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1.
Peter Seixas 《课程研究杂志》2016,48(4):427-439
Key terms and concepts are crucial tools in teaching and learning in the disciplines. Different linguistic traditions approach such tools in diverse ways. This paper offers an initial contribution by a monolingual Anglophone history educator in dialogue with German history educators. It presents three different scenarios for the potential of translation between German and Anglophone research communities. In the case of Geschichtsbewußtsein or ‘historical consciousness’, the Anglophone field has already been enriched by the introduction of a new concept over the past decade. In the case of the fundamental group of concepts – ‘source’, ‘evidence’, ‘trace’ and ‘account’ – the Anglophone field is shown to be in surprising disarray, but clarification is within reach. German history education researchers may have a similar need; if so, perhaps they can benefit from the English language discussion. In the third case, that of Triftigkeit or ‘plausibility’, the German field is poised, again to make a significant contribution to a gaping hole in the theory, research and practice of Anglophone history education. 相似文献
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Frieda Heyting 《Journal of Philosophy of Education》2004,38(3):493-510
How can philosophy exert its critical function in society and in education if any appeal to independent and even relatively ‘certain’ criteria seems problematic? The epistemological doubts that foundationalist models of justification encounter unavoidably seem to raise this question. In particular, the relativist implications that seem to result from rejecting such models seem to paralyse the critical potential of philosophy of education. In order to explore the possibilities of a conception of educational critique that avoids the pitfalls of foundationalism, I analyse the epistemological dimensions of this much‐feared relativism, illustrating this with some characteristic examples. Solving the problems raised will require an interpretation of critique that leaves our daily sense of critique intact, without literally adopting its—foundationalist—basic assumptions. After systematically developing such an alternative interpretation of critical usage, a non‐relativist but still non‐foundationalist and powerful conception of philosophical critique seems possible. I illustrate results with some examples from philosophy of education. 相似文献
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樊杰 《湖南师范大学教育科学学报》2012,11(5):108-112
随着知识的现实作用越来越突出,当代高等教育已经无法回避价值问题而回到纯粹客观研究的"象牙塔"状态中。布鲁贝克看到了这一事实,在他回应美国高等教育合法性危机问题的时候,他一方面肯定传统高等教育追求客观真理的理性传统,另一方面也强调高等教育对使得自由求知得以可能的社会具有义务。在其《高等教育哲学》一书中,他以实用主义哲学为依据,确信在民主主义社会生活模式下真理和价值结合的可能性,由此提出高等教育应以民主主义原则处理高等教育事务,并在理性与民主平衡下不断敞开对"高深知识"及其价值后果的探求,使高等教育在能继承其客观性传统的同时,亦能理性承担社会责任。 相似文献
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Diana Moyer 《Gender and education》2009,21(5):531-547
This paper analyses how historical narratives of the 1930s conflict between child‐centred and social reconstructionist factions of US progressive education reinforce gendered constructions of education. The split between these two groups has been drawn along lines of gender with child‐centred education associated with female educators focused on individual development and social reconstructionists comprised of university male faculty working for social justice. The work of Elsie Ripley Clapp, an active proponent of rural progressive education in the 1920s and 1930s, is used to illustrate the limitations of accepted categorisations of progressive education. The focus on Clapp points to new ways of framing the ideological tensions within the progressive education movement and highlights how the politics of gender influence which educators are remembered as leaders and activists. The paper argues that the recent renewal of interest in social reconstructionism should include a critique of its oppositional and hierarchical relation to female progressive educators. 相似文献
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Rebecca Tarlau 《British Journal of Sociology of Education》2016,37(6):861-872
AbstractIn 2014, Thomas Piketty’s Capital in the Twenty-first Century rocked the economic and political world, with its argument that inequality is destined to increase; in the field of education, however, this book has been almost entirely ignored. I argue that Piketty’s treatise is relevant to educational theories for three reasons: his rejection of meritocracy contributes to theories of social mobility; his critique of human capital theory provides fodder for debates about educational purpose; and his interdisciplinary analysis supports the political economy tradition in education. However, I also argue that it is necessary to move beyond the economic determinism in Piketty’s arguments, to explore the transformative potential of education as a consciousness-raising process, the agency of communities, the production process, and alternative solutions to inequality. I argue that education scholars should use the renewed interest in inequality generated by Piketty’s book to shift the dominant discourses about education, schools, and social justice. 相似文献
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Anniina Leiviskä 《Educational theory》2015,65(5):581-600
In this article, Anniina Leiviskä argues that the educational relevance of Hans‐Georg Gadamer's concept of tradition has remained unacknowledged because of the conservatism that has been associated with Gadamer's hermeneutics, particularly his notion of tradition. Therefore, Leiviskä seeks to reveal the reflective, nonconservative nature of Gadamer's concept of tradition in order to illuminate its significance with respect to the philosophy of education. Utilizing Gadamer's reinterpretation of the Aristotelian notion of phronesis, she outlines a concept of situated rationality that rests upon the idea of the historicity of human existence, and she suggests that this concept may be used to define a central aim of education. Leiviskä argues that instead of disengaged objectivity, rationality as phronesis stands for the reflective reappropriation of one's tradition, which is enabled by one's situatedness in history and requires encountering other horizons — including the horizons of the past — through which one may be addressed and challenged. 相似文献
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This symposium begins with a critique by Paul Hirst of Wilfred Carr's 'Philosophy and Education' (Journal of Philosophy of Education, 2004, 38.1) , where Carr argues that philosophy of education should be concerned with 'practical philosophy' rather than 'theoretical philosophy'. Hirst argues that the philosophy of education is best understood as a distinctive area of academic philosophy, in which the exercise of theoretical reason contributes critically to the development of rational educational practices and their discourse. While he acknowledges that these practices and their discourse must of their nature be directly developed in the exercise of practical reason, or phronesis, the notion of 'practical philosophy' is rejected as ultimately incoherent and illusory. In his reply to Hirst's critique, Carr identifies three central claims in Hirst's argument and takes issue with each of these. He reaffirms the need to draw upon the resources afforded by the Aristotelian tradition of practical philosophy in order to identify inadequacies in our present understanding of how philosophy is related to education. He suggests that it is only through bringing their own 'prejudices' into critical confrontation with this tradition that philosophers of education will be able to assess whether practical philosophy is incoherent and illusory, as Hirst claims, or whether it is indispensable to the future development of their discipline. In a rejoinder to Carr, Hirst, defends the claim that philosophy of education is a social practice concerned with developing justifiable propositional accounts of the conceptual relations, justificatory procedures and presuppositions of educational practices. He rejects the argument that this 'theoretical philosophy' approach must be replaced by that of a new 'practical philosophy'. 相似文献
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Lesley Le Grange 《课程研究杂志》2013,45(3):399-407
There has been a growing interest in the European Didaktik tradition as part of a process of ‘internationalizing’ curriculum studies. Krüger provides useful insights into some aspects of Didaktiek in South Africa. However, the essay does not contextualize this tradition within the broader history of South African education. This reply contends that Didaktiek was interwoven with ‘fundamental pedagogics’ and as a consequence played a role in reproducing apartheid ideology—it did not provide a language of critique or possibility. This is one reason why the tradition has seen its demise in post‐apartheid South Africa. I argue that curriculum theory, which crucially deals with the relationship between schooling and society and highlights the socially constructed nature of schooling, offers a more useful alternative for critiquing apartheid education policy and for charting a process of transformation of education in South Africa. 相似文献
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Quentin Wheeler‐Bell 《Educational theory》2019,69(3):265-281
In this essay, Quentin Wheeler‐Bell aims to reframe recent attempts to rethink the core principles of critical pedagogy. He argues that these attempts have been unsuccessful because they reproduce a deeper problem — specifically, an identity crisis — within critical pedagogy. The source of this problem, he contends, is that those working in this tradition have, over time, become more distant from and forgetful of its roots in critical theory; as a result, critical pedagogy is now in a state of dilution and fragmentation in which critical pedagogues are unable to bring the plurality of critical education approaches together theoretically around a set of shared principles. In order to address this problem and begin to reframe the core principles of critical pedagogy, Wheeler‐Bell first briefly sketches the debates around Max Horkheimer's classic essay “Critical Theory and Traditional Theory,” focusing on why critical theory grew into an interdisciplinary tradition situated between philosophy and social science. Then he explains why the recent attempts to rethink critical pedagogy rely upon a problematic, albeit dominant, narrative of the critical education tradition — a narrative that only tacitly recognizes a connection between critical education and critical theory. This dominant narrative contributes to the identity crisis within critical education because it supports a collective memory loss regarding the importance of both philosophy and social science to critical theory. Finally, Wheeler‐Bell attempts to develop a thin definition of critical education: one that connects critical education back to its roots in critical theory, while respecting the plurality of critical education approaches. 相似文献
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Bob Jickling 《Environmental Education Research》2013,19(2):161-176
Processes of normalizing assumptions and values have been the subjects of theoretical framing and critique for several decades now. Critique has often been tied to issues of environmental sustainability and social justice. Now, in an era of global warming, there is a rising concern that the results of normalizing of present values could be catastrophic. Often, when such concerns arise, education is invoked as a remedial tool, a solution to a crisis and a way of imposing change. However, education is a much-used, yet complicated and sometimes paradoxical, term. Appropriate educational responses to ‘catastrophes’ are contentious, messy and inherently interdisciplinary. This paper will explore intersections of educational philosophy, environmental ethics and social theory to provide some considerations for framing educational responses to the ‘normalizing of catastrophe’. 相似文献
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Gail Edwards 《British Journal of Sociology of Education》2014,35(2):167-184
This paper evaluates the contribution of ‘social realism’ in resolving questions of knowledge and curriculum in the sociology of education. Social realists argue that, in the interests of educational equality, all pupils should have access to ‘powerful’ knowledge produced by specialist intellectual communities. Social realism relies upon a critique of standpoint theory, taking it to be irrealist, relativist and ignorant of the post-empiricist revolution in the philosophy of science. This paper argues however, that social realists fail to appreciate the critical realist response to the post-empiricist revolution and thereby end up critiquing a caricatured version of standpoint theory. The paper concludes that if we are concerned with restoring objectivity, in a manner that avoids both relativism and cultural elitism in school curricula, a turn away from standpoint theory in the sociology of education is not warranted and may be obstructive. 相似文献
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Alison M. Jaggar 《Educational theory》2015,65(2):111-126
The terms “ideal theory” and “nonideal theory” are used in contemporary Anglophone political philosophy to identify alternative methodological approaches for justifying normative claims. Each term is used in multiple ways. In this article Alison M. Jaggar disentangles several versions of ideal and nonideal theory with a view to determining which elements may be helpful in designing models of real‐world justice that are contextually relevant, morally plausible, and practically feasible. 相似文献
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Leon Tikly 《British Educational Research Journal》2022,48(3):469-487
This article provides an analysis and critique of the education component of the 2021 Sewell Report on Race and Ethnic Disparities. Discussion focuses on the report’s spurious claims to objectivity, the erasure of racism and the inadequacy of its recommendations. It is suggested, however, that despite its many flaws, the Sewell Report poses challenges for those who have traditionally been aligned with antiracism in education. The article concludes by setting out a vision for a new progressive project aimed at advancing racial and cultural justice that, it is suggested, can begin to address these challenges. 相似文献
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Christopher Leigh Coney 《Educational Philosophy and Theory》2013,45(5):515-528
The nature of critical thinking remains controversial. Some recent accounts have lost sight of its roots in the history of philosophy. This article discusses critical thinking in its historical and social contexts, and in particular, for its educational and political significance. The writings of Plato and Aristotle are still vital in considering what makes certain kinds of thinking and certain kinds of knowledge distinctive. But neither Plato nor Aristotle theorised critical thinking in its specificity, that is, by differentiating it from other kinds of thinking and by outlining its features. It was only with German Idealism, as part of the European Enlightenment, that philosophy achieved a level of self-reflection and engagement that broadened, deepened and made radical the logos of Socrates and Plato. In the encounter between Modern German and Ancient Greek philosophy we can see that there are different kinds of reason, the most politically and existentially significant of which runs through critical thinking, which we can only ever experience as critical dialogue. The logos of dialectical reason is uncompromising in its pursuit of truth and ‘the good life’, and as such, demands courage from those who pursue it. 相似文献
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Jim Crowther 《International Journal of Lifelong Education》2013,32(6):479-492
The terms in which the dominant discourse of participation is framed systematically reinforces one particular view about the relationship between life and learning. It is one in which participation in learning is professionally and institutionally controlled and, consequently, defined largely in vocational, instrumental and individual terms. A significant absence in the dominant discourse is an understanding of participation which draws on the experience of the radical tradition in adult education. In a context where there is potential for greater participation in social and civic politics, as evidenced by the growth of social movements, reconnecting with radical ideas about participation in education can lead to rethinking the ‘problem of participation’ and its implications. We need to understand not only how the discourse of participation has generated knowledge but also excludes and limits what is known. A thorough critique is necessary and overdue and one that is critical of the ‘regime of truth’ which has been seeded, cultivated and harvested through the dominant professional discourse. 相似文献
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德国教育哲学近期出现了一些思潮,以法兰克福学派哲学家霍耐特所提出的承认理论和法国哲学家福柯提出的权力理论为指导论述教育学问题.本文试图针对这样的思潮重新论述教育语境中的承认和权力问题.文章第一部分回顾了当代教育哲学中被遗忘的强调教育自身逻辑的欧洲教育学传统,并提出,论述教育中的权力和承认问题不能脱离教育自身逻辑.第二部... 相似文献
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王莉 《教育前沿(综合版)》2006,(5)
道德教育的生成发展,必须解决研究的方法论问题,通过借鉴怀特海过程哲学所提供的方法论启示,在对传统道德教育范式反思批判的基础上,提出对现代道德教育内容转换的几点思考。 相似文献
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实践哲学的课程改革理论兴起于20世纪70年代，反映了西方课程现代化改革中的社会矛盾和道德危机，在理论资源上受到了亚里士多德的实践哲学、彼得斯的知识伦理学和罗尔斯的社会正义论的影响。实践哲学的课程改革理论主张把课程改革作为伦理政治实践；课程改革是在实践理性指导下的集体的审议活动；课程改革的方式是一种审议的活动；课程改革需要就课程改革的目的作出集体审议。 相似文献