语言的帮助”。The Works of Samuel Johnson Vol. VII ,New York,1811:321-322
3 Samuel Johnson. The Works of Samuel Johnson, vol.v , Philadelphia,1825:61.
4 George Campbell. Lectures on Systematic Theology and Pulpit Eloquence,Boston,1832:13.
5 Ibid:13.
6“艺术通常被区分为实用的(useful),以及文雅的(polite)、美的(fine)、优雅的(elegant);在这种情况下,polite、elegant 和 fine 是同义词。这种分类与将艺术划分为 liberal 的和 mechanical 的做法,并不一致。医学、航海、军事艺术,虽然都属于 liberal arts,但却完全属于 useful arts”。George Campbell. The Philosophy of Rhetoric , Edinburgh, 1808:6.
1绘画和雕塑,虽然要求大量的体力劳动,但却属于 elegant arts。第一种划分完全考虑的是所欲达到的目的;第二种分类考虑的是使用的手段。从目的来考虑,艺术可以划分为实用的,或文雅的;从手段来考虑,艺术或者是体力的(mechanical),或者是 liberal 的。前一分类的基础在于,有些艺术显然是为了利益(profit)或者功用;相反,其他的艺术似乎仅仅止于愉悦(pleasing)。前者满足真正的需要,后者仅仅满足一些心智的品位。不过,严格来说,在实用艺术中通常也有优雅(elegance)的成分,那些称为 elegant arts 的艺术也未尝毫无用处。主要的区别在于,在前者那里,其用处是直接的、公开的,而在后者那里,这种用处是间接的、隐藏的。这不仅包括画家和雕塑家的艺术,也包括音乐家和诗人的艺术。雄辩术和建筑……则属于混合的性质,在它们那里,美(beauty)和功用具有同等的影响。George Campbell. The Philosophy of Rhetoric [M] Edinburgh, 1808:6-7.
2 “我认为,精通我们所生活的社会的法律,是每一位绅士学者(gentleman and scholar)所必须具备的才识,而且也是博雅教育(liberal and polite education )中非常有用——我几乎要说是不可或缺的——部分。” William Blackstone, George Sharswood. Commentaries on the Laws of England: In Four Books. Vol.1 ,London,1836:6.
3 Joshua Reynolds. The works of sir Joshua Reynolds,1801:42.
4 “绅士们,一个常规性地教授文雅艺术(polite arts)的学园终于在皇家的慷慨支持下建立了。这不仅备受艺术家的瞩目,而且备受整个国家的瞩目”。Joshua Reynolds. Seven Discourses Delivered in the Royal Academy,1778:5.
5 “建筑……之所以能够获得文雅与高等的艺术(polite and liberal art)的头衔,不是因为它的功用,也不是因为它满足了我们的需要或必需,而是因为更高的原则。我们确信,在一个天才的手中,建筑可以激发我们的情感,用伟大而崇高的理念灌注我们的心灵”。Joshua Reynolds. The Works of Sir Joshua Reynolds Vol.2 London, 1809:137.
6 “每一门艺术的价值或等级(rank)取决于它所使用的脑力劳动(mental power)的比例,或它所产生的脑力愉悦的比例。是否满足这个原则,决定了我们的职业(profession)是 liberal art,还是 mechanical trade。
1 “在我十二岁的时候,我母亲就去世了。我的父亲对我异常疼爱,出于他的偏爱,他认为我有超出常人的天赋,因此不应该享受不到博雅教育(liberal education)。” Hester Chapone. The Works of Mrs. Chapone ,1809:44.
2 “我的叔父是一位见识狭隘( narrow understanding )、教育贫乏( illiberal education)的人,他对我用那么多时间来看书感到有些不满。”Hester Chapone. The Works of Mrs. Chapone, 1809:46.
3 Oliver Goldsmith(1730-1774). An enquiry into the present state of polite learning in Europe,London,1774:151.
4 Priestley, Joseph. 1765, An Essay on a course of Liberal Education for Civil and Active Life . Joseph Priestley. Miscellaneous observations relating to education, 1778:213
5 Joseph Priestley. Views of Christian Truth, Piety, and Morality , Cambridge,1834:132.
6 Joseph Priestley. A Reply to the Animadversions on the History of the Corruptions of Christianity , Birmingham,1783:64.
7 Joseph Priestley. The Rudiments of English Grammar: Adapted to the Use of Schools , London,1772:106.
8 “不过,即便是对于专业学者来说,写作拉丁文已经用处不大,在通识教育(general education)课程中,坚持拉丁文写作似乎已经没有必要。”Joseph Priestley. Miscellaneous observations relating to education, 1778:43
9 Joseph Priestley. Miscellaneous observations relating to education,1778:291.
10 “在文雅艺术(elegant arts)上出类拔萃对年轻人来说并无益处,除非他们希望从事这些艺术,将它当作一门职业,否则的话,最好是在这上面表现平平。” Joseph Priestley. Miscellaneous observations relating to education,1778:57.
1 “你最应当关心的是你的职责(profession),对文雅艺术(polite arts,如音乐、绘画或诗歌)的爱好,或对科学的研究,应当仅仅限于娱乐,或仅仅排在第二位。你的主要职责是提升聆听布道者的德性,即便是对思辨神学的研究,也不能妨碍这一职责。” Joseph Priestley. A free address to Protestant dissenters , Birmingham, 1788:70
2 Joseph Priestley. Miscellaneous observations relating to education,1778:296.
3 “在每一种艺术中,不管是体力的还是脑力的(manual or liberal),都有一些笨拙的尝试”。 Joseph Priestley. An Essay on the first principles of government,1771:86
4 “在士兵的生活中,通常有足够的闲暇时间用于阅读,一个发号施令的军官应该是一位博雅学者(liberal scholar)。”Joseph Priestley. Miscellaneous observations relating to education,1778:34.
5 Edward Gibbon. History of the Decline and Fall of the Roman Empire,1854:169.
6 “我祖父的知识来自悟性和待人接物的处世经验;不过,我的父亲确享受倒了绅士学者(a scholar and a gentleman)的博雅教育(liberal education)的好处。Edward Gibbon. The Life of Edward Gibbon,1839:28
7 “她(指吉本喜欢的一个女子)的财产并不多,但她的家庭是受人尊敬的。……他的父亲在克拉西担任牧师,收入微薄,……在这个偏僻的小村庄中,他给他唯一的女儿提供了丰富的(liberal)、甚至是博学的(learned education)。她精通多种科学(sciences)和语言,其成就超过了父亲的预期”。Edward Gibbon. The Miscellaneous Works of Edward Gibbon. Vol.1,1814:105-106.
8 “How many [professors] are stationed to the three faculties; and how many are left for the liberal arts?”
9 “作为一个罗马人,他接受了修辞学和法律这两门博雅学科(liberal studies)的教育。”
10 George Washington .The Writings of George Washington. Vol. XI ,Boston,1835:202
11 “If there be reason to suspect him of a mercenary, sordid temper, which in youth is not common, a liberal education and a liberal profession are the best remedy. An intercourse with young persons of these lines of education and profession will probably cure it.” The Works of William Paley[M]London,1838:157.
12 Vicesimus Knox. The Works of Vicesimus Knox,1824:370.
13 Vicesimus Knox. The Works of Vicesimus Knox,,1824:370.
1 “The want of a liberal and manly education will render us unable to perceive the value of liberty. It will also prevent the acquisition of that dignity and authority of mind, which alone can make a successful stand against the encroachments of power. Ignorance is mean, and cannot make those generous sacrifices, which our duty to our country demand, when its liberties are endangered”. Vicesimus Knox. Essays, Moral and Literary , Dublin, 1783:56.
2 “任何男孩子,如果他没有表现除对纯美文学(belles lettres),对雄辩术、诗歌和历史的品味,他就不应该……去从事任何博雅的职业(learned and liberal professions)。” Vicesimus Knox,Winter Evenings. Vicesimus Knox,Winter Evenings. Vol.2,New York,1805 Vol.2,New York,1805:61.
3 Vicesimus Knox. Liberal Education: Or, a Practical Treatise on the Methods of Acquiring Useful and Polite Learning.(London: Charles Dilly, 1785)卷一,第七版,p.289.
4 “在年轻时勤奋地学习人文学(humanities),而不是精密科学、测量或者计算,可以净化我们的情感,激发起正确的、具有男子气概的感觉。我再重复一遍,人文学意味着所有符合人的(appropriate to man)或者在人的本性中可爱的东西。 它们意味这好脾气、温和、温柔和真挚。人文学可以提升所有这些人性品质( humane qualities)。它们还包括对艺术和雅文学的品味,……一个人可能拥有牛顿那样的科学知识,但却对情感的微妙之处习以为常,对道德行为的美麻木不仁,对一首感人肺腑的诗歌无动于衷,对一幅充满表现力的画作熟视无睹”。Vicesimus Knox. The Works of Vicesimus Knox, D.D.: With a Biographical Preface,Vol.IV.,1824:352-353.
5 “毫不奇怪的是,逻辑学、伦理学、自然哲学、形而上学都可以宣称自己是博雅艺术或博雅科学( liberal arts or sciences )”。Vicesimus Knox,Winter Evenings: Or Lucubrations on Life and Letters Vol.2,New York,1805:228.
6 “你会提高自己在东方诗歌方面的品味和判断力,作为接受文雅教育(polite education)的学生,这是你的本分。” Vicesimus Knox,Winter Evenings. Vol.2,New York,1805:199.
7 “如果它能确保能够让学生养成耐心的、持之以恒的习惯(在这方面,它比其他知识更加有效),数学科学间接的、附带的好处确实有理由让在它在通识教育(general education)的场所获得一席之地。”John Davison. Remains and occasional publications,Oxford,1841:438.
1 John Andrews.History of the war with America, France, Spain and Holland.London,1786:361.
2 Bruce Kimball. Orators & philosophers , 1995:141
3 Thomas Sheridan(1719-1788). British Education: Or, the Source of the Disorders of Great Britain,1756:293-296,362.
4 Thomas Sheridan. A complete dictionary of the English language vol.1,London,1797
5 “绅士或者女士会因为发音错误而感到羞愧,因为受过博雅教育(liberal education)的人不会犯这种错误”。转引自 Paul Goring. The Rhetoric of Sensibility in Eighteenth-Century Culture,Cambridge University Press,2005:106.
6 “如果一个商人给自己的儿子提供了高雅、全面的教育(liberal and accomplished education),那么,父辈的职业和出身对儿子的影响就会减小,如果这个儿子的举止得体,……他就会获得好名声,尽管他不在军界任职,……”。 David Hancock. Citizens of the World: London Merchants and the Integration of the British Atlantic Community, 1735-1785,Cambridge University Press,1997:281
7 Josiah Tucker. A Treatise Concerning Civil Government ,London,1781:219.
8 “在国家兴起的过程中,军事艺术兴旺发达;在国家达到巅峰的时候,博雅艺术( liberal arts)蓬勃发展;在国家衰亡的过程中,奢侈艺术( arts of luxury)大行其道”。 John Marchant, Daniel Bellamy. A new, complete, and universal English dictionary,1764,arts 词条。
9 John Marchant, Daniel Bellamy. A new, complete, and universal English dictionary,1764
10 Gotthold Ephraim Lessing. Lessings Werke,Berlin,1766:461.
11 “增长了知识,但确没有扩展心灵(enlarging the Heart),这样的话,文学起的作用是不足称道的。没有博雅心灵(liberal mind)的博雅教育( liberal Education)只能造就一个舞蹈教师,这种教育能够给他外在的、可见的标志,但确不能给他以属于绅士的内在的、精神的优雅 (inward and spiritual Grace)”。 Richard Griffith, Elizabeth Griffith. A series of genuine letters between Henry and Frances , 1766:230.
1 “她的父亲没有钱给她提供任何形式的文雅教育(Polite Education)”。Richard Griffith, Elizabeth Griffith. A series of genuine letters between Henry and Frances.vol.3 ,London,1766:195
2 “我对这位小姐一无所知,从她的作品中,我知道她来自一个绅士的家庭,接受了非常高雅的教育(genteel education),很小的时候,她就失去了父亲,并且没继承多少遗产,关于她个人的历史,我所知的就是这些”。Richard Griffith, Elizabeth Griffith. A series of genuine letters between Henry and Frances.vol.1 , London,1767: P.xvii
3 Richard Griffith. A series of genuine letters between Henry and Frances,London,1767:46.
4 “liberal……,慷慨的……高贵的或绅士般的(gentlemanlike),因此那些使心灵优雅(polish the mind)的艺术或科学,诸如文法、修辞、音乐,等等,被称为 liberal arts”。Thomas Dyche. A new general English dictionary,London,1771
5 “威廉·韦伯在著名的牛津大学接受了博学的教育(learned education),他在牛津获得了艺学硕士学位”。Foote Gower. A Sketch of the Materials for a New and Compleat History of Cheshire,1773:24-25.
6 “The ingenious arts and the liberal professions”. Simpson, J. A. The Oxford English dictionary, 1989.
7 “在古代,在这些教育穷人,使他们能够从事博学职业(learned professions)的慈善措施建立之前,对优秀教师的报酬似乎是相当可观的”。Adam Smith. An Inquiry Into the Nature and Causes of the Wealth of Nations ,London,1852:56.
8“在查理二世时期,一定程度的放荡被认为是 liberal education 的标志。根据那个年代的观念,如果一个人行为举止符合慷慨、真挚、大度、忠诚的标准,那就证明他是一个绅士,而不是清教徒。另一方面,严肃的态度、循规蹈矩的行为,都是不受欢迎的,而且在那个年代被认为是伪善、狡猾、虚伪、低贱的表现。对那些肤浅的人来说,大人物(the great)的所有毛病都是合理的。他们不仅将炫目的财富和贵族联系起来,而且将那些高贵的德性归于他们;例如,自由和独立的精神(spirit of freedom and independency),直率(frankness)、慷慨(generosity)、仁慈(humanity)、文雅(politeness)。相反,在他们看来,那些下层阶层(inferior rank)的德性——节俭、勤奋、循规蹈矩则是卑劣的、让人厌恶的”。Adam Smith. The Theory of Moral Sentiments, London,1767:304-305.
9 Adam Smith. The Theory of Moral Sentiments ,Dublin,1777:194
10 Adam Smith. The Theory of Moral Sentiments,London,1793:68.
1 Adam Smith. The Theory of Moral Sentiments ,London,1774:382
2 Henry Kames. Sketches of the History of Man, vol.3, Edinburgh,1778:407-408.
3 “Nor is any exception mentioned of persons destined for the church, for liberal sciences, or for the fine arts.” Henry Kames. Sketches of the History of Man, vol.3,1778:23.
4 “Upon the whole, then, I would have you rest satisfied that are now entering on an useful and pleasing science, and that a competent knowledge of it is a thing necessary to be acquired by all who wish to go through a Course of Liberal Education in the most advantageous way.” Peter Williams. Letters Concerning Education: Addressed to a Gentleman Entering at the University,London,1785:64.
5 Ibid,272.
6 “书写美观、正确,……是文雅教育(polite education)的另一个组成部分。……没有什么比一个学生潦草的字迹更加鄙俗(illiberal )”。Philip Dormer Stanhope. Principles of politeness, and of knowing the world,Dublin,1790:57.
7 Edward Tatham. The Chart and Scale of Truth , 1790:362.
8 James Barclay. A complete and universal English dictionary,1792
9 James Barclay. A complete and universal English dictionary,1792,academy 词条
10 “Humanities,……意指文法、修辞和诗歌,也被称为 literae humaniores。在苏格兰大学中,教授这些学科的教授被称为 humanists”。James Barclay. A complete and universal English dictionary,1792,humanity 词条。
11 “事实是,我不仅仅为那些没文化(illiterate)的人写作,也试图给那些博学的学者(liberal scholar)提供一些消遣”。Gilbert Wakefield .Memoirs of the Life of Gilbert Wakefield ,1792:394
2 Gilbert Wakefield .Memoirs of the Life of Gilbert Wakefield ,1792:52
3 “四大学部,……神学、教会法、市民法和艺学(arts),艺学包括逻辑学、自然哲学和道德哲学,它们被认为是通向博学职业(Learned Professions)的必要准备”。
4 William Perry. A general dictionary of the English language, 1795,humanity 词条
5 John Ash. The new and complete dictionary of the English language,1795
6 John Clarke. Letters to a student in the University of Cambridge, Massachusetts, Boston:1796:53.
7 “在 polite arts 的名下,我们包括了 1.修辞 2.诗歌;3.音乐;4.绘画;5.雕塑 6.雕刻 7.建筑 8.演讲 9.舞蹈”。Colin Macfarquhar, George Gleig. Encyclop?dia Britannica: Or, A Dictionary of Arts, Sciences. Vol. 2,Edinburgh, 1797:365
8 “不过,古典知识很快就被所有的阶层热切地追求。不仅那些决定从事博学职业 (learned profession)的人们学习它们,那些旨在追求博雅教育(liberal education),不考虑特定职业 (particular profession)的富有的人们也学习它们,甚至那些下等阶层的人们和女性也如饥似渴地学习希腊罗马的语言和智慧。”Colin Macfarquhar, George Gleig. Encyclop?dia Britannica: Or, A Dictionary of Arts, Sciences. Vol. VI , Edinburgh, 1797:351.
9 “我们不赞成给女性提供博学的教育(learned education)。……她们可以学习母语的文法,学会正确地阅读、说话,学会优美地书写,学会一些实用的算术,学会她们所负的对上帝的职责,……这就是她们所需的全部文学教育(literary instruction)。” Colin Macfarquhar, George Gleig. Encyclop?dia Britannica: Or, A Dictionary of Arts, Sciences. Vol. VI, Edinburgh, 1797:355.
1 William Hamilton Sewell. Work and revolution in France: the language of labor from the Old Regime to 1848,Cambridge; New York: Cambridge University Press, 1980:23
1 “虽然这个学校被称为军事院校,但它的教育对象绝对不仅仅限于那些只想入军队的人;相反,它是一个进行 general education 的机构,在这里,年轻人学习每一种科学,进行每一样身体训练,并培养一些个人才艺,这些科学、身体训练和才艺构成了通才教育(liberal education),它们符合每一个绅士的身份,并能满足所有博学职业的知识要求,符合政府各种岗位(不管是文职的还是军事的)的要求”。Benjamin Rumford. Essays, Political, Economical, and Philosophical. Vol.1 ,London,1800:394.
2 “在学生的 general education 中,老师既不必要,也不允许干预,他只能在讲课时坚持不懈地留意学生”。Maria Edgeworth, Richard Edgeworth. Practical Education,1801:129
3 “现在,当年轻人的 general education 被认为是完成之后,他自己以及他父母所需要马上考虑的,就是他的职业。” Richard Lovell Edgeworth. Essays on Professional Education,London: Printed for J. Johnson and Co. St. Paul's Churchyard, 1812:380.
4 “结果,对大学所提供的 liberal education 搁置不管,将那些有志于从事律师行业的年轻人交到伦敦的律师手上,让这些律师传授法律实践的秘诀,这成了一个潮流。” Richard Lovell Edgeworth. Essays on Professional Education, 1812:359.
5 Richard Lovell Edgeworth. Essays on Professional Education, 1812:381
6 “在那些有志于从事律师行业的年轻人进入律师行会之前,或者在他们学习专业知识(professional studies)之前,将他们送到其中一所大学中去,让他们在那里打下文学的基础,掌握外国法律和英国法律的一般性原则,这是当前的习俗。” Richard Lovell Edgeworth. Essays on Professional Education, 1812:360.
7 “她知道,不管她的外甥多有本事,如果他不具备绅士应当具备的知识——这些知识是判断一个人是否接受了 liberal education 最重要的证据,那么,他就不可能和其他人取得平等的地位”。Maria Edgeworth. Moral Tales for Young People .Vol.2,London,1806:4.
8 “詹姆斯·霍顿博士……生于 1726 年。在霍顿很小的时候,他父亲就去世了。照料儿子教育的责任自然就落在了霍顿夫人的头上。她决心给他提供博雅的教育(liberal education),一开始送他去爱丁堡的高中,然后又送他去大学”。John Playfair. The Works of John Playfair Vol.IV. ,Edinburgh,1822:33.
1 John Corry.. A satirical view of London at the commencement of the nineteenth century , 1801:120
2 “在列举了博雅教育(liberal education)的不同分支之后,他推荐了历史学和地理学,这两门学问可以使人在工作之余解除疲劳,而且,它有是每一位绅士所应当具备的造诣。Jenkin Jones .Pros and Cons, for Cupid and Hymen, London,1807:11
3 “我想,在涉及科学和语言的部分,我的教育完全符合他的建议;不过,我也感到自己对绅士教育(gentleman’s education)的某些最重要的内容一无所知,对此我非常懊恼”。Jenkin Jones .Pros and Cons, for Cupid and Hymen,London,1807:11,作者这里所说的“some most material branches of a gentleman’s education”指的是历史学和地理学的知识。Ibid:12.
4 “献给尊敬的,……由于您的仁慈,……我才有福分接受博雅的教育(liberal education)。”John Kidd. Outlines of Mineralogy,London,1809:III.作者是牛津大学化学教授。
5 “他的学问囊括博雅学者(liberal scholar)所应了解的所有知识分支,哲学、批评、历史或者各种各样的文学,没有一样是他不精通的。”George Buist. Sermons. 1809,p.X.
6“他的国籍、父母、教育、生活方式,我们都一无所知,我们也不知道他出生时是异教徒,还是基督教徒。可以肯定的是,他接受了符合自由人身份的教育(liberal and ingenuous education)。”William Cave. A Complete History of the Lives, Acts, and Martyrdoms of the Holy Apostles. Vol.2 ,Philadelphia,1810:430.
7 “Theophilus 是否在安提克出生,对此我们已经不得而知。他的父母给他提供了博雅教育(a learned and liberal education)所需的所有知识和才艺”。William Cave. A Complete History of the Lives, Acts, and Martyrdoms of the Holy Apostles. Vol.2 ,Philadelphia,1810:329.
8 William Cave. A Complete History of the Lives, Acts, and Martyrdoms of the Holy Apostles. Vol.2 [M]Philadelphia,1810:329.
9 “他成了一个熟练的农场经营者,制造业的改进者, 成了道路、煤矿和运河的巡视员:然而,那些博雅教育(liberal education)所赋予他的优雅(grace),他却丢得一干二净”. Edward Copleston. A Reply to the Calumnies of the Edinburgh Review Against Oxford, Oxford,1810:175-176.
10 Edward Copleston. A charge delivered to the clergy of the diocese of Llandaff , London,1848:24.
11 Ibid:26.
1 “总的来说,每一位不偏不倚的人,……比以往任何时候,树立了大学作为一个进行 general education 之场所的声誉,为之奠定了永恒的基础。” Edward Copleston. A Reply to the Calumnies of the Edinburgh Review Against Oxford, Oxford,1810:89.
2 “他(William Wykeham)的父母品行端正,在当地名声很好,不过,在他出生的时候,他们家里还比较贫穷。……由于贫困,他们无法给儿子负担博雅的教育(liberal education)。不过,他很快就找到了一位赞助者,据说是 Nicholas Uvedale,……他肯定在孩子身上发现了一些值得挖掘的天分,因此才供他上威斯敏斯特公学,在这所公学中,他被授予文法知识,并且展现出虔敬和勤奋的作风,在课程之余,他利用闲暇时间学习了算术、代数、逻辑、神学、教会法和市民法。” Alexander Chalmers. A History of the Colleges, Halls, and Public Buildings,Attached to the University of Oxford, Oxford, 1810:108-109. “约翰·诺克斯是苏格兰宗教改革的主要推动者,是一个古老、尊贵家族的后裔。他生于 1505 年……他的父母给他提供了博雅的教育(liberal education),在当时,这种教育是非常稀罕的。他最初上了哈丁顿郡的一所文法学校,在掌握拉丁语言的基本规则之后,又被送到圣安德鲁斯大学,受教于约翰·梅杰教授。”Alexander Chalmers. The General Biographical Dictionary. Vol.XIX, London,1815:409. “Requeno,一位博学的西班牙耶稣会会士,生于 1730 年。他接受了博雅教育(liberal education),通过这种教育,他得以精通哲学和数学,并培养其对艺术(fine arts)的品味。” Alexander Chalmers. The General Biographical Dictionary. Vol.XXV, London,1816:142.
3 “我继承了一笔祖传的遗产,这已足够让我生活无忧,可以让我从心所欲地研究那些博雅学科(liberal studies),这些学问在年轻时给了我最大的快乐,它们也将是我老年时的慰藉和愉悦。” Alexander Chalmers. The General Biographical Dictionary. Vol.XIX, London,1815:377
4 Alexander Chalmers. The General Biographical Dictionary. Vol.XXVI, London,1816:258.
5 Alexander Chalmers. The General Biographical Dictionary. Vol.XVII, London,1814:331
6 “通过文雅教育(polite education)的帮助,她精通诗歌、绘画。” Alexander Chalmers. The General Biographical Dictionary. Vol.XIX ,London,1815:347. 注:可以看出,文雅教育侧重艺术、诗歌,liberal education侧重学术性知识。
7 “托马斯·罗宾逊,杰出的神学家,……生于 1749 年,是一位约克夏郡针织品商的儿子。他在本地的文法学校接受教育,他在学校的表现异常出色,以至于老师们不断地恳求他父亲允许他继续接受博学教育(learned education),而不是让他直接去经商。……当他父亲决定送去他大学时,学校的领导们一致同意给他双倍的奖学金。得到这笔款项的支持后,他在 1768 年被剑桥大学三一学院录用为工读生(sizar)。” Alexander Chalmers. The General Biographical Dictionary. Vol.XXVI,London,1816:299
8 Alexander Chalmers. The General Biographical Dictionary. Vol.VII ,London,1813:293
1 “根据罗马的管理,行政管理除了 artes liberales(即一个有教养的人所应知道的一切)之外,不需要其他任何知识。Barthold Georg Niebuhr. Lectures on the History of Rome,London,1848:486.
2 William Duane. An Epitome of the Arts and Sciences, Being a Comprehensive System of the Elementary Parts of An Useful and Polite Education, Philadelphia, 1811:3
3 Ibid.
4 William Duane. An Epitome of the Arts and Sciences, Being a Comprehensive System of the Elementary Parts of An Useful and Polite Education, Philadelphia, 1811:2
5 “Florian 宣布自己设计了一个全面教育的新计划(a new system of general education),……其内容包括拉丁语、医学理论、外科、政治经济学、药学、人相术,等等”。John Walker(.1768-1833) An Essay on the Following Prize-question Proposed by the Royal Irish Academy , 1812:34-35.
6 “更正我们观点的狭隘性(narrowness);发现人类理智的各种目标之间的普遍联系;为以后进一步探索某门学问打下宽广、坚实(broad and solid)的基础,……所有这些都是一种真正博雅的教育(truly liberal education)的诸多益处之一”。John Walker.(1768-1833) An Essay on the Following Prize-question Proposed by the Royal Irish Academy, Dublin, 1812:7.
7 John Watkins. A Biographical Dictionary of the Living Authors of Great Britain and Ireland, London: 1816:299
8 Ibid
9 “高雅的教育( genteel education)符合绅士的地位;文雅的教育 (polite education)与文雅社会相称,宜于交谈,并使他出类拔萃 ”。George Crabb(1778-1851). English Synonyms Explained, in Alphabetical Order,1818:504
1 “Faculties (在大学中). 一个教授艺术和科学、颁发学位的部门。一般分为四个部分 1. 艺学(Arts), 包括文学(Humanity )和哲学( Philosophy); 2.神学; 3.医学;4.市民法。”George Crabb. A Family Encyclopaedia. , New York, 1831:157
“2文雅的教育 (polite education)与文雅社会相称,宜于交谈,并使他出类拔萃”。George Crabb(1778-1851). English Synonyms Explained, in Alphabetical Order, London,1818:504.
3 大学是 “公共权威所建立的用 liberal arts 来教育青年、并在几个学部颁发学位的机构”。George Crabb. A Dictionary of General Knowledge, London,1835:354.
4 George Crabb. A Dictionary of General Knowledge, London,1835:225,liberal arts 词条
“5狭隘的教育( confined education)局限于少数的知识和信息”。George Crabb(1778-1851). English Synonyms Explained, in Alphabetical Order, 1818:279
6 John Potter. Archaeologia Graeca: Or, The Antiquities of Greece ,Edinburgh,1818:68.
7 “根据梭伦制定的法律,青年人接受的第一种教育是游泳,以及文学初步;那些能力平庸者,让他们学习农业、制造业和商业;而那些能够负担高雅教育(genteel education)的人,应该学习乐器、骑马,应当学习文学,狩猎,并接受体育锻炼。”. John Potter. Archaeologia Graeca: Or, The Antiquities of Greece , Edinburgh,1818:180-181.
8 “没有这个考试的话, Liberal Educaiton,如果它有任何含义的话,无非是指在大学校园呆上一段时间。” Jetemy Bentham. Church-of-Englandism and Its Catechism Examined, London,1818:416. 9 “对于那些不是数学发明家的人来说,数学只能培养一种官能(faculty),也就是在既定前提下进行严密推理的。……一个愚笨的人也可能成为出色的数学家,但不可能成为优秀的古典学者。博放教育(liberal education)的职责是发展并改善心智的所有官能,培育并改善整个道德的存在;欲实现这个诱人的目标,最好的办法是学习语言,将语言作为最主要的教学对象,同时辅之以艺术和科学的教育”。John Bristed. America and Her Resources , London,1818:345.
“伊顿、威斯敏斯特、温彻斯顿是英国博雅教育(liberal education)的领军力量。在这些学校中,学生被要求阅读维吉尔、贺拉斯、特伦斯、西塞罗、李维;荷马、德莫斯提尼……阿里斯托芬和古希腊悲剧,并且经常进行大量的英文诗歌、散文写作和拉丁文诗歌、散文写作。” John Bristed. America and Her Resources ,London,1818:347-348.
“在英国大学中,学习的不仅仅是古典学科,数学、自然哲学、历史、道德哲学、纯美文学、修辞学、市民法也被囊括其中。一般认为,剑桥特别偏爱数学,牛津则偏爱古典学科,但在两所大学中,教学的体系都是充足的(ample),非常丰富的(highly liberal)。” John Bristed. America and Her Resources ,London,1818:348.
10 在说英语时,发音不准是“贫乏的、粗俗的教育的必然标志”。John Bristed. America and Her Resources , London,1818:354
1 “在美国,人们通常认为所有的古典(classical)教育,不,所有的通识教育(general education),在一个男孩十八岁离开大学学院的时候就结束了。” John Bristed. America and Her Resources ,London,1818:349.
2 “牛桥的学生一般在二十二岁毕业……然后,他们开始为从事法律、医学这两个博学职业而学习”。John Bristed. America and Her Resources ,London,1818:348.
3 “不过,为了实现完整的、全面的教育(full and accomplished education),在学习古典学的同时,也应当学习所有其他的科学”。John Bristed. America and Her Resources ,London,1818:347.
4 John Bristed. America and Her Resources ,London,1818:344
5 John Bristed. America and Her Resources ,London,1818:343.
6 “哈佛一共拥有十三个教授席位,因此它能比美国其他任何学院提供更加广泛的教学(liberal instruction)”。John Bristed. America and Her Resources , London,1818:323.
7 Hugh Pearson. Memoirs of the Life and Writings of the Rev. Claudius Buchanan Vol.1 , London,1819:41.作者为牛津大学教师。
8 “即便男孩子没有完成大学的学业,如果他有足够的知识,使他能够从事某一种博学职业(liberal professions)”。Samuel Butler. A Letter to Henry Brougham, Esq. M.P. On Certain Clauses in the Education Bills, Now Before Parliament , Shrewsbury,1820:17.
9 “文法学校的创办者希望尽可能广泛地传播知识,并提供在大多数情况下是免费的,或至少是便宜的语言教育,关于这些语言(指古典语言)的知识是学术教育(academic education)和博学/博雅职业(liberal professions)是不可或缺的”。Samuel Butler. A Letter to Henry Brougham, Esq. M.P. On Certain Clauses in the Education Bills, Now Before Parliament , Shrewsbury,1820:18.
10 Ibid:19.
11 Ibid:7.
12 George Cornewall Lewis. A Treatise on the Methods of Observation and Reasoning in Politics,Vol.2, London,1852
13 Daniel Sandford. A letter to Peter Elsmley, 1822:68.
1 “他废除等级划分的意图并不是要打压自己的同胞,而是要提升他们的地位。也就是说,让每一位雷斯戴芒人都能享受到别的城邦中只有少数人才能享受的好处,让全部同胞成为一个家庭。家庭中的每一位兄弟都应当接受最符合自由人身份的教育(the most liberal education), 以最符合自由人身份的方式(most liberal manner)生活。自由的雷斯戴芒人(free Lacedaemonians)不允许从事工匠技艺(mechanical arts),甚至农业也在禁止之列。因此,奴隶制是必需的,而且奴隶的数量必须足够多。因为法律规定,每一位雷斯戴芒人都必须是一位绅士(gentleman)——在这个现代术语最严格的意义上讲,除了城邦的事务之外,他不从事任何事务。” William Mitford. The History of Greece , Boston,1823:267.
2 “在学习时,要努力掌握所有你试图学习的知识。要透彻地理解每一个学问分支的基本知识或第一原则,不管是文学(literature),还是科学(science)。对初学者来说,第一原则通常是困难的。不过,一旦你克服这些困难,你的进步就会很容易了……在数学科学中,其原则是建立在自然的永恒原则之上的,……一般很好地理解了这些原则,便不可能发生错误。……自然哲学也是如此……不过,在语言学、历史学、地理学、伦理学和形而上学领域,事实通常来自证词,其原则也是从推理得来。因此,通常很难达到真理,为了避免错误,需要小心翼翼。……在这些问题上,你不能盲目相信权威。……那些试图获得全面教育(liberal education)的年轻人,首先要做的是熟练掌握所谓博学语言,也就是希腊文和拉丁文的知识。” Noah Webster(1758-1843). Letters to a Young Gentleman Commencing His Education , 1823:21-22.
3 “我认为,为了彻底改革我们的医学课程,……为了提升医学职业的地位,必须确保用文学和科学来提供一种广博、宽泛的职前教育( liberal and extensive previous education),这种教育使学生在开始医学学习之前能够掌握大量的科学知识,尤其是,心智受到良好的锻炼,能够正确地推理,并从事哲学的研究。为实现这一目的,最合适的科目是希腊语、拉丁语、数学、道德哲学、逻辑学、自然哲学和自然史”。John Rutherfurd Russell. The History and heroes of the art of medicine, London,1861:475-476. 4George Ticknor .Remarks on Changes Lately Proposed Or Adopted, in Harvard University,1825:36.
5 George Ticknor. History of Spanish Literature, Boston,1862:324.
6 Ibid:313.
7 “什么是 liberal education? ……掌握了所有自由的条件(conditions of freedom)的人,就是 Homo Liberalis——这是对现代术语“绅士”的古典翻译,因为,在封建制度下,只有 the men of family (Gentiles, generosi, quibus gens erat, et genus) 拥有这些条件。”Coleridge, Samuel Taylor. Collected Letters of Samuel Taylor Coleridge, Oxford : Oxford University Press, 2000:629.
8 “事实上虽然基督教的暂时性的好处扩展到了所有的阶层(all classes),绝大多数的民众对宗教的了解,仅仅限于其形式。他们以前是天主教徒,现在是新教徒,但他们从来不是基督教徒。……确实,他们有圣经,但对于绝大多数的劳动人民来说,即便从文字上,圣经也是一本密封的书。英国国教的神父们所希望建立的基础教育制度(system of general education),以及神圣的爱德华国王所设计的制度,从来没有付诸实现”。Robert Southey, Alexander Knox, Samuel Taylor Coleridge. The Life of Wesley ,New York,1847:279.
1 Samuel Taylor Coleridge. The Complete Works of Samuel Taylor Coleridge , New York,1853:897
2 “诺克斯博士不仅仅批评大学在通识教育(general education)方面存在诸多不足”。 The Gentleman Magazine, 1827:6
3 “专业教育与通识教育的第三种弊病在于其教学方法”。 Johann Gaspar Spurzheim. A View of the Elementary Principles of Education, London,1828:209.
4 “据说,一个人如果懂得拉丁语,他就接受了博雅教育(liberal education);然而,我们要通过一个人的古典语言知识来判断他所掌握的实用技能,这是一件可叹的事情。我希望,医学职业应当由那些禀赋良好的人来执业,但我希望,拉丁语和希腊语知识不应当继续成为决定一个人是否适合从事这门重要而困难的执业的试金石,很少精通古典学术的外科医生和内科医生在实用知识以及提升医疗技艺方面能够和约翰·亨特尔相比,然而,他并没有学过古典语言。”Johann Gaspar Spurzheim. A View of the Elementary Principles of Education, London,1828:117.
5 Henry Brougham. The Critical and Miscellaneous Writings of Henry Lord Brougham Vol. II, Philadelphia,1842:226.
6 Ibid:223.
7 James Heywood. The Recommendations of the Oxford University Commissioners, London,1853:259.
8 “在每一个开明的国家中,化学知识都在被热切地追求和探索……现在,如果一个不了解化学科学的主要原则和基本事实的人,宣称自己接受过博雅教育(liberal education),或者拥有博雅的知识(liberal knowledge),这种举动将会被认为是不体面的”。Benjamin Silliman. An Introductory Lecture, Delivered in the Laboratory of Yale College, New Haven,1828:43.
9 “人的一生只能获取普遍知识(universal knowledge)当中极为有限的一部分”。Ibid:47.
1 “在欧陆国家,……法律早就是文雅教育及专业教育(polite as well as professional education)的一部分”。Ebenezer Baldwin. Annals of Yale College, New Heaven,1831:172.
2 “威廉-布莱克斯通爵士在牛津发表了令人赞赏的演说,他反驳了英国法无法进行系统分析的谬见。自从他 1753 年发表讲演开始,英国法的学习不仅在母国,而且在采用其法律体系的其他国家或殖民地中……一直都作为通识教育(general education)的一部分而受到欢迎”Ibid, 172-173
3 “The arts and sciences fit for scholars and gentleman”. John Entick. Tyronis thesaurus: or, Entick's Latin-English dictionary , Baltimore: 1834,p.310
4 John Entick. Tyronis thesaurus: or, Entick's Latin-English dictionary ,Baltimore: 1834,p.253
5 “你必须学习四种博学或高雅职业(learned of genteel professions)中的一种,即便你以后不从事这些职业,学习这些知识也会让你受人尊敬”。The Dublin University Magazine.1834,July:582
6 “我是在最宽泛的意义上使用贵族(aristocracy)这个词的,它包括显贵(peerage)、士绅(gentry)、神职人员(clergy)、博学职业(liberal professions),以及大商业公司”。William Sewell. The Attack Upon the University of Oxford: In a Letter to Earl Grey, London, 1834:6.
7 “没有一所私立学校能够保证充足、慷慨的经费支出,这种支出对于发展博雅教育(liberal education)是不可或缺的”。 William Sewell. Journal of a residence at the college of st. Columba, in Ireland , Oxford,1848:xxix
8 “…for the purpose of carrying on in unison an harmonious plan of general education, at the suggestion of their whig governor.” Richard Froude. Remains of the Late Reverend Richard Hurrell Froude. ,London,1838:406.
9 “即便假设我们的先辈在使古典学成为早期 liberal education 的重要部分时做得很出色,也仍然存在一个问题,即我们的大学是否明智地追随他们。” Sedgwick, Adam. A discourse on the studies of the university, and, Professor Sedgwick's discourse on the studies of the University of Cambridge ,Cambridge,1835:36.
1 “无可否认的事实是,在我们国家,liberal education 当中很大一部分时间都用在了古典学和数学上面。如果有人对此感到怀疑,他可以看看我们的学院(colleges)、academys以及principal schools的课程。” Thomas Smith Grimké. Oration on American Education ,Cincinnati,1835:10.
2 Ibid:10.
3 “显然,我认为(古典)语言和数学属于特殊的(particular)的而不是共通的(general)教育。专业人士和学者需要学习古典语言;工程师、测量员、建筑师、航海家、教授需要学习数学。这正如他们做一些特别属于他们自己的事情,而不是对于整个社群都共通(common)的事情一样” Ibid:35.
4 Thomas Smith Grimké. Oration on American Education ,Cincinnati,1835:19.
5 The Edinburgh Review Vol. LXII.(January 1836):419
6 Hamilton, William. Discussions on philosophy and literature, education and university reform.1853:260.
7 “查理曼在意大利孜孜不倦地学习 liberal sciences,很快,他就很着急地想把这些学问传播给他的臣民,尤其是牧师阶层”。Johann Karl Ludwig Gieseler. Textbook of Ecclesiastical History, vol.2,Philadelphia:1836:30.
8 “需要指出的是,用来表示古典学科的两个术语 humaniora studia, humaniores literae 并没有在任何古典作家中出现,而是在中世纪被引入的。” Thomas Swinburne Carr. A manual of Roman antiquities ,London,1836:83.
9 “Lectures in humanity, that is, in classical literature, were, in 1535, established in all colleges of the University of Oxford.” Simpson, J. A. The Oxford English dictionary, 1989.
10 H.W. Wilberforce .The parochial system, an appeal to English churchmen ,London,1838:35.作者是纽曼在奥利尔学院时的学生。
11Ibid:35
1 “The studies of his college life”. Gulian Crommelin Verplanck(1786-1870). The Right Moral Influence and Use of Liberal Studies, 1838:5.
2 “在完成博雅教育(liberal education)的课程之后,年轻的学生最后一次站在学术门槛之上,渴望着投入实践生活的洪流”。Gulian Crommelin Verplanck(1786-1870). The Right Moral Influence and Use of Liberal Studies,New York: 1833:5
3 这条法律的意思不是说他们应该在财产上平等,而是说,他们之间的地位不应当存在类似于自由人和奴隶那样的不平等;而且,他们的道德也不应当存在类似于戏子和元老院议员——或一个接受过符合自由人身份的、高尚的教育的人(one of a liberal and ingenuous education)——之间的不平等。Valentinian 和 Mareian的法律清楚地解释了这个问题 :“我们不希望她被认为是地位低下卑贱的,虽然她并不富有,但她的父母是生来自由的、高贵的(liberal and ingenuous),因此,我们宣布,元老院议员或者其他地位最高的人,迎娶一位生来自由但贫穷的妇女是合法的。” Joseph Bingham. The Antiquities of the Christian Church, London,1840:288.
4 James Gall. A Practical Enquiry Into the Philosophy of Education, Edinburgh,1840:50.
5 Ibid:306.
6 George Peacock. Observations on the statutes of the University of Cambridge ,London,1841:166.
7 “不过,保持一定的标准是重要的……那些申请 liberal education 证书的人应该服从这些标准”。Francis Wayland. Thoughts on the present collegiate system in the United States ,Boston ,1842:102.
8 Francis Wayland. Thoughts on the present collegiate system in the United States [M] Boston ,1842:45.
9 “学位被公认为是一定程度的文学造诣和科学造诣的证明书。……它向公众证明,……候选人将他生命的一部分时间用于学习博雅学科(liberal studies)。……如果学位候选人仅仅需要具有英文文法和地理学的知识,一个社会的知识状况会是什么样啊;也就是说,如果这些知识就是一个被认为是受过全面/博雅教育的人(a liberally educated man)所具备的知识。” Francis Wayland. Thoughts on the present collegiate system in the United States , Boston, 1842:45-46.
10 Francis Wayland. Thoughts on the present collegiate system in the United States , Boston, 1842:145.
11 Ibid:153.
1 “对于一位家长来说,唯一正确而且保险的看法是,……大学是进行博雅教育(liberal eduation)的场所,因此,所有社会关系和利益、金钱的考虑都必须被认为是鄙俗的(illiberal),并被抛弃。”James Pycroft. The Collegian's Guide: Or, Recollections of College Days ,London, 1845:39.
2“1844 年的律师的秘书应当和 1753 年的律师秘书大不一样。现在,从事这个行业的年轻人大部分都值得尊敬,而且接受了广博的、绅士般的教育(a liberal and gentlemanlike education).” Samuel Warren. Intro to Law Studies ,London,1845:100.
3 “戈登博士在阿伯丁大学的国王学院、爱丁堡和伦敦等地接受了广博的专业教育(a liberal professional education),然后在 1803 年被聘用为助理外科医生。”The Gentleman’s Magazine. Volume XXIII. London,1845:651.
4 在德国,文法预科学校(gymnasia)的主要目的是“培养年轻人进入大学或者从事博学职业(learned professions),并且给那些富有阶层的子弟提供博雅教育(liberal education)”。Walter Copland Perry. German university education, London,1846:145.
5 “特别管理委员会承认,数学和古典学在通识教育(general education)中优于其他任何科目。” 转引自Martha McMackin Garland. Cambridge before Darwin—the ideal of a liberal education, 1800-1860, Cambridge [Eng.]; New York: Cambridge University Press, 1980:125.
6 “希腊文和拉丁文也许是文雅教育(polite education)最重要的组成部分,我们不敢说它们是唯一的部分。如果历史、自然哲学、生理学、事物的知识以及言辞的知识也是通识教育(general education)的一部分,那么,显而易见的事实是,我们的本科生几乎被关在这些领域的大门之外”。enjamin Jowett, Arthur Penrhyn Stanley. Suggestions for an Improvement of the Examination Statute,Oxford,1848:12-13.
7 “确实,我们大学应当提供而且宣称自己提供的是博雅教育(liberal education),……任何严格意义上的专业教育不能够、也不应该在英国大学的围墙内进行”。Benjamin Jowett, Arthur Penrhyn Stanley. Suggestions for an Improvement of the Examination Statute,Oxford,1848:21.
8 Ibid.
9 “This theological tendency manifested itself still more in the episcopal and cathedral schools, where indeed the so-called Seven Free Arts were also taught, but in the most miserable and imperfect manner.” William Howitt. Life in Germany, London,1849:222.
1 “德国的学生在高级文法中学中学习非常刻苦,他们已经在文法中学中经历了严格的考试,在大学中,他们会直接学习自己的专业性学科(professional studies),因为,在拿到学位后,这些学生会立即成为律师、医生、牧师,或者成为教师、政府公务员”。Charles Astor Bristed. Five Years in an English University. Vol.2 ,New York,1852:167.
2 “我们的中小学教育(Common School Education)也许比其他任何国家都更为普及,办得更好;然而,我们的高等教育(liberal education)无疑要落后于几个国家”。Ibid:148. “我们的研究结论是,英国的 liberal education(指大学的教育)体系要比我们更加优越”。Ibid:150.
3 “我认为,心智的改善和教育应该是学院或大学首要的职责”。Ibid.:9.
4 “Kimchi connects the seven sciences (free arts) with …”Moritz Steinschneider. Jewish Literature from the Eighth to the Eighteenth Century,London,1857:338.
5 Thomas Hill(1818-1891). Liberal Education: An Address Delivered Before the Phi Beta Kappa Society of Harvard College,1858
6 Bernard Bolingbroke Woodward. History of Wales,London,1859:520
7 James Edwin Thorold Rogers. Education in Oxford: Its Method, Its Aids, and Its Rewards,1861:8.
8 Bruce Kimball. Orators & philosophers,1995:182.
9 “Those studies pursued without regard to their marketable value”. Bruce Kimball. Orators & philosophers,1995:182.
1 “May yet chance to be a man of confined education, possessed of no general principles, and not pretending to be versed in philosophical theories; whereas the affairs of a State are regulated by a Congress, Chamber of Deputies, &c. consisting perhaps of men of extensive reading and speculative minds.” Richard Whately.Element of Rhetoric ,Boston,1845:63.
2 Richard Whately. Elements of Logic,London,1831:xii.
3 “对上层阶级(upper class)的教育被称为 liberal education,以及高等教育(higher education)。中产阶级的教育中最好的那一部分教育通常是对高等教育的模仿,因此或多或少是不完整的。民众(people)的教育——如果他们受到教育的话——通常是初等的教育,仅仅包括高等教育中最为基础的部分。”William Whewell. Of a Liberal Education in General; and with Particular Reference to the leading studies of the University of Cambridge. London,1850:2-3.
4 “通过大学和学院的要求,那些数学天才们得以熟悉希腊语和拉丁语中最杰出的古典著作,由此成为接受过博雅教育的人(Man of Liberal education)”。 William Whewell. On the Principles of English University Education , 1838:40.
5 “在最理想的情况下,科学(sciences)中所有重大的进展都应当成为所有有教养的人(cultivated men)的共同财产,这是无可置疑的。有一些知识是新发现的真理所依赖的,只有将这些知识引入 liberal education的课程,我们才能做到这一点。”William Whewell. The Philosophy of the Inductive Sciences,Vol.2,London,1847:364.
6 William Whewell. Of a Liberal Education in General; and with Particular Reference to the leading studies of the University of Cambridge,London,1850:75.
7 William Whewell. On the Principles of English University Education,1838:44.
8 “我们不可避免会得出这样的结论,现在的化学无论如何不能成为普遍的理智教育的一部分” 。William Whewell. The Philosophy of the Inductive Sciences,Vol.2,1847:367.
9 William Whewell. On the Principles of English University Education,1837:124.
1 “他认为,波斯文学应当成为英国绅士的 liberal education 的一部分。”Thomas Macaulay. Critical and Historical Essays, 1860,229.
2 “技艺被划分为实用的、机械的,以及慷慨的(liberal),或文雅的(polite)。” Noah Webster. A Dictionary of the English Language: Abridged from the American Dictionary , New York,1851:38.
3 “Humanity 的复数形式 Humanities,指的是文法、修辞和诗歌”。Noah Webster. A Dictionary of the English Language: Abridged from the American Dictionary , New York,1851:176.
4 “因此,毫不奇怪的是,这种为博学职业(learned professions)而特别设计的教育会发展起来,并成为对其他所有人来说最为重要的教育形式。即便是最主要的 liberal educaiton 观念也必须将自己等同于这种博学职业的预备教育”。Henry Philip Tappan. University Education, New York,1851:10.
5 Noah Webster, Chauncey A. Goodrich. A Dictionary of the English Language, revised and enlarged by Chauncey A. Goodrich.,1852:505
6 “共通的(general)、广泛的(extensive),包括普遍的文学和科学,例如 liberal studies”。Noah Webster, Chauncey A. Goodrich. A Dictionary of the English Language, revised and enlarged by Chauncey A. Goodrich.,1852:505
7 Humanities,在学校或大学中使用,意指文雅文学(polite literature),或者文法、修辞和诗歌,包括古代经典的学习,与哲学和科学( philosophy and sciences)相对。有时候,它在狭义的意义上使用,意指语文学(philology).Francis Lieber, Edward Wigglesworth, Thomas Gamaliel Bradford, Henry Vethake. Encyclop?dia Americana. Vol. 6, Boston,1851:465.
8 “古代人将技艺划分为符合自由人身份的艺术(liberal arts ,artes liberales, ingenuae, bonae) 和奴性的技艺(artes serviles).后者包括了所有的手工技艺( mechanical arts),因为只有奴隶才从事这些技艺。前一种技艺则被认为是符合自由人身份( becoming to freemen)的技艺。自从自由人也开始从事 servile arts 之后,这个名称就消失了,不过 liberal arts 的说法确保留了下来。以下七种技艺通常被成为 liberal arts:文法、辩证法、修辞、音乐、算术、几何、天文学。” Francis Lieber, Edward Wigglesworth, Thomas Gamaliel Bradford, Henry Vethake. Encyclop?dia Americana. Vol. 1, Boston,1851:405-406.
1 John Henry Newman. Parochial Sermons , New York,1843:406.
2 John Henry Newman. The Benedictine Centuries [J]. The Atlantis. London, Dublin, 1859, vol.2, January-July: 1-43.
3 Such was the Athenian according to his own account of himself, and very beautiful is the picture……who was the world-wide Professor of the humanities and the philosophic Missionary of mankind. Newman, John Henry. Historical sketches(v.3)., 1906-1909:84
4 Newman, John Henry. Historical sketches(v.3), 1906-1909:104
5 A. Dwight Culler. The imperial intellect, 1955:113
6 John Henry Newman,The idea of a university defined and illustrated ,1994:107.
7 Newman, John Henry. Historical sketches(v.3)., 1909:241.
8 John Henry Newman. Parochial Sermons, New York,1843:422.
9 “现在,文雅教育( elegant and polite education )的危险是,它割裂了感情和行动,它教我们如何思考、说话,让我们受到正确的影响,但却不促使我们实践那些正确的东西。”John Henry Newman. Parochial Sermons , New York,1843:423-424.
10 “不过,有几位作者的意见超越了问题的实际考虑,并讨论了委员会建议所的立足点。也就是说,削减我们现在通识教育(General Education)的时间,以便在更早一些的时候引进专业的教育,尤其是神学的专业教育。不容置疑的是,liberal education 的本质必然通识性的( general)。”.Report and evidence upon the recommendations of her majesty's Commissioners For Inquiring into the state of the University of oxford,Oxford:1853:8.
11 工读学生(Servitors)的缺点,部分地归咎于这个阶层的吝啬小气。现在,人们把这种小气的特点称之为“illiberal”,其意思似乎是说,为别人提供服务是 iliberal 的,即便他们为此获得了补偿,得到了教育的机会;或者说,让那些没有受过教育的人来提供服务工作,比让学生一边接受“宽宏”教育,一边服侍别人的做法更加“慷慨”。Report and evidence upon the recommendations of her majesty's Commissioners For Inquiring into the state of the University of oxford.,Oxford:1853:80-81.
1 “我们国家的医学教育机构的一个弊端是,他们甚至没有间接地鼓励学生获取良好的通识教育(general education)。”James Heywood. The Recommendations of the Oxford University Commissioners,London,1853:308
2 “这些艺术之所以被成为美术(fine arts),原因是它们的唯一目的是产生对于美的无私利的情感,不考虑其对艺术家或观赏者的功用。它们被称为‘自由’的艺术( liberal arts),原因在于,它们是自由人的艺术(arts of free men),而不是奴隶的艺术。”Victor Cousin, Orlando Williams Wight. Lectures on the True, the Beautiful, and the Good ,New York,1861:167
3 Henry Jarvis Raymond. A State System of Education for New York ,New York,1854:23.
4 Charles Duke Yonge. A phraseological English-Latin dictionary: for the use of Eton, Winchester, Harrow, and Rugby Schools, and King's College, London,London,1855:287.
5 “在以前,在学术的意义上,艺科(arts),或博雅学科(liberal arts),表示科学和哲学(sciences and philosophy),或者学校教育的所有科目(circle of academical education),因此有艺学硕士、艺学学士的说法。” John Ogilvie. A Supplement to the Imperial Dictionary,Blackie and Son:1855:30.
6 James Waddel Alexander. The Man of Business: Considered in His Various Relations ,New York,1857:34.
7 Edward Ferrero. The Art of Dancing, Historically Illustrated ,New York,1859:109.
8 Benjamin B. Bowen. A Blind Man's Offering,1860:412.
9 我们如何理解 liberal education 这个术语呢? 难道不是这种教育解放(liberates)或者使人的心灵自由吗( frees the mind)? “他是一个被真理赋予自由的自由人”(He is a free man whom the truth makes free)。 心灵出于智慧自身而追求的事物是 liberal 的。……出于钱财和职业而追求的则是鄙俗的(illiberal )。John Rutherfurd Russell. The History and heroes of the art of medicine,London,1861:477.
10 Johann Friedrich Hautz. Geschichte der Universit?t Heidelberg ,Mannheim:1862:74.
1 “在父母的屋顶下,在优秀的教师的帮助下,由父母所引导的教育,或者在家庭中,私人导师所给予的教育,或者在公学中的教育,这些是我们所能接受的最好的教育。为了理解什么是 liberal education,我们必须了解这种教育是什么、可能是什么、应该是什么。在原初的意义上,这个短语意指适合于自由人——也就是说,拥有公民权,和奴隶或普通相对的人——的教育。现在,它可能被普遍地理解为绅士的教育。我们不如说,它是一种使人拥有并发挥重要影响的教育,是一种针对上层的职业和领域的教育, 这种职业和领域可能是专业性的、商业性的或政治性的。……不过,根据我在前面所奠定的原则,我更愿意在更宽泛的意义上使用 liberal 这个词, 认为它代表的是自由( libera)而不是它的派生词 ‘适合于自由人的’(liberalis),据此,我们可以将 liberal education 定义为自由的没有限制的教育( unrestricted education),也就是说,利用充足的时间和物质条件,用所有的学科来教育、锻炼年轻人。”William Francis Wilkinson. Education, elementary and liberal,1862:98.
2 “不管是从学术的层面,还是从道德和社会的层面,通识教育(general education)在今日的牛津和剑桥得到了最好的庇护”。Ibid:128.
3“如果我们要培养化学家,我们可以用这种方式来教育他;但我们所需的是通才教育(general education),是能引向其他事物的教育,这些其他事物拥有更加普遍(general)的价值” 。转引自 William Parsons Atkinson. Classical and Scientific Studies, and the Great Schools of England,1865:18.
4 “我相信,我们的整个生命就是一种教育,我们的日常劳动是一种训育;因此,我不会将博雅教育(liberal education)贬低至庸俗的功利主义(vulgar utilitarianism)的层次,我会将生命提升至真正的博雅教育(truly liberal education)的高度。……不过,这种教育能够仅仅通过希腊文法和拉丁文法来实现吗?”Ibid:34.
5 “这个科目可以是绅士教育( gentleman’s education)的一部分”。 F.W.Farrar. Essays on a liberal education. 1867:58.
6“Bonitz 受命重组文法学校(Gymnasia),他将公学教育(liberal school education)的宗旨定义为传递高等的普遍文化(higher general culture),将古典文学视为课程的基础,以为大学的学习打下基础”。 F.W.Farrar. Essays on a liberal education, 1867:63.
7“还有人指责牛津在通识教育(general education)中忽略初等 的数学”。F.W.Farrar. Essays on a liberal education., 1867:75.
8 “一方面,对实用教育(useful education)的需求,尤其是数学教育和科学教育的需求越来越大,这种需求不仅存在于工业阶层和商业阶层,而且也存在于那些希望进入市政技术学校和军事技术学校的学生中间。另一方面,拉丁语起码从来都被认为是中间阶层教育不可或缺的一部分,人们极不愿意看到社会中很大的一部分人群要脱离古典文学的人文熏陶(humanizing influence of classical literature)”。 F.W.Farrar. Essays on a liberal education., 1867:70.
1 所谓“自然”的教育,指的是我们应当教给学生一些他们日后会感兴趣的知识。也许,仅仅是出于商业或专业的原因,他才会不得不对一些科目感兴趣。在这种情况下,他的教育必须在某些时间、某些范围内,开始于商业或专业的教育(commercial or professional),而不是博雅( liberal)的教育。F.W.Farrar. Essays on a liberal education., 1867:86.
2 “如果我们不能够(我们肯定不能够)将所有的科学(sciences)都囊括进通识教育( general education)的课程,那么,那些纯粹出于好奇心而学习的科学应当交给那些具有特殊爱好和天赋的学生”。F.W.Farrar. Essays on a liberal education., 1867:94-95.
3 “人们宣称古典语言知识具有更为重大的意义,认为它是真正的博雅文化( a truly liberal culture)的一个要素,是学习语文学的最佳入门,是学习文法普遍规则的最佳入门,对于获取英语或其他现代语言的实在知识不可或缺”。 F.W.Farrar. Essays on a liberal education., 1867:91.
4 “现在,富有的制造业主和商人更倾向于送自己的子弟去最好的公学(liberal schools),虽然不是大学,如果他们打算从商的话。但是,如果公学不教授现代学科,而且大学也认识不到他们的重要性……” 。F.W.Farrar. Essays on a liberal education., 1867:78.
5 “将科学(science)纳入高等通识教育(higher liberal education)的一部分,将具有直接的重要意义,此外,它的长远影响更为重要”。 F.W.Farrar. Essays on a liberal education., 1867:289.
6 “现在,我们在讨论这样一个问题,即古典教育是否必须继续成为绅士教育(gentleman’s education)的主要部分。”F.W.Farrar. Essays on a liberal education., 1867:374.
7 “不过,如果英国绅士不需要在这个方面和世界上的其他人一样,那么,他至少应当掌握民众的初等教育(elementary eduation)的内容,……然而,不幸的是,在这方面,绅士教育(gentlemanlike education)的标准是如此之低,或者他们根本不愿意屈尊去掌握这些知识,结果,在所有这些方面,贵族的子弟常常比不上站在他身后的书童 ”。 F.W.Farrar. Essays on a liberal education., 1867:379-380.
8 “出于上述这些原因,我认为继续将两门古典语言和古典文学作为 liberal education——也就是说,那些不必因为受到环境影响而很早中断学术性知识(scholastic studies)的学习的人所接受的教育——的一部分是重要的。”John Stuart Mill. Inaugural Address: Delivered to the University of St. Andrews,1867:38
1 John Stuart Mill. Inaugural Address: Delivered to the University of St. Andrews, Feb. 1st, 1867,1867:12.我国学者汪瑄将这里的 liberal education 译为“文科教育”,显然不够准确。参见密尔.代议制政府[M] 汪瑄译.北京:商务印书馆,2007:201.
2 John Mill. Considerations on Representative Government,1861:275.
3 John Stuart Mill. Memorandum of the Improvements in the Administration of India during the Last Thirty Years,1858:80.
4 John Mill. Considerations on Representative Government,New York,1862:281.
5 “相反,当聘用的机会给予那些在大量的竞争者中胜出的人(这些人按照才智进行等级划分)时,不仅每个人都力争上游,而且每一个博雅教育的场所(every place of liberal education)都感受到了这种影响。每一位校长(schoolmaster)都充满雄心壮志,希望在这些竞争中获得胜利。” John Mill. Considerations on Representative Government ,New York,1862:279.
6 “治理(Governing)不是一件可以利用闲暇时间去应付的事情,……如果一个人没有接受过广博的通识教育(a large and liberal general education),并持之以恒、不辞辛劳地学习特殊、专门的知识,掌握实践的智慧,科学地把握这门学问,他也不可能胜任这个工作。”John Stuart Mill. Dissertations and Discussions:Political,Philosophical, and Historical,London,1859:372.
7 “人们可能不必接受通识教育(general education)以成为能干的律师,不过,如果他们要成为具有哲学眼光的律师(philosophic lawyers),则非通识教育不办。具有哲学眼光的律师需要领会一些原理,而不是死记硬背一些材料。”John Stuart Mill. Inaugural Address: Delivered to the University of St. Andrews, Feb. 1st, 1867,London,1867:5.
8 John Stuart Mill. Inaugural Address: Delivered to the University of St. Andrews,1867:20.
9 “科学的教育教会我们思考,文学的教育教会我们表达自己的思想,我们不是两者都需要吗?”John Stuart Mill. Inaugural Address: Delivered to the University of St. Andrews, Feb. 1st, 1867, London,1867:7.
10 John Stuart Mill. Inaugural Address: Delivered to the University of St. Andrews, Feb. 1st, 1867, London,1867:42.
1 Mark Pattison. Suggestions on Academical Organisation with Especial Reference to Oxford ,Ayer Co Pub,1977:278,282
2Ibid:268
3Ibid:278
4 “在这所大学中,拉丁文被成为 humanity 不是没有理由的,它是通向历史、思想以及文明人的心灵的不二法门。” Simpson, J. A. The Oxford English dictionary, 1989.
5 Stephanie Alexandra Mackler. Toward the hermeneutic university- Learning for meaning's sake[D] 哥伦比亚大学博士论文,2004,p42
6 “在很久以前,一些艺术之所以被成为是 liberal (artes liberales) 的,其原因在于,人们认为它们使心灵自由(liberalize the mind),也就是说,使心灵从无知、狭隘、偏见中解放出来。” Burke Aaron Hinsdale. Studies in Education: Science, Art, History,1896:56.
1 1914 年,杜威为保罗·孟禄所编撰的《教育百科全书》撰写 liberal education 的词条。在这篇文章中,杜威将 liberal education 的思想追溯至亚里士多德。杜威指出,亚里士多德所谓的 liberal education 是对闲暇阶层的教育,也就是相对于奴隶、技术人员和手艺人的教育。前者被认为是“自为目的”的教育,后者被认为是出于实用目的的教育。杜威指出,在等级区分鲜明的社会中,“比较容易给 liberal education 设计特定的内容和目的”,在民主社会中,这种划分已经越来越困难了: “liberal education 成了这样一个名称,它意指社会中每一个成员所应接受的教育:这种教育解放他的能力(liberate his capacities),使他更加幸福,更加有用于社会……简而言之,自由教育是使人自由的教育(liberal education is one that liberalizes)。从理论上讲,任何形式的教育都可以做到这一点。事实上,几乎所有的教育都很难达到这种目的”。转引自 Harold Silver, John Brennan. A Liberal Vocationalism [M] Routledge,1988:4.
2 Andrew Fleming West. Values in Classics , Princeton University Press:1917,p.65
3 Robert Maynard Hutchins. The higher learning in America, 1936:114-115.
4 “自由教育(liberal education)就是适合于自由人的教育,它起源于只有少数人是统治者的社会,因此,在原初的意义上,它是一种贵族的教育(aristocratic education)。” Robert M. Hutchins. The Idea of a College [J] Measure 1 (Fall 1950): 363-371.
5 “The antithesis between a technical and a liberal education is fallacious. There can be no adequate technical education which is not liberal, and no liberal education which is not technical: that is, no education which does not impart both technique and intellectual vision”.
6所谓自由教育,“是指对接受此教育者有解放性影响的教育”(a liberal arts education is one that has a liberating effect on the person receiving this education)。Gudmund R. Iversen. Statistics in Liberal Arts Education[J] The American Statistician,1985:17-19
1自由教育是“一种教育哲学,这种哲学试图使个体发展各方面的能力,从心智从无知中解放出来(liberates the mind from ignorance),并培养社会的责任感。……它更多地是一种学习的方式,而非特定的学习内容,所有类型的学院和大学都可以进行自由教育”(A philosophy of education that empowers individuals, liberates the mind from ignorance, and cultivates social responsibility. Characterized by challenging encounters with important issues, and more a way of studying than specific content, liberal education can occur at all types of colleges and universities.)。转引自 Stanley N. Katz, “Liberal Education on the Ropes,” Chronicle of Higher Education (April 1, 2005), 1-8.
2 Michel Foucault. Historia de la sexualidad ,1998:94
3 six gentlemanly arts 是对“六艺”的翻译。Shen Kangsheng, John N. Crossley, Anthong W.-C. Lun. The Nine Chapters on the Mathematical Art ,Oxford: Oxford University Press,1999:53.
4 Bruce Kimball. Orators & philosophers,1995:175.
5 “liberal professons 中的 liberal,意指进入这些行业的必不可少的资格条件……是博雅教育( liberal education),也就是说,绅士的教育( education of a gentleman),而非商人或工匠的教育”。Brint, Steven G. In an age of experts: the changing role of professionals in politics and public life,Princeton, N.J.: Princeton University Press, 1994:28.
6 从亚里士多德到现在的技术教育政策制定,“liberal”和“vocational”之间就存在紧张的关系。不过,在历史上,通常是 liberal 的声音被倾听。Harold Silver, John Brennan. A Liberal Vocationalism ,Routledge,1988:3.
7 “在法语中,profession 在原初的意义上意指任何行业。那些更有声望的行业则被称为‘liberal’(意为绅士般的,gentlemanly)和‘learned’(意指受过正规教育的)的专门职业。”. Perkin, Harold James. The rise of professional society: England since 1880,London; New York: Routledge, 1989:23
8 这些“自由职业”的状况,诸如医学、牙医、化学、工程学……“自由职业”(free professions)的“自由”(freedom),意指摆脱官僚控制的自由,这种观念最初产生于 1860 和 1870 年代的自由思想模式,随着不平等的“客户”——诸如大工业,或者健康保障基金——的出现,自由的含义开始发生变化。Charles E. McClelland. The German Experience of Professionalization, Cambridge University Press,1991:153.
9 “这种理解使得历史成为自由教育(关于自由的教育)不可或缺的一部分……”。Benjamin Barber. An Aristocracy of Everyone: The Politics of Education and the Future of America, Oxford University Press:1994:27.
1 “‘liberal’另一方面的含义是‘自由’(free),即免除与物质牵涉的自由,它产生并存在于心灵。例如,存在于心灵中的一篇伟大的演讲词,心灵所创造并存在于心灵的一个数学证明。这就是一篇演讲词或一个数学证明被称为自由艺术(free art, liberal art)之作品的原因。”Mortimer Jerome Adler. How to Think About the Great Ideas, Open Court Publishing,2000:245
2 “…will not suffice as the core of a liberating education”. Thomas L. Pangle. The Ennobling of democracy: the challenge of the postmodern era,1992:196.
说明:若非特别说明,出版年份在 1600-1900 年间的著作均为电子扫描版文本,源自
www.scholar.google.com。
liberal education 思想史的一手文献(按作品年代排序)
柏拉图.理想国. 郭斌和、张竹明译.北京:商务印书馆,2002
柏拉图. 柏拉图全集. 北京:人民出版社,2002.
(古希腊) 柏拉图. 柏拉图对话集.王太庆译. 北京:商务印书馆,2004.
[古希腊]柏拉图.法律篇. 张智仁、何勤华译.上海:上海人民出版社,2002.
王晓朝译. 柏拉图全集第一卷·高尔吉亚篇.北京:人民出版社,2002.
Hubbard, B. A. F. Plato's Protagoras: a Socratic commentary, Chicago: University of Chicago Press, 1984, c1982.
Plato. Timaeus. Critias. Cleitophon. Menexenus. Epistles, Cambridge, Mass. : Harvard University Press, 1914-1937.
Xenophon. Cyropaedia, Cambridge, Mass.: Harvard University Press; London: William Heinemann, 1914.
Xenophon. The Oeconomicus, Cambridge [Eng.]: The University Press, 1925.
Xenophon. The education of Cyrus, London: J.M. Dent & Sons, Ltd. ; New York : E.P. Dutton & Co., 1914.
Xenophon. The education of Cyrus, Wayne Ambler 译. Cornell University Press,2001
Xenophon. Memorabilia, translated and annotated by Amy L. Bonnette. Ithaca: Cornell University
Press, 1994
(古希腊) 色诺芬. 经济论、雅典的收入. 张伯健、陆大年译. 北京:商务印书馆,1961.
(古希腊) 亚里士多德.尼各马可伦理学. 廖申白译注. 北京:商务印书馆,2003
亚里士多德.政治学. 颜一、秦典华译.北京:中国人民出版社,2003
(古希腊)亚里士多德.政治学.吴寿彭译.北京:商务印刷馆,2007.
苗力田. 亚里士多德(第七卷)-形而上学. 北京:中国人民大学出版,1993
(古希腊) 亚里士多德. 修辞术-亚历山大修辞学-论诗. 颜一、崔延强译. 北京:中国人民大
学出版社,2003.
Aristotle. Politics. Cambridge, Mass.: Harvard University Press,1998
Aristotle. The Metaphysics. Cambridge, Mass.: Harvard University Press; London: W. Heinemann, ltd, 1933-35.
Aristotle. The Metaphysics: Volume I, Cambridge: Harvard University Press:1933.
Aristotle. Aristotle's Metaphysics, Oxford : Clarendon Press, 1924.
Aristotle. Parts of animals, Cambridge, Mass.: Harvard university press; London: W. Heinemann, ltd., [1961]
Aristotle. Aristotle's Politics,Translated by Benjamin Jowett;With an introduction by Max Lerner .New York: The Modern library, 1943
Aristotle. The art of rhetoric , Cambridge, Mass.: Harvard University Press; London: William Heinemann, 1926.
Aristotle. The nicomachean ethics, Cambridge, Mass. : Harvard University Press,1947
Aristotle. Nicomachean Ethics, Translated, with Introduction, Notes, and Glossary, by Terence Irwin. Hackett Publishing, 1999
Posidonius(前 135 年-前 51 年). Posidonius: v. 2. The commentary. I. Testimonia and fragments 1-149. II. Fragments 150-293, Cambridge; New York: Cambridge University Press, 2004.
Cicero, Marcus Tullius. De Oratore(v.1)Cambridge, Mass. : Harvard University Press, 1942
Cicero. Tusculan disputations, Cambridge, Mass. : Harvard University Press,1945
Cicero, Marcus Tullius. De re publica; De legibus ,London; W. Heineman; New York: G.P. Putnam's Sons, 1928.
Cicero, Marcus Tullius. Pro Archia poeta; Post reditum in Senatu; Post reditum ad quirites; De
domo sua; De haruspicum responsis; Pro Plancio , Cambridge, Mass. : Harvard University Press ; London : W. Heinemann,1979.
Cicero, Marcus Tullius. De natura deorum; Academica,London : W. Heinemann, ltd.; New York: G.P. Putnam's sons, 1933
Cicero, Marcus Tullius. De Oratore: in two volumes(v.2)with de fato, paradoxa stoicorum, de partitione oratoria,Cambridge, Mass. : Harvard University Press, 1942
Cicero, Marcus Tullius. De officiis, London: Heinemann; New York: Putnam, 1913.
Cicero, Marcus Tullius. Brutus, Cambridge, Mass: Harvard University Press, 1962.
Cicero, Marcus Tullius.. Brutus,Orator, Cambridge, Mass : Harvard University Press, 1962.
Cicero, Marcus Tullius. De inventione ; De optimo genere oratorum ; Topica, Cambridge, Mass. : Harvard University Press; London: William Heinemann 1949.
Cicero, Marcus Tullius. De finibus bonorum et malorum, Cambridge, Mass.: Harvard University Press, [1994], 1931.
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西塞罗.论义务. 王焕生译. 北京:中国政法大学出版社,1999
西塞罗. 论老年-论友谊-论责任. 徐栾春译. 北京:商务印书馆,2003.
西塞罗. 论至善和至恶. 石敏敏译. 北京:中国社会科学出版社,2005
西塞罗.论共和国. 王焕生译.上海:上海人民出版社,2006.
西塞罗.论演说家. 北京:中国政法大学出版社,2003
西塞罗. 国家篇-法律篇. 沈叔平、苏力译.北京:商务印书馆,1999.
维特鲁威.建筑十书. 高覆泰译. 北京:中国建筑工业出版社,1986
Horace. The Satires and Epistles of Horace Done Into English, with Notes , London,1712
塞涅卡. 幸福而短促的人生:塞涅卡道德书简.赵又春、张建军译.上海:三联书店,1989.
塞涅卡. 强者的温柔:塞涅卡伦理文选.北京:中国社会科学出版社,2005.
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Seneca. Ad Lucilium epistulae morales, Oxonii: E. Typographeo Clarendoniano, 1965.
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Seneca. Letters from a Stoic. Harmondsworth: Penguin, 1969
Suetonius(公元 69-122)Lives of the Caesars. Cambridge, Mass. : Harvard University Press, 1997-1998.
昆体良.昆体良教育论著选.任钟印译. 北京:人民教育出版社,2001
Quintilian. The orator's education, Cambridge, Mass.: Harvard University Press, 2001.
塔西佗.关于雄辩术的对话. 载于任钟印选译. 昆体良教育论著选.北京:人民教育出版社,2001:234-242.
塔西佗. 阿古利可拉传、日耳曼尼亚志. 马雍、傅正元译. 北京:商务印书馆,1959.
Tacitus. A dialogue on oratory. In The complete works of Tacitus,New York : The Modern Library, 1942.
Tacitus, Cornelius .Dialogus, Agricola, Germania, London, W. Heinemann; New York, G. P. Putnam's Sons, 1920.
Gellius, Aulus. The Attic nights of Aulus Gellius, London : W. Heinemann; New York: Putnam's Sons, 1927.
奥古斯丁.忏悔录. 周士良译. 北京:商务印书馆,1963.
奥古斯丁.论基督教教义. 载于 奥古斯丁.论灵魂及其起源. 石敏敏译. 北京:中国社会科学出版社,2004:1-181.
Cassiodorus, Senator. Cassiodorus: Institutions of divine and secular learning, and On the soul,
JW Halporn 译, M Vessey 导言. Liverpool University Press:2004
Isidore of Seville. The etymologies of Isidore of Seville ,Stephen A. Barney 等译. Cambridge: Cambridge University Press, 2006
Hugh of St. Victor(1096-1141). The Didascalicon of Hugh of St. Victor: a medieval guide to the
arts. New York,Columbia University Press:1991
吴元训选编. 中世纪教育文选.北京:人民教育出版社,2005.
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logical arts of the trivium, Berkeley:University of California Press,1962
博纳文图拉(1217-1274).论学艺向神学的回归.载于 博纳文图拉.中世纪的心灵之旅.北京:华夏出版社,2003:152-161.
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Henry Peacham. Compleat Gentleman(1622). Oxford:The Clarendon Press, 1906.
Richard Brathwaite. English Gentleman. 1630
William Higford. Institution of a Gentleman. London,1658
Obadiah Walker. Of Education Especially of Young Gentlemen. London, 1673.
John Locke. Some thoughts concerning education(1693).Oxford: Clarendon Press; New York: Oxford University Press, 1989.
(意)维柯.论人文教育.王楠译.上海:上海三联书店,2007
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Henry Felton. A dissertation on reading the classics, London,1718
William King(1685-1763). Political and Literary Anecdotes of His Own Times,London,1819, second edition
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Joseph Priestley. The Rudiments of English Grammar: Adapted to the Use of Schools , London,1772
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Joseph Priestley. A Reply to the Animadversions on the History of the Corruptions of Christianity , Birmingham,1783
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4 (比利时) 伍尔夫. 中古哲学与文明. 庆泽彭译,上海:华东师范大学出版社,2005:61.
5朱龙华.人道主义探源.世界历史.1984(2):3-8.
6 (美) 约翰·杜威.人的问题. 傅统先、邱椿译. 上海:上海人民出版社,2006:70
7 [德]雅斯贝斯.大学之理念.邱立波.上海:上海世纪出版集团,2007:127.
8康德. 判断力批判. 邓晓芒译. 北京:人民出版社,2002:147.
9 (美) 查尔斯·霍默·哈斯金斯. 12 世纪文艺复兴. 夏继果译. 上海:上海人民出版社,2005:3
10 (德)哈贝马斯. 公共领域的结构转型. 曹卫东等译. 上海:学林出版社,1999:44.
11(法)蒙田.蒙田试笔. 梁宗岱译. 北京:中央编译出版社,2006:326; (德) 约瑟夫·皮珀.闲暇—文化的基础. 刘森尧译.北京:新星出版社,2005:5;卢梭. 论人与人之间不平等的起因和基础. 李平沤译.北京:商务印书馆,2007:136;马丁·路德.给市长和市政官们的信.吴元训编.中世纪教育文选.人民教育出版社,
651;约纳斯等著. 灵知主义与现代性.张新樟等译. 上海:华东师范大学出版社,2005:109;(古罗马)奥古斯丁.忏悔录.周士良译. 北京:商务印书馆,1963:69.
12 (德)E·策勒尔. 古希腊哲学史纲. 翁绍军译. 济南:山东人民出版社,2007:296.
13 这是唐逸先生对“disciplines liberalium”一词的翻译,参见唐逸.理性与信仰.桂林:广西师范大学出版社,2005:54.
14 (美) 罗伯特·M·赫钦斯.美国高等教育. 杭州:浙江教育出版,2001:66;(美)哈罗德·J·伯尔曼. 法律与革命:西方法律传统的形成. 贺卫方等译. 北京:中国大百科全书出版社,1993.
15 (奧地利) 弗里德里希·希尔. 欧洲思想史. 赵复三译. 桂林:广西师范大学出版社,2007:63.
16狄德罗等. 丹尼·狄德罗的《百科全书》. 梁从诫译.广州:花城出版社,2007:38.
17 (英)傅伊德、(英)金. 西方教育史. 任室祥、吴元训译. 北京:人民教育出版社,1985:92;(英) 雷蒙·威廉斯. 关键词-文化与社会的词汇.刘建基译. 北京:三联书店,2005:17;(美) 理查德·塔纳斯. 西方思想史:对形成西方世界观的各种观念的理解. 吴象婴、 晏可佳、张广勇译. 上海:上海社会科学院出版社,2007:199.
18 (古罗马) 西塞罗. 论至善和至恶. 石敏敏译. 北京:中国社会科学出版社,2005:204
19彭小瑜.“爱塑造德行,智塑造学识”——十二世纪西欧教会的大学理想.载于《大学与基督宗教研究》,香港浸会大学中华基督宗教中心 2002 年,第 13-29 页.
1西塞罗. 西塞罗全集·修辞学卷·论开题. 王晓朝译.北京:人民出版社,2007:167,Cicero, Marcus Tullius. De inventione ; De optimo genere oratorum ; Topica, 1949:72-73.
2 (美) 施文娟. 西方文化教育谬误之源:从修辞与讽刺的历史演变谈起. 南昌:江西教育出版社,2004:146, C. Jan Swearingen. Rhetoric and irony: Western literacy and Western lies , New York: Oxford University Press, 1991:142.
3列奥·斯特劳斯. 肖涧译.自由教育与责任. 刘小枫主编.古典传统与自由教育. 北京:华夏出版社,2005:13. Leo Strauss. “Liberal education and responsibility” .in Liberalism ancient and modern, Chicago:University of Chicago Press,1995:13.
4 (意)维柯.论人文教育.王楠译.上海:上海三联书店,2007:33;(美) 林恩·桑戴克. 世界文化史. 陈廷璠译. 上海:上海三联书店,2005:350.
5黄坤锦.美国大学的通识教育——美国心灵的攀登.北京:北京大学出版社,2006:4;林玉体.哈佛大学史.台北:高等教育出版公司,2002:10.
6 (英) 约翰·亨利·纽曼. 大学的理念. 高师宁等译. 2003:215.
7[美]柯林斯. 文凭社会:教育与阶层化的历史社会学. 台北:桂冠图书股份有限公司,1998:147.
8 Jacques Maritain.十字路口的教育. 简成熙译. 台北:五南图书出版公司,1996:61.
9 张灿辉.人文学科与通识教育. 陕西师范大学学报.2000(1):5-13.
10 郭长刚.古希腊人文精神对科学精神的孕育.探索与争鸣.2003(12):35-36;吴国盛.自由的科学. 福州:福建教育出版社,2002:10-11.
11这也是日本学者译法.参见李心峰.论中国现代艺术概念的形成.
12 (美) 格莱夫斯. 中世教育史. 吴康译. 上海:华东师范大学出版社,2005
13赵敦华. 人性和伦理的跨文化研究. 哈尔滨:黑龙江人民出版社,2004:284
14陈绪纲. 法律职业与法治——以英格兰为例.北京:清华大学出版社,2007:116.
15彼得·柏克. 知识社会史——从古腾堡到狄德罗.贾士蘅译. 台北:麦田出版,2003:161;瞿葆奎主编. 教育学文集·智育卷.北京:人民教育出版社,1989:426.
16大卫·沃德(David Ward)等. 令人骄傲的传统与充满挑战的未来:威斯康星大学 150 年. 清华大学出版社,2007:21.
17昆体良.昆体良教育论著选.任钟印译. 北京:人民教育出版社,2001:159.
18 (古罗马)塔西佗. 阿古利可拉传、日耳曼尼亚志. 马雍、傅正元译. 北京:商务印书馆,1959:15.
19 王焕生将 artium liberalissimis 和 ingenuae artes 均译为“高尚科学”。参见(古罗马) 西塞罗. 论演说家. 王焕生译. 北京:中国政法大学出版社,2003:9,55.
20郭长刚.古希腊人文精神对科学精神的孕育.探索与争鸣.2003(12):35-36.
21 (古罗马) 西塞罗. 论演说家. 王焕生译. 北京:中国政法大学出版社,2003:595.
22 黄万盛.作为 liberal arts 的大学理念.世界哲学,2004(2):88-90.
1 这是我国学者在上世纪 20 年代的译法。参见(美) 格莱夫斯. 中世教育史.上海:华东师范大学出版社,2005:161.
2 (美) 丹尼尔·科顿姆. 教育为何是无用的.仇蓓玲、卫鑫译.南京:江苏人民出版社,2005:212
3 (英) 特雷·伊格尔顿. 二十世纪西方文学理论.伍晓明译. 北京大学出版社,2006:26;黄万盛.大学理念和人文学.开放时代.2007(1):50-67.
4雷通群.西洋教育通史.上海:上海书店,1990(影印本,1934 年初版):17-18;王承绪.伦敦大学. 长沙:湖南教育出版社,1995:24;李弘祺. 传统中国的书院敎育:有“自由敎育”效果的“前自由敎育”. 通识教育.1995(3):19-41;(美) 约翰·杜威. 民主主义与教育.王承绪译. 北京:人民教育出版社,2001:268;刘小枫.刺猬的温顺.上海:上海文艺出版社,2002:210.
5 朱光潜.文学院. 载于杨东平主编.大学精神.文汇出版社,2003:158.
6 亨特(Ian Hunter).充当一种志业的人格:人文学科的政治理性. 薛翠译.华勒斯坦等.学科·知识·权力.[C]三联书店,1999:154.
7 杜维明.人文学和高等教育. 清华大学教育研究.2003(8):1-10.
8 梁美仪.通识课程设计与新学科的开发. 理工高教研究.2002(12):1-4.
9张源. 白璧德“人文主义”思想译介研究——以《学衡》译文为中心[D]北京大学中文系,2006:76.
10 (美) 欧文·白璧德. 文学与美国的大学. 张沛、张源译. 北京:北京大学出版社,2004:38
11 江宜桦.从博雅到通识——大学教育理念的发展与现状.
12 [美]布鲁柏克.教育问题史. 吴元训主译.合肥:安徽教育出版社,1991:454.
13 (意)维柯.王楠译.论人文教育. 上海:上海三联出版社,2007:17
14西塞罗. 西塞罗全集·修辞学卷·论演说家. 王晓朝译.北京:人民出版社,2007:350,Cicero, Marcus Tullius. De Oratore, 1942:97.
15中国驻芝加哥总领事馆教育组. 析美国文理综合本科学院的教育本质及办学模式.世界教育信息,2006(6):25-2.
16刘小枫.刺猬的温顺.上海:上海文艺出版社,2002:211.
17 (古罗马)西塞罗. 国家篇-法律篇. 沈叔平、苏力译.北京:商务印书馆,1999:33; Cicero, Marcus Tullius. De re publica; De legibus, 1928:61.
18 这是王焕生先生对 Liberaliter educatione 一词的翻译,参见(古罗马) 西塞罗. 论演说家. 王焕生译. 2003:592-593.
19 刘禾. 跨语际实践——文学, 民族文化与被译介的现代性.宋伟杰等译. 北京:三联书店,2002:1
1 如殷企平.纽曼大学观探微. 杭州大学学报,1992(3):142-148.官风华.保守与超前:纽曼的大学理想[J]清华大学教育研究,1994(1):103-109;单中惠.“教授普遍知识的大学理念”. 单中惠. 外国大学教育问题史. 济南:山东教育出版社,2006:428-441;王晨.热闹之后的冷观察——纽曼大学思想核心概念之意义重置. 教育学报,2007(2):72-77.
2李曼丽. 通识教育:一种大学教育观.1999:26-38.
3 王晨. 西方大学理想中的保守理智结构:从纽曼到布鲁姆. 北京师范大学,2005:92-94.
4 杨东平.通才教育论. 辽宁教育出版社,1989.
5黄俊杰. 大学通识教育探索:中国台湾经验与启示. 广州:中山大学出版社,2002.
1黄坤锦. 美国大学的通识教育:美国心灵的攀登. 北京:北京大学出版社,2006.
2 李曼丽. 通识教育:一种大学教育观. 北京:清华大学出版社,1999.
3 冯惠敏. 中国现代大学通识教育. 武汉:武汉大学出版社,2004
4 陈向明等. 大学通识教育模式的探索:以北京大学元培计划为例. 北京:教育科学出版社,2008
5 渠敬东. 现代社会中的人性及教育:以涂尔干社会理论为视角. 上海:上海三联书店,2006
6 该书将由北京大学出版社翻译出版,译者:沈文钦、李春萍、朱知翔。
7 Heinz Rhyn. Allgemeine Bildung und liberale Gesellschaft: Zur Transformation der liberal education in der angelsachsischen Aufklarung , Peter Lang,1997
8郭晓明.课程知识与个体精神自由. 北京:教育科学出版社,2005;黄坤锦.美国大学的通识教育——美国心灵的攀登. 北京:北京大学出版社,2006.
1参见黄万盛.作为 liberal arts 的大学理念.世界哲学.2004(2):88-90.
2马克斯·韦伯.儒教与道教.洪天富译.南京:江苏人民出版社,2003:110-111.
3陈向明等. 大学通识教育模式的探索:以北京大学元培计划为例. 2008
4陈向明等. 大学通识教育模式的探索:以北京大学元培计划为例,2008.
1陈向明等. 大学通识教育模式的探索:以北京大学元培计划为例,2008.
1 R.S.Peters.“Ambiguities in Liberal Education and the Problem of its Content” . in Education and the Education of Teachers,1977
2 (英)怀 特(White,John). 再论教育目的. 1997
3 Charles Bailey. Beyond the present and the particular: a theory of liberal education , 1984
4 Wilson, John. Preface to the philosophy of education, 1979.
5 Robin Barrow and Patricia White. Beyond liberal education: essays in honour of Paul H. Hirst, 1993
6 Richard Pring. Closing the Gap: Liberal Education and Vocational Preparation. 1995.
7 Elmer John Thiessen. Teaching For Commitment: Liberal Education, Indoctrination, and Christian Nature.,1993
8 Anthony Grafton & Lisa Jardine.From humanism to the humanities : education and the liberal arts in fifteenth- and sixteenth-century Europe., 1986
9 Stahl, William Harris. Martianus Capella and the seven liberal arts. 1971
10 Bruce A. Kimball. Orators and philosophers:A history of the idea of Liberal education 1986,1995。
1 Bruce Kimball. Orators & philosophers ,1995:195.
2 Sheldon Rothblatt. Tradition and change in English liberal education, Faber and Faber,1976.
3 Sheldon Rothblatt: “The Limbs of Osiris: Liberal Education in the English-speaking World.” In The European and American University since 1800: Historical and Sociological Essays. Sheldon Rothblatt and Bjorn Wittrock, eds. Cambridge, New York: Cambridge University Press. (1993)
1 Martha McMackin Garland. Cambridge before Darwin—the ideal of a liberal education, 1800-1860,, 1980.
2 Martha McMackin Garland. 1980:p.viii
3 Arts libéraux et philosophie dans la pensée antique.Paris.1984;除此之外,这方面的研究以文章的形式呈现的还有 Otto Willmann.The seven liberal arts. The Catholic Encyclopedia, Volume 1 等。
4 转引自 A. H. Armstrong.Review of “Arts Libéraux et Philosophie Dans la Pensée Antique”, Phoenix, Vol. 41, No. 1. (Spring, 1987), pp. 86-88.
5 Bruce Kimball 在《雄辩家与哲学家》一书的 1986 年版和 1995 年版中都没有注意到这部著作。
6 Pollmann, Karla. Augustine and the disciplines: from Cassiciacum to Confessions, 2005:74.
7 Kurt A. Raaflaub. Democracy, Oligarchy, and the Concept of the "Free Citizen" in Late Fifth-Century Athens, Political Theory, Vol. 11, No. 4. (Nov., 1983), pp. 517-544.
8 Kim Paffenroth, Kevin Hughes. Augustine and liberal education, 2000
1 Whitney, Elspeth. Paradise restored -the mechanical arts from antiquity through the thirteenth century., 1990
2 Thomas M. Conley. Rhetoric in the European Tradition, 1990;C.E.W.Steel. Cicero, Rhetoric, and Empire, , 2001.
3 Carnes Lord. “Aristotle and the Idea of Liberal Education” , in Ober, Josiah. Demokratia:a conversation on democracies, ancient and modern, 1996:271-288;Andrea Wilson Nightingale. “Liberal Education in Plato's Republic and Aristotle's Politics” , in Yun Lee Too. Education in Greek and Roman antiquity Brill, 2001
4 Takis Poulakos, David Depew. Isocrates and civic education.,2004
5 Martha Nussbaum. Cultivating humanity: a classical defense of reform in liberal education., 1997
6 Teresa Morgan. Literate Education in the Hellenistic and Roman Worlds.,1998
7 Peter R. H. Slee. Learning and a Liberal Education-The Study of Modern History in the Universities of Oxford, Cambridge and Manchester, 1800-1914, 1988.
8笔者对从 UMI 上检索到的 140 篇研究纽曼的博士论文进行了粗略分析,其中 13 篇研究纽曼与教育的关系,另外有十多篇研究纽曼的生平与文学思想,其他的均为研究纽曼的宗教思想。
9 Ian Ker. The Achievement of John Henry Newman, 1991,P.ix。
10 Daniel.G.Mulcahy. Newman's Theory of a Liberal Education: a Critique.,1970.
11 Daniel Mulcahy (1972). Cardinal Newman's Concept of a Liberal Education . Educational Theory 22 (1), 87–98.
1 Bruce Kimball. Orators & philosophers, 1995:132.
2 Martha McMackin Garland. Cambridge before Darwin—the ideal of a liberal education, 1800-1860, 1980:p.viii
1黄兴涛. 晚清民初现代“文明”和“文化”概念的形成及其历史实践.近代史研究.2006(6):1-35.
2刘皓明.从好言到好智. 读书.2004(4):77-85.
3 Heidegger, Martin. History of the concept of time: prolegomena . 1985
4 David K. Naugle. Worldview: the History of a Concept,2002.
5 Alanen, Lilli. Descartes's concept of mind, 2003
6 Havelock, Eric Alfred. The Greek concept of justice: from its shadow in Homer to its substance in Plato., 1978
1 Melvin Richter. The history of political and social concepts,1995:3.
2爱姆琳.卫特-布劳斯.概念历史的跨学科性——学科间的桥梁.山东社会科学.2005(12):20-25
3 Iain Hampsher-Monk. History of concepts: comparative perspectives:1998:13.
4 Otto Brunner. Geschichtliche Grundbegriffe:Historisches Lexikon zur politisch-sozialen Sprache in Deutschland,Stuttgart : E. Klett,1972-1992
5 J?rn Leonhard. Liberalismus: zur historischen Semantik eines europ?ischen Deutungsmusters, München,Oldenbourg:2001
1爱姆琳.卫特-布劳斯.概念历史的跨学科性——学科间的桥梁.山东社会科学.2005(12):20-25
2 Terence Ball, James Farr, Russell L. Hanson. Political Innovation and Conceptual Change, Cambridge University Press,1989:6.
3 Terence Ball, James Farr, Russell L. Hanson. Political Innovation and Conceptual Change,1989:6.
4 Terence Ball, James Farr, Russell L. Hanson. Political Innovation and Conceptual Change,1989:22
5 Melvin Richter. The history of political and social concepts , Oxford University Press,1995.
6 Reinhart Koselleck,Melvin Richter. The meaning of historical terms and concepts . German Historical Institute (Washington, DC), 1996
7 Melvin Richter. The history of political and social concepts. Oxford University Press,1995:7.
8冯天瑜. “封建”考论. 武汉:武汉大学出版社,2006
9方维规. “Intellectual”的中国版本.中国社会科学,2006(5):191-204;方维规《“议会”、“民主”与“共和”概念在西方与中国的嬗变》.载《二十一世纪》, 2000 年 4 月号
10章清. “自由”的界限——“自由”作为学科术语在清末民初教科书中的“呈现”. 载于孙江主编. 新史学:概念·文本·方法(第二卷).北京:中华书局,2008:47-75
11郝时远. 中文“民族”一词源流考辨.民族研究.2004(06):60-69.
12黄东兰.“亚洲”的诞生——近代中国语境里的“亚洲”概念. 载于孙江主编. 新史学:概念·文本·方法(第二卷).北京:中华书局,2008:27-46.
13黄兴涛.晚清民初现代“文明”和“文化”概念的形成及其历史实践.近代史研究.2006(6):1-35.
1孙江.“东洋”的变迁——近代中国语境里的“东洋”概念.载于 孙江主编. 新史学:概念·文本·方法(第二卷).北京:中华书局,2008:3-27
2田正平. 中国教育者概念从传统到现代的演变——从“教官”到“教师”称谓变化的历史考察.社会科学战线.2007(1):245-251;田正平,章小谦. 中国教育概念史研究刍议. 华中师范大学学报(人文社会科学版).2007(5):132-135;田正平,章小谦. “老师”称谓源流考.浙江大学学报(人文社会科学版).2007(5):61-67;章小谦.“先生”考.华东师范大学(教育科学版).2007(4):73-78;章小谦, 杜成宪. 中国课程概念从传统到近代的演变.华东师范大学学报.2007(5):65-74.
3 Iain Hampsher-Monk. History of concepts: comparative perspectives , 1998:2.
4 Iain Hampsher-Monk. History of concepts: comparative perspectives , 1998:48.
1 Reinhart Koselleck. The practice of conceptual history: timing history, spacing concepts , 2002:33-35.
1 Iain Hampsher-Monk. History of concepts: comparative perspectives ,1998:42.
2 [美]布鲁柏克.教育问题史. 1991:452.
3 Sheldon Rothblatt. The Modern University and its Discontents : The Fate of Newman's Legacies in Britain and America,1997:38.
4 (法) 爱弥尔·涂尔干.教育思想的演进.2003
1马克斯·韦伯.支配社会学. 康乐、简惠美译.桂林:广西师范大学出版社,2004:259.
1 本章统一将 eleutherion epistemon 直译为“自由人科学”或“自由”科学,将 eleutherios paideia 直译为自由人教育。
2 Newman, John Henry. The idea of a university defined and illustrated , 1994:110.
3 Bruce Kimball. Orators & philosophers,1995:16.
4 (古希腊) 亚里士多德.尼各马可伦理学. 2003:6.
1 Richard Livingstone. The future in education. 1945:68.
2 Curren, Randall R. A companion to the philosophy of education. 2003:7.
3但也有一些例外,比如伯里克利的情妇阿斯帕齐娅即以智慧过人、学识渊博而著称。
4 Curren, Randall R. A companion to the philosophy of education , 2003:7.
5 Freeman, Kenneth John. Schools of Hellas, London: Macmillan, 1907:204.
6 Kurt A. Raaflaub. Democracy, Oligarchy, and the Concept of the "Free Citizen" in Late Fifth-Century Athens, Political Theory, Vol. 11, No. 4. (Nov., 1983), pp. 517-544.
1 Aristotle. Politics,1998:8,1253a.
2 (美)汉娜·阿伦特. 人的条件 1999:21.
3亚里士多德.政治学. 颜一、秦典华译. 2003:9,1254b25-30.
4 但亚里士多德有时候也暗示,奴隶也是具备最基本的理性的,他指出,有人会提出这样的问题,即“既然他们(奴隶)是人,而且同样具有理性,说他们没有德性似乎是荒谬的”。《政治学》1259b25-30.这似乎与那些天生的奴隶能够领会理性却不具备理性的说法(《政治学》1254b20-25)相矛盾。
5 《亚历山大修辞学》,1420b5-10,(古希腊) 亚里士多德. 修辞术-亚历山大修辞学-论诗. 2003:222.
6亚里士多德.政治学.北京:中国人民出版社,2003:11.
7亚里士多德.政治学.北京:中国人民出版社,2003:9,1254b30-35.
8 Aristotle. Politics,1998:584,1330a30-35
9 特别参见 Jill Frank (2004). Citizens, Slaves, and Foreigners: Aristotle on Human Nature. The American Political Science Review, 98(1), 91-104
1亚里士多德.政治学.北京:中国人民出版社,2003:11-12.
2 Jill Frank (2004). Citizens, Slaves, and Foreigners: Aristotle on Human Nature.The American Political Science Review,98(1),91-104.
3 Arendt, Hannah. The human condition , Chicago: University of Chicago Press, 1958:84..
4 亚里士多德指出西细亚民族惰性较大,大多受人统治和奴役,他们经常生活在僭主制下,亚细亚蛮族在本性(phusis)上比希腊民族更具奴性(doulikoteroi)(《政治学》1285a25-29)。但亚里士多德同时又指出,事实上古希腊也曾经受到选举出来的僭主的统治。因此,仅仅是地域因素无法解释自然自由人和自然奴隶之间的区别。参见 Jill Frank (2004). Citizens, Slaves, and Foreigners: Aristotle on Human Nature. The American Political Science Review,98(1),91-104。
5 Aristotle. Politics,1998:26-27,1255b1-5.
6 Aristotle. Politics,1998:27.
7 Aristotle. Politics,1998:62,1260a10.
8 Proairesis 开启了中世纪关于自由意志(free will)的讨论。
9 Aristotle. Politics,1998:23,1254b20-25.
10 Aristotle. Politics,1998:67,1260b5.
11 Aristotle. Politics,1998,295-297,1290b35-1291a35
1亚里士多德. 尼各马可伦理学.廖申白译注. 2003:11,1095b19.
2 Aristotle. Politics,1998:23.
3 (polla doulike kai tapeina pragmata tous eleutherous he penia biazetai poitein)Arendt, Hannah. The human condition.Chicago: University of Chicago Press, 1958:64.
4 Leo Strauss. “The Liberalism of Classical Political Philosophy”. In Liberalism ancient and modern,1995:26-64.
5 Aristotle. Politics,1998:196,1278a10-15.
6 (古希腊) 亚里士多德. 修辞术-亚历山大修辞学-论诗. 2003:44.
7 柏拉图在《第七封信》中也指出穷人不是“自己的主人”(penes on kai heautou me kraton. Seventh Letter,
351A) 参见 Arendt, Hannah. The human condition ,1958:110.
8 Aristotle. Politics,1998:290,1290b.
9 Aristotle. Politics,1998:437.
10 《政治学》1328b35-1329a5。关于亚里士多德的这一观点,还可参见 1329a25-40,1278a,等等。
1亚里士多德.政治学.北京:中国人民出版社,2003:244,1329a.
2 Aristotle. Politics,1998:579,1329a35-40
3 Leo Strauss. The city and man. 1978:37.
4 P. A. Brunt. Studies in Greek History and Thought.,1997:277.
5 Paul Cartledge, Edward E. Cohen and Lin Foxhall. Money, labour and land: approaches to the economies of ancient Greece, 2002:102.
6 Nederman, Cary J. Mechanics and Citizens: The Reception of the Aristotelian Idea of Citizenship in Late Medieval Europe. Vivarium; 2002, Vol. 40 Issue 1:75-102.
7 (美)汉娜·阿伦特. 人的条件,1999:13-14.
1 Kurt A. Raaflaub. Democracy, Oligarchy, and the Concept of the "Free Citizen" in Late Fifth-Century Athens, Political Theory, Vol. 11, No. 4. (Nov., 1983), pp. 517-544.
2Dorothea Frede. “ Constitution and Citizenship: Peripatetic Influence on Cicero's Political Conceptions in the De Republica” William W. Fortenbaugh, Peter Steinmetz. Cicero's Knowledge of the Peripatos, New Brunswick, N.J., U.S.A.: Transaction Publishers, c1989:77-100.
3 《修辞术》1419b,(古希腊) 亚里士多德. 修辞术-亚历山大修辞学-论诗. 2003:43-44.
4 Richard Kraut. The Blackwell Guide to Aristotle's Nicomachean Ethics.. 2006:125.
5 Aristotle. The art of rhetoric, 1926:467,1419b.
6 De Ste. Croix,Geoffrey Ernest Maurice. The class struggle in the ancient Greek world from the Archaic Age to the Arab conquests , 1983:117.
7 Newman, John Henry. Historical sketches(v.3)1906-1909:80-81.
8 亚里士多德还提到过“高贵的人”(eugeneis,gennaioi)、“好人”(ho spoudaios)等人的理想类型。
1 Aristotle. Politics,1998:60.
2 Carnes Lord. Education and culture in the political thought of Aristotle ,1982:201
3 Leo Strauss. Liberalism ancient and modern, 11. 波普尔也指出,亚里士多德所谓的自由教育(liberal education)是一种不同于奴隶、仆人和专业人员的“绅士教育”,参见(英)K.R.波普尔. 开放社会及其敌人. 1999:9
4 Aristotle. Politics,1998:670-671,1342a15-25.
5 (美)汉娜·阿伦特. 人的条件,1999:67.
6亚里士多德.政治学,2003:132,1293b,35-40.
1 1亚里士多德.政治学,2003:265.
2亚里士多德.政治学,2003:79.
3亚里士多德.政治学,2003:231.
4 Aristotle. Politics,1998:547.
5 Leo Strauss. Liberalism ancient and modern,1995:13.
1 Andrea Wilson Nightingale. Liberal Education in Plato's Republic and Aristotle's Politics , 2001:133-173.
2 Leo Strauss. Liberalism ancient and modern,1995:14.
1 Aristotle. Politics,1998:637-639
2 Aristotle. Politics,1998:50,1258b10.
3 Aristotle. Politics,1998:546,1325a19-20.
4 Lewis, C. S. Studies in words, 1990:111.
5 Aristotle. Politics,1998:28,1255b20-25;aner 相当于英语 man。
6 Aristotle. Politics,1998:22,1254b25;1286a35-40.
7 Aristotle. The nicomachean ethics, 1947:190.
8 Aristotle. Nicomachean Ethic, , 1999:50.
1 Aristotle. The nicomachean ethics, 1947:247,1128a10-20;248,1128a30-35.
2 Aristotle. Nicomachean Ethics, 1999:331.
3 Kurt A. Raaflaub. Democracy, Oligarchy, and the Concept of the "Free Citizen" in Late Fifth-Century Athens. Political Theory, Vol. 11, No. 4. (Nov., 1983), pp. 517-544;罗念生、水建馥编. 古希腊语汉语词典. 2004:260.
4 Aristotle. Politics,1998:626,1336a30.
5 Aristotle. Nicomachean Ethics ,1999:331.
6 Ivo Volt.Aspects of Ancient Greek Moral Vocabulary:Illiberaity and Servility in Moral Philosophy and Popular Morality. Themes, 2003,7(57/52), 2,67-82.
7 Aristotle. Politics,1998:88,1263b10-15.
8 Xenophon. The education of Cyrus. Wayne Ambler 译. 2001:294.
9 Xenophon. The education of Cyrus,2001:282.
10 Davis, Michael. The Politics of Philosophy: A Commentary on Aristotle's Politics, 1996:134.
1 Aristotle. Aristotle's Politics,1943:321.
2 Aristotle. Politics,1998:637-639.1337b15.
3 Amélie Oksenberg Rorty. Essays on Aristotle's Rhetoric,1996:192.
4 Yun Lee Too. The idea of ancient literary criticism,1998:87;Davis, Michael. The Politics of Philosophy: A Commentary on Aristotle's Politics, 1996:134.
5 Aristotle. The politics of Aristotle, 1962:334.
6 Arendt, Hannah. The human conditio, 1958:157.
7 Aristotle. Politics,1998:638,1337b10-20.
8 佣工是雅典平民中收入最低的阶层。
9 Aristotle. Politics,1998:88,1263b1-5.
10 Ivo Volt. Aspects of Ancient Greek Moral Vocabulary:Illiberaity and Servility in Moral Philosophy and Popular Morality . Themes, 2003,7(57/52), 2,67-82
11柏拉图.理想国. 2002:246,495e.
1 Xenophon. The Oeconomicus, 1925,6,4-9;(古希腊) 色诺芬. 经济论、雅典的收入. 1961:12.
2 Aristotle. Politics,1998:606,1333a30-35.
3 参见 Aristotle. Politics,1998,1291a15-20 等处。Lee Ward. Nobility and Necessity: The Problem of Courage in Aristotle's “Nicomachean Ethics”. The American Political Science Review, Vol. 95, No. 1. (Mar., 2001), pp. 71-83.
4 Andrea Wilson Nightingale. Spectacles of truth in classical Greek philosophy: theoria in its cultural context, 2004:190.
5 Aristotle. The Metaphysics: Volume I,1933,222-223,1015a20-35.
6 Aristotle. The Metaphysics: Volume I,1933,225.
7 Lee Ward. Nobility and Necessity: The Problem of Courage in Aristotle's “Nicomachean Ethics” pp. 71-83.
8亚里士多德.政治学. 2003:6.
9 Aristotle. Politics,1998:14,1253b20-30.
10亚里士多德. 尼各马可伦理学,2003:306.1177a25-30.
11 Aristotle. Politics,1998:65,1260a,35-40.
1 (美)汉娜·阿伦特. 人的条件,1999:24;Arendt, Hannah. The human condition, 1958:31.
2 Aristotle. The Metaphysics: Volume I,1933:9.
3 陈洪捷,为学术还是为职业?——德国大学学习传统及其变迁.北京大学教育评论,2005(2):75-78。
4 William Hamilton Sewell. Work and revolution in France: the language of labor from the Old Regime to 1848, 1980
5 (To de zetein pantachou to, chresimon ekista armottei tois megalophuchois kai tois eleutherois)Aristotle. Politics,1998:644,1338b.
6亚里士多德. 尼各马可伦理学,2003:96.
7 Andrea Wilson Nightingale. Spectacles of truth in classical Greek philosophy: theoria in its cultural context, 2004:190.
1 Andrea Wilson Nightingale. Liberal Education in Plato's Republic and Aristotle's Politics. In Yun Lee Too. Education in Greek and Roman antiquity, 2001:158.
2亚里士多德. 尼各马可伦理学. 2003:268,1166a30.
3反讽的是,亚里士多德在气象学、天文学、生物学、哲学等领域的知识造诣在当时的雅典无论如何都是无与伦比的,这样说来,亚里士多德自己本人首先就犯了“刻意求精”之弊。而且,有哲学史家猜测,亚里士多德对哲学的不懈追求也许受到了友人的批评,认为他过分追求学问。而亚里士多德追求又不得不服从习俗,以“业余哲学家”自居。 (英)K.R.波普尔. 开放社会及其敌人.1999:10-11.
4 “eleutheros o autou eneka kai mē allou on, outo kai auten os monen eleutheran ousan tonepistemon”,参见 Aristotle. The Metaphysics: Volume I, 1933:14.
1 Carnes Lord. Education and culture in the political thought of Aristotle ,1982:63
2 Carnes Lord. Education and culture in the political thought of Aristotle .1982:150
1 Aristotle. Politics,1998:633,1336b35.
2 Aristotle. Politics,1998:628,1336b.
3在古希腊,男子二十一岁成年,成年意味着他有资格“参加共餐和饮酒”
4 Aristotle. Politics,1998:642-643,1338a30-35.
5 Aristotle. Politics,1998:637-638.
1亚里士多德.政治学.2003b:256(1333a,5-10)
2 Carnes Lord. Education and culture in the political thought of Aristotle ,1982:64.
3 Carnes Lord. Aristotle and the Idea of Liberal Education ,1996:271-288.
4 Carnes Lord. 1982:65.
5 Carnes Lord. 1982:66,103.
6 C.D.C.Reeve. Aristotle: Politics,1998:248.
7 Aristotle. Politics,1998:114,1267a10-12.
8 Curren, Randall R. A companion to the philosophy of education, 2003:22.
9 Carnes Lord. 1982:200
1亚里士多德.政治学. 2003:244,1329a.
1 Carnes Lord. 1982:101
2 Carnes Lord. 1982:150.
3亚里士多德. 尼各马可伦理学.2003:6,1094b.
4 Aristotle. Politics,1998:51,1258b10-11.
5亚里士多德. 尼各马可伦理学,2003:7.1095a
1 Amélie Oksenberg Rorty. Essays on Aristotle's Rhetoric,1996:194.
2 Aristotle. Politics,1998:226.
3亚里士多德. 尼各马可伦理学. 2003:7.
4 Parts of Animals,639a1-6..
5 Amélie Oksenberg Rorty. Essays on Aristotle's Rhetoric,1996:193.
6苗力田编. 亚里士多德选集:伦理学卷.1999:367.
7 Carnes Lord. 1982:64.
8 Carnes Lord..1982:64.
1 Carnes Lord. Aristotle and the Idea of Liberal Education , 1996:271-288.
2 Thomas M. Conley. Rhetoric in the European Tradition1990:21.
3 C.D.C.Reeve . Philosophy, politics, and Rhetoric in Aristotle. In Amélie Oksenberg Rorty. Essays on Aristotle's Rhetoric ,1996:191-205
1 这里的哲学指的是广义的哲学,可以理解为“文化”。
2 Aristotle. Politics,1998:90,1263b35-40.
3 Carnes Lord. 1982:62.
4 Aristotle. Politics,1998:235,1283a25.
1 St. Thomas Aquinas. 亚里斯多德形上学注.1991:37
2 Kallendorf, Craig. Humanist educational treatises, 2002:59.
3 西方学者在考察 liberal arts 概念的古希腊渊源时,似乎均没有注意到 Pier Paolo Vergerio 的这一段文字。
4列奥·斯特劳斯. 霍布斯的政治哲学.2001:55.
5要指出的是,柏拉图、亚里士多德等人关于闲暇、自由教育的看法与古希腊雅典的一般自由民阶层并不一致,并不代表绝大多数雅典公民的看法。比如亚里士多德认为以谋生为目的的体力劳动和手工技艺是鄙俗的,雅典曾经通过一项法令,禁止嘲笑公民的职业。
6 (德)黑格尔. 《哲学史讲演录》第二卷,1997:269.
7 Obadiah Walker. Of Education Especially of Young Gentlemen.1673:120-121.
8.关于亚里士多德对文艺复兴时期大学的影响,参见 Charles B. Schmitt. The Aristotelian tradition and Renaissance universities, 1984.
9 德国人文主义者梅兰希顿就很推崇亚里士多德,并利用亚氏的著作讲授伦理学、逻辑学和自然科学。
10 本研究将十七-十九世纪英国的 liberal education 概念统一译为博雅教育或绅士教育,关于 liberal education概念在英国的演变及其翻译问题,详见第四、第五章。
1 (英)K.R.波普尔. 开放社会及其敌人. 1999:9.
1 Gwynn, Aubrey. Roman education from Cicero to Quintilian, 1926,59.
2 Martha Nussbaum. 1997:28.
3 artes liberales 和 Liberaliter educatione 是西塞罗教育理论的两个核心概念,本章统一将前者译为自由人技艺,将后者直译为自由人教育,西方也有学者将这两个概念分别译为绅士技艺和绅士教育。
4 Kimball, Bruce. Orators & philosophers, 1986:20
5根据塞涅卡的记载,古希腊哲学家伯西多纽斯(Posidonius,135 B.C. -51 B.C)曾经将 artes 分成以下四类,从低到高依次是 artes vulgares、artes ludicrae、artes pueriles、artes liberales。塞涅卡曾经就学于伯西多纽斯,因此,西塞罗对 artes liberales 的论述有可能受到伯西多纽斯的影响。
1 (古罗马)西塞罗. 国家篇-法律篇. 1999:114.
2 父亲教育儿子的传统一直到西塞罗的时代还非常强盛。据说庞培是通过阅读其父亲的传记而识字的。瓦罗、加图、普林尼、西塞罗的很多书都是为教育儿子而写的。
3 (古罗马)西塞罗. 国家篇-法律篇.1999:33.
1 J. J. Eyre. “Roman Education in the Late Republic and Early Empire”.Greece & Rome, 2nd Ser., Vol. 10, No. 1. (Mar., 1963), pp. 47-59.
2 Gwynn, Aubrey. Roman education from Cicero to Quintilian, 1926:95.
3 Ibid,59.
4“Quod est homine ingenuo liberaliterque educato dignum”,E.W.Sutton 译作“what befits a freeborn man of liberal education”,王焕生先生译作“作为自由人出生和受过自由人教育的人相称的科目” (古罗马) 西塞罗. 论演说家. 王焕生译. 北京:中国政法大学出版社,2003:95. James M. May 和 Jakob Wisse 则译作“适合于出身名门者和受过良好教育者的科目”(what befits a well-born and well-educated man),参见 James M. May, Jakob Wisse. Cicero on the ideal orator, 2001:88.
5 “homine ingenuo liberaliterque educato”。引文见 Cicero, Marcus Tullius. De Oratore, 1942:96-97.I137
1 Marcus Tullius Cicero. Brutus, 1962:49.
2 Clarence A. Forbes. “ Supplementary Paper: The Education and Training of Slaves in Antiquity” . Transactionand Proceedings of the American Philological Association, Vol. 86. (1955), pp. 321-360.
3 奥古斯都和维吉尔两人是学习修辞学时的同学。参见 Enid Rifner Parker. “The Education of Heirs in thJulio-Claudian Family”. The American Journal of Philology, Vol. 67, No. 1. (1946), pp. 29-50.
4 Enid Rifner Parker. “The Education of Heirs in the Julio-Claudian Family”. The American Journal of Philology,Vol. 67, No. 1. (1946), pp. 29-50.
5 James M. May, Jakob Wisse. Cicero on the ideal orator, 2001:5.
6 Anthony Corbeil. Education in the Roman Republic:Creating Traditions, in Yun Lee Too. Education in Greeand Roman antiquity , 2001:261-289.
1 Thomas M. Conley. Rhetoric in the European Tradition, 1990:37.
2 (古罗马) 西塞罗. 论演说家. 王焕生.2003:49.
3 Marcus Tullius Cicero. Brutus,Orator, 1962:379.
4 Cicero, Marcus Tullius. De Oratore, 1942:3.53.
5 (古罗马)西塞罗. 国家篇-法律篇,1999:12-13.
6 Cicero, Marcus Tullius. De Oratore, 1942:8-11.
1 (古罗马) 西塞罗. 论演说家. 王焕生译. 2003:567.
2 Cicero, Marcus Tullius. De inventione ; De optimo genere oratorum ; Topica, 1949:72,I35.
3 Cicero, Marcus Tullius. De Oratore, 1942.:8-10) 11-12. Artium liberalissimis 一般被译为 noble arts,参见 James M. May, Jakob Wisse. Cicero on the ideal orator, 2001:60;(古罗马) 西塞罗. 论演说家. 王焕生译. 2003:9.
4 罗马的自由(libertas)并不等同于古希腊的自由(eleutheria)。和古希腊城邦的极端民主不同,古罗马公民的影响力还取决于他的 dignitas。亚里士多德说,在古希腊,民主派将自由理解为“随心所欲地生活的自由”,这种对自由的理解在古罗马是不可想象的。这种“随心所欲地生活的自由”,罗马人称之为 licentia,即古希腊的 akolasia 。古罗马的自由更多地是一种法律的秩序,在这种法律秩序中,个人通过参与政治或者在私人领域中展现其德性(virtus)。而且,在古罗马,自由人和奴隶之间的界限更为分明。自由人是拥有财产、家族和子女的人,自由人的子女被称为 liberi。Max Pohilenz. Freedom in Greek Life and Thought: The History of an Ideal, 1966:108.
5 Jean Baptiste Gardin Dumesnil. Latin Synonyms with Their Different Significations and Examples Taken from The Best Latin Authors. J.M.Gosset 翻译并修订,1804,p.365.
6 Lewis Ramshorn. Dictionary of Latin Synonymes, 1841:256.
7 Jakob Heinrich Kaltschmidt. A school dictionary of the Latin language,1850:248.
1 Francis Edward Jackson Valpy. An Etymological Dictionary of the Latin Language,1828:227-228.
2 Hanna Fenichel Pitkin. “Are Freedom and Liberty Twins?”. Political Theory, Vol. 16, No. 4. (Nov., 1988), pp.
523-552.
3 Cicero, Marcus Tullius. De officiis, 1913:153.
4 Marcus Tullius Cicero. Tusculan disputations,1945,Book II, 6-7.
5 (古罗马) 西塞罗. 论演说家. 王焕生译. 2003:592.
6 James M. May, Jakob Wisse. Cicero on the ideal orator, 2001:261.
7 Jakob Heinrich Kaltschmidt. A school dictionary of the Latin language,1850,卷二,p.187
1“artes quae libero dignae sunt”的字面含义是“适合于自由人的技艺”,也有学者译为适合于绅士的技艺(arts that befit a gentleman),如 Stephen Harrison. A companion to Latin literature, 2005:28.
2 具体出处参见附录。
3 Marcus Tullius Cicero. De finibus bonorum et malorum, 1931:136.
4 Cicero, Marcus Tullius. Brutus, 1962:182-183.第 213-214 节.
5(意)维柯. 新科学,2006:326.
6 Lewis Ramshorn. Dictionary of Latin Synonymes , 1841:256.
7 Cicero, Marcus Tullius. De Oratore(v.1), 1942:55.
8 James M. May, Jakob Wisse. Cicero on the ideal orator, 2001:74.
9 Adolf Berger. Encyclopedic Dictionary of Roman Law. Transactions of the American Philosophical Society, New Ser., Vol. 43, No. 2. (1953):563.
1 Jane F. Gardner. “The Adoption of Roman Freedmen”. Phoenix, Vol. 43, No. 3. (Autumn, 1989), pp. 236-257;(古罗马)盖尤斯. 法学阶梯,1996:4.
2 Paul MacKendrick. “Cicero's Ideal Orator. Truth and Propaganda”. The Classical Journal, Vol. 43, No. 6. (Mar., 1948), pp. 339-347.
3参见 Cicero, Marcus Tullius. De Oratore, 1942: 1.158,p.108;(古罗马) 西塞罗. 论演说家. 王焕生译. 2003:iii136,p602.
4 Marcus Tullius Cicero. Brutus, 1962:130.
5 Cicero, Marcus Tullius. De re publica; De legibus, 1928:p50. I, xvii, 28.
6 Elisha Coles. A Dictionary, English-Latin, and Latin-English,1755
7 S. Usher. Review of “Bildung und Redekunst in der Antike”. The Classical Review, New Ser., Vol. 46, No. 1. (1996), pp. 61-62.
8 George P. Hayes. “Cicero's Humanism Today”.The Classical Journal, Vol. 34, No. 5. (Feb., 1939), pp. 283-290.
9 Gabriel R. Ricci, Paul Edward Gottfried. Humanities & Civic Life,2001:4.
10 B. L. Ullman. What Are the Humanities? The Journal of Higher Education, Vol. 17, No. 6. (Jun., 1946), pp.
301-307+337.
1.Cicero, Pro Archia 2,3. 转引自 Robert E Proctor .Defining the Humanities,1998:14-15.
2 F. Edward Cranz; edited by Nancy Streuver. Reorientations of Western Thought from Antiquity to the Renaissance, 2006:9.
3 Charles G. Nauert. Humanism and the culture of Renaissance Europe, 2006:12.
4 “The Studia Humanitatis and Litterae in Cicero and Leonardo Bruni” . in F. Edward Cranz. Reorientations of Western thought from antiquity to the Renaissance, , 2006:9.
5 Humanitas 在这里不好翻译,各种译法包括 humanity、human culture、culture,等等。
6 “The Studia Humanitatis and Litterae in Cicero and Leonardo Bruni” . in F. Edward Cranz. Reorientations of Western thought from antiquity to the Renaissance, , 2006:25.
1 (古罗马) 西塞罗. 论演说家. 2003:515-516.
2 Kimball, Bruce. Orators & philosophers, 1986:38.在与笔者的一次通信中,Kimball 教授曾误以为 studia humanitatis 这个词是文艺复兴时期新造的。
3 Gabriel R. Ricci, Paul Edward Gottfried. Humanities & Civic Life,2001:3.
4 (古罗马) 西塞罗. 论演说家. 2003: 516
5 E. K. Rand. The Humanism of Cicero. Proceedings of the American Philosophical Society, Vol. 71, No. 4. (Apr., 1932), pp. 207-216.
6海德格尔.关于人道主义的书信. 海德格尔.路标.2000:376-377.
7第一次使用人文主义一词的是十九世纪的德国学者 Friedrich Immanuel Niethammer(1766-1848)。
8 (古罗马)西塞罗. 国家篇-法律篇.1999:160.
9 Cicero, Marcus Tullius. De re publica; De legibus , 1928:329.Laws I.X.30
1 P. A. Brunt. Studies in Greek History and Thought,1997:228.
2 参见 Marcus Tullius Cicero. Brutus, 1962:130-131;Marcus Tullius Cicero. De finibus bonorum et malorum , 1931:477;Cicero, Marcus Tullius. Brutus, 1962:183 等等。
3 James M. May, Jakob Wisse. Cicero on the ideal orator, 2001:93.
4 当然,关于教学、医学、建筑是否是“符合自由人身份的职业”(artes liberales),在罗马人中间是存在争议的。
5 P. A. Brunt. Studies in Greek History and Thought,1997:239.
6这个概念见于他的《论义务》等著作中,参见 Cicero, Marcus Tullius. De officiis, 1913:152.
1 Cicero, Marcus Tullius. De officiis, 1913:152-155.译文参考了(古罗马). 论老年-论友谊-论责任.2003:159-160.
2 Marcus Tullius Cicero. De finibus bonorum et malorum , 1931:209,II117.
3 A. W. Lintott. Review of “New Men in the Roman Senate, 139 B. C.-A. D. 14”. The Classical Review, New Ser., Vol. 24, No. 2. (Nov., 1974), pp. 261-263
4 P. A. Brunt. Studies in Greek History and Thought,1997:238.
5 Arendt, Hannah. The human condition .1958:91.
1 Arendt, Hannah. The human condition. 1958:92.
2 Arendt, Hannah. The human condition . 1958:91.
3 (古罗马). 论老年-论友谊-论责任.2003:29.
4 (古罗马) 西塞罗. 论演说家.2003:186.
5 (古希腊) 色诺芬. 经济论、雅典的收入.1961:20.
6 (古罗马) 西塞罗. 论演说家. 王焕生译.2003:600-601.
1 Ibid,603.
2西塞罗.论义务.1999:144-145;Cicero, Marcus Tullius. De officiis, 1913:154
3 Arendt, Hannah. The human condition. 1958
4 不少学者在解读这一段话时,认为“身份相称的人”指的是社会地位比较高的人。徐栾春的译文就出现了这种失误,他将“对于身份地位相称的人”译为“有社会地位的人”。参见(古罗马). 论老年-论友谊-论责任. 徐栾春译. 2003:159.
5 P. A. Brunt. “Free Labour and Public Works at Rome”. The Journal of Roman Studies, Vol. 70. (1980), pp. 81-100.
6 Anthony Corbeil. Education in the Roman Republic:Creating Traditions. In Yun Lee Too 主编. Education in Greek and Roman antiquity, 2001:261-289.
7 LM Yarrow. Historiography at the End of the Republic,2006:24.
8 Medicine, architecture, and instruction in honourable pursuits, are fitted for freemen of inferior rank. George Cornewall Lewis. A Treatise on the Methods of Observation and Reasoning in Politics Vol2 ,1852:143.
1 Marcus Tullius Cicero. De finibus bonorum et malorum, 1931:129,II41.
2 “当我们的思想处于闲暇状态时,我们就热切地渴望知识,甚至是关于天体运动的知识”。Marcus Tullius Cicero. De finibus bonorum et malorum, 1931:134,II46.
3 Marcus Tullius Cicero. Brutus, 1962:101.
4 Marcus Tullius Cicero. Brutus, 1962:85.
5 Loeb 本英译作“no one should be numbered with the orators who is not accomplished in all those arts that befit the well-bred.”
6 Cicero, De Oratore I. vi. 20. Cicero, Marcus Tullius. De Oratore(v.1), 1942:16.
7 Henri I. Marrou, "The Liberal Arts in Classical Antiquity," pp. 5-27, in Liberal Arts and Philosophy in the Middle Ages, Proceedings of the Fourth International Congress of Medieval Philosophy (Montreal: Institute of Medieval Studies, University of Montreal, 1969), Tables 1-5, pp. 9, 20, 21, 22, adapted from a new, unpublished translation of the French by Mark Motley.感谢布鲁斯·金博尔教授为我提供了这则材料。
1 “阅读诗人的作品,熟稔历史,学习、细读每一门有关善好技艺(bonarum artium)的作者的著作,……除此之外,我们必须精通习惯法、熟悉成文法……考察元老院、政治哲学、盟邦的权利、条约和契约、帝国的政策,等等。”参见 Cicero, Marcus Tullius. De Oratore, 1942:108-109.
2 指道德哲学和自然哲学。
3 此处西塞罗用的术语是 bonae disciplinae。参见 Marcus Tullius Cicero. Brutus,Orator, 1962:130.
4 此处西塞罗使用的概念是 artes ingenuaes,参见 Marcus Tullius Cicero. De finibus bonorum et malorum, 1931:218.
5 严格来说,原文提及的是“自然哲学”(physici)。参见 Marcus Tullius Cicero. De finibus bonorum et malorum, 1931:218.
6 石敏敏在翻译西塞罗著作时将 artes liberales 译为“文科七艺”,显然是受到了中世纪七艺概念的误导。参见(古罗马) 西塞罗. 论至善和至恶. 2005:204.
1 E. K. Rand. “The Humanism of Cicero”.Proceedings of the American Philosophical Society, Vol. 71, No. 4. (Apr., 1932), pp. 207-216.
2当然,西塞罗的教育方案并非纯粹知识指向。在专门为儿子学习雄辩术而写的《论演讲术的分类》一书中,西塞罗劝诫儿子通过学习和科学训练“为心灵做准备”,除了学习文学、音律、音乐、天文、测量之外,还应学习骑马、击剑、打猎。
3 C. Jan Swearingen. Rhetoric and irony: Western literacy and Western lies, 1991:142.
4 关于西塞罗思想中哲学与修辞学的关系,可参见 Alain Michel.Rhétorique et philosophie chez Cicéro.Paris: Presses Universitaires de France, 1960.关于修辞学与哲学的结合在西塞罗思想中的位置,还可参见 Mark Morford. The Roman philosophers: from the time of Cato the Censor to the death of Marcus Aurelius, 2002.
5 Alvin Vos. "Good Matter and Good Utterance": The Character of English Ciceronianism[J]Studies in English Literature, 1500-1900, Vol. 19, No. 1, The English Renaissance. (Winter, 1979), pp. 3-18.
1 Cicero, Marcus Tullius. De Oratore, 1942:35-37.
2 西塞罗认为,从公元前 3 世纪到公元前 1 世纪,修辞学与哲学之间的距离越来越远了。
3西塞罗. 西塞罗全集·修辞学卷·论演说家.2007:521.
4西塞罗. 西塞罗全集·修辞学卷·论演说家.2007:517.
5 (法)皮埃尔·格里马尔. 西塞罗.1998:21.
6 Cicero, Marcus Tullius. De inventione; De optimo genere oratorum; Topica. 1949:3-5.
7 (古罗马) 西塞罗.论演说家. 2003:611.
8西塞罗. 西塞罗全集·修辞学卷·布鲁图斯.2007:696.
9 亚里士多德的论文文体一直为人所诟病。但事实上亚里士多德和柏拉图一样写过大量的对话录,古希腊晚期和古罗马的作家都认为亚里士多德的对话录非常优雅,很可惜的是,亚里士多德的这些对话录没有流传下来。参见 George Alexander Kennedy. A new history of classical rhetoric, 1994:52.
1西塞罗. 西塞罗全集·修辞学卷·布鲁图斯. 2007:696
2 (法)皮埃尔·格里马尔. 西塞罗.1998:23.
3西塞罗. 西塞罗全集·修辞学卷·布鲁图斯.2007:761.
4 Marcus Tullius Cicero. De finibus bonorum et malorum ,1931:3.
5 Gisela Striker. Cicero and Greek Philosophy. Harvard Studies in Classical Philology, Vol. 97, Greece in Rome: Influence, Integration, Resistance. (1995), pp. 53-61. 6Tusculan Disputations, i.74-75.转引自 errold E. Seigel. “Civic Humanism” or Ciceronian Rhetoric? The Culture of Petrarch and Bruni[J] Past and Present, No. 34. (Jul., 1966), pp. 3-48.
7 Marcus Tullius Cicero. De finibus bonorum et malorum ,1931:25.
8 Marcus Tullius Cicero. De finibus bonorum et malorum 1931:99,II6.
1 (Tusculan Disputations,iv,53)
2 errold E. Seigel. “Civic Humanism” or Ciceronian Rhetoric? The Culture of Petrarch and Bruni[J] Past and Present, No. 34. (Jul., 1966), pp. 3-48.
3 Ibid
4 ratio et oratio 的表述见于西塞罗的《论义务》。参见 Cicero, Marcus Tullius. De officiis, 1913:50, i50.
5 Tobias Reinhardt. Rhetoric in the Fourth Academy. The Classical Quarterly 50.2:531-547(2000)
1 M. B. Trapp. Sextus Vs. Aelius. The Classical Review, New Ser., Vol. 47, No. 2. (1997), pp. 291-292.关于公元 2 世纪哲学与修辞学之间的争论,参见 D.Karadimas. Sextus Empiricus against Aelius Aristides: The Conflict between Philosophy and Rhetoric in the Second Century AD, 1996.
2 Ibid.
3 RS Crane. The Idea of the Humanities,1987:40,52.
4伪普鲁塔克.论儿童教育. 任钟印选译. 昆体良教育论著选. 2001:243-261.
5 Bruce Kimball. Orators & philosopher. 1995,序言,p.xi.
6 参见 Harry M. Schwalb. “Cicero and the English Gentleman” .The Classical Journal, Vol. 46, No. 1. (Oct., 1950), pp. 33-34+44.
1 Michel Foucault, "What is an Author?" in Language, Counter-Memory, Practice, ed.and tr. Donald Bouchard (Ithaca, 1977), p131.
2 Jeffrey Walker. Rhetoric and Poetics in Antiquity, 2000:79.
1 Mark Morford. The Roman philosophers: from the time of Cato the Censor to the death of Marcus Aurelius, 2002:162.
2一般来说,到十七岁左右,正式的 liberal education 已经完成。从这个角度将,古罗马的 liberal education主要是针对青少年时期的教育。
3 塞涅卡并不是尼禄的哲学教师。参见 Mark Morford. The Roman philosophers: from the time of Cato the Censor to the death of Marcus Aurelius, 2002:162.
4 Enid Rifner Parker. “The Education of Heirs in the Julio-Claudian Family”. The American Journal of Philology, Vol. 67, No. 1. (1946), pp. 29-50.
5 George Alexander Kennedy. A new history of classical rhetoric,1994:177.
1 Lucius Annaeus Seneca. Letters from a Stoic. Harmondsworth: Penguin, 1969:151.
2伯西多纽斯(Posidonius,135 B.C. -51 B.C)是希腊人,中期斯多葛学派最杰出的代表人物,大约于公元前 135 年诞生于叙利亚城(syrian city),后在雅典追随帕奈提乌(Panaetius)学习哲学,其后定居罗德岛(Rhodes),在此设帐授徒,教授哲学,西塞罗曾到罗德岛在其门下学习哲学2。很多同时代的人都认为他是当时最博学的人,除了哲学之外,伯氏还精通天文学、气象学、数学、地理学、地震学、历史、植物学、生物学等。作为一个哲学家,伯西多纽斯对古罗马的政局也有一定的影响,是庞培的支持者。伯西多纽斯的著作已失传。Mark Morford. The Roman philosophers: from the time of Cato the Censor to the death of Marcus Aurelius, 2002:28.
3 Seneca, Lucius Annaeus. Ad Lucilium epistulae morales, 1918-1925:362;Posidonius. Posidonius: v. 2. The commentary. I. Testimonia and fragments 1-149. II. Fragments 150-293, 2004:360.
1 Posidonius. Posidonius: v. 2. The commentary. I. Testimonia and fragments 1-149. II. Fragments 150-293, 2004:360:362.
2 Aubrey Gwynn. Roman education from Cicero to Quintilian.Oxford: Clarendon Press, 1926:178;原文如下:Pueriles sunt et aliquid habentes liberalibus simile hae artes quas εγκυκλιο? Graeci, nostril autem liberales vocant. 参见 Seneca, Lucius Annaeus. Ad Lucilium epistulae morales, 1965:318。
3 Lucius Seneca. Ad Lucilium epistulae morales, 1965:318;这里的论述还参考了 Lausberg, Heinrich. Handbook of literary rhetoric: a foundation for literary study, 1998:9.
4 Kimball, Bruce. Orators & philosophers,1986:22.
5 见 Bruce Kimball 与笔者的个人邮件。2007 年 4 月。
6 Bruce Kimball,1995:15.
1 Teresa Morgan. Literate Education in the Hellenistic and Roman Worlds,1998:35.
2 Hanna Fenichel Pitkin. Are Freedom and Liberty Twins?[J] Political Theory, Vol. 16, No. 4. (Nov., 1988), pp. 523-552.
3 (古罗马)塞涅卡. 面包里的幸福人生. 2003:178;Studia liberalia 是指那些适合于自由民儿童的学科或技艺,这种理解在塞涅卡之后一直非常盛行。例如,在《论基督教教义》一书中,奥古斯丁说,基督徒一旦成年之后就不必学习文法、修辞等技艺了。 (De doctrina Christiana, book 4, 3)
4 Enid Rifner Parker. “The Education of Heirs in the Julio-Claudian Family”. The American Journal of Philology, Vol. 67, No. 1. (1946), pp. 29-50.
5 普林尼.自然史.35.20。转引自 Eva Keuls. “Plato on Painting”.The American Journal of Philology, Vol. 95, No.
2. (Summer, 1974), pp. 100-127.
1 (Adice nunc, quod artes quoque plerasque, immo ex omnibus liberalissimae habent decreta sua, non tantum precepta, sicut medicina)Epistulae Morales XCV.9. 转引自 Brian Lawn.The Rise and Decline of the Scholastic Quaestio Disputata,1993:18
2 E.P.Parks. The Roman rhetorical schools as a preparation for the courts under the early empire,1945:56-60.
3 参见 E.P.Parks. The Roman rhetorical schools as a preparation for the courts under the early empire,1945.
1 (古罗马) 塞涅卡. 强者的温柔:塞涅卡伦理文选,2005:35.
2 Seneca, Lucius Annaeus. The morals of Seneca: a selection of his prose 1888:6.转引自张静蓉. 超凡脱俗的个体自觉:塞涅卡伦理思想研究,2001:63-64.
3 (古罗马)塞涅卡. 面包里的幸福人生. 2003:188.
4 Ibid,182.
5 (古罗马) 塞涅卡. 强者的温柔:塞涅卡伦理文选.2005:64.
1 Matthew B. Roller. Constructing autocracy: aristocrats and emperors in Julio-Claudian Rome 2001:285.
2 (古罗马)塞涅卡. 面包里的幸福人生.2003:91.
3 Ibid,94.
4 Ibid,96.
5 Ibid,69.
6 Ibid,96.
7 Ibid,152.
8 Ibid,22.
1 Enid Rifner Parker. “The Education of Heirs in the Julio-Claudian Family”. The American Journal of Philology,Vol. 67, No. 1. (1946), pp. 29-50.
2 (Aulus Gellius, 117—180)。
3 Leofranc Holford-Strevens. Aulus Gellius: An Antonine Scholar and His Achievement, 2003:83.
4 Ibid,98.
5 Mark Morford. The Roman philosophers, 2002:49
6 Mark Morford. The Roman philosophers, 2002:49.
7 (古罗马)塞涅卡. 面包里的幸福人生.2003:253.
8 Paul Veyne. Seneca: The Life of a Stoic, 2003, Pviii.
1 Mark Morford. The Roman philosophers, 2002:176.
2 Seneca, Lucius Annaeus. Ad Lucilium epistulae morales 1918-1925.:365.
3 Seneca, Lucius Annaeus. Ad Lucilium epistulae morales.1918-1925.:372.
4 Seneca, Lucius Annaeus. Ad Lucilium epistulae morales .1918-1925.:373.
5 Seneca, Lucius Annaeus. Ad Lucilium epistulae morales. 1918-1925.:376.
6吴飞.自杀与美好生活. 2007:57.
1Peter Stacey. Roman Monarchy and the Renaissance Prince ,2007,p.175.传统上认为圣徒保罗受塞涅卡影响很大,但 J.N.Sevenster 指出两者的思想具有根本的差异性。参见 J.N.Sevenster. Paul and Seneca, 1961.
2 Peter Stacey. Roman Monarchy and the Renaissance Prince, 2007:175.
3 Linne R. Mooney. “A Middle English Text on the Seven Liberal Arts”.Speculum, Vol. 68, No. 4. (Oct., 1993), pp. 1027-1052.
4 Rafey Habib. A history of literary criticism: from Plato to the present, 2005:170.
5 Newman, John Henry. The idea of a university defined and illustrated, 1994:109-111.
6 John Henry Newman. The Benedictine Centuries. The Atlantis. London, Dublin, 1859, vol.2, January-July: 1-43.
7 W. Lee Ustick. Changing Ideals of Aristocratic Character and Conduct in Seventeenth-Century England. Modern Philology, Vol. 30, No. 2. (Nov., 1932), pp. 147-166. 8(Ceterae quidem enim artium "liberales" dicuntur quia liberos homines deceant; philosophia vero idcirco estliberalis quod eius studium liberos homines efficit)Peter Stacey. Roman Monarchy and the Renaissance Prince , 2007:169.
1 Tanya Pollard. Shakespeare's Theater: A Sourcebook, 2004:42.
2 Vicesimus Knox. Liberal Education,1785 第二卷,p.89
3 Posidonius(前 135 年-前 51 年). Posidonius: v. 2. The commentary. I. Testimonia and fragments 1-149. II. Fragments 150-293, 2004:359.
4 Peter Stacey. Roman Monarchy and the Renaissance Prince, 2007:175.
5 Martha Nussbaum. Cultivating humanity, 1997:293,297.
6 Martha Nussbaum. 1997:29.
7 Martha Nussbaum. 1997:28.
1 (英) 迈克尔·曼. 社会权力的来源(卷一).2002:89.
2 Arendt, Hannah. The human condition .1958:66..
1“Quid ergo Athenis et Hierosolymis? Quid academiae de ecclesiae?”见 De PraescriptioneHaereticorum7, 9 (《基督教作家总集:拉丁部分》(Corpus Christianorum:SeriesLatina)第一册, p. 193.转引自高峰枫.奥古斯丁与维吉尔[J]外国文学评论.2003(3):81-91.
2高峰枫.奥古斯丁与维吉尔[J]外国文学评论.2003(3):81-91.
3本章统一将 artes libeales 译为“自由技艺”。
4 有关奥古斯丁与自由学科的关系的最新研究,可参见 Doyle, Daniel Edward. The bishop as disciplinarian in the letters of St. Augustine,2002.
5 De doctrina Christiana, 2.11.60. 转引自 Frederick Van Fleteren.St. Augustine, Neoplatonism, and the Liberal Arts.[A] Arnold, Duane W. H. De doctrina Christiana : a classic of western culture, 1995:14-24.
1 Frederick Van Fleteren. “St. Augustine, Neoplatonism, and the Liberal Arts” in Arnold, Duane W. H. De doctrina Christiana : a classic of western culture, 1995:14-24.
2 《忏悔录》4.2.1
3 (古罗马)奥古斯丁.忏悔录,1963:21.
4 Mark Vessey.Introduction to “Institutions of divine and secular learning, and on the soul”, 2004:33.
5 关于基督教神学对 liberal arts 的吸纳过程,特别参见 Friedrich Dechant. Die theologische Rezeption der Artes liberales und die Entwicklung des Philosophiebegriffs in theologischen Programmschriften des Mittelalters von Alkuin bis Bonaventura ,EOS Verlag (1993)。
6 Frederick Van Fleteren. “St. Augustine, Neoplatonism, and the Liberal Arts” in Arnold, Duane W. H. De doctrina Christiana : a classic of western culture,1995:14-24.
1 Hilde de Ridder-Symoens. A History of the university in Europe Volume I-Universities in the Middle Ages, 1992:309.
2 Mark Vessey.Introduction to “Institutions of divine and secular learning, and on the soul”, 2004:22.
3Ibid.
4 Mark Vessey.Introduction to “Institutions of divine and secular learning, and on the soul”[A] assiodorus, Senator. Cassiodorus: Institutions of divine and secular learning, and On the soul, 2004:30.
5 Isidore of Seville. The etymologies of Isidore of Seville, 2006:18.
1 Mary Alberi. “The Better Paths of Wisdom”: Alcuin’s Monastic “True Philosophy” and the Worldly Court. Speculum, Vol. 76, No. 4. (Oct., 2001), pp. 896-910.
2 Evgeny A. Zaitsev. The Meaning of Early Medieval Geometry: From Euclid and Surveyors' Manuals to Christian Philosophy. Isis, Vol. 90, No. 3. (Sep., 1999), pp. 522-553.
3 Cassiodorus, Senator. Cassiodorus: Institutions of divine and secular learning, and On the soul, 2004:209.
4 Isidore of Seville. The etymologies of Isidore of Seville, 2006:90.
5 这种对宇宙本原与几何学原则之关系的理解,可以追溯至柏拉图的《蒂迈欧篇》。
1 Hilde de Ridder-Symoens. A History of the university in Europe Volume I-Universities in the Middle Ages , 1992:345.
2 Mark Vessey.Introduction to “Institutions of divine and secular learning, and on the soul”, 2004:17.
1 (波)塔塔科维兹(Tatarkiewicz,W.).中世纪美学,1991:32.
2 Bonner, Stanley. Education in ancient Rome: from the elder Cato to the younger Pliny, 1977.
3 A. P. Bos. Cosmic and Meta-Cosmic Theology in Aristotle's Lost Dialogues,1989:147.
4 Teresa Morgan. Literate Education in the Hellenistic and Roman Worlds,1998.
5 D. A. Russell. “Arts and Sciences in Ancient Education”. Greece & Rome, 2nd Ser., Vol. 36, No. 2. (Oct., 1989), pp. 210-225.
6 J. J. Eyre. “Roman Education in the Late Republic and Early Empire”. Greece & Rome, 2nd Ser., Vol. 10, No.
1. (Mar., 1963), pp. 47-59.
1 Teresa Morgan. Literate Education in the Hellenistic and Roman Worlds,1998:152-153.
2 Nicomachus of Gerasa(公元 60-100 年),古希腊著名数学家。
3 Porphyry(234-304?),新柏拉图主义哲学的代表人物之一。
4 Elizabeth Rawson. Review of “Arts Liberaux et Philosophie dans la Pensee Antique”[J] The Journal of Roman Studies, Vol. 77. (1987), pp. 214-215.
5 参见 Pollmann, Karla. Augustine and the disciplines: from Cassiciacum to Confessions, Oxford, 2005.
6 Johann Karl Ludwig Gieseler. Textbook of Ecclesiastical History, vol.2, Philadelphia:1836:31.
1 转引自 Philip Burton. “The Vocabulary of the liberal arts in Augustine’s Confessions”. in Pollmann, Karla. Augustine and the disciplines: from Cassiciacum to Confessions, Oxford; New York: Oxford University Press, 2005:141-142.
2 H. Parker. “The Seven Liberal Arts”. The English Historical Review, Vol. 5, No. 19. (Jul., 1890), pp. 417-461
3 Dermot Moran. The Philosophy of John Scottus Eriugena : a study of idealism in the middle ages, 2004:127.
4马蒂纳斯·卡佩拉的生卒年已不可考,但可确定其年代要早于波伊提乌和卡西奥多鲁斯,因为卡西奥多鲁斯在《论神圣文献与世俗文献》明确地提到卡佩拉有一本名为《七学科》(the seven disciplines)的书。
5 Danuta Shanzer 认为《墨丘利与文献学的联姻》大致写作于公元 470-480 年间,参见 Pollmann, Karla. Augustine and the disciplines: from Cassiciacum to Confessions, 2005:91.
6 Pollmann, Karla. Augustine and the disciplines: from Cassiciacum to Confessions, 2005:122.
7 Brian Lawn.The Rise and Decline of the Scholastic Quaestio Disputata,1993:18-19.
8 H. Parker. 1890, pp. 417-461
1 Cassiodorus, Senator. Cassiodorus: Institutions of divine and secular learning, and On the soul, 2004:173.
2 H. Parker. 1890, pp. 417-461
3 Isidore of Seville. The etymologies of Isidore of Seville, 2006:40.
1 (John Scottus Eriugena ,800-877),中世纪著名哲学家。
2 Dermot Moran. The Philosophy of John Scottus Eriugena, 2004:192.
3 Dermot Moran. The Philosophy of John Scottus Eriugena, 2004:40,130.
4 Dermot Moran. 2004:40,193.
5 E. K. Rand. How Much of the Annotationes in Marcianum is the Work of John the Scot. Transactions and Proceedings of the American Philological Association, Vol. 71. (1940), pp. 501-523.
1 Whitney, Elspeth. Paradise restored -the mechanical arts from antiquity through the thirteenth century, 1990:18.
2 布鲁斯·金博尔在研究 liberal arts 思想史时,没有讨论 mechanical arts 这个概念。甚至在讨论圣维克多的休格(Hugh of Saint Victor)时,他也没有提到这个概念。参见 Bruce Kimball(1986:59-60)他关注的是liberal arts 内部的冲突,而非 liberal arts 与其对立面(如 mechanical arts)的冲突。
3 Linne R. Mooney. “A Middle English Text on the Seven Liberal Arts”. Speculum, Vol. 68, No. 4. (Oct., 1993), pp. 1027-1052.
4 Martianus Capella. The Marriage of Philology and Mercury, 1971:346.
5苗力田. 亚里士多德(第七卷)-形而上学. 北京:中国人民大学出版,1993:31.
1.E. K. Rand. How Much of the Annotationes in Marcianum is the Work of John the Scot[J] Transactions and Proceedings of the American Philological Association, Vol. 71. (1940), pp. 501-523.
2 Jerome Taylor. The Didascalicon of Hugh of St. Victor: a medieval guide to the arts.,1991:75
3 Jerome Taylor. The Didascalicon of Hugh of St. Victor, 1991:37
4 John of Salisbury. The metalogicon-a twelfth-century defense of the verbal and logical arts of the trivium,1962:75. 5John of Salisbury.,1962:70-71.
1柏拉图.理想国.郭斌和、张竹明译.北京:商务印书馆,2002:231,485D-E.
2 (波)塔塔科维兹(Tatarkiewicz,W.).中世纪美学.1991:256.
1 Irvine, Martin. The making of textual culture, 1994:419.
2 Dermot Moran. The Philosophy of John Scottus Eriugena : a study of idealism in the middle ages, 2004:40,130.
3 Jerome Taylor. 1991:75
4 托马斯·阿奎那.神学大全. cf 2a2ae, 122, 4 ad 3.转引自 Saint Thomas Aquinas, W. D. Hughes. Summa Theologiae: 1a2ae. 55-67, Cambridge University Press,2006:49.
5 David Wagner. The Seven liberal arts in the middle Ages., 1983:252-253
1 (波)塔塔科维兹(Tatarkiewicz,W.).中世纪美学,1991:332
2 Edward B. King. The De contemptu mundi Attributed to Grosseteste. Speculum, Vol. 58, No. 3. (Jul., 1983), pp. 724-726.
3 艾黎(Ailred Of Rievaulx,1110-1167),中世纪神学家。
4 Charles H. Talbot, ed. Ailred of Rievaulx: De Anima (London: Warburg Institute, University of London, 1952), and p.17 n.8. 转引自 Bruce Kimball. Orators & philosophers, 1986:65.
5 Lon R. Shelby. “The Geometrical Knowledge of Mediaeval Master Masons”. Speculum, Vol. 47, No. 3. (Jul., 1972), pp. 395-421.
6 P. Gabriel Meier. Die sieben freien Künste im Mittelater. (Progr, Einsiedeln, 1886-1887).
1 Alain de Lille(1128-1203),法兰西神学家和诗人,因博学多识而被誉为“全能博士”(Doctor Universalis)。
2 Kimball, Bruce. Orators & philosophers1986:71.
3 ……sicut artes mechanicae sunt praticae, ita artes liberales sunt speculativae (Summa Theologica II, I, Qu.57, Art.3, Ob.3. Klein, Jacob. Greek mathematical thought and the origin of algebra, 1992:243.
4 Arendt, Hannah. The human condition, 1958:92.
5 Whitney, Elspeth. Paradise restored -the mechanical arts from antiquity through the thirteenth century, 1990:20
1 自 1603 年起,苏格兰和英格兰共有一个君主,1707 年,英格兰和苏格兰正式合并,此后同属于英国的范畴,因此,本章所涉及的人物也包括休谟、George Turnbull 等苏格兰人。本章统一将 liberal education 译为博雅教育,将 polite arts 译为文雅艺术,将 politeness 译为文雅,将 polite education 译为文雅教育,将 polite learning 译为文雅知识。
2 Sheldon Rothblatt. Tradition and change in English liberal education,1976:14.
1 Sheldon Rothblatt. Tradition and change in English liberal education,1976:26.
2 Samuel Johnson, John Walker, Robert S. Jameson. A Dictionary of the English Language ,1828:430
3 Robert C. Steensma.Review of “The English Gentleman: Images and Ideals in Literature and Society”[J] Rocky Mountain Review of Language and Literature, Vol. 42, No. 4. (1988), pp. 240-241.
4 Nathan Bailey. An Universal Etymological English Dictionary,1731.gentleman 词条.
1 详见 Ruth Kelso. The doctrine of the English gentleman in the sixteenth century, with a bibliographical list of treatise on the gentleman and related subjects published in Europe to 1625, 1964.
2 Peter Borsay. The English Urban Renaissance: Culture and Society in the Provincial Town 1660-1770,1989:226.
3 W.Vaughan. The Golden Grove (2nd edn, 1608), bk 3, ch.16.转引自 D. C. Coleman. Gentlemen and Players[J]The Economic History Review, New Series, Vol. 26, No. 1. (1973), pp. 92-116. 4W. Lee Ustick. Changing Ideals of Aristocratic Character and Conduct in Seventeenth-Century England[J]Modern Philology, Vol. 30, No. 2. (Nov., 1932), pp. 147-166.
5 (A man of birth; a man of extraction, though not noble; a man raised above the vulgar by his character or post. It is used of all who are honourable by birth, education, or profession)Samuel Johnson, John Walker, Robert S. Jameson. A Dictionary of the English Language,1828:310.
6 Samuel Johnson, John Walker, Robert S. Jameson. A Dictionary of the English Language,1828:298.
1 Nicholas Hudson. Samuel Johnson and the making of modern England,2003:20.
2 Nicholas Hudson. Samuel Johnson and the making of modern England.2003:22.
3 Penelope J. Corfield.Review of “The English Gentleman: Images and Ideals in Literature and Society”。Eighteenth-Century Studies, Vol. 21, No. 3. (Spring, 1988), pp. 378-382.
4 Stephen Copley. Literature and the Social Order in Eighteenth-century England,1984:42.
5 Vicesimus Knox,Winter Evenings: Or Lucubrations on Life and Letters Vol.2,1805:86.
6 Penelope J. Corfield.Review of “The English Gentleman: Images and Ideals in Literature and Society” Eighteenth-Century Studies, Vol. 21, No. 3. (Spring, 1988), pp. 378-382.
7 Thomas Dyche,William Pardon. A new general English dictionary, London,1760,gentleman 词条。
1 Vicesimus Knox. Liberal Education 1785 卷一,第七版,p.84.
2 Lawrence Klein. “Politeness” as linguistic ideology in late seventeenth-and eighteenth-century England . Dieter Stein, Ingrid Tieken-Boon van Ostade. Towards a Standard English, 1600-1800, 1994:38
3 Sheldon Rothblatt. Tradition and change in English liberal education.1976:25-26.
4 Sheldon Rothblatt. Tradition and change in English liberal education.1976:61-62.
5 Sheldon Rothblatt. Tradition and change in English liberal education,1976:27
6 Sheldon Rothblatt. Tradition and change in English liberal education,1976:59.
7 Cobban, Alan B. English university life in the Middle Ages,1999:18.
1 George Turnbull. Observations upon liberal education(1744),2003:54.
2 Sheldon Rothblatt. Tradition and change in English liberal education,1976:67
3 Sheldon Rothblatt. Tradition and change in English liberal education,1976:71-72.
4 David Castronovo. The English Gentleman: Images and Ideals in Literature and Society, 1987:117.
5 F.W.Farrar. Essays on a liberal education , 1867:46.
6 Cobban, Alan B. English university life in the Middle Ages, 1999:6.
1 Willis Rudy. The universities of Europe, 1100-1914:a history,1984:71.
2 M.G. Brock and M.C. Curthoys. The History of the University of Oxford-v.6. Nineteenth-century Oxford (pt.1), 1997:83.
3 原文为“mediocris fortunae”。
4资料来源:Joan Simon:The Social Origins of Cambridge Students, 1603-1640[J] Past and Present, No. 26. (Nov., 1963), p60
1 Graham Midgley. University Life in Eighteenth-Century Oxford,1996
2 Vicesimus Knox. Liberal Education,1785,卷二,p.106.
3 Vicesimus Knox. Liberal Education,1785,卷二,p.116.
4 W. E. Mead. The Grand Tour in the Eighteenth Century,1970:406.
1马克斯·韦伯.支配社会学.2004:86.
2阎照祥.英国近代贵族体制研究.2006:214.
1不过,律师会馆在很多方面却和传统大学截然不同。律师会馆没有全职教师,没有固定的课程,也不颁发学位。参见 Wilfrid Prest. “Legal Education of the Gentry at the Inns of Court, 1560-1640”. Past and Present, No. 38. (Dec., 1967), pp. 20-39
2 Michael Burrage. “From practice to school-based professional education:Patterns of conflict and accommodation in England, France, and the United States” .in Sheldon Rothblatt. The European and American university since 1800 : historical and sociological essays, 1993:145.
3王承绪.伦敦大学.1995:11.
4 M.G. Brock and M.C. Curthoys. The History of the University of Oxford-v.6. Nineteenth-century Oxford (pt.1), 1997:566.
5不过,这种局面后来逐渐有所改观,面对行会、药剂师协会等机构的竞争,大学逐渐扩大医学教育的规模,到 1900 年,剑桥大学的医科学生达到了 100 名。(英)威廉·F·拜纳姆. 19 世纪医学科学史.2000:13,224.
1 Oliver Goldsmith(1730-1774). An enquiry into the present state of polite learning in Europe,1774:148.
2 M.G. Brock and M.C. Curthoys. The History of the University of Oxford-v.6. Nineteenth-century Oxford (pt.1), 1997:110. 3
3 D. C. Coleman. “Gentlemen and Players”.The Economic History Review, New Series, Vol. 26, No. 1. (1973), pp. 92-116. 4
4 H.Taine. Notes on England. (Trans. and ed. by E.Hyams, 1957), p.118.转引自 D. C. Coleman. Gentlemen and Players.The Economic History Review, New Series, Vol. 26, No. 1. (1973), pp. 92-116.
1 Simpson, J. A. The Oxford English dictionary, 1989.
2 Richard Allestree. The Ladies Calling,1705:90.
3 John Graile. An essay of particular advice to the young gentry,1711:153.
1 Glossographia Anglicana Nova. London, 1707.
2 在这之前的英语辞典,一般只收录“难词”。
3 John Kersey. Dictionarium Anglo-britannicum; Or, A General English Dictionary ,1708,参见 art,liberal arts,liberal 词条。
4 Edward Phillips. The new world of words,1720,arts 词条。
5 Nathan Bailey. An universal etymological English dictionary,1724,参见 art,liberal arts,liberal 词条。
6 Nathan Bailey. An Universal Etymological English Dictionary, 1731. liberal arts 词条
7 Samuel Johnson. A dictionary of the English language,1799,第 11 版,liberal 词条。
8 Samuel Johnson, John Walker, Robert S. Jameson. A Dictionary of the English Language,1828:430.
9 John Walker. A Critical Pronouncing Dictionary, and Expositor of the English Language,1806:628.
1 Samuel Johnson, John Walker, Robert S. Jameson. A Dictionary of the English Language. 1828:297.
2 John Ash. The new and complete dictionary of the English language,1795
3 Richard Newton. University Education, 1733:182.
4 Richard Newton. University Education, London: 1726, Reprinted 1733:260
5 Edward Phillips. The new world of words,1720,arts,liberal 词条
6 Glossographia Anglicana Nova. London, 1707
7 Thomas Dyche,William Pardon. A new general English dictionary, London,1760,liberal 词条。
8 Richard Newton. Pluralities indefensible, by a presbyter of the Church of England,1745:321.
1 Edward Gibbon. The Life of Edward Gibbon,1839:28.
2 Lewis Lochée. An Essay on Military Education,1776:10-11
3 Lewis Lochée. An Essay on Military Education,1776:13.
4 Edward Gibbon. The Miscellaneous Works of Edward Gibbon. Vol.1,1814:105-106.
5 James Barclay. A complete and universal English dictionary,1792,large 词条。
6 布鲁斯·金博尔和谢尔顿·罗斯布拉特的研究都没有注意到这一层语义。
1 Thomas Sheridan(1719-1788). British Education: Or, the Source of the Disorders of Great Britain,1756:362.
2 Vicesimus Knox,Winter Evenings: Or Lucubrations on Life and Letters Vol.2,1805:228.
3 George Campbell. The Philosophy of Rhetoric, 1808:6.
4 John Ayliffe. The Ancient and Present State of the University of Oxford,1714:7.
5约翰逊博士的英语词典对 Humanity 一词的解释则是“,人性;仁慈;和善;语言学;文法学科”,Samuel Johnson, John Walker, Robert S. Jameson. A Dictionary of the English Language,1828:355;内森·贝利的英语通用词典(1731)对 humanities(humaniores litere)的解释是:“希腊语和拉丁语学习,文法,修辞学,诗歌以及古代诗人,雄辩家和历史学家。” Nathan Bailey. An Universal Etymological English Dictionary, 1731.humanities词条;托马斯·谢里丹在词典中对 humanity 的解释也是“人性;人类;仁慈;语文学,文法学科”,参见Thomas Sheridan. A complete dictionary of the English language vol.1,1797,humanity 词条.
6 Nathan Bailey. An Universal Etymological English Dictionary, 1731.humanities 词条,p.399
7 特别参见 Edward Phillips. The new world of words,London,1720 内页的知识分类。
1 例如,维塞斯莫·诺克斯很少提到“liberal arts”这个概念。
2 Bruce Kimball. Orators & philosophers: a history of the idea of liberal education, 1995:132.
3 除了慷慨之外,generous 一词还能表示“开明的”、“心胸宽阔的”等含义。
4 例如,George Turnbull. Observations upon liberal education(1742),2003:378.
5 William King(1685-1763). Political and Literary Anecdotes of His Own Times,1819, second edition:200.
6 George Crabb(1778-1851). English Synonyms Explained, in Alphabetical Order,1818:504.
7 John Platts. A dictionary of English synonymes,1845:152.
1经过 1662 年的测试法案(Test Acts)之后,非国教徒既不能如英国的大学,而且被剥夺了投票和担任政府、军队公职的权利。
2 Warrington Academy(1757-1786)是一所由非国教信徒创办的私立学校,学校大概有 400 名左右的学生,学校的宗旨是为非国教教派的教会培养神职人员,并为从事医学、法律、商业等职业的非国教徒提供教育。和牛津、剑桥不同,学园的毕业生大多从事医学、法律、商业、军队等行业。而且,和牛津、剑桥相比,学园教授的科目非常宽泛,涵盖了古典语言、现代语言和近代自然科学。1760 年,学园还为准备经商的学生引入了三年制的课程。Academy 大多为非国教徒所建立,其提供的教学水平和教学内容大抵与大学相当。
3 Joseph Priestley. Lectures on History and General Policy: to Which is prefixed, An Essay on a Course of Liberal Education,1791:P.v.
4 Robert E. Schofield. The Enlightenment of Joseph Priestley,1997:121.
5 Colin Macfarquhar, George Gleig. Encyclop?dia Britannica: Or, A Dictionary of Arts, Sciences. Vol. VI, 1797:342-343
6 Roy J. Honeywell. The Educational Work of Thomas Jefferson,2007:172.
7 Joseph Priestley. Lectures on History and General Policy: to Which is prefixed, An Essay on a Course of Liberal Education,1791:xvii
1 Joseph Priestley. A Reply to the Animadversions on the History of the Corruptions of Christianity,1783:64.
2 Joseph Priestley. Views of Christian Truth, Piety, and Morality,1834:132.
3 Priestley, Joseph.: 1765, “An Essay on a course of Liberal Education for Civil and Active Life” , Joseph Priestly. Miscellaneous observations relating to education, 1778:200.
4 Joseph Priestley. Miscellaneous observations relating to education, 1778:128.
5 Priestley, Joseph.: 1765, “An Essay on a course of Liberal Education for Civil and Active Life” , Joseph Priestly. Miscellaneous observations relating to education, 1778:206.
1 Joseph Priestley. Lectures on History and General Policy: to Which is prefixed, An Essay on a Course of Liberal Education,1791:xxxv.
2 Priestley, Joseph.: “An Essay on a course of Liberal Education for Civil and Active Life” , Joseph Priestly. Miscellaneous observations relating to education, 1778:227-228.
3 Dorothy Mabel Turner. History of Science Teaching in England,1981:43.
4 Joseph Priestly. Miscellaneous observations relating to education, 1778:xx
5 Joseph Priestley. Lectures on History and General Policy: to Which is prefixed, An Essay on a Course of Liberal Educatio,1791:xxix
1 Joseph Priestley. Miscellaneous observations relating to education,1778:43.
2 Joseph Priestley. The Rudiments of English Grammar: Adapted to the Use of Schools,1772:xx.
3 Heinz Rhyn. “The formation of Liberal education in England and Scotland” . in Studies in Philosophy and Education. 18:5-14,1999.
4 Heinz Rhyn. Allgemeine Bildung und liberale Gesellschaft: Zur Transformation der liberal education in der angelsachsischen Aufklarung,1997.
5 Paul O. Carrese. The cloaking of power: Montesquieu, Blackstone, and the rise of judicial activism,2003:115.
1“The whole business therefore of liberal education, and it is called liberal for that very reason, is to cherish into proper vigor the love of liberty, and yet guard it against degenerating into vice which borders upon it, willfulness or stubbornness.” George Turnbull. Observations upon liberal education(1742),2003:40.
2 George Turnbull. Observations upon liberal education(1742),2003:40-41.
1 George Turnbull. Observations upon liberal education(1742)2003:350.
2 George Turnbull. Observations upon liberal education(1742)2003:199.
3 Gordon Graham. Scottish Philosophy: Selected Readings 1690-1960,2004:45.
4 Gordon Graham. Scottish Philosophy: Selected Readings 1690-1960,2004:43.
5 Thomas P. Miller. The Formation of College English: Rhetoric and Belles Lettres in the British Cultural Provinces,1997:163.
6 Jeffrey Mark Suderman. Orthodoxy and Enlightenment: George Campbell in the Eighteenth Century,2001:14.
7 受特恩布尔的教育思想影响的作家主要有富兰克林。
1 Vicesimus Knox. Liberal Education. 1785.卷二,p.89.
2 Matthew B. Roller. Constructing autocracy: aristocrats and emperors in Julio-Claudian Rome 2001:282.
3 Vicesimus Knox. Liberal Education.1785.卷二,p.89
4 liberal instructor 是指领取国家薪金而无需依赖学生的、独立的教师,这些 liberal 强调的是“独立”(independence)。参见 Vicesimus Knox. Liberal Education.1785.卷二,p.107.
5 Vicesimus Knox. The Works of Vicesimus Knox, D.D.: With a Biographical Preface, 1824:366.
6维塞斯莫·诺克斯没有直接解释 liberal man 这个概念,但这个概念在十八世纪非常常见。年代比他稍早的英国牧师 Joseph Stennett(1692-1758)曾对 liberal man 一词进行过颇为详尽的解释,这个解释较有代表性,可以帮助我们理解诺克斯的博雅教育理论:liberal man 有时指一个非常富有的人;有时指有尊严和荣誉的人;还有时指真正虔敬、信仰笃实的人。与之相反的是那些品格低下、利欲熏心的人。……一个真正宽宏慷慨)的人,是一个在某种程度上拥有所有其他德性的人。或许我们还可以这样理解,不管是出身,还是运气,都不能使一个人超越同侪;但心灵的慷慨(generosity of the mind)却能真正地使人升华,使他配得荣誉。……我们所理解的 liberal man 是一个善良的、富有同情心、乐善好施的人。Joseph Stennett, the Nature, and Reward of true Liberality. A Sermon Occasioned by the Decease of Mr. Samuel Burch, London, 1741, p.11.转引自 J?rn Leonhard. Liberalismus: zur historischen Semantik eines europ?ischen Deutungsmusters,2001:112.
1 Vicesimus Knox. Liberal Education.1785.卷二,p.75.
2 Vicesimus Knox. Liberal Education. 卷二,p.110.
3 Vicesimus Knox. Liberal Education.卷一, P.vii-viii.
4 Vicesimus Knox. Liberal Education, 1785,卷二,p.212.
1 Vicesimus Knox. Liberal Education,1785 卷一,p.xvi.
2 Vicesimus Knox. Liberal Education,1785,卷一,p.27.
3 Patrick Bridgwater. Arthur Schopenhauer's English Schooling[M] New York: Routledge,1988:292.
4 Vicesimus Knox. The Works of Vicesimus Knox, D.D.: With a Biographical Preface,Vol.IV.,1824,365,366.
5 Vicesimus Knox. The Works of Vicesimus Knox.Vol.IV.,1824,366-367.
6 Vicesimus Knox. The Works of Vicesimus Knox. Vol.IV.,1824, 367.
7 Vicesimus Knox,Winter Evenings: Or Lucubrations on Life and Letters Vol.2,1805:65.
8 L.S. Sutherland and L.G. Mitchell. The history of the university of Oxford,volume V: the eighteenth century ,1986:619.
1 Vicesimus Knox. Liberal Education. 1785 卷二,第 240 页。
2 Dror Wahrman. Imagining the middle class: the political representation of class in Britain, c. 1780-1840,1995:47
3 Dror Wahrman. Imagining the middle class,1995:48
4 Dror Wahrman. Imagining the middle class,1995:70
1 Vicesimus Knox. Liberal Education.1785 卷一,第 3 页。
2 Vicesimus Knox. Liberal Education. 1785 卷一,第 214 页。
3 布鲁斯·金博尔认为将 liberal education 和 liberate 联系起来是二十世纪美国新出现的解释,这种观点经不起推敲。
4 Vicesimus Knox. Liberal Education.1785.卷一,p.214.
5 Vicesimus Knox. Liberal Education.1785,卷二,p.260.
6 Vicesimus Knox. Liberal Education.1785,卷二,p.96.
1 Vicesimus Knox..1785,卷二,p.109.
2 Vicesimus Knox. 1785 卷二,p.88-89.
3 Vicesimus Knox..1785,卷二,p.89.
4 Vicesimus Knox. 1785 卷二,p91.
5 Vicesimus Knox..1785 卷二,p92.
6 Vicesimus Knox..1785,卷二,p96.
7 Vicesimus Knox. 1785 卷二,p196.
8 诺克斯的《博雅教育》一书曾在牛津校内激起不小的反响。
1早在十五世纪的时候,polite 一词已经在英语中出现,指一种通过文学才能或其他形式所体现的精致和优雅。不过,直到十七世纪中期的时候,这个词才开始变得重要。
2 Lawrence E. Klein. “Liberty, Manners, and Politeness in Early Eighteenth-Century England”. The Historical Journal, Vol. 32, No. 3 (Sep., 1989), pp. 583-605.
3 Samuel Johnson, John Walker, Robert S. Jameson. A Dictionary of the English Language,1828:553.
4 Samuel Johnson, John Walker, Robert S. Jameson. A Dictionary of the English Language,1828:553.
5 Rothblatt 与笔者的通信,2007 年 6 月 26 日。
6 Lawrence Klein. “Politeness” as linguistic ideology in late seventeenth-and eighteenth-century England [A]. Dieter Stein, Ingrid Tieken-Boon van Ostade. Towards a Standard English, 1600-1800, 1994:31-51
7 Lawrence E. Klein. Shaftesbury and the culture of politeness: moral discourse and cultural politics in early eighteenth-century England, 1994:4.
1 Sheldon Rothblatt. Tradition and change in English liberal education.1976:50.
2 Oliver Goldsmith. An enquiry into the present state of polite learning in Europe,London:1774:26.
3 Oliver Goldsmith.1774:32.
4 Oliver Goldsmith. 1774:155.
5 Oliver Goldsmith. 1774:72.
6 Oliver Goldsmith. 1774:149.
7 关于这段经历的记述,参见 Vicesimus Knox. Liberal Education. 1785 卷一, p.79.
8 Vicesimus Knox. The Works of Vicesimus Knox, D.D.: With a Biographical Preface,Vol.IV.,1824:370.
1 Vicesimus Knox. Liberal Education. 1785. 卷一, p.289.
2 Vicesimus Knox. Liberal Education. 1785. 卷一, p.139.
3休谟所说的科学包括道德哲学、神学、形而上学、道德哲学、自然哲学、数学,等等。
4 David Hume. Essays and Treatises on Several Subjects,1809:130.
5 David Hume. Essays and Treatises on Several Subjects,1809:131.
6 Lawrence E. Klein. Shaftesbury and the culture of politeness: moral discourse and cultural politics in early eighteenth-century England, 1994:5.
7 Paul Oskar Kristeller. The Modern System of the Arts: A Study in the History of Aesthetics (II)[J] Journal of the History of Ideas, Vol. 13, No. 1. (Jan., 1952), pp. 17-46.
8 John Corry. The English Metropolis, Or, London in the Year 1820,1820:296.
1 在与笔者的通信中,罗斯布拉特教授指出,十八世纪的人们经常不加区分地使用一些概念。
2 Chesterfield. Principles of politeness, and of knowing the world,1790:57.
3李猛.论抽象社会[J]社会学研究.1999(1):1-23.
4李猛.论抽象社会[J]社会学研究.1999(1):1-23.
5 Sheldon Rothblatt. Tradition and change in English liberal education,1976:14-16.
6 Sheldon Rothblatt. Tradition and change in English liberal education,1976:63.
7 Vicesimus Knox.Winter Evenings: Or Lucubrations on Life and Letters Vol.2,1805:170.
1 参见 Sheldon Rothblatt 与笔者的电子邮件通信,2007 年 7 月 17 日。
2 这是 Sheldon Rothblatt 在与笔者通信中所表达的观点。
3 参见 Bruce Kimball 与笔者的个人通信,2007 年 12 月 8 日。
4 在爱丁堡大学期间,特恩布尔是 Rankenian Club 的活跃分子,该俱乐部最主要的活动就是研读沙夫茨伯里的著作。
5 George Turnbull. Observations upon liberal education(1742),2003:314.-而在十九世纪和二十世纪,“教养”的问题通常被逐入家庭领域、宗教领域和社会领域,几乎不再受到教育学的关注。
1 Vicesimus Knox. Liberal Education. 1785. 卷一,p.289.
2 Sheldon Rothblatt. Tradition and change in English liberal education,1976:43.
3 Sheldon Rothblatt: "The Limbs of Osiris: Liberal Education in the English-speaking World." In The European and American University since 1800: Historical and Sociological Essays. Sheldon Rothblatt and Bjorn Wittrock, eds. Cambridge, New York: Cambridge University Press. (1993)
4 Bruce Kimball. Orators & philosophers: a history of the idea of liberal education , 1995:187.
5 The Student, Or, The Oxford and Cambridge Monthly Miscellany [M]Oxford,1750:330.
1 Sheldon Rothblatt. Tradition and change in English liberal education,1976:64.
2 Obadiah Walker. Of Education Especially of Young Gentlemen ,1673:218-219.
3 David Hume. Essays and Treatises on Several Subjects,Edinburgh:1809:138.
4 George Turnbull. Observations upon liberal education(1742),2003:306.
5 David Hume. Essays and Treatises on Several Subjects, Edinburgh:1809:134.
1 David Hume. Essays and Treatises on Several Subjects,Edinburgh:1809:137.
2 David Hume. Essays and Treatises on Several Subjects, Edinburgh:1809:135.
3 David Hume. Essays and Treatises on Several Subjects, Edinburgh:1809:139.
4 Thomas P. Miller. The Formation of College English: Rhetoric and Belles Lettres in the British Cultural Provinces,1997:168.
5 Adam Potkay. “Classical Eloquence and Polite Style in the Age of Hume”. Eighteenth-Century Studies, Vol. 25, No. 1. (Autumn, 1991), pp. 31-56.
1 David Hume. Essays and Treatises on Several Subjects:1809:136.
2这可以从“liberal and elegant arts” 这个短语中略见一斑。Joseph Priestly. Miscellaneous observations relating to education,1778:115.
3 (美) 伊曼纽尔·沃勒斯坦. 转型中的世界体系.2006:81.
4 (英) 以赛亚·伯林. 反潮流—观念史论文集.2002:101.
1 Sheldon Rothblatt. The Modern University and its Discontents,1997:186
2谢尔顿·罗斯布拉特指出,这种对于博雅教育的理解直到维多利亚早期还“没有被完全抛弃”。然而,我们也应该看到,这种以塑造品性为圭臬的贵族教育,尽管志趣高远,对于大学自身的发展来说却非常不利。由于无法提供有效的心智训练,大学零落凋敝,牛桥两校有些学院有时只有两三个学生。学生热衷于打猎、击剑、舞蹈等娱乐,根本无心学习,代表西方理智传统的学术知识在大学的衰落窳败,绝大部分的人在其他地方而不是在大学接受博雅教育。Sheldon Rothblatt. Tradition and change in English liberal education,1976:14-16.
3 William Pitt. Letters Written by the Late Earl of Chatham to His Nephew Thomas Pitt,1804:13.
1 A. Dwight Culler. The imperial intellect -a study of Newman's educational ideal, 1955:2-5.
2 Joyce Sugg. Ever Yours Affly: John Henry Newman and His Female Circle,1996:13-15.
3 Martin, Brian. John Henry Newman: his life and work,2000:16.
1 Vincent Ferrer Blehl. Pilgrim Journey: John Henry Newman 1801-1845,2002:17.
2 Newman, John Henry. Historical sketches(v.3)1909:237.
3 A. Dwight Culler, 1955:5
4 A. Dwight Culler. 1955:6
5 A. Dwight Culler., 1955:6
6 Sheldon Rothblatt. The Modern University and its Discontents,1997:188.
7 A. Dwight Culler., 1955:17
1 John R. Connolly. John Henry Newman: A View Of Catholic Faith For The New Millennium[, 2005:2.
2 A. Dwight Culler. The imperial intellect -a study of Newman's educational ideal, 1955:11
3 威廉·巴克兰(William Buckland,1784-1856),英国地理学家,1813 年担任牛津大学矿物学讲座教授。
4 Vincent Ferrer Blehl. Pilgrim Journey: John Henry Newman 1801-1845,2002:25.
5 A. Dwight Culler., 1955:16.
6 A. Dwight Culler., 1955:17.
7 A. Dwight Culler., 1955:22.
8 Vincent Ferrer Blehl. Pilgrim Journey: John Henry Newman 1801-1845.2002:31
9 Vincent Ferrer Blehl. Pilgrim Journey: John Henry Newman 1801-1845.2002:45.
1 Ian Ker. The Achievement of John Henry Newman, 1991:2.
2奥利尔纯理智论学派的代表人物有 Thomas Arnold、Renn Dickson Hampden、Edward Copleston、John Davison、Richard Whately 等。
3 A. Dwight Culler., 1955:36.
4 A. Dwight Culler. s, 1955:35.
5 Vincent Ferrer Blehl. Pilgrim Journey: John Henry Newman 1801-1845.2002:48.
6John R. Connolly. John Henry Newman: A View Of Catholic Faith For The New Millennium, 2005:16.
7 赫雷·弗劳德(Hurrell Froude ,1803-1836),英国牧师,牛津运动的早期领导人,奥利尔学院院士,纽曼最亲近的朋友之一。
8 约翰·基布尔(John Keble ,1792-1866),英国牧师,诗人, 1831-1841 年任牛津大学诗学教授。1833年发表布道演说“National Apostasy”,从而点燃了牛津运动。
9牛津运动主张教会独立于国家,并希望通过早期教会历史和天主教传统来建立英格兰教会的教义基础。
1 A. Dwight Culler., 1955:119
2 Colin Barr. Paul Cullen, John Henry Newman, and the Catholic University of Ireland, 1845-1865,2003:27.
3 Paul Cullen (1803-1878)是教皇绝对权力主义者(Ultramontanism),教皇无谬性(papal infallibility)的鼓吹者,从 1849 年起,他一直担任爱尔兰天主教的大主教,直至 1878 年病势。
4 Colin Barr.2003:63.
5 Avery Dulles. Newman, 2002,2005:134.
1 EJ Ondrako. Progressive Illumination: A Journey with John Henry Cardinal Newman, 1980-2005,2006:5.
2 EJ Ondrako. Progressive Illumination.2006:10.
3 John Henry Newman. The Scope and Nature of University Education, 1859,advertisement.
4 Fergal McGrath. The consecration of learning: lectures on Newman's Idea of a university, 1962:173.
5 Ian Ker. The Achievement of John Henry Newman1991:2.
6 “The form or idea, as it may be called, collects together into one, separates utterly from every thing else, the elements on which it is impressed.”Newman, John Henry. Discourses on the scope and nature of university education: addressed to the Catholics of Dublin, 1852:148.
1 Newman, John Henry. Historical sketches(v.3)1909:205.
2 John Henry Newman. Office and Work of Universities, 1856.
3 Newman, John Henry. Historical sketches(v.3)1909:16.
4 A. Dwight Culler. 1955:207.
1 John Henry Newman. The Scope and Nature of University Education ,1859
2 Aristotle. The art of rhetoric 1926,John Henry Preese:50,1361a.
1 George Cornewall Lewis. Remarks on the Use and Abuse of Some Political Terms, 1832:80.
2 William Mitford. The History of Greece,1823:267.
3 George Crabb. A Dictionary of General Knowledge,1835:225.
4 William Whewell. Of a Liberal Education in General; and with Particular Reference to the leading studies of the University of Cambridge.,1850:2-3.
5 Report and evidence upon the recommendations of her majesty's Commissioners For Inquiring into the state of the University of oxford,Oxford:1853:467
1 William Francis Wilkinson. Education, elementary and liberal,1862
2 Joseph Esmond Riddle. A copious and critical English-Latin lexicon , 1847:399.
3 Charles Duke Yonge. A phraseological English-Latin dictionary: for the use of Eton, Winchester, Harrow, and Rugby Schools, and King's College, London[M]London,1855:287.
4 Jakob Heinrich Kaltschmidt. A school dictionary of the Latin language.1850:248
5 Noah Webster. A Dictionary of the English Language,1817:280.
6 John Walker.(1768-1833) An Essay on the Following Prize-question Proposed by the Royal Irish Academy , 1812:7.
7 John Walker. A Critical Pronouncing Dictionary, and Expositor of the English Language,1806.
1 Noah Webster, Chauncey A. Goodrich. A Dictionary of the English Language, revised and enlarged by Chauncey A. Goodrich.,1852:574.
2 John Ogilvie(1797-1867). The student's English dictionary ,1865:408.
3 William Parsons Atkinson. Classical and Scientific Studies, and the Great Schools of England,1865:35.
4 Noah Webster(1758-1843). Letters to a Young Gentleman Commencing His Education , 1823:21-22.
1 Benjamin Silliman. An Introductory Lecture, Delivered in the Laboratory of Yale College,1828:43
2 William Parsons Atkinson. Classical and Scientific Studies, and the Great Schools of England,1865:73.
3 Jetemy Bentham. Church-of-Englandism and Its Catechism Examined,1818:416.
1 David Erskine Baker, Isaac Reed, Stephen Jones. Biographia Dramatica: Or, A Companion to the Playhouse Vol.1,1812:81.
2 为了阅读的方便,本章统一将 liberal knowledge 译为“博雅知识”。我们将在下面讨论这个概念的翻译问题。
1 Aristotle. The art of rhetoric, 1926,John Henry Preese:46.
2 Newman, John Henry. Historical sketches(v.3), 1906-1909:59.
3 这里引用的著作是 John Henry Newman,The idea of a university defined and illustrated , 1994,由于引用此书较多,故对此书的引用统一采用夹注格式。
4彼得·柏克. 知识社会史——从古腾堡到狄德罗.2003:187-188.
1 Cicero, Marcus Tullius. De officiis, 1913:15.
2 Cicero, Marcus Tullius. De officiis, 1913:19.
3 John Henry Newman,The idea of a university defined and illustrated , 1994:105;Cicero, Marcus Tullius. De officiis, 1913:21.
4 F. Edward Cranz; edited by Nancy Streuver. Reorientations of Western Thought from Antiquity to the Renaissance, 2006:10.
5 Aristotle. The Metaphysics: Volume I:1933:2.
6 “Of possessions, those rather are useful, which bear fruit; those liberal, which tend to enjoyment. By fruitful, I mean, which yield revenue; by enjoyable, where nothing accrues of consequence beyond the using.”John Henry Newman,The idea of a university defined and illustrated,1994:109.
1 Newman, John Henry. Historical sketches(v.3)1909:47-59.
2 John Graile. An essay of particular advice to the young gentry,1711:159.
1 George Campbell. The Philosophy of Rhetoric,Edinburgh, 1808:6.
2 John Davison. Review of Edgeworth on Professional Education(1811).Remains and occasional publications, Oxford,1841:451.
3 商业教育这个概念是十九世纪初期以后才逐渐流行开来的。随着英国工业化进程的推进,制造业主、银行家、企业家等中产阶级逐渐兴起。他们往往会送子女去所谓的“商业学校”接受英语、历史、算帐、书写等比较实用性的教育,这种教育被古典教育的支持者轻蔑地称之为“商业教育”。当然,也有一些中产阶级送子女去“上流学校”(包括公学和大学)学习古典学科,古典学的教育对于这些要向工商界发展的学生来说并无多少实际的用途,但这种教育同时也赋予他们以一种优越感,使得他们认为自己比那些在商业学校接受教育的同伴高出一等。James Pycroft. Four Lectures on the Advantages of a Classical Education,1847:78;F.W.Farrar. Essays on a liberal education., 1867:377.
1 Newman, John Henry. Discourses on the scope and nature of university education: addressed to the Catholics of Dublin, 1852:157.
2 Newman, John Henry. Historical sketches(v.3)1906-1909:104.
3 Sheldon Rothblatt. The Living Arts-Comparative and Historical Reflections on Liberal Education, 2003:38.
4 李曼丽.关于“通识教育”内涵的讨论.清华大学教育研究.1999(1):96-101.
5 Joseph Priestley. Miscellaneous observations relating to education,1778:43.
6 Benjamin Rumford. Essays, Political, Economical, and Philosophical. Vol.1 [M]London,1800:394.
7 John Bristed. America and Her Resources,1818:349.
8 Jakob Heinrich Kaltschmidt. A school dictionary of the Latin language,1850:248
9 Fergal McGrath. The consecration of learning: lectures on Newman's Idea of a university, 1962:39.
1 John Stuart Mill. Inaugural Address: Delivered to the University of St. Andrews, Feb. 1st, 1867,1867:5.
2 Mark Pattison. Suggestions on Academical Organisation with Especial Reference to Oxford,1977:278,282.
3 Martha McMackin Garland. Cambridge before Darwin—the ideal of a liberal education, 1800-1860, 1980:125.
4 F.W.Farrar. Essays on a liberal education, 1867:87.
5 James Heywood. The Recommendations of the Oxford University Commissioners,1853:284.
6 Report and evidence upon the recommendations of her majesty's Commissioners For Inquiring into the state of the University of oxford,1853:8.
7 John Stuart Mill. Inaugural address delivered to the University of St. Andrews,1994:5.
1 Harold Perkin. The rise of professional society : England since 1880, 1989
2 Richard Lovell Edgeworth. Essays on Professional Education,1809. .
3 Fergal McGrath. The consecration of learning: lectures on Newman's Idea of a university, 1962:41-42.
4 John Clarke. An Essay Upon Study, 1731:40.
5 Edward Tatham. Oxonia Purgata: An Attempt to Correct the Errors and Abuses of the University of Oxford,1811:1
1 这里采取的是陈洪捷教授的译法。
2 A. Dwight Culler. 1955:180.
3 Adrian Marino. The Biography of “The Idea of Literature”. 1996:15.
4 Ferguson, Everett. The Early Church in Its Context: Essays in Honor of Everett Ferguson,,1998:257.
5在十八世纪的法国启蒙运动中,狄德罗、达朗贝、伏尔泰人希望用 Encyclopédie 的形式网罗所有形式的知识,记录人类科学的进步,并使后代免于无知、愚昧之虞。
1 A. Dwight Culler., 1955:180.
2 The Oxford University Calendar for the Year 1814, Oxford,1814:91.
3 William Sewell. The Attack Upon the University of Oxford: In a Letter to Earl Grey, 1834:25.
4托马斯·坎贝尔(Thomas Campbell,1777-1844),英国诗人。
5亨利·布鲁厄姆(Henry Brougham,1778-1868),英国政治家,多次当选英国下院议员,主张国家提供公共教育,向大众普及教育。
6乔治·格罗特(George Grote,1794-1871),英国银行家,著名古希腊史学者,其名著《希腊史》至今仍被奉为经典。
1 Statement by the Council of the University of London, explanatory of the nature and objects of the institution(London,1827),p.12.
2 Jean Scammell. The Formation of the English Social Structure: Freedom, Knights, and Gentry, 1066-1300[J]Speculum, Vol. 68, No. 3. (Jul., 1993), pp. 591-618
1 高师宁等人的译本误将 hazard 译为“危险的事情”,误将 empiric 译为“体力劳动者”,这就没有理解纽曼关于“技艺和偶然性”这两者的思考。参见(英) 约翰·亨利·纽曼.大学的理念.高师宁等译. 2003:110.
2纽曼的这一判断是符合历史事实的,在古罗马,尤其是在共和国时期,很多医生都是希腊人,是奴隶出身。
3 William Parsons Atkinson. Classical and Scientific Studies, and the Great Schools of England,1865:50.
4 William Parsons Atkinson. Classical and Scientific Studies, and the Great Schools of England.1865:50.
5 William Parsons Atkinson. Classical and Scientific Studies, and the Great Schools of England. 1865:51.
6 Sheldon Rothblatt. The Modern University and its Discontents .1997:120.
1纽曼使用了“Liberal or Philosophical Knowledge ”这一说法。参见 Newman, John Henry. The idea of a university defined and illustrated, 1994:115
2 Newman, John Henry. Discourses on the scope and nature of university education, 1852,影印本,目录。
3 A. Dwight Culler. 1955:187.
4 Newman, John Henry. The idea of a university, 1982,p.Xxi
5 David Cecil Smith, Anne Karin Langslow. The Idea of a University,1999:17.
1 Newman, John Henry. Discourses on the scope and nature of university education: addressed to the Catholics of Dublin, 1852:170.
2 Newman. 1852:143.
3 Newman. 1852:144.
4 试对比两段文字:
1、“知识是否可以在任何恰当的意义上被称为兽类的属性,这是一个问题。……在我看来,把兽类也拥有的那种对于事物的被动的感知或感觉也称为知识,那是很不恰当的。当我说到知识的时候,我指的是某种理智的东西,它把握了通过感官而感知的东西,它对事物采取一种观点,它看见的远比感官传达的更多。它在观看时对所看到的东西进行推理,它对看见的东西赋予一种理念”。(Newman, John Henry. The idea of a university defined and illustrated, 1994,112-113)
2、“动物生来自然具有感觉,它们中有一些从感觉得到了记忆,有些则没有。由于这个缘故,那些有记忆的动物就比不能记忆的动物更聪明,更善于学习。那些听不到音响的动物,虽然聪明但不能学习,例如蜜蜂,以及这类的其他动物。只有那些不但有技艺而且有感觉的动物才能学习”。(亚里士多德《形而上学》,p.27)
5 (Not to know the relative disposition of things is the state of slaves or children; to have mapped out the Universe is the boast, or at least the ambition, of Philosophy.)
1 Newman, John Henry. Discourses on the scope and nature of university education: addressed to the Catholics of Dublin, 1852:138.
1高师宁译本将 good sense 译为“好的意识”,不够准确。(英) 约翰·亨利·纽曼.大学的理念.高师宁等译. 2003:120.
1 A. Dwight Culler., 1955:222.
2 Honestum 可译为正直(honesty)或德性(virtue),这里译为德性。
3 (意)维柯.论人文教育.2007:17
4 在纽曼那里,liberal knowledge 等同于 philosophical knowledge.参见 Newman, John Henry. The idea of a university defined and illustrated, 1994:115.
1 A. Dwight Culler., 1955:213-214.
2 “博雅知识”是高师宁等所译《大学的理念》一书所采用的译法。
3类似地,在我们看来十分“高雅”的活动,如琴、棋、书、画,在纽曼看来是不配称为“liberal education”的。
4比如芝加哥大学社会思想委员会的教授、著名哲学家罗伯特·皮平(Pippin, Robert)曾经作为校方代表向刚入学的新生发表演讲,皮平在演讲中指出,亨利·纽曼的“知识自为目的”的观念来自亚里士多德。
5 Kurt Raaflaub. The discovery of freedom in ancient Greece, 2004:154.
1 在拉丁文中,Libera 的含义是 free,independent, unrestricted。
2 William Francis Wilkinson. Education, elementary and liberal,1862:98.
3 M.G. Brock and M.C. Curthoys. The History of the University of Oxford-v.6. Nineteenth-century Oxford (pt.1) ,1997:138.
1 Sheldon Rothblatt. Tradition and change in English liberal education,1976:42-43.
2 Sheldon Rothblatt.The Modern University and its Discontents,1997 :159.
3 Robert Aris Willmott, Conversations at Cambridge,London:1836:274.
4 这里所说的形而上学其实指的是心智哲学。
5 Sheldon Rothblatt.The Modern University and its Discontents. 1997:159.
6 Sheldon Rothblatt.The Modern University and its Discontents. 1997:159
1 Noel Annan. The dons: mentors, eccentrics, and geniuses, 1999:25.
2 James Heywood. The Recommendations of the Oxford University Commissioners,1853:266.
3 Hilde de Ridder-Symoens. Universities in early modern Europe, 1500-1800, 1992:506.
4 Fergal McGrath. The consecration of learning: lectures on Newman's Idea of a university, 1962:5
5查德·威特里(Richard Whately,1787-1863),1829-1831 年人任牛津大学逻辑学教授,1831-1863 年任都柏林大主教,威特里反对书册派运动,主张为新教徒和天主教徒提供非教派性的宗教教育。
6 Vicesimus Knox. Liberal Education,1785,卷二,p.112.
7 Edward Tatham A Second Address to the Member of Convocation at Large, on the proposed New Statute Respecting Public Examination in the University of Oxford,Oxford, 1811:5
8 literae humaniores,本义为“更具人性的文学”。Humaniores 为 humanus 一词的比较级形式,humanus 意为“人的”、“人性的”、“文雅的”,而 humaniores 则表示“更为人性化的”等含义。在不同的时期,literae humaniores 包含的范围有所不同,逻辑学和历史学有时包含其中,有时又不包含在内。尽管如此,literae humaniores 一向的重点是希腊语、拉丁语和古希腊罗马经典文本。参见 James Heywood. The Recommendations of the Oxford University Commissioners,London,1853:258-259.
1 1850 年代之后,英国的高级人文学也被迫向德国的语文学看齐。尤其是 Mark Pattison(1813-1884)访德之后,对德国学术深为叹服,在 1861-1884 年担任牛津大学林肯学院院长期间,他不遗余力地提升牛津高级人文学的学术水准,鼓励院中导师从事德国式的学术研究。1880 年,第一份古典学研究杂志《希腊研究学刊》(Journal of Hellenic Studies)创刊,1887 年,《古典评论》(Classical Review)创刊。参见 Hilde de Ridder-Symoens. A History of the university in Europe (v.2):Universities in early modern Europe, 1500-1800, 1992:427.
2 James Heywood. The Recommendations of the Oxford University Commissioners,1853:262.
3 John Stuart Mill. Inaugural address delivered to the University of St. Andrews , 1994:12.
4 D. C. Coleman. “Gentlemen and Players”.The Economic History Review, New Series, Vol. 26, No. 1. (1973), pp. 92-116
5 Peter R. H. Slee.Learning and a Liberal Education,1988 :13-14.
1 F. T. H. Fletcher. Montesquieu and British Education in the Eighteenth Century[J]The Modern Language Review, Vol. 38, No. 4. (Oct., 1943), pp. 298-306
2 约翰·伊夫利(John Eveleigh,1747-1814),牛津神学博士,曾任奥利尔学院院长和威斯敏斯特公学校长。
3 约翰·帕森斯(John Parsons,1761-1819),1798-1819 年间担任贝利尔学院院长。
4 Fergal McGrath. The consecration of learning, 1962:5.
5约翰·普莱费尔(John Playfair,1748-1819),先后担任爱丁堡大学数学教授和自然哲学教授,他的主要贡献是推广了 James Hutton 的地理学学说。
6理查德·奈特(Richard Payne Knight,1751-1824),英国学者,业余考古学家,提倡宗教自由,主张用异教哲学取代基督教正统。
7悉德尼·史密斯(Sydney Smith,1771-1845),英国牧师,辉格党政治家。毕业于牛津大学,1802 年创办《爱丁堡评论》。
8 Fergal McGrath. The consecration of learning, 1962:8-9
9 Fergal McGrath. 1962: 9
1 Fergal McGrath. 1962: 33.
2 Fergal McGrath. 1962: 11
3 Fergal McGrath. 1962: 11.
4 Fergal McGrath. 1962: 12.
5 Fergal McGrath. 1962: 13
6 Fergal McGrath. 1962: 16
7 Fergal McGrath. 1962: 16
1 Edward Copleston. A Reply to the Calumnies of the Edinburgh Review Against Oxford,1810:84.
2 W.B. Carnochan. The Battleground of the Curriculum-Liberal Education and American Experience,1993:29.
3 M.G. Brock and M.C. Curthoys. The History of the University of Oxford-v.6. Nineteenth-century Oxford (pt.2), 1997:515.
4 4 Vicesimus Knox. Liberal Education.卷一, p.315.
1 A. Dwight Culler., 1955:81.
2 M.G. Brock and M.C. Curthoys. 1997:547.
1 Fergal McGrath. 1962:90.
2 A. Dwight Culler. 1955:133.
1以往的研究对 liberal knowledge 即 gentleman’s knowledge 这一命题没有给予足够的重视如 A. Dwight Culler在阐述纽曼的 liberal education 理论时,完全是围绕知识来写,并没有把绅士作为一个单独的主题来阐述。参见 A. Dwight Culler. The imperial intellect -a study of Newman's educational ideal, 1955:173-244.
2 Oxford Herald-Office. The Oxford University and city guide,1821:174-175.
3 Joyce Sugg. John Henry Newman: Snapdragon in the Wall,2001:14.
1 Joyce Sugg. John Henry Newman: Snapdragon in the Wall,2001:31.
2 A. Dwight Culler. 1955:54.
3 (英) 约翰·亨利·纽曼.大学的理念.高师宁等译.贵阳:贵州教育出版社,2005:182.
4 A. Dwight Culler 也指出,纽曼在这一节中对绅士的描述常常被认为是“纽曼的正面理念的严肃的表达”,这种现象是“讽刺性的(”ironic)。参见 A. Dwight Culler. The imperial intellect -a study of Newman's educational, 1955:238.
1 Richard J. Watts. Politeness,2003:32.
2 Richard J. Watts. Politeness,2003:50-51.
3 A. Dwight Culler. The imperial intellect -a study of Newman's educational ideal, 1955:189-211.
1 Bruce Kimball. Orators & philosophers, 1995:151-152.
2 Obadiah Walker. Of Education Especially of Young Gentlemen,1673:124.
3 Obadiah Walker. Of Education Especially of Young Gentlemen ,1673:124-129.
4 John Locke. Some Thoughts Concerning Education,1693:225.
5 John Locke. Some Thoughts Concerning Education ,1693:242
6 “improvement of the mind”,George Turnbull. Observations upon liberal education(1742),2003:206
7 Vicesimus Knox. Liberal Education. 1785.卷一,第七版,P.3
1 Joseph Priestly. Miscellaneous observations relating to education,1778:136.
2 Joseph Priestley. Miscellaneous observations relating to education,1778:72.
3 Joseph Priestly. Miscellaneous observations relating to education, 1778:143.
4 A. Dwight Culler. 1955:207.
5 Peter R. H. Slee.Learning and a Liberal Education, 1988 :11-12.
6 Fergal McGrath. The consecration of learning. 1962:20.
7威廉·汉密尔顿(William Hamilton),爱丁堡逻辑学和形而上学教授,毕业于牛津 Balliol 学院。
1 J. P. Powell. “Some Nineteenth-Century Views on the University Curriculum”.History of Education Quarterly, Vol. 5, No. 2. (Jun., 1965), pp. 97-109.
2 Hamilton, William. Discussions on philosophy and literature, education and university reform : chiefly from the Edinburgh review,1853:258.
3 Hamilton, William. Discussions on philosophy and literature, education and university reform.1853:260.
4 Hamilton, William. Discussions on philosophy and literature, education and university reform .1853:268..
5 Report and evidence upon the recommendations of her majesty's Commissioners For Inquiring into the state of the University of oxford. Oxford:1853,evidence,p.5
6 John Stuart Mill. Inaugural address delivered to the University of St. Andrews,1994:20-21.
7 Jurgen Herbst. “The Yale report of 1828”. International Journal of the Classical Tradition, 2004, Volume 11, Number 2:213-231
8 John Snelling Popkin. Three Lectures on Liberal Education,1836:37-38.
1 高师宁的译本将这两个词译为“获取和达到”,因而完全没有把握纽曼赋予这两个词的准确含义。参见(英) 约翰·亨利·纽曼.大学的理念,2003:125.
1 Vicesimus Knox. Liberal Education.1785 卷一,,p.140,158.
2 F.W.Farrar. Essays on a liberal education., 1867:370.
3 Vicesimus Knox. Liberal Education. 1785 卷一,p.157.
4 John Henry Newman. Poetry, with reference to Aristotle's Poetics, 1891:19.
1 Thomas P. Miller. The Formation of College English: Rhetoric and Belles Lettres in the British Cultural Provinces,1997:121.
2 A. Dwight Culler. 1955:205-206.
1 Martin, Brian. John Henry Newman: his life and work,2000:9.
2 Newman, John Henry. The idea of a university defined and illustrated ,1994:162.这个词应该是纽曼对于亚里士多德著作中 nous 一词的翻译。
1 Ian Ker. Newman's Idea of a University: A Guide for the Contemporary University? .David Cecil Smith, Anne Karin Langslow. The Idea of a University. Jessica Kingsley Publishers,1999:11-30.
2 Edward Gibbon. The Miscellaneous Works of Edward Gibbon. Vol.1,1814.:123.
3 James Edwin Thorold Rogers(1823-1890). Education in Oxford: Its Method, Its Aids, and Its Rewards,1861:9.
4 Report and evidence upon the recommendations of her majesty's Commissioners For Inquiring into the state of the University of oxford.1853,Evidence,p.3.
5 William Parsons Atkinson. Classical and Scientific Studies, and the Great Schools of England,1865:17-18.
6 James Edwin Thorold Rogers. Education in Oxford: Its Method, Its Aids, and Its Rewards,1861:43.
1 Newman, John Henry. Historical sketches(v.3).1909:183.
2 Sheldon Rothblatt. Tradition and change in English liberal education. 1976:159-160.
3 John Stuart Mill. Dissertations and Discussions,1859:201-202.
1 John Davison. Review of Edgeworth on Professional Education(1811)1841:451.
2 J. P. Powell. “Some Nineteenth-Century Views on the University Curriculum”. History of Education Quarterly, Vol. 5, No. 2. (Jun., 1965), pp. 97-109.
3 W.B. Carnochan. The Battleground of the Curriculum-Liberal Education and American Experience ,1993:16.
4 Hilde de Ridder-Symoens. A History of the university in Europe (v.2):Universities in early modern Europe, 1500-1800, 1992:471.
5 Alexander Meiklejohn. The liberal college,1920:30.
1 (英) 查斯特菲尔德勋爵. 查斯特菲尔德勋爵给儿子的信:一位外交家关于品行、礼仪、处世与学识的忠告[M]黄蓓、吴瑞君译. 北京:中国发展出版社,2002.
1 亚里士多德的《尼各马克伦理学》中并没有把谦卑、苦行、虔诚列为道德德性。尼采甚至称这些为奴隶道德。
2 A. Dwight Culler. 1955:229.
1 Newman, John Henry. Historical sketches(v.3)1909:201.
2 John R. Connolly. John Henry Newman: A View Of Catholic Faith For The New Millennium, 2005:17
3 John Henry Newman. Parochial Sermons,1843:424-425.
1这是《赞同的文法》(The Grammar of Assent)一书的核心观点。Joyce Sugg. Ever Yours Affly: John Henry Newman and His Female Circle,1996:58.
2 John R. Connolly. John Henry Newman: A View Of Catholic Faith For The New Millennium, 2005:17.
3 斜体为笔者所加。(I hold that unbelief is in some shape unavoidable in an age of intellect and in a world like this, considering that faith requires an act of the will, and presupposes the due exercise of religious advantages.)Newman, John Henry. The idea of a university defined and illustrated ,1994:382.
4 John R. Connolly. John Henry Newman: A View Of Catholic Faith For The New Millennium, 2005:17.
5 Newman, John Henry. Historical sketches(v.3)1909:192-193
6 A. Dwight Culler. 1955,p.xii
1 A. Dwight Culler. 1955:59-60.
2 A. Dwight Culler. 1955:62.
3 在纽曼的教育学说中,“心灵的教育”是一个很重要的概念,他还提过“心灵的调教”(discipline the heart)的说法,参见 Newman, John Henry. Discourses on the scope and nature of university education: addressed to the Catholics of Dublin, 1852:447.
1 Avery Dulles. Newman, 2002,2005:148.
1 Newman, John Henry. Historical sketches(v.3)1909:228-229.
2 Newman, John Henry. Historical sketches(v.3)1909:215.
3 Ibid,184-185.
4 Ibid,188.
2 Ibid,189.
3 Well-being 对应的是亚里士多德的伦理学概念 Eudaimonia。
4 Ibid,213.
5 Ibid,189
6 Fergal McGrath. 1962:80.
7 Newman, John Henry. Historical sketches(v.3)1909:190
8 Newman, John Henry. Historical sketches(v.3)1909:221
1 Newman, John Henry. Historical sketches(v.3)1909:235
2 Newman, John Henry. 1909:236
3 Newman, John Henry. 1909:182.
1 A. Dwight Culler. 1955:72.
2 M.G. Brock and M.C. Curthoys. The History of the University of Oxford-v.6. Nineteenth-century Oxford (pt.1) 1997:302.
3本质(essence)和完整性(integrity)的区别对于理解纽曼的大学理念非常重要。
1 Newman, John Henry. Historical sketches(v.3)1909:81.
1 该书已有中译本,参见(古希腊) 色诺芬. 居鲁士的教育,2007.
2 John Henry Newman. Poetry, with reference to Aristotle's Poetics, 1891:2,5.
3 A. Dwight Culler. The imperial intellect -a study of Newman's educational ideal, 1955:187.
4 John Henry Newman. Poetry, with reference to Aristotle's Poetics, 1891:9.
5 关于亚里士多德对纽曼的影响,可参见 Joshua P. Hochschild. “The Re-Imagined Aristotelianism of John Henry Newman”. Modern Age.2003,Fall:333-342.
6 John Henry Newman. Poetry, with reference to Aristotle's Poetics, 1891.
7John Henry Newman. Poetry, with reference to Aristotle's Poetics.1891:2,5.
8 John Henry Newman,The idea of a university defined and illustrated, 1994:138. Tetragonos 这个词见于亚里士多德的《尼各马克伦理学》1100b18-20。
1 Newman, John Henry. Historical sketches(v.3)1909:84.
2 A. Dwight Culler. 1955:5.
3 John Henry Newman. “The Benedictine Centuries” . The Atlantis. London, Dublin, 1859, vol.2, January-July: 1-43.
4 Fergal McGrath. 1962:75
1Newman, John Henry. Historical sketches(v.3)1909:182.这里的 idea 指的是一个事物的本质,当译为“理念”。在 1852 年版第五讲《普遍知识作为一种哲学》的演讲中,纽曼明确将 idea 等同于“理型”(form)。(参见 Newman,1852:144,148)在英文中,form 一般用于翻译柏拉图的“IDEA”。
2 Newman, John Henry. Historical sketches(v.3)1909:183.
3 如 Obadiah Walker 在《论教育,尤其是青年绅士的教育》专门用三页纸的篇幅讨论了在国外游学时应该注意的事项,如要提防陌生人,等等。
4 Vicesimus Knox. Liberal Education.1785.卷一,p206.
5 Heinz Rhyn. Allgemeine Bildung und liberale Gesellschaft: Zur Transformation der liberal education in der angelsachsischen Aufklarung, 1997
6 William Blackstone, George Sharswood. Commentaries on the Laws of England: In Four Books,1860:4.
7 Avery Dulles. Newman, 2002,2005:163.
1 William Whewell. Of a Liberal Education in General,1850
1 Newman, John Henry. Discourses on the scope and nature of university education: addressed to the Catholics of Dublin, 1852:410.
2 M.G. Brock and M.C. Curthoys. The History of the University of Oxford-v.6. Nineteenth-century Oxford (pt.1), 1997:293.
3 Jaroslav Jan Pelikan. The idea of the university -a reexamination1992:190.
4 Bruce Kimball. Orators & philosophers,1995:195.
1 William Whewell. On the Principles of English University Education,1838:50.
2 特别参见陈洪捷.德国古典大学观及其对中国的影响,2006.
3 William Whewell. On the Principles of English University Education,1838:51.
1 如果在阅读文本时不考虑作者的写作意图,就很容易犯下“时代错置”的错误。
2 F.W.Farrar. Essays on a liberal education, 1867:207
3 关于古典学与有闲阶级之间的关系的分析,参见 Veblen, Thorstein《有闲阶级论》。何通爵士(Lord Houghton)在写于 1867 年的文章中已经清楚地揭示了古典语言教育和贵族阶层之间的联系,并指出在当时的教育体制之下,中产阶级(银行家、制造业主等等)成为“最明显的受害者”,参见 F.W.Farrar. Essays on a liberal education,1867:377.同一时期的美国教育家 William Parsons Atkinson 也认为古典语言是英国特权阶级用以显示自身独特身份的“无用的、肤浅的”学问。参见 William Parsons Atkinson. Classical and Scientific Studies, and the Great Schools of England,1865:33.
4 1917 年,剑桥在入学注册中废除了希腊语的要求,在二十世纪中叶,又废除了拉丁语的要求。
5 Paul R. Deslandes. Oxbridge Men: British Masculinity and the Undergraduate Experience, 1850-1920,2005:4.
6乔治·扬(George Malcolm Young,1882-1959),英国历史学家。
7 Colin Barr. Paul Cullen, John Henry Newman, and the Catholic University of Ireland, 1845-1865,2003:1.
8 William Parsons Atkinson. 1865:28.
1 Henry Wriston. The Liberal Arts College, 1934.
1 Roy J. Honeywell. The Educational works of Thomas Jefferson, (Cambridge, 1931) :199-200.转引自 Eugene F. Miller. “On the American Founders' Defense of Liberal Education in a Republic”. The Review of Politics, Vol. 46, No. 1. (Jan., 1984), pp. 65-90.
2 Samuel Harrision Smith(1772-1845)。
3 转引自 Thomas L. Pangle. The Ennobling of democracy: the challenge of the postmodern era, 1992:175.
1 Thomas L. Pangle. The Ennobling of democracy: the challenge of the postmodern era,1992:175.
2 Bruce Kimball. Orators & philosophers: a history of the idea of liberal education ,1995:152-153.
3 Robert Maynard Hutchins. Education for freedom,1944:14.
4 Robert Maynard Hutchins. Education for freedom,1944.
1 Scott Buchanan 曾长期担任圣约翰学院院长,主持名著教育。其著作有《数学与诗》等。
2 Jacques Maritain 是法国哲学家,但他二战期间在美国讲学,并且在美国著有《十字路口的教育》一书,呼应赫钦斯在《美国高等教育》一书中的观点,倡导复兴中世纪的“七艺”教育哲学。赫钦斯曾在《美国高等教育》一书中引用 Jacques Maritain 的观点,而 Jacques Maritain 还曾在芝加哥大学思想委员会担任访问学者(visiting faculty)。
3 关于美国 20-40 年代的“自由技艺运动”,可参见 Kass, Amy Apfel. Radical Conservatives for Liberal Education.[D]John Hopkins University,1973.
4 Hutchins, Robert Maynard. The higher learning in America1936:62.“理智德性”的概念显然来自亚里士多德的《尼各马克伦理学》。
5 Alexander Meiklejohn. The liberal college,1920:30.
6 Maritain, J. (1962). The education of man. SouthBend, IN: The University of Notre Dame:49.转引自 Elizabeth Steiner. “Toward a Conception of the Role of The Arts in LiberalEducation”.Studies in Art Education, Vol. 26, No. 1. (Autumn, 1984), pp. 5-13.
1 Maritain, J. (1962). The education of man. SouthBend, IN: The University of Notre Dame:89.转引自Elizabeth Steiner. Toward a Conception of the Role of The Arts in LiberalEducation[J]Studies in Art Education, Vol. 26, No.
1. (Autumn, 1984), pp. 5-13.
2 Jacques Maritain.十字路口的教育,1996:14.
3 Jacques Maritain.十字路口的教育,1996:65-66.
4 Bruce Kimball. Orators & philosophers: a history of the idea of liberal education, 1995:166.
5 理查德·列文自 1993 年至今担任耶鲁大学校长。理查德·列文是通识教育理念的一个积极鼓吹者。有关他的通识教育思想,可参见理查德·列文.大学工作.王芳等译.北京:外文出版社,2004.
6 Penelope Laurans. “Now More than Ever: Liberal Education and Curricular Reform at Yale”. Peer Review. Winter 2004,Vol.6:25-27.
1赫钦斯著.民主社会中教育上的冲突,1994:69.
2 Milton Haight Turk. "Without Classical Studies"[J] The Journal of Higher Education, Vol. 4, No. 7. (Oct., 1933), pp. 339-346.
3 Benjamin Rush. Observations Upon the Study of The latin and Greek Languages, As a Branch of Liberal Education, with Hints of a Plan of Liberal Instruction, Without Them, Accommodated to the Present State of Society, Manners, And Government in the United States ,1806,第二版:21-50.
4 Lee T. Pearcy. The grammar of our civility: classical education in America, 2005:50.
1 Saul Sack. “Liberal Education: What Was It? What Is It?”. History of Education Quarterly, Vol. 2, No. 4. (Dec., 1962), pp. 210-224.
2赫钦斯著.民主社会中教育上的冲突,1994:70.
3李曼丽. 通识教育:一种大学教育观.1999:8.
4 John Snelling Popkin. Three Lectures on Liberal Education,1836:70.
5 John Snelling Popkin. Three Lectures on Liberal Education,1836:50.
6 Thomas Hill(1818-1891). Liberal Education: An Address Delivered Before the Phi Beta Kappa Society of Harvard College,1858:12.
7(Liberal culture consists in the study of every thing true, the pursuit of every thing beautiful and good) Thomas Hill(1818-1891).,1858:19
1 Thomas Hill(1818-1891). Liberal Education: An Address Delivered Before the Phi Beta Kappa Society of Harvard College,1858:33.
2 Klein, J. ( 1960) The Idea of a Liberal Education, in: W. D. Weatherford, Jr ( ed.) , The Goals of Higher Education ( Cambridge, Harvard University Press):36-37.
3 W. F. Cunningham. The Liberal College[J] The Journal of Higher Education, Vol. 6, No. 5. (May, 1935), pp. 253-260.
4 Sanchez, Steven J. Conceptions and semantic representations of 'liberal (arts) education' and their influence on curriculum design [D] LOYOLA UNIVERSITY CHICAGO,2006:3
1 (美) 约翰·杜威. 民主主义与教育,2001:276.
2 (英) 怀特海.教育的目的,2002:88.
3 William Parsons Atkinson. Classical and Scientific Studies, and the Great Schools of England,1865:74.
4 Ibid, 75.
5赫钦斯著.民主社会中教育上的冲突,1994:61.
6 Harvard committee. General education in a free society ,1945:244.
1 Sheldon Rothblatt. Tradition and change in English liberal education,1976:9.
2 [美]布鲁柏克. 教育问题史,1991:456.
1 徐宗愷.教育与职业之新思潮.教育与职业,1929(8)
2 Noah Webster, Chauncey A. Goodrich. A Dictionary of the English Language revised and enlarged by Chauncey A. Goodrich.,1852:446.
1 M.G. Brock and M.C. Curthoys. The History of the University of Oxford-v.6., 1997:15.
2 Robert A. Kaster. Notes on "Primary" and "Secondary" Schools in Late Antiquity[J] Transactions of the American Philological Association (1974-), Vol. 113. (1983), pp. 323-346
3 Hartley Coleridge. Lives of Northern Worthiesvol.1,1852:104.
4 F.W.Farrar. Essays on a liberal education, 1867:373.
1 Joseph Priestly. Miscellaneous observations relating to education,1778:211.
2 Samuel Butler. A Letter to Henry Brougham, Esq. M.P. On Certain Clauses in the Education Bills, Now Before Parliament,1820:15.
3 关于英语进入教育系统的历史,参见 Thomas P. Miller. The Formation of College English: Rhetoric and Belles Lettres in the British Cultural Provinces,1997。
4 Philip Dormer Stanhope Chesterfield. Principles of politeness, and of knowing the world,1790
5 Elisha Coles. A Dictionary, English-Latin, and Latin-English,1755
1董任坚《大学教育论丛》上海:新月书店,1932:88
2蒋梦麟,《西潮·新潮》岳麓书社:2000,80
3 Perkin, Harold James. The rise of professional society: England since 1880, 1989:23
1 Samuel Johnson, John Walker, Robert S. Jameson. A Dictionary of the English Language,1828:430.
2 Samuel Johnson, John Walker, Robert S. Jameson. A Dictionary of the English Language,1828:297.
3 1824 年出版的由 Henry John Todd,和 Alexander Chalmers 修订的约翰逊英语辞典在“不低贱的,出身不低下的;符合绅士身份的;慷慨的”这三个义项之外,增加了“Licentious; free to excess”这个义项。 Samuel Johnson, Henry John Todd, Alexander Chalmers. A Dictionary of the English Language,1824:430.
4 John Ogilvie. A Supplement to the Imperial Dictionary,1855:238.
1与之类似,人们会根据“人性”(humane)的原则挑选出一些知识,名之为人文学科(humanities);或者依据美的原则,将某些知识、技艺名之为“美术”(fine arts);或根据善(good)的原则,将某些知识名之为“善的技艺”(bonae artes);或根据文雅(polite)的原则,将某些技艺名之为“文雅技艺”(polite arts),依据公民的原则,将某些技艺和知识称之为“公民技艺”、公民科学,等等。
2 Leo Strauss. The city and man, 1978:37.
3 James M. May, Jakob Wisse. Cicero on the ideal orator, 2001:261;M.J.B.Gardin Dumesnil. Latin synonyms,1819:356.
1 Newman, John Henry. The idea of a university defined and illustrated , 1994:110.
2 米歇尔·福柯著 钱翰译.必须保卫社会,1999:173
3 Bruce Kimball. Orators & philosophers: a history of the idea of liberal education.1995:115.
4与此类似,与之类似,good arts 的背后是一个“好人”的理想人格, Ingenuae artes 的概念背后是一个“贵族”的理想人格,Studia humanitatis 背后是“人性的人”(humane man)的理想人格,工匠技艺(Mechanical arts)背后是“工匠”的意象。等等当代社会的专业知识)背后则是专业人的教育理想类型。
1马克斯·韦伯.支配社会学.2004:86.
2马克斯·韦伯. 中国的宗教、宗教与世界.2004.
3 中国古代的“才性论”包含了四大主题中的两大主题,即才(merit)和性(virtue),才性结合即“德才兼备”。中国古代的六艺(礼、乐、射、御、书、数)则涵盖了所有四个方面。
1 Whitney, Elspeth. Paradise restored -the mechanical arts from antiquity through the thirteenth century, 1990.
2 William Hamilton Sewell. Work and revolution in France: the language of labor from the Old Regime to 1848, 1980:23.
3 (美) 纳坦·塔科夫. 为了自由:洛克的教育思想.2001:384.
4从这个意义上讲,正如教育哲学家 Joseph James Chambliss 所指出的那样,教育理论从根本上讲是关于道德品行的理论(theory of conduct)。而这一点恰好是传统的教育思想史研究所忽略的。参见 Joseph James Chambliss. Educational theory as theory of conduct: from Aristotle to Dewey, 1987.
1 George Turnbull. Observations upon liberal education(1742) 2003:314.
2 James Barclay. A complete and universal English dictionary,1792,等等
3 John Cannon. Aristocratic century: the peerage of eighteenth-century England,1984:39.
4 John Stuart Mill. Inaugural Address: Delivered to the University of St. Andrews,1867:76.
1不过纽曼也指出,绅士教育除了绅士学科之外,应该还包括一些符合绅士身份的绅士娱乐活动(liberal pursuits),如板球游戏、猎狐等等。
2 John Stuart Mill. Inaugural Address: Delivered to the University of St. Andrews,1867:21
3 特别参见 F.W.Farrar. Essays on a liberal education, 1867,该文集最主要的目的是伸张自然科学和现代语言的教育价值,使之成为 liberal education 的一部分。
4 Michèle Cohen. Fashioning Masculinity: National Identity and Language in the Eighteenth Century,1996:62.
5 要承认的是,十八世纪和十九世纪的划分是粗略的。
6 参见 F.W.Farrar. Essays on a liberal education, 1867:86.
7 参见 Francis Wayland. Thoughts on the present collegiate system in the United States ,1842:102.
8 William Barrow. An essay on education,1804:Xvii
1 William Parsons Atkinson. Classical and Scientific Studies, and the Great Schools of England,1865:55.
2 参考福柯的观察,福柯指出,认为人文主义一直是西方文化重大的、永恒的内容,这“很可能是一种幻影”,因为,“首先,人文主义运动始于 19 世纪末。其次,只要仔细观察一下 16、17、18 世纪的文化,我们就会发现在此期间人根本没有任何位置。这期间的文化为上帝、世界、相似的物和空间的法则所占据,当然也少不了肉体、情感和想象。然而人本身完全没有出现”。福柯. 福柯集.2003:79.
1参见 Jon H. Roberts, James Turner. The sacred and the secular university, 2000:75
1 Runge, Laura L. Gender and language in British literary criticism, 1660-1790, 1997:4.
2 Vicesimus Knox. Essays, Moral and Literary, 1783:7.
3 Joseph Priestley. Miscellaneous observations relating to education,1778:59.
1 参见 Vicesimus Knox(1752-1821)对 Humanites 一词的解释以及他对代数、几何的批评。Vicesimus Knox. The Works of Vicesimus Knox, D.D.: With a Biographical Preface,Vol.IV.,1824:352-353.
2 Noah Webster, Chauncey A. Goodrich. A Dictionary of the English Language, revised and enlarged by Chauncey A. Goodrich.,1852:574.
1 John Rutherfurd Russell. The History and heroes of the art of medicine,1861:477.
2 特别参见 Mark S. Dawson. Gentility and the Comic Theatre of Late Stuart London,2005
1米歇尔·福柯.知识考古学.谢 强、马月译. 北京:三联书店,1998
1 Terence Ball, James Farr, Russell L. Hanson. Political Innovation and Conceptual Change,1989:4.
2 Iain Hampsher-Monk. History of concepts: comparative perspectives, 1998:47.
3方维规. 一个概念一本书——读冯天瑜先生新作《“封建”考论》.中国图书评论,2006 年 9 月
1 这里所说的形而上学其实指的是心智哲学。
2 沈文钦.元培学生对通识教育的理解[A] 陈向明等. 大学通识教育模式的探索:以北京大学元培计划为例[M] 北京:教育科学出版社,2008
1 Sheldon Rothblatt. The Modern University and its Discontents,1997:51.
2 李曼丽. 中国大学通识教育理念及制度的构建反思:1995～2005[J]北京大学教育评论,
1 Richard W. Davis. The Origins of Modern Freedom in the West,Stanford University Press,1995:37.
2 Plato. Timaeus. Critias. Cleitophon. Menexenus. Epistles, 1914-1937:508.
3 Aristotle. Politics, 1339b5
4 Aristotle. Politics,1998:558,1326b30-32.
5 A. P. Bos. Cosmic and Meta-Cosmic Theology in Aristotle's Lost Dialogues,1989:151.
6 Aristotle. Politics,1998:546,1325a19-20.
7 Aristotle. The art of rhetoric, 1926,John Henry Preese,p.97, 1367a27-28
1 Xenophon, Economy, 4.2-3, 6.6-8
2 M.J.B.Gardin Dumesnil. Latin synonyms,1819:356.
3 Cicero, Marcus Tullius. De Oratore, 1942:96-97.I137
4 Quamquam ab iis philosophiam et omnes ingenuas disciplinas habemus; sed tamen est aliquid quod nobis non liceat, liceat illis. Marcus Tullius Cicero. De finibus bonorum et malorum [, 1931:156,II68;Atque ut omittam has artes elegantes et ingenuas, ne opifices quidem tueri sua artificia possent nis vocabulis uterentur nobis incognitos, usitatis sibi. Marcus Tullius Cicero. De finibus bonorum et malorum 1931:218,III4;“an ad dicendum omnibus ingenuis artibus instructus accesserit”,英译作“He has been trained in all the liberal arts”,参见 Cicero, Marcus Tullius. De Oratore, 1942:54-55,I73.
5 “Legendi etiam poetae, cognoscenda historia, omnium bonarum artium scriptores ac doctores et legendi, et pervolutandi, corrigenda, vituperdand, refellendi”。参见 Cicero, Marcus Tullius. De Oratore, 1942: 1.158,p.108;(古罗马) 西塞罗. 论演说家. 王焕生译. 2003:iii136,p602.
6 Marcus Tullius Cicero. Brutus, 1962:130.
7 Cicero, Marcus Tullius. De officiis, 1913:152-155;Cicero, De Officiis,1.151: “Quibus autem artibus aut prudential maior inest aut non mediocris utilitas quaeritur, ut medicina, ut architectura, ut dotrina rerum honestarum, eae sunt iis, quorum ordini convenient, honestae.” Honestae 的意思是“可敬的”、“尊贵的”(respectful).
8 “我不知道还有谁像他一样,完全没有在任何一门 honestarum artium 中受过教育,完全不精通这些学问,不知道有哪些诗人,没有读过演说家的演说词,不了解历史,也不熟悉公共法律,不论是公法还是民法。” Cicero, Marcus Tullius. Brutus, 1962:182-183.第 213-214 节.
1 Cicero. Oratio pro L. Munrena;Cicero.Pro Murena 29.61:" audacius paulo de studiis humanitatis disputabo"; Pro Archia 1.2: "artes quae ad humanitatem pertinent"; 2.3 "de studiis humanitatis ac litterarum"; 3.4 "artibus quibus aetas puerilis ad humanitatem informari solet."转引自 Vito R. Giustiniani. Homo, Humanus, and the Meanings of 'Humanism'[J]Journal of the History of Ideas, Vol. 46, No. 2. (Apr. - Jun., 1985), pp. 167-195. ;I would ask you to allow me, speaking as I am on behalf of a first-rate poet and a very learned man, before this gathering of learned men of letters (homines litteratissimi),before this humanity(humanitas) of yours, and finally before this praetor occupying the tribunal, to speak somewhat openly the humanities and letters (studia humanitatis ac litterarum), and to employ a rather new and unusual line of defense to suit the character of one who, because of his withdrawn and studious life, has never been dragged into perilous court trials.Cicero, Pro Archia 2,3. 转引自 Robert E Proctor .Defining the Humanities: How Rediscovering a Tradition Can Improve Our Schools,1998:14-15
2 Cicero. Oratio pro L. Munrena. Quoted in F. Edward Cranz; edited by Nancy Streuver. Reorientations of Western Thought from Antiquity to the Renaissance, Aldershot, Hampshire; Burlington, VT: Ashgate, 2006:8-9.
3 Cicero. Pro Archia,16.
4 Encyclopaedia Britannica, inc.The new encyclopaedia Britannica, Chicago: Encyclopaedia Britannica, Inc., 1974,1180.
5 Nec solum has artis, quibus liberales doctrinae atque ingenuae continerentur, geometriam, musicam, litterarum cognitionem et poetarum atque illa.原文见(古罗马) 西塞罗. 论演说家. 王焕生译. 2003:594
6 Stephen Harrison. A companion to Latin literature,2005:28.
7 Vere mihi hoc videor esse dicturus; ex omnibus eis qui in harum artium liberalissimis studiis sint doctrinisque versati minimam copiam poetarum egreiorum exstitisse; atque in hoc ipso numero, in quo perraro exoritur aliquis excellens, si diligenter et ex nostrorum et ex Graecorum copia comparare voles, multo tamen pauciores oratores quam poetae boni reperientur. Cicero, Marcus Tullius. De Oratore, 1942.:8-10) 11-12.
8 Qui liberaliter eruditi adhibita etiam disserendi elegantia ratione et via philosophantur. Marcus Tullius Cicero. Tusculan disputations,1945,Book II, 6-7.
1西塞罗,Pro Archia:celebri quondam urbe et copiosa atque eruditissimis hominibus liberalissimisque studiis adfluenti(C.E.W.Steel 译作:populous and wealthy city,awash with learned scholars and the pursuit of liberal arts)。
2 Brad Inwood. Assent and Argument: Studies in Cicero's Academic Books , 1997:3.
3 Cicero. Epistulae,1982:423.
4 Cicero. Tusculan Disputations, 74.57.转引自 DR Kelley, RH Popkin. The Shapes of Knowledge from the Renaissance to the Enlightenment,1991:23-48.
5 Cicero.M. Tullii Ciceronis Orationes, London,1858:52.
6 James M. May, Jakob Wisse. Cicero on the ideal orator , 2001:261; M.J.B.Gardin Dumesnil. Latin synonyms,1819:356.
7 Cicero, Marcus Tullius. De officiis, I.42.
8 Illiberales autem et sordidi quaestus mercennariorum omnium, quorum operae, non quorum artes emuntur; est enim in illis ipsa merces auctoramentum servitutis. Cicero, Marcus Tullius. De officiis, 1913:152.
9 Teresa Morgan. Literate Education in the Hellenistic and Roman Worlds,1998:34.
10 Vitruvius Pollio. Vitruvius, on architecture, 1931-34
1 “我勇敢而慷慨的父亲把我带到罗马,并且给我提供了高贵的、符合自由人身份的教育,这种教育是骑士阶层,甚至是元老院议员阶层给子女所提供的教育。我穿着体面,仆人成群,每一个看到我的人,莫不认为我是一个出身高贵的人”。Horace. The Satires and Epistles of Horace Done Into English, with Notes ,London,1712:73.
2 Geographica 14.5, 13.2; Sholia in Aristophanem, Nomina aetatum, Sch. eq. 188a2, 189a1, 2. Ferguson, Everett. The Early Church in Its Context: Essays in Honor of Everett Ferguson, 1998:257.
3 (ingenuas didicisse fideliter artes emollit mores,英译作 To have studied carefully the liberal arts refines the manners, and prevents us from being brutish.)(英) 约翰·亨利·纽曼.大学的理念.高师宁等译. 2005:25;John Henry Newman,The idea of a university defined and illustrated .1994:xvi.
4 Jeffrey Walker. Rhetoric and Poetics in Antiquity, 2000:68.
5 Philo De congress 72,73,154;De Post Cain.137. Ferguson, Everett. The Early Church in Its Context: Essays in Honor of Everett Ferguson, 1998:257.
6 Philo. De cong. 11-18, 74-6, 142, 148-150.Teresa Morgan. Literate Education in the Hellenistic and Roman Worlds,1998:34.
7 Ferguson, Everett. The Early Church in Its Context: Essays in Honor of Everett Ferguson, 1998:257.
8 Plutarch .De tuenda sanitate,122d-e. Foucault, Michel. The history of sexuality, 1988:99
9 Seneca, Natural quaestiones, 1,12. Adrian Marino. The Biography of “The Idea of Literature”.. 1996:16.
10 “Now in addition note that also several arts, nay even those that are most liberal such as medicine, have theirdecrees, not only precepts”.(Adice nunc, quod artes quoque plerasque, immo ex omnibus liberalissimae habent decreta sua, non tantum precepta, sicut medicina)Epistulae Morales XCV.9.) 转引自 Brian Lawn.The Rise and Decline of the Scholastic Quaestio Disputata, Brill,1993:18
1 Seneca, Ad Luc., XI, 88.转引自 Adrian Marino. The Biography of “The Idea of Literature”. 1996:16.
2 Teresa Morgan. Literate Education in the Hellenistic and Roman Worlds,1998:35.
3 Ferguson, Everett. The Early Church in Its Context: Essays in Honor of Everett Ferguson, 1998:257
4 Vicesimus Knox. Liberal Education, 1785 第二卷,p.111.
5 Tacitus, Cornelius .Dialogus, Agricola, Germania, 1920:94.
6 Tacitus, Cornelius .Dialogus, Agricola, Germania, 1920:206.
7 mater Iulia Procilla fuit, rarae castitatis. in huius sinu indulgentiaque educatus per omnem honestarum artium cultum pueritiam adulescentiamque transegit.原文见 Tacitus, Cornelius .Dialogus, Agricola, Germania, 1920:174.
8 “He will certainly resemble all his relations, if he has the advantage of a proper, liberal education”. Pliny the Younger. The Letters of Pliny the Younger,1752:181, Book III
9 “那些说拉丁语以及正确使用这种语言的人,并没有赋予 Humanitas 一词以一般以为具有的含义,即希腊人所谓的博爱(philanthropia),一种一视同仁待人的友爱精神和善意。但是,他们称为 humanitas 的,实质上和希腊文 paideia 意思相近,也就是我们所说的“eruditionem institutionnemque in bona artes”,或者‘受过自由技艺方面的教育与训练’(education and training in the liberal arts)。热切地渴望和追求这些修养的人们,具有最高的人性。因为在所有生灵中,只有人才追求这种知识,接受这种训练,因此,它被称作‘humanitas’或‘humanity’(人性)。”
1 Aulus Gellius.Noctes Atticae,XIII,17,1.
2 Aulus Gellius, Notctes Atticae, XIII,17,I.转引自 Adrian Marino. The Biography of “The Idea of Literature”. 1996:17.
3 R. J. Hankinson. The Sceptics, Routledge,1995:251
4 Ibid.
5 Ferguson, Everett. The Early Church in Its Context: Essays in Honor of Everett Ferguson, 1998:257
6 Gregory of Nyssa, Contra Arianos et de seipso 3.7;Vita philosophorum 2.79; Ferguson, Everett. The Early Church in Its Context: Essays in Honor of Everett Ferguson, 1998:257.
7 Vita philosophorum 2.79; Ferguson, Everett. The Early Church in Its Context, 1998:257.
8 Vita Philosophorum, 7.32; Ferguson, Everett. The Early Church in Its Context, 1998:257.
9 Ferguson, Everett. The Early Church in Its Context,1998:257.
10 Ferguson, Everett. The Early Church in Its Context, 1998:257
11 Dermot Moran. The Philosophy of John Scottus Eriugena : a study of idealism in the middle ages,2004:127
1 Although all those artes liberales are studied in part for practical application, and in part for the understanding and contemplation of things, acquring them is a very difficult task except for those with great natural taltent who expend vigorous and constant effort from early youth. Augustine, De ordine, 2.16. Quoted in Christopher Francese. Ancient Rome in So Many Words,Hippocrene Books,2007:44.
2 “Honestarum omnium doctrinarum peritissimus et apprime disciplinis liberalibus eruditus.”Augustine.Confessions,5.3.3;Retr. 1.3. “Verum et his libris displicet mihi…multum tribui liberalibus disciplinis, quas multi sancti multum nesciunt”.
3 Liber means “not subject to any constraint”, and in its opposition to slave status (it may comprehend both freeborn and freed) denotes a certain class distinction. Such a distinction becomes especially apparent in specialized applications of its cognates, such as the designation of artes liberales which, while referring to the pursuits of the freeborn, come functionally to denote the “gentlemanly” arts——it being, for the most part, gentleman who had access to such training. The class connotations, and the gendered tendencies, of the word make liberrime an extremely interesting choice to describe Monnica’s actions. Catherine Conybeare. The irrational Augustine, 2006:78
4 Pollmann, Karla. Augustine and the disciplines: from Cassiciacum to Confessions, 2005:141-142.
5 “Perhaps the definition of a gentlemanly education (disciplina liberalis) should be reconsidered. Obviously, Augustine needed to exploit the ambiguity of his plea to his pupils: “boni estote”. Catherine Conybeare. The irrational Augustine, 2006:106.
6 “An ipse non est ecclesiam persecutus, qui christianos liberales litteras docere vetuit”? (What of him who forbade Christians to teach the liberal arts? Did he not persecute the Church?) Augustine. De civitate Dei.18.52.转引自 Pollmann, Karla. Augustine and the disciplines: from Cassiciacum to Confessions, 2005:148.
7 Augustine.De ord., II. Adrian Marino. The Biography of “The Idea of Literature”. 1996:17.
8 Augustine.Disciplinae,X,12.转引自 Adrian Marino. The Biography of “The Idea of Literature”. 1996:17.
9 Augustine. Augustine: Confessions Books I-IV,1995:160.
1 Augustine. De doctrina christiana, 29;转引自 Adrian Marino. The Biography of “The Idea of Literature”.. 1996:15.
2 Augustine.Confessiones, IV, 16.转引自 Adrian Marino. The Biography of “The Idea of Literature”. 1996:150
3 Augustine. Ep. 101 to Memor (408/9): “Non quia nolui, sed quia non potui…per nostrum ministerium non litteris illis, quas variorum servi libidinum liberales vocant.” (Not because I was unwilling, but because I could not …through my offices, not those letters that the slaves of various lusts call “liberal”).转引自 Pollmann, Karla. Augustine and the disciplines: from Cassiciacum to Confessions, 2005:109.
4 Cassian, Conlationes, V.21, p.147.转引自 G.R. Evans. Getting it wrong : the medieval epistemology of error,1998:96.
5 “In the fifth century Fulgentius’s list of the liberal arts included medicine, astrology and divination.” Whitney, Elspeth. Paradise restored -the mechanical arts from antiquity through the thirteenth century, 1990:64.
6 Isidore of Seville, Etymologiae, I, II, 1; Adrian Marino. The Biography of “The Idea of Literature”. 1996:15.
7 Isdore, origenes 1.2: “ Disciplinae liberalium artium septem sunt…”(The disciplines that constitue the liberal arts are seven).转引自 Pollmann, Karla. Augustine and the disciplines: from Cassiciacum to Confessions, 2005:69.
8 Isidore of Seville, Etymologiae, I.4, 2. 转引自 Adrian Marino. The Biography of “The Idea of Literature”. 1996:16
9 Whitney, Elspeth. Paradise restored -the mechanical arts from antiquity through the thirteenth century, 1990:70.
10 Whitney, Elspeth. Paradise restored -the mechanical arts from antiquity through the thirteenth century, 1990:81
1 D.H. Green. Medieval listening and reading: the primary reception of German literature, 800-1300[M]New York : Cambridge University Press,1994,2005:314.
2 Petrus Alfonsi. The scholar's guide: a translation of the twelfth-century Disciplina Clericalis of Pedro Alfonso , Toronto: Pontifical Institute of Mediaeval Studies, 1969;
3 Marianne Pade. Renaissance readings of the Corpus Aristotelicum, 2001:108.
4 Clark Hulse. The Rule of Art: Literature and Painting in the Renaissance, 1990:27-28
5 “An in ordine vestro poetas non recipes? Si eos etiam inde repuleris, durus eris. Verum, ut omittam iocos, numera liberales artes: nunquid ibi non dico medicinam, que alibi habitat et inter mechanicas Sexta est.” Francesco Petrarca. Invectives,2003:88.
6 “Tutta la sua puerizia con istudio continuo diede alle liberali arti, e in quelle mirabimente divenne esparto.”( He (Dante) spent all his youth in continual study of all the liberal arts, and in these he became amazingly expert) Patricia A. Emison. Creating the “divine” artist: from Dante to Michelangelo, 2004:79.
7 Boccaccio.Vita di Dante,4.
1 More, Complete Works, vol.xv. p.220.“Vel denique propter artes, quas liberales vocant, ac philosophiam, quibus de rebus Latini scripsere propemodum nihil.”; Nelson, Eric. The Greek tradition in Republican thought, Cambridge, UK ; New York: Cambridge University Press, 2004:26..
2 “雄辩家应当掌握所有门类的学问,有些人称所有这些学问为 world of science,有些人则称之为 circle of doctrine,希腊语则用一个词 Encyclopedia 来表达这个意思。” Ferguson, Everett. The Early Church in Its Context, 1998:257.
3 Fran?ois Rabelais. Pantagruel,II,8.转引自 Adrian Marino. The Biography of “The Idea of Literature”. 1996:88.
4 Adrian Marino. The Biography of “The Idea of Literature”.. 1996:88.
5 Adrian Marino. 1996:90.
6 Adrian Marino. 1996:88.
7 Adrian Marino. 1996:88.
8 “As for gentlemen, they be made good cheap in this kingdom, for whosoever studieth the laws of the realm, who studies in the Universities, who possessed the liberal sciences, and, to be short, who can live idly and without manual labour, and will bear the port, charge, and countenance of a gentleman, he shall be called master, and shall be taken for a gentleman.” William Pulleyn. The Etymological Compendium,1830, second edition:346.
9 Roger Ascham(1515-1568). The Schoolmaster,London,1711:191.
10 Adrian Marino. The Biography of “The Idea of Literature”.. 1996:88
1 Tanya Pollard. Shakespeare's Theater: A Sourcebook, 2004:42.
2 Adrian Marino. The Biography of “The Idea of Literature”.. 1996:88
3 “It behooued her to further his Destinies with some good and liberall education.” Simpson, J. A. The Oxford English dictionary, 1989.
4 “The courtly Gentlemen, whose noble parentage, ingenuous education, and vertuous conversation haue made worthy to be admitted into your highnesst court.” Simpson, J. A. The Oxford English dictionary, 1989,ingenuous词条
5 “He hath by a liberall education beene foftened to civility; for that rugged honefty rude men pofesse, is an indigested Chaos”. William Habington .Castara: The Third Edition of 1640, Westminster,1895:99.
6 John Milton. Milton's Familiar Letters, Philadelphia, 1829:45
7 A Selection from the English Prose Works of John Milton. Vol.2, Boston,1826:81.
8 John Milton, Charles Symmons. The Prose Works of John Milton: With a Life of the Author.Vol.1 , London,1806:277.
9 “我认为,一个完善的、丰富的教育,应当能使我们成为一个适宜于平时或战时所有公私工作的、公正的、有技能的和宽宏大量的人。所有这些都应当在 12 至 21 岁之间完成。这就要在纯粹琐碎的文法和辩论上少用些时间。”John Milton, Charles Symmons. The Prose Works of John Milton: With a Life of the Author.Vol.1 London,1806:277.译文参考了吴元训. 中世纪教育文选.2005:550.按:这里的 generous 一词应当理解为“丰富的、充分的”,而非“慷慨的”。注意,liberal 一词也有“丰富的、大量的”的语义。
10 Richard R. Yeo. Encyclopaedic visions: scientific dictionaries and Enlightenment culture,Cambridge University Press,2001:7.
1 “所有的妇女都具有虔敬的优势和义务,那些出身高贵(of quality)的女性尤其如此,我们可以预料到,这些出身高贵的女性一般来说比那些下等阶层(meaner rank)的女性更早地接受了这种教诲。此外,她们有更多的机会了解自己的职责,并且,通过高尚教育(ingenuous education)的帮助,更清楚地领悟这些道理……同时,她们也有更多的责任去履行虔敬,不仅是对上帝,而且是对别人和她们自己。”Richard Allestree. The Ladies Calling, Oxford,1705:90.
2 “接下来,我们将讨论亲切和礼貌,……这是品质高尚的女性所独有的,……首先,我们先从这种品质的原因和效果谈起。这种品质或者来自于天生的心灵的率直和慷慨,或者来自高贵的、高尚的教育(noble and ingenuous education),或者二者兼有。” Richard Allestree. The Ladies Calling, Oxford,1705:71.
3 “慷慨(liberality)的程度更多地取决于给予者的能力,而不是所给予的东西。一个并不富有的人所给予的东西也许比不上一个非常富有的人,但是,他可能却是更加慷慨的人(liberal man)”。Richard Allestree. The whole duty of man,London,1832:280.
4 “这两门姐妹艺术(音乐和文法),这两门高雅艺术(liberal arts), 是年轻人的博雅教育(liberal education)所必备的。”Charles Butler .The principles of musik, in singing and setting,London,1636,题献, “To the most noble and gracious lord, Charls, by the grace of God, Prince of Great Britain, France and Ireland.”无页码。
5 “在古代,淳朴的德性仍然得到尊敬,所有的高贵艺术(ingenuous arts)都发荣滋长”。 Simpson, J. A. The Oxford English dictionary, 1989.
6 “None among all other liberall arts do require so great helps.” Simpson, J. A. The Oxford English dictionary [M] Oxford: Clarendon Press; New York: Oxford University Press, 1989.
7 Thomas Browne. Pseudodoxia Epidemica,London,1658:6
8 “These indeed are the charms and enchantments, whereby they came to understand the Trivium and Quadrivium of the seven liberal sciences, so much celebrated by the moderns, and consequently arrived to the knowledge of the whole Encyclopedy.” Gabriel Naudé, John Davies. The History of Magick,1657:30
9 “ 我希望你注意音乐的和谐之声,它当之无愧地位列博雅学科.” William Higford. Institutions: Or, Advice to His Grandson,London,1658:84.
1 Ibid:75
2 Ibid:98
3 Ibid:75-99
4 Ibid:11
5 “如果我们是人,让我们有人性(Humane)。如果不是指在对待他人时谦恭有礼、温文尔雅,humanity还能表示什么呢?” Jeremiah Burroughs. Irenicvm: To the Lovers of Truth & Peace, London,1653:268.
6 Clement Ellis .The Gentile Sinner, Or, England’s Brave Gentleman Characterized in a Letter to a friend,Oxford,1660:27.
7Ibid:223.
8 “除了给他提供博雅的教育(liberal education)之外,他与父母的关系不大”。William Horace Eliot. Genealogy of the Eliot Family ,Cambridge,1663.
9 Nathanael Culverwel. An Elegant and Learned Discourse of the Light of Nature,Oxford,1669:129.
10 Kimball, Bruce. Orators & philosophers. 1986:105.
11 Matthew Carter. Honor Redivivus: Or, The Analysis of Honor and Armory,1673:15
12 Obadiah Walker. Of Education Especially of Young Gentlemen ,1673:102.
13 Francis Osborn .The Works of Francis Osborn ,London,1673:596.
14 Theophilus Gale. The Court of the Gentiles,London,1677:154.
15 “He went to Lisbone, and taught Humanity in English College There.” Simpson, J. A. The Oxford English dictionary, 1989.
1 “Belles lettres, consisting of the sciences of history, mathematics, cartography, chronology, languages, heraldry, genealogy and of the nice qualities of poets.” Adrian Marino. The Biography of “The Idea of Literature”. 1996:175.
2 “现在,我们讨论第二种士绅阶层(gentry)的划分,这种分类的依据是他们所从事的职业。注意,从事这些职业的人大多是绅士(gentleman),他们很多都是有钱人家的次子(younger sons),父辈有能力给他们提供慷慨的教育(liberal education)……他们的职业使其地位更为高尚,使他们能够获得财富和尊严。……普通法的学习使很多英格兰古老的家族发家。他们花钱购买头衔(good titles),……并购买土地留给自己的后代。……在宗教改革前,教会也提高了很多家族的地位。主教们往往不结婚,因此把大量的财富留给了自己的侄子。肯特的 Kemps 家族、苏克塞斯的 peckhams 家族、汉普夏尔的 Wickhams 家族、约克夏的弥尔顿家族就是如此 。”Thomas Fuller .Anglorum Speculum: Or The Worthies of England, in Church and State, London,1684:28-29. -注意,在这里,liberal education 是和财富联系在一起的,财富是接受这种教育的前提条件,liberal 有“慷慨”之义,这里的 liberal education 似乎可以理解为“慷慨的教育”。
3 “令人崇敬的布德(Bede)……是那个时代最博学的学者(the most General Scholar),他几乎评注了所有的圣经经文,将赞美诗和新约翻译成英文。” Thomas Fuller .Anglorum Speculum: Or The Worthies of England, in Church and State,1684:179.general scholar 这个概念在书中频繁出现,是当时一个很常用的概念。
4 Ibid:156. 这个概念在书中出现的次数很少。
5Ibid:127. 这个概念在书中出现的次数很少。
6 “我们已经证明,对于富有家庭的次子来说,高尚职业(liberal vocation)是多么地合适……正如下面这首诗所说明的那样:学医致富/学习法律带来荣耀……”。Ibid:30.
7 John Eachard(1636-1697). The Grounds & Occasions of the Contempt of the Clergy and Religion, 1685:5. 作者曾任剑桥大学副校长。
8 Ibid:14.
9Ibid:20.
10 James Howell. Epistolae Ho-Elianae: Familiar Letters, Domestic and Forren,1688
1 “他给我们的作者提供了博雅的教育(liberal education),在我们的作者大约 18 岁时(1602 年),送他去牛津大学,在那里,他在三四年中刻苦学习。”. Gerard Langbaine. An Account of the English Dramatick Poets , Oxford,1691:353
2Ibid:232
3. John Locke. Some Thoughts Concerning Education ,1693:212.
4 《论人类的理解力》转引自 John Clarke. An Essay Upon Study ,London, 1731:31.
5 “其他一些手工技艺(manual arts)……很多都有益健康,尤其是那些在户外进行的手工技艺”. John Locke. Some Thoughts Concerning Education ,1693:242.
6 John Locke.,1693:233.
7 John Locke.,1693:233.
8 “击剑和骑马被认为是绅士教养中必不可少的一部分”。John Locke. Some Thoughts Concerning Education [M]1693:239.
9 John Locke. Some Thoughts Concerning Education ,1693:234.
10 “尤利西斯被认为是捕鸟技艺的发明者,不过,这门技艺以及上面提到的技艺(虽然就自身而言,它们是奴性的,卑贱的)得到普遍的赞赏,以至于贵族和士绅忘记了其他高雅、高尚的科学,将这些技艺视为主要的功课”。 William Leybourn. Pleasure with Profit : Consisting of Recreations of Divers Kinds [M]London,1694:III.
11 “用长弓射箭是一种高尚的娱乐(Noble Recreation), 而且也算得上是半门高雅技艺( Liberal Art). 它能够运动身体的每一个部位,就此而言,没有任何运动可于之媲美。”William Leybourn. Pleasure with Profit : Consisting of Recreations of Divers Kinds ,London,1694:III.
1 “他精通骑马、击剑等绅士运动(Gentlemanly Exercises),并通过 liberal education 培植内在的高贵, 风度优雅,和蔼可亲,因此,他被认为是宫廷中最多才多艺的贵族之一。”Abel Boyer. The History of the Reign of Queen Anne,London,1713:303 “他父母的条件不足以给他提供博雅教育(liberal education)……”。Ibid,39
2 “言行举止合宜优雅,尽善尽美,只能在接受过博雅教育(liberal education)的人中看到。” Shaftesbury. Characteristicks of Men, Manners, Opinions, Times,Birmingham:1773:190.
4 “不管如何,他有义务接受 liberal education,……在大学学习一段时间之后,他又去律师会馆求学”。Giles Jacob. The Poetical Register,1719:276. “他父母的条件不足以给他提供博雅教育(liberal education)……”。Ibid,39
5 Giles Jacob. The Poetical Register,London,1719:120.
6 George Turnbull. Observations upon liberal education(1742),2003:308.
7“他们会学习音乐、舞蹈,并从事高雅的运动(genteel exercises),甚至学习戏剧和所有的艺术,以使他们更为优雅,并且使知识和德性和蔼可亲(amiable)。”
8 “在很长的时间内,罗马人都不精通高等的艺术和科学(liberal arts and sciences),其原因并不在于他们缺乏天才,这完全源自他们的政府和宗教的基本原则, 热爱国家是每一个人的行动的出发点。这就使得他们除了法律、军事之外,不重视任何其他学问,并认为其他学问是无用的、危害公共福祉的。”Lewis Crusius .Lives of the Roman Poets,1733,viii.
9 “这就是特伦斯被俘时的情形。因此,文雅的艺术和科学受到鼓励, Paulus Aemilius 给自己的子女提供了博雅的教育(liberal education),因此为其他贵族树立了高贵的榜样”。. Lewis Crusius. Lives of the Roman Poets.vol.2 ,London,1753:242.
1 同上 Lewis Crusius. Lives of the Roman Poets.vol.2 ,London,1753:242.
2 Nathan Bailey. An Universal Etymological English Dictionary,1731. liberal arts 词条
3 “liberal arts and sciences,指的是那些“高贵和高雅”(noble and genteel)的艺术和科学,例如文法、修辞、音乐、医学(physick)和数学,等等”。Nathan Bailey. An universal etymological English dictionary,London,1724,arts 词条。
4 Nathan Bailey. An Universal Etymological English Dictionary,1731.humanities 词条
5 “What Philosophy, what Humanities, what Law, what Divinity did not his Discourses still infuse?” Simpson, J. A. The Oxford English dictionary , 1989.
6 Lewis Maidwell. An Essay Upon the Necessity and Excellency of Education,1705:49.
7 “亚里士多德用最生动的比喻说明了这个问题。正如眼睛从周围的空气中接受光线,因此灵魂也从 liberal education 中接受光,有学问的人(the learned)通过它和没有学问人区分开来,正如活人区分于死人。” Lewis Maidwell. An Essay Upon the Necessity and Excellency of Education,London,1705:9.
8 “高贵的出身确实意味着一些东西,例如,良好的博雅教育(good liberal education),荣誉头衔……”。 John Norris. A Practical Treatise Concerning Humility,London,1707:318.
9 “Humanist,一个精通 Humane Learning 的人”。Glossographia Anglicana Nova. London, 1707,Humanist 词条
10 Ibid.
11 Ibid,liberal 词条。
1 Ibid,扉页。
2 “Liberal arts and Sciences,即那些高贵和高雅( noble and genteel)的艺术和科学,例如文法、修辞、音乐、医学、数学学科,等等”。John Kersey. Dictionarium Anglo-britannicum; Or, A General English Dictionary,1708,arts 词条。
3 “完整的博学教育需包括公学和大学的教育,其花费非常昂贵”。Joseph Addison(1672-1719). The Works of the Right Honourable Joseph Addison, Vol.1, New York,1811:76.
4 Ibid.
5 “他的博雅教育(liberal Education)使他成为学问和有学问者(letters and learned Men)的保护人,对于这些有学问的人,他总是有求必应”。 George Mackenzie. The Lives And Characters of the Moft Eminent,Edinburgh,1711:325.
6 George Mackenzie. The Lives and Characters of the Most Eminent Writers of the Scots Nation ,Edinburgh,1708:316.
7 John Graile. An essay of particular advice to the young gentry,London,1711: 160.
8 Ibid: 171
9 一个熟知宗教、道德、政治、历史,一个灵魂中充满了 liberal arts and sciences 的人,……他会受到那些明智、善良的人们多么普遍的尊敬啊!Ibid:159-160.
10 Ibid:160.
11 “当他在法学领域取得重大进步时,他仍旧涉猎各种学问,以增长知识,他学习了所有的数学科学,所有的哲学学科,以及物理学、解剖学、历史、年代学…………考虑到他天赋异秉,他能精通如此之多的实用知识(Useful Knowledge ),并不令人感到意外”. Ibid:53.
12 “大学中所教授的博雅艺术和科学,包括神学、法律、医学的一般性知识;其他则特别包括逻辑学、修辞学、文法、伦理学、自然哲学、形而上学,等等。”John Ayliffe. The Ancient and Present State of the University of Oxford,London,1714:7.
1 “John Colet 生于伦敦的圣安索林教区 …他用大量的时间游学,获取所有学问和博雅教育(liberal education)所要求的最可靠的知识,此后,他从法国、意大利返回,据说,他和伊拉斯谟、托马斯·摩尔一起学习。”Myles Davies. Athenae Britannicae: Or, A Critical History of the Oxford and Cambridge , London,1716:18.
2 “如果心灵不经过磨练,最好的品质也会退化。……有一些人没有受过博雅教育(liberal education)而长大成人,在他们中间,我们可以看到很多优秀的品质在变得黯淡无光,他们的心灵被坚硬的外壳所束缚,就像岩石中的钻石一样。” Henry Felton. A dissertation on reading the classics,1718:6.
3 “我的阁下,知识的种类是非常之多的。……一般的人文知识(Humane Learning in general),自然哲学,数学,以及所有的科学,不过,你没有必要学习这么多种知识领域。……你可以借助人文知识的帮助,使他们成为合适的学问。” Ibid:12-13.
4 Ibid:227..
5 “We can’t easily imagine any thing less friendly to the Exercise of that Humanity which belongs to reasonable Creature; Or that Good Nature which is proper to our Country; or that Complaisance which becomes good Breeding and a liberal Education.” A Collection of the Occasional Papers,London,1716:15.
6 “He first instances in the Education of # , instructed with our Clergy, and having a free and Liberal Education in our Universities, of this I believe the Author will have enough by and by. A Collection of the Occasional Papers, London,1716
7 “因此,如果历史、诗歌、哲学(自然哲学或道德哲学)、神学,或任何的 liberal art,……是值得绅士注意的学问,绘画也是如此”。 Jonathan Richardson. A Discourse on the Dignity, Certainty, Pleasure and Advantage, of the science of a Connoisseur ,London,1719:37
8Ibid:68-69.
9Ibid:61.
10 “如果学习绘画、鉴赏画作成为绅士教育的一部分,绅士的榜样会激发其他人培养同样的爱好,无可否认,这甚至会提升我们的民众的素质。由此,我们整个民族在理性国家中的地位会更为崇高,在世界文明之邦(polite states)中更加受人瞩目。” Ibid:47
1 “Liberal arts and Sciences:适合于绅士学者( gentlemen and Scholars),正如手工商业适合于更加卑贱的民众( meaner people)一样”。 Edward Phillips. The new world of words,1722
2 Edward Phillips. The new world of words,1720,arts 词条
3 “Encyclop?dia,所有学问的圆周,囊括所有高雅的艺术和科学(liberal arts and sciences)”。Edward Phillips. The new world of words,1720
4 “liberal:慷慨的、大方的;或者,高尚的、高雅的(genteel);例如,A liberal education”。Edward Phillips. The new world of words,1720,liberal 词条
5 Edward Phillips. The new world of words,1720
6 “Besides, this difference is observable only in such as are entitled by their Birth and Fortunes, to the most liberal education; 因为,就艺术和科学而言,现代人显然 (我认为)超过了古人:现代人是更好的数学家和 机械学家,他们还是更好的航海学家、音乐家、农夫”。John Trenchard, Thomas Gordon. The Independent Whig: Or, A Defence of Primitive Christianity. 1732:230.
7 “A person, who…seems to have good natural parts, and to have ingenuous education”. Simpson, J. A. The Oxford English dictionary, 1989
8“这位小姐收养他做儿子,在宫廷中抚养他,在宫廷中,他受到了高贵教育(noble and ingenuous)所要求的所有技艺的教育,学习文明的举止,学习统治之道,学习所有埃及人的智慧和学问。” Thomas Lewis. the antiquities of the Hebrew republick,London,1724:2.
9 George Cheyne. An Essay of Health and Long Life,London,1724:xix.
10 Richard Fiddes . A General Treatise of Morality, 1724,392
11 Ibid, cxxviii
1 “圣路加和他的伟大导师圣保罗有很多相似之处。和圣保罗一样,他接受了博雅的教育(a learned and liberal education),我相信,他曾经非常熟悉最好的古典作家。” Anthony Blackwall ,The sacred classics defended and illustrated ,1725:331.
2 John Clarke. An Essay Upon Study, 1731:2,8.
3 Ibid:5-6.
4 “我想,考虑到绅士在生活中的职责,对他最有用的知识是逻辑学、雄辩术、道德哲学、历史(尤其是本国的历史),以及一些关于本国法律和商业的知识。……法律和商业(trade)的知识并不属于博雅科学(Liberal Sciences)的范畴,关于这两门知识,绅士可以听取律师和商人的建议”。Ibid:226.
5 “希腊人和罗马人不仅在军事艺术和政治艺术方面远远超过犹太人, 类似地,在博雅科学(liberal sciences)方面,例如数学、音乐、诗歌、历史、哲学,他们也超过犹太人。” John Clarke. A New Grammar of the Latin Tongue,London,1749:163.
6 John Clarke. An Essay Upon Study, 1731:22.
7 Ibid:20.
8 “士绅阶层的任务是引导、管理地位比自己低的同胞, ……如果他们不用心……他们就必须将位置让给地位不如自己者,这些人通过博雅教育(Liberal Education), 再加上勤奋,会超越他们”。 John Clarke. An Essay Upon Study, 1731:228
9 Andrew Fletcher. The political works of Andrew Fletcher,London,1732:67-68
10 “人们常说,博雅教育(liberal education)可以将一个不属于绅士阶层的人培养成绅士,我同意这个看法。” Richard Newton. Pluralities indefensible, by a presbyter of the Church of England , 1745:332.
1 Richard Newton. University Education: Or, An Explication and Amendment of the Statute, 1733:182.
2 Richard Newton. 1733:260
3 Richard Newton. 1733:172.
4 Richard Newton. 1733:26.
5 “在古代,一些有学问的人住在牛津城,他们教授那些被称之为 liberal 的艺术和科学”。 Richard Newton. University Education: Or, An Explication and Amendment of the Statute, London: 1726, Reprinted 1733:21.
6John Hughes. Poems on Several Occasions, London:1735:248.
7 “我喜欢这种性质的论文,一个花甲之年的、接受过博雅教育(liberal education)的绅士也理解不了它。” Alexander Pope. Letters of Mr. Pope , 1735:19
8 “他们都是博雅艺术与博雅科学,神学、法律、医学的源泉”。Nicholas Amhurst. The Craftsman,1737:109.
9 在古罗马,农业被认为是最符合自由人身份的职业。(Agriculture was held the most liberal employment in old Rome). Simpson, J. A. The Oxford English dictionary, 1989.
10 “这种艺术(因为它确实是一门艺术,如果不是一门科学的话)的好处是如此明显,以致于它在所有高尚教育(ingenuous education)的场所都被传授。在有些学院,礼貌和仪态的要求甚至到了这样的程度: 年轻人在两百码远的地方就必须向他们的长辈行礼。”The Student, Or, The Oxford and Cambridge Monthly Miscellany ,Oxford,1750:329-330.
11 “Improved and exalted by …the great opener of the mind, ingenuous science.” Simpson, J. A. The Oxford English dictionary, 1989
12 “那些杰出的青年才俊,以及所有需要接受博雅教育(liberal education)以从事牧师、律师、医生及其他高雅职业(genteel professions)的人,都应该在本国语言上打下基础”。转引自 Tony Crowley. Language in History: Theories and Texts,Routledge,1996:77.
13 “存在高雅的(liberal)和鄙俗(illiberal)的快乐,也存在高雅的艺术和鄙俗的艺术 (liberal and illiberal arts)。Earl of Chesterfield. Elements of a Polite Education ,Edited by George Gregory. Boston,1801:175.
1 Samuel Johnson. Lives of the Most Eminent English Poets,vol.2,London,1822:222.
2 “英语比我们通常想象的要丰富地多。……我想,没有一门博雅学科(liberal arts)是用英语不能熟练掌握的。追求数学知识的人,光是看本国数学家的著作,就够他忙的了。……热衷实验,并希望了解人体性质的人……更加轻松、优雅的知识——语文学和批评——也很少需要外国语言的帮助”。The Works of Samuel Johnson Vol. VII ,New York,1811:321-322
3 Samuel Johnson. The Works of Samuel Johnson, vol.v , Philadelphia,1825:61.
4 George Campbell. Lectures on Systematic Theology and Pulpit Eloquence,Boston,1832:13.
5 Ibid:13.
6“艺术通常被区分为实用的(useful),以及文雅的(polite)、美的(fine)、优雅的(elegant);在这种情况下,polite、elegant 和 fine 是同义词。这种分类与将艺术划分为 liberal 的和 mechanical 的做法,并不一致。医学、航海、军事艺术,虽然都属于 liberal arts,但却完全属于 useful arts”。George Campbell. The Philosophy of Rhetoric , Edinburgh, 1808:6.
1绘画和雕塑,虽然要求大量的体力劳动,但却属于 elegant arts。第一种划分完全考虑的是所欲达到的目的;第二种分类考虑的是使用的手段。从目的来考虑,艺术可以划分为实用的,或文雅的;从手段来考虑,艺术或者是体力的(mechanical),或者是 liberal 的。前一分类的基础在于,有些艺术显然是为了利益(profit)或者功用;相反,其他的艺术似乎仅仅止于愉悦(pleasing)。前者满足真正的需要,后者仅仅满足一些心智的品位。不过,严格来说,在实用艺术中通常也有优雅(elegance)的成分,那些称为 elegant arts 的艺术也未尝毫无用处。主要的区别在于,在前者那里,其用处是直接的、公开的,而在后者那里,这种用处是间接的、隐藏的。这不仅包括画家和雕塑家的艺术,也包括音乐家和诗人的艺术。雄辩术和建筑……则属于混合的性质,在它们那里,美(beauty)和功用具有同等的影响。George Campbell. The Philosophy of Rhetoric [M] Edinburgh, 1808:6-7.
2 “我认为,精通我们所生活的社会的法律,是每一位绅士学者(gentleman and scholar)所必须具备的才识,而且也是博雅教育(liberal and polite education )中非常有用——我几乎要说是不可或缺的——部分。” William Blackstone, George Sharswood. Commentaries on the Laws of England: In Four Books. Vol.1 ,London,1836:6.
3 Joshua Reynolds. The works of sir Joshua Reynolds,1801:42.
4 “绅士们,一个常规性地教授文雅艺术(polite arts)的学园终于在皇家的慷慨支持下建立了。这不仅备受艺术家的瞩目,而且备受整个国家的瞩目”。Joshua Reynolds. Seven Discourses Delivered in the Royal Academy,1778:5.
5 “建筑……之所以能够获得文雅与高等的艺术(polite and liberal art)的头衔,不是因为它的功用,也不是因为它满足了我们的需要或必需,而是因为更高的原则。我们确信,在一个天才的手中,建筑可以激发我们的情感,用伟大而崇高的理念灌注我们的心灵”。Joshua Reynolds. The Works of Sir Joshua Reynolds Vol.2 London, 1809:137.
6 “每一门艺术的价值或等级(rank)取决于它所使用的脑力劳动(mental power)的比例,或它所产生的脑力愉悦的比例。是否满足这个原则,决定了我们的职业(profession)是 liberal art,还是 mechanical trade。
1 “在我十二岁的时候,我母亲就去世了。我的父亲对我异常疼爱,出于他的偏爱,他认为我有超出常人的天赋,因此不应该享受不到博雅教育(liberal education)。” Hester Chapone. The Works of Mrs. Chapone ,1809:44.
2 “我的叔父是一位见识狭隘( narrow understanding )、教育贫乏( illiberal education)的人,他对我用那么多时间来看书感到有些不满。”Hester Chapone. The Works of Mrs. Chapone, 1809:46.
3 Oliver Goldsmith(1730-1774). An enquiry into the present state of polite learning in Europe,London,1774:151.
4 Priestley, Joseph. 1765, An Essay on a course of Liberal Education for Civil and Active Life . Joseph Priestley. Miscellaneous observations relating to education, 1778:213
5 Joseph Priestley. Views of Christian Truth, Piety, and Morality , Cambridge,1834:132.
6 Joseph Priestley. A Reply to the Animadversions on the History of the Corruptions of Christianity , Birmingham,1783:64.
7 Joseph Priestley. The Rudiments of English Grammar: Adapted to the Use of Schools , London,1772:106.
8 “不过,即便是对于专业学者来说,写作拉丁文已经用处不大,在通识教育(general education)课程中,坚持拉丁文写作似乎已经没有必要。”Joseph Priestley. Miscellaneous observations relating to education, 1778:43
9 Joseph Priestley. Miscellaneous observations relating to education,1778:291.
10 “在文雅艺术(elegant arts)上出类拔萃对年轻人来说并无益处,除非他们希望从事这些艺术,将它当作一门职业,否则的话,最好是在这上面表现平平。” Joseph Priestley. Miscellaneous observations relating to education,1778:57.
1 “你最应当关心的是你的职责(profession),对文雅艺术(polite arts,如音乐、绘画或诗歌)的爱好,或对科学的研究,应当仅仅限于娱乐,或仅仅排在第二位。你的主要职责是提升聆听布道者的德性,即便是对思辨神学的研究,也不能妨碍这一职责。” Joseph Priestley. A free address to Protestant dissenters , Birmingham, 1788:70
2 Joseph Priestley. Miscellaneous observations relating to education,1778:296.
3 “在每一种艺术中,不管是体力的还是脑力的(manual or liberal),都有一些笨拙的尝试”。 Joseph Priestley. An Essay on the first principles of government,1771:86
4 “在士兵的生活中,通常有足够的闲暇时间用于阅读,一个发号施令的军官应该是一位博雅学者(liberal scholar)。”Joseph Priestley. Miscellaneous observations relating to education,1778:34.
5 Edward Gibbon. History of the Decline and Fall of the Roman Empire,1854:169.
6 “我祖父的知识来自悟性和待人接物的处世经验;不过,我的父亲确享受倒了绅士学者(a scholar and a gentleman)的博雅教育(liberal education)的好处。Edward Gibbon. The Life of Edward Gibbon,1839:28
7 “她(指吉本喜欢的一个女子)的财产并不多,但她的家庭是受人尊敬的。……他的父亲在克拉西担任牧师,收入微薄,……在这个偏僻的小村庄中,他给他唯一的女儿提供了丰富的(liberal)、甚至是博学的(learned education)。她精通多种科学(sciences)和语言,其成就超过了父亲的预期”。Edward Gibbon. The Miscellaneous Works of Edward Gibbon. Vol.1,1814:105-106.
8 “How many [professors] are stationed to the three faculties; and how many are left for the liberal arts?”
9 “作为一个罗马人,他接受了修辞学和法律这两门博雅学科(liberal studies)的教育。”
10 George Washington .The Writings of George Washington. Vol. XI ,Boston,1835:202
11 “If there be reason to suspect him of a mercenary, sordid temper, which in youth is not common, a liberal education and a liberal profession are the best remedy. An intercourse with young persons of these lines of education and profession will probably cure it.” The Works of William Paley[M]London,1838:157.
12 Vicesimus Knox. The Works of Vicesimus Knox,1824:370.
13 Vicesimus Knox. The Works of Vicesimus Knox,,1824:370.
1 “The want of a liberal and manly education will render us unable to perceive the value of liberty. It will also prevent the acquisition of that dignity and authority of mind, which alone can make a successful stand against the encroachments of power. Ignorance is mean, and cannot make those generous sacrifices, which our duty to our country demand, when its liberties are endangered”. Vicesimus Knox. Essays, Moral and Literary , Dublin, 1783:56.
2 “任何男孩子,如果他没有表现除对纯美文学(belles lettres),对雄辩术、诗歌和历史的品味,他就不应该……去从事任何博雅的职业(learned and liberal professions)。” Vicesimus Knox,Winter Evenings. Vicesimus Knox,Winter Evenings. Vol.2,New York,1805 Vol.2,New York,1805:61.
3 Vicesimus Knox. Liberal Education: Or, a Practical Treatise on the Methods of Acquiring Useful and Polite Learning.(London: Charles Dilly, 1785)卷一,第七版,p.289.
4 “在年轻时勤奋地学习人文学(humanities),而不是精密科学、测量或者计算,可以净化我们的情感,激发起正确的、具有男子气概的感觉。我再重复一遍,人文学意味着所有符合人的(appropriate to man)或者在人的本性中可爱的东西。 它们意味这好脾气、温和、温柔和真挚。人文学可以提升所有这些人性品质( humane qualities)。它们还包括对艺术和雅文学的品味,……一个人可能拥有牛顿那样的科学知识,但却对情感的微妙之处习以为常,对道德行为的美麻木不仁,对一首感人肺腑的诗歌无动于衷,对一幅充满表现力的画作熟视无睹”。Vicesimus Knox. The Works of Vicesimus Knox, D.D.: With a Biographical Preface,Vol.IV.,1824:352-353.
5 “毫不奇怪的是,逻辑学、伦理学、自然哲学、形而上学都可以宣称自己是博雅艺术或博雅科学( liberal arts or sciences )”。Vicesimus Knox,Winter Evenings: Or Lucubrations on Life and Letters Vol.2,New York,1805:228.
6 “你会提高自己在东方诗歌方面的品味和判断力,作为接受文雅教育(polite education)的学生,这是你的本分。” Vicesimus Knox,Winter Evenings. Vol.2,New York,1805:199.
7 “如果它能确保能够让学生养成耐心的、持之以恒的习惯(在这方面,它比其他知识更加有效),数学科学间接的、附带的好处确实有理由让在它在通识教育(general education)的场所获得一席之地。”John Davison. Remains and occasional publications,Oxford,1841:438.
1 John Andrews.History of the war with America, France, Spain and Holland.London,1786:361.
2 Bruce Kimball. Orators & philosophers , 1995:141
3 Thomas Sheridan(1719-1788). British Education: Or, the Source of the Disorders of Great Britain,1756:293-296,362.
4 Thomas Sheridan. A complete dictionary of the English language vol.1,London,1797
5 “绅士或者女士会因为发音错误而感到羞愧,因为受过博雅教育(liberal education)的人不会犯这种错误”。转引自 Paul Goring. The Rhetoric of Sensibility in Eighteenth-Century Culture,Cambridge University Press,2005:106.
6 “如果一个商人给自己的儿子提供了高雅、全面的教育(liberal and accomplished education),那么,父辈的职业和出身对儿子的影响就会减小,如果这个儿子的举止得体,……他就会获得好名声,尽管他不在军界任职,……”。 David Hancock. Citizens of the World: London Merchants and the Integration of the British Atlantic Community, 1735-1785,Cambridge University Press,1997:281
7 Josiah Tucker. A Treatise Concerning Civil Government ,London,1781:219.
8 “在国家兴起的过程中,军事艺术兴旺发达;在国家达到巅峰的时候,博雅艺术( liberal arts)蓬勃发展;在国家衰亡的过程中,奢侈艺术( arts of luxury)大行其道”。 John Marchant, Daniel Bellamy. A new, complete, and universal English dictionary,1764,arts 词条。
9 John Marchant, Daniel Bellamy. A new, complete, and universal English dictionary,1764
10 Gotthold Ephraim Lessing. Lessings Werke,Berlin,1766:461.
11 “增长了知识,但确没有扩展心灵(enlarging the Heart),这样的话,文学起的作用是不足称道的。没有博雅心灵(liberal mind)的博雅教育( liberal Education)只能造就一个舞蹈教师,这种教育能够给他外在的、可见的标志,但确不能给他以属于绅士的内在的、精神的优雅 (inward and spiritual Grace)”。 Richard Griffith, Elizabeth Griffith. A series of genuine letters between Henry and Frances , 1766:230.
1 “她的父亲没有钱给她提供任何形式的文雅教育(Polite Education)”。Richard Griffith, Elizabeth Griffith. A series of genuine letters between Henry and Frances.vol.3 ,London,1766:195
2 “我对这位小姐一无所知,从她的作品中,我知道她来自一个绅士的家庭,接受了非常高雅的教育(genteel education),很小的时候,她就失去了父亲,并且没继承多少遗产,关于她个人的历史,我所知的就是这些”。Richard Griffith, Elizabeth Griffith. A series of genuine letters between Henry and Frances.vol.1 , London,1767: P.xvii
3 Richard Griffith. A series of genuine letters between Henry and Frances,London,1767:46.
4 “liberal……,慷慨的……高贵的或绅士般的(gentlemanlike),因此那些使心灵优雅(polish the mind)的艺术或科学,诸如文法、修辞、音乐,等等,被称为 liberal arts”。Thomas Dyche. A new general English dictionary,London,1771
5 “威廉·韦伯在著名的牛津大学接受了博学的教育(learned education),他在牛津获得了艺学硕士学位”。Foote Gower. A Sketch of the Materials for a New and Compleat History of Cheshire,1773:24-25.
6 “The ingenious arts and the liberal professions”. Simpson, J. A. The Oxford English dictionary, 1989.
7 “在古代,在这些教育穷人,使他们能够从事博学职业(learned professions)的慈善措施建立之前,对优秀教师的报酬似乎是相当可观的”。Adam Smith. An Inquiry Into the Nature and Causes of the Wealth of Nations ,London,1852:56.
8“在查理二世时期,一定程度的放荡被认为是 liberal education 的标志。根据那个年代的观念,如果一个人行为举止符合慷慨、真挚、大度、忠诚的标准,那就证明他是一个绅士,而不是清教徒。另一方面,严肃的态度、循规蹈矩的行为,都是不受欢迎的,而且在那个年代被认为是伪善、狡猾、虚伪、低贱的表现。对那些肤浅的人来说,大人物(the great)的所有毛病都是合理的。他们不仅将炫目的财富和贵族联系起来,而且将那些高贵的德性归于他们;例如,自由和独立的精神(spirit of freedom and independency),直率(frankness)、慷慨(generosity)、仁慈(humanity)、文雅(politeness)。相反,在他们看来,那些下层阶层(inferior rank)的德性——节俭、勤奋、循规蹈矩则是卑劣的、让人厌恶的”。Adam Smith. The Theory of Moral Sentiments, London,1767:304-305.
9 Adam Smith. The Theory of Moral Sentiments ,Dublin,1777:194
10 Adam Smith. The Theory of Moral Sentiments,London,1793:68.
1 Adam Smith. The Theory of Moral Sentiments ,London,1774:382
2 Henry Kames. Sketches of the History of Man, vol.3, Edinburgh,1778:407-408.
3 “Nor is any exception mentioned of persons destined for the church, for liberal sciences, or for the fine arts.” Henry Kames. Sketches of the History of Man, vol.3,1778:23.
4 “Upon the whole, then, I would have you rest satisfied that are now entering on an useful and pleasing science, and that a competent knowledge of it is a thing necessary to be acquired by all who wish to go through a Course of Liberal Education in the most advantageous way.” Peter Williams. Letters Concerning Education: Addressed to a Gentleman Entering at the University,London,1785:64.
5 Ibid,272.
6 “书写美观、正确,……是文雅教育(polite education)的另一个组成部分。……没有什么比一个学生潦草的字迹更加鄙俗(illiberal )”。Philip Dormer Stanhope. Principles of politeness, and of knowing the world,Dublin,1790:57.
7 Edward Tatham. The Chart and Scale of Truth , 1790:362.
8 James Barclay. A complete and universal English dictionary,1792
9 James Barclay. A complete and universal English dictionary,1792,academy 词条
10 “Humanities,……意指文法、修辞和诗歌,也被称为 literae humaniores。在苏格兰大学中,教授这些学科的教授被称为 humanists”。James Barclay. A complete and universal English dictionary,1792,humanity 词条。
11 “事实是,我不仅仅为那些没文化(illiterate)的人写作,也试图给那些博学的学者(liberal scholar)提供一些消遣”。Gilbert Wakefield .Memoirs of the Life of Gilbert Wakefield ,1792:394
2 Gilbert Wakefield .Memoirs of the Life of Gilbert Wakefield ,1792:52
3 “四大学部,……神学、教会法、市民法和艺学(arts),艺学包括逻辑学、自然哲学和道德哲学,它们被认为是通向博学职业(Learned Professions)的必要准备”。
4 William Perry. A general dictionary of the English language, 1795,humanity 词条
5 John Ash. The new and complete dictionary of the English language,1795
6 John Clarke. Letters to a student in the University of Cambridge, Massachusetts, Boston:1796:53.
7 “在 polite arts 的名下,我们包括了 1.修辞 2.诗歌;3.音乐;4.绘画;5.雕塑 6.雕刻 7.建筑 8.演讲 9.舞蹈”。Colin Macfarquhar, George Gleig. Encyclop?dia Britannica: Or, A Dictionary of Arts, Sciences. Vol. 2,Edinburgh, 1797:365
8 “不过,古典知识很快就被所有的阶层热切地追求。不仅那些决定从事博学职业 (learned profession)的人们学习它们,那些旨在追求博雅教育(liberal education),不考虑特定职业 (particular profession)的富有的人们也学习它们,甚至那些下等阶层的人们和女性也如饥似渴地学习希腊罗马的语言和智慧。”Colin Macfarquhar, George Gleig. Encyclop?dia Britannica: Or, A Dictionary of Arts, Sciences. Vol. VI , Edinburgh, 1797:351.
9 “我们不赞成给女性提供博学的教育(learned education)。……她们可以学习母语的文法,学会正确地阅读、说话,学会优美地书写,学会一些实用的算术,学会她们所负的对上帝的职责,……这就是她们所需的全部文学教育(literary instruction)。” Colin Macfarquhar, George Gleig. Encyclop?dia Britannica: Or, A Dictionary of Arts, Sciences. Vol. VI, Edinburgh, 1797:355.
1 William Hamilton Sewell. Work and revolution in France: the language of labor from the Old Regime to 1848,Cambridge; New York: Cambridge University Press, 1980:23
1 “虽然这个学校被称为军事院校,但它的教育对象绝对不仅仅限于那些只想入军队的人;相反,它是一个进行 general education 的机构,在这里,年轻人学习每一种科学,进行每一样身体训练,并培养一些个人才艺,这些科学、身体训练和才艺构成了通才教育(liberal education),它们符合每一个绅士的身份,并能满足所有博学职业的知识要求,符合政府各种岗位(不管是文职的还是军事的)的要求”。Benjamin Rumford. Essays, Political, Economical, and Philosophical. Vol.1 ,London,1800:394.
2 “在学生的 general education 中,老师既不必要,也不允许干预,他只能在讲课时坚持不懈地留意学生”。Maria Edgeworth, Richard Edgeworth. Practical Education,1801:129
3 “现在,当年轻人的 general education 被认为是完成之后,他自己以及他父母所需要马上考虑的,就是他的职业。” Richard Lovell Edgeworth. Essays on Professional Education,London: Printed for J. Johnson and Co. St. Paul's Churchyard, 1812:380.
4 “结果,对大学所提供的 liberal education 搁置不管,将那些有志于从事律师行业的年轻人交到伦敦的律师手上,让这些律师传授法律实践的秘诀,这成了一个潮流。” Richard Lovell Edgeworth. Essays on Professional Education, 1812:359.
5 Richard Lovell Edgeworth. Essays on Professional Education, 1812:381
6 “在那些有志于从事律师行业的年轻人进入律师行会之前,或者在他们学习专业知识(professional studies)之前,将他们送到其中一所大学中去,让他们在那里打下文学的基础,掌握外国法律和英国法律的一般性原则,这是当前的习俗。” Richard Lovell Edgeworth. Essays on Professional Education, 1812:360.
7 “她知道,不管她的外甥多有本事,如果他不具备绅士应当具备的知识——这些知识是判断一个人是否接受了 liberal education 最重要的证据,那么,他就不可能和其他人取得平等的地位”。Maria Edgeworth. Moral Tales for Young People .Vol.2,London,1806:4.
8 “詹姆斯·霍顿博士……生于 1726 年。在霍顿很小的时候,他父亲就去世了。照料儿子教育的责任自然就落在了霍顿夫人的头上。她决心给他提供博雅的教育(liberal education),一开始送他去爱丁堡的高中,然后又送他去大学”。John Playfair. The Works of John Playfair Vol.IV. ,Edinburgh,1822:33.
1 John Corry.. A satirical view of London at the commencement of the nineteenth century , 1801:120
2 “在列举了博雅教育(liberal education)的不同分支之后,他推荐了历史学和地理学,这两门学问可以使人在工作之余解除疲劳,而且,它有是每一位绅士所应当具备的造诣。Jenkin Jones .Pros and Cons, for Cupid and Hymen, London,1807:11
3 “我想,在涉及科学和语言的部分,我的教育完全符合他的建议;不过,我也感到自己对绅士教育(gentleman’s education)的某些最重要的内容一无所知,对此我非常懊恼”。Jenkin Jones .Pros and Cons, for Cupid and Hymen,London,1807:11,作者这里所说的“some most material branches of a gentleman’s education”指的是历史学和地理学的知识。Ibid:12.
4 “献给尊敬的,……由于您的仁慈,……我才有福分接受博雅的教育(liberal education)。”John Kidd. Outlines of Mineralogy,London,1809:III.作者是牛津大学化学教授。
5 “他的学问囊括博雅学者(liberal scholar)所应了解的所有知识分支,哲学、批评、历史或者各种各样的文学,没有一样是他不精通的。”George Buist. Sermons. 1809,p.X.
6“他的国籍、父母、教育、生活方式,我们都一无所知,我们也不知道他出生时是异教徒,还是基督教徒。可以肯定的是,他接受了符合自由人身份的教育(liberal and ingenuous education)。”William Cave. A Complete History of the Lives, Acts, and Martyrdoms of the Holy Apostles. Vol.2 ,Philadelphia,1810:430.
7 “Theophilus 是否在安提克出生,对此我们已经不得而知。他的父母给他提供了博雅教育(a learned and liberal education)所需的所有知识和才艺”。William Cave. A Complete History of the Lives, Acts, and Martyrdoms of the Holy Apostles. Vol.2 ,Philadelphia,1810:329.
8 William Cave. A Complete History of the Lives, Acts, and Martyrdoms of the Holy Apostles. Vol.2 [M]Philadelphia,1810:329.
9 “他成了一个熟练的农场经营者,制造业的改进者, 成了道路、煤矿和运河的巡视员:然而,那些博雅教育(liberal education)所赋予他的优雅(grace),他却丢得一干二净”. Edward Copleston. A Reply to the Calumnies of the Edinburgh Review Against Oxford, Oxford,1810:175-176.
10 Edward Copleston. A charge delivered to the clergy of the diocese of Llandaff , London,1848:24.
11 Ibid:26.
1 “总的来说,每一位不偏不倚的人,……比以往任何时候,树立了大学作为一个进行 general education 之场所的声誉,为之奠定了永恒的基础。” Edward Copleston. A Reply to the Calumnies of the Edinburgh Review Against Oxford, Oxford,1810:89.
2 “他(William Wykeham)的父母品行端正,在当地名声很好,不过,在他出生的时候,他们家里还比较贫穷。……由于贫困,他们无法给儿子负担博雅的教育(liberal education)。不过,他很快就找到了一位赞助者,据说是 Nicholas Uvedale,……他肯定在孩子身上发现了一些值得挖掘的天分,因此才供他上威斯敏斯特公学,在这所公学中,他被授予文法知识,并且展现出虔敬和勤奋的作风,在课程之余,他利用闲暇时间学习了算术、代数、逻辑、神学、教会法和市民法。” Alexander Chalmers. A History of the Colleges, Halls, and Public Buildings,Attached to the University of Oxford, Oxford, 1810:108-109. “约翰·诺克斯是苏格兰宗教改革的主要推动者,是一个古老、尊贵家族的后裔。他生于 1505 年……他的父母给他提供了博雅的教育(liberal education),在当时,这种教育是非常稀罕的。他最初上了哈丁顿郡的一所文法学校,在掌握拉丁语言的基本规则之后,又被送到圣安德鲁斯大学,受教于约翰·梅杰教授。”Alexander Chalmers. The General Biographical Dictionary. Vol.XIX, London,1815:409. “Requeno,一位博学的西班牙耶稣会会士,生于 1730 年。他接受了博雅教育(liberal education),通过这种教育,他得以精通哲学和数学,并培养其对艺术(fine arts)的品味。” Alexander Chalmers. The General Biographical Dictionary. Vol.XXV, London,1816:142.
3 “我继承了一笔祖传的遗产,这已足够让我生活无忧,可以让我从心所欲地研究那些博雅学科(liberal studies),这些学问在年轻时给了我最大的快乐,它们也将是我老年时的慰藉和愉悦。” Alexander Chalmers. The General Biographical Dictionary. Vol.XIX, London,1815:377
4 Alexander Chalmers. The General Biographical Dictionary. Vol.XXVI, London,1816:258.
5 Alexander Chalmers. The General Biographical Dictionary. Vol.XVII, London,1814:331
6 “通过文雅教育(polite education)的帮助,她精通诗歌、绘画。” Alexander Chalmers. The General Biographical Dictionary. Vol.XIX ,London,1815:347. 注:可以看出,文雅教育侧重艺术、诗歌,liberal education侧重学术性知识。
7 “托马斯·罗宾逊,杰出的神学家,……生于 1749 年,是一位约克夏郡针织品商的儿子。他在本地的文法学校接受教育,他在学校的表现异常出色,以至于老师们不断地恳求他父亲允许他继续接受博学教育(learned education),而不是让他直接去经商。……当他父亲决定送去他大学时,学校的领导们一致同意给他双倍的奖学金。得到这笔款项的支持后,他在 1768 年被剑桥大学三一学院录用为工读生(sizar)。” Alexander Chalmers. The General Biographical Dictionary. Vol.XXVI,London,1816:299
8 Alexander Chalmers. The General Biographical Dictionary. Vol.VII ,London,1813:293
1 “根据罗马的管理,行政管理除了 artes liberales(即一个有教养的人所应知道的一切)之外,不需要其他任何知识。Barthold Georg Niebuhr. Lectures on the History of Rome,London,1848:486.
2 William Duane. An Epitome of the Arts and Sciences, Being a Comprehensive System of the Elementary Parts of An Useful and Polite Education, Philadelphia, 1811:3
3 Ibid.
4 William Duane. An Epitome of the Arts and Sciences, Being a Comprehensive System of the Elementary Parts of An Useful and Polite Education, Philadelphia, 1811:2
5 “Florian 宣布自己设计了一个全面教育的新计划(a new system of general education),……其内容包括拉丁语、医学理论、外科、政治经济学、药学、人相术,等等”。John Walker(.1768-1833) An Essay on the Following Prize-question Proposed by the Royal Irish Academy , 1812:34-35.
6 “更正我们观点的狭隘性(narrowness);发现人类理智的各种目标之间的普遍联系;为以后进一步探索某门学问打下宽广、坚实(broad and solid)的基础,……所有这些都是一种真正博雅的教育(truly liberal education)的诸多益处之一”。John Walker.(1768-1833) An Essay on the Following Prize-question Proposed by the Royal Irish Academy, Dublin, 1812:7.
7 John Watkins. A Biographical Dictionary of the Living Authors of Great Britain and Ireland, London: 1816:299
8 Ibid
9 “高雅的教育( genteel education)符合绅士的地位;文雅的教育 (polite education)与文雅社会相称,宜于交谈,并使他出类拔萃 ”。George Crabb(1778-1851). English Synonyms Explained, in Alphabetical Order,1818:504
1 “Faculties (在大学中). 一个教授艺术和科学、颁发学位的部门。一般分为四个部分 1. 艺学(Arts), 包括文学(Humanity )和哲学( Philosophy); 2.神学; 3.医学;4.市民法。”George Crabb. A Family Encyclopaedia. , New York, 1831:157
“2文雅的教育 (polite education)与文雅社会相称,宜于交谈,并使他出类拔萃”。George Crabb(1778-1851). English Synonyms Explained, in Alphabetical Order, London,1818:504.
3 大学是 “公共权威所建立的用 liberal arts 来教育青年、并在几个学部颁发学位的机构”。George Crabb. A Dictionary of General Knowledge, London,1835:354.
4 George Crabb. A Dictionary of General Knowledge, London,1835:225,liberal arts 词条
“5狭隘的教育( confined education)局限于少数的知识和信息”。George Crabb(1778-1851). English Synonyms Explained, in Alphabetical Order, 1818:279
6 John Potter. Archaeologia Graeca: Or, The Antiquities of Greece ,Edinburgh,1818:68.
7 “根据梭伦制定的法律,青年人接受的第一种教育是游泳,以及文学初步;那些能力平庸者,让他们学习农业、制造业和商业;而那些能够负担高雅教育(genteel education)的人,应该学习乐器、骑马,应当学习文学,狩猎,并接受体育锻炼。”. John Potter. Archaeologia Graeca: Or, The Antiquities of Greece , Edinburgh,1818:180-181.
8 “没有这个考试的话, Liberal Educaiton,如果它有任何含义的话,无非是指在大学校园呆上一段时间。” Jetemy Bentham. Church-of-Englandism and Its Catechism Examined, London,1818:416. 9 “对于那些不是数学发明家的人来说,数学只能培养一种官能(faculty),也就是在既定前提下进行严密推理的。……一个愚笨的人也可能成为出色的数学家,但不可能成为优秀的古典学者。博放教育(liberal education)的职责是发展并改善心智的所有官能,培育并改善整个道德的存在;欲实现这个诱人的目标,最好的办法是学习语言,将语言作为最主要的教学对象,同时辅之以艺术和科学的教育”。John Bristed. America and Her Resources , London,1818:345.
“伊顿、威斯敏斯特、温彻斯顿是英国博雅教育(liberal education)的领军力量。在这些学校中,学生被要求阅读维吉尔、贺拉斯、特伦斯、西塞罗、李维;荷马、德莫斯提尼……阿里斯托芬和古希腊悲剧,并且经常进行大量的英文诗歌、散文写作和拉丁文诗歌、散文写作。” John Bristed. America and Her Resources ,London,1818:347-348.
“在英国大学中,学习的不仅仅是古典学科,数学、自然哲学、历史、道德哲学、纯美文学、修辞学、市民法也被囊括其中。一般认为,剑桥特别偏爱数学,牛津则偏爱古典学科,但在两所大学中,教学的体系都是充足的(ample),非常丰富的(highly liberal)。” John Bristed. America and Her Resources ,London,1818:348.
10 在说英语时,发音不准是“贫乏的、粗俗的教育的必然标志”。John Bristed. America and Her Resources , London,1818:354
1 “在美国,人们通常认为所有的古典(classical)教育,不,所有的通识教育(general education),在一个男孩十八岁离开大学学院的时候就结束了。” John Bristed. America and Her Resources ,London,1818:349.
2 “牛桥的学生一般在二十二岁毕业……然后,他们开始为从事法律、医学这两个博学职业而学习”。John Bristed. America and Her Resources ,London,1818:348.
3 “不过,为了实现完整的、全面的教育(full and accomplished education),在学习古典学的同时,也应当学习所有其他的科学”。John Bristed. America and Her Resources ,London,1818:347.
4 John Bristed. America and Her Resources ,London,1818:344
5 John Bristed. America and Her Resources ,London,1818:343.
6 “哈佛一共拥有十三个教授席位,因此它能比美国其他任何学院提供更加广泛的教学(liberal instruction)”。John Bristed. America and Her Resources , London,1818:323.
7 Hugh Pearson. Memoirs of the Life and Writings of the Rev. Claudius Buchanan Vol.1 , London,1819:41.作者为牛津大学教师。
8 “即便男孩子没有完成大学的学业,如果他有足够的知识,使他能够从事某一种博学职业(liberal professions)”。Samuel Butler. A Letter to Henry Brougham, Esq. M.P. On Certain Clauses in the Education Bills, Now Before Parliament , Shrewsbury,1820:17.
9 “文法学校的创办者希望尽可能广泛地传播知识,并提供在大多数情况下是免费的,或至少是便宜的语言教育,关于这些语言(指古典语言)的知识是学术教育(academic education)和博学/博雅职业(liberal professions)是不可或缺的”。Samuel Butler. A Letter to Henry Brougham, Esq. M.P. On Certain Clauses in the Education Bills, Now Before Parliament , Shrewsbury,1820:18.
10 Ibid:19.
11 Ibid:7.
12 George Cornewall Lewis. A Treatise on the Methods of Observation and Reasoning in Politics,Vol.2, London,1852
13 Daniel Sandford. A letter to Peter Elsmley, 1822:68.
1 “他废除等级划分的意图并不是要打压自己的同胞,而是要提升他们的地位。也就是说,让每一位雷斯戴芒人都能享受到别的城邦中只有少数人才能享受的好处,让全部同胞成为一个家庭。家庭中的每一位兄弟都应当接受最符合自由人身份的教育(the most liberal education), 以最符合自由人身份的方式(most liberal manner)生活。自由的雷斯戴芒人(free Lacedaemonians)不允许从事工匠技艺(mechanical arts),甚至农业也在禁止之列。因此,奴隶制是必需的,而且奴隶的数量必须足够多。因为法律规定,每一位雷斯戴芒人都必须是一位绅士(gentleman)——在这个现代术语最严格的意义上讲,除了城邦的事务之外,他不从事任何事务。” William Mitford. The History of Greece , Boston,1823:267.
2 “在学习时,要努力掌握所有你试图学习的知识。要透彻地理解每一个学问分支的基本知识或第一原则,不管是文学(literature),还是科学(science)。对初学者来说,第一原则通常是困难的。不过,一旦你克服这些困难,你的进步就会很容易了……在数学科学中,其原则是建立在自然的永恒原则之上的,……一般很好地理解了这些原则,便不可能发生错误。……自然哲学也是如此……不过,在语言学、历史学、地理学、伦理学和形而上学领域,事实通常来自证词,其原则也是从推理得来。因此,通常很难达到真理,为了避免错误,需要小心翼翼。……在这些问题上,你不能盲目相信权威。……那些试图获得全面教育(liberal education)的年轻人,首先要做的是熟练掌握所谓博学语言,也就是希腊文和拉丁文的知识。” Noah Webster(1758-1843). Letters to a Young Gentleman Commencing His Education , 1823:21-22.
3 “我认为,为了彻底改革我们的医学课程,……为了提升医学职业的地位,必须确保用文学和科学来提供一种广博、宽泛的职前教育( liberal and extensive previous education),这种教育使学生在开始医学学习之前能够掌握大量的科学知识,尤其是,心智受到良好的锻炼,能够正确地推理,并从事哲学的研究。为实现这一目的,最合适的科目是希腊语、拉丁语、数学、道德哲学、逻辑学、自然哲学和自然史”。John Rutherfurd Russell. The History and heroes of the art of medicine, London,1861:475-476. 4George Ticknor .Remarks on Changes Lately Proposed Or Adopted, in Harvard University,1825:36.
5 George Ticknor. History of Spanish Literature, Boston,1862:324.
6 Ibid:313.
7 “什么是 liberal education? ……掌握了所有自由的条件(conditions of freedom)的人,就是 Homo Liberalis——这是对现代术语“绅士”的古典翻译,因为,在封建制度下,只有 the men of family (Gentiles, generosi, quibus gens erat, et genus) 拥有这些条件。”Coleridge, Samuel Taylor. Collected Letters of Samuel Taylor Coleridge, Oxford : Oxford University Press, 2000:629.
8 “事实上虽然基督教的暂时性的好处扩展到了所有的阶层(all classes),绝大多数的民众对宗教的了解,仅仅限于其形式。他们以前是天主教徒,现在是新教徒,但他们从来不是基督教徒。……确实,他们有圣经,但对于绝大多数的劳动人民来说,即便从文字上,圣经也是一本密封的书。英国国教的神父们所希望建立的基础教育制度(system of general education),以及神圣的爱德华国王所设计的制度,从来没有付诸实现”。Robert Southey, Alexander Knox, Samuel Taylor Coleridge. The Life of Wesley ,New York,1847:279.
1 Samuel Taylor Coleridge. The Complete Works of Samuel Taylor Coleridge , New York,1853:897
2 “诺克斯博士不仅仅批评大学在通识教育(general education)方面存在诸多不足”。 The Gentleman Magazine, 1827:6
3 “专业教育与通识教育的第三种弊病在于其教学方法”。 Johann Gaspar Spurzheim. A View of the Elementary Principles of Education, London,1828:209.
4 “据说,一个人如果懂得拉丁语,他就接受了博雅教育(liberal education);然而,我们要通过一个人的古典语言知识来判断他所掌握的实用技能,这是一件可叹的事情。我希望,医学职业应当由那些禀赋良好的人来执业,但我希望,拉丁语和希腊语知识不应当继续成为决定一个人是否适合从事这门重要而困难的执业的试金石,很少精通古典学术的外科医生和内科医生在实用知识以及提升医疗技艺方面能够和约翰·亨特尔相比,然而,他并没有学过古典语言。”Johann Gaspar Spurzheim. A View of the Elementary Principles of Education, London,1828:117.
5 Henry Brougham. The Critical and Miscellaneous Writings of Henry Lord Brougham Vol. II, Philadelphia,1842:226.
6 Ibid:223.
7 James Heywood. The Recommendations of the Oxford University Commissioners, London,1853:259.
8 “在每一个开明的国家中,化学知识都在被热切地追求和探索……现在,如果一个不了解化学科学的主要原则和基本事实的人,宣称自己接受过博雅教育(liberal education),或者拥有博雅的知识(liberal knowledge),这种举动将会被认为是不体面的”。Benjamin Silliman. An Introductory Lecture, Delivered in the Laboratory of Yale College, New Haven,1828:43.
9 “人的一生只能获取普遍知识(universal knowledge)当中极为有限的一部分”。Ibid:47.
1 “在欧陆国家,……法律早就是文雅教育及专业教育(polite as well as professional education)的一部分”。Ebenezer Baldwin. Annals of Yale College, New Heaven,1831:172.
2 “威廉-布莱克斯通爵士在牛津发表了令人赞赏的演说,他反驳了英国法无法进行系统分析的谬见。自从他 1753 年发表讲演开始,英国法的学习不仅在母国,而且在采用其法律体系的其他国家或殖民地中……一直都作为通识教育(general education)的一部分而受到欢迎”Ibid, 172-173
3 “The arts and sciences fit for scholars and gentleman”. John Entick. Tyronis thesaurus: or, Entick's Latin-English dictionary , Baltimore: 1834,p.310
4 John Entick. Tyronis thesaurus: or, Entick's Latin-English dictionary ,Baltimore: 1834,p.253
5 “你必须学习四种博学或高雅职业(learned of genteel professions)中的一种,即便你以后不从事这些职业,学习这些知识也会让你受人尊敬”。The Dublin University Magazine.1834,July:582
6 “我是在最宽泛的意义上使用贵族(aristocracy)这个词的,它包括显贵(peerage)、士绅(gentry)、神职人员(clergy)、博学职业(liberal professions),以及大商业公司”。William Sewell. The Attack Upon the University of Oxford: In a Letter to Earl Grey, London, 1834:6.
7 “没有一所私立学校能够保证充足、慷慨的经费支出,这种支出对于发展博雅教育(liberal education)是不可或缺的”。 William Sewell. Journal of a residence at the college of st. Columba, in Ireland , Oxford,1848:xxix
8 “…for the purpose of carrying on in unison an harmonious plan of general education, at the suggestion of their whig governor.” Richard Froude. Remains of the Late Reverend Richard Hurrell Froude. ,London,1838:406.
9 “即便假设我们的先辈在使古典学成为早期 liberal education 的重要部分时做得很出色,也仍然存在一个问题,即我们的大学是否明智地追随他们。” Sedgwick, Adam. A discourse on the studies of the university, and, Professor Sedgwick's discourse on the studies of the University of Cambridge ,Cambridge,1835:36.
1 “无可否认的事实是,在我们国家,liberal education 当中很大一部分时间都用在了古典学和数学上面。如果有人对此感到怀疑,他可以看看我们的学院(colleges)、academys以及principal schools的课程。” Thomas Smith Grimké. Oration on American Education ,Cincinnati,1835:10.
2 Ibid:10.
3 “显然,我认为(古典)语言和数学属于特殊的(particular)的而不是共通的(general)教育。专业人士和学者需要学习古典语言;工程师、测量员、建筑师、航海家、教授需要学习数学。这正如他们做一些特别属于他们自己的事情,而不是对于整个社群都共通(common)的事情一样” Ibid:35.
4 Thomas Smith Grimké. Oration on American Education ,Cincinnati,1835:19.
5 The Edinburgh Review Vol. LXII.(January 1836):419
6 Hamilton, William. Discussions on philosophy and literature, education and university reform.1853:260.
7 “查理曼在意大利孜孜不倦地学习 liberal sciences,很快,他就很着急地想把这些学问传播给他的臣民,尤其是牧师阶层”。Johann Karl Ludwig Gieseler. Textbook of Ecclesiastical History, vol.2,Philadelphia:1836:30.
8 “需要指出的是,用来表示古典学科的两个术语 humaniora studia, humaniores literae 并没有在任何古典作家中出现,而是在中世纪被引入的。” Thomas Swinburne Carr. A manual of Roman antiquities ,London,1836:83.
9 “Lectures in humanity, that is, in classical literature, were, in 1535, established in all colleges of the University of Oxford.” Simpson, J. A. The Oxford English dictionary, 1989.
10 H.W. Wilberforce .The parochial system, an appeal to English churchmen ,London,1838:35.作者是纽曼在奥利尔学院时的学生。
11Ibid:35
1 “The studies of his college life”. Gulian Crommelin Verplanck(1786-1870). The Right Moral Influence and Use of Liberal Studies, 1838:5.
2 “在完成博雅教育(liberal education)的课程之后,年轻的学生最后一次站在学术门槛之上,渴望着投入实践生活的洪流”。Gulian Crommelin Verplanck(1786-1870). The Right Moral Influence and Use of Liberal Studies,New York: 1833:5
3 这条法律的意思不是说他们应该在财产上平等,而是说,他们之间的地位不应当存在类似于自由人和奴隶那样的不平等;而且,他们的道德也不应当存在类似于戏子和元老院议员——或一个接受过符合自由人身份的、高尚的教育的人(one of a liberal and ingenuous education)——之间的不平等。Valentinian 和 Mareian的法律清楚地解释了这个问题 :“我们不希望她被认为是地位低下卑贱的,虽然她并不富有,但她的父母是生来自由的、高贵的(liberal and ingenuous),因此,我们宣布,元老院议员或者其他地位最高的人,迎娶一位生来自由但贫穷的妇女是合法的。” Joseph Bingham. The Antiquities of the Christian Church, London,1840:288.
4 James Gall. A Practical Enquiry Into the Philosophy of Education, Edinburgh,1840:50.
5 Ibid:306.
6 George Peacock. Observations on the statutes of the University of Cambridge ,London,1841:166.
7 “不过,保持一定的标准是重要的……那些申请 liberal education 证书的人应该服从这些标准”。Francis Wayland. Thoughts on the present collegiate system in the United States ,Boston ,1842:102.
8 Francis Wayland. Thoughts on the present collegiate system in the United States [M] Boston ,1842:45.
9 “学位被公认为是一定程度的文学造诣和科学造诣的证明书。……它向公众证明,……候选人将他生命的一部分时间用于学习博雅学科(liberal studies)。……如果学位候选人仅仅需要具有英文文法和地理学的知识,一个社会的知识状况会是什么样啊;也就是说,如果这些知识就是一个被认为是受过全面/博雅教育的人(a liberally educated man)所具备的知识。” Francis Wayland. Thoughts on the present collegiate system in the United States , Boston, 1842:45-46.
10 Francis Wayland. Thoughts on the present collegiate system in the United States , Boston, 1842:145.
11 Ibid:153.
1 “对于一位家长来说,唯一正确而且保险的看法是,……大学是进行博雅教育(liberal eduation)的场所,因此,所有社会关系和利益、金钱的考虑都必须被认为是鄙俗的(illiberal),并被抛弃。”James Pycroft. The Collegian's Guide: Or, Recollections of College Days ,London, 1845:39.
2“1844 年的律师的秘书应当和 1753 年的律师秘书大不一样。现在,从事这个行业的年轻人大部分都值得尊敬,而且接受了广博的、绅士般的教育(a liberal and gentlemanlike education).” Samuel Warren. Intro to Law Studies ,London,1845:100.
3 “戈登博士在阿伯丁大学的国王学院、爱丁堡和伦敦等地接受了广博的专业教育(a liberal professional education),然后在 1803 年被聘用为助理外科医生。”The Gentleman’s Magazine. Volume XXIII. London,1845:651.
4 在德国,文法预科学校(gymnasia)的主要目的是“培养年轻人进入大学或者从事博学职业(learned professions),并且给那些富有阶层的子弟提供博雅教育(liberal education)”。Walter Copland Perry. German university education, London,1846:145.
5 “特别管理委员会承认,数学和古典学在通识教育(general education)中优于其他任何科目。” 转引自Martha McMackin Garland. Cambridge before Darwin—the ideal of a liberal education, 1800-1860, Cambridge [Eng.]; New York: Cambridge University Press, 1980:125.
6 “希腊文和拉丁文也许是文雅教育(polite education)最重要的组成部分,我们不敢说它们是唯一的部分。如果历史、自然哲学、生理学、事物的知识以及言辞的知识也是通识教育(general education)的一部分,那么,显而易见的事实是,我们的本科生几乎被关在这些领域的大门之外”。enjamin Jowett, Arthur Penrhyn Stanley. Suggestions for an Improvement of the Examination Statute,Oxford,1848:12-13.
7 “确实,我们大学应当提供而且宣称自己提供的是博雅教育(liberal education),……任何严格意义上的专业教育不能够、也不应该在英国大学的围墙内进行”。Benjamin Jowett, Arthur Penrhyn Stanley. Suggestions for an Improvement of the Examination Statute,Oxford,1848:21.
8 Ibid.
9 “This theological tendency manifested itself still more in the episcopal and cathedral schools, where indeed the so-called Seven Free Arts were also taught, but in the most miserable and imperfect manner.” William Howitt. Life in Germany, London,1849:222.
1 “德国的学生在高级文法中学中学习非常刻苦,他们已经在文法中学中经历了严格的考试,在大学中,他们会直接学习自己的专业性学科(professional studies),因为,在拿到学位后,这些学生会立即成为律师、医生、牧师,或者成为教师、政府公务员”。Charles Astor Bristed. Five Years in an English University. Vol.2 ,New York,1852:167.
2 “我们的中小学教育(Common School Education)也许比其他任何国家都更为普及,办得更好;然而,我们的高等教育(liberal education)无疑要落后于几个国家”。Ibid:148. “我们的研究结论是,英国的 liberal education(指大学的教育)体系要比我们更加优越”。Ibid:150.
3 “我认为,心智的改善和教育应该是学院或大学首要的职责”。Ibid.:9.
4 “Kimchi connects the seven sciences (free arts) with …”Moritz Steinschneider. Jewish Literature from the Eighth to the Eighteenth Century,London,1857:338.
5 Thomas Hill(1818-1891). Liberal Education: An Address Delivered Before the Phi Beta Kappa Society of Harvard College,1858
6 Bernard Bolingbroke Woodward. History of Wales,London,1859:520
7 James Edwin Thorold Rogers. Education in Oxford: Its Method, Its Aids, and Its Rewards,1861:8.
8 Bruce Kimball. Orators & philosophers,1995:182.
9 “Those studies pursued without regard to their marketable value”. Bruce Kimball. Orators & philosophers,1995:182.
1 “May yet chance to be a man of confined education, possessed of no general principles, and not pretending to be versed in philosophical theories; whereas the affairs of a State are regulated by a Congress, Chamber of Deputies, &c. consisting perhaps of men of extensive reading and speculative minds.” Richard Whately.Element of Rhetoric ,Boston,1845:63.
2 Richard Whately. Elements of Logic,London,1831:xii.
3 “对上层阶级(upper class)的教育被称为 liberal education,以及高等教育(higher education)。中产阶级的教育中最好的那一部分教育通常是对高等教育的模仿,因此或多或少是不完整的。民众(people)的教育——如果他们受到教育的话——通常是初等的教育,仅仅包括高等教育中最为基础的部分。”William Whewell. Of a Liberal Education in General; and with Particular Reference to the leading studies of the University of Cambridge. London,1850:2-3.
4 “通过大学和学院的要求,那些数学天才们得以熟悉希腊语和拉丁语中最杰出的古典著作,由此成为接受过博雅教育的人(Man of Liberal education)”。 William Whewell. On the Principles of English University Education , 1838:40.
5 “在最理想的情况下,科学(sciences)中所有重大的进展都应当成为所有有教养的人(cultivated men)的共同财产,这是无可置疑的。有一些知识是新发现的真理所依赖的,只有将这些知识引入 liberal education的课程,我们才能做到这一点。”William Whewell. The Philosophy of the Inductive Sciences,Vol.2,London,1847:364.
6 William Whewell. Of a Liberal Education in General; and with Particular Reference to the leading studies of the University of Cambridge,London,1850:75.
7 William Whewell. On the Principles of English University Education,1838:44.
8 “我们不可避免会得出这样的结论,现在的化学无论如何不能成为普遍的理智教育的一部分” 。William Whewell. The Philosophy of the Inductive Sciences,Vol.2,1847:367.
9 William Whewell. On the Principles of English University Education,1837:124.
1 “他认为,波斯文学应当成为英国绅士的 liberal education 的一部分。”Thomas Macaulay. Critical and Historical Essays, 1860,229.
2 “技艺被划分为实用的、机械的,以及慷慨的(liberal),或文雅的(polite)。” Noah Webster. A Dictionary of the English Language: Abridged from the American Dictionary , New York,1851:38.
3 “Humanity 的复数形式 Humanities,指的是文法、修辞和诗歌”。Noah Webster. A Dictionary of the English Language: Abridged from the American Dictionary , New York,1851:176.
4 “因此,毫不奇怪的是,这种为博学职业(learned professions)而特别设计的教育会发展起来,并成为对其他所有人来说最为重要的教育形式。即便是最主要的 liberal educaiton 观念也必须将自己等同于这种博学职业的预备教育”。Henry Philip Tappan. University Education, New York,1851:10.
5 Noah Webster, Chauncey A. Goodrich. A Dictionary of the English Language, revised and enlarged by Chauncey A. Goodrich.,1852:505
6 “共通的(general)、广泛的(extensive),包括普遍的文学和科学,例如 liberal studies”。Noah Webster, Chauncey A. Goodrich. A Dictionary of the English Language, revised and enlarged by Chauncey A. Goodrich.,1852:505
7 Humanities,在学校或大学中使用,意指文雅文学(polite literature),或者文法、修辞和诗歌,包括古代经典的学习,与哲学和科学( philosophy and sciences)相对。有时候,它在狭义的意义上使用,意指语文学(philology).Francis Lieber, Edward Wigglesworth, Thomas Gamaliel Bradford, Henry Vethake. Encyclop?dia Americana. Vol. 6, Boston,1851:465.
8 “古代人将技艺划分为符合自由人身份的艺术(liberal arts ,artes liberales, ingenuae, bonae) 和奴性的技艺(artes serviles).后者包括了所有的手工技艺( mechanical arts),因为只有奴隶才从事这些技艺。前一种技艺则被认为是符合自由人身份( becoming to freemen)的技艺。自从自由人也开始从事 servile arts 之后,这个名称就消失了,不过 liberal arts 的说法确保留了下来。以下七种技艺通常被成为 liberal arts:文法、辩证法、修辞、音乐、算术、几何、天文学。” Francis Lieber, Edward Wigglesworth, Thomas Gamaliel Bradford, Henry Vethake. Encyclop?dia Americana. Vol. 1, Boston,1851:405-406.
1 John Henry Newman. Parochial Sermons , New York,1843:406.
2 John Henry Newman. The Benedictine Centuries [J]. The Atlantis. London, Dublin, 1859, vol.2, January-July: 1-43.
3 Such was the Athenian according to his own account of himself, and very beautiful is the picture……who was the world-wide Professor of the humanities and the philosophic Missionary of mankind. Newman, John Henry. Historical sketches(v.3)., 1906-1909:84
4 Newman, John Henry. Historical sketches(v.3), 1906-1909:104
5 A. Dwight Culler. The imperial intellect, 1955:113
6 John Henry Newman,The idea of a university defined and illustrated ,1994:107.
7 Newman, John Henry. Historical sketches(v.3)., 1909:241.
8 John Henry Newman. Parochial Sermons, New York,1843:422.
9 “现在,文雅教育( elegant and polite education )的危险是,它割裂了感情和行动,它教我们如何思考、说话,让我们受到正确的影响,但却不促使我们实践那些正确的东西。”John Henry Newman. Parochial Sermons , New York,1843:423-424.
10 “不过,有几位作者的意见超越了问题的实际考虑,并讨论了委员会建议所的立足点。也就是说,削减我们现在通识教育(General Education)的时间,以便在更早一些的时候引进专业的教育,尤其是神学的专业教育。不容置疑的是,liberal education 的本质必然通识性的( general)。”.Report and evidence upon the recommendations of her majesty's Commissioners For Inquiring into the state of the University of oxford,Oxford:1853:8.
11 工读学生(Servitors)的缺点,部分地归咎于这个阶层的吝啬小气。现在,人们把这种小气的特点称之为“illiberal”,其意思似乎是说,为别人提供服务是 iliberal 的,即便他们为此获得了补偿,得到了教育的机会;或者说,让那些没有受过教育的人来提供服务工作,比让学生一边接受“宽宏”教育,一边服侍别人的做法更加“慷慨”。Report and evidence upon the recommendations of her majesty's Commissioners For Inquiring into the state of the University of oxford.,Oxford:1853:80-81.
1 “我们国家的医学教育机构的一个弊端是,他们甚至没有间接地鼓励学生获取良好的通识教育(general education)。”James Heywood. The Recommendations of the Oxford University Commissioners,London,1853:308
2 “这些艺术之所以被成为美术(fine arts),原因是它们的唯一目的是产生对于美的无私利的情感,不考虑其对艺术家或观赏者的功用。它们被称为‘自由’的艺术( liberal arts),原因在于,它们是自由人的艺术(arts of free men),而不是奴隶的艺术。”Victor Cousin, Orlando Williams Wight. Lectures on the True, the Beautiful, and the Good ,New York,1861:167
3 Henry Jarvis Raymond. A State System of Education for New York ,New York,1854:23.
4 Charles Duke Yonge. A phraseological English-Latin dictionary: for the use of Eton, Winchester, Harrow, and Rugby Schools, and King's College, London,London,1855:287.
5 “在以前,在学术的意义上,艺科(arts),或博雅学科(liberal arts),表示科学和哲学(sciences and philosophy),或者学校教育的所有科目(circle of academical education),因此有艺学硕士、艺学学士的说法。” John Ogilvie. A Supplement to the Imperial Dictionary,Blackie and Son:1855:30.
6 James Waddel Alexander. The Man of Business: Considered in His Various Relations ,New York,1857:34.
7 Edward Ferrero. The Art of Dancing, Historically Illustrated ,New York,1859:109.
8 Benjamin B. Bowen. A Blind Man's Offering,1860:412.
9 我们如何理解 liberal education 这个术语呢? 难道不是这种教育解放(liberates)或者使人的心灵自由吗( frees the mind)? “他是一个被真理赋予自由的自由人”(He is a free man whom the truth makes free)。 心灵出于智慧自身而追求的事物是 liberal 的。……出于钱财和职业而追求的则是鄙俗的(illiberal )。John Rutherfurd Russell. The History and heroes of the art of medicine,London,1861:477.
10 Johann Friedrich Hautz. Geschichte der Universit?t Heidelberg ,Mannheim:1862:74.
1 “在父母的屋顶下,在优秀的教师的帮助下,由父母所引导的教育,或者在家庭中,私人导师所给予的教育,或者在公学中的教育,这些是我们所能接受的最好的教育。为了理解什么是 liberal education,我们必须了解这种教育是什么、可能是什么、应该是什么。在原初的意义上,这个短语意指适合于自由人——也就是说,拥有公民权,和奴隶或普通相对的人——的教育。现在,它可能被普遍地理解为绅士的教育。我们不如说,它是一种使人拥有并发挥重要影响的教育,是一种针对上层的职业和领域的教育, 这种职业和领域可能是专业性的、商业性的或政治性的。……不过,根据我在前面所奠定的原则,我更愿意在更宽泛的意义上使用 liberal 这个词, 认为它代表的是自由( libera)而不是它的派生词 ‘适合于自由人的’(liberalis),据此,我们可以将 liberal education 定义为自由的没有限制的教育( unrestricted education),也就是说,利用充足的时间和物质条件,用所有的学科来教育、锻炼年轻人。”William Francis Wilkinson. Education, elementary and liberal,1862:98.
2 “不管是从学术的层面,还是从道德和社会的层面,通识教育(general education)在今日的牛津和剑桥得到了最好的庇护”。Ibid:128.
3“如果我们要培养化学家,我们可以用这种方式来教育他;但我们所需的是通才教育(general education),是能引向其他事物的教育,这些其他事物拥有更加普遍(general)的价值” 。转引自 William Parsons Atkinson. Classical and Scientific Studies, and the Great Schools of England,1865:18.
4 “我相信,我们的整个生命就是一种教育,我们的日常劳动是一种训育;因此,我不会将博雅教育(liberal education)贬低至庸俗的功利主义(vulgar utilitarianism)的层次,我会将生命提升至真正的博雅教育(truly liberal education)的高度。……不过,这种教育能够仅仅通过希腊文法和拉丁文法来实现吗?”Ibid:34.
5 “这个科目可以是绅士教育( gentleman’s education)的一部分”。 F.W.Farrar. Essays on a liberal education. 1867:58.
6“Bonitz 受命重组文法学校(Gymnasia),他将公学教育(liberal school education)的宗旨定义为传递高等的普遍文化(higher general culture),将古典文学视为课程的基础,以为大学的学习打下基础”。 F.W.Farrar. Essays on a liberal education, 1867:63.
7“还有人指责牛津在通识教育(general education)中忽略初等 的数学”。F.W.Farrar. Essays on a liberal education., 1867:75.
8 “一方面,对实用教育(useful education)的需求,尤其是数学教育和科学教育的需求越来越大,这种需求不仅存在于工业阶层和商业阶层,而且也存在于那些希望进入市政技术学校和军事技术学校的学生中间。另一方面,拉丁语起码从来都被认为是中间阶层教育不可或缺的一部分,人们极不愿意看到社会中很大的一部分人群要脱离古典文学的人文熏陶(humanizing influence of classical literature)”。 F.W.Farrar. Essays on a liberal education., 1867:70.
1 所谓“自然”的教育,指的是我们应当教给学生一些他们日后会感兴趣的知识。也许,仅仅是出于商业或专业的原因,他才会不得不对一些科目感兴趣。在这种情况下,他的教育必须在某些时间、某些范围内,开始于商业或专业的教育(commercial or professional),而不是博雅( liberal)的教育。F.W.Farrar. Essays on a liberal education., 1867:86.
2 “如果我们不能够(我们肯定不能够)将所有的科学(sciences)都囊括进通识教育( general education)的课程,那么,那些纯粹出于好奇心而学习的科学应当交给那些具有特殊爱好和天赋的学生”。F.W.Farrar. Essays on a liberal education., 1867:94-95.
3 “人们宣称古典语言知识具有更为重大的意义,认为它是真正的博雅文化( a truly liberal culture)的一个要素,是学习语文学的最佳入门,是学习文法普遍规则的最佳入门,对于获取英语或其他现代语言的实在知识不可或缺”。 F.W.Farrar. Essays on a liberal education., 1867:91.
4 “现在,富有的制造业主和商人更倾向于送自己的子弟去最好的公学(liberal schools),虽然不是大学,如果他们打算从商的话。但是,如果公学不教授现代学科,而且大学也认识不到他们的重要性……” 。F.W.Farrar. Essays on a liberal education., 1867:78.
5 “将科学(science)纳入高等通识教育(higher liberal education)的一部分,将具有直接的重要意义,此外,它的长远影响更为重要”。 F.W.Farrar. Essays on a liberal education., 1867:289.
6 “现在,我们在讨论这样一个问题,即古典教育是否必须继续成为绅士教育(gentleman’s education)的主要部分。”F.W.Farrar. Essays on a liberal education., 1867:374.
7 “不过,如果英国绅士不需要在这个方面和世界上的其他人一样,那么,他至少应当掌握民众的初等教育(elementary eduation)的内容,……然而,不幸的是,在这方面,绅士教育(gentlemanlike education)的标准是如此之低,或者他们根本不愿意屈尊去掌握这些知识,结果,在所有这些方面,贵族的子弟常常比不上站在他身后的书童 ”。 F.W.Farrar. Essays on a liberal education., 1867:379-380.
8 “出于上述这些原因,我认为继续将两门古典语言和古典文学作为 liberal education——也就是说,那些不必因为受到环境影响而很早中断学术性知识(scholastic studies)的学习的人所接受的教育——的一部分是重要的。”John Stuart Mill. Inaugural Address: Delivered to the University of St. Andrews,1867:38
1 John Stuart Mill. Inaugural Address: Delivered to the University of St. Andrews, Feb. 1st, 1867,1867:12.我国学者汪瑄将这里的 liberal education 译为“文科教育”,显然不够准确。参见密尔.代议制政府[M] 汪瑄译.北京:商务印书馆,2007:201.
2 John Mill. Considerations on Representative Government,1861:275.
3 John Stuart Mill. Memorandum of the Improvements in the Administration of India during the Last Thirty Years,1858:80.
4 John Mill. Considerations on Representative Government,New York,1862:281.
5 “相反,当聘用的机会给予那些在大量的竞争者中胜出的人(这些人按照才智进行等级划分)时,不仅每个人都力争上游,而且每一个博雅教育的场所(every place of liberal education)都感受到了这种影响。每一位校长(schoolmaster)都充满雄心壮志,希望在这些竞争中获得胜利。” John Mill. Considerations on Representative Government ,New York,1862:279.
6 “治理(Governing)不是一件可以利用闲暇时间去应付的事情,……如果一个人没有接受过广博的通识教育(a large and liberal general education),并持之以恒、不辞辛劳地学习特殊、专门的知识,掌握实践的智慧,科学地把握这门学问,他也不可能胜任这个工作。”John Stuart Mill. Dissertations and Discussions:Political,Philosophical, and Historical,London,1859:372.
7 “人们可能不必接受通识教育(general education)以成为能干的律师,不过,如果他们要成为具有哲学眼光的律师(philosophic lawyers),则非通识教育不办。具有哲学眼光的律师需要领会一些原理,而不是死记硬背一些材料。”John Stuart Mill. Inaugural Address: Delivered to the University of St. Andrews, Feb. 1st, 1867,London,1867:5.
8 John Stuart Mill. Inaugural Address: Delivered to the University of St. Andrews,1867:20.
9 “科学的教育教会我们思考,文学的教育教会我们表达自己的思想,我们不是两者都需要吗?”John Stuart Mill. Inaugural Address: Delivered to the University of St. Andrews, Feb. 1st, 1867, London,1867:7.
10 John Stuart Mill. Inaugural Address: Delivered to the University of St. Andrews, Feb. 1st, 1867, London,1867:42.
1 Mark Pattison. Suggestions on Academical Organisation with Especial Reference to Oxford ,Ayer Co Pub,1977:278,282
2Ibid:268
3Ibid:278
4 “在这所大学中,拉丁文被成为 humanity 不是没有理由的,它是通向历史、思想以及文明人的心灵的不二法门。” Simpson, J. A. The Oxford English dictionary, 1989.
5 Stephanie Alexandra Mackler. Toward the hermeneutic university- Learning for meaning's sake[D] 哥伦比亚大学博士论文,2004,p42
6 “在很久以前,一些艺术之所以被成为是 liberal (artes liberales) 的,其原因在于,人们认为它们使心灵自由(liberalize the mind),也就是说,使心灵从无知、狭隘、偏见中解放出来。” Burke Aaron Hinsdale. Studies in Education: Science, Art, History,1896:56.
1 1914 年,杜威为保罗·孟禄所编撰的《教育百科全书》撰写 liberal education 的词条。在这篇文章中,杜威将 liberal education 的思想追溯至亚里士多德。杜威指出,亚里士多德所谓的 liberal education 是对闲暇阶层的教育,也就是相对于奴隶、技术人员和手艺人的教育。前者被认为是“自为目的”的教育,后者被认为是出于实用目的的教育。杜威指出,在等级区分鲜明的社会中,“比较容易给 liberal education 设计特定的内容和目的”,在民主社会中,这种划分已经越来越困难了: “liberal education 成了这样一个名称,它意指社会中每一个成员所应接受的教育:这种教育解放他的能力(liberate his capacities),使他更加幸福,更加有用于社会……简而言之,自由教育是使人自由的教育(liberal education is one that liberalizes)。从理论上讲,任何形式的教育都可以做到这一点。事实上,几乎所有的教育都很难达到这种目的”。转引自 Harold Silver, John Brennan. A Liberal Vocationalism [M] Routledge,1988:4.
2 Andrew Fleming West. Values in Classics , Princeton University Press:1917,p.65
3 Robert Maynard Hutchins. The higher learning in America, 1936:114-115.
4 “自由教育(liberal education)就是适合于自由人的教育,它起源于只有少数人是统治者的社会,因此,在原初的意义上,它是一种贵族的教育(aristocratic education)。” Robert M. Hutchins. The Idea of a College [J] Measure 1 (Fall 1950): 363-371.
5 “The antithesis between a technical and a liberal education is fallacious. There can be no adequate technical education which is not liberal, and no liberal education which is not technical: that is, no education which does not impart both technique and intellectual vision”.
6所谓自由教育,“是指对接受此教育者有解放性影响的教育”(a liberal arts education is one that has a liberating effect on the person receiving this education)。Gudmund R. Iversen. Statistics in Liberal Arts Education[J] The American Statistician,1985:17-19
1自由教育是“一种教育哲学,这种哲学试图使个体发展各方面的能力,从心智从无知中解放出来(liberates the mind from ignorance),并培养社会的责任感。……它更多地是一种学习的方式,而非特定的学习内容,所有类型的学院和大学都可以进行自由教育”(A philosophy of education that empowers individuals, liberates the mind from ignorance, and cultivates social responsibility. Characterized by challenging encounters with important issues, and more a way of studying than specific content, liberal education can occur at all types of colleges and universities.)。转引自 Stanley N. Katz, “Liberal Education on the Ropes,” Chronicle of Higher Education (April 1, 2005), 1-8.
2 Michel Foucault. Historia de la sexualidad ,1998:94
3 six gentlemanly arts 是对“六艺”的翻译。Shen Kangsheng, John N. Crossley, Anthong W.-C. Lun. The Nine Chapters on the Mathematical Art ,Oxford: Oxford University Press,1999:53.
4 Bruce Kimball. Orators & philosophers,1995:175.
5 “liberal professons 中的 liberal,意指进入这些行业的必不可少的资格条件……是博雅教育( liberal education),也就是说,绅士的教育( education of a gentleman),而非商人或工匠的教育”。Brint, Steven G. In an age of experts: the changing role of professionals in politics and public life,Princeton, N.J.: Princeton University Press, 1994:28.
6 从亚里士多德到现在的技术教育政策制定,“liberal”和“vocational”之间就存在紧张的关系。不过,在历史上,通常是 liberal 的声音被倾听。Harold Silver, John Brennan. A Liberal Vocationalism ,Routledge,1988:3.
7 “在法语中,profession 在原初的意义上意指任何行业。那些更有声望的行业则被称为‘liberal’(意为绅士般的,gentlemanly)和‘learned’(意指受过正规教育的)的专门职业。”. Perkin, Harold James. The rise of professional society: England since 1880,London; New York: Routledge, 1989:23
8 这些“自由职业”的状况,诸如医学、牙医、化学、工程学……“自由职业”(free professions)的“自由”(freedom),意指摆脱官僚控制的自由,这种观念最初产生于 1860 和 1870 年代的自由思想模式,随着不平等的“客户”——诸如大工业,或者健康保障基金——的出现,自由的含义开始发生变化。Charles E. McClelland. The German Experience of Professionalization, Cambridge University Press,1991:153.
9 “这种理解使得历史成为自由教育(关于自由的教育)不可或缺的一部分……”。Benjamin Barber. An Aristocracy of Everyone: The Politics of Education and the Future of America, Oxford University Press:1994:27.
1 “‘liberal’另一方面的含义是‘自由’(free),即免除与物质牵涉的自由,它产生并存在于心灵。例如,存在于心灵中的一篇伟大的演讲词,心灵所创造并存在于心灵的一个数学证明。这就是一篇演讲词或一个数学证明被称为自由艺术(free art, liberal art)之作品的原因。”Mortimer Jerome Adler. How to Think About the Great Ideas, Open Court Publishing,2000:245
2 “…will not suffice as the core of a liberating education”. Thomas L. Pangle. The Ennobling of democracy: the challenge of the postmodern era,1992:196.
说明:若非特别说明,出版年份在 1600-1900 年间的著作均为电子扫描版文本,源自
www.scholar.google.com。
liberal education 思想史的一手文献(按作品年代排序)
柏拉图.理想国. 郭斌和、张竹明译.北京:商务印书馆,2002
柏拉图. 柏拉图全集. 北京:人民出版社,2002.
(古希腊) 柏拉图. 柏拉图对话集.王太庆译. 北京:商务印书馆,2004.
[古希腊]柏拉图.法律篇. 张智仁、何勤华译.上海:上海人民出版社,2002.
王晓朝译. 柏拉图全集第一卷·高尔吉亚篇.北京:人民出版社,2002.
Hubbard, B. A. F. Plato's Protagoras: a Socratic commentary, Chicago: University of Chicago Press, 1984, c1982.
Plato. Timaeus. Critias. Cleitophon. Menexenus. Epistles, Cambridge, Mass. : Harvard University Press, 1914-1937.
Xenophon. Cyropaedia, Cambridge, Mass.: Harvard University Press; London: William Heinemann, 1914.
Xenophon. The Oeconomicus, Cambridge [Eng.]: The University Press, 1925.
Xenophon. The education of Cyrus, London: J.M. Dent & Sons, Ltd. ; New York : E.P. Dutton & Co., 1914.
Xenophon. The education of Cyrus, Wayne Ambler 译. Cornell University Press,2001
Xenophon. Memorabilia, translated and annotated by Amy L. Bonnette. Ithaca: Cornell University
Press, 1994
(古希腊) 色诺芬. 经济论、雅典的收入. 张伯健、陆大年译. 北京:商务印书馆,1961.
(古希腊) 亚里士多德.尼各马可伦理学. 廖申白译注. 北京:商务印书馆,2003
亚里士多德.政治学. 颜一、秦典华译.北京:中国人民出版社,2003
(古希腊)亚里士多德.政治学.吴寿彭译.北京:商务印刷馆,2007.
苗力田. 亚里士多德(第七卷)-形而上学. 北京:中国人民大学出版,1993
(古希腊) 亚里士多德. 修辞术-亚历山大修辞学-论诗. 颜一、崔延强译. 北京:中国人民大
学出版社,2003.
Aristotle. Politics. Cambridge, Mass.: Harvard University Press,1998
Aristotle. The Metaphysics. Cambridge, Mass.: Harvard University Press; London: W. Heinemann, ltd, 1933-35.
Aristotle. The Metaphysics: Volume I, Cambridge: Harvard University Press:1933.
Aristotle. Aristotle's Metaphysics, Oxford : Clarendon Press, 1924.
Aristotle. Parts of animals, Cambridge, Mass.: Harvard university press; London: W. Heinemann, ltd., [1961]
Aristotle. Aristotle's Politics,Translated by Benjamin Jowett;With an introduction by Max Lerner .New York: The Modern library, 1943
Aristotle. The art of rhetoric , Cambridge, Mass.: Harvard University Press; London: William Heinemann, 1926.
Aristotle. The nicomachean ethics, Cambridge, Mass. : Harvard University Press,1947
Aristotle. Nicomachean Ethics, Translated, with Introduction, Notes, and Glossary, by Terence Irwin. Hackett Publishing, 1999
Posidonius(前 135 年-前 51 年). Posidonius: v. 2. The commentary. I. Testimonia and fragments 1-149. II. Fragments 150-293, Cambridge; New York: Cambridge University Press, 2004.
Cicero, Marcus Tullius. De Oratore(v.1)Cambridge, Mass. : Harvard University Press, 1942
Cicero. Tusculan disputations, Cambridge, Mass. : Harvard University Press,1945
Cicero, Marcus Tullius. De re publica; De legibus ,London; W. Heineman; New York: G.P. Putnam's Sons, 1928.
Cicero, Marcus Tullius. Pro Archia poeta; Post reditum in Senatu; Post reditum ad quirites; De
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Cicero, Marcus Tullius. De natura deorum; Academica,London : W. Heinemann, ltd.; New York: G.P. Putnam's sons, 1933
Cicero, Marcus Tullius. De Oratore: in two volumes(v.2)with de fato, paradoxa stoicorum, de partitione oratoria,Cambridge, Mass. : Harvard University Press, 1942
Cicero, Marcus Tullius. De officiis, London: Heinemann; New York: Putnam, 1913.
Cicero, Marcus Tullius. Brutus, Cambridge, Mass: Harvard University Press, 1962.
Cicero, Marcus Tullius.. Brutus,Orator, Cambridge, Mass : Harvard University Press, 1962.
Cicero, Marcus Tullius. De inventione ; De optimo genere oratorum ; Topica, Cambridge, Mass. : Harvard University Press; London: William Heinemann 1949.
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西塞罗.论义务. 王焕生译. 北京:中国政法大学出版社,1999
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西塞罗. 论至善和至恶. 石敏敏译. 北京:中国社会科学出版社,2005
西塞罗.论共和国. 王焕生译.上海:上海人民出版社,2006.
西塞罗.论演说家. 北京:中国政法大学出版社,2003
西塞罗. 国家篇-法律篇. 沈叔平、苏力译.北京:商务印书馆,1999.
维特鲁威.建筑十书. 高覆泰译. 北京:中国建筑工业出版社,1986
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昆体良.昆体良教育论著选.任钟印译. 北京:人民教育出版社,2001
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Tacitus, Cornelius .Dialogus, Agricola, Germania, London, W. Heinemann; New York, G. P. Putnam's Sons, 1920.
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奥古斯丁.忏悔录. 周士良译. 北京:商务印书馆,1963.
奥古斯丁.论基督教教义. 载于 奥古斯丁.论灵魂及其起源. 石敏敏译. 北京:中国社会科学出版社,2004:1-181.
Cassiodorus, Senator. Cassiodorus: Institutions of divine and secular learning, and On the soul,
JW Halporn 译, M Vessey 导言. Liverpool University Press:2004
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