90 years ago the great European writer Stefan Zweig humanist writes: "The opening of the East is the last of three great enlargements of the European horizon. The first major finding of the European spirit was during the Renaissance - the discovery of antiquity's own great past. Second, almost simultaneously, was the discovery of the future: America emerged from behind the ocean, which until then was considered infinite. The third discovery, the closest of which could not really understand why it so late was that Europe opened the East. "Today we continue to enjoy his discovery, and it still remains unknown, incomprehensible and mysterious as and was 90 years ago. But if we assume, however, that little by little we get to know the East, whether it is certain that getting to know it and understand it yet? Put differently: Got our knowledge of China understand the specific Chinese?
In the European cultural tradition upl understanding and knowledge upl are not identical concepts. Understanding something radically upl differing quality - whatever upl it is for us Europeans, Chinese culture - going through the special ability to self-overcoming. In this sense, understanding of Chinese upl cultural specificity, mental and spiritual architectonics of the Chinese, upl the Chinese mentality requires overcoming Europeans over European cultural and value grounds out beyond European culture and penetration in China. In other words, to understand China, you have to start thinking in Chinese, ie to combine in one purpose and means, values and pragmatism.
The task I have set myself here, however, is far more modest - being within the European intellectual and cultural stereotypes to draw your gaze to a limited (but increasing in unlimited) field of Chinese public life - education and system to its commitment to the achievement of other key areas of China's social upl reality.
One of the most powerful trampoline in the path of IT development is constantly maximize their potential education and knowledge. Touchstone of post-industrial era of who succeeded and who - no, is education - whether you're educated, you're educated, what are you doing to improve and expand their education. Furthermore criterion for the individual, it is a very important criterion for each country in every society in the modern world. Inclusion in or exclusion from the main road of the information age, inclusion in or exclusion from the global post-industrial revolution upl depends largely on the actions of the state in education and science. This requires the creation, upl deployment, and validation of a major government strategy for the development upl of education. One of the most striking examples in the modern world for investment in education was adopted from China a long-term strategy for its development - a condition and prerequisite for the development upl of Chinese society of knowledge as a pillar of public welfare.
Success of China in education are the result of the organic unity of tradition and modernity, of millennial upl historical experience and achievements of the information age. In Chinese culture is deeply rooted belief that prosperity depends on public education, which creates upl a human image, shape and build active, knowledgeable and capable people. This philosophy is best expressed in one of Deng Xiaoping's favorite ancient Chinese aphorisms: "If you want to be happy one year - sow grain, if you want to be happy ten years - planting trees, but if you want to be happy one hundred years - preparing people. "Investing in people is an investment in the future - it osnovopolozhenie is deeply rooted in Chinese culture. Today, twenty-five centuries upl after the era of Confucius, upl continues to amaze coherent system of training, upl which is an ancient Chinese state unparalleled by any other ancient civilizations. Moreover, Western civilization, which today claims to represent their models of educational systems, this process began only in XVI-XVIII century.
In ancient China, there were three types of schools: generic (Shu), upl municipal (Yang), regional (Xu) and Sofia (Syue). To learn acted every year, but exams year. In the first year checked upl ability to read excerpts from the classics (Confucius, Lao Tzu, etc.) and the desire of students to learn. After three years, check what is the attitude of students towards upl science and how it fits into the community. After five years checked the breadth and depth of knowledge and the proximity upl of the student mentor. After seven years checked his ability to reason and to orient in different sciences, and to choose their friends. This is called the small joints (education). After nine years it was believed that the learner can now make deductions follow tva