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Purpose: The key to successful textbook compilation lies in incorporating children's experiences and facilitating their growth. This study examines the process of textbook compilation. Design/Approach/Methods: This study criticizes the traditional compiling approach of excessive lecturing and reasoning. It further elaborates the theoretical and institutional background for the traditional approach. Involving retrospective narratives, researchers reflect on how new textbook compilation tends to connect with children's experience. Findings: Researchers have explored several approaches to organizing and reconstructing children's experiences in preparing textbooks, including using "an experience" to awaken children's experiences, using the expression of experience to reconstruct children's experience, and transforming children's "experience" ("jing yan," [Chinese character omitted]) into lived experiences ("ti yan," [Chinese character omitted]). Another approach involves facilitating the connection and interaction between children's experiences and those of others in order to bridge personal experience and sociocultural values. However, this can only be achieved by ensuring that textbooks reflect and are part of children's lives. The successful incorporation of children's experiences into textbook compilation lays the foundation for children to identify with textbooks and internalize textbook values. Originality/Value: Bridging the gap between children's experience and textbooks constitutes the primary theoretical and practical issue in textbook compilation and education.

Purpose: This article presents an alternative interpretation of "basic principles" in moral education by reconsidering Dewey's moral education theory, which has had profound influence on Chinese educational theory and practice. Design/Approach/Methods: Through a close analysis of "Moral Principles in Education" (1909), this study identifies four ideological and logical limitations in Dewey's moral education theory. Findings: Analysis revealed four limitations in Dewey's moral education theory. First, although "moral ideas" originate from real life, they are insufficient for developing a fully moral life. Second, the "moral trinity" is an ideal that cannot be fulfilled when exposed to reality. Third, the interpretation of "ideas about morality" needs to extend beyond examinations of their effects on behavior, particularly insofar as these ideas play a complex role in the overall development of individuals. Fourth, simply teaching ideas about morality constitutes the worst practice of "direct moral instruction." In this respect, best practice involves cultivating moral ideas while facilitating the transformation of ideas about morality into moral ideas or vice versa. Originality/Value: The distinction between "moral ideas" and "ideas about morality" has long been considered the basic problem of moral education. This study presents another approach to the "basic problem" of moral education that complements and reinforces these concepts.

Teacher-student relationships (TSRs) have been the focus of many studies from various perspectives. However, existing research mainly investigates the interpersonal relationship between teacher and students. There has been a lack of systematic studies on their intellectual relationship in higher education, particularly in the context of the internationalization of research education. To fill this void, we reconceptualize the Chinese educational concept "jiao xue xiang zhang" by tracing its historical development, and then using this to inform an empirical study of TSRs between international research students and their Western educators. We argue that the two parties are engaged in an intellectual interaction where international students introduce their indigenous resources to Western academic society through the use of these resources in their studies, and that Western educators enrich their intellectual knowledge in the course of this interaction. The contribution of this study is twofold: the development of a novel method of engaging Chinese "chéngyu"--historical reconceptualization and the development of the concept "intellectual interaction," derived from the Chinese educational concept "jiao xue xiang zhang."

The “maturity gap” between generations is an objective fact that can only be narrowed through education. The asymmetry between generations is the anthropological base for education, and thus school education originated when this asymmetry enlarged. The print media protects this asymmetry, whereas the electronic media decrease the asymmetry, causing it to quickly fade away. However, when the asymmetry between generations fades away, the legitimacy and attraction of school education will be reduced, which is the primary reason that modern schools encounter so many crises. In the age of electronic media, schools must search for a new legitimate basis and transform into a “learning community.”

Habit is on the wane in the discourse of education theory, although it still maintains great vitality in everyday discourse. It is fair to say that habit as a concept has been distorted by behaviorism. To remove the impact of behaviorism, we need to review and reconstruct the concept of habit. Habits shape “self” and also nourish virtue. Habits concern mind and body, which means they feature “corporeal nature” and “mental nature”. When in action, habits seem to exhibit a double law, but in effect follow a single law. Education plays an important role in habit formation. Education is the environmental factor of habit formation and it cultivates habits through earnest practice and careful deliberation. In addition, education is also an important approach to habit change.

Gender justice includes three basic dimensions: gender equality, respect for difference, and free choice. In reality, schools construct and reproduce the gender injustice of the social culture through multiple dimensions that include the visible and the invisible curriculum, and the teacher's behaviour. In terms of gender justice, the social culture and the school culture are like two separate "circulations", but these two circulations are of the same inner structure. However, in pursuing the value of gender justice, we need to start from both of these two "circulations" at the same time. As a self-conscious cultural institution, the school should recognize its own small circulation, and then pursue the realization of gender justice by all possible means. Moreover, the more important contribution of the school is to help drive the larger transformation of gender justice in the social culture.