Communication in education mainly takes place in the form of teaching, so teaching is the basic form of education, that is, teaching is the noumenon of education (Hao). However, the role of teaching and teachers has changed now, from "teaching" to "learning" and from teacher-centered to student-centered. This is the influence of constructivism in education.

According to the view of constructivism, "students must build their own insight, understanding and knowledge, but their teachers can't do it for them" (67). Therefore, there has been a paradigm shift in education, that is, from "teaching paradigm" to "learning paradigm", so people have formed such a basic common sense that "in the teaching paradigm, the focus is on the content transmission from teachers to students, while in the learning paradigm, the focus is on how teachers help and assist students in learning" (68).

Although this is a misunderstanding of "teaching paradigm" and "learning paradigm", it has also become the common sense of most people.

In this way, "the connotation of teaching and the definition of teachers" have been changed, and teaching and teachers will face serious identity in the existing educational situation. If a teacher just becomes a helper in students' study, then the teacher will become a dispensable person, because in the modern information society, there are many people and institutions that can help students learn. What is the significance of school teaching and teachers? Because they can be replaced casually, in this case, "in a sense, the concept of education is abandoned" (69).

Second, the return of teaching: "beyond"

So I tried to deal with such a problem, that is, "how to give teaching a place in understanding, that is, let' teaching' return to education" (69); "In the broadest sense, we should understand a teacher as a person who brings something new and something that has never existed" (66). In this way, the author puts forward the concept of "transcendence", that is, "teaching will be meaningful only if it is understood as something completely from the outside, something that transcends the self of' learners' and recipients" (69).

(A) Socrates' "transcendence".

In order to discuss this view, the author traces the earliest manifestations of constructivism in education, namely Socrates and "learning paradox". It is found that Socrates' way to overcome the "learning paradox" is that learning is a kind of memory, and teachers' educational efforts are "midwifery".

But what Socrates did was not consistent with what he said. Here, the author turns to Sharon Todd and his "Learning from Others", denying Socrates' words, and thinks that in Socrates' dialogue teaching process, there are not only learning, but also a lot of teaching, that is, beyond learners and even educators. Therefore, "only when' teaching' has a concept of' transcendence', that is, if teaching is understood as coming from the outside and added to what already exists, not just confirming it" (72).

(B) "Beyond" is the openness to others.

In order to further understand what "transcendence" is and how to surpass it, the author is deeply inspired by Westphal's Dialogue between Levinas and Kierkegaard and continues to expand his understanding of the concept of transcendence. "Transcendence not only includes otherness of others, but also exceeds this otherness" (74).

Through the discussion of the concept of "enlightenment", Westphal can know that "teaching is necessary for learning, not accidental, and teaching is not just to show students what they don't know yet. On the contrary, teaching presents students with something, that is,' neither inferred from what they already know, nor confirmed from what they already know', but indeed beyond what they already know. " (75) In this sense, "not only means' having an infinite concept', but also means' being taught by (the other)'. It is this kind of teaching that can be called enlightenment. " (76)

Westphal then linked revelation with authority, continuing Levinas' view that transcendence is "something beyond my cognition and understanding-therefore, even beyond existence and rationality" (76). In this way, we can further break the shackles of rationality, overcome the tendency of Logocentrism, reserve a place for the impossible, and remain open to others. In other words, teaching "must provide a place for those things that cannot be foreseen as possibilities, and a place for those habits that go beyond possibilities" (78).

Third, teaching is a gift.

Thus, from the teacher's point of view, we can regard teaching as a "gift" and a "gift beyond the teacher's ability" (79). And (Levinas) from the perspective of the educated, "they get something beyond their own ability from others" (79), which is a kind of "taught" experience.

This experience of being "taught" and receiving teaching gifts is not an experience that teachers can create-this means that teachers' teaching power is fragile and exists. This power depends on interaction and encounter, but it is not a powerful and metaphysical power. " (80)

Does this mean that everything the teacher does is unimportant? Because according to the above logic and viewpoint, "whether a person will be taught by a teacher is beyond the control and power of the teacher" (80). In fact, it doesn't mean that everything a teacher does is unimportant, but in this sense, the "church" of the teacher, that is, the "taught" of the educated, shows its true meaning. Because at this time, the teacher surpassed something that he taught, something that both the educated and the teacher didn't have; Learners learn what they can't learn, what they have never learned, what they can't learn, and what they suddenly realize after being "taught" Isn't this a wonderful educational experience? Isn't this a gift from teaching? Isn't that a compliment?

Fourth, taking teaching as a gift is the real education.

Finally, the author said, "It is at this moment that we welcome those unpopular people and things by accepting the gift of teaching, and give a place to inconvenient truth and difficult knowledge, thus giving authority to the teaching we have received." (83)

It is in this sense that although teaching is full of uncertainties and risks, it has the value and implication of existential education, and teachers have some unexpected identity and are truly praised.

At this point, the author has restored the position of teaching in education and the role recognition of teachers, but this is carried out and realized on the basis of reconstructing the understanding of teaching.