比斯塔（Gert Biesta, 1957-）是目前西方教育哲学界的代表人物之一，目前尚处在学术高产期。他凭借对阿伦特、列维纳斯、德里达、朗西埃等人的研究，发展了“教育之弱”的概念，进而以这个概念为基础形成了自己的教育哲学。

比斯塔的几本重要著作，在最近一两年内陆续出版了中文版。目前来看，中文学术界对于比斯塔教育哲学的关注还不多。有关比斯塔教育哲学的体系化努力，目前还没有相关的中文作品问世。本文报告了比斯塔的“教育之弱”与其教育理想的关系。研究者认为，这是进入比斯塔理论世界的一个可行的入口。本研究要回答的具体问题包括：为什么比斯塔要关注教育之弱？比斯塔怎样批判现代教育？比斯塔通过哪些概念来回应当前的若干重大教育问题？

比斯塔讨论过循证教育、测量文化、忽视教学等现象。他认为这些努力旨在减小教育空间的风险，没有意识到在确保安全、确保稳定的同时，教育也可能不再是教育。失去了教育的想象力、可能性，失去了讨论教育的语言和空间，教育也会失去惊喜、变得机械。当教育越来越可预测，人就越来越失去主体性、变得可以替代。届时，人们不再专注于过好自己的生活，而是按着别人指定的生活样貌去生活。在这种状态下，教师失去了运用专业判断的机会，结果新来者只能被纳入已有世界的秩序，教育成了社会化的工具，教育本身面临消失的危机。

比斯塔的论述，是一种对人类存在的论证。他关注人作为主体的存在，尤其是在此时此地的现实世界中的存在，而不是在这之前就已经规定了的存在。教育是在教育事件中进行的教育，而不是在这之前就已经预定的教育。这是比斯塔在时间角度去把握人和教育。另一方面，比斯塔从空间角度对人和教育的把握也很重要。比斯塔笔下的世界是一个拥有复杂性、差异性，由多数他者组成的世界。教育就发生在这个真实的现实空间当中。教学既不是灌输，也不是让教师作为“在旁的合作者”协助学生，而是“被教”。作为主体去存在，意味着教学是一个“他者”对“我”说话的时刻，“他者”呼唤“我内在的独特”。在这个过程中，涉及到主体“困难的”自由、教育性而非有效性的教育教学关系、基于平等关系的解放、以主体行动为基础的民主等方面。这些共同构成了比斯塔对于后现代时期教育理想的构想。

Gert Biesta (1957-) is one of the representative figures in the field of western educational philosophy and is still in a period of high academic yield. With his research on Arendt, Levinas, Derrida, Ranciere and others, he developed the concept of "the weakness of education" and formed his own philosophy of education based on this concept.

In the past year or two, several important works by Biesta have been published one after another in Chinese. At present, Chinese academic circles have not paid much attention to Biesta's philosophy of education. Now, no related Chinese works have been published on the systematic efforts of Biesta's educational philosophy.This article reports the relationship between Biesta's "the weakness of education" and his educational ideal. Researchers believe that this is a feasible entrance into Biesta's theoretical world. The specific questions to be answered in this study include: Why should Biesta focuses on the weakness of education? How Does Biesta criticize Modern Education? What concepts does Biesta use to answer some of the major educational problems in current education?

Biesta discussed evidence-based education, measurement culture, neglect of teaching and other phenomena. He believes that these efforts are aimed at reducing the risk of educational space, and fails to realize that while ensuring safety and stability, education may no longer be education. Without the imagination and possibility of education, without the language and space to discuss education, education will lose surprise and become mechanical. The more predictable education becomes, the more people lose their subjectivity and become replaceable.At that time, people will no longer focus on living their lives well, but will live according to the life style specified by others. In this state, teachers have lost the opportunity to use professional judgment. As a result, newcomers can only be incorporated into the existing world order. Education is only a social tool, and education itself is facing a crisis of disappearance.

Biesta's exposition is an argument for human existence. He pays attention to the existence of human beings as subjects, especially in the real world here and now, rather than the existence that has been prescribed before. Education is education carried out in the event, not before that. This is Biesta's grasp of people and education from a time perspective. On the other hand, Biesta ’s grasp of people and education is also important from a spatial perspective. The world presented in his writing is a complex and diverse world composed of most others. Education takes place in this real space.And the teacher's teaching is neither indoctrination nor letting the teacher exist as a "collaborator"to assist students, but "being taught", which means that being a subject is a moment when "the other" speaks to “me”, "The other" calls "my inherent uniqueness", which involves the subject's "difficult" freedom, educational rather than effective educational and teaching relations, liberation based on equal relations, democracy based on subject's actions, etc. All these constitute Biesta's conception of educational ideal in the post-modern era.