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1.
怀特海被称为一代数学和哲学大师,他来源于实践的教育思想以及基于过程的教育哲学享誉全球,影响深远。怀特海把多年来在一线教育实践得来的点滴,加上哲学的思考和数学化的整理,从而形成了一套影响颇深的教育思想理论。本文从挖掘怀特海经典教育哲学思想入手,分别就教育的目的、教育的过程、教育的内容和教育的价值四个方面探讨其对成人教育的影响。 相似文献
2.
Howard Woodhouse 《Interchange》2012,43(1):1-23
In several of his works, Alfred North Whitehead (1861–1947) presents mathematics as a way of learning about general ideas that increase our understanding of the universe. The danger is that students get bogged down in its technical operations. He argues that mathematics should be an integral part of a new kind of liberal education, incorporating science, the humanities, and “technical education” (making things with one’s hands), thereby integrating “head-work and hand-work.” In order to appreciate the role mathematics plays in modern science, students should understand its diverse history which is capable of bringing abstract ideas to life. Moreover, mathematics can discern the alternating rhythms of repetition and difference in nature constituting the periodicity of life. Since these same rhythms are to be found in his theory of learning as growth, there appears to be a pattern linking Whitehead’s approach to mathematics and his educational philosophy. 相似文献
3.
Maria Tamboukou 《History of education》2020,49(3):313-326
ABSTRACT The bifurcation of nature, taken as a gap between the scientific conception and the subjective experience of the world, is according to Alfred North Whitehead, one of the major epistemic fallacies of modernity. This paper draws on insights from Whitehead’s process philosophy to map some analytical trails that the author followed in her work on the archives of women workers’ education. There are three themes that have emerged from this archival research decisively challenging the bifurcation of nature: the power of associations, the coexistence of permanence and flux, and amor mundi, love for the world. In this light, women workers’ education emerges as an assemblage of feelings, cognitive understandings, imaginative enactments and creative forces, wherein nature and culture are inextricably entangled. 相似文献
4.
David R. Cole Mehri Mirzaei Rafe 《International journal of qualitative studies in education》2017,30(9):849-862
This article will explore the increasing interest in the application of the philosophy of Gilles Deleuze, Félix Guattari and Alfred North Whitehead to educational research, for example, as a conceptual underpinning for inquiry in the new materialisms, and/or educational posthumanism. The exploration of this paper is complicated by the fact that Deleuze and Guattari changed their philosophical position in their dual publications, with, for example, their last book: What is Philosophy? representing a substantial departure from their rhizomatic work in, A Thousand Plateaus: Capitalism and Schizophrenia. This article will explain the changes in position with reference to the mapping of conceptual ecologies that Deleuze and Guattari are describing through their philosophy, and not dualism. Concept creation appears in the analysis of Western philosophy in: What is Philosophy? and as the job of philosophy. In contrast, A Thousand Plateaus presents a whole raft of interrelated concepts that help explain the connections between capitalism and schizophrenia, but do not present ‘concept creation’ as a positive task as such, even though one could impute that they are successfully doing it. This article will explain these changes in positioning of Deleuze and Guattari as a mode of sophisticated conceptual ecology, which takes into account the work that they want their concepts to perform. Transcribed to educational research, ‘concept creation’ is an importantly non-methodological task, which is augmented and expanded with reference to the metaphysics of Whitehead’s process philosophy (a non-method), and how it has been taken up, for example, by Isabelle Stengers in terms of research positioning and science. 相似文献
5.
乔治·E·德福 《华中科技大学学报(社会科学版)》2007,21(3):17-22
“深度信念”是怀特海文稿中的关键概念。在怀特海有机哲学看来,动机、方法和意义是一个整体。他懂得要在深层次上探查人类追求意义及理解的倾向,进而揭示“追求”行为中的创造张力。深度信念就是这种深层次的动力。深度信念不同于各种各样起源于文化传统的信仰或偶发的信念,它不像后者那样可能失去。怀特海认为,在个人经验中,某一个信念的失去更可能是“无限性激励下的有限性”,是某种“超越的内在性”,“朝向更精美细致的结果”。深度信念促成了精神的冒险,是人类固化成就中不可抹去的最富锐气的因素,是人的呈现。 相似文献
6.
This paper attends to a theoretical overview in process philosophy and empirical data, with the intent of providing a way forward for social justice in education. The introduction of Whitehead into the role of an educationalist questions what social justice means and how to enact it through pedagogy. The focus of thought about social justice in education is removed from a human-only activity and repositioned as a global concern that builds upon the work of the new materialisms and post humanism. In times of environmental crisis, the use of Whitehead is a means to enhance the personal, social and global aspects of educational provision, whilst retaining a focus and call to action with respect to nature and everything non-human. Whitehead was resolute that he could avoid human-nature bifurcation, and his construction of ‘process metaphysics’ was to resolve the issues created by knowledge potentially becoming abstracted and devoid of nature, process and/or context. This piece puts Whitehead to work for social justice issues, such as those caused by the injustices of and in contemporary capitalism, whilst recognizing this work must simultaneously attend to environmental and planetary concerns. 相似文献
7.
谢邦秀 《广西师范大学学报(哲学社会科学版)》2012,48(3):97-102
"FEELS"是用五个英语词语的首字母编造的一个首字母缩写词,用来代表成功的教育五个方面的观念。这五个英语词语是:Flexible-goals(灵活的目标)、Engaged-learner(融入的学习者)、Embodied-knowledge(体现的知识)、Lively-interactive-learning(活泼互动的学习)和Supportive-teacher(支持性教师)。这一理念主要基于以下三种建设性后现代理论:以阿尔弗雷德.诺斯.怀特海哲学为基础的过程思想(也称"建设性后现代思想")、威廉.多尔后现代课程观中经验的认识论及其基于此的"四R"课程思想和王红宇的课程自传及其"第三空间"的舞蹈的课程理论。作为一个概念,"FEELS"同英语词"feels",指人的"感受",从怀特海的过程哲学角度关注教育事件中个人的经验和感受。基于怀特海的宇宙论思想,它甚至可以被理解为宇宙的本质:即宇宙中时时、事事、处处均存在感受。"FEELS"可以被作为一种分析工具,用来理解和欣赏成功的教育。其基本假设是,教育的根本目的是帮助一个人成为一个完整的人。 相似文献
8.
李宇环 《牡丹江教育学院学报》2013,(5):76-77
课外补习作为补差培优的一种教育方式,是正规学校教育的有益补充,有其存在的合理性,但家长盲目地采取课外补习的方式教育孩子,导致课内、课外教育功能失衡,丧失课外补习的调节功能,影响学生正规的学校教育生活和秩序.本文以怀特海的过程哲学为理论基础,以课外补习热现象为切入点,深入分析造成此现象的社会价值观、教育意识和制度监管方面的原因,并寻找走出课外补习热误区的哲学基础和制度保证. 相似文献
9.
王莉 《教育前沿(综合版)》2006,(5)
道德教育的生成发展,必须解决研究的方法论问题,通过借鉴怀特海过程哲学所提供的方法论启示,在对传统道德教育范式反思批判的基础上,提出对现代道德教育内容转换的几点思考。 相似文献
10.
J.M. Breuvart 《Interchange》2000,31(2-3):279-292
Whitehead and Weil have both written books which can be interpreted as helping us to better understand Kant's moral philosophy. This paper will discuss this question in the light of considering the relationships in Whitehead's philosophy between cosmological and ethical law and the question of whether or not Kantian morality is thinkable in terms of Whitehead's understanding of ethical law. It will then consider whether Weil's views in Logique de la Philosophie would be helpful in revisiting the concept of moral education. The conclusion of the paper is that the teaching of citizenship is the most urgent task which any and every educator faces today since the ideals of civilization which promote morality cannot be realized without the power of the state. 相似文献
11.
12.
The article elaborates and exemplifies a potential categorization of the reasons for using philosophy, in particular the philosophy of mathematics, in mathematics education and approaches to doing so—the so-called ‘whys’ and ‘hows’. More precisely, the ‘whys’ are divided into the two categories of ‘philosophy as a tool’ for teaching and learning mathematics, and ‘philosophy as a goal’, referring to a stance of considering it a purpose in itself to teach students certain aspects regarding the philosophy of mathematics. A division of the ‘hows’ into three different categories is offered: illumination approaches; modules approaches; and philosophy-based approaches. A major part of the article is spent on providing illustrative exemplifications of each of these approaches by referring to already implemented uses of philosophy of mathematics in mathematics education as well as by suggesting new ones. 相似文献
13.
刘乐恒 《宜宾师范高等专科学校学报》2014,(3):1-5
现代新儒家唐君毅的哲学思想可以概括为“感通哲学”或“感通的形上学”,以黑格尔的辩证思维、怀特海的过程哲学和《易传》的阴阳之思为思想资源。唐君毅的感通思想缘于对当今人类生存处境最深层的回应,是宋明理学发展的自然结果。这一思想具有基础性、融摄性、超越性、次第性、历程性和方向性特质。唐先生通过感通之理,深入系统地探析哲学史内部的问题、环节、脉络,意义深远。 相似文献
14.
Towards a Metaphysics of Complexity 总被引：1，自引：0，他引：1
Keith Robinson 《Interchange》2005,36(1-2):159-177
In this paper I combine aspects of process philosophy and elements from philosophies of difference in order to give some indication of how we might begin to construct a metaphysics of contemporary science. I will focus on the work of Whitehead and Deleuze as representatives of each respective tradition and try to show how their work can be fruitfully articulated together in the context of complexity theory. 相似文献
15.
Wisdom has been a topic of religion and philosophy since the dawning of human civilization. But only during the last two or
three decades wisdom has become a topic of empirical research in developmental psychology, adult and old age education, as
well as in management and leadership studies. The aim of this paper is to elaborate a new definition of “wisdom,” in order
to provide a more adequate foundation for empirical wisdom research. To reach this goal, two empirical wisdom theories (Baltes
and Ardelt) and two philosophical wisdom approaches (Ryan and Whitehead) are presented, discussed, compared, and synthesized.
The results show that despite the fact that Baltes’ definition of “wisdom” is somewhat wider than Ardelt’s, their approaches
have many aspects in common. Additionally, also Whitehead’s ideas on wisdom are quite similar to Baltes’ core criteria concerning
wisdom-related knowledge, but Whitehead mentions two additional aspects which go beyond Baltes’ approach. Further, according
to Ryan, wise persons must have very few unjustified beliefs; this necessary condition for a wise person is neither mentioned
by Baltes, nor by Ardelt or Whitehead. Based on the ideas of these four approaches, a new definition of “wisdom” is presented,
in which wisdom is relativised to time indices and moral systems. This definition consists of a cognitive, an ethical, and
a reflective component. Further it is shown that Fischer’s and Dawson’s Lectical Assessment System is a major candidate for measuring wisdom on the basis of our new definition. 相似文献
16.
Peter Charles Taylor 《Educational Studies in Mathematics》1996,31(1-2):151-173
Constructivism has become a major focus of recent pedagogical reform in mathematics education. However, epistemological reform that is based on the constructivist referent of learning as conceptual change has a very limited viability in traditional mathematics classrooms because of its cultural insensitivity. By contrast, the social epistemology of critical constructivism addresses the socio-cultural contexts of knowledge construction and serves as a powerful referent for cultural reform. From this perspective, the social reality of traditional mathematics classrooms is governed by powerful cultural myths that restrain the discursive practices of teachers and students. The power of the repressive myths of cold reason and hard control is evident in the ways in which they act in concert to create a highly coherent and seemingly natural social reality. Epistemological reform of traditional mathematics classroom learning environments is, therefore, synonomous with cultural reconstruction. Critical constructivism, which has a central concern with discourse ethics and the moral agency of the teacher, draws on the social philosophy of Jurgen Habermas and argues for an alternative culture of communicative action to be established in mathematics classrooms. Teachers are expected to work collaboratively as agents of cultural change in forums beyond their classrooms.Religions, philosophies, arts, the social forms of primitive and historic man, prime discoveries in science and technology, the very dreams that blister sleep, boil up from the basic, magic ring of myth.(Joseph Campbell, The Hero With a Thousand Faces, 1968, p. 8.) 相似文献
17.
CHRISTOPHER DUBBS 《Journal of Philosophy of Education》2020,54(3):521-540
The philosophical branch of ethics is foundationally concerned with the question of right or wrong, benevolent or harmful, and ultimately what is proper conduct. The present inquiry addresses two related questions: (1) How have theories of ethics been applied to mathematics education research? and (2) What alternatives have not been considered? What might the implications be if these alternative formulations were considered? To answer the first question, I offer a review of the philosophy of mathematics education literature, considering those articles which discuss ethics and mathematics education together. The ethical perspectives adopted within the literature span normative and non-normative, modern and postmodern orientations towards ethics. To answer the second question, I explored philosophy literature to identify which philosophical perspectives of ethics have (not) been adopted by philosophers of mathematics education research. The structure of this paper parallels these two questions: the first part considers the philosophy of mathematics education research and how researchers have defined ethics while the second part discusses additional philosophical approaches to ethics and puts those approaches into conversation with those identified in part one. I conclude by intertwining these two strands into my central thesis: ethics per se is construed too narrowly in the philosophy of mathematics education literature and considering additional ethical perspectives from philosophy can be generative of new ideas. 相似文献
18.
从牛顿的单纯位置观念到休谟的简单孤立印象,被怀特海指为是一种误置具体性谬误。课程变革中也存在着误置具体性谬误,这在理论研究以及理论指导实践的过程中均有具体的表现。只有依据过程哲学思想构建课程理论,开展课程实践,才能规避课程变革中的误置具体性谬误。 相似文献
19.
Many constructivists tag as `absolutist' references to mathematics as an abstract body of knowledge, and stake-out the moral high-ground with the argument that mathematics is not only utilised oppressively but that mathematics is, in-itself, oppressive. With much reference to Ernest's (1991) Philosophy of Mathematics Education this tag has been justified on the grounds that if mathematics is a social-cultural creation that is mutable and fallible then it must be social acceptance that confers the objectivity of mathematics. This paper argues that mathematics, albeit a social-cultural creation that is mutable and fallible, is a body of knowledge the objectivity of which is independent of origin or social acceptance. Recently, Ernest (1998) has attempted to express social constructivism as a philosophy of mathematics and has included the category of logical necessity in his elaboration of the objectivity of mathematics. We argue that this inclusion of logical necessity not only represents a U-turn, but that the way in which Ernest has included this category is an attempt to maintain his earlier position that it is social acceptance that confers the objectivity of mathematics. 相似文献
20.
怀特海认为,人的智力发展由浪漫、精确与综合三个阶段在不同时期的循环而构成了节奏性特点,这种循环不是机械旋转、线性重复,而是螺旋式上升和阶梯式攀登。根据这种特点,教育理应因序而教。怀特海教育节奏思想的深厚理论基础就是其过程哲学,这一思想认为世界是一个过程性的存在,而现实事态生成的三个阶段是反应、补充和满足。怀特海所提出的教育节奏思想对于我国教育具有重要的启示意义,那就是:把握节奏,正确理解教育的"循序渐进";关注浪漫,重新确立童年期的意义;重视现实,摒弃以遥远未来为指向的教育目标。 相似文献