新加坡Education Essay代寫范文：Purpose Of Education In Singapore
Education Essay代寫范文-新加坡的教育目的。本文是由本站代寫服務(wù)提供的新加坡essay格式范文。據(jù)說教育和人類本身一樣古老。所有生物，無論動物還是人類，天生就有能力，需要接受教育。本篇essay提出任何動物的基因構(gòu)成都會讓它認(rèn)識到，教育它們的后代對確保它們在野外的生存能力起著至關(guān)重要的作用。史前人類也意識到了這一點，但現(xiàn)代人類也認(rèn)識到，在當(dāng)今復(fù)雜的世界里，我們教育年輕人的目的遠(yuǎn)比簡單地知道如何采集和狩獵食物復(fù)雜得多。因此，在這篇essay中，將簡要探討現(xiàn)代社會教育的自私和社會原因，然后具體探討新加坡教育的目標(biāo)及其影響。
有一個根本的局限性需要解決——教育的目標(biāo)正在不斷變化。在當(dāng)今現(xiàn)代社會中，生存能力的定義與過去不同，也與未來社會不同。因此，本篇essay認(rèn)為教育沒有固定的目標(biāo)，因為我們的目標(biāo)會隨著當(dāng)前社會需求和心態(tài)的變化而變化。下面就一起來看一下這篇Education Essay代寫范文的具體內(nèi)容。
Education is said to be as old as humanity itself. (Gordon, 1966) All living things, regardless of animal or human origin, are born with a capacity and need to be educated. The genetic makeup of any animal causes it to recognize that educating their offspring plays a crucial role to ensuring their survivability in the wild. Prehistoric human beings realize this too but modern human beings also recognize that in today’s complicated world, our purposes for educating our young are far more complex than simply knowing how to gather and hunt for food. Thus, in this essay, I will briefly explore both the selfish and the societal reasons for education in our modern society before delving specifically into the aims of education in Singapore as well as their implications.
There is one fundamental limitation to be addressed – the aims of education are ever changing. Survivability in today’s modern society is defined differently from the past and also differently from the society of the future. Hence, there are no fixed aims of education because our purposes will change along with the current societal needs and mindsets.
The question “Why do we educate?” can be answered from the selfish point of view. Firstly, as human beings, we evolved from animals and are instinctively concerned about our survival. Thus, the most evident reason and aim in pursuing education is for the sake of our livelihoods. This is also known as the ‘bread and butter’ aim (Gordon, 1966) because we desire to be educated so we can graduate with better qualifications and hence land a better paying job. This utilitarian purpose of education enables people to provide the basic necessities, and possibly luxuries, for themselves. While this practical aim may be important, I believe that there are many other things Man has to live for other than simply money.
“我們?yōu)槭裁匆逃俊北酒猠ssay認(rèn)為這個問題可以從自私的角度來回答。首先，作為人類，我們是從動物進(jìn)化而來的，本能地關(guān)心我們的生存。因此，追求教育的最明顯的原因和目的是為了我們的生計。這也被稱為“面包和黃油”目標(biāo)，因為我們希望接受教育，這樣我們就可以以更好的學(xué)歷畢業(yè)，從而找到一份薪水更高的工作。這種功利的教育目的使人們能夠為自己提供基本的必需品，甚至可能是奢侈品。雖然這個實際目標(biāo)可能很重要，但我相信，除了簡單的金錢，人類還必須為許多其他事情而活。
The other selfish reason is nobler. It is to pursue education for the sake of education. Although it is still a selfish reason, it is in contrast to the livelihood aim because people who believe in this deem education as more than a vehicle for the mere acquisition of knowledge to gain wealth. These are people who have developed an intrinsic motivation for lifelong learning and see that education as a dynamic tool that allows one to think and adapt independently as compared to a static process of memorization. (Gordon, 1966)
另一個自私的原因更高尚。就是為了教育而追求教育。盡管這仍然是一個自私的原因，但它與生計目標(biāo)形成了鮮明對比，因為相信這一點的人認(rèn)為教育不僅僅是獲取知識以獲得財富的工具。這些人已經(jīng)培養(yǎng)了終身學(xué)習(xí)的內(nèi)在動機(jī)，并將教育視為一種動態(tài)工具，與靜態(tài)的記憶過程相比，它可以讓人獨立思考和適應(yīng)。
Other than selfish reasons for education, there are also society’s objectives in having its people educated. The first societal purpose of education is to have socially contributive citizens. Ironically, this societal purpose ties in with the selfish purpose for livelihood. In achieving the knowledge, skills and understanding required of us to deal with a specialized and better paying job, we unintentionally play a part in the creation of society’s workforce and hence contribute to economic development and growth of the country. (Biesta, 2009) This relates very closely to the educational theory of Essentialism. Essentialism, grounded in philosophies of Idealism and Realism, disregards interests and promote teaching “useful” knowledge instead for the learner to use in society. In addition, discipline is a key focus in Essentialism as it emphasizes on how the learner is expected to respect legitimate authority to function efficiently in society. (Ellis, 1981) Hence, Essentialism is crucial in creating people who participate effectively in society.
除了自私的教育原因之外，本篇essay提出社會的目標(biāo)也是讓人民接受教育。教育的第一個社會目的是培養(yǎng)對社會有貢獻(xiàn)的公民。具有諷刺意味的是，這種社會目的與自私的謀生目的聯(lián)系在一起。在獲得處理專業(yè)化和高薪工作所需的知識、技能和理解的過程中，我們無意中在創(chuàng)造社會勞動力方面發(fā)揮了作用，從而為國家的經(jīng)濟(jì)發(fā)展和增長做出了貢獻(xiàn)。這與本質(zhì)主義的教育理論密切相關(guān)。本質(zhì)主義以唯心主義和現(xiàn)實主義哲學(xué)為基礎(chǔ)，無視興趣，提倡教授“有用”的知識供學(xué)習(xí)者在社會中使用。此外，紀(jì)律是本質(zhì)論的一個關(guān)鍵焦點，因為它強(qiáng)調(diào)學(xué)習(xí)者如何尊重合法權(quán)威，以便在社會中有效運作。因此，本質(zhì)主義在創(chuàng)造有效參與社會的人方面至關(guān)重要。
Another social intention of education involves character and moral development as emphasized by Aristotle (Homiak, 2007) and by Herbart in the 19th century. Aristotle claims that there are 2 sides to every Man. The baser side involves primal animal instincts of brutality and passion while the humanitarian side involves morality and intellect. The aim of education, Aristotle insists, should be towards developing human character through the humanitarian aspect. (Gordon, 1966) In accordance to Aristotle’s claims, I personally believe that while we should develop the humanitarian portion, we should focus equally on both the intellectual and moral sections because they are of equal importance and not place greater emphasis on the intellect as our society currently does.
教育的另一個社會意圖涉及亞里士多德和赫爾巴特在19世紀(jì)強(qiáng)調(diào)的性格和道德發(fā)展。亞里士多德認(rèn)為，每個人都有兩個方面：低級的一面涉及原始動物的殘暴和激情本能，而人道主義的一面涉及道德和智慧。亞里士多德堅持認(rèn)為，教育的目的應(yīng)該是通過人道主義的方面來發(fā)展人的性格。根據(jù)亞里士多德的主張，本篇essay認(rèn)為，雖然我們應(yīng)該發(fā)展人道主義部分，但我們應(yīng)該平等地關(guān)注智力和道德部分，因為它們具有同等的重要性，而不是像我們的社會目前那樣更加重視智能。
The last societal aim of education is for society to create responsible citizens of a country through the development of every child – the political agenda behind education. The 2 aspects to this societal aim are the positive and the negative. The positive aspect is what Eleanor Roosevelt, First Lady of America during her husband’s presidency, describes as “good citizenship.” (Roosevelt, 2008) She illustrates how education is to help a child see and understand the various governmental processes through the government departments of law and legislation along with America’s relationship to the rest of the world. The child, being able to see such things, will see himself as a part of a greater being and understand “where his own usefulness may lie.” I agree with Roosevelt as National Education is a vital aspect of Singapore’s education system and this will be elaborated further.
教育的最后一個社會目標(biāo)是讓社會通過每個孩子的發(fā)展——教育背后的政治議程——創(chuàng)造一個國家負(fù)責(zé)任的公民。這一社會目標(biāo)的兩個方面是積極的和消極的。積極的一面是她丈夫擔(dān)任總統(tǒng)期間的美國第一夫人埃莉諾·羅斯福所描述的“良好的公民身份”。她闡述了教育是如何通過政府法律和立法部門以及美國與世界其他地區(qū)的關(guān)系，幫助孩子看到和理解各種政府程序的。孩子能夠看到這些東西，就會把自己視為更大存在的一部分，并理解“他自己的有用之處”。本篇essay同意羅斯福的觀點，因為國民教育是新加坡教育體系的一個重要方面，這一點將進(jìn)一步闡述。
The negative aspect however, has roots in the USSR. Lenin, the Communist leader, once expressed: “Without teaching, there is no learning. Without learning, there is no knowledge. Without knowledge, there is no Communism. Without Communism, society degenerates into capitalist decay.” (Nicholas, 1983) The leadership of the Soviet Union then started to shape its national education programmes to promote Communist propaganda to the children in order to guarantee the security of the Communist ideology. (Nicholas, 1983) This is an example of how a country can use its education system with a political motive to legitimize a particular political doctrine.
然而，消極的一面源于蘇聯(lián)。共產(chǎn)黨領(lǐng)導(dǎo)人列寧曾說過：“沒有教學(xué)就沒有學(xué)習(xí)。沒有學(xué)習(xí)就沒有知識。沒有知識就沒有共產(chǎn)主義。沒有共產(chǎn)主義，社會就退化為資本主義的腐朽。”。”蘇聯(lián)領(lǐng)導(dǎo)層隨后開始制定其國家教育計劃，向兒童宣傳共產(chǎn)主義，以保證共產(chǎn)主義意識形態(tài)的安全。這是一個例子，說明一個國家如何利用其教育系統(tǒng)，以政治動機(jī)使特定的政治學(xué)說合法化。
While the purposes of education are inexhaustible and constantly changing, Singapore has managed to define its own rational of educating her citizens for the 21st century society. As extracted from the Ministry Of Education’s (MOE) Website, Singapore has 4 clear Desired Outcomes of Education (Ministry of Education, 2010). They are: Confident person, self directed learner, active contributor and concerned citizen. These 4 desired outcomes of education are adaptations of the purposes of education as discussed above and this essay will only focus on the latter 2.
盡管教育的目的是取之不盡用之不竭且不斷變化的，但新加坡成功地為21世紀(jì)的社會定義了自己教育公民的理性。從教育部網(wǎng)站上摘錄，新加坡有4個明確的教育期望結(jié)果。他們是：自信的人、自主的學(xué)習(xí)者、積極的貢獻(xiàn)者和關(guān)心他人的公民。這4種理想的教育結(jié)果是對上述教育目的的適應(yīng)，本篇essay僅關(guān)注后2種。
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The first desired outcome of education that I am focusing on is the creation of an active contributor. An active contributor is one who cooperates well in a team, takes lead and responsible ventures and is original and competent in his actions. (Ministry of Education, 2010) The reason for this desired outcome of education is Singapore having no natural resources except for her population. Therefore, Singapore, having to rely on her people for economic growth and development, has no margin for mistakes and emphasizes on the need for her people to contribute. This need resulted in several educational policy changes, the most obvious trend being the inclination towards Essentialism.
本篇essay所關(guān)注的教育的第一個期望結(jié)果是創(chuàng)造一個積極的貢獻(xiàn)者。一個積極的貢獻(xiàn)者是一個團(tuán)隊中合作良好的人，領(lǐng)導(dǎo)和負(fù)責(zé)任的企業(yè)，并且在行動中有獨創(chuàng)性和能力。之所以能取得這樣的教育成果，是因為新加坡除了人口之外，沒有任何自然資源。因此，新加坡必須依靠人民實現(xiàn)經(jīng)濟(jì)增長和發(fā)展，沒有犯錯的余地，強(qiáng)調(diào)人民必須作出貢獻(xiàn)。這種需求導(dǎo)致了幾項教育政策的變化，最明顯的趨勢是向本質(zhì)主義傾斜。
Singapore chooses to adopt a practical and utilitarian approach to education though the Bilingualism Policy in 1966. (Dixon) Learning English aided communication with the Western world and was considered an Industrialization language. In the year 2000, the Mandarin language was promoted in order to help foster economic relations with China. Singapore also privatized education through allowing autonomous and independent schools, created a public ranking of all schools in 1992 (Tan, C. Wong, B. Chua, J.S.M & Kang, T, 2006) and started the “Thinking Skills, Learning Nation” (TSLN) policy in 1997 in recognition that literacy only is not enough to survive economically in the 21st century and highly innovative individuals were crucial too. (Teo, 1997) These 3 policies encourage competition between schools and students for better results and prestige as well as promoting the freedom of ingenuity. These result in Singapore being able to nature the full potential of her citizens, develop an ability driven economy and encourage Research and Development, both surmounting to greater economic contribution.
新加坡通過1966年的雙語政策，選擇了實用和功利的教育方式。學(xué)習(xí)英語有助于與西方世界的交流，被認(rèn)為是一種工業(yè)化語言。2000年，為了促進(jìn)與中國的經(jīng)濟(jì)關(guān)系，推廣了普通話。新加坡還通過允許自治和獨立學(xué)校將教育私有化，并于1992年建立了所有學(xué)校的公共排名，并于1997年啟動了“思考技能，學(xué)習(xí)型國家”政策，認(rèn)識到僅僅識字不足以在21世紀(jì)的經(jīng)濟(jì)中生存，高度創(chuàng)新的個人也至關(guān)重要。這三項政策鼓勵學(xué)校和學(xué)生之間的競爭，以獲得更好的成績和聲望，并促進(jìn)創(chuàng)造力的自由。這使新加坡能夠充分發(fā)揮其公民的潛力，發(fā)展能力驅(qū)動型經(jīng)濟(jì)，鼓勵研究與開發(fā)，兩者都能做出更大的經(jīng)濟(jì)貢獻(xiàn)。
These policy changes have significantly impacted Singaporean teachers and students alike. Both teachers and students had to be proficient in the English language in order to understand each other. More teachers were recruited to teach the various mother tongues of Malay, Tamil and Mandarin. Students had to work harder to compete and get into a prestigious and ‘elite’ school. In addition, students had to pay higher fees for autonomous or independent schools. Teachers also had to rethink their teaching methods and engage students more to promote creativity and induce intrinsic motivation to learn instead of mere memorization. As our former Minister of Education, Mr Tharman Shanmugaratnam, explained “diverse paths were also provided for students” with talents in different fields so as to train young people to “embrace change and do well in life.” (Lee, S.K. Goh, C.B. Fredriksen, B. Tan, J.P. 2008)
這些政策變化對新加坡教師和學(xué)生都產(chǎn)生了重大影響。老師和學(xué)生都必須精通英語才能相互理解。招聘了更多的教師來教授馬來語、泰米爾語和普通話的各種母語。學(xué)生們必須更加努力地競爭，才能進(jìn)入一所享有盛譽(yù)的“精英”學(xué)校。此外，學(xué)生必須為自治或獨立學(xué)校支付更高的學(xué)費。教師還必須重新思考他們的教學(xué)方法，讓學(xué)生更多地參與進(jìn)來，以促進(jìn)創(chuàng)造力，激發(fā)學(xué)習(xí)的內(nèi)在動機(jī)，而不僅僅是記憶。正如我們的前教育部長Tharman Shanmugaratnam先生所解釋的那樣，“也為不同領(lǐng)域的人才學(xué)生提供了多樣化的途徑”，以培養(yǎng)年輕人“擁抱變革，做好生活”
In evaluation, while these policies appeared feasible in theory, practice proved it wrong. The Bilingual Policy was admitted to be a mistake. (Hoe, 2009) Minister Mentor (MM) Lee Kuan Yew said that his implementation of the Bilingual Policy caused “students to be put off by the Chinese language” instead of fostering a love for the language. However, MM Lee is not entirely wrong as students are able to fluently converse, read and write in their Mother Tongues. This echoes the education theory of Essentialism where societal gains are placed before personal interests.
在評估中，雖然這些政策在理論上是可行的，但實踐證明它是錯誤的。雙語政策被承認(rèn)是一個錯誤。李光耀內(nèi)閣資政表示，他推行雙語政策導(dǎo)致“學(xué)生對漢語望而卻步”，而不是培養(yǎng)對漢語的熱愛。然而，李并沒有完全錯，因為學(xué)生們能夠流利地用母語進(jìn)行交談、閱讀和寫作。這與本質(zhì)主義的教育理論相呼應(yīng)，即社會利益置于個人利益之前。
Another policy that was changed in 2004 involved the softening of the school ranking system. (Shanmugaratnam, 2004) While this policy may be effective in differentiating students of varying IQs, this has also objectified students as they are either classified condemned, normal or gifted. This is a result of our focus on meritocracy and ability. Streaming is not effective because students are not given equal chances to flourish in different aspects of their character but is solely based on how well he does in his studies in a particular examination.
2004年改變的另一項政策涉及軟化學(xué)校排名制度。雖然這項政策可能有效地區(qū)分不同智商的學(xué)生，但這也將學(xué)生客觀化了，因為他們要么被歸類為被譴責(zé)的、正常的或有天賦的。這是我們注重精英管理和能力的結(jié)果。流媒體是無效的，因為學(xué)生在性格的不同方面沒有平等的發(fā)展機(jī)會，而完全取決于他在特定考試中的學(xué)習(xí)成績。
Lastly, the TSLN policy is cast in a more positive light as it shifts Singapore from an efficiency-driven education system to an ability-driven education system. (Lee, S.K. Goh, C.B. Fredriksen, B. Tan, J.P. 2008) This is a better policy as it offers students greater flexibility and choice in their education. Students are now able to choose from a range of educational institutes like the School of the Arts (SOTA), Nanyang Academy of Fine Arts, the Singapore Sports School and the Singapore Institute of Technology to develop their talents and abilities. Nonetheless, while this can be seen as a deviation from Essentialism, the main objective of the TSLN policy is to remain economically competent in the 21st century.
最后，TSLN的政策更加積極，因為它將新加坡從效率驅(qū)動的教育體系轉(zhuǎn)變?yōu)槟芰︱?qū)動的教育系統(tǒng)。這是一項更好的政策，因為它為學(xué)生在教育中提供了更大的靈活性和選擇。學(xué)生現(xiàn)在可以從藝術(shù)學(xué)院、南洋美術(shù)學(xué)院、新加坡體育學(xué)校和新加坡理工學(xué)院等一系列教育機(jī)構(gòu)中進(jìn)行選擇，以發(fā)展他們的才能和能力。盡管如此，盡管這可以被視為偏離本質(zhì)主義，但臺解陣線政策的主要目標(biāo)是在21世紀(jì)保持經(jīng)濟(jì)能力。
The other desired outcome is the creation of a concerned citizen through moral education. Moral education in Singapore was, and always will be, aimed at forging citizens together and promoting common values to prevent racial and cultural tension amongst the 4 racial groups. (Tan, J. Gopinathan, S. Ho, W.K., 1997) The reason for this desired outcome is due to the largely polarized cultural groups in Singapore directly after independence. Hence, there was a need to bring together the people of Singapore and thus, moral education is needed for nation building and cohesion.
另一個期望的結(jié)果是通過道德教育創(chuàng)造一個關(guān)心的公民。新加坡的道德教育過去和將來都旨在團(tuán)結(jié)公民，促進(jìn)共同價值觀，防止四個種族群體之間的種族和文化緊張關(guān)系。之所以出現(xiàn)這樣的預(yù)期結(jié)果，是因為新加坡獨立后的文化群體兩極分化嚴(yán)重。因此，需要把新加坡人民團(tuán)結(jié)在一起，因此，需要進(jìn)行道德教育，以促進(jìn)國家建設(shè)和凝聚力。
The introduction of moral education into the education system resulted in several policy changes. The more significant ones include the mandatory singing of the National Anthem and recitation of the National Pledge (1966) in all schools every morning (Tan, C. Wong, B. Chua, J.S.M & Kang, T, 2006), the implementation of Education for Living as a subject (Tan, J. Gopinathan, S. Ho, W.K., 1997) and more recently, the National Education for all levels and Community Involvement Programme (CIP) in 1996 for lower level schools and Service Learning for upper levels. (Ministry of Education, 1998) These 3 policy changes work towards the cohesion of Singaporeans as a whole regardless of race or religion and promote social concern and civic responsibility amongst citizens.
將道德教育引入教育體系導(dǎo)致了幾項政策變化。更重要的是，所有學(xué)校每天早上都必須唱國歌和背誦《國家誓言》，將生活教育作為一門學(xué)科來實施，以及最近，國家各級教育和1996年針對低級別學(xué)校的社區(qū)參與方案以及針對高級別學(xué)校的服務(wù)性學(xué)習(xí)。這3項政策變化致力于促進(jìn)新加坡人的凝聚力，無論種族或宗教，并促進(jìn)公民的社會關(guān)注和公民責(zé)任。
These policy changes have affected teachers and students in a more subtle manner. Students then had to learn the National Anthem and Pledge by heart. Teachers were required to undergo training to learn and teach the Education for Living syllabus, ‘Good Citizen’, as a subject in the various Mother Tongues. Furthermore, teachers also had to learn how to organize and manage students for CIP and incorporate National Education into everyday teaching.
這些政策變化對教師和學(xué)生的影響更為微妙。然后，學(xué)生們必須背誦國歌和誓言。教師必須接受培訓(xùn)，學(xué)習(xí)和教授生活教育教學(xué)大綱“好公民”，作為各種母語的一個科目。此外，教師還必須學(xué)習(xí)如何組織和管理CIP的學(xué)生，并將國民教育納入日常教學(xué)。
The compulsory singing of the National Anthem and recitation of the Pledge is effective because the Pledge embodies our goals as a country as shown by the words, “One united people” to signify cohesion in diversity, and to “achieve happiness, prosperity and progress for our Nation” and the recitation every morning reminds students that diversity is not an obstacle and that Singaporeans should always care for the country.
強(qiáng)制唱國歌和背誦《誓言》是有效的，因為《誓言》體現(xiàn)了我們作為一個國家的目標(biāo)，如“一個團(tuán)結(jié)的人民”所示，象征著多樣性中的凝聚力，以及“為我們的國家實現(xiàn)幸福、繁榮和進(jìn)步”，每天早上的朗誦會提醒學(xué)生，多樣性不是障礙，新加坡人應(yīng)該永遠(yuǎn)關(guān)心國家。
Furthermore, although the CIP and Service Learning projects have noble intentions and are theoretically effective, they turn out to be less efficient in practice. For example, secondary school students carry out the bare minimum of 6 hours of community work in order to meet the criteria set by the Ministry of Education. This defeats the purpose of CIP as it does not properly inculcate students to sincerely help out the needy but only forces students to help because their schools said so.
此外，盡管CIP和服務(wù)學(xué)習(xí)項目有著崇高的意圖，在理論上是有效的，但在實踐中卻效率較低。例如，為了達(dá)到教育部規(guī)定的標(biāo)準(zhǔn)，中學(xué)生至少要從事6小時的社區(qū)工作。這違背了CIP的目的，因為它沒有正確地灌輸學(xué)生真誠地幫助有需要的人，而只是因為學(xué)校這么說而強(qiáng)迫學(xué)生幫助。
In conclusion, ultimately, Singapore is still a survival-driven society and economy. Having only people as resources has not made it any easier. Hence, regardless of what policy changes or desired outcomes of education, Singapore’s ultimate goal in education is to remain economically competent in the 21st society.
總之，歸根結(jié)底，新加坡仍然是一個以生存為動力的社會和經(jīng)濟(jì)。只有人作為資源并沒有讓事情變得更容易。因此，無論政策變化或教育的預(yù)期結(jié)果如何，新加坡的教育最終目標(biāo)都是在21世紀(jì)的社會中保持經(jīng)濟(jì)競爭力。本站提供各國各專業(yè)essay格式范文，essay代寫以及essay寫作指導(dǎo)，如有需要可咨詢本平臺。
