发布日期：2024-11-09 16:08 点击次数：81
做爱知识
必須使黑东谈主種族中有才能的特出之一成為本民族的想想領袖及文化傳教士。
W．E．B．杜波伊斯(1868－1963)是20世紀上半葉最有影響的黑东谈主知識份子，出身於麻塞諸塞州的大巴靈頓，畢業於菲斯克大學，獲哈佛大學哲學博士學位。1903年，在其最知名的文章《黑东谈主的靈魂》中，杜波伊斯準確地預言到：「二十世紀的問題是種族歧視下的膚色界線問題。」由於發現社會科學不及以不屈歧視黑东谈主的法律，不及以不屈剝奪公民權、私刑以过甚他種族歧視的行為，杜波伊斯為了影響公眾輿論而轉向政事活動。作為全國有色东谈主種協會(1909)的創建者之一，杜波伊斯從l 9l0年至1934年一直擔任該會會刊《危機》的主編。杜波伊斯的一世，大部分時間齐在與我方的矛盾傾向作鬥爭，一種為證明我方作為非裔好意思國东谈主的身份而堕入的矛盾衝突。他在《黑东谈主的靈魂》一書中寫谈： 「一個东谈主總感到我方的雙重性──一方面是好意思國东谈主，另一方面是黑东谈主；兩顆靈魂，兩種想想，兩種無法妥協的抗爭，在归并個黑东谈主身軀中兩種衝突的瞎想；仅仅其本人的頑強阻塞才免使我方的身軀被撕得破灭。」
在1903年發表的《黑东谈主問題》中，杜波伊斯批判了布克‧T‧華盛頓對黑东谈主進行工藝造就的主張。問題的不合在於什麼樣的造就才能最灵验地使黑东谈主從貧困中擺脫出來，獲得对等。杜波伊斯主張，黑东谈主中「有才能的特出之一」應经受大學造就，使他們成為整個黑东谈主種族的領袖。
香蕉鱼视频在线观看黑东谈主種族，與其他任何一個種族一樣，將由本民族的不凡东谈主材來扶持。因此，黑东谈主的造就問題應最初解決其中「有才能的特出之一」。這一問題牽涉到何如培養黑东谈主種族中的精英，使他們能夠帶領群為脫離本民族过甚它民族中下等东谈主的致命感染。訓練东谈主 才是項艱巨複雜的任務，当时间是造就專家的计划課題，其场合則體現了預言家的遠見。假如金錢作為訓練场合，我們將培養出賺錢的東西；假如我們將技術工藝作為造就目標，我們將擁有工匠，而從本質上看，並非东谈主 才。惟有將塑造东谈主格作為學校职责的目標，我們才能擁有东谈主才。东谈主格的培養目標包括：才能，寬厚的哀怜心，昨天與今天的全国知識，以及东谈主類與全国關係的知識。這才是構成真實生活的高档造就所需的課程……打一開始，便是由黑东谈主種族中受過造就的有識之士來領導和推動群眾。使他們的发奋受阻、難以奏效的惟一障礙是奴役制及種族偏見，因為奴役制除了將弱者的存在正当化，除了使種族內部領導的当然作用隐没外，還能是什麼呢?……
今天有一種時髦的說法，……認為，假如擁有解放，黑东谈主領袖本來應產生 於莊稼漢，而不是產生於參議院。這是一種愚蠢而又无益的謊言。黑奴服苦役傻头傻脑十年之久，直到參議院通過戰爭修正案，他們的苦役一無所獲。今天半解放的黑奴，除非贏得政事權利，獲得有正當保護的公民地位，否則再過傻头傻脑十年，他們可能仍然在地裏服苦役，仍然像現在這樣，貧困交集、愚昧無知，成為流氓手中的玩具。這一點頭腦潜入的东谈主嘴裏不敢說，但心裏卻很明晰……
那麼，一個正在鬥爭中的民族何如才能培養出我方的領袖，何如使已經耸峙起來的少數东谈主增強手中的力量呢? 谜底惟有一個：后生中最有身手的最好东谈主選必須经受本國的大學造就。我們不願為黑东谈主大學到底該教什麼以及怎樣教而爭論──我們倒願意承認，每個东谈主，每個民族齐需要我方獨特的課程。关联词有一點是笃定的，即，大學是东谈主類的發明，它通過訓練聰明刚直的东谈主，使知識和文化一代代傳下去。东谈主類的其他發明擔當不起這項职责，即使是職業和工藝學校也擔當不起。
不是总共东谈主齐能上大學，但一部分东谈主必須上大學。每個分離的團體，分離的民族齐必須要有我方的「酵母」，必須為少數有才能的东谈主设立培訓中心，在中心裏，东谈主无谓為了活命而從事重荷的勞役，「以致頭昏眼亂，以致除了充饥別無更高追求，以致珍重金子勝過珍重天主。在中心裏，有信得过的造就，开首惟有解放东谈主當中的天主寵兒才能受到的造就。我們一開始本應從哪 裡著手建設呢? 老鼠把眼睛埋在土裏污秽其詞地說：「當然從底層開始。」不錯！便是要從底層開始，從最底一層開始，從知識大廈的最後一層開始，從知識海洋的最底層開始；在那裏，正義的根須深深地紮進谈理泥土的最底層。东谈主們首先便是照此開始行動的。他們創辦了大學，大學又萌發出師範學校，師範學校送出了教師，師範教師的周圍又长入著一批批其他教師，他們前去公立學校任教。一所大學可使二千东谈主學會希臘語、拉丁語及數學，這二千东谈主可在谈德與行為舉止方面培養出五萬东谈主，這五萬东谈主又可使五百萬东谈主學會勤儉，學會字母。便是這五百萬东谈主今天擁有三十億元的財產。這種培訓曾經創造特等跡：十九世紀最為壯觀的和平之戰。可今天东谈主們卻一笑置之，並且擺出一副盛氣淩东谈主的架子告訴我們，這種作念礼貌东谈主驚訝，純粹是一種錯誤；還告訴我們，要设立一種造就轨制，恰當的作念法最初是把兒童召集在一谈，給他們買上書本和鋤頭，然後可去尋找教師，假如恰好找到了，就讓他們去教兒童怎麼勞動。至於生活，他們帶著迷茫的色调反問谈：「怎麼，勞動與生活有聯繫嗎?」
一個受過大學造就的黑东谈主……是群眾領袖，理所當然的領袖。他為我方的生活社區樹立了瞎想，指導本社區的想想，指明本社區社會運動的航向。幾乎無需再爭論了，黑东谈主要比大多數其他團體更需要社會領導，他們沒有不错仰靠的傳統，沒有树大根深的習俗，沒有緊密的家庭紐帶，沒有明確的社會等級。总共這些東西齐要經過漫長、祸害的演化而成。即使在戰前，牧師便是黑东谈主團體的領袖，教堂則是黑东谈主最大的社會機構。当然，牧師是無知的，而况常常是缺德的。由受過更好造就的东谈主來取代旧式的东谈主一直是個難題。受過大學造就的牧師，通過我方的职责做爱知识，以及對其他牧師與教徒的径直影響，有機會進行革新，給东谈主以谈德啟發。這麼作念具有莫大的意義。
但是，黑东谈主大學的荒谬作用卻在於培養教師。很少有东谈倡导識到靠這種作用东谈主們完成了多重的任務，完成了多大的更正。在一代东谈主中，為五百萬致使更多的無知的东谈主提供他們同族、同血統的教師，不僅是項艱巨的任務，而况是項極其攻击的任務，因為它幾乎在每個黑东谈主的咫尺展現出一個可望追求到的瞎想，它使黑东谈主群眾與現代娴雅接觸，使他們社區擁有我方的黑东谈主領油。擁有新一代的訓練員。在這一职责中，受過大學造就的黑东谈主先成為教師，然後是教師的教師。這裏的關鍵所在是，大學造就提供的廣博文化具有獨特的價值。追究生活知識，不瞭解其更廣泛的意義是黑东谈主愚昧無知的最根柢原因。培養出為了东谈主類文化而不僅僅為養家谋生的教師，對於造就這些东谈主來說，具有難以估價的意義……
就南部黑东谈主而言，主要問題是：在现在情形下，現有的造就轨制該作念什麼來盡可能普及黑东谈主的娴雅进度? 谜底似乎很明晰，即，必須強化黑东谈主的品质，增多黑东谈主的知識，教會他們何如謀生。毫無疑問，這些事不可同時並舉，一揮而就，同時也不可專顧某個东谈主而忽略其他东谈主。我們不错讓黑东谈主兒童找到活幹，但僅僅這點還不可使先前為奴隸的種族娴雅化；我們也不错增多他們的全国知識，但這並不一定能使他們誠實地運用這些知識；我們也不错发奋強化黑东谈主的品质和阻塞，但若是他們沒吃沒穿，這又有何用? 學校建築不是教師──磚頭、灰漿與機器不可栽培出东谈主才。受過訓練，經過長期的计划與想考，有造詣的活靈魂，才能給男女兒童注入信得过的生活氣息，使他們成為信得过意義上的东谈主，无论他們是黑东谈主還是白东谈主，是希臘东谈主、俄羅斯东谈主還是好意思國东谈主……
我不否認(简略似乎仅仅脚下否認)教會黑东谈主职责的絕對必要性，教會黑东谈主不斷熟練地职责的必要性。我似乎欣賞不了工藝學校為達到這一场合必定能起到的首要作用。但我的的確確要說，而况堅执認為，瞻望奏效而被衝昏頭腦的工業主義者仅仅憑想像以為他們的职责能得以完成，而根柢不需要為男女提供廣博的文化造就，使他們成為教師的教師，以此類推又培養出公立學校的教師……
我是極力倡導為黑东谈主兒童、同時也為白东谈主兒童提供體力勞動培訓及職業造就的。我認為，戰後，除了創辦黑东谈主辦學，黑东谈主造就中最有價值的便是為黑东谈主兒童增多工藝訓練。但我堅执認為，一切信得过造就的场合不是使东谈主成為木工，而是使木工成為东谈主材。要使木工成為东谈主 才，有二種同等攻击的作念法，一是讓他們在我方勞動的社團和社區中擁有受過文科造就的教師和領導，讓這些东谈主給他們过甚家屬講明生活的意義，二是讓他們普及才能和技術工藝，使他們成為有成果的勞動者。要達到第一個目標需要有黑东谈主大學以及受過大學造就的东谈主 才──不需要许多這樣的大學，而只需要幾所質量上乘的大學；不需要太多受過大學造就的东谈主才，但要有足夠的數量能使「麵團」發酵，能激勵群眾。使其中「有才能的特出之一」成為領袖。要達到第二個目標需要有一個完善的凡俗學校體系，教學質量好，地點毛糙，設備齊全……
好意思國本家，你們咫尺的問題很明晰：這且是一個由你們罪惡、愚蠢的祖宗移植來的種族。无论你們喜歡與否，數百萬黑东谈主已在此地，並將繼續呆下去。假如你們不將他們拉起來，他們就將把你們拖下去。造就與职责是普及民族素質的槓桿。除非有正確瞎想的饱读动，有灵敏的请示，否則，僅有职责是不行的。造就不可只教职责──造就必須教會生活。必須使黑东谈主種族中有才能的特出之一成為本民族的想想領袖及文化傳教士。沒有其他东谈主能勝任這項职责，因此黑东谈主大學必須為之培養东谈主 才。黑东谈主種族，跟其他任何民族一樣，將由本民族的不凡东谈主才來扶持。
The Negro race， like all races， is going to be saved by its exceptional men. The problem of education， then， among Negroes must first of all deal with the Talented Tenth; it is the problem of developing the Best of this race that they may guide the Mass away from the contamination and death of the Worst， in their own and other races. Now the training of men is a difficult and intricate task. Its technique is a matter for educational experts， but its object is for the vision of seers. If we make money the object of man-training， we shall develop money-makers but not necessarily men; if we make technical skill the object of education， we may possess artisans but not， in nature， men. Men we shall have only as we make manhood the object of the work of the schools－intelligence， broad sympathy， knowledge of the world that was and is， and of the relation of men to it－this is the curriculum of that Higher Education which must underlie true life. . . . From the very first it has been the educated and intelligent of the Negro people that have led and elevated the mass， and the sole obstacles that nullified and retarded their efforts were slavery and race prejudice; for what is slavery but the legalized survival of the unfit and the nullification of the work of natural internal leadership? ...
It is the fashion of today to. . . say that with freedom Negro leadership should have begun at the plow and not in the Senate－a foolish and mischievous lie; two hundred and fifty years that black serf toiled at the plow and yet that toiling was in vain till the Senate passed the war amendments; and two hundred and fifty years more the half-free serf of today may toil at his plow， but unless he have political rights and righteously guarded civic status， he will still remain the poverty-stricken and ignorant plaything of rascals， that he now is. This all sane men know even if they dare not say it. . . .
How then shall the leaders of a struggling people be trained and the hands of the risen few strengthened? There can be but one answer: The best and most capable of their youth must be schooled in the colleges and universities of the land. We will not quarrel as to just what the university of the Negro should teach or how it should teach it－1 willingly admit that each soul and each race-soul needs its own peculiar curriculum. But this is true: A university is a human invention for the transmission of knowledge and culture from generation to generation， through the training of quick minds and pure hearts， and for this work no other human invention will suffice， not even trade and industrial schools.
All men cannot go to college but some men must; every isolated group or nation must have its yeast， must have for the talented few centers of training where m－n are not so mystified and befuddled by the hard and necessary toil of earning a living， as to have no aims higher than their bellies， and no God greater than Gold. This is true training， and thus in the beginning were the favored sons of the freedmen trained.... Where ought they to have begun to build? At the bottom， of course， quibbles the mole with his eyes in the earth. Aye! truly at the bottom， at the very bottom; at the bottom of knowledge， down in the very depths of knowledge there where the roots of justice strike into the lowest soil of Truth. And so they did begin; they founded colleges， and up from the colleges shot normal schools， and out from the normal schools went teachers， and around the normal teachers clustered other teachers to teach the public schools; the college trained in Greek and Latin and mathematics， 2，000 men; and these men trained full 50，000 others in morals and manners， and they in turn taught thrift and the alphabet to nine millions of men， who today hold $300，000，000 of property. It was a miracle －the most wonderful peace-battle of the nineteenth century， and yet today men smile at it， and in fine superiority tell us that it was all a strange mistake; that a proper way to found a system of education is first to gather the children and buy them spelling books and hoes; afterward men may look about for teachers， if haply they may find them; or again they would teach men Work， but as for Life－why， what has Work to do with Life， they ask vacantly. . . .
The college-bred Negro . . . is， as he ought to be， the group leader， the man who sets the ideals of the community where he lives， directs its thoughts， and heads its social movements. It need hardly be argued that the Negro people need social leadership more than most groups; that they have no traditions to fall back upon， no long-established customs， no strong family ties， no well-defined social classes. All these things must be slowly and painfully evolved. The preacher was， even before the war， the group leader of the Negroes， and the church their greatest social institution. Naturally this preacher -was ignorant and often immoral， and the problem of replacing the older type by better educated men has been a difficult one. Both by direct work and by direct influence on other preachers， and on congregations， the college- bred preacher has an opportunity for reformatory work and moral inspiration， the value of which cannot be overestimated.
It has， however， been in the furnishing of teachers that the Negro college has found its peculiar function. Few persons realize how vast a work， how mighty a revolution has been thus accomplished. To furnish five millions and more of ignorant people with teachers of their own race and blood， in one generation， was not only a very difficult undertaking， but a very important one， in that it placed before the eyes of almost every Negro child an attainable ideal. It brought the masses of the blacks in contact with modern civilization， made black men the leaders of their communities and trainers of the new generation. In this work college-bred Negroes were first teachers， and then teachers of teachers. And here it is that the broad culture of college work has been of peculiar value. Knowledge of life and its wider meaning has been the point of Negroes' deepest ignorance， and the sending out of teachers whose training has not been simply for breadwinning， but also for human culture， has been of inestimable value in the training of these men. . . .
The main question， so far as the Southern Negro is concerned， is: What， under the present circumstance， must a system of education do in order to raise the Negro as quickly as possible in the scale of civilization? The answer to this question seems to me clear: It must strengthen the Negro's character， increase his knowledge， and teach him to earn a living. Now it goes without saying， that it is hard to do all these things simultaneously or suddenly， and that at the same time it will not do to give all the attention to one and neglect the others; we could give black boys trades， but that alone will not civilize a race of ex-slaves; we might simply increase their knowledge of the world， but this would not necessarily make them wish to use this knowledge honestly; we might seek to strengthen character and purpose， but to what end if this people have nothing to eat or to wear?. . . Schoolhouses do not teach themselves－piles of brick and mortar and machinery do not send out men. It is the trained， living human soul， cultivated and strengthened by long study and thought， that breathes the real breath of life into boys and girls and makes them human， whether they be black or white， Greek， Russian， or American. . . .
I would not deny， or for a moment seem to deny， the paramount necessity of teaching the Negro to work， and to work steadily and skillfully; or seem to depreciate in the slightest degree the important part industrial schools must play in the accomplishment of these ends， but I do say， and insist upon it， that it is industrialism drunk with its vision of success to imagine that its work can be accomplished without providing for the training of broadly cultured men and women to teach its own teachers， and to teach the teachers of the public schools. . . .
I am an earnest advocate of manual training and trade teaching for black boys， and for white boys， too. I believe that next to the founding of Negro colleges the most valuable addition to Negro education since the war has been industrial training for black boys. Nevertheless， I insist that the object of all true education is not to make men carpenters， it is to make carpenters men; there are two means of making the carpenter a man， each equally important; the first is to give the group and community in which he works liberally trained teachers and leaders to teach him and his family what life means; the second is to give him sufficient intelligence and technical skill to make him an efficient work- man; the first object demands the Negro college and college-bred men－not a quantity of such colleges， but a few of excellent quality; not too many college-bred men， but enough to leaven the lump， to inspire the masses， to raise the Talented Tenth to leadership; the second object demands a good system of common schools， well-taught， conveniently located， and properly equipped....
Men of America做爱知识， the problem is plain before you. Here is a race transplanted through the criminal foolishness of your fathers. Whether you like it or not the millions are here， and here they will remain. If you do not lift them up， they will pull you down. Education and work are the levers to uplift a people. Work alone will not do it unless inspired by the right ideals and guided by intelligence. Education must not simply teach work－it must teach Life. The Talented Tenth of the Negro race must be made leaders of thought and missionaries of culture among their people. No others can do this work and Negro colleges must train men for it. The Negro race， like all other races， is going to be saved by its exceptional men.
