蒙田《随筆集》內。有許多教育學等方面的宏文.....光是篇名上有"教育"字眼的，就有3篇：
論教育
論兒童教育
我譴責教育上的一切體罰
Michel de Montaigne gives advice to UK education secretary, Michael Gove
Michel de Montaigne was a sixteenth-century French philosopher with some distinctive views about education. He was sent to one of France’s best schools, the Collège de Guyenne in Bordeaux, and passed every exam with flying colours. But many years after his graduation, he delivered a damning blow against it and many other so-called ‘good’ schools:
“I come back to the absurdity of our education system: it tries to make us not good and wise, but learned and brilliant. And it succeeds. We readily inquire of our star pupils, ‘Does he know mathematics?’ ‘Can he analyse poetry?’ But we never ask: ‘Has he become a better or a wiser person?’ We work merely to fill our memories with facts, leaving our understanding and our sense of right and wrong empty. But after we have been through school, if we are not kinder people and if our judgements are no wiser, then I would just as soon that pupils skipped their classes and spent their time playing tennis instead.”
Montaigne would of course have preferred students to go to school, but he wanted schools to teach them wisdom and virtue rather than merely how to spell and do maths accurately. He proposed a different kind of exam system, one that would (in addition to the basics, which Montaigne did not disdain) develop skills in wisdom – through a therapeutic method of studying literature, art and history, using these disciplines as case studies in how to live rather than just as a storehouse of facts to be learnt by rote. He saw the pursuit of happiness as the end goal of man, and felt that the current education system simply did not equip pupils with the right skills for this. As a result, he concluded: “I have seen in my time hundreds of craftsmen and ploughmen who were wiser and happier than learned merchants and statesmen.”
Montaigne particularly resented people who felt overly proud of their education simply because they could recite things off by heart. He came to know one supposedly very clever man who lived in his neighbourhood and knew lots of facts about history and the classics: “Whenever I ask this acquaintance to tell me what he knows about something, he wants to show me a book: he would not venture to tell me that he has scabs on his arse without studying his lexicon to find out the meanings of scab and arse.”
Ultimately, Montaigne hated an education system that taught people to parrot things rather than how to think: “Nowadays, we are taught how to say, ‘This is what Cicero said’; ‘This is morality for Plato’; ‘These are the ipsissima verba of Aristotle.’ But what have we got to say? What judgements do we make? What are we doing? A parrot could talk as well as we do.”
Montaigne was out to mock a prevailing, almost mystical faith in the power of education. He pointed out that some of the least educated creatures on the planet often had the advantage over highly ‘educated’ human beings. With his trademark dry sense of humour, he remarked that, without trying, the humblest farm animal could exceed the philosophical detachment of the wisest sage of antiquity. Montaigne recounted that the Greek philosopher Pyrrho had once travelled on a ship which ran into a fierce storm. All around him passengers began to panic, afraid that the ship would sink. But one passenger did not lose his composure and sat quietly on deck, wearing a tranquil expression. He was a pig who had never been to school. Montaigne wrote: “Dare we conclude that the benefit of our education (which we praise so highly and on account of which we esteem ourselves to be lords and masters of all creation) was placed in us for our torment? What use is knowledge if, for its sake, we lose the calm which we would enjoy without it and which makes our condition worse than that of a farmyard animal?”
Michel de Montaigne gives advice to UK education secretary, Michael Gove
Michel de Montaigne was a sixteenth-century French philosopher with some distinctive views about education. He was sent to one of France’s best schools, the Collège de Guyenne in Bordeaux, and passed every exam with flying colours. But many years after his graduation, he delivered a damning blow against it and many other so-called ‘good’ schools:
“I come back to the absurdity of our education system: it tries to make us not good and wise, but learned and brilliant. And it succeeds. We readily inquire of our star pupils, ‘Does he know mathematics?’ ‘Can he analyse poetry?’ But we never ask: ‘Has he become a better or a wiser person?’ We work merely to fill our memories with facts, leaving our understanding and our sense of right and wrong empty. But after we have been through school, if we are not kinder people and if our judgements are no wiser, then I would just as soon that pupils skipped their classes and spent their time playing tennis instead.”
Montaigne would of course have preferred students to go to school, but he wanted schools to teach them wisdom and virtue rather than merely how to spell and do maths accurately. He proposed a different kind of exam system, one that would (in addition to the basics, which Montaigne did not disdain) develop skills in wisdom – through a therapeutic method of studying literature, art and history, using these disciplines as case studies in how to live rather than just as a storehouse of facts to be learnt by rote. He saw the pursuit of happiness as the end goal of man, and felt that the current education system simply did not equip pupils with the right skills for this. As a result, he concluded: “I have seen in my time hundreds of craftsmen and ploughmen who were wiser and happier than learned merchants and statesmen.”
Montaigne particularly resented people who felt overly proud of their education simply because they could recite things off by heart. He came to know one supposedly very clever man who lived in his neighbourhood and knew lots of facts about history and the classics: “Whenever I ask this acquaintance to tell me what he knows about something, he wants to show me a book: he would not venture to tell me that he has scabs on his arse without studying his lexicon to find out the meanings of scab and arse.”
Ultimately, Montaigne hated an education system that taught people to parrot things rather than how to think: “Nowadays, we are taught how to say, ‘This is what Cicero said’; ‘This is morality for Plato’; ‘These are the ipsissima verba of Aristotle.’ But what have we got to say? What judgements do we make? What are we doing? A parrot could talk as well as we do.”
Montaigne was out to mock a prevailing, almost mystical faith in the power of education. He pointed out that some of the least educated creatures on the planet often had the advantage over highly ‘educated’ human beings. With his trademark dry sense of humour, he remarked that, without trying, the humblest farm animal could exceed the philosophical detachment of the wisest sage of antiquity. Montaigne recounted that the Greek philosopher Pyrrho had once travelled on a ship which ran into a fierce storm. All around him passengers began to panic, afraid that the ship would sink. But one passenger did not lose his composure and sat quietly on deck, wearing a tranquil expression. He was a pig who had never been to school. Montaigne wrote: “Dare we conclude that the benefit of our education (which we praise so highly and on account of which we esteem ourselves to be lords and masters of all creation) was placed in us for our torment? What use is knowledge if, for its sake, we lose the calm which we would enjoy without it and which makes our condition worse than that of a farmyard animal?”
Of course, Montaigne respected learning and knew its advantages. But he made a series of points that continue to cast doubt on those who believe a little too fervently in the power of traditional education: “To admit that we have said or done one or two stupid things is not the point, we must learn a more ample and important lesson: that we are all blockheads” – the biggest blockheads being people who can’t grasp that education must always aim to make us wise and happy, not just learned or prosperous.
Of course, Montaigne respected learning and knew its advantages. But he made a series of points that continue to cast doubt on those who believe a little too fervently in the power of traditional education: “To admit that we have said or done one or two stupid things is not the point, we must learn a more ample and important lesson: that we are all blockheads” – the biggest blockheads being people who can’t grasp that education must always aim to make us wise and happy, not just learned or prosperous.
----2011
讀蒙田壽命 20歲時已成熟 。不要浪費， 直接面對人生。
旅のチカラ アンコール「マイ・ラスト・ミュージックを探して ジャーナリスト 鳥越俊太郎」
難忘的最期 71歲:さい‐ご【最期】
昨天晚上睡前讀物是紀德1869-1951 的一輩子的日記 Journals 1889-1949因為我買的廉價的企鵝版已經開始分解了(1933年4月10日 頁559)
…We are entering a serious epoch.
他引蒙田的話：「人變老還可接受的，如果我們只向改善邁步：它卻像醉漢跌破跌撞撞，東倒西歪，昏迷，不測。」
與山外老闆談我1987年的貿易商奇遇 談G2000之連鎖店
感謝Justing 和Fanny和kj 寄東西給我參考
讀《白居易集》中的北宗文獻與北宗禪師 中山大學中文系副教授 簡宗修
陳寅恪: 白的人生觀主要是老子 佛教是小部分
馬祖道一開始的土著性--柳田
柳田聖山與《 胡適禪學案》
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午拿起Peter 很久以前送的羅耀拉的神操 (因此要談禪的修鍊....)
一個晚上的電視節目和書籍 讓我們遨遊:
遊走在台灣的政論"名嘴"台尋找國家的認同--說要去FM 98.1/說要去華山園區找藝術 還是都忘了
The Tudors 的亨利八世的英國的燒/燙極刑 (對新教徒....)
Esalen America and the Religion of No Religion 美國20世紀下半葉的心靈追求
昨晚NHK :邪馬台国/ 宮﨑 康平夫婦 世間總有這種愛情故事 夫人還健在
CNN crunch time, ding, dinge,
蘋論：要求候選人誠實
「我要好總統公民連線」的一群年輕人昨 天到立法院舉行記者會，提出幾個讓年輕人焦慮的問題給馬、蔡，要他們回答：一、總統一直說失業率下降，但青年失業率高達13％，要如何解決失業和派遣工的 問題？二、加碼老農津貼、18趴優惠、政府不斷舉債、青年卻要背債，稅制不公平，如何解決？三、獎學金太少，托育津貼不公，養不起下一代，政府的獎學金和 托育政策為何？
不要再開空頭支票
就學與就業的確是青年人的焦慮，所有的國家（除了北韓）都有同樣的困境。歐美的情況比台灣更嚴重，讀大學更貴、失業率更高，政府也都無計可施。所有這些問題只有一帖解藥，就是經濟繁榮。經濟成長了，就業率會提高，舉債下跌、津貼容易、稅收也增、獎學金和學生貸款金額升高，托育補助也沒有問題。經濟衰退一切都捉襟見肘，巧婦難為無米之炊，什麼問題都浮現出來。
每4年全民都有機會綁架總統候選人一次，要他開出承諾才投他一票。誠實的候選人對無力回天的問題不會昧著良心開空頭支票，反而會據實以告，請求選 民諒解，並努力找出替代方案。騙子政客才會滿口吹牛當選後解決，其實根本不可能。「先騙到選票再說」、「競選時的政見做不到沒關係，大家都這樣」，已成為 候選人的口頭語。
柯林頓第一次競選總統時，去一家因沒有定單而即將關門的造船廠拜票。他的幕僚要他先哄造船工人當選後一定不會讓他們失業；但柯林頓對工人演講時， 老老實實地承認該造船廠非關門不可，失業無可挽回，但他提出政府補助工人上新技術的課程，學習新技能後再改行就業的政策。工人對他的誠實很感動。
每4年全民都有機會綁架總統候選人一次，要他開出承諾才投他一票。誠實的候選人對無力回天的問題不會昧著良心開空頭支票，反而會據實以告，請求選 民諒解，並努力找出替代方案。騙子政客才會滿口吹牛當選後解決，其實根本不可能。「先騙到選票再說」、「競選時的政見做不到沒關係，大家都這樣」，已成為 候選人的口頭語。
柯林頓第一次競選總統時，去一家因沒有定單而即將關門的造船廠拜票。他的幕僚要他先哄造船工人當選後一定不會讓他們失業；但柯林頓對工人演講時， 老老實實地承認該造船廠非關門不可，失業無可挽回，但他提出政府補助工人上新技術的課程，學習新技能後再改行就業的政策。工人對他的誠實很感動。
別把選民當小孩哄 我們須接受一些殘酷的現實：不管誰執政，高就業率今後將很難達成，除非出走的產業大量回潮。18％優惠與過高的軍公教退休金確實不公義，但兩黨執政時根本沒誠意解決。稅制不公也許是比較容易調整的事，但卻攸關企業主、金主是否出走的問題，他們一走，失業率更高。大學獎學金應鼓勵民間捐輸，政府相對出資，較容易做到。
我們希望馬、蔡都能誠實說出無法解決的困境，並找出替代計劃，千萬不能把選民當小孩哄。
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