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1.
Steven Burik 《Educational theory》2009,59(3):297-312
In this essay, Steven Burik discusses Jacques Derrida's position with regard to the place of education in philosophy within the university system, and then relates these thoughts to comparative philosophy. Philosophers find themselves constantly having to defend philosophy and the importance of teaching philosophy against pressure from the powers that be. Burik contends that the argument Derrida set forth to "protect" philosophy entails a double bind: Derrida emphasized the value and importance of philosophical thinking while at the same time criticizing the limits of philosophy, both self-mandated and externally imposed. Derrida's defense of philosophy was anything but a protection of the status quo, according to Burik. Derrida ultimately argued that the teaching of philosophy and philosophy itself should be inherently open to new developments. Burik relates Derrida's defense of philosophy and attack on mainstream philosophy to comparative philosophy, demonstrating that both argue for an expansion of thinking beyond the narrow Western confines of philosophy as "pure" reason or rationality by showing how alterity always inserts itself, and that both seek to give this alterity a valid place in educational systems. 相似文献
2.
雅克·德里达的解构主义是西方后现代主义思潮的重要流派之一,对西方哲学、文化形成了很大的冲击,但是德里达的解构主义也存在很大的缺陷。主要表现在对"分延"缺乏正确的认识,夸大了"分延"的作用,忽视了"分延"的前提就是联系这一事实,以至于引申出荒谬的结论,其自身也很快被解构。只有正确认识"分延"以及"分延"与联系的关系,才能真正解构形而上学,同时又可避免哲学的崩溃。 相似文献
3.
Aaron Cooley 《Discourse: Studies in the Cultural Politics of Education》2009,30(4):381-395
This paper discusses the work of Slavoj ?i?ek and links several of his ideas to educational contexts. After giving a brief background on his unique intellectual perspective, I pull three themes (control, torture, and politics) from his body of work, and I consider their educational connections and implications. I conclude by speculating on the future use of ?i?ek's work to educational philosophy and educational studies. 相似文献
4.
William E. Marsden 《History of education》2013,42(1):29-47
This paper investigates the educational philosophy and practices of Achimota School, which was established in the Gold Coast Colony (the southern part of today’s Ghana) in 1927 as the governmental model school for leadership education. Achimota’s education aimed to develop leaders who were ‘Western in intellectual attitude’, ‘African in sympathy’. To fulfil this objective, Achimota attempted to develop a curriculum that took into account the sociocultural background of African students while trying to provide an education on a par with that available at English public schools. The paper first examines the discourse surrounding the establishment of a model secondary school for African leadership, which involved diverse groups of people – colonial officials, missionaries, European educationists, traditional chiefs and African nationalists – and then reviews the relevant educational philosophies of the twentieth century. Finally, the paper describes the Achimota education as experienced by students, a mixed product of English public school tradition and ‘African tradition’. Regardless of the efforts to balance the two ‘traditions’, what was actually created was a new Achimota culture that selected essences from different ‘traditions’ and remoulded them for a novel purpose. 相似文献
5.
Dr. CONNIE TITONE 《Educational Studies A Journal of the American Educational Studies Association》2013,49(2):128-147
Women have played an undeniable part in shaping the history of philosophy and philosophy of education for at least 1,000 years. Yet, current anthologies, encyclopedias, and textbooks in the field rarely recognize large numbers of women's works as consequential to our understanding of the development of educational topics and debates. This article, using the work of Herrad of Hohenbourg (1100s), Julian of Norwich (1342-c.1429), Christine de Pisan (c.1364-c.1430), and Mary Astell (1666-1731) traces women's early philosophical arguments concerning their own nature and the purposes of education. The author argue that having access to this tradition will help to remediate false perceptions of women's thought and serve as an empowering legacy for all teachers and students. 相似文献
6.
Christine Doddington 《Educational Philosophy and Theory》2014,46(11):1258-1269
AbstractThere are various programmes currently advocated for ways in which children might encounter philosophy as an explicit part of their education. An analysis of these reveals the ways in which they are predicated on views of what constitutes philosophy. In the sense in which they are inquiry based, purport to encourage the pursuit of puzzlement and contribute towards creating democratic citizens, these programmes either implicitly rest on the work of John Dewey or explicitly use his work as the main warrant for their approach. This article explores what might count as educational in the practice of children ‘doing’ philosophy, by reconsidering Dewey’s notion of ‘experience’. The educational desire to generate inquiry, thought and democracy is not lost, but a view that philosophy takes its impetus from wonder is introduced to help re-evaluate what might count as educational experience in a Deweyan sense. 相似文献
7.
The educational theories and policies promoted by Ernest L. Boyer (1928–1995), who served as chancellor of the SUNY system, U.S. Commissioner (Secretary) of Education, and president of the Carnegie Foundation for the Advancement of Teaching, were significantly influenced by his affiliations with the Brethren in Christ Church and the Society of Friends (Quakers) even though he rarely spoke about his faith publicly. Drawing on Anabaptist, pietistic, and apophatic (silence-oriented) theological traditions, Boyer's public career demonstrated a service-focused convictional theology that could be termed “public pietism.” Boyer's educational philosophy focused on human connectedness and called for all citizens to be active participants in improving their communities by living out nonsectarian “consensus virtues.” While Boyer was a strong proponent of the separation of church and state, his public service was imbued with deeply held Christian values. 相似文献
8.
GERT BIESTA 《Journal of Philosophy of Education》2009,43(3):391-404
Deconstruction is often depicted as a method of critical analysis aimed at exposing unquestioned metaphysical assumptions and internal contradictions in philosophical and literary language. Starting from Derrida's contention that deconstruction is not a method and cannot be transformed into one, I make a case for a different attitude towards deconstruction, to which I refer as 'witnessing'. I argue that what needs to be witnessed is the occurrence of deconstruction and, more specifically, the occurrence of metaphysics-in-deconstruction. The point of witnessing metaphysics-in-deconstruction is affirmative: it is an affirmation of what cannot be conceived in terms of the system and yet makes this system possible. To the extent to which education is concerned with the 'coming into presence' of new beginners and new beginnings, it shares an interest with deconstruction. Through a discussion of the role of communication in education I indicate how we might witness the occurrence of deconstruction in education. Through this we may be able to identify openings that can become potential entrances for the coming into presence of new beginnings and new beginners. Such an engagement with Derrida's work is more than the application of 'his' philosophy to the 'field' of education and therefore also has implications for how we think of the very idea of philosophy of education. 相似文献
9.
胡德海先生一生以教师为职业,以教育理论的教学和研究工作为主要的学术事业。他的教育学思想的形成有着独特的历史渊源,他的研究成就涉猎了教育学体系的构建、哲学研究、少数民族教育研究、雷沛鸿教育思想研究等领域,其中渗透的学术品格和人格精神给予人们深刻的启迪。 相似文献
10.
Spectral Bodies: Derrida and the Philosophy of the Photograph as Historical Document 总被引：1，自引：0，他引：1
Nick Peim 《Journal of Philosophy of Education》2005,39(1):67-84
Marx's call for a materialism capable of engaging reality as 'sensuous human activity' opens a question about the role of representation in relation to data. Images have increasingly been seen as significant forms of data in the history of education. Derrida's theory of the spectre—a variation on the positions established in his earlier works on the trace, the supplement and differ a nce—offers a way of rethinking visual images, their relations with existing discourses of knowledge and with positioned subjects who makes sense. Two early twentieth-century photographs are explored here in relation to ideas derived from Derrida as an exercise in the philosophy of representation. 相似文献
11.
德里达与海德格尔之间存在着一种复杂而微妙的关系。德里达曾如此坦言海德格尔对他的影响:“没有海德格尔提出的问题,我想做的工作将是不可能的。”并承认他与海德格尔间的差异是两种哲学和两种书写之间无限小的差异,但同时亦为根本性的差异。不能将海德格尔式的“摧毁”简单地理解成德里达式的“解构”。但不可否认的是,德里达的“解构”正是来源于海德格尔的“摧毁”,并且深受海德格尔的影响。 相似文献
12.
试析存在主义的自由教育思想 总被引：1，自引：0，他引：1
钟山 《扬州大学学报(高教研究版)》2005,9(6):38-41
存在主义教育是现代西方教育哲学的主要流派之一,它强调教育的本质在人的“自我生成”,人的自由必须凭借自己的选择与行动表现出来,教育要体现自主性,自由选择要负道德责任。这些对于目前我国学校教育力戒强制或强迫,提倡自由教育具有重要的启发意义。 相似文献
13.
论德里达对结构主义的解构 总被引：3，自引：0，他引：3
德里达把一切具有等级结构和以结构为中心的哲学理论体系叫做“逻各斯中心论”。德里达认为，“逻各斯中心主义”是“在场形而上学”和“语音中心论”的结合体，通过对逻各斯中心主义的解构，打乱了逻各斯中心主义二元对立的传统，从而颠覆了形而上学的根基，改变了我们思考问题的方式，使我们以一个全新的思维角度来审视一切。 相似文献
14.
《教育心理学家》2013,48(3):157-164
An unfortunate lack of communication mars the relationship between educational psychology and philosophy. This state of affairs is magnified by the need for scholars of education to come forth in addressing broad ranging political issues surrounding contemporary American public education. It seems that although the very scholars who are needed for enlightened dialogue on these matters are, instead, only talking within tight discipline-bounded circles. This work seeks to jump start the wavering cross-discipline conversation, particularly between educational psychology and philosophy, by proposing pragmatic philosophy as an intellectual and visceral counterpart to the social science inquiry that is the province of our field. 相似文献
15.
Christoph Teschers 《Educational Philosophy and Theory》2015,47(9):970-981
AbstractThe idea of happiness boomed in the public as well as in the academic domain over the last decade and has not reached its peak yet. However, the understanding of happiness (understood as eudaimonia) as being the utmost goal of human beings is hardly new. Philosophers have discussed this topic, under various terms, throughout history. One of the most recent philosophical concepts has been conducted by Wilhelm Schmid in his book Philosophie der Lebenskunst [Philosophy of the Art of Living], which is a theory about the good and beautiful life from a modern perspective under consideration of the philosophical history of this topic. Martin Seligman presented the ‘happiness formula’ in his book Authentic Happiness in 2002 and research about happiness, subjective well-being and life satisfaction (among others) began to form the field of positive psychology. This article provides a critical comparative analysis of philosophical concepts of the art of living and positive psychological research from an educational point of view. It will explore the extent of common ground between these disciplines, where they differ, and where they might be complementary. 相似文献
16.
吴涛 《青岛大学师范学院学报》2012,29(1):5-9
冯友兰一生与教育活动结下不解之缘。在冯友兰的哲学思想中,与其教育思想及活动关系最为密切的,当属其人生哲学思想。冯友兰的人生哲学思想,主要体现在他的人生观及人生境界理论当中。基于人生哲学思想,冯友兰还提出了志于＂立德＂、注重＂教化＂和个人＂努力＂等教育主张。这些主张直至今天仍具有十分重要的借鉴意义。 相似文献
17.
Michael A. Peters 《Educational Philosophy and Theory》2019,51(8):767-778
Ludwig Wittgenstein was a reclusive and enigmatic philosopher, writing his most significant work off campus in remote locations. He also held a chair in the Philosophy Department at Cambridge, and is one of the university’s most recognized even if, as Ray Monk says (1990, 401), ‘reluctant professors’ of philosophy. Paradoxically, although Wittgenstein often showed contempt for the atmosphere at Cambridge and for academic philosophy in particular, it is hard to conceive of him making his significant contributions without considerable support from his academic colleagues, his research fellowship and later teaching career at Cambridge. It is this conflicted relationship we explore, between the revolutionary thinker and his base within an educational institution. Starting from a brief biographical sketch of Wittgenstein’s academic life at Cambridge, including his involvement as a student and faculty member in the Moral Sciences Club, we look at how he reconceived the role of philosophy throughout this period of creative antagonism. Throughout his work, from the early Tractatus to his ‘Lecture of Ethics’, and again later in his Philosophical Investigations, Wittgenstein drew a boundary between empirical science and philosophy: the latter defined as an investigation of language and the limits of meaning. Seldom at home at the university, he was also at odds with his chosen field, offering a therapeutic approach that allows readers ‘to stop doing philosophy when they want to’ (PI §132). We conclude our investigation of Wittgenstein’s relationship with the university and academic philosophy with insights from Pierre Hadot on philosophical inquiry as a vital part of the bios, a form of life that is the life-blood of academia. Hadot offers insights on Wittgenstein’s self-limiting narratives as a crucial aspect of what makes universities such important and enduring institutions, in spite of the vitriolic criticism they draw from iconic members like Wittgenstein. 相似文献
18.
晏阳初是极负盛名的教育家、哲学家,被誉为平民教育之父。一切教育理论与教育实践都起源于哲学思想的萌动,而晏阳初的平民教育的活力正是基于其超拔的教育哲学思想。文章探讨了晏阳初超拔的教育哲学思想体系中的自由教育哲学思想、博爱教育哲学思想和民本教育哲学思想,以及其教育哲学思想对当今教育理论和教育实践的启迪价值。 相似文献
19.
王阳明是著名的思想家和教育家,他把思想文化与教育紧密结合起来。“龙场悟道”是王学的起点,龙岗书院是王阳明最先创办的书院,《教条示龙场诸生》和《龙场生回答》奠定了王阳明的教育思想,并在贵阳文明书院“始讲知行合一”,“龙场悟道,贵阳传道”,王学走遍天下。王阳明教育思想给我们的重要启示,一是“树人”,二是创新。 相似文献