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1.
Abstract

In Chapter VIII of Democracy and Education, Dewey objects to all three of the following propositions: (1) education serves predefined aims; (2) Education serves aims that are external to the process of education; and (3) Education serves aims that are imposed by authority. From the vantage point of policy-makers and authors of curriculum guides, these three propositions seem plausible, even self-evident. In this paper, I set forth a critical interpretation and evaluation of Dewey’s objections to them and argue that he saw the aims of education from another point of view, that of a learner. From a learner’s point of view, propositions 2 and 3 are only half-true because external aims that are not shared by the students cannot successfully guide educative activities. As regards proposition 1, Dewey’s philosophy does not accommodate the birds-eye view required to make it literally true. As learners, we cannot have an external view of our entire progress. Some of our aims are, therefore, not predefined but discovered on the way. Dewey’s stance on the role of aims in education is worth serious consideration, because the view of curriculum development and school administration that these three propositions engender is as deeply problematic today as it was when Dewey wrote against them a century ago.  相似文献   

2.
Abstract

I argue that, after Dewey, Peters was the first modern philosopher of education to write material (in English) that was both philosophically respectable and relevant to the day-to-day concerns of teachers. Since then, some philosophers of education have remained (more or less) relevant but not really respectable while others have ‘taken off into the skies’ learning acclaim from the philosophical community but ceasing to produce anything which would be of any relevance to teachers in their work. I suggest that Peters might again point the way towards a form of academic philosophy of education that is both relevant and reasonably respectable.  相似文献   

3.
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4.
Abstract

This paper attempts to reintegrate the concept of plasticity into educational philosophy. Although John Dewey used the concept in Democracy and Education (1916) it has not generated much of a critical or practical legacy in educational thought. French philosopher, Catherine Malabou, is the first to think plasticity rigorously and seriously in a contemporary philosophical context and this paper outlines her thinking on it as well as considering its applicability to education. My argument is that her definition not only successfully reintroduces the concept in a way which is generative for contemporary educational philosophy and practice but that it also significantly extends the remit of educational plasticity as previously conceived by Dewey. This paper will examine the concept of educational plasticity as providing an opportunity as well as ‘the feeling of a new responsibility’ towards the plastic subject in philosophical approaches to education.  相似文献   

5.
Abstract

Although John Dewey has had the most profound effect on education, less is known about the philosophy of education of the original founder of pragmatism, Charles Peirce Using Peirce’s theory of formal rhetoric, I try to show that Peirce’s philosophy of education, when fully understood, is aligned with Dewey’s pedagogy of experiential learning, and can provide a justification for the promotion of active learning in the classroom. Peirce’s rhetoric, as one part of his logical or semiotic theory, argues that reasoning alone is not sufficient to gain knowledge, but that it must be embedded within a community of inquiry, of a certain sort. Applying this to the classroom, I argue that we, as teachers, should endeavor to create the features of a proper community of inquiry in the classroom, one that emphasizes engagement of the students in doing research rather than passively receiving information about its results.  相似文献   

6.
The prospects for Aristotelian character education (ACE) is considered. Seven important claims that should win wide acceptance are reviewed; and also two challenges that are impediments. I argue many of the assumptions of ACE turn out not to be distinctive. The conflation of realism and naturalism is ill-considered, and the account of phronesis will need additional clarification to be helpful to educators, as will the specific recommendations on offer. I conclude with a suggestion that Dewey offers a powerful, empirically grounded, educationally accessible account of moral functioning that meets the desiderata of ACE; and that charting an integrative perspective is an exciting prospect for the future.  相似文献   

7.
In Reconstruction in Philosophy, John Dewey issued an eloquent call for contemporary philosophy to become more relevant to the pressing problems facing society. Historically, the philosophy of a period had been appropriate to social conditions (indeed, this is why it had developed as a discipline), but despite the vast changes in the contemporary world and the complex challenges confronting it philosophy had remained ossified. Karl Popper also was dissatisfied with contemporary philosophy, which he regarded as too often focusing upon “minute” problems. Both Dewey and Popper, however, were optimistic that the situation could be turned around. In this essay D.C. Phillips argues that the resources they mustered give no basis for this optimism; in particular, Phillips emphasizes that philosophy cannot have traction with closed‐minded or fanatical individuals. Dewey passed over cases where his ideas about democratic processes and free intellectual exchange faced intractable difficulties, according to Phillips, and he further suggests that Popper “waffled” over the so‐called “myth of the framework.”  相似文献   

8.
The principles of interaction and continuity (intersection between experience and education) form a major part of John Dewey’s philosophical discourse. According to Dewey, these principles determine the quality of educative experience for meaningful life‐long learning. In this article, I argue that nowhere is the relationship between experience and education better illustrated than in Carter G. Woodson’s work, The mis‐education of the Negro, and in Malcolm X’s intrinsic life experiences.  相似文献   

9.
ABSTRACT

Linda Zagzebski’s exemplarist moral theory claims that admiration for a person is a necessary condition for her to be a moral exemplar. I argue that this claim is empirically unsupported. I provide two counterexamples, astronauts and brain data. I demonstrate that they play the role of exemplars well but receive no admiration and, accordingly, are entitled to be called nonadmirable moral exemplars. I conclude that my argument suggests why Aristotle, distinct from Zagzebski, does not emphasise the role of the praiseworthiness of virtue in his theory of virtue development in the Nicomachean Ethics.  相似文献   

10.
Abstract

In this article, it will be my aim to outline the key features of Emerson’s original conception of Bildung, with special reference to the links, first, between the American essayist and Wilhelm von Humboldt, and second, Emerson and John Dewey. After introductory notes on how to map out Emersonian Bildung in relation to the available philosophical commentaries, I delineate some of the chief meanings of Bildung, showing how Emersonian self-culture aligns with Humboldtian Bildung. Second, I draw out concrete implications for educational practice from an Emersonian view of self-culture vis-à-vis comparisons with Dewey. In addition to Bildung qua self-culture, another basic sense of Emersonian Bildung is education, and Emerson often deals with educational themes in his treatments of self-culture. In the final section, I return to the specifics of Emerson’s sense of Bildung, saying a few words on the alleged elitism of the term, and in particular, its neglected religious overtones. This section serves the purpose of distinguishing Emerson’s view not only from related accounts of Bildung, but also from the secondary commentaries available.  相似文献   

11.
I offer a close reconstruction of John Dewey’s account of vocation in Democracy and Education, bringing out the existential and aesthetic dimensions of Dewey’s idea that vocations constitute perceptual environments for their practitioners. Although Dewey offers this idea to teachers only as an insight about student development, I contend that its most powerful educational implication concerns the growth of teachers. Picking up where Dewey left off, I investigate to what extent teaching constitutes an educative environment for teachers. I conclude that, while the environment of teaching is an exceedingly rich one, the basic working conditions of teachers and the ethos of education often frustrate their attempts to interact with this environment. I conclude with a critique of some of the forces that narrow the range of what teachers notice, feel, and learn in the course of their work.  相似文献   

12.
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13.
Abstract

In this article, I will describe how the Utopians whom John Dewey once referenced are possibly the ancestors of Indigenous peoples, in this case, ancestors of the Diné. I will describe a Diné philosophy of education through the Kinaa?dá ceremony which was the first ceremony created by the Holy People of the Diné to ensure the survival of the people. I frame this ceremony as an educational experience that illuminates the similarities between the Diné and Utopian philosophies of education. It is through an understanding and experiencing of the Kinaa?dá that one can fully experience a real example of the ‘Utopian schools.’ It is through an upbringing within a non-acquisitive paradigm, ontologically and epistemologically, that one can fully envision this society that William Schubert explains through a compilation of various philosophers and theorists in order to make it understandable to an acquisitive society. The oral teachings from my ancestors through songs, stories and ceremonies that have been passed down to the current generations prove that the utopia once existed and that some ‘Utopians’ still exist. This explanation of a Diné philosophy of education through the Kinaa?dá ceremony is my lived example of what Dewey seemed to have dreamt or found in another dimension. I claim that the Utopians Dewey witnessed were possibly Indigenous peoples.  相似文献   

14.
When Dewey scholars and educational theorists appeal to the value of educative growth, what exactly do they mean? Is an individual's growth contingent on receiving a formal education? Is growth too abstract a goal for educators to pursue? Richard Rorty contended that the request for a “criterion of growth” is a mistake made by John Dewey's “conservative critics,” for it unnecessarily restricts the future “down to the size of the present.” Nonetheless, educational practitioners inspired by Dewey's educational writings may ask Dewey scholars and educational theorists, “How do I facilitate growth in my classroom?” Here Shane Ralston asserts, in spite of Rorty's argument, that searching for a more concrete standard of Deweyan growth is perfectly legitimate. In this essay, Ralston reviews four recent books on Dewey's educational philosophy—Naoko Saito's The Gleam of Light: Moral Perfectionism and Education in Dewey and Emerson, Stephen Fishman and Lucille McCarthy's John Dewey and the Philosophy and Practice of Hope, and James Scott Johnston's Inquiry and Education: John Dewey and the Quest for Democracy and Deweyan Inquiry: From Educational Theory to Practice—and through his analysis identifies some possible ways for Dewey‐inspired educators to make growth a more practical pedagogical ideal.  相似文献   

15.
ABSTRACT

At the beginning of this century the two most important theorists in the history of American education, Edward Thomdike and John Dewey, formulated radically different visions of how the art of teaching could be transformed into a science. Thomdike, combining a strongly hereditarian behavioural psychology with the newly developed techniques of statistical analysis, showed how schooling could be structured around the methods of industrial management. By atomising and standardising every aspect of the educational process, a cadre of experts and administrators would replace traditional rule‐of‐thumb methods with scientifically proven practices dovetailed to the needs of a modem state. Although Dewey was also committed to the value of science as a universal tool for human betterment, he completely rejected the epistemological, psychological and sociological assumptions implicit in Thorndike's technocratic vision. In contrast to Thomdike's mechanistic world view, Dewey formulated an organismic ontology modelled on the process of adaptation and demonstrated that the scientific method depends upon the construction of a democratic community of problem solvers. By evaluating these theories of human nature and the social good, I discuss the failings of Thorndike's programme within the American school and explain the implications of Dewey's more sophisticated arguments for educational practice.  相似文献   

16.
This article is about moments when teachers experience hate speech in education and need to act. Based on John Dewey’s work on moral philosophy and examples from teaching practice, I would like to contribute to the discussion about moral education by emphasizing the following: (1) the importance of experience, (2) the problem with prescribed morals and (3) the need for moral imagination in education. My Deweyan proposal for teachers responding to hate speech in education is to use moral imagination in education and take contextual elements into consideration when deciding how to act. Doing this would facilitate work related to doing morals and help to prevent prescribing morals as something that has already been done and that teachers (and students) have to adjust to in schools without being part of the process.  相似文献   

17.
Children and young people have the inalienable right to be part of a learning community. Nobody can learn on his/her own. Education is always a communal enterprise. In this article the concept of the “spiritual learning community” is developed as a contemporary answer to the socioeducational issues raised by Martin Buber and John Dewey in the 1930s. Cultural and religious diversity today stimulate education and schooling more than ever before to reconsider the narrative-communicative and spiritual dimension of every learning process. The spiritual dimension of the learning community relates to a specific habitus, namely of de-centration from the self and dedication to the other, and to a specific focus, namely on existential questions as content of the learning process. Insights from philosophy of education and from European religious education theory and concrete experiences of teacher education at the universities of Dortmund (Germany) and Wien (Austria) form the horizon for this reflection.  相似文献   

18.
Abstract

This paper does not present an advocacy of a passive education as opposed to an active education nor does it propose that passive education is in any way ‘better’ or more important than active education. Through readings of Maurice Blanchot, Jacques Derrida and B.S. Johnson, and gentle critiques of Jacques Rancière and John Dewey, passive education is instead described and outlined as an education which occurs whether we attempt it or not. As such, the object of critique for this essay are forms of educational thought which, through fate or design, exclude the passive dimension, either within or outside of formal educational settings. An underlying component of this argument is therefore also that education does occur outside of formal educational settings and that, contra Gert Biesta and his critique of ‘learnification’, we may gain rather than lose something by attending to it as education.  相似文献   

19.
Louisa May Alcott’s juvenile fiction is often focused on aspects of children’s lives that were also topics of reform in nineteenth century America. In Jack and Jill and Eight Cousins, Alcott presents an idealized picture of child-centered learning, building on three central principals: (1) Good teachers are sympathetic and understanding of children; (2) Every child needs to be healthy in order to learn; and (3) Children should be allowed to explore their world through self-directed, active learning. The ideal educational environment that she describes has much in common with the theories of John Dewey that would emerge some years later; using Dewey’s writings can give further insight into Alcott’s fiction. In this article, I argue that Alcott sees the world from the perspective of her young characters, and describes it in a way that simultaneously connects to her young readers and gives adults insight into the child’s world.  相似文献   

20.
ABSTRACT

Despite a rich repertoire of inventive and robust practices, and stated commitments to equity, social justice, and diversity, teacher education has continued to struggle to produce educators capable of enacting culturally sustaining pedagogies, and providing historically marginalized youth and communities with meaningful learning opportunities. This paper contends that ontological distance between educators and youth of colour, and the ways Eurocentric epistemologies exist as a colonial ‘zero point’ in teacher education praxis, are a core element of this existential crisis facing teacher educators. Drawing on decolonial theory and epistemologies of the global south, I suggest that teacher education is in need of epistemic innovation; radically revising our approaches to preparing educators by anchoring them in the epistemic and ontological perspectives of the global south, and in so doing, crafting pedagogical imaginaries through which we might disrupt the ways coloniality lives (often invisibly) in, and is reproduced by, our assumptions about best practices, ways of being, and measures of success. Such a decolonial approach to innovation in teacher education holds promise for ensuring our praxis, and the educators we prepare, are positioned to engage with a hyperdiverse world in humanizing ways.  相似文献   

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