Thirteen years ago, I was hired by the Department of Educational Policy Studies at the University of Wisconsin–Madison, as an assistant professor in comparative and international education (CIE). Andreas—Andy—had joined the department in 1964, as one of its founding members. He was retiring after 40 years on the faculty, and I was his replacement to move the University of Wisconsin (UW) CIE program forward. Andy was not thrilled. Given my background in the more social scientific traditions of CIE, he was deeply concerned that I would move the program in the directions that he has so eloquently argued against for most of his career. So, just as he has done for the field more generally, he began an active campaign to try to assure that UW–Madison’s program would continue to embody a humanistic approach to CIE. This essay is a reflection on and tribute to what I have learned by hearing and trying to understand and respond to Andy’s clarion call for a humanistic approach to CIE. Andy has shaped our department and the field of CIE since its inception. He was a founding member of the Comparative and International Education Society (CIES), CIES president during 1970–1971, the editor of the Comparative Education Review from 1970 to 1978, a prolific author, a phenomenal pedagogue who crafted a range of key courses at the undergraduate and graduate levels, and a gifted and beloved mentor to many students. But for me, Andy’s greatest gift has been in his clarion “gadfly” call for us to attend to the “paideia of the soul”—“that inner process through which the individual moves from naive consciousness to reflection and identity” (Abbs, 1994, p. 21). Andy explains that this movement is generated through education that develops “aesthetic knowledge, ethical dispositions, and civic virtues” (Kazamias, 2017). Here, I want to share how Andy crafted a paideia of the soul as a colleague. The stories through which I try to display his craft also represent an effort to embody what I have seen Andy do so many times: bring to life a humanistic approach to CIE. Andy does this in part by demanding that the aesthetic be given the weight it deserves. He acts out a debate between Socrates and Freire, recites from Othello, shows images that contrast the best and worst of what we can be as humans and as educators, and frames his trenchant critique of the CIE field through poetry and mythological terms (Kazamias, 2009). When we practice presentations for conferences, he stops us and asks us to attend to the style with which we present, our diction, none defined

中文翻译：

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高大的故事：庆祝安德烈亚斯·卡扎米亚斯的实践

十三年前，我被威斯康星大学麦迪逊分校的教育政策研究系聘为比较和国际教育（CIE）的助理教授。Andreas（Andy）于1964年加入该部门，是该部门的创始成员之一。他在该学院任职40年后就退休了，而我是他的接班人，以推动威斯康星大学（UW）的CIE计划向前发展。安迪并不感到兴奋。考虑到我在CIE的社会科学传统中所占的背景，他非常担心我会朝着他的职业生涯中雄辩地反对的方向发展该计划。因此，就像他为该领域所做的一般性工作一样，他发起了一项积极的活动，试图确保威斯康星大学麦迪逊分校的计划将继续体现CIE的人文主义方法。本文是对我通过听取并试图理解和回应安迪关于以人为本的方式对待CIE的号召所学到的知识的反思，并向之致敬。自成立以来，安迪便已塑造了我们的部门和CIE领域。他是比较与国际教育学会（CIES）的创始成员，1970年至1971年担任CIES主席，从1970年至1978年担任《比较教育评论》的编辑，是一位多产的作家，一位了不起的教育家，他在本科生和研究生，以及许多学生的天才和挚爱的导师。但是对我来说，安迪最伟大的礼物是在他的号角上“牛””号召我们参加“灵魂的pa病”，即“个人从天真的意识转向反思和认同的内在过程”（Abbs，1994年） ，第21页）。安迪解释说，这一运动是通过发展“审美知识，道德素养和公民美德”的教育而产生的（Kazamias，2017）。在这里，我想分享安迪（Andy）作为同事如何制作灵魂的佩迪亚。我试图展示他的技艺的故事也体现了我多次看到Andy所做的努力：将人性化的方法带入CIE。安迪这样做的部分原因是要求赋予美学应有的重量。他在奥塞罗（Othello）背诵的苏格拉底和弗雷雷（Socrates）和弗雷雷（Freire）之间展开辩论，展示了与人类和教育者的最佳和最坏对比的图像，并通过诗歌和神话术语对他对CIE领域的尖锐批评（Kazamias， 2009）。当我们为会议做演讲时，