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1.
Mike Bloodworth 《Action Learning: Research and Practice》2014,11(3):352-360
During my first year of practice as a new action learning facilitator undertaking an ‘ILM Level 5 Certificate in Action Learning Facilitation’, an innovative Individual Service Fund pilot was launched by ‘Certitude’, the organisation for which I work. The aim of this pilot was to enable people with learning disabilities and mental health needs in London to have more choice and control over their support. By recognising the opportunity that this pilot provided, I was able to design, introduce and facilitate an action learning intervention to develop the confidence of leaders and managers involved in implementing the pilot's project plan and in turn explore my own emerging practice. This paper focuses on my journey from an opportunistic to expedient action learning facilitator; responsible for introducing, planning and establishing a new model of learning and development in Certitude. 相似文献
2.
STEVEN A. STOLZ 《Journal of Philosophy of Education》2018,52(1):144-162
In this essay I intentionally employ Nietzsche's genealogical method as a means to critique the complex concept of ‘good’ teaching, and at the same time reconstitute ‘good’ teaching in a form that is radically different from contemporary accounts. In order to do this, I start out by undertaking a genealogical analysis to both reveal the complicated historical development of ‘good’ teaching and also disentangle the intertwining threads that remain hidden from us so we are aware of the core threads that hold it together. Two major threads are identified in my analysis, which I refer to as: Genealogy I: Teaching as applied science or practice; and, Genealogy II: Teaching as a vocational calling or neutral profession. With this in mind, I take the two value systems (Genealogy I and II) presented in my critique of ‘good’ teaching, and rather than return to old, or create new values, I argue that the true task of any educational endeavour is to make human beings human. Therefore, in the spirit of Nietzsche, I revive and extend Nietzsche's account of Bildung as a dynamic way of living timeless educational aims, such as learning to see, think, speak, write and feel in becoming true human beings. 相似文献
3.
THOMAS A. ROMBERG 《教育心理学家》2013,48(1):61-63
Merlin C. Wittrock was a friend and colleague who influenced me and many other contemporary mathematics educators on how students learn. In this article I summarize my interactions with Merl beginning in 1965, and how over the following half-century he influenced my thinking on student learning for understanding and, in turn, on how to design instruction based on generative principles. I situate our initial discussions in terms of behaviorism, mathematical abilities, and mathematical problem solving. Based on Merl's ideas since first expressed in “A Generative Model of Mathematics Learning” in 1974, today it is clear that instruction should involve the stimulation of a student's store of relevant background experiences in relation to information to be learned, so they can construct meaning from it. Only by doing so can the use of such organized structures of previously acquired knowledge and experiences facilitate the understanding of new information. 相似文献
4.
Jaye Johnson Thiel 《Gender and education》2016,28(5):662-673
In the Burton, T., dir. [2010. Alice in Wonderland (Film). Burbank: Walt Disney Pictures] cinematographic reimagining of Alice in Wonderland, there is a moment when the Mad Hatter looks sincerely at Alice and tells her that inside her, something is missing – that she used to be much more muchier – that she has somehow lost her muchness. Seeing middle-class upward mobility within academia as a precarious space in which I must negotiate my own muchness, I explore and theorise the phenomenon of muchness through an autoethnographic lens that focuses on events in my and my mother's lives and analyse these events through theories of new materialism. 相似文献
5.
Greer Anne Wenh‐In Ng 《Religious education (Chicago, Ill.)》2013,108(3):308-319
Abstract This article addresses the dilemma faced by religious and theological educators committed to a feminist, liberative pedagogy when teaching learners in the church whose Confucian upbringing has socialized them into different means of instruction. After a brief sketch of the Confucian ethos that permeates the life of such persons and communities in present‐day North America, the article examines the pedagogical practices of Confucius/Kongzi, traces the historical development of Confucianism, and suggests how we might live and teach in the tension of what appears to be two extremes of pedagogical practice. At fifteen 1 set my heart on learning; at thirty I firmly took my stand; ... At seventy 1 followed my heart's desire without overstepping the boundaries of right. —Analects 2:4 Learning something and practicing it often—is this not a delight? —Analects 1:1 Whenever three persons walk together, there is sure to be a teacher for me. —Analects 7:22 I learn without flagging and teach without growing weary. —Analects 7:34 相似文献
6.
ALISON BARTLETT 《Gender and education》1998,10(1):85-92
7.
Dianne Smith 《Educational Studies A Journal of the American Educational Studies Association》2018,54(1):74-79
When I received an e-mail from Roland (Sintos Coloma) about participating in the 50th celebration of the American Educational Studies Association (AESA), I did not hesitate to agree to do so. What I did not envision, at the time, is how difficult and complex this process of writing an article for the special issue of Educational Studies is. I have several titles and introductions filed under the proverbial t because nothing felt fiery, engaging, or like me. I knew that living memories is a must, in light of 2017's conference theme: “Memory, Remembering & Forgetting: (Re)Envisioning Educational Worlds.” However, my spirit and soul were hungry for (what?); but I couldn't name the missing ingredient(s). 相似文献
8.
Maren Elfert 《European Journal of Education》2015,50(1):88-100
Two education reports commissioned by the United Nations Educational, Scientific and Cultural Organization (UNESCO), Learning to be, otherwise known as the Faure report (1972) and Learning: The treasure within, otherwise known as the Delors report (1996), have been associated with the establishment of lifelong learning as a global educational paradigm. In this article, which draws on archival research and interviews, I will explore how these two reports have contributed to debates on the purpose of education and learning. In the first half, I will shed light on their origins, the context in which they came about, how they have been received by the education community and by UNESCO member states and how they have been discussed in the scholarly literature. In the second half, I will discuss the key themes of the reports, in particular lifelong learning as the global educational ‘master concept’. In the last section, I will reflect on how the Faure report and the Delors report are still relevant for our debates about learning today. I will argue that the concept of lifelong learning, as put forward by these reports, was a political utopia which is at odds with today's utilitarian view of education. 相似文献
9.
Ruth King 《Action Learning: Research and Practice》2016,13(2):168-175
This account of practice focuses on my learning and development as a new Action Learning Facilitator. It reflects on my thoughts and feelings as I began to facilitate my own sets a year or so ago. It will discuss and reflect on topics such as communication, feedback, expectations (both mine, the set members and the organisations), values, ethics, power and confidentiality. It opens with a personal reflection on my experience of becoming a set facilitator and then explores other aspects of my learning. It draws out, in particular, the links between Action Learning and social work and the ways in which the principles that underpin each of these are complementary and mutually enhancing. 相似文献
10.
Media will never influence learning 总被引：30，自引：17，他引：30
The purpose of this discussion is to explain and sharpen different points of view about the impact of media and attributes of media on learning, motivation and efficiency gains from instruction. This paper is an attempt to summarize my arguments about the research and theory in this area and to respond to Robert Kozma's criticism of my earlier discussion of these issues. I will first briefly summarize my arguments about media effects; next I will attempt to characterize the many reactions to the controversial claim that media do not influence learning or motivation. Finally, I will respond to the specific criticisms advanced by Robert Kozma this issue.This article is based in part on a debate between the author and Robert Kozma at the 1993 international convention of The European Association for Research on Learning and Instruction at Aix en Provence, France, September 4, 1993, and on a February 1991 Article by the author inEducational Technology titled When Researchers Swim Upstream:Reflections on an Unpopular Argument About Learning From Media (pp. 34–40). 相似文献
11.
12.
Juliane Römhild 《高等教育研究与发展》2019,38(1):51-62
ABSTRACTIn Uses of Literature (2008), Rita Felski outlines four ways in which our affective responses to literature can serve as a starting point for a new form of literary criticism drawing on reader response and ethical criticism. This article situates Felski’s approach in the context of the Scholarship of Teaching and Learning (SoTL) on reading resilience, close and reflective reading and discusses my own experiences with integrating Felski’s ideas into a second-year subject in English literature. 相似文献
13.
Richard A. Brosio 《Educational Studies A Journal of the American Educational Studies Association》2013,49(2):174-179
Because of Professor Cooley's prosecutorial review, I want to make clear at the outset that my rejoinder is not a codefendant's answer to a plaintiff's replication. Instead, I first attempt to provide an “immanent” analysis of Cooley's indictment, in the sense of dealing with what dwells within his reasoning. A specific philosophical definition of “immanent” reads: taking place within the mind of the subject, but having no effect outside (this does not apply to me as an outsider). I intend to battle with Cooley up close—no “dancing”—my defense against his offense. In the second part, the focus will be on what I think is missing from Cooley's attempt to discredit McLaren and Farahmandpur's book. His decision or failure to deal with what Marx and the most effective Marxists have written, and how some of this provided analyses that could be and/or was acted upon, may be more serious than his beating up on the book's authors. 相似文献
14.
Frank Manis 《Scientific Studies of Reading》2013,17(4):287-288
As many of you know, this is my final issue as editor of Scientific Studies of Reading. The new editor, Charles Hulme, has the work well in hand and has actually completed the editing of two articles which appeared in Issue 3 of this volume. The journal will be in good hands. I want to thank the many board members, reviewers, and authors for their energy, talents, and enthusiasm in the cause of advancing the journal. It's been a great privilege to be able to work with you and to guide the journal for 5 years. The current issue is a special issue, which had its inception in an idea of Mike Pressley's to have authors assess the present and future of key areas of literacy research. The first three articles in this issue are part of the special issue. The fourth article is a rewritten version of Charles Perfetti's Distinguished Scientific Contribution presentation at the July 2006 SSSR meeting. I append comments about Mike Pressley, written by Joanna Williams, who appropriately was the first editor of Scientific Studies of Reading and who had a hand in this special issue. 相似文献
15.
William Proefriedt 《Educational theory》2010,60(2):249-264
In this review essay, William Proefriedt argues that it may be possible to reformulate three apparently irreconcilable stances in a manner that would allow more interaction among the elements championed within each stance. The arguments addressed are (1) the argument for the efficacy of educational reform; (2) the argument that social and economic realities decisively undercut the efficacy of educational reform; and (3) the argument that the heritability of IQ is dramatically more determinative of individuals' school and economic success than any set of school policies and practices. Proefriedt seeks to examine these positions as they have been developed in Linda Darling‐Hammond et al.'s Powerful Learning: What We Know About Teaching for Understanding, Richard Rothstein's Class and Schools: Using Social, Economic, and Educational Reform to Close the Black‐White Achievement Gap, and Charles Murray's Real Education: Four Simple Truths for Bringing America's Schools Back to Reality. He concludes that the three analyses under consideration can be formulated so that each might serve to complement the strengths and correct the deficiencies of the others, thus yielding a broader explanatory scheme that could lead to wiser policies. 相似文献
16.
I begin with an account of my own observation of an English lesson taught by one of my student teachers using a teaching resource, The Island, that I used myself as a new teacher more than 20 years ago and of my own responses on finding it transformed by two decades of change in educational policy and practice. It has become almost a given in academic articles on English teaching, to refer, in a sentence or two, to the reduction of the English curriculum, the narrowing of pedagogy and the loss of teacher agency due to the dominance of a high stakes assessment regime. The policy changes that have given rise to this change have been clearly analysed elsewhere, but part of my purpose here is just to look again at how it might be experienced by a particular pupil in a particular class. I am interested in analysing some of the features of The Island’s incarnation then and now, from three different angles: as it is inscribed in the project book, as I remember teaching it and as I observed it recently in a London classroom. I draw on theories of literacy and of the teaching of writing in particular in trying to account for some of the differences but beyond that, I argue that it is essential to link such theories to wider political debates about culture and to reflect back from this to the purposes of the English curriculum and culture of the English classroom. 相似文献
17.
Following on from the article ‘Building Capacity in Social Care: An Evaluation of a National Programme of Action Learning Facilitator Development’ (Abbott, C., L. Burtney, and C. Wall. 2013. Action Learning: Research & Practice 10 (2): 168–177), this article describes how action learning is being introduced in Cornwall Council, UK and explores the relationship between social work and action learning in practice. In essence social work needs to perform well and achieve positive outcomes for users of its services. Cornwall Council's Children's Social Work and Psychology Services is introducing action learning for professionals as a new approach to practice. 相似文献
18.
Kevin M. Talbert 《Educational Studies A Journal of the American Educational Studies Association》2017,53(4):392-401
This article is a meditation on a professor's effort to fuse the personal and political in his teaching and, especially, to reframe the stakes away from the technical and toward the moral. As a teacher and educator, I consider two questions about my teaching that emerged from the mandate to reflect on teaching effectiveness during my promotion and tenure review process: Are my students more powerful in the world because of my teaching, and does my teaching alleviate suffering? I theorize what each question means for how I approach my classes to uncover larger questions about what it means to teach. In particular, I argue that any consideration of teaching reduced to a set of skills fails to attend to the sociocultural reality of students' lives, and thus reproduces suffering. 相似文献
19.
ALISTAIR MILLER 《Journal of Philosophy of Education》2019,53(2):440-452
Soyoung Lee and Paul Standish have criticised my article ‘Levinas: Ethics or Mystification?’ for misunderstanding and misrepresenting the phenomenological subtleties of Levinas's formulation of ethics. However, although their arguments are cogent and persuasive, I still cannot see how Levinas's ‘ethics of the Other’, regardless of its merits qua phenomenology or ethical philosophy, translates into the practical ethical and moral understanding that would transform people's everyday lives—which was the underlying theme of my original article. In this article, I shall develop this theme further with specific reference to the following difficulties, as I see them, relating to the practicality of Levinas's ethics: (1) it is unclear how ordinary people would gain an understanding of Levinas's ethical vision, or how, once gained, this understanding would change their behaviour; (2) the rejection of personal relations and attachments in favour of pre‐ontological abstractions and metaphorical images (as the ground for the possibility of ethical understanding) renders Levinas's ethical vision powerless to motivate individuals in their everyday lives; (3) conceived as a political project to transform society, Levinas's vision cannot be realised, not even in the commune; (4) the presumption that real human understanding can be gained through the study of Levinas, or any other philosopher, is a highly dubious one. 相似文献