About the Author
Zhou Zuoyu (1964-), male, a native of Wuchuan, Inner Mongolia, vice president of Beijing Normal University, professor of the Faculty of Education, doctoral supervisor, mainly engaged in the research of educational principles and higher education management.
Cite this article: Zhou Zuoyu. Lifelong Education System: Ideological Basis and Action Structure[J].Journal of Hebei Normal University (Educational Science Edition), 2020(6).
Lifelong Education System: Ideological Foundations and Action Structures (1)
summary
The construction of the lifelong education system needs to clean up the ideological foundation, and it also needs to examine the main structure in the process of action. Examining the ideological origin of lifelong education can be seen from two aspects: First, from the timeline of clearly proposing the concept of "lifelong education", although the French Langer jean has made important contributions to the idea of lifelong education, he is not the first person. In the English-speaking world, the Englishman Ixley proposed and published a monograph entitled "On Lifelong Education" earlier. Therefore, the view that Langerjean is regarded as the "father of lifelong education" is debatable; second, in terms of broad education, from the perspective of the ideological essence of lifelong education, the practice of lifelong education existed before the concept of lifelong education was formally proposed. Lifelong education and life education have the same course. The origin of lifelong education ideas can be traced back to early thinkers. By combing through the evolution clues of China's lifelong education ideology, it can be seen that the emergence of lifelong education ideas and practices in China did not begin with the spread of Western lifelong education ideas in China in the 1960s and 1970s, but there were rich lifelong education ideas and educational practice explorations during the Republic of China period and after the founding of New China. Lifelong education is a system that includes both formal and non-formal education, and while promoting the construction of a learning society, it is necessary to pay attention to the construction of an "educational society" that is related to this but is different, so as to emphasize the educational responsibilities of various "teachers" that are ubiquitous. On the basis of a brief comparison of the two concepts of existence, "existence" and "possession", the concept of "development society" in which learning society and educational society bite together is proposed by trying to establish a lifelong educational action structure model.
Keywords: lifelong education; lifelong learning; Paul Langerjean; learning society; educational society; developmental society
The idea of lifelong education is widely disseminated around the world, advocated by international organizations and included in the dictionaries of education policies in many countries. The unique social life forms and cultural traditions of different countries, as well as the level of economic and scientific and technological development, undoubtedly have a special impact on the practice of lifelong education. The flow of ideas does not mean the automatic transformation of practice. From vague and hazy thoughts to clear and clear thoughts, there is a process of lonely precipitation and shared rebuttal. The exchange of ideas also has an interactive process from the folds of misunderstanding to the openness of understanding. The power of thought ranges from "Great minds discuss ideas." Average minds discuss events. Small minds discuss people") aphorisms are readable. The world needs to be thought first. But change has always depended on the power of action. And action cannot be separated from the subject, nor can it be without real and concrete ministry. When the lifelong education and learning society leaps from the circle of thinkers and social activists, and rides hand in hand with policy texts, it seems that everything has been "fixed": the problem of "Tao" is solved, and the "instrument" should appear. The fact is that "the Tao is changing, the instrument is changing, and man is also changing." In the historical line of social change, the rise of civilization, the development of science and technology, and the evolution of knowledge, lifelong education has shown different colors. How the idea of lifelong education evolves, what are the current problems, how the system is possible, and the problems in various aspects are worth discussing.
Is Langerjean the father of lifelong education? (2)
For the origin of the concept of lifelong education, most domestic scholars believe that Paul Lengrand of France was first proposed at the UNESCO Adult Education Conference in 1965, and thus widely disseminated around the world. This is also the case with dissertations from a group of graduate students in the field of lifelong education (3). At the same time, some commentators believe that the development of lifelong education in China is the result of the spread of Western ideas. This is a misreading. In terms of the earliest proposed concept of life, Langerjean was not the first. In his article "The Concept of Lifelong Education and the Policy Measures Implemented in China"[1], Mr. Li Yixian advanced the ideological origin of lifelong education to the "1919 Report" drafted by Dewey and A.L. Smith, chairman of the British Adult Education Commission. If the idea of lifelong education appeared only in parts of the lines in Dewey and the 1919 Report, Basil Yeaxlee's monograph on lifelong education was published in 1929. It predates Langerjean's book of the same name published in 1970 (translated by domestic scholars as "Introduction to Lifelong Education") (4). Obviously, judging only from the time of submission, it seems inappropriate to regard Lange Jean as the father of lifelong education. To comprehensively consider Langerjean's contribution, it is necessary to "read" from scratch.
Historians discuss things, positioning paintings and drawings in the long river of history, writing people metabolism scrolls, sewn by special stories, hanging a leak, becoming a historical theory. The vivid stories and "kong sees" of countless living people in life have been dried up in history. The "historical facts" that are continued and transmitted in writing are, in a sense, nothing more than the "holes" of historians, or folk legends. It is conceivable that even in the era of the ancestors, the primitive life of slash-and-burn farming was inseparable from learning and education. Education itself is lifelong, so it does not matter whether it is lifelong or not. Institutionalized, formalized, and created for adolescents and children of a specific age, from primary school to university, there is a certain time limit, so that the education before and after it has become two stages of the whole process of education. The former has been filled with preschool education, while the latter holds the title of post-university continuing education. Forms of education such as literacy, citizenship, skills, and leisure are dominated by adult education. The idea of lifelong education is related to the theory of life education. Adult education is a close relative of it. Ixley opened the treatise on lifelong education with the two sides of human "freedom" and "responsibility". He traces the origins of adult education back to ancient Greece. He said: "If education in Plato's Republic is primarily aimed at young people, then in Dialogue Socrates argues that citizens who have grown up should still learn to question their usual wording and ideas in order to promote clarity of thought. Even in the Republic, Plato mentions that people should continue their studies at a middle age or later. [2] In this way, the subject of learning expands, and adults enter the field of pedagogy. Youth is not the terminator of individual learning, learning becomes a permanent "work". In the theory of "lifelong", education integrated with life is lifelong education, so it has universality. As far as the theory of "education" is concerned, the purpose and method of lifelong education present different characteristics in different time and space fields, so they have particularities. Rousseau advocated "nature education" and regarded education as the primary cause of mankind. "As soon as we started living, we educated ourselves," he said. Our education begins together with our lives. [3] (P13-14) Man is a product of nature, but he is always in society. There are prejudices of one kind or another in society, and "prejudice, authority, needs, precedents, these social systems that weigh on us will stifle the nature of man." "Education is indeed nothing but a habit"[3] (P8). "All our wisdom is the prejudice of slaves. All our habits enslave, torture and contain us"[3] (p15). The so-called "everything that is in the hands of the Creator is good." As soon as it reaches the hands of man, it all becomes bad"[3] (preface) The epilogue of the epilogue "Proverbs" points for the educational symptoms that society is accustomed to, and for natural education. If it is said that the natural attribute is the first nature of man, and the social attribute is the second nature of man, it is obviously unimaginable to abandon the education of society. Rousseau was well versed in this. There are three elements in the composition of his education, which are to teach nature, to teach people, and to teach things. Good education is not to abandon people into the wilderness and not to be polluted by society, but to seek unity between the education of the three kinds of teachers, not to conflict. Rousseau's revelation is that social habits have a powerful educational power. On the one hand, this kind of power actively empowers people's development, on the other hand, it becomes a shackle of people, and it has a negative restrictive resistance to human development. The truth is that there is no society without dust. In the process of socialization, people must constantly adapt to society. However, people not only passively adapt to society, but also have the potential to actively transform society. History proves that the rise of human civilization is the process and result of man's ascent. The development of science and technology is the most obvious sign of the process of civilization. Man's emancipation from enslavement, the emancipation of his subjectivity, the respect for his dignity and rights, and the awakening of the consciousness of social democracy and equality are another important dimension of the evolution of civilization. The awakening and liberation of the natural initiative of individual life is a process of interaction between a person and the environment, and at the same time a process of lifelong education. If people do not change society, they will be assimilated or "swallowed up" by society. But how people in a given society can change the one in which they live is a historical political question. What Marx's practical philosophy is committed to is the transformation of the world. Marx's practical philosophy is a revolutionary philosophy of "seeking liberation." Utopian socialism, on behalf of Owen's experiment of social transformation, is an act of educational reform.
Owen (5) (14 May 1771 – 17 November 1858) began working as a textile worker in Manchester, Lincolnshire, London and other places at the age of 10, and at the age of 19 had his own textile workshop and used the borrowed £100 to engage in corporate and social reform activities. At the age of 28, he married David Dell's daughter Caroline and subsequently bought Dale's textile factory in New Lanark. Although Dell was benevolent enough by the standards of the time, there were still child laborers in its factories (the youngest was 5 years old), working 13 hours, and the workers had no formal education. After Owen took over, he created the utopian community New Lanark in 1800. He transformed the textile industry to provide better living conditions for workers. Three 8-hour life-work systems were established. That is, 8 hours of work per day, 8 hours of leisure, and 8 hours of sleep. Provide health care to workers and limit the age of child labour to over 10 years. In 1816, based on the idea of public goodness and cooperation, in order to overcome the destruction of the community by competition for interests and personal power, his experiments extended beyond the factory to a larger community of 2,500 people. In this community, everyone's property and life are public. In the same year he also founded the world's first infant school, creating childcare nurseries for working mothers, and providing free education for every child laborer and child laborer. To further promote his social ideas and experiments, he went to the United States in 1824 and the following year purchased 30,000 acres of land in Indiana to build a New Harmony community that fostered worker cooperation. Unfortunately, the division of this cooperative community has stalled, and the experiment has not been successful. But he was successful in Ralahine, County Clare, County, Clare County, Ireland. Owen's social ideal landed in New Lanak, and the educational space propped up by his experiments is a kind of reaction to the existing folk pedagogy, and it is also an exploration of lifelong education. The "folding phenomenon" of living space is gradually exposed in the process of industrialization. Although the absolute time possessed by individuals is the same in length (24 hours a day), the relative time that different classes can freely dispose of and use is different due to the pressure of natural and social survival. The general function of education is to promote the learning of the individual, and the purpose and result of learning is to change: from ignorance to knowing is a change; from lack of ability and skill to possess ability and skill is also a change; from the frog at the bottom of the well to the sea and the sky, from slavery and attachment to independence, from solipsism to respect and benevolence, from meaning nihilism to meaning fullness, from helpless despair to hope. Education is not limited to serving the satisfaction of individual material life, but also has the meaning of life full of human nature. The frequency band of widening education is to enrich life, liberate individuality, and provide impetus for social transformation. The symbolic significance of Owen's social experiment is that from the time life is arranged to the time life is arranged, in addition to social ideals, there is a need for material foundation and organizational strength. The emancipation of the individual depends both on formal educational arrangements and on the informal educational influence of the social system. Of course, the transition of society from one state to another requires a "first mover" like Owen.
Owen's social experiments in the 19th century were small-scale and partial. In the second half of the 19th century, in response to the needs of the development of industrial society, a new atmosphere emerged in British educational thought and institutions: the rise of social Darwinism; the question of "what kind of knowledge is most valuable"[4] received attention; and scientific education and humanistic education began to confront each other (marked by the debate between Arnold and Huxley). Of particular note is the Introduction of the Elementary Education Act (also known as the Forster Act) in 1870, and since then compulsory education has been implemented in the United Kingdom (6). The bill plans school districts, limits the powers of local education authorities, and legally guarantees access for young people. Nevertheless, the level of formal education for a large number of workers remains low. General education commensurate with citizenship is particularly lacking. This places a new demand for adult education. The more universal and developed basic education is, the stronger the demand for adult education. The difference is that the motivation and effect of adult education comes from the learners themselves. In a speech to students at Berkbeck College, Stanley Baldwin said, "Many people have tried to educate me, but the response has not always been so successful. Much of the education was done after my work. For example, on the railway journey, or use other fragments of time to learn. Sometimes I work all day and I have to read all night. This is education. Through such self-study, I have benefited a lot. (7) In 1917, the wartime coalition government of Lloyd George established The Ministry of Reconstruction to oversee the rebuilding of national life on a better and more lasting basis. The Ministry established an Adult Education Committee, headed by A.L. Smith, Dean of Bailey orle College, Oxford. Its mission is to consider the possibility of providing adult education (non-technical education) in the UK and to make policy recommendations in this regard. Among the 19 members are Albert Mansbridge, the founder of the Workers' Educational Association, and Basilax Yelee, who was hired for his outstanding performances in the YMCA. Under Smith's auspices, the Council on Adult Education submitted the Final Report of the Adult Education Committee (London: HMSO) in 1919. The report notes that adult education is an important part of the social fabric and has an important function of enriching community life and work, but its role is often overlooked. "Adult education cannot be seen merely as a luxury for a few special people here or there, nor is it just something that people should accept in their early stages. Adult education is a long-term need of the country and is inseparable from citizenship. Therefore, it should be universal and lifelong" (8). The report provides a model for adult education aimed at promoting democratic and tolerant civil society. Bashir Ixley, who took part in the 1919 Adult Education Report in 1921, published An Educated Nation (Oxford: Oxford University Press). He further discusses the importance of adult education in the book. He pointed out that after the baptism of war, ignorance and ignorance have become more and more exposed to its dangers. Correspondingly, the fundamental position of knowledge is more prominent. Intuition alone may temporarily lead to the right feelings and the right actions, but a complete personality also involves complex components such as knowledge, feelings, and behaviors. The grasp of facts, the power of judgment, magnanimity of compassion, and profound insight are all contained in true knowledge. In the face of the changeable world, the impermanence of good and evil, and the coexistence of opportunities and risks, only by maximizing the potential of individuals and society, cultivating good citizens, and building a good society can we meet various challenges. In this way, adult education must be rapidly promoted throughout the country (9). Ixley's 1929 monograph " The Theory of Lifelong Education " provides a summary review of the ideas and history of adult education. The content of the book deals with the sustainable needs of education, the process of learning from life, the adult education movement, and the development of possibilities. His research interest is to explore non-formal education. He believes that adult education is inseparable from everyday life, just as food and physical activity are. "A thorough establishment of a sound and complete primary and secondary education system is possible only if community members, through their own continuing education, realize that it would be a harmful thing if schooling for adolescent boys and girls is not properly arranged and implemented"[5]. In the same community, the education of students studying in school is carried out under the same name as the education of adults outside the school. The distinction between the two is from the title point of view, the former is formal education, the latter has a non-formal and informal division. Leaving aside such differences, what are the common characteristics between each other, whether there is interaction with each other, and if so, what are the characteristics of interaction, which is a problem that must be considered from the overall perspective of the education system. On the one hand, Ixley sees the developmental significance of adult education for "adults" itself, and at the same time, through the perspective of adult education, he also sees the possibility of adults reinforcing or correcting school education.
The emergence of lifelong education ideas is closely related to the concept of life education. Taking the British experience as an example, as an educational movement, it is also related to adult education. Early adult education in britain stemmed from helping illiterates to read to meet the need for better interpretation and bible study. Such as the Nottingham School established in 1798 and the Bristol School established in 1821. When the United Kingdom focused on promoting compulsory education, and there was a tug-of-war debate between the tradition of humanistic education and modern science education, adult education increasingly went beyond the scope of pure religion and began to transform into secularization. Around the same time, the Adult Education Movement "Chautauqua" in the United States arose. Lewis Miller and John Heyl Vincent were the initiators of the Shaw Tau kwan movement. It was based on a two-week Sunday school teacher training course for methodist-Episcopal churches held in Shawtau, New York in 1874. Miller is a businessman who provides financial security for the course. Vincent was a church missionary responsible for curriculum and organizational operations. The Shaw Tao Kuo Sunday School Assembly was originally based on religious camp assemblies. Miller and Vincent believed that a single religious practice was not enough, and their philosophy was to combine daily learning sharing with healthy leisure activities. The 142 teachers who participated in the event that year (1874) came from 25 states and 4 countries in the United States. The duration of the training activities was 2 weeks in the early years, adjusted to 3 weeks the following year, and extended to 8 weeks in 1876. According to their observations, it only takes a few minutes to observe how eager and enjoyable they are for adults who have missed out on schooling. Therefore, the "Xiao Taokuo" training should be expanded and open to more adults. The adult education concept of "Xiao Taokuo" is not limited to vocational tuition, nor is it a simple religious fellowship activity, it covers all aspects of life. The founders combined the foundations of religion, the theory of self-cultivation, and everyone's right to learn knowledge, arguing that learning was a lifelong necessity. Adult education is both a right and a responsibility. Adults are a distinct stage of learning and education should be extended beyond formal education. Life is education, life is a kind of school. Institutions should collaborate to promote adult learning. "Adult men and women are able to learn. Education should focus on and examine current social issues" to help adults come into contact with contemporary scientific and social ideas (10). Guided by this idea, Miller and Vincent began to further reform the teaching model to accommodate the needs of a wide variety of students (especially women) from a variety of lives. The four pillars of the event are art, education, religion and leisure. In 1878, a book club and correspondence course called chautauqua Literary and Scientific Circle (CLSC) was founded. CLSC was created with the intent to serve the needs of learners at all levels. In the same class, there are rich and middle-class people, and there are poor people. Judging from the number of registrations, social recognition, and popularity, this is a major event of landmark significance in American history. The "XiaoTaokuo" movement went beyond religious teacher training and took a crucial step in the secularization of a broader education for those in need.[6] At the end of the 19th century, The Schotaukuo Institute has become a center of enthusiastic and noble activities aimed at serving moral and intellectual self-improvement and civic engagement. Undoubtedly, "Xiao Taokuo" contributed greatly to adult education, but not only that, but the contribution of this movement to the idea of lifelong education was also very prominent [7] (P199-208). In particular, in 1882, William Rainey Harper became president of the Schotaur College of Arts and Sciences (a 6-year tenure). In 1890, the new University of Chicago began to be established (the old Chicago University, founded in 1886, although called the university, was actually a small Baptist college). The board elected Harper, the president of the yet-to-be-established University of Chicago. After accepting the position, on the train from Chicago to New Haven on September 18, 1890, Haber sketched out in a notebook a plan for the establishment of the University of Chicago. As soon as he arrived in New Haven, he wrote to Rockefeller, a funder at the University of Chicago, that "the university in my heart is both unique and comprehensive. I want to change the state of learning and research in this country. "My plan is simple, but comprehensive enough. (11) "In 1892, when the University of Chicago officially enrolled and opened, Haber introduced the ideas of the "Shaw Tao Kho" movement to the university, established the first college adult education department, and made it an integral part of the university, opening the prelude to a new university and adult education driven by moral development and social improvement. More than half a century later, in 1968, Robert Hutchins, the head of the University of Chicago, published his book The Learning Society. It advocates for a learning society that prioritizes continuous learning, positive citizenship, and social well-being. Education improves society through learners understanding, engaging, and changing the world around them. In general, the purpose of the education system is not to produce labour for industry or to help young people gain access to livelihoods, but to develop responsible citizens (12).
In the year of the founding of the University of Chicago, Dewey, who was still teaching at the University of Michigan, wrote Green's Theory of Moral Motivation about the British scholar Green (13). Two years later, he was invited to join the Philosophy Department at the University of Chicago. Dewey completed his graduate studies at the Graduate School of Johns Hopkins University, an emerging graduate university in the United States (1882-1884). His dissertation, on Kant's Psychology, was a critique of Kant's idealistic position. Influenced by Neo-Hegelianism, Darwinian biology, and Wundt's experimental psychology during his reading, the power of tripartite thought gave him intellectual tension. He is committed to the integration of ideas from different disciplines. The musing questions are: Is the world fundamentally biological, functional and material, creative and spiritual? While these two polar views share a common organism, he rejects the apparent abstract, atomized reductionist path. How can experimental psychology and idealistic ideas be integrated? Holistic "experience" comes into focus of his horizon (14). Experience occupies an important place in Dewey's philosophy of education. He emphasized the value of the environment and daily life experience, the integration of subjective and objective dualities in experience, the unity of education and growth and life, which is the reorganization of experience, and "learning by doing" is the fundamental learning position. He firmly believed that all education was carried out through the participation of individuals in human social consciousness; that school was a form of social life; that the social activities of the children themselves (social life) were the basic teaching materials; and that education was the basic method of social progress and social reform. He linked education and communication, arguing that "social life is not only identical to communication, but all communication (and therefore all true social life) is educational." He cautioned that "there is a clear danger in moving from indirect education (gracious and lively) to formal education (apathy and rigidity)." "The environment includes conditions that facilitate or hinder, stimulate or inhibit the peculiar activities of living things" and "although the unconscious effects of this environment are elusive and ubiquitous, affecting every fiber of character and psychology, it is valuable to point out that the most significant aspects of its effect are: language habits, appearance, beauty and the appreciation of beauty". In contrast to modern society, "in barbaric uncivilized societies, this direct participation (indirect or incidental education) has almost become the only influence on educating young people, enabling them to acquire the customs and beliefs of the group" [8] (P6-7, P19). In terms of the extensiveness and action of his life education, dewey's 1916 publication of "Democracy and Education" expounded the idea of education, which already contains the significance of lifelong education. The idea of lifelong education that is omnipresent and learns all the time comes from a universal understanding of life-long and life-wide. The book had an impact on Ixley in England[2] (p38). While recognizing that the establishment of a democratic society requires full learning for all, in this book Dewey, like Dilkheim, focuses more on the education of adults for the next generation in his ubiquitous form of education (15). At the same time as Ixley and Dewey, The Meaning of Adult Education, published in 1926 by Eduard Lindeman, also elaborated on the lifelong nature of education. He discussed four basic principles related to adult education: (1) Education is a continuous activity in daily life, learning and life are inseparable, and they run through life, which is a lifelong process. (2) Adult education should not be limited to vocational sex education. The aim is to give meaning to life. (3) What matters is not the discipline, but the problems and needs that arise with the situation. (4) The experience of learners is a basic and important learning resource, so adult education should attach great importance to the experience of learners [9]. Lindemann's ideas on adult education and Dewey's theory of life education both highlight the important value of personal experience. The latter focuses on the cultivation of the next generation by adults, while the former brings adult learning into the field of education. Formal education is connected to non-formal education and constitutes a universal pan-education field. Although the experience and experience of different age groups are related to age, the more important factors are the field of vision and field of view. Where does human experience come from? The experience of "reading thousands of books and walking thousands of miles" takes time, but what really distinguishes the breadth and depth of experience is not time, but the use of time and the use of time to read and travel resources or "capital" conditions. This is said from the learner's point of view. In terms of the environment that learners have been in for a long time and the environment they encounter and experience as a result of mobility, in addition to natural factors, there are also constraints of the human environment. This is precisely the soil for the existence of folk pedagogy. Even for the United States, a country of immigrants whose founding was not long established, historical and cultural factors certainly have a considerable influence on people's life experience. In fact, from Britain to the United States, the educational reforms that began in the 19th century were all born in tension with religion. Ethical values, spiritual morality, and civic awareness have always been important educational topics, including adult education. The impact of the two world wars on Europe was enormous. Both technological and humanistic forces either glorify or destroy the human body and soul. How to implement education for high emotions and high technology, open up the connection between school segments, and establish a whole-process, full-caliber, all-round, systematic concept of lifelong education, which goes beyond the scope of countries and regions, has become a worldwide concern. The Frenchman Paul Langer jean's systematic interpretation and dissemination of the idea of lifelong education is opportune. After World War II, the United Nations was established, and the United Nations Educational, Scientific and Cultural Organization (UNESCO) illuminated the world in the field of education, science and culture, and its influence exceeded that of one country and one corner. Langerjean's speech on lifelong education at UNESCO carries considerable weight in terms of the breadth of its dissemination. His Introduction to Lifelong Education[10] (using the translation of Teng Xingxing) was a prelude to the organization of the publication of Learning to Survive, another Frenchman commissioned by UNESCO. Learning to Survive makes the idea of a lifelong education and learning society known to more countries and places around the world. The idea of a lifelong education and a learning society has gradually expanded. Some international organizations have joined the action to vigorously promote the concept of lifelong learning. Many countries have integrated lifelong learning and learning societies into their national policies (16).
Although it cannot be said that Langer jean is the father of lifelong education, his philosophical ideas are still a bright mirror for narrowing the understanding of lifelong education. Paul Lange jeans the philosophical understanding of the status of education focused on "being" rather than "possessing." Man is realistic, a polyhedron. Human nature is not either good or evil, or vice versa. "Everyone is a mixture of wisdom and stupidity, generosity and selfishness". The intertwining of rationality and irrationality, the two-sided tendency of innate equal freedom and populist ethnic prejudice is either hidden or present, which makes people in trouble. Plains may be obscured by superficial articles, but they bubble up whenever the time comes. There are cultural geography inequalities in different regions. As far as the individual is concerned, the goals of a person's life are changeable. No matter how noble and far-sighted, it is inconceivable that one can confine oneself to one goal. A meaningful life and a better and better world are embodied in the continuous collection of shells on the paths of knowledge, emotion, art and poetry, so that life is constantly enriched. Happiness and education are edifices constructed in the form of the flesh and the mind, as well as the expressions and means of life. In this process, traditional culture has made a deep mark on people's deep assumptions and values. In particular, "our predecessors were prisoners of traditional culture." "A father who tries to educate his children in the patterns that once influenced his own upbringing runs the risk of making serious mistakes because no one will listen to him"[10] (p29). Modern people, on the other hand, are victims of "abstraction." Abstract classification of specific situations aside seems to be the basic skill of "science". The world of man is divided into the world of the under-adult and the world of the adult. Education is therefore also divided into the education of young children and the education of adults. The "educational factory" for children and adolescents is an extreme image of schooling, and "examinations and certificates distort the role of education". "Fragmented connection to life" and "separation from concrete practice, recreation and education, without dialogue and participation" are the symptoms of the pathology of school education. For children's development, the impact does not come only from schools. All those who have an educational effect on children are teachers[10] (P81). However, compared with this type of education, adult education has not gained its rightful place in practice. On the other hand, many people equate adult education with lifelong education. Lifelong education is not just a simple continuation of traditional education. In the important sense of survival, lifelong education includes a large number of new ways of adapting to the existence of individuals. School is an episode of life, with both a beginning and an end. Schooling is only one stage of lifelong education, albeit a very important one. Although adult education is an important inducement for the formation of lifelong education ideas, it is only a part of lifelong education. Therefore, lifelong education should never be confused with adult education. Lifelong education is cyclical, and adult education is the "locomotive" of lifelong education. Lifelong education is truly worthy of the name only if it is well educated in childhood, based on the needs of life[10] (P82). From the theoretical construction of pedagogy, scientific classification is necessary. Classification work is a combination of the logic of life and the language of life, which is inseparable from the needs of action and the environment [10] (P11). The experience gained from factories, fields and offices, both theoretically and practically, will prove to be as decisive as the poet's inspiration and scientific creativity in the construction of a new educational doctrine[10] (P80). Langeje criticized politicians for not liking intellectual independence and favoring formal education and the traditions and methods of intellectual training that maintain formal educational habits. To change this situation, it is necessary to promote political evolution, re-examine educational responsibilities, focus on learning subjects, and joint educational actions, which is the cognitive map of lifelong education actions, and to promote the development of lifelong education, it is necessary to build an educational society.
Langerjean clearly put forward the concept of "educational society". "Because, to some extent, the entire political structure system will be included in the realization of lifelong education", so "lifelong education is basically a political task" [10] (P26). But "it is not enough to promulgate a new constitution and create a new type of government agency." The main task is to change ideas, moral customs, habits and interpersonal relations"[10] (P18). "Only the evolution of political thought, and the emergence of new relations between officials and citizens, rulers and ruled, managers and administered, between managers and the administered, will make possible the establishment of a new educational purpose, and will there be considerable power to plant creative change into degraded traditions" [10] (P18). Education has two responsibilities: to identify structures and methods that will help a person to continue to learn and train throughout his or her life, and to provide everyone with the goals and tools to achieve self-development to the highest and most authentic degree through multiple forms of self-education. Correspondingly, the subject status of the learner must be highlighted. Learners are tools for self-education. Only those who regain control of themselves as adults are true to their name. The comprehensive promotion of lifelong education practice requires a positive and active mindset and the abandonment of the negative practice of "talking more about what we can't do than what we can do." It is also necessary to promote and promote the spirit and value of cooperation to "reduce competition to a minimum"[10] (P134). A productive dialogue between educators and the educated and across sectors is the way to go. How to evaluate Langerjean's lifelong educational ideas is not the focus of this article. It is worth noting that Lange makes the idea of lifelong education similar to the intention of China's local practice.
Second, China's local practice is
Is it the result of the spread of Western lifelong education ideas?
The idea of lifelong education has both a clear concept and a situation in which although there is such a concept, there is no clear concept of integration, and at the same time, it is embodied in practice in the form of action, but there is no corresponding concept elaboration, nor formal written language expression. Ixley used the concept of lifelong education earlier and was discussed in a monograph with a subtitle focusing on adult education. Langerjean has a more profound interpretation of lifelong education under the same title. The similar social context faced by the two men is: How will society be rebuilt in the post-war era? Where does education go from here? One important world historical event is spaced apart in the two works, namely the Second World War. There are also a number of international platforms, namely the United Nations and subsequent branches. After the war, a new atmosphere of transnational cooperation, participation and sharing in various fields has emerged. A core mission of PARIS-based UNESCO is to share international educational experiences and promote educational reform. Langerjean proposed the concept of lifelong education at the UNESCO Congress, followed by UNESCO's Learning to Survive – Educating the World Today and Tomorrow (17) as a benchmark, making lifelong education and the learning society the "universal" language of education worldwide. UNESCO is located in Europe, but belongs to the world's international organization. Although Learning to Survive was written under the auspices of Fowler, the participants were not limited to the Western world. The research and writing collective composed of experts from different countries in the world, and the results are disseminated to the world, which is an important feature of educational research and its transformation that is different from the past. Observing local practices from a broader international perspective and transcending the narrow limitations of localism are the new ideological coordinates of educational reform and development. The entry of "lifelong education" into the policy text (18) is not only the embodiment of ideological flow and knowledge mobilization, but also the positive response of local ideological circles and policy subjects to the world trend. Some studies in the domestic academic circles, mainly comparative pedagogy and adult education, discuss system construction and policy practice issues from the perspective of the dissemination of Western lifelong education ideas in China (19), and place lifelong education ideas in the international context for observation and comparison, which undoubtedly has positive methodological significance. However, local practice can never be achieved overnight by a simple transplantation of foreign ideas. The fact is that the idea of lifelong education accumulated over thousands of years in China has attracted attention (20). If so, the idea of the gradual spread of lifelong education ideas needs to be discussed again.
History has the history of entering the history books, and there is also the history of the history books that have not entered the history books. History is vast, and there are pitifully few "histories" that have entered the history books than the history that has not been included in the history books. Although tailored by historians, it is these history books that have been passed down over the years that help us understand the historical scrolls of mankind that are gone forever. The wisdom that comes with life comes and goes, but most of it disappears with the end of life. The colorful events of countless ordinary people's homes in history drifted with the wind and left no trace. The form of education in life, the idea of education in action, the vast majority of which have been forgotten by history. For example, from the standpoint of life education, lifelong education and education are one. "Life education is innate and goes with life. To be alive is to break the veil, and to enter the coffin is to graduate. In the great school of society, everyone can be our husband, everyone can be our classmate, everyone can be our student. All that comes to hand is living books, all learning, all skills" [11] (P634). "Livingism encompasses all things, and all that is needed in life belongs to it. Its scope is so wide that it is practical and educational"(21). Due to the emergence of school education, "reading education" is separated from the whole of life education, so that education in the narrow sense (school education) and education in the broad sense (life education) form a "separation" in understanding and action, even "independence", and even "alienation". As far as the unity of life education and lifelong education is concerned, as long as the history of education is concerned, how long is the idea of lifelong education, although it is simple, primitive, uncoded or un-language processed. The idea of whether there is lifelong education does not necessarily have to be judged according to the concept of whether there is "lifelong education". Tracing back to the current concept of lifelong education can indeed find its long-standing ideological source. The source of domestic scholars' thinking on lifelong education in China can be traced back to the Spring and Autumn Period and the Warring States, and Confucius Thought is regarded as the source. Some commentators deduce the genealogical inheritance of lifelong education ideas from the words of self-emergence. For example, Confucius's remarks that "when they are angry and forget their food, they are happy to forget their worries, and they do not know that they are about to grow old" and "if they have more than enough strength to do so, they will learn the literature" (Xueer) "Thirty and standing, forty without confusion, fifty and knowing the destiny of heaven, sixty and obedient, seventy and not exceeding the rules of the heart" are regarded as evidence of the idea of lifelong education. Judging from the period of self-cultivation, this is indeed a merit of the whole life cycle, but judging from other remarks, the learning and teaching of all ages is still focused. According to the "Confucius Family Language", when Lu Aigong asked Confucius about "Dongyi is ominous", Confucius said that building a house on the east side of the house has nothing to do with auspiciousness or ominousness. There are five types of really ominous things. One of the "five ominous" is ominous, that is, "vulgar" ominous, that is, "the old do not teach, the young do not learn" (22), which seems to be incompatible with the idea of lifelong education. Xun Zi's "Fa Xing" also says: "A gentleman has three thoughts and must not think: little but not to learn, long and incompetent; old but not to teach, dead without thinking; there is no giving, poor and nothing." It is therefore the gentleman who thinks less and thinks long, then he learns; when the old thinks of death, he teaches; if he thinks of poverty, he gives." Xun Zi separates learning from teaching, and "less learning" and "old teaching" are obviously life "homework" arranged according to age groups, at least from a literal point of view, their meaning is also different from the idea of lifelong education. The "SeventeenTh Year of Zuo Chuan Zhao Gong" discusses the official system, and the book says: "Since the beginning of the reign, it has not been possible to be far away. If it is close to the people, and the people are ordered to be civil, they cannot be so. "The heavenly son loses his official position and learns in Siyi." Some commentators regard "learning in Siyi" as the basis for the idea of lifelong education. In fact, the meaning of this passage is that the time of memorization (historical memory) begins to shorten. The imperial court records are limited to the near tense. The more ancient knowledge of the ancient bureaucracy can only be learned from small countries in distant places. There is also a hope of literary righteousness, see "lifelong" and push the idea of lifelong education. For example, the understanding of Ouyang Xiu's "Answer to Li Xue's Second Book" that "the lifelong learning is not attainable, and the one who cannot attain it is achieved, and the one who cannot reach it is a lifetime", regardless of the context, taking the "lifelong" argument, which seems to be close to the concept of "lifelong education", but in fact there are differences in context and meaning. In fact, Ouyang Xiu replied to Li Xu's second book (which is different from the first book) that the main topic was "sex" (23). The article makes clear the point of view on "sexual goodness" and "sexual evil". "Sex" is an innate personality trait. "Sex is similar, habit is far away", good and evil are the result of acquired cultivation. Therefore, what is important is "cultivation", not innate good and evil. Of course, in terms of the long-term nature of character cultivation alone, it is inferred that Ouyang Xiu has a certain lifelong education ideology, which is barely possible [12].
Lifelong education and lifelong learning are linked and often mixed. On closer inspection, the two are still different. Education is the right environment and conditions for learner development. The main body of education consists of learners and providers of learning conditions. If the subject is the learner himself, it is a special kind of education, that is, self-education. Learning is the use of resources by individuals or organizations to develop their own actions in terms of knowledge, emotion, skills, etc. (organizational learning is more complex than that of individuals). Taking Confucius's educational thought as the source of lifelong education thought is actually to see the lifelong characteristics of individual learning. Judging from the logical line of "repairing Qi Zhiping", self-cultivation comes first. However, the logic line is not a timeline. It is not that after the end of self-cultivation, I will go to the Qi family to rule the world. Self-cultivation is a lifelong assignment. Self-cultivation is a kind of learning. Lifelong self-cultivation is lifelong learning. Many classics in history have discussed the important value of "teaching", mostly starting from the "relationship between the upper and lower levels". Education thus presents a "structure of upper and lower levels" on the subject. The functions of "teaching" and "nurturing" of "the effect of the upper and lower", "the adopted son doing good" (Xu Shen's "Explanation of the Sayings of the Text") echoes the moral indoctrination and life ideals of the "Inner Saint and Outer King". Who is the object of teaching? For the officials are learning, and the indoctrination is in the people. The answer is "the people." The aim is to establish a political order by "turning the people into customs". The "people" corresponding to the gentleman is not limited to the "school-age" children in the current sense, but should be a general term for the general public. As a political tool, virtue rule of course needs to be supplemented by education (24). In this way, the cultivation of politicians is linked to education and learning. Achieve "supreme goodness" through a lifetime of cultivation such as "benevolence, righteousness, etiquette, wisdom, and faith" or "literature, action, loyalty, and faith", and the goals and processes of lifelong learning are demonstrated (25). This is not just the humanistic sentiments and "moral articles" of "scholars". The form of education in the temple and the self-cultivation in the official field are a vivid picture of adult education. The combination of politics and religion, the combination of power and religion, and the combination of etiquette and religion have endowed "religion" with the function of turning the people into customs and maintaining political rule and social order. "Teaching" originates from the dynasty, and the custom is in the wild, and is "upward and downward effect (26)". "Good governance is not as good as good religion for the people." Mencius had a lot to say about "teaching." He summed up the characteristics of Xia Shang Zhou's education as follows: "Learning is common to three generations, so that the Ming people are also humane. The people are clear from above, and the small people are close to the bottom (27)". When discussing the relationship between church and state, the Lü Shi Chunqiu also emphasizes the important position of "religion" in politics (28), emphasizes inner cultivation, and criticizes the teaching of emphasizing "art". To cure the study of poverty, it is necessary to read books. Reading and enlightenment is the foundation of enlightenment. As Zhu Xi said: "The way to learn is not to precede poor reason, and the way of poor reason must lie in reading." But if we are caught in preaching, it is difficult to achieve teaching without "upholding power to enforce the law" and "exercising power for government." The "Saying Yuan Zhiwu" says: "The Five Emperors and Three Kings taught benevolence and righteousness and the world changed, and Confucius also taught those who did not obey the world with benevolence and righteousness. The king of Ximing had a crown to honor the virtuous, and an axe to curse evil, so his reward was the most severe, and the punishment was deep, and the world changed. Confucius is a virtuous man, and there is no reward for him, and there is no punishment for his unworthiness; therefore the world does not obey. It is the tao that is not standing, not the power, not the power, but the tao. "Indoctrination is combined with the legal system and pragmatic action to show its ability. For example, it is fashionable to talk about words, to replace deeds with words, or to have the beauty of formal words, but there is no reality of becoming strong and rich, and making peace and making things customs. The "Han Feizi Wuyin" once opposed the style of "flashy" and "exaggerated" and advocated a philosophy of action based on deeds (29).
The pre-Qin families and their subsequent interpretations often link politics and religion, and the function of "transforming the people" in governing the world is particularly valued. The combination of politics and religion, the structure of the upper and lower levels, the Tao as the foundation, and the combination of power and Taoism reflect the characteristics of the local traditional "religion". "Translation" in today's words includes elements of adult "cadre education" (such as self-cultivation) and "popular education" (such as etiquette). Adult education is precisely the source of western modern lifelong education ideas. However, the original target of adult education was mainly illiterate or industrial workers. "Literacy and literacy" is a fundamental educational task. Comparatively speaking, China's ancient "adult education" was for the self-cultivation and indoctrination of the government and the people, taking more of the "political function" of education, and preferring the study of gentleman's ethics in terms of purpose and content. So, how about the education of illiterate groups? What about the teaching of production? The pre-Qin Dynasty distinguished between "laborers" and "laborers" (30). The laborer has the ambition and mission of pursuing the "road", while the education of the laborer has been absent for a long time and is discriminated against. There is a passage in the Analects of Zilu that confucius and Fan Chi answered. Fan Chi asked to learn. Zi Yue: "I am not as good as the old farmer." Please learn as a garden, "I am not as good as the old garden." Fan was late, and the son said: "Little man, Fan Su also!" If you are good at courtesy, the people will not dare to disrespect it; if you are righteous, the people will not dare to disobey; if you are good at faith, the people will not dare to be ruthless. If this is the case, then the people of the four directions will bear their sons and come to the end, and they will use the crops? (31)”。 "The avenue is not a device", Confucius taught the disciples to pursue the avenue, not to be entangled in the small roads such as craft technology. This is not to deny the value of the trail. Therefore, "though it is a small path, there will be considerable ones." However, "Zhiyuan is afraid of imitation, and it is a gentleman who does not act." Confucius said that "there is no class in teaching", not that Fan Chi cannot teach, but that the "teaching content" that Fan Chi consulted is not in line with Confucius's values. Mencius, in "Teng Wen Gong Zhang Sentence Shang", starts from the differences between Teng Wen Gong and Xu Xing in the "benevolent government" and discusses the rationality of the social division of labor. Xu Xing believed in shennong's doctrine. Shennong's work is to teach people to engage in agricultural production, and naturally attach importance to agricultural affairs. Therefore, Xu Xing believed that a virtuous ruler should eat, live and work with the common people. After Xu Xing's disciple Chen Xiang and Mencius replied about the exchange of labor and products such as farming, weaving, and utensils, there is this passage: "Hou Ji taught the people to cultivate crops, tree art and grain; the grains are ripe and the people are educated." The inner path of man, full of food, warm clothes, and living without teaching, is close to the beast. The saints have worries, make the deeds a situ, and teach human morality. Fathers and sons have relatives, kings and subjects have righteousness, husbands and wives are different, elders and children are narrated, and friends have faith. Fang Xun said: "The labor comes, the kuang is straight, the wing is supplemented, so that it is self-satisfied, and thus it is virtuous." 'Is the saint's sorrow for the people, and the time to cultivate?' "Yao Shun's rule over the world, is it useless to use his heart?" It is also not used for cultivating ears. "Food, clothing, shelter and transportation are the basic needs of human beings, but if they are limited to this, they are no different from animals and animals. The social and humanization function of education is the difference between man and beast. All kinds of production, exchange and consumption activities take time. In the case of limited time for each person, the division of labor is inevitable. Of course, those who govern also need time to heal. Therefore, both labor and labor are labor, but the degree of use of different organs is different. The education institute and the ben are unemployed, and the merchants and hundreds of workers are full of learning. What kind of life there is what kind of education. A life of manual labor in the fields, fields, factories, and workshops is very limited in science and technology, and there seems to be not much new knowledge to learn in terms of physical skills alone. The repetitive work day after day reaches proficiency, and the need can be met by maintaining the most primitive "learning". However, the enlightenment and cultivation of humanities, and the spiritual construction of time in work and leisure, are another matter. There must be a guarantee of free time for the education of scholars. How to spend the leisure of laborers leaves "fill-in-the-blank questions" for later adult education. With the emergence of the Sui and Tang Dynasty examination system, the problem of "seeking meritocracy" of "making it easy for the world to be easy with others and making it difficult for the world" has new tools, and the connection of taoist rights has a new infrastructure. To build a bridge between the dragon gates for academic examinations, education has become an important "device" for social mobility. Laborers do not necessarily work for life. Nor is the laborer hereditary. Driven by the "locomotive" of the imperial examination, education is used for the purpose of "selecting scholars", and the candidates are faced with a new "Taoist" selection problem in the trade-off between the end. When Mao Zedong criticized the old education in 1958, he said: "In the past few thousand years, education has been divorced from labor (32)." How to understand the "detachment" here? On the one hand, the education of "labor" is despised, and the laborers have no "education"; on the other hand, the laborers do not work. Education is designed for the laborers, and the humanistic classics are the core of education.
The Opium War opened the door of the country, and the strong ships and cannons showed the power of science and technology. After the establishment of the Prime Minister's Yamen and the Tongwenkan, a mechanism for communicating with the world began to be established. This was followed by the dispute between Yi Xin and Wu Ren over whether to establish an astronomical algorithm museum, as well as the debate on the use of the body, as well as the efforts of the Western Affairs Movement and the Penghu Reform Law to strengthen the economy and politics. In the late Qing Dynasty, the society was turbulent, the wind and rain were shaky, and the benevolent people were looking for a way forward. In 1895 and 1898, Beiyang University and Beijing Normal University were established to change the track of higher education. In 1902 and 1904, the "Statutes of the King's School" and the "Statutes of the Gongding Academy" were used twice to pave the way for new education, and finally in 1905, the "Abolition of the Imperial Examination and the Revival of the School" was launched, and the "Science Curriculum was put into the classroom", and the school education for young children took on a new look (33). The school runs along the new track (academic system), how to coordinate the education of the school and the social education? This issue was brought up in the agenda at the beginning of the Republic of China. The Draft Educational Program of the Ministry of Education (December 1914) linked political reform to educational reform, seeing education as a future-oriented cause. The "Draft" points out: "The reform of a country's politics must not be accompanied by the innovation of education, politics lies in sorting out the present, and education lies in sorting out the future. [13] (P4) The direction of educational reform is education from official to autonomous education; from formal education to spiritual education; from branch education to total education. This official document attaches great importance to social education. Although there may be financial pressures, "social culture, depending on the depth of people's sustenance, is unchanged, the flow is within reach, do not know the bottom, this can not be done because of the cost of the person." "The purpose and function of social education are multifaceted." Popular social education for the purpose of supplementing the moral common sense of the masses (Article 30)"[13] (P19). "The social education of learning art is aimed at widely educating and enhancing the learning and art of the people of the whole country. It is divided into mainly increasing aesthetic ideas and rewarding things. (Article 29)"[3] (P18) The Draft also specifies the educational responsibilities of socio-cultural institutions. For the exploration of the source of China's lifelong education ideology, this document is worth paying attention to. In addition, Tao Xingzhi's theory of life education during the Republic of China period, the civilian education and rural construction movement led by Yan Yangchu and Liang Shuming, the "Hunan Self-Study University" and the "Peasant Movement Training Institute" are also landmark events in China's lifelong education thinking and practice exploration. Yan Yangchu (1890-1990) saw during his stay in Europe that Our laborers were used as coolies and bullied during World War I. After returning to China, he devoted himself to turning "human mine" into a "brain mine", and through education to tap potential, he believed that the people were the foundation of the state, and the people were solid and the state. All problems arise from people, and to solve them, we must work the person. Schools, society and families should coordinate with each other. Enhance knowledge, productivity, strength and solidarity through arts education, livelihood education, health education and civic education. To this end, it is necessary to promote the "six overall constructions" including politics, education, economy, self-defense, health, and etiquette. On August 23, 1923, the "General Association for the Promotion of Education of The Chinese Civilians" was established in Beijing, with Zhu Qihui as the chairman, Yan Yangchu as the secretary general, and Tao Xingzhi as the officer. In April 1926, he published "My Opinion on civic education of "civilians"", and in the same year, civilian education was carried out in Dingxian County, Hebei Province. Liang Shuming (1893-1988) also advocated the integration of politics and religion, the combination of school and social education, and the establishment of schools in rural areas to promote the reconstruction of rural culture. In 1929, the Henan Village Governance College was established, and in November, the "Henan Village Governance College Purpose Book" was issued, and in 1930, the Village Governance College was opened. In 1933, he went to Zouping, Shandong to organize the Shandong Rural Construction Research Institute. The school started in June of that year and he became the dean. Therefore, he began to carry out a rural education campaign in Zouping, Shandong Province, to solve the problems of stupidity, poverty, weakness, and selfishness. During the period when Yan Yangchu and Liang Shuming carried out the civilian education and rural education movement, Ixley's "The Country of Good Education" had been published, and "The Theory of Lifelong Education" was still being conceived and written. Tao Xingzhi (1891-1946) returned to China in 1917, first taught at nangao normal school, and in 1927 opened Xiaozhuang Normal School to promote life education. His lifelong education ideas are very rich. Compared with the lifelong education trend that flourished after the 1960s, its thinking and practice are decades earlier. In this regard, Professor Zhou Hongyu has a more detailed combing and explanation [12]. During the same period (1921-1923), Mao Zedong and He Shuheng and others established the "Hunan Self-Study University" in Changsha to train the intellectual ability, upward spirit and sound personality to engage in revolutionary activities. During the first Kuomintang-Communist cooperation, the Central Peasants' Training Institute was held in Guangzhou and Wuhan. Its purpose is to train a group of talents who can lead the rural revolution. We have a deep understanding of the peasants' problems, detailed research, and correct methods, and we have tempered the determination of the peasant movement. These cases listed above record the practice of lifelong education in the Republic of China period. The party's exploration of combining politics, military, production, and education in the Jinggangshan and Yan'an periods has accumulated experience for the comprehensive reconstruction of education after the founding of the People's Republic of China.
After the founding of New China, socialist transformation began. Literacy and cultural popularization are needed for political mobilization and for production and construction. On June 1, 1950, the "Instruction of the Council of Ministers on Carrying Out Vocational and Vocational Education" was promulgated. The Ministry of Education, the All-China Federation of Trade Unions and the Ministry of Labor formed the Committee on Part-time Androir Education, which focused on workers and employees in factories and enterprises and focused on literacy education (34), and began to implement part-time education for the purpose of improving the political, cultural and technical level. On December 21, 1950, in order to enhance the political consciousness and political understanding of the peasants, meet the needs of the struggle in the new period, and cooperate with the implementation of current affairs policies and health education, the Ministry of Education issued the "Instructions on Carrying Out Amateur Education of Peasants" with literacy culture as the main content. On March 29, 1956, the Central Committee of the Communist Party of China and the State Council issued the Decision on Eradicating Illiteracy. The Decision views literacy as a political task and plans to eradicate illiteracy in the next 5-7 years. On November 27, 1965, the state held a conference on higher correspondence education to promote higher part-time education. There are 1,000 amateur higher education institutions, with 430,000 people participating in the study, including 120 correspondence colleges (departments) and 150,000 correspondence students. This year, Lange jean spoke at THE UNESCO Conference on Adult Education, advocating for the promotion of lifelong education. After the end of the Cultural Revolution, science and technology and education gradually got on the right track. On April 22, 1978, the Ministry of Education held an education work conference. Minister of Education Liu Xiyao made a speech at the meeting and summed up. On July 8, the Ministry of Education approved and forwarded the "Speech of Comrade Liu Xiyao at the Education Work Conference". In his speech, he mentioned that it is necessary to "vigorously develop amateur schools such as television, radio, correspondence education, and night schools." Actively develop amateur education in factories and mining enterprises, financial and trade departments, scientific research and design institutions and rural areas." "Give full play to the role of libraries, museums, and scientific laboratories in amateur learning." "We can rely on colleges and universities to hold television universities, radio universities, correspondence universities, and night universities." Factories, farms and other enterprises and institutions with the capacity to do so may run amateur universities. From November 26 to December 3, 1978, the Ministry of Education held a working conference of radio and television universities, discussed the guiding ideology of the preparations, formulated the "Trial Plan of the Central Radio and Television University", and on January 11, 1979, the State Council approved and forwarded the "Report on the Work Conference of the National Radio and Television University" of the Ministry of Education and the Central Broadcasting Bureau, and opened in early February 1979. The Television University was praised as "timely rain", "charcoal in the snow" and "spring breeze to send warmth". The Central University of Electricity and Power is directly led by the Ministry of Education and the Central Broadcasting Bureau. The Ministry of Education, the Central Broadcasting Bureau, the State Planning Commission, the Ministry of Posts and Telecommunications, the Fourth Ministry of Machinery Industry, the Ministry of Commerce, the All-China Federation of Trade Unions, the Central Committee of the Communist Youth League and other units have each designated a responsible person, and together with the president and vice president of the Central University of Electric Power, they shall form a school council. On November 6, 1978, the Instruction of the State Council on the Eradication of Illiteracy was promulgated, which again touched on the work of literacy. On June 19, 1980, a symposium on "May Seventh University" was held, and it was decided to change "May Seventh University" into a peasant technical school. As a result, the educational principles of "combining the study of work, agriculture, and the army", "the more labor, the more revolutionary", and "the factory is the classroom, the product is the teaching material" established by the "May Seventh Instruction" have been replaced by the values of attaching importance to modern science and technology education. (In 1992, the report of the Fourteenth National Congress put forward that "science and technology is the primary productive force", and even more established the important position of science and technology in the modernization construction) On September 5, 1980, the State Council approved and forwarded the Ministry of Education's "Opinions on Vigorously Developing Correspondence Education and Night Universities in Colleges and Universities", proposing the principle of walking on two legs, and full-time colleges and universities began to hold correspondence education and night universities. On January 13, 1981, the State Council approved and forwarded the Report of the Ministry of Education on the Trial Measures for Self-study Examinations in Higher Education. Under the leadership of the State Council, the National Higher Education Self-study Examination Committee was established. The committee is composed of the Ministry of Education, the State Planning Commission, the State Personnel Bureau, the State Labor Bureau, the State Council Bureau of Science and Technology Cadres, colleges and universities, and relevant experts and professors. In February 1981, the CPC Central Committee and the State Council issued the Decision on Strengthening the Education of Employees (35). Following the 1984 Decision of the CPC Central Committee on the Reform of the Economic System, the Decision of the CPC Central Committee on the Reform of the Education System was promulgated in 1985, and the call for "more talents, fast talents, and good talents" highlighted Deng Xiaoping's concept of "respecting knowledge and respecting talents". After Deng Xiaoping's southern tour in 1992, on February 13, 1993, the CPC Central Committee and the State Council promulgated the Outline of China's Education Reform and Development. The "Outline" proposes: "Adult education is a new type of education system that develops from traditional school education to lifelong education. "Lifelong education" began to appear in national documents. Article 11 of the Education Law of the People's Republic of China, promulgated on March 18, 1995 and revised twice in 2009 and 2015, clearly states: "Promote education reform, promote the coordinated development and integration of all types of education at all levels, improve the modern national education system, improve the lifelong education system, and improve the level of modernization." (The 1995 edition of the term is "to promote educational reform, promote the coordinated development of all types of education at all levels, and establish and improve the lifelong education system") On December 24, 1998, the Ministry of Education promulgated the "Action Plan for the Revitalization of Education for the 21st Century", which mentioned: "Lifelong education will be the common requirement of educational development and social progress." In 2000, a lifelong learning system was basically established to provide sufficient talent support and knowledge contributions for the national knowledge innovation system and modernization. "After years of local practice, the construction of the lifelong education system has finally become a national policy.
After the founding of the People's Republic of China, the country attaches great importance to adult education and gradually incorporates it into the lifelong education system, reflecting the dynamic local consciousness of the sublimation of educational concepts. Thousands of years of education have left a deep cultural imprint on Chinese society. The twists and turns of a century and a half cannot erase the arduous footprints of China's modern education exploration. From "introspection" to "outward voyeurism" and then back to the "internal vision" in the coordinates of the world, "the ancient is used for the present, and the foreign is used for the middle", always with the humble mentality of "learners", always learn art and worship the teacher everywhere, and practice the teaching of "morality, meritorious service, and speech", which is not only the homework of individual gentlemen, but also the collective homework of the whole society. Opening oneself to embrace the world without losing cultural self-confidence, including Yingzuihua and eclecticism without asking questions, is the best answer to the question of "thought dissemination".
Third, under the conditions of digital survival
How to practice the concept of lifelong education?
Fighting turns from star to star, scientific and technological development, personnel metabolism, and survival mode are transformed in the "fighting" of individual and group internal and external forces. In the early 1980s, John Naisbitt predicted: "In the computer age, we are dealing with conceptual space related to electrons, not physical space related to cars." [14] (P37) After nearly 40 years of rapid technological development at the speed of Moore's Law, mankind has entered the digital age, showing the characteristics of "a tale of two civilizations". That is, one is a physical world that has evolved over the past few thousand years, and the other is a virtual world that is still being generated[15] (P256-257). The digital survival supported by the Fourth Industrial Revolution has changed the face of human learning and the form of education. In a new world of physical and virtual "two-dimensional space", is "survival or destruction" still not a question? Does the assertion that "the heavens are unchanged and the Word unchanged" still valid? How to understand "everything changes, for change" how to understand? In the case of agricultural society, industrial society, post-industrial society (super-industrial society), and information society coexist, is the spiritual world of human beings cramped in one format or wandering in different formats? Does the imprint of different civilizations join the holistic experience of "being" or is it mosaic-like in the hearts of men and women in the present? Eric Fromm has written monographs on two different ways of life, "To Be" and "To Have" (36). Just as there is a distinction between the love of life and the love of death, the distinction between "possession" and "existence" is an important issue in human existence. In eight aspects: learning, memory, conversation, reading, exercising authority, knowledge, belief, and love, the two methods show significant differences. The "possessive" concept of existence proceeds from the individual's "desires" and treats everything as a "thing", and therefore "regards people as things". Define the mode of survival through the "relationship between things and me". The concept of "property rights" is amplified. "Possessing" is the motivation for a person's survival. Man's "leisure activity" outside the struggle of possessing things degenerates into "leisure passive", and its "part of speech" is more "noun". In contrast, the "existence" concept of existence has an open and tolerant attitude towards the world. The driving force for survival is to fully experience, create and give, and to maximize the release of life vitality. In the relationship between self, the relationship between people and me, and the relationship between things and self, we experience and explore the value and meaning of life. Its "part of speech" is biased towards "verb". What seems to be "possessive" in daily life is actually not really possessive. You can do all kinds of things you have, but things are things, and you are still you. You can limit the actions of others through physical barriers, and you can also use physical means to make a person lose memory, or lose the ability to think, but you can never make others a part of you, nor can you implant your thoughts in the form of objects into other people's brains. You can't completely control other people's minds. The "existent" conception of existence is not oppressive but liberating, not passive but active; not isolated, but connected; not mechanical, but organic; not coercive, but consultative; not atomic, but systematic. Correspondingly, from the point of view of "being", the education of scientific democracy, the education of joy and pleasure (not Pleasing), is fundamentally the education of liberation. Of course, lifelong education is also a lifelong education of liberation. When Langerjean discusses lifelong education, he points out the relationship between "existence" and "possession", and UNESCO directly uses Learning to Be to describe future-oriented education.
From the organization's philosophy, value positions, participating subjects, to research themes, project design and series of reports, although IT inevitably involves individual regions and countries, it generally transcends national limitations and takes the universal problems of the world as the object of investigation and study. In the field of education, he has published Learning to Be (1972), Learning: the Treasure within (1996, Jacques Delors) (37), and Learning to Do: Values for Learning and Working together in a Globalized World (2005) and Education 2030: Education for Sustainable Development Goals (2017). Efforts are now being focused on "The Futures of Education: Learning to Become" (38). Paul Lange jean spoke of lifelong education in 1965 at UNESCO's Conference on Adult Education. He published Introduction to Lifelong Education in 1970, and the following year UNESCO launched a global survey of theoretical research and practice in education under the leadership of Edgar Foor. The result of his research was the landmark report Learning to Survive (written in May 1972 and published in French and English in August and October of the same year, respectively). Based on the sense of human community, the report defines the limited world as "the era of all mankind, including all mankind"[16] (P22). The technological revolution is seen as "the first revolution of truly universal significance"[16] (P5), and human thought and behavior, knowledge and training, content and methods are renewed as a result of the technological revolution. Education in all countries should be committed to the development of the world's citizens, who "must understand that the actions of individuals have global consequences, be able to prioritize matters, and be able to assume their share of the common responsibility for the destiny of mankind" (P7-8). The education systems of industrialized countries could not adapt to the cultures and societies of developing countries, and the Third World demanded a democracy different from the one to which it had become accustomed. Education is attached to a particular social system and reflects the main characteristics of that society. Education, in turn, is counterproductive to society. It is inconceivable that a society would develop without education. Education is an absolute weapon for economic take-off and recovery of lost territory. Education is no longer just an obligation, but a responsibility. The right to education is an essential element and guarantee of substantive democracy. W.E.B. DuBois has pointed out that the most basic of the civil rights that human beings have fought for in the past 5,000 years is undoubtedly the right to learn. To adapt to the scientific and technological revolution and realize the value of education and democracy, it is necessary to promote the construction of a learning society. School learning is no longer a once-and-for-all educational "whole" that students receive as they enter adult life. Students' learning needs as they enter the adult world vary widely and change rapidly. In this way, instructing will be transformed into education, and will increasingly shift to learning, and eventually to a learning society. A learning society is one in which education is closely linked to social, political, and economic organizations, including family and civic life.[16] Lifelong education and a learning society complement each other. "Lifelong education is a tool and method of expression used by all forms, all expressions, and all stages of pedagogical action to form a cyclical relationship" [16] (P180). It "extends the function of education beyond the scope of the school to all aspects of society as a whole"[16] (p201) and is "a continuous process designed for the whole of society, which includes not only the school but also its transmission system and the system of communication, its various means of communication and the organized and diverse interaction between free citizens" [16] (P113). "If the fundamental way of dealing with the educational system is not democratic; if a system of education, broadly speaking, is open but is governed by some narrow-minded people; if it tries its best to overcome the obstacles of society, but the content of the teaching materials it teaches is greatly limited and very poor; if it points out many ways to the students but prevents them from seeking the truth; under such conditions, even if the pupils of primary and secondary schools and the university are admitted on a democratic basis, But this education system is not democratic either"[16] (P104). Therefore, "education is liberation". "In liberated pedagogy, the educator has no complete knowledge, only a recognizable object. It is this object that connects the educator and the educated in the cognitive process"[16] (P175-176). To restore education to its original state of liberation, "education must always examine its own goals, contents and methods" [16] (P107). The purpose of education is to "make man himself" and "become himself" (39). People in the past were willing to be enslaved by the natural order, but now people are different, unwilling to divide people into various classes and put themselves in an unequal position. As a result, the teacher-student relationship gradually broke away from the relationship between domination and domination. Teachers tend to be less and less responsible for passing on knowledge and increasingly stimulating thinking. The teacher's task is to help discover conflicting ideas, not to take the truths and answers that emerge. Learning to learn is more important in the era of the technological revolution than in the past for knowledge-oriented learning. Liberated pedagogy is compatible with lifelong education and a learning society. As the general concept of a learning society becomes more and more popular, the idea of learning organizations (learning parties, learning governments, learning cities, learning communities, learning schools) is also being embraced by a growing number of organizations of all types (40). Richard Edward categorized learning societies. He divided the learning society into three ways: (1) derived from the post-war reconstruction of the "an Educated Society", promoted by humanistic scholars in large industrial cities, providing educational opportunities for adults, supporting the construction of social democracy, and committing to the idea of active citizenship, liberal democracy and equal opportunity education. (2) A Learning Market that aims to improve economic competitiveness, focus on skills and competencies, and provide educational services to individuals. This concept originated in the 1970s, was advocated by think tanks and absorbed by government policy frameworks. (3) A learning society in which individuals adjust their learning styles to meet the needs of life. Unlike liberal democratic societies, it is also different from market-oriented competitive societies. The third learning society is an interlaced learning network. Learners use a variety of resources to carry out learning activities to achieve their various purposes (41). Different criteria for dividing society lead to different types. For example, according to the class division, there are differences between slave society, feudal society, capitalism and socialism; according to the mode of production, there are agricultural society, industrial society, information society, knowledge society and other types. In addition, sociologists have a pre-modern, modern and postmodern division; anthropologists have references to obscurantist, indigenous, and civilized societies. Human society is in a process of constant differentiation and integration. The development of science and technology and the increase in economic and cultural exchanges have made the social division of labor increasingly refined. Especially with the advent of the Internet, the way people communicate has undergone revolutionary changes. The support of social space has expanded from physical physical space to digital virtual space. The process of social change is also a process of learning values, content, methods and evaluation changes. The advocacy of lifelong education and learning society is a reaction to the classification of learning, education and life traditions, or a return to existential education and life education. Several important reports of UNESCO provide an overview of the global historical process and future orientation from the standpoint of a community with a shared future for mankind. While seeing the multifaceted differences between different countries and regions, we should grasp the common characteristics of world education and the future-oriented development trend. The four visions of the Fowler Report (42) set out the ideal of an "educational utopia" for a lifelong education and learning society. The Dros Report points out three directions of education (43), viewing education as a "necessary utopia". What is the essence of this educational utopia? Education is a responsibility, not just an obligation. Education and society are seamlessly combined. The learning society emphasizes the right of individuals to "learn", while the educational society refers directly to the educational responsibility of the society. In a society where knowledge is based on paper materials, diplomas as the scale, teachers as the main body of the solution of "Taoist confusion", and community composition with physical space, whether it is a learning society or an educational society, it has a utopian color. However, in the context of digital survival, the "necessary utopia" of education has gained technical support conditions. Of course, political, economic and social constraints still need to be loosened. The most prominent question is: how to meet the basic learning rights of individuals, while rationally allocating educational resources, opening up the two veins of school education and other education, and achieving the utopian ideal of "all-round development", "development for all" and "common development" through moderate public intervention? How can labor and value, learning and development, the individual and society, the "local" and the "glocal" solve the problems of rights and obligations, responsibility and freedom, "here and now" and "generation" in the philosophical conception of "existence" rather than "possession"? How to form a dynamic system of dynamic lifelong education that has both rigid principle guidance and flexible mechanism guarantee? The main composition of lifelong learning is full caliber, from small individuals to enterprises, institutions and governments, and even countries and international organizations, which is the whole people, inclusive, and the whole process. Correspondingly, lifelong education should also be universal, inclusive, and full-fledged. How is the main body of lifelong education constituted? "Education will be seen as a closely related unified structure in which each part depends on another, and is only meaningful if it is connected to the others. If one part disappears, the rest of the structure will lose its balance"[10] (P53). If we think of education in a broad sense as a giant system (see Table 1), in the ideal sense, we divide this giant system into two parts: the school education system is the first system, and the rest of this system is called the second system (this system is not strictly a system, but is used only for the convenience of discussion). Individual behavior (B) is a function of his personality (P) and his environment (E) (B = (P, E)). Education is all about providing an appropriate environment for individuals to promote development. Personal development is the process of realizing potential through learning. The environment is composed of physical space and virtual space, and matter and spirit are two basic constituent elements, with social characteristics that transcend the individual. In a specific period of time, how to integrate the educational resources of the first system and the parallel educational resources of the second system is a problem of the horizontal system coordination mechanism. In the course of an individual's lifelong cycle, how to allocate educational resources at different stages is a vertical system coordination mechanism. For the cyclical focus on vertical development, the educational arrangement is tight and loose, and everyone is crowded into the same narrow channel. The "canoe bridge" is seen as the only way out. In the horizontal allocation of resources, there is a lack of integration between the first and second systems, and systemic leadership is missing. The educational impact of the second system has not received due attention, many subsystems in the system are doing their own thing, and the concept of lifelong education is still limited to the vision of adult education (44), which is a real problem that must be faced by the establishment of a lifelong education system. In addition, the organizational education actions in the second education system are implemented with the government, enterprises and institutions as the main body, and there is no conscious awareness of opening up to the first system. New ideas, new tools, new practices, new experiences and other "living knowledge" and "living resources" in the education and training of the "adult world" of public sectors, business executives, various professional qualifications, international organizations and non-governmental organizations are still isolated from the first system. Social communication represented by mass media (especially the Internet) also exists in the phenomenon of being oriented by commercial values and ignoring the educational function of the media. The family education that everyone must go through is still spontaneous. Compared with the official policies and academic research of the first system, the policies and research of the second system are still insufficient. Both the first and second systems lack the "mirror observation" (reflection, focus, scattering) of "educational societies" for behaviors that have a "hidden curriculum" function in various present interactions (formal and informal), resulting in the lack of continuous value clarification and knowledge integration (transmission, creation, verification and application) action of the first and second systems (45). Obviously, in the state of digital survival, how to coordinate the resources of virtual space and physical space, there are still many theoretical and practical problems that need to be explored.
The digital survival of the two-dimensional space provides technical support conditions for the construction of a learning society, and also poses challenges. At present, the concept of learning society has been formed in Mandarin, and there is no end to the research on this topic (46). In contrast, "educational society" has not attracted enough attention (47). Learning and education are necessarily linked, but there is a difference between the subject of learning and the subject of education. In a learning society, everyone is a learner, from birth to the end of life. In the discursive action of the learning society, the status of educational subjects does not seem to be prominent. Learners can use any resource available to learn from any object they think is worth learning. Providers of learning resources and operators of learning environments retreat to a secondary position as educators. This proposition is undoubtedly correct in emphasizing the autonomy, initiative and creativity of learners. But who will provide educational resources? What educational resources are available? What is the provider's own learning and educational status? If these issues are considered in a unified manner, the single concept of a learning society is not enough to support the concept of lifelong learning and lifelong education, and the concept of an educational society is also needed to match. The two gears of learning and education are coupled to each other and are ideal. Educators are learners, and learners are educators, so that the developmental character of society is reflected. Combining the dual meanings of learning and education, the future society can be called a "development society".
The learner is the educator. In the sense of lifelong education, everyone is a learner. Charles Handy said, "The best way to learn is to teach others." [17] (P85) Learning organizations combine learning with organizational knowledge management, emphasizing the value of individual and team learning for organizational development guided by systems thinking. For organizations to develop, of course, they need continuous learning for everyone, especially action learning. "The threesome must have my teacher", people play the role of "educator" implicitly or explicitly while learning. In the educational tradition of "upper and lower structure", the upward and downward effects, the speech and behavior of the top are themselves a living "hidden curriculum" teaching material. The higher the position, the greater the impact on the surrounding education. The demonstration effect of the "podium" is not necessarily less effective than that of various formal trainings. How Robinson talks to Friday, how he uses rhetoric and tone of voice, is the embodiment of an educational model. The symbolic characteristics of titles such as "chief", "official", "secretary", "officer", "director" and "manager" are empowered by the words and deeds of the role bearer, and also give meaning to the words. The direct function of the "Commander-in-Chief" is, of course, to give instructions, but its role is not limited to this. Another function is "education". There are orders that do not work, there are prohibitions that do not stop, there are core values that are not standing, in addition to cultivating from the perspective of learners, they also need to be demonstrated from the perspective of educators. The subtle educational impact of adults on the people around them is far greater than the parties involved think. Aren't the so-called students of formal education educators? Absolutely. The significance and role of buddy learning has been full of research results. In the digital age, the educational function of adolescents to adults or predecessors is being enhanced. Teaching is mutually exclusive, and the source of classroom knowledge is not a hole for teachers, "disciples do not have to be inferior to teachers" From the perspective of social identity, it is entirely possible to be a teacher's teacher from the perspective of local knowledge status and personal comprehensive literacy. In Culture and Commitment, Margaret Mead once proposed the syllogism of "post-metaphor, mutual metaphor, and pre-metaphor", which means that adults learn from their juniors. Look at educators in reverse as learners. Individually, all are learners. From the perspective of individual social attributes, all kinds of adults and various "elders" (parents, village chiefs, class leaders, group leaders, ministers, etc.) shoulder the responsibility and role of education. But the reality is that they are not all qualified "teachers" or "educators." On the contrary, most are "on the job without obtaining a qualification certificate". You can't drive without a driver's license, you can't be a professional lawyer without a legal qualification certificate, you can't engage in engineering design and construction without an engineer's certificate, and so on, these career-oriented professional divisions of labor have been popularized in modern society. However, "parents", "social activists", "media people", "leaders" and so on " educators" do not yet have the corresponding "teacher" qualifications. The gap in educational knowledge is not only the knowledge gap of school teachers, but also the knowledge gap of all kinds of "educators" in society. Adult education as self-learners is focused on the picture of lifelong education. From civic education to professional economic orientation to individualized and diversified learning, it has gradually evolved. However, adult education, which is also an important "educator" among many roles, has not attracted enough attention. The "knowledge education" component in "life also has an end, and knowledge has no end" is often discolored in the adult world. Educators, as lifelong learners, have forgotten the learning of the "educational curriculum". Therefore, from the perspective of the main structure of lifelong education, we must consider the dual roles and tasks of the first system and the second system of "educator" and "learner". Horizontal connectivity and vertical penetration require lifelong observation of the subject's time and space, and also need to face the systematic deviation of the subjective survival model.
People's existence is not abstract, but unfolds in a specific social space. It is naïve not to recognize social stratification. The stories of Fan Chiwenjia and Fan Jinzhongju in ancient China are a portrayal of social stratification and mobility. The rise of the Industrial Revolution saw the phenomenon of "sheep eating people". But in contrast to the "enclosure movement" and "possessive survival", there is also Owen's social experiment in New Lanark. Compared with the previous society, Owen's "existence" was unfolded, and the "potential" of the citizens of the new Lanak was released. The increase in free time has changed the appearance of "folding society". However, even in New Lanark, Owen, the chief architect who "gets rich" and "teaches" the residents of the community, has more resources and freedom than others. "The poor are alone, and the rich are helping the world." He has taken on more social responsibilities than others. Unfortunately, Owen's spark did not burn in Britain, and it was only a flash of fire in the United States. After a hundred years of baptism, Xiao Taokuo is still in action, although its light is not so dazzling in the grander digital living space. The education of peacebuilding people in china's rural areas has been written into history, and the current illiteracy has been transformed into a definition, and the new illiteracy is a digital illiteracy that does not understand science and technology. After the founding of New China, various efforts in adult education have added color to the drawing board of lifelong education in the world as a partial exploration. With the advent of the information society, bridging the new knowledge gap and digital divide has become a new task for education. "The contempt for out-of-school education is nothing more than a relic of the old times, and no progressive education endorses this. However, schools, i.e., institutions designed for the orderly implementation of education to the younger generation, are and will remain decisive factors in the training of persons who contribute to social development and play a proactive role in life, as well as in training people to be properly prepared for work"[17] (P15). How to arrange the learning rhythm of different stages in a person's life? How to integrate school education and extracurricular education to plan life? How can all sectors of society claim the "educator" name tag that should be worn? How can we more responsibly create markets from the perspective of educators, rather than inducing education to conform from the perspective of the market? For learners, how to balance external economic benefits with personal intelligence, emotion, and physical fitness? For educators, how to balance vocational training and humanistic cultivation? How to be both universal and recognize differences? Enabling people to learn, learn and teach, and learn to succeed is a classic problem for learning society and educational society to bite forward. After the hereditary stratification of modern society, it is not advisable to deal with the differences in ability and performance reflected between individuals. The egalitarian idea of suppressing individuality and insisting on uniformity is not only a persecution of the individual, but also an ideological trap for social development. Eliminating the obsession of "possessive" survival, providing challenging "homework" without standard answers for all those who pursue excellence, letting individuals get what they want, letting social people make the most of their talents, making full use of the dividends of digital survival, motivating and helping individuals and communities to get out of the "spiritual prison" of "possessiveness", and realizing social enrichment by liberating individual creativity are realistic choices under the observation of the "development society" of learning society and educational society.
exegesis
(1) In the summer of 1992, with the support of Mr. Zhou Zhihua of the Department of Education of Hebei Province, I accompanied my mentor Mr. Sun Xiting to Hebei Province to investigate and visit schools in Anping County, Hebei Province. Among them, I was deeply impressed by the practice of "three teachings and co-ordination" in Beiguo School. That was one example of "lifelong education" that I saw that combined school education with rural adult education and vocational and technical education. In the process of writing this article, on the philosophical issues of "existence" and "survival", I consulted Professors Wu Xiangdong and Qu Xutong of the School of Philosophy of Beijing Normal University. Sun Chengmengxue and Yao Dongping, two students, also gave a lot of help in data search. Thank you!
(2) Discussing "who is the father of what" seems to be able to distinguish the boundaries of the natural science community and be better determined, such as the father of the periodic table, the father of relativity, etc., but for the humanities and social sciences, there is great difficulty. This article is listed with such a title, which seems to fall into the paradox of "Since there is no Buddha, why should we talk about Buddhas?" However, the purpose of this article is not to give an answer to "yes" or "no", but to try to sort out the ideological context of lifelong education from a historical perspective.
(3) Such as: Tan Hong: "Research on Lifelong Learning in Japan and Its Enlightenment" (Xi'an University of Technology, 2006); Yang Jin: "Research on Japan's Lifelong Education Policy Since the 1960s" (Yunnan Normal University, 2006); Zhou Sheng: "A Comparative Study of Japanese and British Lifelong Education Policies" (East China Normal University, 2007); Chen Peng: "Research on the Construction of Mechanisms and Models for the Construction of China's Lifelong Learning System" (Shanxi University, 2007); Wang Xingxing: A Strategic Study on the Construction of a Lifelong Education System with Chinese Characteristics (Shanxi University, 2013); Song Min: A Study on the Spread and Influence of Modern Lifelong Education Thought in China (East China Normal University, 2011); Guo Huinan: Research on China's Lifelong Education Policy: A Perspective Based on Policy Texts (East China Normal University, 2014). And so on.
(4) See Paul Stanistreet, reimagining lifelong education: brief history of an IDEA. In addition, Ju Yingmei's 1999 doctoral dissertation (Beijing Normal University) "Theory and Practice of Lifelong Education: Origins, Evolution and Present Situation" sorts out the research on the origin, evolution and development status of lifelong education thought. Ixley's contribution to the idea of lifelong education has been introduced.
(5) Owen's introduction refers to Peter Gordon, Robert Owen.
载于PROSPECTS：the quarterly review of education (Paris,UNESCO：International Bureau of Education)
,vol.24,no.1/2,1994,p279-296. CUNESCO:International Bureau of Education,1999。
(6) The Act of 1870 stipulates that the local education authorities shall supervise the schools to ensure that there are sufficient places; that basic education must be open to every child aged 5 to 13 years; that school expenditures shall be borne by public funds; that if parents can afford it, they shall bear certain costs for their children's education; that school attendance is compulsory; that religious education is not limited to one sect and that parents may decide whether or not to receive religious education; that schools shall be inspected periodically to ensure the level of education.
(7)转引自Basil A.Yeaxlee,Lifelong education:a sketch of the range and significance of the adult education movement,London：Cassell，p27.
(8)参见John Field,Lifelong Education,Journal of Lifelong
Education,VOL.20,NO.1/2(January-April,2001),p3-15.
(9) Basil Yeaxlee,An Educated Nation,p16-17.另见Lifelong Education,p28.
(10) Vincent's views are reproduced from John C. Scott, The Chautauqua Movement, Revolution in Popular Higher Education,
The Journal of Higher Education
https://doi.org/10.1080/00221546.1999.11780769.
(11)转引自Michael Lee,Higher Criticism and Higher Education at the University of Chicago:William Raney Harper’s Vision of Religion in the Research University.
(12) Kate Davies, speaking of the evolution of the idea of a learning society, regretfully points out that since the mid-1970s, the connotation of this concept has gone to the opposite side of Hutchins's thought. The purpose of the learning society has become to continuously improve the skills of workers, enhance the competitiveness of the country, and promote economic growth. Kate Davies，A Learning Society.http://arts.brighton.ac.uk/__data/assets/pdf_file/0018/6129/A-Learning-Society.pdf.
(13) John Dewey.“ Green′s Theory of the Moral Motive”,Philosophical Review 1,(1892):p593-612。 https://brocku.ca/MeadProject/Dewey/Dewey_1892.html Thomas Hill Green argues that "eternal consciousness" exists whether people acknowledge it or not, and regardless of the logical forms of representation of a particular living world of a particular individual. Every human life is a partial unfolding process of eternal consciousness.
(14) JohnDewey,https://plato.stanford.edu/archives/win2018/entries/dewey.
(15) Dewey said in Democracy and Education (p. 12): "Our problem is to find a way for the young to use it to absorb the views of the older, and for the old to share the interests of the young and themselves." Durkheim defines education as "the influence exerted by older generations on generations that are not yet mature in the life of society." The aim is to give the child some incentive and development to the physical, intellectual and moral condition in order to adapt to the demands of the political society as a whole on the child in general and to the particular circumstances in which the child will find himself in the future. ("Education, Its Nature and Role", selected from The Basic Anthology of sociology of education abroad, East China Normal University Press, 2009 edition, p. 8).
(16) UNESCO has established a special institution, the "Institute for Lifelong Learning" (UIL: UNESCO Institute for Lifelong Learning). In addition https://uil.unesco.org/fileadmin/keydocuments/LifelongLearning/en/LLPSCollection.pdf, OECD education ministers introduced "Lifelong Learning for all" in 1996 All) as a policy framework. Cisco, led by John Chambers, published the Learning Society White Paper in 2010 as a high-tech enterprise. Its basic idea is that learning is the most basic condition for human progress. Economic prosperity, social happiness, personal value realization, sustainable development, etc., are inseparable from learning. In the future, the importance of learning will become more and more obvious and prominent. To this end, there is a need to reinvent the overall learning style that is related to the way of thinking, organization, financial support and nurturing. Some argue that the right solution to the response is to build a larger and more robust system of schools and universities. These educational institutions, while important, are far from meeting the huge growing demand for learning. The organization of learning, evaluation methods and certification schemes, investment and funding arrangements, and purpose-built infrastructure all require a set of principles that are different from traditional approaches. There are 9 learning principles of Cisco: 1. Create a culture that will make learning throughout life; 2. Encourage learners to face unpredictable challenges now and in the future; 3. See learning as an action, not a place; 4. Learning is a matter for all, and no one should be excluded; 5. Everyone's learning style is different, so it is necessary to meet different learning needs; 6. Cultivate and accept new learning providers, including the public sector, private sector and non-governmental organizations; 7. Learners, learning providers 8. Provide learners with a common infrastructure, first of all, material, and gradually expand the scope of virtual reality facilities; 9. Build a continuous innovation and feedback support system necessary to create knowledge adapted to the needs of the situation.
CISCO,The Learning Society.
https://www.cisco.com/c/dam/en_us/about/citizenship/socio- economic/docs/LearningSociety_WhitePaper.pdf.
(17) The year 1970 was designated by the United Nations as the International Year of Education. At the 16th Congress, René Mahe was empowered to organize the establishment of the Commission on International Education. The committee began its work in 1971, held 6 meetings, conducted field visits to 23 countries, and sorted out and studied important literature to form this report. Designed to be used as a reference for UNESCO and Member States in formulating education policies.
(18) The "Outline of China's Education Reform and Development" issued in 1993 mentioned "lifelong education" for the first time. However, the Outline uses "lifetime" rather than "lifetime".
(19) As mentioned earlier, many postgraduate dissertations are titled lifelong education. Some of them are premised on the spread of lifelong education ideas in China in the 1960s, and establish arguments for China's lifelong education policies and practices. As Guo Huinan's doctoral dissertation said, "The concept of lifelong education originated in the 1960s, and after the concept of lifelong education was gradually popularized and consensus was reached in many countries in the world, it also gradually transformed from a trend of thought into a policy and development strategy that can be implemented by various countries." "China's lifelong education, from the introduction of ideas to the construction of institutional mechanisms, is nearly 20 years later than in the West."
(20) For example: Yu Xia: "Exploring the Historical Sources of Lifelong Education", Beijing Adult Education, No. 7, 1998; Nie Qin: "The Mode of Adolescent Hard Reading and the Concept of Lifelong Education:On the Constraints of Traditional Chinese Education Thought on Modern Education", China Adult Education, No. 3, 2000; Chang Yingqi, Wang Dianyuan, Li Xiaofeng: "The Formation and Development of the Concept of Lifelong Education in China", Liaoning Education Research, No. 7, 2008; Li Chunxiang, Chen Li: "On the Origin of Ancient Chinese Lifelong Education Thought", Silicon Valley, No. 12, 2009; Xie Surong, "The Evolution of Lifelong Education Ideology and Its Analysis in Chinese Practice", Modern Long-distance Education, No. 4, 2011; Li Hongwu, Chen Lei, "Exploring the Phased Goals and Basic Paths of Lifelong Education from Confucius's Self-Narration Genealogy", Journal of Shaanxi Normal University, No. 6, 2014.
(21) Mr. Tao Xingzhi pointed out in the article "Vocational Education of Profitism" on the relationship between occupation, life and education: "Lifeism contains all kinds of things, and all the needs of life belong to it. Its scope is wide, practical and educational. There is education about the life of the profession, that is, there is education about the occupation, there is the life of leisure, that is, there is education about leisure; there is life about social life, that is, there is education about social life; there is education about the life of the natural world, that is, there is education about the natural world. There are four lives and one occupation; the education of man is four, and the vocational education is one. Therefore, life is the whole, occupation is part; education is the whole, and vocational education is part. If the purpose of life of the whole is regarded as the special purpose of vocational education, how can the purpose of vocational education be different from the purpose of education as a whole, and why is it different from the purpose of other kinds of education? Therefore, life cannot be a professional education monopolist, but also a generalization. "The idea of lifelong education is contained in the broad discourse of life education. Education and Occupation, 15 January 1918, Vol. 1, No. 3.
(22) Confucius's Commentary on the Correct Commentary, No. 41: "The Mourning Father asked Confucius: "The widow hears that Dongyi is ominous, but does he believe it?" Confucius said: "There are five ominous things, and Dong Yi is not with Yan." Husbands harm others and benefit themselves, and their bodies are ominous; abandoning the old and taking the young is ominous; the family is ominous; the wise are not good, and the country is ominous; the old do not teach, the young do not learn, and the world is ominous; the saints are hidden, the fools are arbitrary, and the world is ominous. ”
(23) Ouyang Xiu's "Reply to Li Xue's Second Book": "All those who are asked by the seventy-two sons (ask filial piety, loyalty, benevolence, liturgy, self-cultivation, government, friends, ghosts and gods, etc.) contained in the so-called Six Classics (Yi, Spring and Autumn, Poetry, Book, Li, and Music) and asked by the seventy-two sons are all their lives, and those who cannot attain it are able to attain it, and those who cannot attain it are attained and practiced for life." "He who is sexual is born with himself and everyone has everything he wants." For those who are gentlemen, they only cultivate themselves and govern others, and the good and evil of sex do not need to be investigated." "If you do not cultivate your body, you will be a gentleman but a villain", "But the holy mind is crazy". "Be able to cultivate his body, although he is a villain and a gentleman." "But the madman is holy." "Govern the way, and the people are good", "Li Min is in the change of time". "If the way is lost, the people are evil." "Yin stubborn people", "old stained customs". "Habit and Sexual Formation" (Book) "Sex is near and far away" ("Language") "There is a rate of interest" ("Moderation") "Cautious Things".
(24) "Gentlemen know virtue, virtue and respect, teach honor and official righteousness, official righteousness and rule the country, and the king's name is also" (Li Ji Wen Wang Shizi).
(25) The Thirty-first Year of Zuo Chuan Zhao Gong (左傳· Zhao Gong Thirty-one Years) says, "A gentleman thinks of etiquette when he moves, and thinks of righteousness when he acts, not for the sake of profit, not for righteousness." The Analects mention the "Four Teachings". After noting the "common ground of the five things", the Book of Rites mentions the 12 functions of etiquette. The educational role of the system is to win with "etiquette". The order of virtue and etiquette has important political value in the social structure of theocracy.
(26) The Confucius Family Sayings and Commentaries on the True Commentary mentions: "The teachings of the saints of Confucius, filial piety to the imperial courts, walk on the road, as for the state lanes, put in the hunting, follow the military." Then the multitudes feel righteous, and those who die dare to commit crimes. In the Analects of The Analects, Ji Kangzi asked, "What if the people are respected and loyal and persuaded?" Zi Yue: "When it comes to it, it is respectful, filial piety is loyal, and if it is impossible to teach, it is advised." "Zi Shi Wei, Ran has a servant." Zi Yue: "Shu Yi Ya! Ran Youyi: "It's a good thing." And what' the point? "Rich." "If you are rich, why should you add to it?" "Teach it." The "Confucius Language" discusses the "seven teachings" and the "upper and lower structure" interpretation of "teaching" is also more typical. When ZengZi asked Confucius what the Seven Teachings were, Confucius replied, "If you respect the elderly, you will benefit from filial piety; if you respect your teeth, you will benefit your brothers; if you respect your teeth, you will benefit your brothers; if you are happy to give, you will be generous; if you are virtuous, you will choose friends; if you are virtuous, you will not hide; if you are evil and greedy, you will be ashamed; if you are honest, you will be ashamed." The Seven Religions are the foundation of governing the people. "Politics and religion are the right thing to do." Whoever is above, the table of the people is also. What is not correct? It is the old man who first establishes benevolence to himself, then the doctor is loyal and faithful, the people are simple and simple, and the male and female are virtuous."
(27) Mencius talked about the function of the school, with the ethics of "filial piety" as the core of education. "Liang Hui Wang Shang": "The teaching of the order of the prudent, the righteousness of filial piety, and the one who gives the white does not live up to the road." "Teng Wen Gongshang": "Set up as a school of order to teach: the order of the school, yang also; the school, the teaching also; the order, shooting also." Xia Yue School, Yin Yue Order, Zhou Yue, and Xue ze are three generations in common, all of which are so Ming Ren Ren Ye. People are clear from above, and small people are close to the bottom." In the focus of different types of people, it is pointed out that "Yao is worried about not being able to be Shun, and Shun is worried about not being able to be Yu and Gao Tao." The husband is not easy to worry about for himself, and the farmer is also. Dividing people is called wealth for the benefit, teaching people to be loyal to goodness, and benevolence for those who win the world. Therefore, it is easy for the world to be easy with people, and it is difficult for the world to get people." In "Dedication to the Heart", it is said: "Ren Yan is not as good as ren sheng into people's depths." Good governance is not as good as good religion for the people. Good governance is feared by the people, and good education is loved by the people; good governance wins the people's wealth, and good education wins the people's hearts. For politicians, to be good at teaching and winning the hearts and minds of the people, on the one hand, it is aimed at people of all ages, on the other hand, how to teach well, of course, needs to be constantly learned and improved, otherwise it is difficult to "teach well". Thus, whether it is the object or the subject, education has a lifelong meaning.
(28) There is a passage in the Lü Shi Chunqiu Xianji that discusses the Inner Saint and the Outer King: "In the past, the saint king became the first saint king, and the world became his body, and the body was ruled by the world." Therefore, those who are good at sounding are not in sound, those who are good at shadow are not in shape, and those who are good at the world are not in the world. Therefore, if you lose your way, you will invade the enemy, lose your deeds inside, and your reputation will fall outside. It is the pine of the Hundred Servants that is wounded from the bottom, and the end of the hammer from the top; the kingdom of Shang and Zhou is lost in the chest, so that it is trapped in the other. Therefore, we can hear what we have heard, we can hear what we have done, and we can do what we have done. The Five Emperors first came first and then de, so De Mo Sheng Yan; the Three Kings first taught and then killed, the story Mo Gong Yan; the Five Emperors first did things and then soldiers, so the soldiers Mo QiangYan" In the "Lü Shi Chunqiu Persuasion", it is said: "However, the relatives of the people and the relatives of the people do not want what they want, and the sons of man and the subjects do not want what they want, and this life does not know the righteousness." Ignorant of reason, born without learning. A scholar is a master and a master, and I do not know that he is not a saint. Where the saints are, the world is in charge. On the right, the right is heavy, and on the left, the left is heavy, and the ancient saint king has not disrespected the master. The Venerable Master does not care whether he is rich or poor. If this is the case, the name is obvious, and the virtue is outstanding. The teachings of the old teachers also do not compete for the importance of respecting the poor and the rich, but for the Tao." The Lü Shi Chunqiu Youdu commented: "The disciples of Kong and Mo are full of disciples, and they all teach the world with the art of benevolence and righteousness, but if they do nothing, the teacher cannot do it, and what is the situation that they teach?" Why? The art of benevolence and righteousness is also outside. Outside the husband, the piaf cannot walk on foot, and the man is the lord? These assertions are aimed at the "moral cultivation" of the king, but they have universal educational significance. At the end of the 19th century, the rise of adult education in Britain and the United States originally attached great importance to the education of adult civic morality and humanistic ethics.
(29) The original text reads: "The Lord of this day speaks of his words and does not seek his righteousness; he uses it in deeds, and praises his voice without condemning his merits." It is the multitude of the world, and its speakers are duty-defense and not used carefully, so the first king is benevolent and righteous, and the government is not free from chaos; the walkers compete for high and do not conform to merit, so the wise men retreat to the cave and return to Lu, and the soldiers are not free from weakness, and the government is not free from chaos, so why is this? The reputation of the people, the courtesy of the superior, and the art of chaos. Nowadays, all the people in the territory speak and govern, and the Tibetan merchants and the rulers have the family, but the poorer the country, the more the cultivators are, and the fewer the people who enforce the law; all the people in the territory speak soldiers, and the families of those who hide the sun and wu have them, and the weaker the soldiers, the more they talk about war, and the fewer they are armoured. Therefore the Lord shall use his strength and not listen to his words; he shall forbid his merits and forbid them uselessly; and the people shall exert all their dead strength from him. ”
(30) "Zuo Chuan Xianggong Nine Years": Zhi Wuzi, "Gentleman labor, villain labor, the rule of the first king." "Mencius Tengwen Official Chapter Sentence": "Or labor, or labor; those who work hard rule people, and those who labor rule people; those who rule people eat people; those who rule people eat people; and the world is righteous." ”
(31) In fact, Confucius was also very skillful in agricultural production. In the "Confucius Family Language Xianglu", Lu Dinggong appointed Confucius as Sikong, "it is the nature of the five earths, and each thing has its own birth, and the salty is the place."
(32) Langerjean, referring to education in the former Soviet Union in His Introduction to Lifelong Education, said: "In the Soviet Union, the curriculum of children and adolescents was fundamentally different from that of the pre-revolutionary curriculum; the cultural context had been profoundly changed. In the course of traditional education, culture and labor are separated. And now labour does occupy a place within the confines of cultural concepts, in other words, a central place" (p. 36). The guiding ideology of the former Soviet Union and our country on the stand of "combining education with productive labor" is the same.
(33) In the process of transformation, on the one hand, it has undergone great changes at the national level, and on the other hand, at the individual level of "readers", it has also undergone ups and downs and complicated mental processes. See Mr. Tian Zhengping, "On the Delay of Education Modernization in China", Journal of East China Normal University (Educational Science Edition), No. 4, 1996; "Alternative Interpretations of the Abolition of Imperial Examinations and Xingxuetang in the Late Qing Dynasty: Reading Notes of Zhu Zhisan's Diary (1893-1919)", Educational Research, No. 11, 2012.
(34) Langerjean said: "Literacy literacy education provides us with one of the best examples of the concept of lifelong education. [Law] Paul Lange Jean, Introduction to Lifelong Education, translated by Teng Xing et al., published by Huaxia Publishing House, 1988 edition, p. 73.
(35) The literature in this article from 1949 to 1981 refers to the "China Education Yearbook 1949-1981" edited by the Editorial Department of the China Education Yearbook (edited by Zhang Jian and deputy editor by Zhou Yuliang), published by the China Education Encyclopedia Press, 1984 edition.
(36) [Beauty] Erich Fromm, translated by Li Mu et al., Possession or Existence, published by World Book Publishing Company, 2015 edition. The translation of the same book, Guan Shan, is titled Possession or Survival, published by Life, Reading, and Xinzhi Sanlian Bookstore, 1986 edition. The difference is in "to be".
(37) The accuracy of the translations of these two books is worth revisiting. The Chinese edition of Learning: Where Wealth Lies uses Education: Where Wealth Lies, and some scholars have noticed that the translation of "learning" to "education" is inappropriate. The book mentions the "Four Societies", of which the fourth "Learning to Be" is a continuation of the ideas of the 1972 report. Translating Learning as "education" does not see a dramatic change in educational thought and practice. As for how "to be" translates, it's harder than Leaning. The preceding note already mentions that Bloom's book has a difference between "being" and "survival" in the two translations of Li Mu and Guan Shan. How exactly is the translation appropriate? Shakespeare's famous quote in Hamlet, "to be or not to be, that is a question", translated by Mr. Zhu Shenghao as "survival or destruction, this is a question worth considering". Jean-Paul Sartre's Existence and Nothingness is titled in English as Being and Nothingness. The English version of Martin Heidegger's Being and Time is titled Being and Time, and Being is also translated as "being." Earlier, the English version of The Cartesian quote "I think, then I am" translates to Chinese as "I think, therefore I am," or "I think, therefore I am." It's all about the word "be". Be is used in the "system table structure", as a systemic verb, usually followed by a table. In the case of Being alone, the meaning of its verb rises to the level of philosophical "existence" or "is". Add a to be after the learn, taking its verb infinitive, which has a future-oriented meaning. In the 1972 Fowler Report, it was mentioned that the purpose of education is to make man "what he is". In his 1996 Report on "learning to be", the "learning to be" was emphasized that education must not ignore the potential of the individual. To be is the process by which individuals continue to expand themselves and realize their potential. From this point of view, Learning to be means "learning to exist" (the existence of verbs). Of course, in the popular vocabulary, "learn to survive" can also continue to be used, but we need to be wary of confusing the philosophical level of "survival" with the "survival" commonly used in daily life.
(38) The latest slogan is: "Let's think together so that we can work together to create the future we aspire to." https://en.unesco.org/futuresofeducation/initiative.
(39) Edited by unesco's International Commission on Educational Development: This is an educational concept that has been continued in the West since ancient Greece. Socrates said, "The life without scrutiny is not worth living." It's important to recognize "who you are." The "to be" in Learning to be has the meaning of "what is". The ancient Greek "what is" emphasized the essential characteristic of "being" and held that "essence precedes existence". Existentialist philosophers flip the relationship between the two, arguing that "existence precedes essence" and emphasizing human unfinishedity, non-givenness, dynamics, and agency. James Stuart Mill's concept of education is very broad and almost all-encompassing. In his view: "Education is everything that helps shape the impact of the person. It is the individual who becomes what he is, preventing him from becoming what he is not. "Society is educational, with both special educational functions and universal educational attributes. All institutions and policies have a pan-educational function that shapes character. Mill's view of political activity itself is a long,widely extended adult education curriculum that requires painstaking practice. In this sense, all of his treatises are "Essays on Education" Mill on Equality, Law, Education: Collected Works vol. XXI,https://oll.libertyfund.org/pages/mill-on-equality-law-education-collected-works-vol-xxi.
(40) Chris Argyris occupies an important place in the theoretical construction of learning organizations. The discussion and practice of learning organizations in China is mostly influenced by Peter Senge's Fifth Practice.
(41)https://infed.org/mobi/the-theory-and-rhetoric-of-the-learning-society.
(42) First, there exists an international community that reflects the common aspirations, problems and tendencies of all countries and their actions towards the same end. Although there are also differences and contradictions, the result is basic unity. The second is the belief in democracy, the right of individuals to realize their potential and to create their own future. Third, the purpose of human development is to make people more and more perfect, their personalities are rich and colorful, their expression methods are diverse, and they can assume multiple responsibilities. Fourth, lifelong education is the only way to overcome personal divisions and cultivate perfect people.
(43) One is from local communities to world societies. The second is from social integration to individual participation. The third is from economic growth to personal development.
(44) When the Outline of China's Education Reform and Development mentioned "lifelong education" in 1993, it was placed under the name of "adult education".
(45) Wu Zunmin has analyzed the dilemma of the construction of a lifelong education system. See Wu Zunmin, "Why China's Lifelong Education System Is Difficult to Build", Modern Distance Education Research, No. 3, 2014.
(46) After 2000, it was a period of high incidence of learning society and lifelong education research. Mr. Gu Mingyuan presided over the "Learning Society Research" in the first batch of major research projects of the Ministry of Education, and successively published "Forming a Learning Society for All People learning and lifelong learning", Qiushi, No. 4, 2003; "Lifelong Learning and All-round Human Development", "Journal of Beijing Normal University ( Philosophy and Social Sciences Edition), No. 6, 2008" and other articles, and finally published "Endless Learning: Research on Constructing a Learning Society", Beijing Normal University Press, 2010 edition. During this period, the journal Comparative Education Research published a number of articles introducing lifelong learning systems abroad. For example: Wu Zhongkui: "Experiences and Measures for Building a Lifelong Learning System in Japan Today" (No. 5, 2000); Wu Xueping, Jin Yuexiang: "A Review of the British Lifelong Learning Policy" (No. 2, 2004); Shi Jianjuan: "Norwegian Lifelong Learning Policy" (No. 2, 2004); Chen Xuefen: "The Development Process and Promotion Measures of Lifelong Learning in Sweden" (No. 2, 2004); Wu Xueping, Shi Zhanhong: "An Analysis of the Danish Lifelong Learning Policy" (No. 3, 2006); Liu Jianwei, Li Jiayong, "The Policy and Practice of Lifelong Learning in the UK after 1997" (No. 1, 2008); Wu Xueping, Xiang Xiaoqin: "An Analysis of the Reform of Continuing Education in the UK" (No. 5, 2008); Wu Xueping, Liu Hui: "An Analysis of Lifelong Learning Policies in Australia" (No. 11, 2008).
(47) Langerjean proposed the concept of "educational society" in "Introduction to Lifelong Education", which is a very important concept that deserves further elaboration. Wang Baoxing pointed out in his article "From "Lifelong Education" to "Lifelong Learning": A Fundamental Change in the Concept of International Adult Education (Comparative Education Research, No. 9, 2003), which is debatable that the international education community has replaced "lifelong education" with "lifelong learning". The two are not a matter of substitution and substitution, but of a relationship of mutual coordination and conformity. From the perspective of "lifelong" lifelong education advocates, there are also limitations to discussing "lifelong learning" under the name of "adult education".
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Source: Journal of Hebei Normal University (Educational Science Edition), No. 6, 2020