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1.
肖托夸民众教育运动是美国早期的一场文化普及运动,经历了兴起、发展和衰落的过程。肖托夸民众教育运动创造性地运用肖托夸暑期学校、肖托夸文学与科学阅读圈和巡回肖托夸等形式达到民众教育的目的,促进成人的学习,丰富成人的生活。无论是在运动时间的跨度、民众参与程度,还是在运动的影响范围,肖托夸民众教育运动的效果都是显著的,其影响也是深远的。  相似文献   

2.
Obara Kuniyoshi, a leading representative in Japan’s New Education movement in the early twentieth century, founded his own private school, Tamagawa Gakuen, in 1929. Although his educational philosophy owes more to contemporary Western ideas about educational reform than to Japan’s educational heritage, Obara throughout his life invoked the juku, a type of private academy prevalent in Japan until the late nineteenth century, and made ‘juku education’ one of his principles. This case study examines Obara’s ‘juku‐myth’ both in the context of Obara’s educational thought and achievements and in the context of recent discussions about collective memory as a historical reality in its own right.  相似文献   

3.
‘Independent’ lecture agencies are a neglected element in the history of education. Between 1918 and 1939, the Selborne Lecture Bureau was a significant national provider of adult education in Britain, both in its own right and as a supplier of lecture(r)s to Women's Institutes and other bodies, and it pioneered the use of films in schools. For a brief period, it was an ‘educational’ vehicle for the Empire Marketing Board with a programme of over 2400 lectures in 1929. The Bureau originated in the early twentieth century split between the conservative (and male) traditions of natural history and the radical (and female) campaigning (anti‐) plumage movement that produced the RSPB. The interwar history of the Selborne Lecture Bureau provides a counterpoint to conventional accounts of adult education between the two world wars, part of an influential ‘third stream’ alongside the ‘liberal tradition’ and growing state and local authority provision.  相似文献   

4.
In this article I discuss the philosophy of John MacMurray, and in particular, his little‐examined writings on discipline and emotion education. It is argued that discipline is a vital element in the emotion education MacMurray thought central to learning to be human, because for him it takes concerted effort to overcome the human tendency toward egocentricity. It is maintained that MacMurray's philosophy of education is of contemporary significance for at least two reasons. On the one hand it suggests an alternative vision for humanistic education. While liberal educationists such as Oakeshott and Peters stressed that the pursuit of knowledge and understanding was the main way in which persons could develop their humanity MacMurray instead emphasised that persons can only learn to become human by pursuing other‐centred relationships. On the other hand his philosophy can also reveal the limitations in much contemporary debate in emotion education which critics (such as Ecclestone and Clack) suggest increasingly aims at little more than helping pupils feel better about themselves. According to MacMurray a genuine emotion education can enlarge humanity by supporting persons to feel and act for the sake of others rather than think about themselves. Despite sympathy for MacMurray's account of the purposes of education it is nonetheless concluded that the pursuit of knowledge as an end in itself does not necessarily constitute a negative expression of human agency (as MacMurray asserts)—but rather that the disciplined pursuit of knowledge may also form part of any education concerned to enrich human life.  相似文献   

5.
艾伦·布鲁姆的大学教育思想述评   总被引：4，自引：0，他引：4  
艾伦·布鲁姆所写的<走向封闭的美国精神>对美国大学进行了全面的批判,在20世纪80年代末引发了美国学术界的激烈论战.本文拟从艾伦·布鲁姆这本集中论述大学教育的专著和其他相关文献中,从其思想的哲学基础和政治哲学角度,探讨布鲁姆对大学教育理解和思考,归纳出他的大学教育思想是:大学教育的最高目的是追求完善人性和永恒的真理;推崇自由教育和精英教育;经典著作的阅读是实现自由教育的主要途径.  相似文献   

6.
It would be convenient to pretend that the histories of educational philosophy in Britain and, by extension, the USA and Australia, were responses to a common social and intellectual history but convenience in this case could only be accomplished at the expense of explanatory power. The history of educational philosophy in these three places is parallel but not in common. Philosophy of education in Britain is more closely related to philosophy than is philosophy of education in the USA. Philosophy of education in the USA appropriated the lead of the American Social Science Association and initially retained closer connections with social science than did its English counterpart. Nevertheless, it is argued here that educational philosophy's reference to social science—Victorian and modern—is the missing explanatory element in modem histories of the discipline. The appropriation of education by social science—a common feature of the intellectual history of education in Britain, Australasia, and the USA—leavened the research agenda of educational philosophy in Britain. Peters’ educational work can be best understood as an attempt to reunite education with moral philosophy such that the study of education would resume a profile similar to its nineteenth‐century counterpart, when it was moral philosophy that provided the most interesting discussions of human nature, primitive customs, and social institutions—education among them.  相似文献   

7.
Creating education systems that promote democratic sustainability has been the concern of political thinkers as diverse as J. S. Mill, Dewey, Benjamin Barber and Derek Bok. The classic dichotomisation of democratic theory between deliberative democrats and Schumpeterian democrats suggests that education in the service of democracy can be constructive—that is, provide a student with the skills necessary to elect her leaders without changing her nature—or reconstructive—that is, fundamentally and radically reshape the student to produce a citizen whose goals are transformed to be congruent with society. Michael Oakeshott, who has written extensively both on political regimes and on the purpose of liberal education, offers a third way to assess the connection between government and education. Despite his own dismissal of civic or political education as fundamentally vocational and thus beyond the boundaries of the liberal arts, this paper provides a potentially surprising Oakeshottian defence of political education within the liberal arts with reference to the importance he places on experience as a pedagogic tool. Thus, Oakeshott's educational philosophy has a certain resonance with the recent calls to locate the relevance of liberal arts within the burgeoning development of experiential civic engagement programmes in American universities.  相似文献   

8.
The Iowa Chautauqua Programme (ICP) was disseminated through the National Diffusion Network (NDN) of the US Department of Education as an exemplary model of professional development for inservice science teachers. As a result, several new professional development programmes, emulating the Iowa Chautauqua model, were initiated in diverse settings across the USA. Adhering closely to the principal features of the ICP, the Collier Chautauqua Programme (CCP) was developed in Collier County, Florida. Teacher concerns associated with classroom implementation of instructional innovations promoted by the programme were studied qualitatively during the first year of programme implementation. Data were collected through individual and focus group interviews, workshop and classroom observations, and pre-formatted teacher journals. These data were analysed using the stages of concern (SoC) of the concerns based adoption model (CBAM) as the conceptual framework. Results reveal intricate relationships between classroom implementation by teachers and programme implementation by the school district.  相似文献   

9.
What does it mean to educate for self‐awareness? How does this fit within education, with its other objectives, and other learning processes? These are key questions for more comprehensive versions of the mindful education movement. In order to provide some responses to these questions from a cohesive philosophical position, this article examines the philosophy of education of Mori Akira (1915–1976). It closely analyses his philosophy of self‐awareness (jikaku), while drawing comparisons with other Kyoto School philosophers. In order to fully understand Mori's particular conception of self‐awareness, it traces how this idea developed throughout his entire career: from his first book, The Philosophical Quest for Educational Ideals (1948), which focusses on the questing self‐awareness of the teacher, to the early–middle period (particularly The Practicality and Inwardness of Education, 1955, and Philosophical Anthropology of Education, 1961), which develops a systematic view of the self‐awareness of students, and to his final book, The Fundamental Principles of Human Formation (1977), which re‐examines generativity in light of uncertainty and death. What this trajectory shows is a view of education centred on self‐awareness and dynamically wrestling with key educational paradoxes, potentially deepening the philosophical grounding of mindful education.  相似文献   

10.
Everyday professional discussion often refers to the idea that community development is essentially a learning process. This article sketches a comprehensive theory of community development as citizen education by following the different traditions in community development and by defining the educational aspect of each tradition. Among the traditions described here are traditional community organizations as a social work method, the radical community organization of Alinsky, the neo‐Marxist approach of community action, and the settlement movement. The resulting theoretical framework defines community development as an alternative route for the education of citizens with low levels of formal education in the same way as labour unions and churches often are alternative routes towards active citizenship for low‐income groups. Next, three forms of education are singled out within community development: first, education as training of local leadership; as an action‐oriented and on the job learning process supported informally by the community worker. This form of education resembles the informal vocational education in which an experienced craftsman trains his pupils on the shop floor. Second, education as consciousness raising, which reverses the sequence of learning processes: in this case it is not action which leads to education but education that hopefully leads to action by citizens. There is a whole range of providers of such consciousness raising activities, such as community development organizations, local centres for adult education, churches through their celebrations and adult education classes. A recent development is the ‘new localism’ in social movements, such as the environmental movement, emphasizing consciousness‐raising activities in the local community. Third, education as service delivery: here education is a service for the community in the same way as community development can deliver other services to a community such as affordable housing and health centres. Partly these educational services are ‘survival education’, such as job readiness training programmes and literacy programmes; partly they are ‘leisure education’, typically blurring the borders between ‘pure’ education and recreational and social opportunities for residents.  相似文献   

11.
In the past two decades Paulo Freire's philosophy of education has been the subject of much discussion by academics, school teachers and adult educators in a variety of formal and informal settings. While Freire initially gained recognition for his work with adult illiterates in Brazil and Chile, since the early 1970s his ideas have found increasing application in Britain, the USA, Canada, Australia and New Zealand. This article reconsiders the literacy methods through which Freire initially attracted international attention. Freire's approach to literacy education in Brazil is outlined and brief reference is made to the other major adult education programmes with which Freire has been involved since 1964. A number of serious criticisms of Freirean pedagogy are identified, all of which deal in some way with what might be termed the problem of ‘imposition’ in Freire's work. Critiques from Berger, Bowers and Walker suggest that the Freirean project entails the imposition of a particular world‐view and mode of social practice on adult illiterates. According to these critics, Freire assumes that he knows better than the oppressed the nature of, and the best solution to, their oppression. The author argues that the Freirean system is indeed non‐dialogical and impositional in certain respects, but concludes that Freire's literacy efforts were ultimately worthwhile.  相似文献   

12.
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   

13.
During the early 20th century, practicing San Antonio teachers took part in several different types of in‐service education. This paper investigates the types of in‐service education present during the superintendency of Lloyd Wolfe (1902–1908), a progressive San Antonio educator who employed innovative approaches to in‐service education. Influenced by Francis W. Parker, Wolfe placed emphasis on methodology that stressed child‐centred activities and real‐world problem solving. The paper explores how Wolfe disseminated his ideology to his teachers through the lectures and content of a summer in‐service programme. It contemplates criticism from conservative San Antonio politicians who considered some of the approaches to in‐service education both too progressive and too costly. It demonstrates how personal ideology of particular superintendents shaped and changed teacher education programmes. Finally, the author places the San Antonio programme in a broader context that contributes to what is known about early teacher education programmes in the USA.  相似文献   

14.
Booker T. Washington was born a slave in the American South, rising remarkably in the period after slavery to become a leader of his race. His advocacy of appeasement with the Southern white establishment incurred the ire of his black peers, given the withdrawal of the franchise from ex-slaves in southern states after a brief period of positive social reforms in the years immediately following the end of the civil war, and the widespread violence meted out to blacks at the time. Equally controversial was his advocacy of vocational education for ex-slaves, a pursuit that became his life’s work at Tuskegee Institute, Alabama, the school he founded. Antagonists, especially W.E.B. Du Bois, accused Washington of offering vocational education in lieu of liberal education which they felt could be the basis of a new class of blacks who could be leaders and professionals. In this paper I examine Washington’s vocationalist philosophy viewing it as misunderstood in his time. I show his belief in the liberal prospects of the subject to be an early forerunner of a new movement to reform the subject in keeping with a global shift in the conception of skill to reflect a new knowledge economy.  相似文献   

15.
龙婷 《怀化学院学报》2007,26(8):127-128
纽曼的著作《大学的理想》涉及大学的性质、目的、功能,大学教育的原则、方法和内容,自由教育与专业教育的关系等。他的大学理想是一种代表了经典自由教育哲学的大学理想,具有丰富和深刻的思想内涵。正因为如此,他的大学理想才具有如此顽强的生命力,在世界高等教育思想史上占有极其重要的地位并产生了广泛而深远的影响,对当前我国高等教育的深化改革有着重要的启示。  相似文献   

16.
The work of James W. Fowler on faith development has become well known in the USA and in British theological and religious education circles in the last 15 years, even if this research has yet to make much impact on general education or any on philosophy of education. Now Drs Astley and Francis have produced a large, one volume collection of papers by Fowler, his associates and his critics. His theory and discussion of it, evaluation and application of it in various spheres, is at last available in a convenient compass (although for a detailed acquaintance, reference must be made to his main publications, cited in this book's bibliography).  相似文献   

17.
Is it possible to integrate ideals of general and liberal education into computer‐training programmes? To answer this question an analysis was made of computer training programmes for adults in Denmark. The results showed that the participants expressed a positive attitude towards computers and towards learning computer technology but they only expressed few and general expectations of the courses. This is problematic according to ideals of general education and of self‐directed learning. The organizers wanted to produce courses with general and enlightening contents but the form and contents of the actual courses only to a moderate degree realized the organizers’ intentions. The participants obtained a broad learning outcome. However, they only to a very moderate degree used this outcome at work or in relation to further education. The conclusion was that it is possible to integrate ideals of general and liberal education if computer training helps the participants to develop more precise intentions, if the teaching methods are modernized, and if the contents of the courses correspond better with the possibilities in the workplace.  相似文献   

18.
In this interview with Harvey Siegel, Israel Scheffler reflects on his career in philosophy of education. Beginning with his unusual entry into the field, he discusses the connections between his own early projects and that of R. S. Peters and Paul Hirst to make philisophy a central part of teacher education programmes, and articulates his view of the importance of general philosophy for work in philosophy of education. He reaffirms his longstanding commitment to the central importance of rationality in education, and reconsiders the fact/value distinction and the place of analysis in philosophy of education. He discusses the enduring legacy of Dewey, and assesses changing trends in the philosophy of education and the current state of the subject.  相似文献   

19.
This article presents a discourse analysis of President Ronald Reagan’s 1983 State of the Union Address. Focusing on questions of scale, the article considers how and with what effects Reagan reconstructs education as a local, state, national and global endeavour. It is argued that by situating education in a competitive global economy, Reagan justifies his project of rolling back social/educational programmes and placing the USA’s institutions more squarely in service to capitalist growth. Furthermore, it is argued that Reagan’s efforts to rescale education and society contribute to a New Right project of re-establishing a white-dominated racial order in the USA and around the world. Although Reagan did not prioritise education in his domestic agenda, his statements on education advanced the New Right’s project of rescaling society and set the terms of debate in education for subsequent presidents.  相似文献   

20.
Abstract

There 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   

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