My Pedagogic Creed ---我的教育信条有感

推荐我为什么要当教师——彼得.基.贝得勒推荐我为什么要当教师——彼得.基.贝得勒绝大多数人之所以如此杰出，是因为在他们需要时有一批默默无闻的教师。

你为什么要当教师呢？当我的朋友问我这个问题时，我告诉他我不想被认为是处于达官显赫的这样一个境地。

使他迷惑不解的是。

我所抛弃的显然正是所有的美国孩子自幼所一直被教导去追求的人生成功之路：金钱和权力。

我当然不想当教师，因为教书对我来说简直太难了。

在我妄想赖以谋生的所有职业中，象推土机手，木匠，大学管理人员，作家——当教师是最难的了。

对我来说，教书意味着“熬红的双眼”，因为我从未对自己的备课满意过，上课的前一天晚上我总是准备到深夜。

“汗湿的手心”，因为当我走进教室的时侯永远是紧张的，生怕又会被发现犯了傻。

“沉重的心情”，因为当我一小时后走出教室时，可能又被认为上了一堂比以前更令人乏味的课。

我不想当教师，因为我认为我总是知道答案，或者我总想把我所知道的那些知识强让我的学生去接受。

有时我简直怀疑我的那些学生们真的在课堂上把我所教给他们的都记下了吗？那么，我为什么还要当教师呢？我要当教师因为我喜欢学校工作日历所提供的生活节奏。

六月、七月和八月的假期，给了我一个机会去思索、研究和写作－－为今后的教学总结我的心得。

我要当教师因为教学永远是一个变化无穷的工作。

甚至当我的教材是同样的，我总是改变着教学方法，然而更重要的是，我的学生总是在变化。

我要当教师因为我喜欢有出错的自由，有吸取教训的自由，有激励我自己和我的学生的自由。

作为一个教师，我就是我自己的老板。

即使我要求我的一年级新生去编一本如何写作文的教课书，谁又敢说不呢？这样的课程可能会完全失败，但我们都能从失败中学到些什么。

我要当教师因为我喜欢提出那些学生必须尽力思索才能回答的问题。

这世界充满着对蹩脚古怪问题的正确答案。

在教学中，我有时有意回避那些正统的提问。

我要当教师因为我喜欢学习。

确实，我之所以感到我的教师生涯还颇有活力，是因为我总是不断地学习。

读《我的教育心》有感（合集）第一篇：读《我的教育心》有感从童心出发，以爱心育人——读《我的教育心》有感转眼间教学已近二十个春秋，我由一个不谙世事稚气未脱的师范毕业生成长为一名中学物理教师。

二十年前，我以为自己的一桶水教一群中学生绰绰有余，所以我踌躇满志；二十年后，我感到源头活水仍无法满足教育教学的需要，所以我彷徨求索！在困顿迷茫中我读到了李镇西老师的《我的教育心》，李老师将真实的案例用教学随笔的方式向我们娓娓道来，那心底里缓缓流出的文字，让我一次次震憾，感动，反思：永远保持现在这种纯净的童心；要有爱心；要加强阅读；要善于积累智慧；要勤于写作。

一篇篇感人的教育笔记，饱蘸着师爱的点点滴滴，平凡背后的育人真谛，仿佛是用尊重、信任、理解、坚持缀连成的真诚的珠串，闪烁着爱的光辉。

《做最我的教育心》，她像一束束智慧的光芒用民主和平等照亮我心灵的暗处，我禁不住反观自己的教育行为，反省自己的教育失误：曾经，我理直气壮地罚站那些迟到或违纪的同学，换取所谓的教育效果！曾经，我用刻薄的话地讽刺那些屡教不改的学生来发泄恨铁不成钢的愤怒！曾经，我颇为得意地接受“地下党”的告密破获偷盗事件或是将所谓的早恋扼杀在萌芽之中！曾经，我以为班级切除毒瘤为目的将一个痞气十足屡教屡犯的学生折腾走！曾经，……我心安理得地用“爱”伤害着学生却浑然不觉，学生逆来顺受地接受着来自我的“爱”的伤害却无能为力，这就是所谓的成功做法！？《我的教育心》立足长远，指引着我理性地去审视那些“成功做法”是否成功；《我的教育心》放眼未来，让爱和尊重打开学生的心灵之门，奠定他们的美丽人生的基石。

她如一缕清风，冲走了多日里我心中的芜杂；她像一股的清流，让真诚和理解滋养一方心灵的沃土。

《我的教育心》使我在迷惘中找到了方向，在彷徨中变得坚定，我很幸运，幸运之余我不禁叹息与之相见恨晚！我真诚地向处于困顿迷茫中的教师推荐《我的教育心》，希望她慧泽华夏教坛流芳华，爱润九州学子铸和谐！从教十余载，拼搏和汗水，纠结和无奈，辛酸和痛苦，挣扎和思索都算不得什么，因着我对教育的深深的热爱，因着我我的教育心的梦想！在教育上，教师和学生是互为鹅卵石的。

我的教育信条读后感一、著作背景1.写作背景19世纪末，为适应工业革命、城乡变化、开发边疆和大量移民的需要，美国出现了一系列社会改革运动，其中一个重要方面就是教育革新运动。

美国传统教育的问题有两点：一是脱离社会，二是脱离儿童。

这次教育革新运动要代之以全新的课程设计和新颖的教学方法。

杜威于1894年至1904年担任芝加哥大学哲学、心理学和教育学系的系主任。

这十年是他改革教育的尝试阶段。

杜威顺应当时的新教育潮流，围绕两大中心进行探讨：一是使学校和社会发展的需要合拍，二是使学校和儿童青少年的身心发育的规律合拍。

1896年，他创立了实验学校，进行课程、教材和教法上的实验，把教育理论和实际结合起来。

他把以粉笔和口讲为形式的课堂改变为儿童由活动而求知的课堂。

根据教育改革的实践，他于1897年发表《我的教育信条》这一具有体系的实用主义教育哲学著作。

2.作者简介约翰·杜威（John Dewey，1859年10月20日－1952年6月1日），美国著名哲学家、教育家、心理学家，实用主义的集大成者，也是机能主义心理学和现代教育学的创始人之一。

如果说皮尔士创立了实用主义的方法，威廉·詹姆斯建立了实用主义的真理观，那么，杜威则建造了实用主义的理论大厦。

他的著作很多，涉及科学、艺术、宗教伦理、政治、教育、社会学、历史学和经济学诸方面，使实用主义成为美国特有的文化现象。

约翰·杜威在学术生涯中，曾先后于美国密歇根大学、芝加哥大学、哥伦比亚大学长期任教，并在哥伦比亚大学退休。

杜威一生推崇民主制度，强调科学和民主的互补性，民主思想是他众多著作的主题。

与此同时，他也被视为二十世纪最伟大的教育改革者之一。

在芝加哥大学任教期间，他还创立了芝加哥大学附属实验学校（University of Chicago Laboratory Schools）作为他教育理论的实验基地，其太太担任学校校长。

3.写作意义《我的教育信条》以杜威的名篇《我的教育信条》命名，分为教育心理、教育哲学、教育实验三个板块，既着意澄清了人们关于一些心理现象的误解及相关概念的误用，又表达了杜威关于教育学的核心主张和儿童研究的重要观点，还介绍了杜威任职于芝加哥大学期间所进行的富有创意的学校实验。

My pedagogic creedLast summer，I teached English in a local Private tutoring school, in which I came across with a high school boy, he is so smart and handsome that I can＇t help liking him. But he hates studying and at the same time he's the most naughty one in his class, making his teachers feel a huge headache. I felt some regret and talked with him after class. He said, So many years he has become accustomed to being criticized by the teachers and parents, beaten and scolded. What is more, teachers only focus on students having good grades but he felt that he would never catch up. Occasionally he makes trouble just to vent anger in the heart. His words aroused my deep thinking, I don＇t know how many children are struggling weakly like him because of the little attention byadults ,but I know this is a common phenomenon in China where education tends to be utilitarian. All we have to do is to find the crucial reason of these “problem students”, communicate with them and give positive attention.To be the first, treat every student equally. In the teaching activities of the education, there are some underachievers having a lot of problems in them. Some teachers will take it , “Anyway, they do not participate in comparison and have no hope, there is no need to care forthem”. Let each student accept equal education is the responsibility of every education worker.The second, Harmonious relationship between teachers and students gestates great education "affinity", proper communication between teachers and students can change the education. The trust is the bridge of the harmony between teachers and students. Students are encouraged, tend to trust teachers, close to the teacher and like his class by communication .So give the child a little more trust, love and care.The third, make the class full of fun and mobilize the students' interest fully. The improvement of students＇interest needs the teacher to inspire and guide through a variety of forms . How to let the students like and enjoy your class and turn the studying into a joy rather than a burden is a question worth considering for each teacher.The fourth, teaching should be guided by the students. In teaching activities, we must be good at finding students＇unique personality, Their ability to accept new things are different from each other, as well as the ability to learn. Teachers had better understand the majority of students＇accept ability and the ability to think fully before teaching new lessons. To evaluate a class, it＇s no doubt that the teacher＇s wonderful speaking is important, but students can fully digest the knowledge is the key.“There is no unqualified students, only bad teachers”. Students are like pieces of natural jade and need to carve. Only love and attention will make learning become a kind of power! Only the right guide can motivate each student's endless potential to the limit!。

My Pedagogic Creedby John DeweySchool Journal vol. 54 (January 1897), pp. 77-80ARTICLE ONE. WHAT EDUCATION ISI believe that all education proceeds by the participation of the individual in the social consciousness of the race. This process begins unconsciously almost at birth, and is continually shaping the individual's powers, saturating his consciousness, forming his habits, training his ideas, and arousing his feelings and emotions. Through this unconscious education the individual gradually comes to share in the intellectual and moral resources which humanity has succeeded in getting together. He becomes an inheritor of the funded capital of civilization. The most formal and technical education in the world cannot safely depart from this general process. It can only organize it; or differentiate it in some particular direction.I believe that the only true education comes through the stimulation of the child's powers by the demands of the social situations in which he finds himself. Through these demands he is stimulated to act as a member of a unity, to emerge from his original narrowness of action and feeling and to conceive of himself from the standpoint of the welfare of the group to which he belongs. Through the responses which others make to his own activities he comes to know what these mean in social terms. The value which they have is reflected back into them. For instance, through the response which is made to the child's instinctive babblings the child comes to know what those babblings mean; they are transformed into articulate language and thus the child is introduced into the consolidated wealth of ideas and emotions which are now summed up in language.I believe that this educational process has two sides - one psychological and one sociological; and that neither can be subordinated to the other or neglected without evil results following. Of these two sides, the psychological is the basis. The child's own instincts and powers furnish the material and give the starting point for all education. Save as the efforts of the educator connect with some activity which the child is carrying on of his own initiative independent of the educator, education becomes reduced to a pressure from without. It may, indeed, give certain external results but cannot truly be called educative. Without insight into the psychological structure and activities of the individual, the educative process will, therefore, be haphazard and arbitrary. If it chances to coincide with the child's activity it will get a leverage; if it does not, it will result in friction, or disintegration, or arrest of the child nature.I believe that knowledge of social conditions, of the present state of civilization, is necessary in order properly to interpret the child's powers. The child has his own instincts and tendencies, but we do not know what these mean until we can translate them into their social equivalents. We must be able to carry them back into a social past and seethem as the inheritance of previous race activities. We must also be able to project them into the future to see what their outcome and end will be. In the illustration just used, it is the ability to see in the child's babblings the promise and potency of a future social intercourse and conversation which enables one to deal in the proper way with that instinct.I believe that the psychological and social sides are organically related and that education cannot be regarded as a compromise between the two, or a superimposition of one upon the other. We are told that the psychological definition of education is barren and formal - that it gives us only the idea of a development of all the mental powers without giving us any idea of the use to which these powers are put. On the other hand, it is urged that the social definition of education, as getting adjusted to civilization, makes of it a forced and external process, and results in subordinating the freedom of the individual to a preconceived social and political status.I believe each of these objections is true when urged against one side isolated from the other. In order to know what a power really is we must know what its end, use, or function is; and this we cannot know save as we conceive of the individual as active in social relationships. But, on the other hand, the only possible adjustment which we can give to the child under existing conditions, is that which arises through putting him in complete possession of all his powers. With the advent of democracy and modern industrial conditions, it is impossible to foretell definitely just what civilization will be twenty years from now. Hence it is impossible to prepare the child for any precise set of conditions. To prepare him for the future life means to give him command of himself; it means so to train him that he will have the full and ready use of all his capacities; that his eye and ear and hand may be tools ready to command, that his judgment may be capable of grasping the conditions under which it has to work, and the executive forces be trained to act economically and efficiently. It is impossible to reach this sort of adjustment save as constant regard is had to the individual's own powers, tastes, and interests - say, that is, as education is continually converted into psychological terms. In sum, I believe that the individual who is to be educated is a social individual and that society is an organic union of individuals. If we eliminate the social factor from the child we are left only with an abstraction; if we eliminate the individual factor from society, we are left only with an inert and lifeless mass. Education, therefore, must begin with a psychological insight into the child's capacities, interests, and habits. It must be controlled at every point by reference to these same considerations. These powers, interests, and habits must be continually interpreted - we must know what they mean. They must be translated into terms of their social equivalents - into terms of what they are capable of in the way of social service.ARTICLE TWO. WHAT THE SCHOOL ISI believe that the school is primarily a social institution. Education being a social process, the school is simply that form of community life in which all those agencies are concentrated that will be most effective in bringing the child to share in the inherited resources of the race, and to use his own powers for social ends.I believe that education, therefore, is a process of living and not a preparation for future living.I believe that the school must represent present life - life as real and vital to the child as that which he carries on in the home, in the neighborhood, or on the play-ground.I believe that education which does not occur through forms of life, forms that are worth living for their own sake, is always a poor substitute for the genuine reality and tends to cramp and to deaden.I believe that the school, as an institution, should simplify existing social life; should reduce it, as it were, to an embryonic form. Existing life is so complex that the child cannot be brought into contact with it without either confusion or distraction; he is either overwhelmed by multiplicity of activities which are going on, so that he loses his own power of orderly reaction, or he is so stimulated by these various activities that his powers are prematurely called into play and he becomes either unduly specialized or else disintegrated.I believe that, as such simplified social life, the school life should grow gradually out of the home life; that it should take up and continue the activities with which the child is already familiar in the home.I believe that it should exhibit these activities to the child, and reproduce them in such ways that the child will gradually learn the meaning of them, and be capable of playing his own part in relation to them.I believe that this is a psychological necessity, because it is the only way of securing continuity in the child's growth, the only way of giving a background of past experience to the new ideas given in school.I believe it is also a social necessity because the home is the form of social life in which the child has been nurtured and in connection with which he has had his moral training. It is the business of the school to deepen and extend his sense of the values bound up in his home life.I believe that much of present education fails because it neglects this fundamental principle of the school as a form of community life. It conceives the school as a place where certain information is to be given, where certain lessons are to be learned, or where certain habits are to be formed. The value of these is conceived as lying largely in the remote future; the child must do these things for the sake of something else he is to do; they are mere preparation. As a result they do not become a part of the life experience of the child and so are not truly educative.I believe that moral education centres about this conception of the school as a mode of social life, that the best and deepest moral training is precisely that which one getsthrough having to enter into proper relations with others in a unity of work and thought. The present educational systems, so far as they destroy or neglect this unity, render it difficult or impossible to get any genuine, regular moral training.I believe that the child should be stimulated and controlled in his work through the life of the community.I believe that under existing conditions far too much of the stimulus and control proceeds from the teacher, because of neglect of the idea of the school as a form of social life.I believe that the teacher's place and work in the school is to be interpreted from this same basis. The teacher is not in the school to impose certain ideas or to form certain habits in the child, but is there as a member of the community to select the influences which shall affect the child and to assist him in properly responding to these influences.I believe that the discipline of the school should proceed from the life of the school asa whole and not directly from the teacher.I believe that the teacher's business is simply to determine on the basis of larger experience and riper wisdom, how the discipline of life shall come to the child.I believe that all questions of the grading of the child and his promotion should be determined by reference to the same standard. Examinations are of use only so far as they test the child's fitness for social life and reveal the place in which he can be of most service and where he can receive the most help.ARTICLE THREE. THE SUBJECT-MATTER OF EDUCATIONI believe that the social life of the child is the basis of concentration, or correlation, in all his training or growth. The social life gives the unconscious unity and the background of all his efforts and of all his attainments.I believe that the subject-matter of the school curriculum should mark a gradual differentiation out of the primitive unconscious unity of social life.I believe that we violate the child's nature and render difficult the best ethical results, by introducing the child too abruptly to a number of special studies, of reading, writing, geography, etc., out of relation to this social life.I believe, therefore, that the true centre of correlation of the school subjects is not science, nor literature, nor history, nor geography, but the child's own social activities.I believe that education cannot be unified in the study of science, or so-called nature study, because apart from human activity, nature itself is not a unity; nature in itself is anumber of diverse objects in space and time, and to attempt to make it the centre of work by itself, is to introduce a principle of radiation rather than one of concentration.I believe that literature is the reflex expression and interpretation of social experience; that hence it must follow upon and not precede such experience. It, therefore, cannot be made the basis, although it may be made the summary of unification.I believe once more that history is of educative value in so far as it presents phases of social life and growth. It must be controlled by reference to social life. When taken simply as history it is thrown into the distant past and becomes dead and inert. Taken as the record of man's social life and progress it becomes full of meaning. I believe, however, that it cannot be so taken excepting as the child is also introduced directly into social life.I believe accordingly that the primary basis of education is in the child's powers at work along the same general constructive lines as those which have brought civilization into being.I believe that the only way to make the child conscious of his social heritage is to enable him to perform those fundamental types of activity which makes civilization what it is.I believe, therefore, in the so-called expressive or constructive activities as the centre of correlation.I believe that this gives the standard for the place of cooking, sewing, manual training, etc., in the school.I believe that they are not special studies which are to be introduced over and abovea lot of others in the way of relaxation or relief, or as additional accomplishments. I believe rather that they represent, as types, fundamental forms of social activity; and that it is possible and desirable that the child's introduction into the more formal subjects of the curriculum be through the medium of these activities.I believe that the study of science is educational in so far as it brings out the materials and processes which make social life what it is.I believe that one of the greatest difficulties in the present teaching of science is that the material is presented in purely objective form, or is treated as a new peculiar kind of experience which the child can add to that which he has already had. In reality, science is of value because it gives the ability to interpret and control the experience already had. It should be introduced, not as so much new subject- matter, but as showing the factors already involved in previous experience and as furnishing tools by which that experience can be more easily and effectively regulated.I believe that at present we lose much of the value of literature and language studies because of our elimination of the social element. Language is almost always treated in the books of pedagogy simply as the expression of thought. It is true that language is a logical instrument, but it is fundamentally and primarily a social instrument. Language is the device for communication; it is the tool through which one individual comes to share the ideas and feelings of others. When treated simply as a way of getting individual information, or as a means of showing off what one has learned, it loses its social motive and end.I believe that there is, therefore, no succession of studies in the ideal school curriculum. If education is life, all life has, from the outset, a scientific aspect; an aspect of art and culture and an aspect of communication. It cannot, therefore, be true that the proper studies for one grade are mere reading and writing, and that at a later grade, reading, or literature, or science, may be introduced. The progress is not in the succession of studies but in the development of new attitudes towards, and new interests in, experience.I believe finally, that education must be conceived as a continuing reconstruction of experience; that the process and the goal of education are one and the same thing.I believe that to set up any end outside of education, as furnishing its goal and standard, is to deprive the educational process of much of its meaning and tends to make us rely upon false and external stimuli in dealing with the child.ARTICLE FOUR. THE NATURE OF METHODI believe that the question of method is ultimately reducible to the question of the order of development of the child's powers and interests. The law for presenting and treating material is the law implicit within the child's own nature. Because this is so I believe the following statements are of supreme importance as determining the spirit in which education is carried on:1. I believe that the active side precedes the passive in the development of the child nature; that expression comes before conscious impression; that the muscular development precedes the sensory; that movements come before conscious sensations; I believe that consciousness is essentially motor or impulsive; that conscious states tend to project themselves in action.I believe that the neglect of this principle is the cause of a large part of the waste of time and strength in school work. The child is thrown into a passive, receptive or absorbing attitude. The conditions are such that he is not permitted to follow the law of his nature; the result is friction and waste.I believe that ideas (intellectual and rational processes) also result from action and devolve for the sake of the better control of action. What we term reason is primarily thelaw of orderly or effective action. To attempt to develop the reasoning powers, the powers of judgment, without reference to the selection and arrangement of means in action, is the fundamental fallacy in our present methods of dealing with this matter. As a result we present the child with arbitrary symbols. Symbols are a necessity in mental development, but they have their place as tools for economizing effort; presented by themselves they are a mass of meaningless and arbitrary ideas imposed from without.2. I believe that the image is the great instrument of instruction. What a child gets out of any subject presented to him is simply the images which he himself forms with regard to it.I believe that if nine-tenths of the energy at present directed towards making the child learn certain things, were spent in seeing to it that the child was forming proper images, the work of instruction would be indefinitely facilitated.I believe that much of the time and attention now given to the preparation and presentation of lessons might be more wisely and profitably expended in training the child's power of imagery and in seeing to it that he was continually forming definite, vivid, and growing images of the various subjects with which he comes in contact in his experience.3. I believe that interests are the signs and symptoms of growing power. I believe that they represent dawning capacities. Accordingly the constant and careful observation of interests is of the utmost importance for the educator.I believe that these interests are to be observed as showing the state of development which the child has reached.I believe that the prophesy the stage upon which he is about to enter.I believe that only through the continual and sympathetic observation of childhood's interests can the adult enter into the child's life and see what it is ready for, and upon what material it could work most readily and fruitfully.I believe that these interests are neither to be humored nor repressed. To repress interest is to substitute the adult for the child, and so to weaken intellectual curiosity and alertness, to suppress initiative, and to deaden interest. To humor the interests is to substitute the transient for the permanent. The interest is always the sign of some power below; the important thing is to discover this power. To humor the interest is to fail to penetrate below the surface and its sure result is to substitute caprice and whim for genuine interest.4. I believe that the emotions are the reflex of actions.I believe that to endeavor to stimulate or arouse the emotions apart from their corresponding activities, is to introduce an unhealthy and morbid state of mind.I believe that if we can only secure right habits of action and thought, with reference to the good, the true, and the beautiful, the emotions will for the most part take care of themselves.I believe that next to deadness and dullness, formalism and routine, our education is threatened with no greater evil than sentimentalism.I believe that this sentimentalism is the necessary result of the attempt to divorce feeling from action.ARTICLE FIVE. THE SCHOOL AND SOCIAL PROGRESSI believe that education is the fundamental method of social progress and reform.I believe that all reforms which rest simply upon the enactment of law, or the threatening of certain penalties, or upon changes in mechanical or outward arrangements, are transitory and futile.I believe that education is a regulation of the process of coming to share in the social consciousness; and that the adjustment of individual activity on the basis of this social consciousness is the only sure method of social reconstruction.I believe that this conception has due regard for both the individualistic and socialistic ideals. It is duly individual because it recognizes the formation of a certain character as the only genuine basis of right living. It is socialistic because it recognizes that this right character is not to be formed by merely individual precept, example, or exhortation, but rather by the influence of a certain form of institutional or community life upon the individual, and that the social organism through the school, as its organ, may determine ethical results.I believe that in the ideal school we have the reconciliation of the individualistic and the institutional ideals.I believe that the community's duty to education is, therefore, its paramount moral duty. By law and punishment, by social agitation and discussion, society can regulate and form itself in a more or less haphazard and chance way. But through education society can formulate its own purposes, can organize its own means and resources, and thus shape itself with definiteness and economy in the direction in which it wishes to move.I believe that when society once recognizes the possibilities in this direction, and the obligations which these possibilities impose, it is impossible to conceive of the resources of time, attention, and money which will be put at the disposal of the educator.I believe it is the business of every one interested in education to insist upon the school as the primary and most effective instrument of social progress and reform in order that society may be awakened to realize what the school stands for, and aroused to the necessity of endowing the educator with sufficient equipment properly to perform his task.I believe that education thus conceived marks the most perfect and intimate union of science and art conceivable in human experience.I believe that the art of thus giving shape to human powers and adapting them to social service, is the supreme art; one calling into its service the best of artists; that no insight, sympathy, tact, executive power is too great for such service.I believe that with the growth of psychological science, giving added insight into individual structure and laws of growth; and with growth of social science, adding to our knowledge of the right organization of individuals, all scientific resources can be utilized for the purposes of education.I believe that when science and art thus join hands the most commanding motive for human action will be reached; the most genuine springs of human conduct aroused and the best service that human nature is capable of guaranteed.I believe, finally, that the teacher is engaged, not simply in the training of individuals, but in the formation of the proper social life.I believe that every teacher should realize the dignity of his calling; that he is a social servant set apart for the maintenance of proper social order and the securing of the right social growth.I believe that in this way the teacher always is the prophet of the true God and the usherer in of the true kingdom of God.。

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我的教育思考读后感
《我的教育思考》是著名教育家李镇西30年教育教学思想感悟的精华。

我的教育思考读后感1
《爱的教育》这本书是意大利作家亚米契斯的杰作。

在这纷纭的世界里爱究竟是什么母爱又是什么带着这个思考我与一个意大利小学生一起跋涉去探询那个未知的答案。

当翻开这本书，并把它看完后，才发现它就是一台心灵的过滤器。

我的心受到了冲击，沉淀了，纯净了，清澈了……
此时此刻，我的内心仍旧无法平静。

爱能将世界融化，把不同的人与人和谐地交融起来，也正是有了爱的存在，我们周围的一切是那么得美好。

故事的主人公恩里科正是生活在充满爱的世界里，有老师对他的爱，同学对他的爱，父母对他的爱，而母爱是所有爱中最让人值得去回味和思考的。

在恩里科生病的时候，他的母亲整夜守护在他的小床前，俯身倾听恩里科的呼吸。

她焦虑不安，害怕得牙齿打颤，不停地流泪，惟恐失去自己的孩子。

为了减轻孩子一时的痛苦，他的母亲不惜放弃一年的快乐;为了恩里科，她可以放下尊严去乞讨;为了拯救孩子的生命，她宁可付出自己的生命。

恩里科的母亲是伟大的，我的母亲也是伟大的，世界上所有的母亲都是伟大的。

回想起自从有了弟弟之后对妈妈的误解与冷漠，使我深深地感到后悔与不安。

时常在自己不高兴的时候对妈妈说一些不礼貌的话，以种种借口推脱自己力所能及的家务活，甚至以沉默来表示自己的不满，使妈妈伤心之极。

有了弟弟后，妈妈自然就忙了起来，对我的关注与爱也不。

随笔C美国教育家约翰·杜威（John Dewey，1859-1952）在自己漫长的教育生涯中，始终没有停止对现代教育的探索，笔耕不辍，撰写了大量的论著。

《我的教育信条》（1897年）是杜威早年的纲领性著作。

他把自己的教育信条分为五条：什么是教育、什么是学校、教材、方法的性质、学校与社会进步，阐明了自己的教育主张。

再次阅读杜威的《我的教育信条》，我对教育的理解和认识又有了新的感悟。

杜威在《我的教育信条》第一条“什么是教育”中指出：“一切教育都是通过个人参与人类的社会意识而进行的。

这个过程几乎是在出生时就在无意识中开始了。

它不断地发展个人的能力，熏染他的意识，形成他的习惯，锻炼他的思想，并激发他的感情和情绪。

”“教育过程有两个方面：一个是心理学的，一个是社会学的。

”“教育必须从心理学上探索儿童的能量、兴趣和习惯开始。

”“我们必须能够把它们带到过去的社会中去，并且把它们看作是前代人类活动的遗传；我们还必须能把它们投射到将来，以视它们的结果会是什么。

”从以上的表述，我们可以认识到：教育应该是作为教育对象———人，作为主体参与的社会活动；教育必须尊重儿童的认知基础和先天禀赋；教育必须符合不同时代社会的需要。

正如康德所说：“人只有通过教育才能成为一个人，人是教育的产物。

”也正如华中师范大学涂艳国教授所言：“从一个生物实体的人转化为一个社会实体的人，也需要成年人的抚育和培养，这样，便产生了教育。

所以，教育是培养人的一种社会活动，它的社会职能，就是传递生产经验和社会生活经验，促进新生一代的成长。

”在我们弄清楚什么是教育之后，那么什么样的教育是最理想的教育呢？从教育哲学的层面来看，教育价值最大的教育就是最理想的教育。

所谓教育价值就是指作为客体的社会实践活动的教育属性对作为主体的人和社会需要的满足程度，满足程度越高，说明教育价值越大。

因此理想的教育应该是能够充分研究教育对象的认知基础、心理特征、兴趣爱好和社会需要的特点，让主体能积极参与到教育过程发展潜能的教育。

个人教育情怀英文作文英文：Education has always been a passion of mine. I believe that education is the foundation of a successful andfulfilling life. It not only provides us with knowledge and skills, but also helps us develop our critical thinking and problem-solving abilities. As an individual, I have always been curious and eager to learn new things. I enjoyexploring different subjects and challenging myself tothink outside the box.Growing up, I had many teachers who inspired me to pursue my passion for education. They were patient, kind, and dedicated to their students. They encouraged me to ask questions, think critically, and never give up on my dreams. One teacher in particular, Ms. Johnson, had a profound impact on my life. She was my English teacher in highschool and she saw potential in me that I didn't even knowI had. She challenged me to read more, write better, andthink deeper. Thanks to her guidance and support, I wasable to excel in my studies and develop a love forliterature and writing.As I continue my own educational journey, I hope to inspire others to pursue their passions and never stop learning. I believe that education is a lifelong processand that we should always strive to improve ourselves and our communities. Whether it's through formal education or self-directed learning, we can all benefit from expanding our knowledge and skills.中文：教育一直是我的热情所在。

---真理惟一可靠的标准就是永远自相符合《我的教育心》读书笔记(精选多篇 )第一篇：《我的教育心》笔《我的教育心》后感了《我的教育心》本，我深深的李西老教育的赤之心和学生的心而感！李老：“永保持在种的童心。

很，但一定要保持，其支撑点是把教育当成信仰，不名利工作，而是自己工作，不能自己的心生。

” 李老童心的“ 粹” 上就是叫我不社会世俗所，不追逐名利而累心，不利益受而气，要将教育当成一种信仰。

如何能永守住一朴素的教育心呢？李老出 5 条建：1、永保持在种的童心永保持童心的支撑点是把教育当成信仰，不名利工作，而是自己工作，不能自己的心生。

我的工作境决定了我大多数的是和孩子在一起的，自己保持童心有很多种方法：和孩子像朋友一心，聊聊孩子感趣的；有机会的候加入到孩子的游伍中，放童心，感悟童真、童趣；和孩子一起，看他喜看的，和他一起一中故事的理解，人物的感受，会无形拉近和孩子的心灵距离，也会你自己用儿童的眼光看世界⋯⋯只要行之有效的方法，我都要去，要把真保持到永。

12、要有爱心有人说：教育没有情感，没有爱，如同池塘没有水一样。

没有水，就不能称其为塘，没有情感没有爱，也就没有教育。

”我们很多老师其实也是有爱的。

真正的爱应该是不仅爱分数结果，更爱学生成长过程；不仅爱“优等生”，更要爱“学困生”；不仅爱学生的聪明乖巧，更要爱学生的贪玩调皮；不能爱少数，而要爱所有我们要将自己的爱播撒到每一个孩子的身上，浇灌到所有孩子的心田。

3、要善于积累智慧4、要加强阅读老师要善于广泛阅读教育名着，学习借鉴教育名家的先进理念和成功经验，运用在平日教学中，积极实践和反思，总结积累教学经验。

5、要勤于写作写作，是情感的升华，是智慧的结晶。

教育故事，教学反思，生活感悟，只要想写，就及时记录下来，那是我们最宝贵的财富。

第二篇：《我的教育理想》读书笔记总感觉工作比较繁忙，对一些教育类的书籍置若罔闻，根本没有列入自己的阅读计划之内，总觉得那是些生硬的道理与说教，没什么实在的意义，也激不起多少阅读的兴趣，久而久之，更是无从读起，至今，也未读过几本名篇佳作，想来真是惭愧。

我的行为信条作文英文英文：In crafting my personal creed, I find myself drawn to certain principles that guide my actions and decisions. These principles are not just guidelines but reflections of my core values and beliefs. One fundamental aspect of my creed is integrity. Integrity, to me, means staying true to oneself and one's values even when faced with difficult choices or temptations. It's about being honest and transparent in all dealings, whether personal or professional.For instance, in my professional life, integrity manifests in my commitment to delivering quality work and being honest about my capabilities. I believe in under-promising and over-delivering, a principle that has earned me respect and trust among colleagues and clients alike. Even in situations where cutting corners might yield short-term gains, I prioritize long-term integrity over immediaterewards.Another pillar of my creed is empathy. Empathy fuels my interactions with others, allowing me to understand their perspectives and respond with kindness and compassion. Whether it's lending a listening ear to a friend in need or collaborating with teammates from diverse backgrounds, empathy helps me build meaningful connections and foster positive relationships.In addition to integrity and empathy, adaptability is crucial to my creed. Life is unpredictable, and being able to adapt to changing circumstances is essential for growth and success. As the saying goes, "the only constant in life is change." Embracing change with resilience and open-mindedness allows me to navigate challenges with grace and agility.Furthermore, gratitude is a cornerstone of my creed. I believe in appreciating the blessings, big and small, that enrich my life every day. Expressing gratitude not only cultivates a sense of contentment but also fosters a spiritof generosity and reciprocity. Whether it's thanking a colleague for their support or acknowledging the beauty of nature, gratitude reminds me to cherish the present moment and cultivate a positive outlook on life.Overall, my personal creed is a reflection of my commitment to integrity, empathy, adaptability, and gratitude. These principles serve as my compass, guiding me through life's journey with purpose and authenticity.中文：在制定我的个人信条时，我发现自己倾向于某些原则，这些原则指导着我的行为和决策。

My Pedagogic Creedby John DeweyJohn Dewey's famous declaration concerning education. First published in The School Journal, Volume LIV, Number 3 (January 16, 1897), pages 77-80.ARTICLE I--What Education IsI believe that all education proceeds by the participation of the individual in the social consciousness of the race. This process begins unconsciously almost at birth, and is continually shaping the individual's powers, saturating his consciousness, forming his habits, training his ideas, and arousing his feelings and emotions. Through this unconscious education the individual gradually comes to share in the intellectual and moral resources which humanity has succeeded in getting together. He becomes an inheritor of the funded capital of civilization. The most formal and technical education in the world cannot safely depart from this general process. It can only organize it or differentiate it in some particular direction.I believe that the only true education comes through the stimulation of the child's powers by the demands of the social situations in which he finds himself. Through these demands he is stimulated to act as a member of a unity, to emerge from his original narrowness of action and feeling, and to conceive of himself from the standpoint of the welfare of the group to which he belongs. Through the responses which others make to his own activities he comes to know what these mean in social terms. The value which they have is reflected back into them. For instance, through the response which is made to thechild's instinctive babblings the child comes to know what those babblings mean; they are transformed into articulate language and thus the child is introduced into the consolidated wealth of ideas and emotions which are now summed up in language.I believe that this educational process has two sides-one psychological and one sociological; and that neither can be subordinated to the other or neglected without evil results following. Of these two sides, the psychological is the basis. The child's own instincts and powers furnish the material and give the starting point for all education. Save as the efforts of the educator connect with some activity which the child is carrying on of his own initiative independent of the educator, education becomes reduced to a pressure from without. It may, indeed, give certain external results, but cannot truly be called educative. Without insight into the psychological structure and activities of the individual, the educative process will, therefore, be haphazard and arbitrary. If it chances to coincide with the child's activity it will get a leverage; if it does not, it will result in friction, or disintegration, or arrest of the child nature.I believe that knowledge of social conditions, of the present state of civilization, is necessary in order properly to interpret the child's powers. The child has his own instincts and tendencies, but we do not know what these mean until we can translate them intotheir social equivalents. We must be able to carry them back into a social past and see them as the inheritance of previous race activities. We must also be able to project them into the future to see what their outcome and end will be. In the illustration just used, it is the ability to see in the child's babblings the promise and potency of a future social intercourse and conversation which enables one to deal in the proper way with that instinct.I believe that the psychological and social sides are organically related and that education cannot be regarded as a compromise between the two, or a superimposition of one upon the other. We are told that the psychological definition of education is barren and formal--that it gives us only the idea of a development of all the mental powers without giving us any idea of the use to which these powers are put. On the other hand, it is urged that the social definition of education, as getting adjusted to civilization, makes of it a forced and external process, and results in subordinating the freedom of the individual to a preconceived social and political status.I believe that each of these objections is true when urged against one side isolated from the other. In order to know what a power really is we must know what its end, use, or function is; and this we cannot know save as we conceive of the individual as active in social relationships. But, on the other hand, the only possible adjustment which we can give to the child under existing conditions, is that which arises through putting him in complete possession of all his powers. With the advent of democracy and modern industrial conditions, it is impossible to foretell definitely just what civilization will be twenty years from now. Hence it is impossible to prepare the child for any precise set of conditions. To prepare him for the future life means to give him command of himself; it means so to train him that he will have the full and ready use of all his capacities; that his eye and ear and hand may be tools ready to command, that his judgment may be capable of grasping the conditions under which it has to work, and the executive forces be trained to act economically and efficiently. It is impossible to reach this sort of adjustment save as constant regard is had to the individual's own powers, tastes, and interests-say, that is, as education is continually converted into psychological terms.In sum, I believe that the individual who is to be educated is a social individual and that society is an organic union of individuals. If we eliminate the social factor from the child we are left only with an abstraction; if we eliminate the individual factor from society, we are left only with an inert and lifeless mass. Education, therefore, must begin with a psychological insight into the child's capacities, interests, and habits. It must be controlled at every point by reference to these same considerations. These powers, interests, and habits must be continually interpreted--we must know what they mean. They must be translated into terms of their social equivalents--into terms of what they are capable of in the way of social service.ARTICLE II--What the School IsI believe that the school is primarily a social institution. Education being a social process, the school is simply that form of community life in which all those agencies areconcentrated that will be most effective in bringing the child to share in the inherited resources of the race, and to use his own powers for social ends.I believe that education, therefore, is a process of living and not a preparation for future living.I believe that the school must represent present life-life as real and vital to the child as that which he carries on in the home, in the neighborhood, or on the playground.I believe that education which does not occur through forms of life, or that are worth living for their own sake, is always a poor substitute for the genuine reality and tends to cramp and to deaden.I believe that the school, as an institution, should simplify existing social life; should reduce it, as it were, to an embryonic form. Existing life is so complex that the child cannot be brought into contact with it without either confusion or distraction; he is either overwhelmed by the multiplicity of activities which are going on, so that he loses his own power of orderly reaction, or he is so stimulated by these various activities that his powers are prematurely called into play and he becomes either unduly specialized or else disintegrated.I believe that as such simplified social life, the school life should grow gradually out of the home life; that it should take up and continue the activities with which the child is already familiar in the home.I believe that it should exhibit these activities to the child, and reproduce them in such ways that the child will gradually learn the meaning of them, and be capable of playing his own part in relation to them.I believe that this is a psychological necessity, because it is the only way of securing continuity in the child's growth, the only way of giving a back-ground of past experience to the new ideas given in school.I believe that it is also a social necessity because the home is the form of social life in which the child has been nurtured and in connection with which he has had his moral training. It is the business of the school to deepen and extend his sense of the values bound up in his home life.I believe that much of present education fails because it neglects this fundamental principle of the school as a form of community life. It conceives the school as a place where certain information is to be given, where certain lessons are to be ]earned, or where certain habits are to be formed. The value of these is conceived as lying largely in the remote future; the child must do these things for the sake of something else he is to do; they are mere preparation. As a result they do not become a part of the life experience of the child and so are not truly educative.I believe that the moral education centers upon this conception of the school as a mode of social life, that the best and deepest moral training is precisely that which one gets through having to enter into proper relations with others in a unity of work and thought. The present educational systems, so far as they destroy or neglect this unity, render it difficult or impossible to get any genuine, regular moral training.I believe that the child should be stimulated and controlled in his work through the life of the community.I believe that under existing conditions far too much of the stimulus and control proceeds from the teacher, because of neglect of the idea of the school as a form of social life.I believe that the teacher's place and work in the school is to be interpreted from this same basis. The teacher is not in the school to impose certain ideas or to form certain habits in the child, but is there as a member of the community to select the influences which shall affect the child and to assist him in properly responding to these influences.I believe that the discipline of the school should proceed from the life of the school as a whole and not directly from the teacher.I believe that the teacher's business is simply to determine on the basis of larger experience and riper wisdom, how the discipline of life shall come to the child.I believe that all questions of the grading of the child and his promotion should be determined by reference to the same standard. Examinations are of use only so far as they test the child's fitness for social life and reveal the place in which he can be of the most service and where he can receive the most help.ARTICLE III--The Subject-Matter of EducationI believe that the social life of the child is the basis of concentration, or correlation, in all his training or growth. The social life gives the unconscious unity and the background of all his efforts and of all his attainments.I believe that the subject-matter of the school curriculum should mark a gradual differentiation out of the primitive unconscious unity of social life.I believe that we violate the child's nature and render difficult the best ethical results, by introducing the child too abruptly to a number of special studies, of reading, writing, geography, etc., out of relation to this social life.I believe, therefore, that the true center of correlation on the school subjects is not science, nor literature, nor history, nor geography, but the child's own social activities.I believe that education cannot be unified in the study of science, or so called nature study, because apart from human activity, nature itself is not a unity; nature in itself is a number of diverse objects in space and time, and to attempt to make it the center of work by itself, is to introduce a principle of radiation rather than one of concentration.I believe that literature is the reflex expression and interpretation of social experience; that hence it must follow upon and not precede such experience. It, therefore, cannot be made the basis, although it may be made the summary of unification.I believe once more that history is of educative value in so far as it presents phases of social life and growth. It must be controlled by reference to social life. When taken simply as history it is thrown into the distant past and becomes dead and inert. Taken as the record of man's social life and progress it becomes full of meaning. I believe, however, that it cannot be so taken excepting as the child is also introduced directly into social life.I believe accordingly that the primary basis of education is in the child's powers at work along the same general constructive lines as those which have brought civilization into being.I believe that the only way to make the child conscious of his social heritage is to enable him to perform those fundamental types of activity which make civilization what it is.I believe, therefore, in the so-called expressive or constructive activities as the center of correlation.I believe that this gives the standard for the place of cooking, sewing, manual training, etc., in the school.I believe that they are not special studies which are to be introduced over and above a lot of others in the way of relaxation or relief, or as additional accomplishments. I believe rather that they represent, as types, fundamental forms of social activity; and that it is possible and desirable that the child's introduction into the more formal subjects of the curriculum be through the medium of these activities.I believe that the study of science is educational in so far as it brings out the materials and processes which make social life what it is.I believe that one of the greatest difficulties in the present teaching of science is that the material is presented in purely objective form, or is treated as a new peculiar kind of experience which the child can add to that which he has already had. In reality, science is of value because it gives the ability to interpret and control the experience already had. It should be introduced, not as so much new subject-matter, but as showing the factors already involved in previous experience and as furnishing tools by which that experience can be more easily and effectively regulated.I believe that at present we lose much of the value of literature and language studies because of our elimination of the social element. Language is almost always treated in the books of pedagogy simply as the expression of thought. It is true that language is a logical instrument, but it is fundamentally and primarily a social instrument. Language is the device for communication; it is the tool through which one individual comes to share the ideas and feelings of others. When treated simply as a way of getting individualinformation, or as a means of showing off what one has learned, it loses its social motive and end.I believe that there is, therefore, no succession of studies in the ideal school curriculum. If education is life, all life has, from the outset, a scientific aspect, an aspect of art and culture, and an aspect of communication. It cannot, therefore, be true that the proper studies for one grade are mere reading and writing, and that at a later grade, reading, or literature, or science, may be introduced. The progress is not in the succession of studies but in the development of new attitudes towards, and new interests in, experience.I believe finally, that education must be conceived as a continuing reconstruction of experience; that the process and the goal of education are one and the same thing.I believe that to set up any end outside of education, as furnishing its goal and standard, is to deprive the educational process of much of its meaning and tends to make us rely upon false and external stimuli in dealing with the child.ARTICLE IV--The Nature of MethodI believe that the question of method is ultimately reducible to the question of the order of development of the child's powers and interests. The law for presenting and treating material is the law implicit within the child's own nature. Because this is so I believe the following statements are of supreme importance as determining the spirit in which education is carried on:1. I believe that the active side precedes the passive in the development of the child nature; that expression comes before conscious impression; that the muscular development precedes the sensory; that movements come before conscious sensations; I believe that consciousness is essentially motor or impulsive; that conscious states tend to project themselves in action.I believe that the neglect of this principle is the cause of a large part of the waste of time and strength in school work. The child is thrown into a passive, receptive, or absorbing attitude. The conditions are such that he is not permitted to follow the law of his nature; the result is friction and waste.I believe that ideas (intellectual and rational processes) also result from action and devolve for the sake of the better control of action. What we term reason is primarily the law of orderly or effective action. To attempt to develop the reasoning powers, the powers of judgment, without reference to the selection and arrangement of means in action, is the fundamental fallacy in our present methods of dealing with this matter. As a result we present the child with arbitrary symbols. Symbols are a necessity in mental development, but they have their place as tools for economizing effort; presented by themselves they are a mass of meaningless and arbitrary ideas imposed from without. 2. I believe that the image is the great instrument of instruction. What a child gets out of any subject presented to him is simply the images which he himself forms with regard to it.I believe that if nine tenths of the energy at present directed towards making the child learn certain things, were spent in seeing to it that the child was forming proper images, the work of instruction would be indefinitely facilitated.I believe that much of the time and attention now given to the preparation and presentation of lessons might be more wisely and profitably expended in training the child's power of imagery and in seeing to it that he was continually forming definite, vivid, and growing images of the various subjects with which he comes in contact in his experience.3. I believe that interests are the signs and symptoms of growing power. I believe that they represent dawning capacities. Accordingly the constant and careful observation of interests is of the utmost importance for the educator.I believe that these interests are to be observed as showing the state of development which the child has reached.I believe that they prophesy the stage upon which he is about to enter.I believe that only through the continual and sympathetic observation of childhood's interests can the adult enter into the child's life and see what it is ready for, and upon what material it could work most readily and fruitfully.I believe that these interests are neither to be humored nor repressed. To repress interest is to substitute the adult for the child, and so to weaken intellectual curiosity and alertness, to suppress initiative, and to deaden interest. To humor the interests is to substitute the transient for the permanent. The interest is always the sign of some power below; the important thing is to discover this power. To humor the interest is to fail to penetrate below the surface and its sure result is to substitute caprice and whim for genuine interest.4. I believe that the emotions are the reflex of actions.I believe that to endeavor to stimulate or arouse the emotions apart from their corresponding activities, is to introduce an unhealthy and morbid state of mind.I believe that if we can only secure right habits of action and thought, with reference to the good, the true, and the beautiful, the emotions will for the most part take care of themselves.I believe that next to deadness and dullness, formalism and routine, our education is threatened with no greater evil than sentimentalism.I believe that this sentimentalism is the necessary result of the attempt to divorce feeling from action.ARTICLE V-The School and Social ProgressI believe that education is the fundamental method of social progress and reform.I believe that all reforms which rest simply upon the enactment of law, or the threatening of certain penalties, or upon changes in mechanical or outward arrangements, are transitory and futile.I believe that education is a regulation of the process of coming to share in the social consciousness; and that the adjustment of individual activity on the basis of this social consciousness is the only sure method of social reconstruction.I believe that this conception has due regard for both the individualistic and socialistic ideals. It is duly individual because it recognizes the formation of a certain character as the only genuine basis of right living. It is socialistic because it recognizes that this right character is not to be formed by merely individual precept, example, or exhortation, but rather by the influence of a certain form of institutional or community life upon the individual, and that the social organism through the school, as its organ, may determine ethical results.I believe that in the ideal school we have the reconciliation of the individualistic and the institutional ideals.I believe that the community's duty to education is, therefore, its paramount moral duty. By law and punishment, by social agitation and discussion, society can regulate and form itself in a more or less haphazard and chance way. But through education society can formulate its own purposes, can organize its own means and resources, and thus shape itself with definiteness and economy in the direction in which it wishes to move.I believe that when society once recognizes the possibilities in this direction, and the obligations which these possibilities impose, it is impossible to conceive of the resources of time, attention, and money which will be put at the disposal of the educator.I believe that it is the business of every one interested in education to insist upon the school as the primary and most effective interest of social progress and reform in order that society may be awakened to realize what the school stands for, and aroused to the necessity of endowing the educator with sufficient equipment properly to perform his task.I believe that education thus conceived marks the most perfect and intimate union of science and art conceivable in human experience.I believe that the art of thus giving shape to human powers and adapting them to social service, is the supreme art; one calling into its service the best of artists; that no insight, sympathy, tact, executive power, is too great for such service.I believe that with the growth of psychological service, giving added insight into individual structure and laws of growth; and with growth of social science, adding to ourknowledge of the right organization of individuals, all scientific resources can be utilized for the purposes of education.I believe that when science and art thus join hands the most commanding motive for human action will be reached; the most genuine springs of human conduct aroused and the best service that human nature is capable of guaranteed.I believe, finally, that the teacher is engaged, not simply in the training of individuals, but in the formation of the proper social life.I believe that every teacher should realize the dignity of his calling; that he is a social servant set apart for the maintenance of proper social order and the securing of the right social growth.I believe that in this way the teacher always is the prophet of the true God and the usherer in of the true kingdom of God.This piece has been reproduced here on the understanding that it is not subject to any copyright restrictions, and that it is, and will remain, in the public domain.Source: /archives/e-texts/e-dew-pc.htm。

去德育基地读后感三百字左右英文版Last weekend, I had the opportunity to visit an educational base for moral education. It was a truly eye-opening experience that left a deep impression on me.The base was located in a serene and tranquil environment, surrounded by lush greenery and beautiful flowers. As soon as I stepped foot onto the premises, I felt a sense of calm and peace wash over me. The atmosphere was conducive to learning and reflection, and I knew that I was in for a meaningful experience.Throughout the day, we participated in various activities that aimed to cultivate our moral values and character. We engaged in group discussions, team-building exercises, and reflective sessions that encouraged us to think deeply about our actions and their consequences. I was particularly struck by the emphasis on empathy, compassion, and integrity, values that are often overlooked in today's fast-paced world.One activity that stood out to me was a role-playing exercise where we had to put ourselves in someone else's shoes and consider their perspective. It was a powerful reminder of the importance of understanding and empathy in building strong relationships and fostering a harmonious society.Overall, my visit to the educational base for moral education was a truly enriching experience. I left feeling inspired and motivated to become a better person, and I am grateful for the opportunity to have learned and grown in such a nurturing environment.中文版上个周末，我有机会参观了一个德育基地。

从小我自觉到大我信仰读后感英文回答：Growing up, I have always been aware of the importance of reading. My parents instilled in me the habit of reading from a young age, and I am grateful for that. Reading has not only broadened my knowledge, but it has also shaped my beliefs and values.One of the main benefits of reading is the exposure to different perspectives and ideas. Through books, I have been able to explore various cultures, historical events, and philosophical concepts. This has expanded my worldview and made me more empathetic towards others. Reading about different religions, for example, has allowed me to understand and appreciate the diversity of beliefs in the world.Furthermore, reading has played a significant role in shaping my personal beliefs and values. As I delved intodifferent genres, I encountered books that challenged my preconceived notions and made me question my own beliefs. This process of self-reflection and critical thinking has been instrumental in my personal growth and development. It has helped me form my own opinions and values, rather than simply accepting what I am told.Reading has also been a source of inspiration and motivation for me. I have come across numerous stories of individuals who have overcome adversity and achieved great things. These stories have taught me the importance of perseverance, resilience, and determination. They have instilled in me the belief that with hard work and dedication, anything is possible.In addition to these personal benefits, reading has also improved my language skills and communication abilities. By reading a wide range of books, I have been exposed to different writing styles and vocabulary. This has helped me become a better writer and communicator in both my native language and English.中文回答：从小我就意识到阅读的重要性，我的父母从小就培养了我阅读的习惯，我对此心怀感激。

德育基地感想作文400字英文回答：I recently visited a moral education base and it was truly an eye-opening experience for me. The base was designed to cultivate moral values and character development in individuals, and I must say it was quite successful in achieving its goal.One thing that really struck me was the emphasis on integrity and honesty. The base had various activities and workshops that focused on teaching individuals the importance of being truthful and trustworthy. For example, there was a workshop where we were given different scenarios and had to make decisions based on our moral compass. This really made me reflect on my own values and how I would handle similar situations in real life.Another aspect that impressed me was the focus on empathy and compassion. The base had a section dedicated toteaching individuals about the importance of understanding and caring for others. We were encouraged to put ourselves in someone else's shoes and consider their feelings and perspectives. This really made me realize the power of empathy and how it can positively impact relationships and interactions with others.Furthermore, the base also had interactive exhibitsthat showcased the consequences of unethical behavior. For instance, there was a display that depicted the aftermath of cheating in exams. It showed how cheating not only affects one's own integrity but also has a negative impact on others. This really made me think about the long-term consequences of my actions and the importance of making ethical choices.Overall, visiting the moral education base was a truly enriching experience for me. It made me reflect on my own values and the kind of person I want to become. The emphasis on integrity, empathy, and the consequences of unethical behavior really resonated with me. I believe that such bases play a crucial role in shaping individuals intoresponsible and ethical members of society.中文回答：我最近参观了一个德育基地，这真是一次令人大开眼界的经历。

我的教育理想读后感读后感是指读了一本书，一篇文章，一段话，几句名言，一段音乐，或者一段视频后，把具体感受和得到的启示写成的文章。

下面小编收集了有关我的教育理想读后感范文，供大家参考。

篇一：《我的教育理想》读后感暑假期间我认真读了朱永新编着的《我的教育理想》一书，感触很深，朱永新教授的《我的教育理想》，它的引言就给我留下了深刻印象：教育是神圣而崇高的，教育是育人的事业。

教育的伟大使命是让人们从无知走向睿智。

从幼稚走向成熟。

教育的最高境界是形成自我教育的人格。

从事教育教学工作已经有十几个年头了，虽说没有多大的建树，但也产生了一些自己的想法。

我总认为，教育的最终目的是培养一个全面发展的人：“道德情操高尚、心胸宽广、有正义感充满爱心”，使每一个人能够幸福的生活每一天，过自己认为幸福的生活！平平淡淡过一生不是我们所追求的，能够体现自己的人身价值，不求轰轰烈烈、但求无怨无悔。

教育是要让学生全面发展。

教育的本质是育人，使一个自然人变为社会人。

全面发展，就是使学生德、智、体、美、劳等方面都能获得正常、健全、和谐的发展，学生的脑力与体力、做人与做事、继承与创新、学习与实践同样不可偏废。

人的身心是一个和谐发展的整体，人的认知、情感和意志应该互相支持、协调发展。

理想的教育不应该只重视智育而轻视德育，忽视美育和体育。

思想不好是危险品，学习不好是次品，身体不好是废品，心理不好是易碎品。

智力因素是学生发展的基础，非智力因素是学生发展的动力。

教育更应该是全程的教育，立足于现在，着眼于未来，为学生终身发展打下亮丽的“底色”。

教师应当体会生命的最大丰富性和主动性，关注学生成长与发展的每一点进步，帮助学生发现自己，肯定自己，教师应当是使学生成长的引导者、发展的引路人，根据学科特点，我要做的是增强学生体质，了解体育与健身的理论知识，把自己所掌握的知识传授给学生，让学生掌握几种健身娱乐的技能，培养他们不怕吃苦、顽强拼搏的作风和团结协作的精神，养成终身锻炼的习惯。

My Pedagogic CreedI remember I read a book, as an old saying goes "education can not do without feelings, without love of education, just as there is no water, like ponds, can not be called ponds; no emotion, no love, there would be no education. "Yes ah! That teachers are facing is not the coldness of the products, but one with a vivid life and is now maturing in different individuals. If it is said to rely on the wisdom of wisdom to cast, then the love of love come to rely on the education.There is no education without love, education is to train and develop the love.This is my pedagogic creed.What is love to the students, I think mainly in the following points; First of all :equal treatment of students. Regardless of good students and poor students, they all have their own characteristics, the teacher should be good at discovering they have rather than disadvantages. For example, the classroom questions, the teacher will give students the opportunity to answer questions, not just to ask several students.The second is to believe students.Believe that every student can succeed. No child left behind. When students make mistakes, the teachers do not blindly criticize scold them, but to help students find the wrong root, help them to correct. Believe that they learn in the future life will never make such mistakes.The thired is to understand the students.Including learning needs, the need to play, to make friends. When students do not want to learn, to find out the reason they don't want to learn. Is the class did not understand, or do not understand what the teacher said knowledge, or now learn tired and want to play, do not want to think.So my education creed is, there is no love there is no education, education is to train and develop the love. understand students, equal treatment of students, I believe students. Teachers are needed to play the role of love in the process of teaching, to teach students how to understand love, with love. Appreciation is a manifestation of love, love is the foundation of education, have love, teachers can lead the students to roam in the ocean of knowledge, to teach students the knowledge selfless!。

杜威《我的教育信条》读后感我的教育信条》读后感青岛格兰德小学鹿佳相信大家对杜威这位美国唯心主义哲学家、教育家并不陌生，他是现代西方教育史上最具影响的代表人物，其中杜威的实用主义教育思想体系影响至今，当然杜威的教育名篇多不甚数，然而这些名篇的形成并非一朝一夕就能形成的，这是由于在当时19世纪上半叶以来美国的公共教育虽然有了迅速的发展，但是在当时的学校制度、课程设置和教学法还是集成了欧洲大陆和英国就学校的传统，形式主义、呆板的教育仍占统治地位，此时的杜威为了改变这一现象，开始从事一系列的教育事业和撰写了大量的教育著作，其中杜威的早期作品中，《我的教育信条》是他在芝加哥大学期间早期撰写的一个纲领性著作，因此我在《杜威的教育名篇》中挑选阅读了《我的教育信条》，而后有了个人的心得体会。

在《我的教育信条》里，杜威把自己的教育信条分成了五条:第一条:什么是教育;第二条:什么是学校;第三条:教材;第四条:方法的性质;第五条:学校与社会进步。

他的教育信条里明确地分析了每条的重要性与意义。

下面是我自己在阅读这些教育信条后的一些心得体会。

在该篇著作中，杜威在自己的教育信条里把什么是教育放在了第一位，说明了教育是核心地位，在这一信条里，杜威明确的指出一切教育都是通过人的参与人类的社会意识而进行的，这一过程几乎是从出生时就在无意识的开始了。

这说明了杜威是把教育作为一个手段去实施这一过程，并非是最终的目的。

他还强调了教育是为了对儿童能力刺激而来的，这无疑是肯定了教育是针对儿童能力的，并非只是如传统的形式主义、呆板的死记硬背，这是杜威在长期的探索中得出的有别于其他学者的，是适应当时美国教育的现实情况，这一信条认为儿童应该是为适应社会而教育的，不需要一些无所谓的与社会活动不相符的of 3 JB/ T4735-1997 steelwelded atmospheric pressure vessel 4 GB50231-2009 mechanical equipment installation engineering construction and acceptance specification for 5 GB50275-98 compressor, fan and pump installation engineeringconstruction and acceptance specification for lifting 6 HG20201-2000 construction installation engineering construction standard 7, HG ... Pressure gauges, using an installed spark arrestor for acetylene cylinders, illegal carrying, using gas cylinders, each operator fined 20 Yuan. Gas bottle without the hot sun exposure measures, responsibilities of team a fine of 50 Yuan. (7) at height and the opening and provisional protective measures have been taken, the responsible unit fined 200 Yuan, construction person in charge a fine of 50 Yuan. (8) no permit to work and the job in accordance with the provisions, on the job unit fined 300 yuan, the unit will charge a fine of 100 Yuan. 7.5.3 accident penalties (1) injuries fatalities directly punished 1~2 million. Direct responsibility for the accident and have the correspondingresponsibility of leadership, such as concerning administrative sanctions, should be brought to the company or the relevant Department.(2) personal injury accident occurred, the direct punishment 0.5-10,000 yuan, responsible for the direct responsibility for the accident and the responsibility of leadership, such as concerning administrativesanctions should be dealt with by the personnel Department of the company. (3) personal injury accident occurs, the direct punishment 500-1000, who is directly responsible for the accident responsibility, give notice of criticism and 50-100 economic sanctions against them. (4) toconceal the accident, reported without undue delay or false, to inform the administrative leadership of the criticism, resulting in serious 课程教育，这在当时是很大胆的想法，的确，这样培养出来的人才才是社会需要的人才，并非只是纸上谈兵，毫无实践动手能力，当然这里不只是知识的教育，还是社会的实践;因此杜威认为这个教育过程有两个方面:一个是心理学的，一个是社会学的。