Can one person have so many layers? Can one person so embody the “protean episteme” (Kazamias, 2001) of comparative education? Important scholars are never one thing, changing through time and context as their thought evolves. As such, there are many iterations of Andreas Kazamias. He becomes who we need him to be. Our Proteus. There is (and remains) the young radical who, having made his home in the United States, challenged the giants of the time who were busy developing a “positive and predictive social science” of comparative education (Kazamias, 2009a, p. 145), erasing the unspoken and unspeakable dimensions of what it means to be human. There is Kazamias the giant himself, who, later in his career and in collaboration with Robert Cowen, delivered the monumental International Handbook of Comparative Education (2009), a work of such breadth of vision and reach that future generations will probably speak of it as our high water mark. And there is Kazamias the sage, teller of futures. The conscience of the moderns. Comparativists have come to know and appreciate Kazamias’s passionate calls for another education. At its most base, the message is that education has lost its “soul” as invasive governance, testing regimes, and a new language of “value” and “relevance” reduce the intergenerational transmission of culture to the interests of passionless, promiscuous global capitalism. Like all good tales, there is a grain of truth here. There seems no doubt that educators across an enormous range of contexts are being forced to rewrite curricula and rethink their classroom practices in order to satisfy an emerging consensus among policymakers in particular that education must be “useful.” Loose signifiers such as “quality,” “excellence,” and even “learning” are now used to displace ancient notions of what it means to be an educated person. In the process, we are seeing a renaming of education itself. What Kazamias calls our current “knowledge cosmopolis” reads like a very cold place indeed. Citing Readings (1996), Kazamias (2017, p. 22) suggests that the university is now part of the problem: a “ruined institution” unable to meet the needs of the “citizen subject.” This is a narrative not only about the state and fate of education, but the future of humanity. While he would probably shudder at the association, this Kazamias reminds us of Nietzsche’s famous madman:

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Proteus：比较教育和/本着Andreas Kazamias的精神

一个人可以有那么多层次吗？一个人可以体现比较教育的“无产者认识”（Kazamias，2001）吗？重要的学者绝不是一回事，随着思想的发展，它会随着时间和环境的变化而变化。因此，Andreas Kazamias有许多迭代。他成为我们需要他成为的人。我们的变形虫。有（和仍然有）年轻的激进分子，他们在美国定居后，向当时致力于发展比较教育的“积极和预测性社会科学”的巨人们发起挑战（Kazamias，2009a，第145页）。 ，消除了人类的潜能和难以言喻的层面。卡扎米亚斯（Kazamias）就是他本人，他在职业生涯的后期，并与罗伯特·科恩（Robert Cowen）合作，发表了具有纪念意义的《国际比较教育手册》（2009年）如此宽广的视野和影响力的工作，以致子孙后代可能将其称为我们的最高水准。还有哈萨米斯人的贤哲，期货的出纳员。现代人的良心。比较主义者已经认识并欣赏了哈萨米斯人对另一种教育的热情呼吁。从根本上讲，信息是教育已失去其“灵魂”，因为侵入性治理，测试制度以及“价值”和“相关性”的新语言减少了文化的代际传播，从而使无情，滥交的全球资本主义受益。像所有的好故事一样，这里有一个真理。毫无疑问，为了满足决策者之间日益形成的共识，特别是教育必须是“有用的”，跨境的教育工作者被迫重写课程并重新考虑其课堂实践。现在，诸如“质量”，“卓越”甚至“学习”之类的松散符号被用来取代古老的观念，即对受过教育的人意味着什么。在此过程中，我们看到了教育本身的重命名。Kazamias所说的我们当前的“知识大都市”确实读得很冷。《风俗读物》（Citing Readings）（1996），《哈萨米斯》（Kazamias）（2017年，第22页）表明，大学现在已成为问题的一部分：“受破坏的机构”无法满足“公民主体”的需求。这不仅是关于教育的状态和命运的叙述，也是关于人类未来的叙述。