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In this book, Ying Zhou argues that educational reform filled a critical role in bridging the precarious gap between democratic ideals and political realities in late Qing and Republican China, where institutional change in education and the cultivation of a qualified citizenry were two sides of the same coin in the development of democratic education. Through a multi-level analysis of the (re)arrangements of national education and teachings of citizenship, Zhou unravels the complex political and educational nexus in China between 1901–1937, where the hope of education was to bring both political modernity and social progress.
The term home economics often conjures images of sterile classrooms where girls learn to cook dinner and swaddle dolls, far removed from the seats of power. Helen Schneider unsettles this assumption by revealing how Chinese women helped to build a nation, one family at a time. From the 1920s to the early 1950s, home economists transformed the most fundamental of political spaces � the home � by teaching women to nurture ideal families and manage projects of social reform. Although their discipline came undone after 1949, it created a legacy of gendered professionalism and reinforced the idea that leaders should shape domestic rituals of the people.
Education is seen by the Chinese as a key element in the modernisation of their country and in maintaining socialism. This book, first published in 1984, examines the nature of modern education in China since 1976, and looks at different parts of the system, the content of teaching and teaching styles. It considers how far the Chinese educational system has been affected by foreign powers and changing political ideology and is unique in that, using empirical data, it places the Chinese system in a world perspective.
. Renewal of Life by Transmission. The most notable distinction between living and inanimate things is that the former maintain themselves by renewal. A stone when struck resists. If its resistance is greater than the force of the blow struck, it remains outwardly unchanged. Otherwise, it is shattered into smaller bits. Never does the stone attempt to react in such a way that it may maintain itself against the blow, much less so as to render the blow a contributing factor to its own continued action. While the living thing may easily be crushed by superior force, it none the less tries to turn the energies which act upon it into means of its own further existence. If it cannot do so, it does not just split into smaller pieces (at least in the higher forms of life), but loses its identity as a living thing. As long as it endures, it struggles to use surrounding energies in its own behalf. It uses light, air, moisture, and the material of soil. To say that it uses them is to say that it turns them into means of its own conservation. As long as it is growing, the energy it expends in thus turning the environment to account is more than compensated for by the return it gets: it grows. Understanding the word "control" in this sense, it may be said that a living being is one that subjugates and controls for its own continued activity the energies that would otherwise use it up. Life is a self-renewing process through action upon the environment.
This book, first published in 1987, studies the practical and intellectual import of China's educational relations with the industrialised West, the Soviet Union and Japan. On the practical level, it provides a broad historical and philosophical context within which the possibilities and dangers inherent in China's educational involvement with developed countries may be considered. The book tests the theory that education transfers from the developed to the developing world have been used to consolidate political domination and economic exploitation by providing a detailed and provocative historical analysis of China's relations with the major developed nations.
This new book tells the story of the rise and fall of Fu Ren University (1925-1952) and provides an analysis of a key Catholic higher education institution in China.
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Lawrence Kessler uses the Jiangyin mission station in the Shanghai region of China to explore Chinese-American cultural interaction in the first half of the twentieth century. He concludes that the Protestant missionary movement was welcomed by the Chinese not because of the religious message it spread but because of the secular benefits it provided. Like other missions, the Jiangyin Station, which was sponsored by the First Presbyterian Church of Wilmington, North Carolina, combined evangelism with social welfare programs and enjoyed a respected position within the local community. By 1930, the station supported a hospital and several schools and engaged in anti-opium campaigns and local peacekeeping efforts. In many ways, however, Christianity was a disruptive force in Chinese society, and Kessler examines Chinese ambivalence toward the mission movement, the relationship between missions and imperialism, and Westerners' response to Chinese nationalism. He also addresses the Jiangyin Station's close ties to, and impact upon, its supporting church in Wilmington.
This is the first extensive study in English or Chinese of China's reception of the celebrated physicist and his theory of relativity. In a series of biographical studies of Chinese physicists, Hu describes the Chinese assimilation of relativity and explains how Chinese physicists offered arguments and theories of their own. Hu's account concludes with the troubling story of the fate of foreign ideas such as Einstein's in the Chinese Cultural Revolution (1966-1976), when the theory of relativity was denigrated along with Einstein's ideas on democracy and world peace.