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1.
Voices of Silence in Pedagogy: Art, Writing and Self-Encounter   总被引：1，自引：0，他引：1  
This article draws on the conclusion of the Commission on the Humanities in The Humanities in American Life that the aim of a liberal arts education is to foster critical reasoning through the use of language or discourse. This paper maintains that the critical method is in itself insufficient to achieve its purpose. Its failure is in its exclusion of feeling and of silence from the thinking process. Hence, the ultimate object of my analysis is to correct and to complement the critical method with the aesthetic method of teaching the humanities. Central to the aesthetic method is art as a means to cultivate contemplative and creative skills. The essay brings out and examines the value of art as voices of silence in Plato, Aristotle, Augustine, Dionysius, Bonaventure, Maurice Merleau-Ponty and Paul Gauguin, and pays particular attention to the diaries of Eugène Delacroix. In the course of doing so, I shall be trying to make clear that art teaches us how to listen and how to encounter ourselves totally and completely. It goes on to suggest several pedagogical principles or consequences that flow from this aesthetic pedagogy.  相似文献   

2.
The popularity of Jacques Rancière in recent work in educational philosophy has rejuvenated discussion of the merits and weaknesses of Socratic education, both in Plato's dialogues and in invocations of Socrates in contemporary educational practice. In this essay Jordan Fullam explores the implications of this trend through comparing Rancière's educational thought to an analysis of the relationship between dialectic and stultification in Plato's Republic. This task clarifies what is useful in the recent wave of scholarship that brings Rancière's work to bear upon Socratic education, and what we might redeem in the practice of teaching that Plato assigns to the character of Socrates in the Republic. Fullam also draws on the educational literature on Socratic education to provide further context to explore the usefulness of both Rancière and Socrates for contemporary teaching.  相似文献   

3.
周霖  王澍 《外国教育研究》2006,33(12):12-16
孔子和苏格拉底的思想分别是中西方教育思想的源头所在。在他们博大精深的教育思想中,有着“因材施教”的共同旨趣,也有着明显的前提性分歧——苏格拉底对学生之“材”作了单一的假定,即“心灵的回忆”;孔子则没有进行单一的假定,并认为由于个人的差异,教师的指导也是多样的。由此,苏格拉底开启的路径产生了严格意义上的“教育理论”,而孔子开启的路径则只产生了“教育思想”。这直接导致了中西方教育传统的不同,也决定了它们直面教育实践时的境遇分殊。  相似文献   

4.
This article attempts to think of thinking as the essence of critical education. While contemporary education tends to stress the conveying of knowledge and skills needed to succeed in the present‐day information society, the present article turns to the work of Theodor W. Adorno to develop alternative thinking about education, thinking and the political significance of education for thinking. Adorno touched upon educational questions throughout his writings, with growing interest in the last ten years of his life. Education, he argues following Kant, must enable students to think for themselves and to break free of the authority of teachers, parents and other adults. Nevertheless, in his discussions of education Adorno says little about the nature of thinking, and the secondary literature on his educational theory addresses this question only cursorily. Important claims on the nature of thinking do appear elsewhere in Adorno's work. From his early writings up to Negative Dialectics, Adorno is preoccupied with thinking, sketching the outlines of critical‐dialectical thought. Still, these reflections rarely touch upon educational questions, and the Adorno scholarship has yet to establish this link. Unlike studies which read Adorno's educational thought against the backdrop of the history of education and the German Bildung tradition, or in relation to art and aesthetics, the present article brings together Adorno's ideas on education and thinking in an attempt to contribute both to the Adorno scholarship and to the growing field of education for thinking.  相似文献   

5.
Free speech jurisprudence is caught between crediting the First Amendment rights of students when they resemble adults or restricting such rights when students seemingly act as children. In Morse v. Frederick (2007), the Supreme Court ruled against Joseph Frederick and his “Bong Hits 4 Jesus” banner because Frederick's speech seemed valueless as an adult act, as it lacked any discernible political value. In this essay, Neil Dhingra uses Hannah Arendt's thought to argue that schools should not be interpreted as political spaces but as social spaces where educational authorities should exercise forbearance as students such as Frederick learn to exercise their free speech rights. In particular, students will practice their First Amendment rights by exposing and exploring the discrepancy between appearance and reality, through dark forms of humor, and in forming different types of friendship, all of which schools are unlikely to be able to manage or interpret. Recognizing these unruly and quasi‐humorous forms of First Amendment practice helps make sense of Frederick's banner. Dhingra argues that in order to create space for students to develop freely — that is, without being subject to excessive scrutiny or succumbing to the danger of conformity, or both — schools should show a wide but not unlimited tolerance to speech like that of Frederick, which may otherwise be dismissed as childish and valueless “gibberish.”  相似文献   

6.
Audre Lorde's speech, “The Transformation of Silence into Language and Action, “sheds light on the margins of rhetoric in the sense of the public speech because she examines factors that may cause some people to remain silent while enabling others to speak and act. “Margins” refers both to the parameters employed for defining a practice and the relative place or value of varied activities exemplifying the practice. Lorde interweaves her commentary on the silence surrounding breast cancer with insights about silence drawn from her experiences as a member of several subordinated communities, especially as they relate to the misuse of power to silence those who are different. Her speech comments on silencing and power, sexism, verbal abuse, violence and sexualized aggression, shame, the taboo, and hostile social environments. Paradoxically, Lorde's speech is as much about the possibilities of rhetoric as its limits.  相似文献   

7.
课堂教学中学生的缄默,既体现着在整个教学中学生的被动地位,也体现着学生在知识和能力方面的不足和欠缺。因此,要根据教育教学规律,循序渐进地进行改变,不能将其极端化为“争辩使人聪明。缄默使人愚钝”、“有缺陷的发言胜于缄默”!这无意于实现改变缄默的真实价值和意义。  相似文献   

8.
本文阐述奥古斯丁的哲学思想,特别是其基督教哲学思想深受柏拉图思想及新柏拉图主义的影响,充分阐述奥古斯丁的哲学思想与柏拉图思想的连贯性,从而使我们从源头上把握奥古斯丁的伦理思想基础,全面研究奥古斯丁这位伟大的西方哲学家.  相似文献   

9.
小说《月亮与六便士》以高更为原型,从人物与高更之间的异同,将作品与绘画技巧及特点相结合,阐述文本受到绘画的影响从而具有的新的创作特色。其次,在学科分门别类精细而又庞杂的情境中,文学与其他学科在比较文学跨学科视角下相互影响,彼此借鉴又进一步促进跨学科的交流。  相似文献   

10.
柏拉图的《会饮》篇真正核心的部分是从阿里斯托芬到苏格拉底的对爱神的赞颂。阿里斯托芬的讲辞预设了“人的自然”的原初完满,认为“爱欲”是基于对这种完满的破坏,而“爱欲”的行为是希望回复到人性的原初完满的无望努力。阿里斯托芬的讲辞表达了某种“丑陋”的真理,因为他的讲辞始终与身体有关。在苏格拉底之前只有他讲出了深刻的真理,因此他才是苏格拉底真正的对手。  相似文献   

11.
Abstract

In this article the history of silence is looked at from an educational perspective. By closely examining the way three nineteenth-century authors – who all based their educational theories on concrete experiences with persons with disabilities – have related themselves to silence, it will be argued that silence has been educationalised. Silence has been increasingly integrated in the teacher’s official tool box in order to make sure a new kind of discipline can be encountered in the classroom. The educationalisation of silence that can be found in the works of Jean-Marc Itard, Edouard Seguin and Maria Montessori seems to have been paralleled by a transformation in the way power was wielded over pupils in schools. Towards the end of the nineteenth century, silence seems to have lost its ability to symbolise critique and increasingly to have been used to steer the behaviour of children in a subtle way. In other words, by closely looking at the work of Itard, Séguin and Montessori one can see how silence became an integral part of a new educational landscape that tried to seduce children to do particular things and act in a particular way. In nineteenth-century schools the sound of docility would indeed gradually be replaced by the seduction of silence.  相似文献   

12.
This paper examines women's voice and silence in the academy. It begins with a discussion of the theoretical underpinnings of feminine voice and silence, and then analyses the gendered production of girls'/women's voices throughout their schooling careers from the primary to university classroom. This is followed by a discussion of the contradictory politics of voice when differences clash among women (students) of colour. I argue here that ‘granting’ spaces for women's speech may be pedagogically desirable but has potentially silencing effects. In closing, I consider some pedagogical strategies that can potentially enable women to better partake in the management of their own academic, social, and political interests.  相似文献   

13.
Paul S. Boyer was the youngest of the three Boyer brothers, with Bill the oldest and Ernie in the middle. Paul served on the faculty in the history department at the University of Wisconsin at Madison and was referred to by the New York Times upon his death on March 17, 2012, as “an intellectual historian who wrote groundbreaking studies of the Salem Witch Trials, the history of apocalyptic movements and the response of the American public to the nuclear annihilation of Hiroshima and Nagasaki, Japan.” In this article, originally given as a speech and reprinted with the permission of The Boyer Center at Messiah College, Paul explores how Ernie's life as a child and as a young professional influenced the leadership Ernie exhibited in larger educational arenas later in his life. For individuals unfamiliar with the life and work of Ernie Boyer, we hope this contribution provides some key insights into his ideas. For those individuals familiar with his work, Paul's observations of Ernie's life and work reveal in new ways just how much the two were woven together.  相似文献   

14.
The author suggests that educational philosophy should benefit from addressing questions traditionally asked within discourse in the philosophy of mind, namely: the relation between the mind and world and the problems of intentionality (or aboutness), meaning, and representation. Peirce's semiotics and his category of creative abduction provide a novel conceptual framework for exploring these questions. A model of reasoning and learning, based on Peirce's triadic logic of relations, is analysed. This model, it is argued, is fruitful for overcoming the paradox of new knowledge that was first debated by Socrates in his dialogue with Meno.  相似文献   

15.
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16.
In this article, Franciscah Wamocho, lecturer and chairperson, Geoffrey Karugu, senior lecturer, both in the Department of Special Education, and Augustine Nwoye, Associate Professor in the Department of Psychology, all from Kenyatta University in Nairobi, argue that people with disabilities are likely to need the support of counselling services. The study reported here sought to collect baseline data that could be used in designing a comprehensive guidance programme for students with disabilities in secondary phase special schools and vocational rehabilitation training centres in Kenya. A personal orientation inventory was employed to measure values and behaviours among 229 students with visual impairments, hearing impairments and physical disabilities. The results reveal that the students with special educational needs may be non‐self‐actualising. The trend suggests that students with special needs may be living in the past or future with a lot of regrets and negative sentiments. Taking account of insights derived from Maslow's theory of self‐actualisation and other related literature, the findings of this study appear to reinforce the need for a guidance and counselling programme to be developed for students with special educational needs in Kenya. This study reveals the direction that such a programme could take if it is to be of benefit to a Kenyan clientele with special educational needs.  相似文献   

17.
Abstract

At the heart of the nineteenth-century educational soundscape lies a paradox. Whilst “modern” classrooms generally strived for orderly silence, the goal of its educational practices was the production of competent “citizens”. Middle-class boys in particular were expected to acquire a voice fit for business, the professions, or even (political) public speech whilst quietly listening to a teacher. This silence within the educational institution has generally been understood as an element of discipline. In this paper I want to examine the paradox of the silent classroom and the speaking citizen. I will focus specifically on those instances where the clear goal of education was vocal sound (i.e. fluent speech, civilised pronunciation, and song) and look at how silence was mobilised by educators. I will argue that the silences employed in these educational practices were not (only) tools of order and discipline, but rather means to create a “borderland” where the leap between childhood and its uncivilised noises, and adulthood and its rational speech, could be made.

I will draw upon the interpretations of silence as “in between” signs as it has been developed by semioticians to analyse a corpus of sources consisting mainly of French, German, and English pedagogical literature focusing on the development of children’s voices. Reframing the place of silence in “institutionalised” education allows us to delve deeper into the specific ways in which “discipline” (re)produced and articulated dichotomies of power.  相似文献   

18.
During this article, I look at three images of thought which feature in Deleuze and Guattari's A Thousand Plateaus and consider their relevance to contemporary pedagogy. Deleuze and Guattari begin by discussing tree‐like thought, which involves an insular depiction of the world. I suggest that the performative apparatus, which structures contemporary pedagogy in the comprehensive school, is also tree‐like. Deleuze and Guattari's second image of thought is the fascicular root. Here the principle root is aborted leading to a multiplicity, which flows from it. With fascicular thought, the unity, which is aborted in the object, is returned to in the subject who gains control of multiplicities. In this section I provide a reading of a Classics lesson portrayed in The Secret History by Donna Tartt and go on to focus on Ronald Barnett's contribution to a debate with Paul Standish, which features in The Blackwell Guide to the Philosophy of Education. In the third section of the article, I consider Deleuze and Guattari's third image of thought—the rhizome. Rhizomes grow by a process of cloning or lateral spreading; they do not have the central trunk of the tree, with roots and branches extending outwards from this. At the end of this section, I look at two Classics lessons that represent tree‐like and rhizomatic pedagogies in turn. I attempt to enrich this discussion by providing a reading of a scene from The History Boys.  相似文献   

19.
This article offers a sympathetic interpretation of Paul Feyerabend's remarks on science and education. I present a formative episode in the development of his educational ideas—the ‘Berkeley experience'—and describe how it affected his views on the place of science within modern education. It emerges that Feyerabend arrived at a conception of education closely related to that of Michael Oakeshott and Martin Heidegger—that of education as ‘releasement’. Each of those three figures argued that the purpose of education was not to induct students into prevailing norms and convictions, but rather to initiate them into the ‘civilized inheritance of mankind’. I conclude that interpreting Feyerabend's educational ideas within this conception of education as releasement lends a new coherence to his remarks on science and education, in a way that renders certain of his political proposals—such as the ‘separation of science and the state'—both more coherent and more compelling.  相似文献   

20.
Educational Theory and Practice in an Aristotelian Perspective   总被引：1，自引：0，他引：1  
Despite a historical distance, Aristotle's discussion of different forms of knowledge, in particular in the Nicomachean Ethics, offers a novel perspective on the modern understanding of the relationship between educational theory and practice. In the world of education today, it is a convention that theory and practice should enter into a fruitful exchange process with each other. However, a retrospective look at Aristotle's discussion of knowledge and his three categories of knowledge, which concern a theoretical, a productive and a socio-ethical domain, can serve to illuminate that educational theory and practice belong to qualitatively different categories and therefore do not immediately enter into a fruitful relation. A look back will show that scientific propositional knowledge does not have a knowledge monopoly and relevance in all of life's conditions and also that theoretical, general knowledge is not in itself applicable to action. Finally, in tune with more recent learning theories, as for instance situated learning theory based on apprenticeship, Aristotle points out that different forms of knowledge are learnt in different ways.  相似文献   

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