1.After working for many years, I can still maintain my interest and aspirations so that I will not die?
On Adult Education as a Vocational Education
Those who hold a “concept of career ambition” usually put the ambition of ideals before economic interests and equate the development of ambition to the meaning of their own lives. They do their best and recklessly to practice the goals or tasks guided by their convictions. As for the results, they are given to God. We do not necessarily fully agree with the ethical and value missions proposed by the current professional community, but as mentioned earlier in this paper, existing community ethics and identity may be different due to the participation, remodeling, and reform of members. The current and past appearance. However, this ideal must be fulfilled. The prerequisite must be that the adult educator has a unique identity and vision for his or her profession. That is to say, adult education is regarded as a “business”, and then supplemented with responsibility ethics. As an ideal practice guideline for practice.
First, the relevant considerations of career planning
Scholars who study career development have found that most people are at different stages of life. The factors that determine which line and which industry they want to work in are different. Corey and Corey (1998: 206-209) believe that, roughly speaking, the six factors of self-concept, motivation and sense of accomplishment, attitude towards occupation, ability, interest, and values are more considered. The self-concept refers to people who are seen in the eyes of others. With career choices and inputs, people have the opportunity to express themselves as a meaningful and valuable individual. This process of self-worth verification is actually a source of motivation and achievement for an individual to engage in a job. Just as Maslow said, human beings will need to be physically, safely, lovingly and affiliated, respected, and self-actualized during their growth. As for the professional attitude, it is the individual's view of the social prestige and status of various professions, and the importance of ability and interest to individual career choice is not difficult to understand. In the end, the impact of values is mainly on the individual's desire to achieve his own ideals through the role of professional characters. Such as reputation, wealth, friendship, morality, etc. may all become the ultimate goal of a career. For different ages, genders, ethnic groups, and cultural groups, the proportions of the above six factors will be different, because human values will change depending on the social environment in which they are located, affecting individuals’ attitudes and regulations on their careers. painting.
If the above-mentioned six factors are further examined, it can be found that the ultimate goal or the topmost goal of people engaging in various occupations is to affirm themselves and prove their existence, and this self-identity and self-worth are established. It is also established in the social life that interacts with others. Since everyone belongs to an established and specific historical social context, the generation of self-identity cannot be justified by the individual's will. Instead, it must be achieved by realizing the community's target ideal or role for a “human”. form. Although everyone’s source of self-identity may be diversely identified with the size of the community or group in which he lives, it is similar to what Durkheim (2001) mentioned in the book “Professional Ethics and Citizen Ethics”. At the level of value norm, no one can survive in the absence of a set of moral disciplines in society, especially in a pluralistic, instrumental modern society, to compensate for the vacuum of moral norms in the process of social change, out of value, The small professional communities formed by the interest and occupational factors have replaced the traditional religious and kinship communities and function as roles that provide members with self-identity and ethical norms.
Therefore, if we intend to use "adult educators" as personal important professional identities, that is, to use the contribution of the work to prove the meaning and value of their existence, and even willing to work hard on this land for a long time, then When you are engaged in personal career planning, you cannot ignore your own recognition of the professional ethics of the adult education community. This professional identity will directly involve the individual’s success motivation, self-concept, values, and occupational attitudes, etc., that he will continue to invest in adult education in the future. Key factor. In order to explore in-depth the importance of professional identity and self-identification of professional ethics for the future career development of adult educators themselves, this article has escaped the discussion that emphasizes professional knowledge and skills continuing education, and has directly entered the form of self-identity and professional ethics. On the theme of the discussion.
Second, the relationship between self-identity and professional community
Once people are convinced and obedient to some kind of life values, it is easy to follow the guidelines of this value conviction, and use its own goals as a benchmark for their own efforts. In other words, this belief value will encourage individuals to strive to play the role they should play in order to practice the ideal goal and establish the expected self-identity. From the theory of Erikson (1980; 1989), individual life in every life cycle will change with the change of historical social context, and adjust the individual's internal self-identity, also in the individual's self-identity and externality. There is a sense of unity among environmental features. This kind of similarity between the evaluation of oneself and the expectation of others is the source of the value and meaning of individual existence. In addition, according to Berger and Luckmann (1966), as individuals grow older and expand their fields of life, when individuals accept alternative new ideas, they will also go back and reinterpret previous values or reinterpret their past. His life experience, and use this as a new basis to actively construct future self-identity and community identity. So the self-identification and community identification of the reconciliation and formation is a fluid process, not a static, fixed fact.
Thus, questions such as “who am I”, “what do I want to be”, “What is the meaning of my existence,” and so on, are inseparable from the internalization, correction, and construction of community recognition? For adult educators, role recognition and functional expectations such as “I am an adult educator” and “I can promote greater autonomy for adults” have become a process in which individuals transform professional identities into self-identifications. The process of this conversion must be achieved through the individual's actual investment in adult education and recognition from the public and professional communities. In other words, once the adult educator's performance in the professional field is in conformity with the established ethical standards of the adult education community, even if it is recognized by other community members or the public in the professional community or the actual work field, they It is possible to truly identify with this profession and to affirm the significance and value of its existence by the performance of professional fields and form its own self-identity.
Third, the meaning of "belief ethics" and "responsibility ethics"
With regard to the discussion of the relevance of work and self-worth, in the book Protestant Ethic and the Spirit of Capitalism, Weber has examined how the Western world has given the secular "professional" sacred meaning from the perspective of religious sociology, thus making its own Work has become a journey of "holy business" with sacred significance. According to his investigation, prior to the 16th century religious reforms, Westerners generally clearly separated secular work and religious beliefs until Martin Luther considered human occupation in modern society as God's calling. Calling, emphasizing that an individual, once called upon to take a career, must be invested for life and not replaced. Afterwards, John Calvin turned his personal worldly career into a service to God. He believed that as long as this work can show God's glory is good work, replacement work can be allowed. Although the two men have different beliefs about the human career, their opinions still have one thing in common: the profession is to serve God, and all practitioners in all walks of life have undertaken sacred tasks from God and must do everything they can. To complete the duties within the division.
Under this religious work ethic, especially after Calvin's "Salvation Presumption Theory" was put forward, people in Western societies tried hard to use their own achievements and ethical life in the present world to confirm their own fortunate children who had received God's blessing. It is also a part of the redemption scheduled list. Since then, western societies have developed the so-called “value view” of the “value outlook”. For them, the ultimate goal of earning money to work hard is not to enjoy, but to prove that they have God’s scheduled redemption. Weber will The ethic of action reflected in the concept of ambition is called "faith ethics." In order to be more certain that they have God's blessings, people began to think of ways to extract more money in the market, so the "instrumental rationality" principle is to select the most efficient mode of production through the rational calculation process. It also became the fundamental principle of their work (Weber, 1997:51-52). Weber refers to the working view of the tool's rationality as a "job" and uses the term "responsibility ethics" to represent the ethical implications of such a law of action.
Those who hold a “concept of career prospects” usually put the ideal ambition priority before economic interests and equate the development of career development with the meaning of their own lives. They do their best and recklessly to practice the goals or tasks guided by their convictions. As for the results, they are given to God. Conversely, for people who work in a “vocational view,” work is usually a means of meeting material needs. Before considering whether to take certain actions, they will cautiously calculate the balance between the possible outcomes and the price paid, because all actions must be undertaken at their own expense. Initially, the purpose of the ethical work concept of responsibility was to prove that individuals’ religious redemption preselections and beliefs were the goals of their hard work. However, since the development of history, earning money has actually replaced people’s salvation with the confirmation of salvation. The ultimate goal of concern, of course, is that all losses in the workplace and the cost of responsibility are also changed from God’s total commitment to the actor’s own initiative.
IV. "Ethics of Responsibility" and "Ethics of Ethics" for Adult Educators
The absolute sense of absolute sense of mission based on belief ethics is absolute, because it is convinced that the sacredness of the goal is the most appropriate ultimate goal for human rational action. However, blindly holding aloft a goal may ignore the practical difficulties, that is, disregarding the possible negative variables in the implementation of good goals. Because a policy may have sacred or good qualities from the perspective of the belief, it may be affected by unexpected factors in the process of execution and produce harmful results; You may also get good results. This is also the case in the adult education profession. Like Merriam and Caffarella (1999), adult education is a social intervention, as much as public policy, military intervention, community development, and psychotherapy. Form, as long as we participate in the activities or programs of adult education, we have already made a certain level of change in interpersonal relationships and interaction patterns, even if the degree, result or direction of change is not as expected by adult educators. . Therefore, if adult educators excessively emphasize their own values and beliefs, that is, stand on the standpoint of conviction ethics, they lack attention to the influence of the actual social environment, or rationalize the possible harmful effects of the sacredness of the purpose of the belief. The ground is to ask learners participating in policies and programs to bear all the evil consequences. Although the ethical concept of faith ethic does give people inexplicable motivation to invest in a job, we must not be in the neglect of a multi-valued and chaotic modern society if every adult educator insists on practicing his ideals. However, despite the negative costs that may arise, the knowledge and learning have become tools for rationalizing the adult educators' pursuit of power or ideological hegemony. So Weber specifically mentioned:
For the fighter of faith, the consequences of actions that academic tools can predict, the personal and social costs it displays to achieve the value of monism, are meaningless: they all belong to the irrationality of the world, recognize them, and only Destruction of the purity of faith and ethics. In contrast, those who believe in ethics of responsibility do not only rely on recent academics; they must also make a correct assessment of the possibility and scope of modern academic research. He needs an autonomous, “value-neutral” academic, an empirical analysis of the chain of purpose-methods, and an analysis of the logic and meaning of the action guidelines in order to create preconditions for responsible ethical actions. (Schluchter, 1991: 115, slightly more translations).
In Weber's eyes, the influence of scholarship on people's actual “life” lies in the fact that it allows us to consider the pros and cons of possible actions and policies through rational calculations. It is actually only a method and tool for thinking. Knowledge and learning can only tell us what risks and outcomes a certain strategy may take under the current objective environment, but we cannot, and should not, make final decisions for people. This is Weber's emphasis on academic “value neutrality”. The reason for this is. Therefore, Weber insists that when teachers pass on learning to students, they should help students clarify how they can adopt a viable and steadfast position in a chaotic environment. This is the so-called Klarheit. According to Weber’s ethics, we can say that today as an adult educator, it is very important to maintain “value-neutral” and observe “responsibility ethics”.
Of course, Weber knows deeply that there is no purely neutral knowledge, as P. Freire puts it: There is no neutral education. However, an adult educator must maintain as much internal autonomy and alertness as possible in order to clearly perceive the individual's value preferences and ideology and avoid imposing his own preferences on students in the classroom or classroom. Because the teacher-student relationship in the classroom is basically unequal, in Weber's ideal, the best field of value transfer and practice should be a social area where everyone is equal. In fact, such as respecting students’ freedom of choice, adult teachers should only serve as promoters of learning rather than knowledge, in order to increase the ethical outlook of adult learners, such as self-esteem and autonomy. In the adult education major, it is also emphasized (Hu Meng Wing, 1995: 71). Once academic work and education remain as neutral as possible, actors and decision makers have the space to decide which path to choose. Of course, at the same time, he must also bear the external environment to the result of the action. Risks that may have a negative impact (Weber, 1991: 109). This is what the “responsibility” emphasizes. The actor must take action to consider the various possible impacts of the action and take the most favorable way to practice it. Similarly, for adult educators, ethical responsibility requires that they must take a cautious approach to assess the delivery of each program, each value, whether it is negative for the learner, or they can not afford it. the result of. Although adult educators are not omnipotent and omnipotent, under the strict requirements of responsible ethics, adult educators must be more cautious and careful in evaluating the impact of various types of learning programs or courses.
In terms of the energy of action, the "vocational view" may lack the sacred mission of "mind-mind view" and the continuity and enthusiasm of the action may not be inferior to the latter; however, if we consider the pluralistic nature of values and beliefs in modern society, And as various public policies may be subject to many unpredictable risks, as an adult pedagogue with responsibilities and ethic, one cannot unilaterally push forward some action plan that oneself thinks is correct because of the diversity of value creators. When it is hard to practice their ideals, it is very likely that
Author Xu Minxiong
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