On the Self-Education Modality as Practical Wisdom in Ideological and Political Education

As the world undergoes profound modernizing changes, human life, practice, and spirit are increasingly drawn into the logic and world of “others,” thereby distancing themselves from an understanding of their own problems. Consequently, concern and reflection on the crisis of human nature have become a particularly prominent proposition in the field of education since the 21st century. Self-education, as a key method for demonstrating the subject’s capabilities, cultivating holistic spirituality, and achieving the goals of lifelong education, is increasingly exhibiting practical wisdom in addressing the crisis of human nature. This practical wisdom is not only the ultimate acquisition of educational theory and practical skills by the self-educator, but also the generative transcendence of the self-educator’s own knowledge, methods, and values through self-reflection. It is the application and transcendence of wisdom in the act of self-education, and the fusion and unity of theoretical reason and practical reason within self-education.

伴随世界发生深刻的现代性变迁，人的生活、实践、精神等因不断卷入“他人”的世界和逻辑中，而远离对自身问题的认识。因此，对人性危机的担忧与反思，成为21世纪以来教育领域尤为关注的命题。自我教育作为教育主体能力展现、整体性精神养成、终身教育目标达成的关键方法，也在破解人性危机问题中日益展现出实践智慧。这种实践智慧不仅是自我教育者对教育理论及实践技艺的最终获得，同时也是自我教育者在自我省思中对自身知识、方法及价值的生成性超越，是自我教育行动中智慧的运用与超越，是理论理性与实践理性在自我教育中的融合统一。

Currently, academic attention to self-education within ideological and political education is primarily focused at the methodological level, manifesting in two dimensions of understanding: first, constructing self-education as a body of methodological knowledge in the process of distilling the laws of ideological and political education; second, adapting to the practical application attributes of ideological and political education by treating self-education as an implementation method. The existing methodological understanding of self-education has essentially outlined its basic methodological practice modality, yet it still requires analysis based on practical thinking and a holistic perspective. Building on this, this paper attempts to elucidate, from the holistic perspective of practical wisdom, the practical modality of self-education as practical wisdom in ideological and political education, which transcends specific methodological modalities. This holistic practical modality of self-education is concretely manifested as: the knowledge modality of self-education engaged in action, the method modality of self-education reproducing situations, and the value modality of self-education through subject reflection.

目前学界对思想政治教育中自我教育的关注，主要聚焦在方法论层面，体现为两种理解维度：一是在提炼思想政治教育规律中将自我教育构建为一种方法知识；二是适配思想政治教育实践应用属性，将自我教育视为一种实施方法。现有关于自我教育的方法理解实际上已勾勒出其基本的方法实践样态，但仍需要立足实践性思维与总体性视野对自我教育样态作出分析。基于此，本文尝试从实践智慧的总体性视角出发，阐释作为思想政治教育实践智慧的自我教育所展现出的超越具体方法样态的实践样态。这种自我教育的总体性实践样态，具体呈现为躬于行动的自我教育知识样态、境遇再现的自我教育方法样态、主体省思的自我教育价值样态。

I. The Knowledge Modality of Self-Education Engaged in Action

一、躬于行动的自我教育知识样态

Based on existing research findings, the knowledge modality of self-education within the perspective of ideological and political education primarily refers to the basic modality presented by self-education in the “knowledge-oriented” trajectory of ideological and political education research and practice. It points to the mode of presentation of ideological and political education knowledge within self-education. Currently, this knowledge modality of self-education in the field of ideological and political education mainly has two forms of expression: first, the empiricist knowledge modality of self-education, which takes the practical value of ideological and political education knowledge in self-education as its knowledge goal, emphasizing the induction of self-education knowledge and the shaping of self-education practice models from individualized, privatized experiential practices of ideological and political education; second, the borrowing-oriented knowledge modality of self-education. The knowledge composition of this borrowing-type self-education mainly includes borrowing from relevant foreign theories of self-education, domestic traditional self-education thought, and the deduction of self-education knowledge and methods from specific disciplines.

基于已有研究成果，思想政治教育视域中的自我教育知识样态，主要是指自我教育在思想政治教育研究和实践的“知识化”理路中呈现的基本样态，指向的是思想政治教育知识在自我教育中的呈现方式。目前，这种自我教育知识样态在思想政治教育领域主要有两种表现形式：一是经验主义的自我教育知识样态，即以思想政治教育知识在自我教育中的实用价值为知识目标，强调从思想政治教育个体化、私密化的经验实践中归纳自我教育知识、形塑自我教育实践模式；二是借鉴取向的自我教育知识样态。这种借鉴式样的自我教育，其知识构成主要包括对国外自我教育相关理论、国内传统自我教育思想的借鉴，以及具体学科自我教育知识与方法的演绎等。

Although the existing empiricist and borrowing-oriented knowledge modalities of self-education have different bases for generating self-education knowledge, in essence, both point to a knowledge-oriented view of self-education. This knowledge-oriented view of self-education typically manifests in research as epistemological studies of self-education, and in the concrete practice of self-education as the application of ideological and political education knowledge through theoretical deduction. Specifically, the epistemological study of self-education characterized by empiricism essentially sets the practical goal of self-education as the acquisition of repetitive, operable experience in ideological and political education, emphasizing the utility of knowledge. Therefore, in the process of self-education, the educational transmission of experiential knowledge is often completed through “tacitly understanding” others’ experiences and summarizing one’s own individual experiences. In contrast, the epistemological study of self-education characterized by borrowing essentially locks the ultimate goal of self-education onto obtaining rational cognition of ideological and political education through the path of self-education. From this, it can be seen that in the process of self-education, what is grasped is the knowledge of the laws of ideological and political education evidenced by past experience, and what is obtained is the correct reflection of ideological and political education at the cognitive level.

已有经验主义和借鉴取向的自我教育知识样态，虽有不同的自我教育知识生成依据，但本质上，这两种知识样态都指向以知识为导向的自我教育观。这种以知识为导向的自我教育观，通常在研究中呈现为对自我教育的认识论研究，在自我教育的具体实践中则体现为理论演绎的思想政治教育知识应用。具体而言，以经验主义为特质的自我教育认识论研究，本质上是将自我教育的实践目标设定为重复性、可操作性的思想政治教育经验获得，重在强调知识的实用性。因此在自我教育过程中，往往是通过“意会”他人的经验、总结个体经验完成经验知识的教育传递；而以借鉴取向为特质的自我教育认识论研究，实质上是将自我教育的终极目标锁定为通过自我教育途径获得对思想政治教育的理性认知，由此可知，在自我教育过程中，得以把握的是思想政治教育经由过往经验循证的规律知识，获取的是思想政治教育在认知层面的正确反映。

However, the empiricist or borrowing-oriented knowledge of self-education actually still emphasizes the “a priori knowledge” of ideological and political education, differing only in the source from which this “a priori knowledge” is generated. In particular, overemphasizing the value of “a priori knowledge” of ideological and political education in the practice of self-education easily overlooks and obscures the “practical knowledge” of ideological and political education within the process of self-education practice. At the holistic knowledge level, this practical knowledge can “gain insight into tradition, take root in practice, respond to reality, and analyze human nature.” Therefore, in concrete self-education practice, it encompasses not only rational knowledge derived from past experiences, methods, and techniques of ideological and political education, but also non-rational knowledge such as the perceptions, judgments, and insights of the practical actor in specific practices. Furthermore, it includes the practical knowledge and wisdom generated by the interweaving of rational and non-rational knowledge, the fusion of knowledge and context, and the interaction between the actor and the scene in specific practical settings and situations. In this sense, on the one hand, existing “a priori knowledge” of ideological and political education finds it difficult to transform experience into concepts, principles, and methods of ideological and political education through formal logic, remaining confined to privatized, individualized experiential practical knowledge. This causes self-education to manifest as a repetitive, poor-quality empiricist knowledge modality. On the other hand, due to insufficient condensation of practical knowledge from concrete practical situations, it remains confined to externally borrowed “externalized” knowledge justifications for self-education, causing self-education to present a purely borrowing-oriented knowledge modality with relatively weak “professional” and “disciplinary” knowledge reserves of its own.

然而，经验主义或借鉴取向的自我教育知识，实际上仍是对思想政治教育“先验知识”的强调，只是这种“先验知识”生成的来源不同而已。特别是，过度强调思想政治教育“先验知识”在自我教育实践中所具有的价值，容易忽略和遮蔽自我教育实践过程中思想政治教育的“实践知识”。在总体性的知识层面，这种实践知识能“洞察传统、扎根实践、呼应现实、透析人性”。因此，在具体的自我教育实践中，不仅涵盖了源自过往的思想政治教育经验、方法、技术等理性知识，也凝聚着具体实践中实践行动者的感知、判断、顿悟等非理性知识，更有在具体实践场景和情境中理性与非理性知识交织、知识与情境融合、行动者与场景互动的实践性知识与智慧。在这个意义上，现有的思想政治教育“先验知识”，一方面，难以依托形式逻辑将经验转化为思想政治教育概念、原理与方法，而局限于私密化、个体化的实践经验知识，使自我教育呈现为重复性的、质量堪忧的经验主义知识样态；另一方面，因对具体实践情境中的实践知识凝练不足，而局限于外引生成的“外部化”自我教育知识理据，使自我教育呈现出自身“专业化”“学科化”知识储备较为薄弱的单纯借鉴式知识样态。

In fact, the process of self-education based on the knowledge of ideological and political education is precisely the process of understanding the action of ideological and political education. However, a more “reasonable and appropriate” way to understand ideological and political education is not to grasp it through conceptual speculation, but rather through the experiential evidence obtained by the actor’s own experience, understanding, and insight in the concrete practice of self-education. Moreover, the understanding of ideological and political education gained through self-education points to the pursuit of consistently practicing ideological and political education generated in practice aimed at itself. The practical interest it locks onto is the life experience of the ideological and political education actor regarding good ideological and political education. For example, for a practitioner of ideological and political education to understand what ideological and political education is, conducting self-education through speculative deduction will only result in staying at the level of regular cognition of what ideological and political education is, yielding correct reflections of knowledge concepts such as “the theory of one law,” “the theory of two laws,” [1]1 “The theory of one law” and “the theory of two laws” refer to specific academic formulations within Chinese ideological and political education scholarship concerning the fundamental laws governing the field. and the “political nature” and “ideological nature” of the essence of ideological and political education. From the perspective of action-oriented understanding, one would not remain perpetually at the interpretation of the “a priori knowledge” of what ideological and political education is. Instead, on the one hand, one must recognize the contradiction between knowledge and action in the real movement process of ideological and political education, as well as the different phenomenal manifestations of ideological and political education in this real movement process. On the other hand, one must recognize the particularity of ideological and political education as a political action. In this sense, self-education within the perspective of ideological and political education pursues the ideological and political education actor’s continuous quest for and understanding of what ideological and political education is through self-education, generating a practical cognition of what ideological and political education is in sustained self-education. In the overall historical process oriented toward practice, the proposition of what ideological and political education is has different phenomenal manifestations in different historical contexts, different social structures, different practical fields, and even different practical situations. We often distinguish and grasp ideological and political education through related concepts such as “moral education,” “political education,” “political work,” and “ideological and political work.” These concepts precisely reflect the different phenomenal manifestations of ideological and political education in the overall historical process oriented toward practice.

事实上，依据思想政治教育知识进行自我教育的过程，就是理解思想政治教育的行动过程。但是，理解思想政治教育更“合情合理”的方式不是以概念思辨的方式去把握它，而是在具体的自我教育实践中，通过行动者自身的体验、理解、感悟的经验循证获得的。并且，在自我教育中获得的对思想政治教育的理解，指向的是在以自身为目的的实践中产生的始终践行思想政治教育的追求，锁定的实践旨趣是思想政治教育行动者对好的思想政治教育的生命体验。比如，对于思想政治教育实践者理解什么是思想政治教育而言，以思辨演绎的方式进行自我教育，则只会停留于对思想政治教育是什么的规律性认知，得出“一个规律论”“两个规律论”，以及思想政治教育本质的“政治性”“意识形态性”等知识概念的正确反映。从面向行动的理解视角来看，就不会始终停留于对思想政治教育是什么的“先验知识”的解读，而是一方面要认识到思想政治教育在现实运动过程中的知行互动矛盾，以及思想政治教育在现实运动过程中的不同现象表现；另一方面要认识到作为一项政治行动的思想政治教育的特殊性。在这个意义上，思想政治教育视域中的自我教育追求的是思想政治教育行动者通过自我教育而达到对思想政治教育是什么的不断追寻与理解，在持续性的自我教育中生成对思想政治教育是什么的实践性认知。在面向实践的总体历史进程中，思想政治教育是什么的命题在不同的时代背景、不同的社会结构、不同的实践领域，乃至不同的实践情境中有不同的现象表现，我们常在与思想政治教育相关的“德育”“政治教育”“政治工作”“思想政治工作”等概念中辨析把握思想政治教育，这些观念恰恰反映出思想政治教育在面向实践的总体历史进程中的不同现象表现。

In self-education, the continuous generation of an understanding of the complex and diverse phenomena of ideological and political education is in fact a grasp and acquisition of what is difficult to express in the knowledge of ideological and political education, revealing the practical process of how ideological and political education is constructed in people’s conceptions and actions. Specifically, it is the completion, within the self-education of practitioners of ideological and political education, of the interactive integration of ideological and political education with external things, and the grasp, within a specific historical context, of the richness and complexity of the practice of ideological and political education. In this sense, self-education constitutes our self-cognitive ability and practical ability to understand what ideological and political education is. First, the self-cognitive ability in self-education is acquired, enriched, and perfected in the process of practice; it is a self-knowledge that transcends general knowledge-based self-understanding, a self-knowledge that, in practice, continuously engages, interacts with, and confirms external things using existing knowledge of ideological and political education. This self-knowledge is a dynamic process of knowledge production that constantly uses the “known” to touch the “unknown” and gives rise to “new knowledge.” Based on this, self-education as practical wisdom in ideological and political education presents itself as a knowledge modality rooted in action, pursuing, for both the educator and the educatee in ideological and political education, a good mode of political participation, good political literacy, and moral quality. Second, self-education as practical wisdom in ideological and political education does not stop at an externalized, objectified understanding of ideological and political education; rather, it is a practical ability linked to the goals of ideological and political education and aimed at practice. It is the conscious transformation of ideological and political education into one’s own actions in the process of self-education, and the continuous realization and generation, through practice, of the practical wisdom of cognition, understanding, and action in ideological and political education. The subjective conditions required to generate this practical wisdom include the self-cognitive ability and practical ability in the process of self-education action.

在自我教育中不断生成对纷繁复杂的思想政治教育现象的理解，实际上就是把握和获取思想政治教育知识难以表达的内容，展现的是思想政治教育如何被建构在人们的观念和行动中的实践过程。具体而言，就是在思想政治教育实践者的自我教育中完成思想政治教育与外界事物的互动融合，并在特定的历史背景中把握思想政治教育实践的丰富性与复杂性。在这个意义上，自我教育构成我们认识思想政治教育是什么的自我认知能力和践行能力。首先，自我教育中的自我认知能力，是在实践的过程中得以获得、丰富与完善，是超越一般知识意义上的自知，是在实践中不断带着已有思想政治教育知识与外界接触、互动、确认的一种自知。这种自知是一种不断用“已知”触碰“未知”，并生发出“新知”的能动的知识生产过程。基于此，作为思想政治教育实践智慧的自我教育，呈现为一种躬于行动的知识样态，追寻的是对思想政治教育者与思想政治教育对象而言好的政治参与方式、善的政治素养与道德品质。其次，作为思想政治教育实践智慧的自我教育，不是停留于对思想政治教育外部化对象化的认识，而是一种以实践为目的并与思想政治教育目标相联系的践行能力，是在自我教育过程中自觉将思想政治教育化为自身行动，在践行中不断体悟和生成对思想政治教育的认知、理解、行动的实践智慧。而生成这种实践智慧所需要的主体条件中就包括在自我教育行动过程中的自知能力和实践能力。

In the specific process of self-education action, this self-cognitive ability does not treat ideological and political education as a knowledge object of self-education, nor as a direct application of knowledge of ideological and political education; rather, it treats ideological and political education as an object of understanding in self-education. This process of understanding includes both the modality of ideological and political education derived from real-life situations and the modality of ideological and political education constructed at the level of conceptual imagination. Especially in the interaction with ideological and political education in real life, the ideological and political education constructed at the level of conceptual imagination can help us better understand real ideological and political education. For example, when we hope to guide students in the classroom to continuously generate an understanding of ideological and political education through self-education, the effect of simply transmitting “a priori knowledge” of ideological and political education is not ideal. However, some literary and artistic works that embody the concepts of ideological and political education are actually more effective in helping students understand and grasp the meanings in ideological and political education that are difficult to express through knowledge. Of course, the ideological and political education implications in such works require educators to use “a priori knowledge” of ideological and political education and practical experience for interpretive reading. But what needs more attention is that the continuous understanding of ideological and political education by both the educatee and the educator relies on the interpretive actions of both parties. The process of understanding ideological and political education is a process in which both parties, bringing their respective “a priori knowledge,” engage in dialogue and negotiation to achieve mutual understanding. It is a process of completing self-education through reaching consensus and generating one’s own practical wisdom. It is precisely through this path of self-education that educational actors cultivate their cognitive and practical abilities regarding what ideological and political education is.

在具体的自我教育行动过程中，这种自知能力不是将思想政治教育视为自我教育的知识对象，也不是对思想政治教育知识的直接应用，而是将思想政治教育视为自我教育的理解对象。而这一理解过程，既有源自现实生活情境中的思想政治教育样态，也有观念想象层面建构的思想政治教育样态。特别是在与现实生活中思想政治教育的相互作用中，观念想象层面建构的思想政治教育可以帮助我们更好地认识现实的思想政治教育。比如，当我们希望在课堂教学中引导学生通过自我教育不断生成对思想政治教育的理解时，单纯的思想政治教育“先验知识”的传递效果并不理想，但一些凝聚着思想政治教育观念的文艺作品，实际上对学生理解和感悟思想政治教育中难以用知识表达的意蕴，更具实效性。当然，类似作品中的思想政治教育意蕴需要教育者运用思想政治教育“先验知识”和实践体验进行诠释性解读，但更需注意的是，教育对象和教育者对思想政治教育得以不断理解依靠的是双方的诠释性行动，其理解思想政治教育的过程就是双方带着各自的“先验知识”进行对话协商以相互理解的过程，是在达成共识的过程中完成自我教育，并生成自身实践智慧的过程。也正是依靠这一自我教育途径，练就了教育行动者对思想政治教育是什么的认识能力和实践能力。

In this sense, self-education actually accomplishes the practical problem of sublimating knowledge of ideological and political education into wisdom in ideological and political education. As mere knowledge of ideological and political education, it does not include the training of special intellectual abilities; rather, it is acquired and stored learning, knowledge of ideological and political education based on evidence from past experience. Wisdom in ideological and political education, on the other hand, is the ability to use knowledge of ideological and political education to guide and improve action in ideological and political education; it is the good fruit of intellectual training. Therefore, an important condition for the acquisition of self-cognitive and practical abilities in self-education as practical wisdom in ideological and political education is the “unity of knowledge and action.” [2]2 “Unity of knowledge and action” (知行合一, zhixing heyi) is a core concept in the philosophy of the Ming-dynasty Neo-Confucian Wang Yangming (1472–1529), holding that moral knowledge and moral action are inseparable and mutually constitutive. Particularly in self-education within the perspective of ideological and political education, which aims to obtain wisdom through one’s own practice so as to continuously improve the subject’s ideological and political quality and moral cultivation, this process “cannot do without solving the problem of ‘knowledge’ at the cognitive level through receiving instruction from educators, nor can it do without putting cognition into practice to solve the problem of ‘action.’” [3]3 This sentence is a quotation from a Chinese scholarly source, likely a journal article or textbook on ideological and political education, but the original author and work are not identified in the source text. This high degree of unity between “knowledge” at the cognitive level and “action” at the practical level is, in traditional Chinese self-education thought, Confucius’s “Words must be trustworthy, actions must be resolute” in the Analects, Zilu; [4]4 “Words must be trustworthy, actions must be resolute” (言必信，行必果, yan bi xin, xing bi guo) is from the Analects of Confucius, Book 13 (Zilu), Chapter 20. In context, Confucius describes this as the conduct of petty men (小人, xiaoren), but it is often cited positively as a standard of integrity. it is Mencius’s “practice” through which the subjective is applied to the objective to achieve self-realization; [5]5 Mencius (c. 372–289 BCE) was a Confucian philosopher. The reference to “practice” (践行, jianxing) alludes to his emphasis on extending innate moral feelings into concrete action, as developed in the Mencius. and it is a vivid manifestation of Wang Yangming’s “unity of knowledge and action” to “attain innate moral knowledge.” [6]6 Wang Yangming (1472–1529) was a Ming-dynasty Neo-Confucian philosopher. “Attain innate moral knowledge” (致良知, zhi liangzhi) is his doctrine that everyone possesses an innate moral sense (良知, liangzhi) that can be realized through the unity of knowledge and action. At the same time, in the self-education thought of the classical Marxist writers, this is the practical purport of continuously promoting one’s own all-round development based on “real people”; it is a distinct practical action of reflecting on “reified people,” transcending “alienated people,” and becoming “developing people.” [7]7 “Real people” (现实的人, xianshi de ren), “reified people” (物化的人, wuhua de ren), “alienated people” (异化的人, yihua de ren), and “developing people” (发展的人, fazhan de ren) are terms drawn from Marxist theory, referring respectively to humans as concrete social beings, humans subjected to commodity fetishism (reification), humans estranged from their species-being under capitalism (alienation), and humans realizing their potential through revolutionary practice.

在这个意义上，自我教育实际上完成的是从思想政治教育知识升华为思想政治教育智慧的实践问题。作为单纯的思想政治教育知识，其不包含特殊的理智能力的训练，而是已经获得并且储存起来的学问，是过往经验循证的思想政治教育知识。而思想政治教育智慧则是运用思想政治教育知识去指导和改善思想政治教育的行动能力，是理智训练的良好成果。因此，作为思想政治教育实践智慧的自我教育，其自我认知与实践能力获得的重要条件就是“知行合一”。特别是思想政治教育视域中的自我教育，旨在通过自身实践而获得智慧，从而不断提升主体的思想政治素质和道德修养，所以在这一过程中，“既离不开通过接受教育者的施教解决认识层面‘知’的问题，同时也离不开把认识付诸实践，解决‘行’的问题”。这种在认识层面的“知”与实践层面的“行”的高度统一，在中国传统自我教育思想中，是孔子《论语·子路》中的“言必信，行必果”；是孟子主观见之于客观，才能自我实现的“践行”；是王阳明“知行合一”才能“致良知”的生动体现。同时，在马克思主义经典作家自我教育思想中，这是立足“现实的人”而不断促使自身全面发展的实践旨趣，是审思“物化的人”超越“异化的人”，成为“发展的人”的鲜明实践行动。

II. The Modality of Self-Education Methods as Re-presentation of Situations

二、境遇再现的自我教育方法样态

How self-education is understood determines how self-education is carried out. Therefore, closely related to the knowledge of self-education are the methods of self-education. It is precisely based on the grasp of the modality of existing knowledge of self-education within the perspective of ideological and political education that the modality orientation of self-education methods is presented. The existing modality of self-education methods within the perspective of ideological and political education mainly refers to the basic modality presented by self-education in the “methodologization” logic of ideological and political education research and practice, pointing to the mode of presentation of self-education as a method in ideological and political education. The existing modality of self-education methods also has two forms of expression in the field of ideological and political education: first, the “instrumentalized” method orientation, which treats self-education as a means and method for achieving ideological and political education, an auxiliary tool for carrying out ideological and political education; second, the “technicized” method orientation, which treats self-education as the completion and achievement of the routinized, proceduralized, and controllable rules and requirements in ideological and political education.

如何认识自我教育决定了何以开展自我教育，因此，与自我教育知识紧密相关的是自我教育方法，也正是基于对现有思想政治教育视域中自我教育知识的样态把握，从而呈现出自我教育方法的样态取向。已有思想政治教育视域中的自我教育方法样态，主要是指自我教育在思想政治教育研究和实践的“方法化”理路中呈现的基本样态，指向的是作为方法的自我教育在思想政治教育中的呈现方式。现有自我教育方法样态在思想政治教育领域同样具有两种表现形式：一是“工具化”的方法取向，即将自我教育视为达成思想政治教育的手段方法，开展思想政治教育的辅助工具；二是“技术化”的方法取向，即将自我教育视为完成和达成思想政治教育中程式化、流程化、可控化的规则与要件。

Tracing back from the perspective of concepts in humanities and social science research, this “instrumentalized” and “technologized” method primarily originates from the cultural concept of “scientism.” The rise of classical mechanics in the 17th century essentially established the knowledge paradigm of modern natural science. This knowledge paradigm embodies a set of universal, practical methods and techniques, including the knowledge ideal that natural objects can be measured, tested, replicated, and predicted. While natural science achieved remarkable results, this knowledge ideal, through the transformation of technology, created capitalist material civilization. It is precisely these achievements that have driven this scientific ideal to expand forcefully from the natural realm into the realm of human society, continuously dominating society’s cultural concepts and shaping people’s outlook on life and values. Consequently, in modern humanities and social sciences—especially in the humanities—there remains a stable knowledge classification, professional division of labor, and specific rational logic characteristic of modern disciplines, creating space for dialogue and transformation between the humanities/social sciences and natural sciences within the concept of “science.” However, while “scientism” vigorously advances the development of both natural science and the humanities/social sciences, it simultaneously blurs the “meaning world” of “human beings” when confronting the human world. The pursuit of “scientific spirit” is an important driving force for the emergence and development of science, but the excessive pursuit of “scientific spirit” excludes and overlooks the fact that within the “meaning world” of “human beings” there exist parts that are difficult to quantify, predict, or instrumentalize—such as actions integrating cognition, emotion, and will; non-objectively neutral value orientations; and non-rational characteristics like intuition and insight. These particularities of the objects of study in the humanities are, as Gadamer stated, “more easily understood from the tradition of the concept of Bildung [8]8 The German term *Bildung* (formation, cultivation, self-cultivation) is a key concept in the German humanistic tradition, referring to the process of individual and cultural formation through education and experience, as opposed to mere technical training. than from the modern concept of scientific method. It is this tradition that we are to recall—the humanistic tradition. This tradition has gained a new significance in its confrontation with the demands of modern science.” [9]9 Hans-Georg Gadamer, *Truth and Method*, 2nd rev. ed., trans. Joel Weinsheimer and Donald G. Marshall (New York: Continuum, 2004), 10. The translation has been slightly adjusted for clarity. Thus, in Gadamer’s interpretation, these particularities are typically concretized as a kind of “prejudice,” a practical element integrating a person’s knowledge background, life experience, sensory awareness, and so forth, reflecting the humanistic significance of the relationship between humans and nature, and especially between humans and society, as well as all of human activity.

从人文社会科学研究的观念角度溯源，这种“工具化”与“技术化”的方法主要来自“唯科学主义”的文化观念。经典力学在17世纪的兴起，实质上树立了近代自然科学的知识范型。这种知识典范蕴含一套普遍性、实用性的方法与技术，包含自然对象的可计量、可检验、可重复、可预见的知识理想。而这种知识理想在自然科学取得显赫成绩的同时，借由技术的转化创造了资本主义物质文明。正是这些成果促进这一科学理想从自然领域向人类社会领域强势扩展，并不断主导着社会的文化观念，塑造着人们的人生观与价值观。因此，在现代人文社会科学中，特别是人文学科中依然保有稳定的现代学科的知识分类、专业分工与特定的理性逻辑，使得人文社会科学与自然科学在“科学”观念中有了对话和转化的空间。但是，“唯科学主义”在全力推进自然科学和人文社会科学发展的同时，却也在面向人的世界中模糊了“人”的意义世界。追求“科学精神”是科学得以发生与发展的重要动力，但过度追求“科学精神”，排斥和忽略了这样一个事实：“人”的意义世界中存在着难以量化、难以预料、难以工具化的部分，如集知情意于一体的行动、非客观中立的价值取向、直觉感悟等非理性特性等。这些人文学科研究对象中的特殊性，正如伽达默尔所言，“精神科学之所以成为科学，与其说从现代科学的方法论概念中，不如说从教化概念的传统中更容易得到理解。这个传统就是我们所要回顾的人文主义传统。这个传统在与现代科学要求的对抗中赢得了某种新的意义”。由此可见，这些特殊性在伽达默尔的阐释中，通常具体化为一种“前见”，是集人的知识背景、经历体悟、感觉意识等为一体的实践要素，反映着人与自然，特别是人与社会关系和人的全部活动的人文意义。

This is even more so in the field of ideological and political education. Many spiritual and political phenomena not only contain objective facts that require precise quantitative methods from science to grasp, but more importantly, these phenomena also require in-depth understanding through interpretation to truly enter the “spiritual world” of “human beings,” to explore and touch upon human perception and concepts within this special world, and to achieve education and self-education. In this sense, ideological and political education must not fall into the predicament of “scientism.” In self-education, particular attention must be paid to extricating oneself from the relational thinking of “scientism,” and the logic of science must not be forcibly grafted onto the unique practical context of ideological and political education. This is especially true because ideological and political education confronts the spiritual world between people—the transmission and innovation of people’s concepts, thoughts, and value ideas—and this process is a practical process of spiritual interaction, dialogue, understanding, and action unfolding in the process of education and self-education. This practical relationship is not a physical and passive practical relationship, but a humanized and dynamic practical relationship of spiritual politics.

在思想政治教育领域更是如此，许许多多的精神政治现象不仅蕴含着需要借助科学精确的量化手段进行把握的客观事实，但更重要的是，这些现象中还需要借助诠释进行深度理解，以此才能真正进入“人”的精神世界，探查和触及这一特殊世界中人的感知、观念，达成教育与自我教育。在这个意义上，思想政治教育不能陷入“唯科学主义”的困境，在自我教育中更是要注意从“唯科学主义”的关系思维中解脱出来，不能将科学的逻辑强制嫁接于思想政治教育的独特实践情境中。特别是思想政治教育面对的是人与人之间的精神世界，是人们观念、思想、价值理念的传递与创新，而这一过程就是在教育与自我教育的过程中展开的精神性交往、对话、理解、行动的实践过程。这种实践关系不是物理和被动的实践关系，而是人化和能动的精神政治实践关系。

In the existing perspective of ideological and political education, overemphasizing the “instrumentalized” and “technologized” modality of self-education methods can easily lead to the degeneration of self-education into a mere tool of other-imposed education. As mentioned above, this is manifested in the direct application of the “transcendental knowledge” of ideological and political education as an interpretive tool in self-education, proceeding from existing, determined, logical concepts and principles, and carrying out self-education following prescribed methods and rules. In concrete practice, for example, the educator’s simple knowledge indoctrination and the educatee’s simple knowledge appropriation during the process of ideological and political education actually represent the educator’s and the educatee’s conceptual understanding of ideological and political education. These understandings usually depend on the effect and transformation that direct or indirect theoretical and knowledge backgrounds have on their perception. This leads to the educator and the educatee, in self-education, merely completing the verification of the “transcendental knowledge” of ideological and political education, and perceiving, understanding, and judging ideological and political education through this standardized knowledge, thereby forming a stereotyped and dogmatic understanding of ideological and political education, making it difficult to transform the “knowledge” of ideological and political education into “action.” At its root, this kind of self-educational understanding of ideological and political education has still not formed a response to the vivid and rich practice of ideological and political education. Marx and Engels’ concern for the actual situation of human beings is the starting point of their theoretical research and also the source of their practical wisdom. They believed that theoretical research “presupposes human beings, not in some imaginary state of isolation and fixity, but in their actual, empirically perceptible process of development under definite conditions.” [10]10 Karl Marx and Friedrich Engels, *The German Ideology*, in *Marx & Engels Collected Works*, vol. 5 (Moscow: Progress Publishers, 1976), 31. In the concrete practice of ideological and political education, due to the presence of “human beings” and “situations,” it is permeated by many factors such as knowledge, values, ideas, actions, environment, and context, and varies with time, person, and event. Therefore, even though there are relatively stable laws to follow in past practices of ideological and political education, it cannot be ignored that it is precisely with the continuous change and deepening of people’s practical life and the process of human political civilization that ideological and political education constantly presents new phenomena and new contradictions in practice, driving its continuous development.

而在已有思想政治教育视域中过度地强调“工具化”与“技术化”的自我教育方法样态，容易导致将自我教育演变为他我教育的单纯工具。如前所述，这体现为直接将思想政治教育“先验知识”作为一种解释工具应用在自我教育中，从现有确定的、逻辑化的概念、原理出发，遵循已有规定的方法和规则开展自我教育。从具体实践来看，如开展思想政治教育过程中教育者单纯的知识灌输与受教育者单纯的知识搬用，实际上代表着教育者与教育对象对思想政治教育的观念认识和理解，而这些理解通常取决于直接或间接的理论、知识背景对于他们知觉方面的作用和改造。这就会导致教育者与教育对象在自我教育中实际上只是完成了对思想政治教育“先验知识”的确证，并以这种标准化的知识感知、理解和判断思想政治教育，以至于形成对思想政治教育刻板化、教条化的理解，难以化思想政治教育“知”为“行”。究其根本，这种对思想政治教育完成的自我教育式理解仍然没有形成对生动丰富的思想政治教育实践的回应。马克思恩格斯对人的现实处境的关注是其理论研究的起点，也是其实践智慧的来源，认为理论研究“前提是人，但不是处在某种虚幻的离群索居和固定不变状态中的人，而是处在现实的、可以通过经验观察到的、在一定条件下进行的发展过程中的人”。在具体的思想政治教育实践中，由于“人”与“情境”的在场，渗透着知识、价值、理念、行动、环境、情境等诸多因素而因时因人因事而异。因此，即便在过往的思想政治教育实践中有相对稳定的规律可循，但仍不能忽视的是，正是随着人们实践生活和人类政治文明进程的不断变化和深入，才使思想政治教育在实践中不断呈现出新现象、新矛盾，推动其不断向前发展。

Based on this, for practitioners of ideological and political education, the knowledge elements of self-education methods are not limited to knowledge acquired in the past through cultivation or experience, but rather the application of this knowledge in the current practice of ideological and political education. However, this knowledge constitutes our intellectual capacity to generate a correct understanding of ideological and political education in the practice of self-education, typically brought in as experiential elements for generating practical knowledge. It can only function through concrete thinking, judgment, and choice in the current practice of self-education. Therefore, in the process of self-education, the knowledge of ideological and political education is practical knowledge for judging the practitioner themselves and the situation. When transformed into method application, it is not like a tool or technique that can maintain a certain distance from the subject. Hence, it is difficult to unfold like programmed, standardized rules or regulations; rather, it is the practitioner’s autonomous and self-directed attitude of always engaging in self-education, a method wisdom of choosing whether to apply it according to time, person, and event in the specific practical process.

基于此，对思想政治教育实践者而言，自我教育方法的知识要素，不是局限于过往由教化或经验习得的知识，而是这些知识在思想政治教育当下实践中的应用。只不过，这些知识在自我教育的实践中构成我们生成对思想政治教育正确理解的知识能力，通常是作为实践知识生成的经验要素被带入，而只有在当下的自我教育实践中具体地思考、判断、选择才能发挥作用。因此，在自我教育过程中，思想政治教育知识是对实践者自身和情境研判的实践性知识，在转化为方法应用时，不像工具或技术一般能与主体间存在一定距离。所以，难以像程式化、规范化的规则、条例一样展开，而是实践者自主自为地始终进行自我教育的态度，是在具体的实践过程中因时、因人、因事来选择应用与否的方法智慧。

In this sense, the self-education method modality as practical wisdom in ideological and political education originates from the life experience of the agent of ideological and political education. It is inseparable from universal theoretical knowledge, nor from particular practical knowledge, and is even more deeply rooted in the practitioner’s real experience in the current self-education practice situation. Especially for the agent themselves, it emphasizes the integration and interpenetration of self-education knowledge and methods in practice, thereby generating human practical wisdom. In particular, this practical wisdom essentially embodies the agent’s subjective conception of knowledge, value, and capability, and this subjective-conception type of practical wisdom originates precisely from human reality, from the human life-world in reality. This is even more so for ideological and political education: people’s ideological and moral concepts are a real reflection of the life-world, a spiritual communicative activity based on life practice. Self-education within the perspective of ideological and political education, grounded in people’s real life, can truly enhance people’s ideological and moral cognition, shape people’s ideological and moral behavior, and cultivate people’s ideological, political, and moral qualities. For example, for students, deepening their understanding of ideological and political education through self-education methods cannot rely solely on the reason-based application of existing principles and concepts of ideological and political education; rather, attention must be paid to the era background, practice situation, mode of thinking, personality traits, etc., in which the student is situated, enabling students to find the real modality of ideological and political education in their own life practice and life experience, thereby enhancing their understanding of ideological and political education and activating their autonomous capacity to undertake ideological and political education actions. To this extent, the self-education method modality as practical wisdom in ideological and political education is the self-education through which practitioners of ideological and political education understand and practice ideological and political education within their own life experience and life situation. It is not a tool-technical application for completing or achieving ideological and political education, but rather a method-application wisdom concretized in the action situation of ideological and political education. Thus, application in concrete situations constitutes the reality of self-education; this method application is not a one-way and mechanical reduction, but rather a selective requirement that considers the special circumstances in practice, a practical wisdom perceived and created by the agent. Of course, it should also be noted that, as a political educational practice activity in the realm of ideas, self-education within the perspective of ideological and political education is not only a practical wisdom of knowledge that engages in action, a practical wisdom of method that reproduces situations, but also a practical wisdom that possesses definite value pursuits.

在这个意义上，作为思想政治教育实践智慧的自我教育方法样态，源于思想政治教育行动者的生命经验，既离不开普遍性的理论知识，也离不开特殊性的实践知识，更深深扎根于实践者在当下自我教育实践情境中的现实体验。尤其对行动者本身而言，更强调自我教育知识与方法在实践中的相融贯通，进而生成人的实践智慧。特别是，这种实践智慧本质上就凝聚着行动者的知识、价值、能力的主体观念，而这种主体观念型的实践智慧正是源于人的现实，源于人在现实中的生活世界。对思想政治教育更是如此，人的思想道德观念就是生活世界的现实反映，它是基于生活实践基础上的精神性交往活动。思想政治教育视域中的自我教育更是立足在人的现实生活中才能切实提升人的思想道德认知、塑造人的思想道德行为、培育人的思想政治道德素养。例如，对于学生而言，以自我教育方法加深其对思想政治教育的理解，不能仅仅依赖于现有思想政治教育原理与概念的理据式应用，而要关注学生所处的时代背景、实践情境及其思维方式、性格特点等，让学生能够在自身的生活实践和生命体验中寻找到现实思想政治教育的样态，从而增进对思想政治教育的理解，并激活学生展开思想政治教育行动的自主能力。在这一程度上，作为思想政治教育实践智慧的自我教育方法样态，就是思想政治教育实践者在自身生命体验和生活情境中得以理解和践行思想政治教育的自我教育。它不是一种完成思想政治教育和达成思想政治教育的工具技术应用，而是在思想政治教育行动情境中被具体化的方法应用智慧。因而，在具体情境中的应用构成了自我教育的现实性，这种方法应用不是一种单向和机械的还原，而是考虑实践中特殊处境的选择要求，是一种行动者感知、创造的实践智慧。当然，还需注意的是，作为一项观念领域的政治教育实践活动，思想政治教育视域中的自我教育不仅是一种躬于行动的知识实践智慧、境遇再现的方法实践智慧，还是一种拥有确定价值追求的实践智慧。

III. The Self-Education Value Modality of Subjective Reflection

三、主体省思的自我教育价值样态

The two above-mentioned self-education practice modalities indicate that self-education always arises from a life experience, originates from the application of knowledge as practical experience in the present, and focuses on the thinking and judgment of the acting subject in concrete practice situations. But more importantly, this “knowing” and “doing” are always created, perfected, and transcended in the pursuit of the value of the overall good. For self-education within the perspective of ideological and political education, the pursuit of the value of ideological and political education is essentially the pursuit of the value of the subject of ideological and political education itself; the two are interrelated and internally unified. Therefore, in the concrete practice of ideological and political education, self-education as practical wisdom mainly proceeds from the educational subject’s own activity, enabling the correct judgment of the value of ideological and political education and the autonomous practice of ideological and political education, especially the awareness that ideological and political education is an important mode of existence for the self. It can be said that the value pursued by self-education within the perspective of ideological and political education is not abstract but concrete; the self-education agent possessing the practical wisdom of ideological and political education will not only recognize the normativity they follow but also know how to flexibly adjust and make it function in concrete practice.

上述两种自我教育实践样态表明，自我教育总是出于一种生命体验，源自当下作为实践经验的知识应用，聚焦行动主体在具体实践情境中的思考与判断。但更重要的是，这种“知”与“行”总是在总体善的价值追求中得以创造、完善和超越。就思想政治教育视域中的自我教育而言，对思想政治教育价值的追求，本质上就是对思想政治教育主体自身价值的追求，二者相互关联且内在统一。因此，在思想政治教育具体实践中，作为实践智慧的自我教育主要是从教育主体自身活动出发，能够正确判断思想政治教育价值并自主践行思想政治教育，特别是意识到思想政治教育是自身的重要存在方式。可以说，思想政治教育视域中的自我教育所追求的价值不是抽象的，而是具体的，拥有思想政治教育实践智慧的自我教育行动者不仅会认识到自身所遵循的规范性，而且还懂得在具体实践中灵活调试并使之发挥作用。

Specifically, the value of self-education within the perspective of ideological and political education is essentially a value relationship. However, this value relationship is neither simply the relationship between other-education and self-education in ideological and political education, nor the relationship between self-education and the educational subject in a general sense, but specifically refers to the relationship between ideological and political education and the needs of the educational subject. From the perspective of the educational subject’s needs, their value judgment of ideological and political education mainly stems from whether ideological and political education can satisfy their own practical needs. From the perspective of basic survival needs, the educational subject’s value judgment of ideological and political education depends on whether ideological and political education is useful and beneficial in their life and productive labor. If it possesses such use-value, the educational subject considers the value of ideological and political education to be high. As the era and society change and develop, on the one hand, the educational subject generates new needs, thereby deriving many new indirect needs in different fields and aspects of ideological and political education from the needs of life and productive labor; on the other hand, people accumulate and create objectifications of ideological and political education, such as spiritual products and institutional norms, which contain more ideological and political education value that requires interpretation. Therefore, for the subject of ideological and political education, what they perceive in life is not a single, definite value, but increasingly complex and intertwined multiple value relationships. People, as subjects of ideological and political education, also have different value needs due to differences in their needs.

具体而言，思想政治教育视域中的自我教育价值本质上是一种价值关系，然而，这种价值关系既不单纯是思想政治教育中的他我教育与自我教育的关系，也不是一般意义上的自我教育与教育主体的关系，而是特指思想政治教育与教育主体需要的关系。从教育主体的需要来看，其对思想政治教育的价值判断主要源于思想政治教育能否满足自身的实践需要。从基本的生存需要来看，教育主体对思想政治教育的价值判断取决于思想政治教育能否在其生活和生产劳动中有用有利，如果具备这样的使用价值，教育主体就认为思想政治教育价值度高。而随着时代和社会的更迭、发展，一方面教育主体有新的需要产生，从而在生活和生产劳动需要中派生出许多新的思想政治教育不同领域、不同方面的间接需要；另一方面则是人们积累和创造的如精神产品、制度规范等思想政治教育客观化物，其中蕴含着更多需要诠释的思想政治教育价值。因此，对思想政治教育主体而言，其在生活中感受到的就不是单一的确定价值，而是日益复杂交织的多重价值关系。作为思想政治教育主体的人也因需要的差异性而有不同的价值需要。

Based on this, from the perspective of the educational subject’s needs, the value of ideological and political education actually presents itself as a subjective phenomenon. Only by starting from the perspective of the educational subject’s needs can we measure whether ideological and political education has value for the educational subject, what value it has, and how much value it has, and only then can we find the value basis for whether they identify with and practice ideological and political education. To a certain extent, this clarifies the fact that the needs of various subjects of ideological and political education are all premised on the determination of the value of ideological and political education for them. This means that we need to pay attention to the value needs of different subjects of ideological and political education and acknowledge that their judgment of the value of ideological and political education is the result of value weighing based on their understanding of the value of ideological and political education. Then, for the objects of ideological and political education, since value choices are individualized, does this mean that the value of ideological and political education loses its definite standard? Of course not. When Marx and Engels studied social historical development, they took needs as the starting point of their analysis. Although people have different needs, and new needs arise when existing needs are continuously satisfied, human needs are essentially still a social need, constrained by the conditions of the era, the level of cognition, etc. The value of ideological and political education is judged neither by the evaluation of others nor by the evaluation of the subject itself, but by whether ideological and political education satisfies the needs of the educational subject. It is in this sense that the value of ideological and political education embodies the Marxist practical principle of the unity of value and fact. It differs from the factual objectivity in the natural sciences; although it varies with time, person, and circumstance, it still possesses the certainty of practical conditions in the practice of ideological and political education.

基于此，从教育主体需要来看，思想政治教育价值实际上呈现为一种主体性现象，需要从教育主体需要的角度入手才能衡量对教育主体而言思想政治教育究竟有无价值、有何价值、有多大价值，也才能找到其是否认同和践行思想政治教育的价值依据。这在一定程度上明确了这样一个事实：各类思想政治教育主体的需要都是以思想政治教育对其价值的确定者为前提的。这意味着，我们需要关注不同的思想政治教育主体的价值需要，承认其对思想政治教育价值的判断是在对思想政治教育价值理解的基础上进行价值权衡的结果。那么，对思想政治教育对象而言，既然价值选择具有个性化，是否意味着思想政治教育价值就失去了确定性标准呢？当然不是。马克思恩格斯在研究社会历史发展时就是以需要作为其分析的始因，尽管人有不同的需要，且在需要不断满足时会有新的需要产生，但人的需要本质上仍然是一种社会性需要，受到时代条件、认知水平等的限制。思想政治教育的价值，既不以他人的评价为依据，也不以主体自身的评价为依据，而是以思想政治教育是否满足教育主体的需要为依据。正是在这个意义上，思想政治教育价值具有集马克思主义价值与事实相统一的实践原则，它不同于自然科学意义上的事实客观性，而是虽因时、因人、因事而异，但在思想政治教育实践中仍具有实践条件的确定性。

Therefore, although people, as subjects of ideological and political education, have different value needs due to differences in their needs, different subjects also have commonalities in their needs, thus forming the common value of the subjects. Through self-education in ideological and political education, the educational subject is helped to achieve the enhancement of ideological, political, and moral qualities, thereby embodying a common value. This common value involves the value interaction relationship between ideological and political education and the needs of the educational subject. It is a perception and insight in the concrete actions of ideological and political education that is closely related to the subject’s present existence, an awakening and reflection on the agent’s own state of existence. As far as the practical process of ideological and political education is concerned, the pursuit of the enhancement of ideological, political, and moral qualities is the ideal state of realizing ideological and political education through self-education, and it is also the practical efficacy produced when this ideal state is implemented in the concrete reality of ideological and political education. In this sense, the activity of ideological and political education becomes the ultimate end of the subject itself, the enhancement of ideological, political, and moral qualities becomes its ultimate pursuit, and self-education becomes the practical wisdom of ideological and political education.

因此，作为思想政治教育主体的人，尽管因需要的差异性而有不同的价值需要，但不同的主体也有需要的共同性，由此形成了主体的共同价值。通过思想政治教育中的自我教育帮助教育主体达成思想政治素养和道德品质的提升，从而体现为一种共同价值。这种共同价值，涉及思想政治教育与教育主体需要之间的价值互动关系，是在思想政治教育具体行动中行动主体具体的、与其当下存在紧密相关的知觉、洞察，是一种对行动者自身生存状态的觉醒与审思。就思想政治教育实践过程而言，追求思想政治素养和道德品质的提升是在自我教育中实现思想政治教育的理想状态，同样也是这种理想状态落实到具体思想政治教育现实中所产生的实践效能。在这个意义上，思想政治教育活动成为主体自身的最终目的，思想政治素养和道德品质的提升成为其终极追求，自我教育成为思想政治教育的实践智慧。

From the perspective of the current practical subjects of ideological and political education, facing the changes in the principal contradiction in society in the New Era and the improvement in people’s spiritual life quality, especially for the objects of ideological and political education, what they need is no longer simply to accept and internalize ideological and political education, but rather to select, absorb, and transform it through their own analysis and judgment, and then convert it into their own ideological, political, and moral qualities. Just as when we consider how to improve the classroom teaching effect of ideological and political theory courses, using indicators such as “head-raising rate” and “attendance rate” as judgment criteria, we are in fact completing the confirmation of the classroom management effect of ideological and political education at a quantitative level, which is of great significance for carrying out classroom discipline management in ideological and political theory courses. However, in terms of the actual effect of teachers’ classroom teaching and the actual degree of students’ acceptance, this is not entirely the case. Only when students concretize the teaching content transmitted in ideological and political theory course teaching in real-life situations, and compare, analyze, judge, and select relevant values, will they gradually strengthen their understanding and practice of ideological and political education. This requires that subjects of ideological and political education, in the process of practice, always use self-education to guide themselves to learn to think rationally, independently understand why they should form good political and ideological qualities and moral character, and thus further independently pursue ideological and political education as a way of awakening their own political existence, and understand and practice ideological and political education in the process of self-education.

从当下的思想政治教育实践主体来看，面对新时代社会主要矛盾的变化和人们精神生活质量的提升，尤其对于思想政治教育对象而言，其所需要的已然不是单纯地接受和内化思想政治教育，而是通过思想政治教育对象自己的分析、判断加以选择、吸收和改造，然后再转化为自身的思想政治素养和道德品质。正如我们在思考何以提升思想政治理论课课堂教学效果，以“抬头率”“出勤率”等作为判断指标，实际上是在量化层面完成了对思想政治教育课堂管理效果的确证，对开展思想政治理论课课堂纪律管理具有重要意义。但就教师课堂教学实际效果和学生的实际接受程度来看，并不尽然如此。而只有学生自己将思想政治理论课教学中所传递的教学内容在现实生活情境中具体化，对相关价值观进行对比、分析、研判、选择，才会逐渐加强对思想政治教育的理解和践行。这就要求思想政治教育主体在实践过程中，始终以自我教育引导自身学会理性地思考，自主认识为什么要形成好的政治思想素质和道德品质，从而进一步自主地追求作为自身政治生存觉醒方式的思想政治教育，并在自我教育的过程中理解和践行思想政治教育。

IV. Conclusion

四、结语

In the process of globalization, the risks and opportunities of modernity coexist. Of course, we are not to escape this development and retreat into tradition, but to continuously adapt to and coordinate and integrate with modern society. In particular, in the current era of increasingly fine division of labor in modern society, the industrial production mode is more prominently manifested as increasing automation and proceduralization. This assembly-line division of labor production mode, although in a certain sense enhancing the “efficiency” of mass production in overall social development, precisely because of the excessive promotion of the “industrial logic” that emphasizes scale, efficiency, specifications, and output, leads to the increasing confinement of the exertion of people’s subjective initiative within mechanized, standardized, and routinized process operations. People’s wholeness is gradually obscured or even lost, and people increasingly become “one-dimensional” people. [11]11 “One-dimensional” people: A reference to Herbert Marcuse’s concept of the “one-dimensional man,” describing individuals in advanced industrial societies who lose their capacity for critical thought and opposition due to the suppression of individuality and the absorption of all alternatives into the dominant system.

在全球化的发展进程中，现代性的风险与机遇并存。当然，我们不是要逃避这一发展退回传统之中，而是要不断适应并与现代社会相互协调与融合。特别是，在现代社会分工愈益精细的当下，工业生产方式更是突出表现为愈益自动化与程序化，这种流水线式的分工生产方式，尽管在一定意义上提升了整体社会发展中的批量生产“效率”，但正是由于对讲求规模、效率、规格、产量的“工业逻辑”的过度推崇，导致人们主体能动性的发挥越来越被束缚在机械化、规格化、标准化的流程作业之中，人的整体性逐渐被遮蔽甚至丧失，人日益成为“单向度”的人。

However, all aspects of people’s lives, especially the cultivation of people’s ideological, political, and moral qualities, precisely cannot be produced through “industrial logic.” Self-education within the perspective of ideological and political education is not a tool or means to realize ideological and political education for oneself, but rather a comprehensive ability integrating knowledge, methods, and values that emphasizes action in practice, reproduction of circumstances, and subject reflection. It is a subjective action taken by practitioners of ideological and political education to obtain improvement in their own ideological, political qualities and practical abilities. In this sense, self-education for the actors of ideological and political education themselves requires the actors themselves to go through rational cognition, judgment, and selection of ideological and political education, and then realize the correctness of the intrinsic purpose value. At the same time, a reasonable positioning of the value of ideological and political education enables us to determine the specific action goals of self-education and choose the correct means to achieve these goals. Therefore, for the development of people’s ideological and moral character and the guidance of social ideological values, we are required to carry out self-education as the practical wisdom of ideological and political education. Through the pursuit and practice of self-education, we can truly maintain “self-awakening consciousness” and “self-realization momentum” in modern society, achieving the pursuit and practice of the truth, goodness, and beauty of ideological and political education.

然而，人生活的各个方面，特别是对人的思想政治素养和道德品质养成而言，恰恰是不能通过“工业逻辑”而生产出来的。思想政治教育视域中的自我教育，并不是为了实现对自身进行思想政治教育的工具或手段，而是一种强调躬于行动、境遇再现、主体省思的集知识、方法、价值为一体的综合能力，是思想政治教育实践者出于获得自身思想政治品质和实践能力提升而作出的主体性行动。在这个意义上，对思想政治教育行动者自身进行自我教育，需经过行动主体自身对思想政治教育理性认知、判断和选择，进而意识到本然目的价值的正确。同时，对思想政治教育价值的合理定位使我们得以确定自我教育的具体行动目标与选择实现这一目标的正确手段。因此，对人的思想品德发展与社会思想价值观念的引领而言，都要求我们开展作为思想政治教育实践智慧的自我教育，通过对自我教育的追求、实践，真正在现代社会中保有“自我觉醒的意识”“自我实现的动能”，达至对思想政治教育之真、善、美的追求与践行。

(Author’s biography: Yu Ying, Associate Professor, School of Marxism, Hohai University)

（作者简介：虞滢，河海大学马克思主义学院副教授）

(This article is a phased result of the Jiangsu Provincial Social Science Application Research Elite Project University Ideological and Political Education Special Project “Research on the Application of Practical Wisdom in Ideological and Political Education in Universities in the New Era” (Project No. 23SZC-003) and the Central University Basic Scientific Research Business Fee Special Fund “Innovation in Ideological and Political Education Methodology in the New Era” (Project No. B230207024))

（本文系江苏省社科应用研究精品工程高校思想政治教育专项课题“新时代高校思想政治教育实践智慧应用研究”（项目号：23SZC-003）、中央高校基本科研业务费专项资金资助“新时代思想政治教育方法论创新”（项目号：B230207024）的阶段性成果）

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