共查询到20条相似文献，搜索用时 31 毫秒
1.
James S. Kaminsky 《Educational studies》1991,17(3):217-232
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
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刘维春 《淮南师范学院学报》2011,13(2):1-4
马克思新哲学是实践唯物主义,马克思哲学的立足点是以现实为基础,从现实中去构建哲学的。从这一观点出发,可以把马克思哲学的形成看成是一个前后相继、一脉相承的过程,一个建立在现实基础上,力图与现实互动,发生作用的过程。回到马克思的原著,可以把这一过程分为五步：种子《179号科伦日报社论》——胚胎《1844年经济学哲学手稿》——孕育《神圣家族》——萌芽《关于费尔巴哈提纲》——长成《德意志意识形态》。 相似文献
3.
Deanne Bogdan 《Educational Studies A Journal of the American Educational Studies Association》2013,49(3):291-316
At a time when both philosophy of education and the arts are under threat within education, this article inquires into interdisciplinarity as one way of approaching the disciplines of philosophy of education and aesthetics. The article offers a retrospective autobiographical intellectual history and phenomenology of the author's own learning and scholarship within Higher Education in three main areas—philosophy of literature education, women's studies, and philosophy of music education, areas paralleling the three periods of her academic career. One sub-theme of this narrative about the balancing act of working in literature and music through philosophy of education is the author's ongoing resistance to professionalization or disciplinary academic control—of literature, philosophy, and music—while being a critical student of educational theory and practice in these areas—philosophy, literature and music within philosophy of education—of thus being “betwixt and between.” Two other themes comprising the article's subtext are “praxis” and “embodiment.” The double entendre of the phrase “working through” entails, first, using the arts of literature and music to practise philosophy of education; and secondly, embracing the psychological, ethical, and spiritual introspection that comes with critical engagement of the arts and its discourses. In short, the article aims to reprise some burning philosophical educational questions that have preoccupied its author over the years, questions deemed especially pertinent to the current increasingly diverse membership in the discipline of educational studies. 相似文献
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赵铁链 《安阳师范学院学报》2011,(1):7-11
马克思主义哲学从本质上来讲是实践的,之所以是这样,从根本上来说是因为马克思思考相关哲学问题的思维方式和思维逻辑——路径和方法是实践的。人是讲求方法的动物,因而探讨马克思主义哲学得以形成的前提——实践的方法论,不仅有利于我们更好地把握马克思主义哲学的精神实质,而且有利于我们更好地去认识和改造这个世界,从而进一步促进人的发展。 相似文献
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Michael P. A. Murphy 《Educational Philosophy and Theory》2013,45(1):66-78
Beginning in earnest in the late 1990s, educational researchers devoted increasing attention to the study of “active learning,” leading to a robust literature on the topic in the scholarship of teaching and learning. Meanwhile, during largely the same period, political theorists discovered the radical philosophy of Giorgio Agamben, which soon after began to ripple through more radical forms of philosophy of education. While both the SoTL works on active learning and writings of “Agambenian” philosophers of education have offered new insights into their respective fields, active learning has not yet received a systematic philosophical reflection and the community of Agambenian philosophy of education has not yet been systematized. This article addresses both gaps, first through an outline of existing Agambenian approaches to the philosophy of education and second by theorizing active learning as a form of “destituent potential.” The systematic reflection on the three threads of Agambenian philosophy of education—whatever, potentiality, and study—offers an introduction to less familiar readers, and the second section offers a model for how philosophical concepts can become theoretical tools for SoTL analysis. 相似文献
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赵万祥 《青岛大学师范学院学报》2010,27(2):29-34
尽管传统上心理学家只推崇一个人（即心理学创始人威廉·冯特）和一个日期（即心理学的创建年1879年）。但是仅仅把冯特囿于心理学单一视阈来考量,势必造成冯特在更广阔学术范围内的建树被遮蔽。倘若对冯特进行一次真实的学术的本色还原,那么冯特的贡献,更多体现在哲学方面,心理学仅仅是其宏大哲学建树的一个注脚。 相似文献
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黄明娣 《赣南师范学院学报》2012,(2):39-42
现代性诸矛盾现象背后有其深刻的形而上学基础,这就是近代理性主义哲学。对现代性批判的彻底性要求导致马克思对现代性的形而上学基础近代理性主义哲学的两大根基——抽象本体和抽象的人进行批判,颠覆其形而上学的思维方式,进而走向哲学革命,最终创立以实践作为其哲学根本观点的"新唯物主义"。因此,马克思对近代理性主义哲学的批判是其哲学革命出场的现实路径,而其哲学革命则是其现代性批判彻底化的哲学结论。 相似文献
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优良的性格是儿童智力、才能得以充分发挥的重要保证,而当前流行的＂狼性＂教育,主张培养儿童个性张扬、敢于挑战、不断超越的＂狼性＂气质,以使他们在激烈的社会竞争中得以生存。但是,这种教育理念,在凸显＂狼性＂教育优势的同时,将＂羊性＂教育作为对立面,认为其已经不适应高速发展的社会需求,只有＂狼性＂教育才能造就社会需要的合格人才,此种观点显然有失偏颇。在对两种文化比较分析的基础上,找出最适合儿童性格教育的模式势在必行。 相似文献
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Seven Erik Nordenbo 《International Review of Education/Internationale Zeitschrift für Erziehungswissenschaft/Revue internationale l'éducation》1979,25(2-3):433-459
The dominating tendency in educational philosophy of the past 25 years may — with regard to the English speaking countries and the Scandinavian countries which are given the main focus in this article — be phrased as “the rise and decline of analytic educational philosophy”. The account, therefore, falls naturally into three parts. The first decade of the period is characterized by the onrushing analytic educational philosophy's criticism of the traditional educational philosophy's “deductivism”. In the sixties analytic educational philosophy was flourishing. Analytic educational philosophy may be divided into three main phases, one inspired by logical empiricism, one mainly therapeutic (“piecemeal”) analytic and one transcendental-analytic. In the seventies analytic educational philosophy has been fiercely attacked, leaving no clear alternative in sight. 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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贾晶晶 《淮北职业技术学院学报》2011,10(4):79-81
作为中国现代文学史上重要的文学思想家,茅盾最早,也最鲜明地打出了文学＂为人生＂的大旗。茅盾＂为人生＂的文学观的形成和发展受到西欧和俄国等外国文学思潮和哲学思潮的影响。因此,具体分析自然主义、批判现实主义和实证主义等对茅盾的影响,可以帮助我们更深入地研究茅盾的文艺思想,更好的理解＂为人生＂的丰富内涵。 相似文献
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义利关系是儒家思想的重要概念。孟子立足儒家提出＂义至上＂的义利观。孟子＂义至上＂思想源于对儒墨法三家的扬弃。孟子＂义至上＂的义利观包含何必曰利、舍生取义、恒产与恒心三个维度。孟子＂义至上＂思想推动了儒家义利观的发展。＂义至上＂思想的合理内核在个体怎样生活、怎样成就理想道德、怎样治理国家这三个方面具有现实的借鉴意义。 相似文献
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NAOKO SAITO 《Journal of Philosophy of Education》2020,54(5):1306-1313
In response to Ruth Heilbronn and Adrian Skilbeck's thoughtful review of my American Philosophy in Translation, I take up three aspects of the argument about which I want both to defend my position and to clarify it further. The first is the use of examples in philosophy and philosophy of education. The second raises the question of how far American philosophy, as a philosophy in response to crisis, can answer to the contemporary crisis of the pandemic. The third addresses some educational implications of American philosophy in translation by paying attention to the particularities of its language—especially in respect of such considerations as distance education, international exchange without travel and alternative routes of political education through withdrawal and through the creation in digital space of what Thoreau called ‘beautiful knowledge’. 相似文献
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Gordon Tait 《International Journal of Inclusive Education》2013,17(4):429-449
One of the oldest problems in philosophy concerns the relationship between free will and moral responsibility. If we adopt the position that we lack free will, in the absolute sense—as have most philosophers who have addressed this issue—how can we truly be held accountable for what we do? This paper will contend that the most significant and interesting challenge to the long‐standing status quo on the matter comes not from philosophy, jurisprudence or even physics, but rather from psychology. By examining this debate through the lens of contemporary behaviour disorders, such as Attention Deficit Hyperactivity Disorder, it will be argued that notions of free will, along with its correlate, moral responsibility, are being eroded through the logic of psychology, which is steadily reconfiguring large swathes of familiar human conduct as pathology. The intention is not only to raise some concerns over the exponential growth of behaviour disorders, but also, and more significantly, to flag the ongoing relevance of philosophy for prying open contemporary educational problems in new and interesting ways. 相似文献
16.
KURT C. M. MERTEL 《Journal of Philosophy of Education》2020,54(2):467-486
In this paper, I defend the viability and relevance of Heidegger's philosophy of technology and consider its emancipatory potential in the field of education. First, I situate Heidegger's philosophy of technology within the broader emancipatory project of his early work—the fundamental ontology of Being and Time—and emphasise the role of language and (self-)appropriation in human subjectivity. Second, in light of the importance Heidegger placed on education for resisting the reifying and alienating effects of technology, I conclude with some critical reflections on recent attempts to develop a positive Heideggerian programme of education. In particular, I reveal some crucial limitations of the pragmatist or ‘bodily coping’ approach—defended by Hubert Dreyfus and Mark Wrathall and argue that an ‘appropriative’ alternative yields a more compelling philosophy of education, which emphasises the cultivation of moral articulacy. 相似文献
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How do we know when students have learned? is an important question. By way of a narrative example of a classroom lesson, the Essentialist philosophy is described. This philosophy is teacher-directed and lacks any inherent requirement for student understanding. Rather, a teacher delivers the required information, and students absorb then give back what was delivered. Five missing characteristics of learning—understanding, thinking, problems, questions, and feedback—from the narrative classroom are briefly discussed, and a student-centered philosophy is presented, which has the ability to support and sustain learning that is rich, substantial, and meaningful. 相似文献
18.
Recovering the Lost Métier of Philosophy of Education? Reflections on Educational Thought,Policy and Practice in the UK and Farther Afield 
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下载免费PDF全文 Pádraig Hogan 《Journal of Philosophy of Education》2015,49(3):366-381
A Special Issue of the Journal of Philosophy of Education in November 2012 explored key aspects of the relationship between philosophy of education and educational policy in the UK. The contributions were generally critical of policy developments in recent decades, highlighting important shortcomings and arguing for more philosophically coherent approaches to educational policy‐making. This article begins by focusing on what the contributions to the Special Issue—particularly two of them—have to say about the relationship between philosophy of education and educational policymaking. It then goes on to argue that this relationship can best be understood through an exploration of education as a practice in its own right (as distinct from a subordinate practice). Such an exploration seeks to shed light on the proper métier of philosophy of education. In the course of the exploration the kind of thinking predominant in recent international patterns in educational policy is contrasted with a different kind of thinking which has yielded rich gains in Finland. Important distinctions are drawn between the inherent and extrinsic benefits of educational practice and between the internal and external politics of practice. These contribute to the articulation of philosophy of education as a distinctive discipline of thought and action which is necessary to the work of practitioners and policymakers alike. 相似文献
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潘水萍 《四川师范学院学报》2010,(5):25-28
加缪的系列文学作品所凸现的生命哲学之思,正是其对＂生之绝望＂与＂生之热爱＂两大生命本质蕴涵的深层追问——＂没有对生之绝望就没有对生之热爱＂。只要人们对己身的＂当下存在＂进行静观或反思就会产生荒谬感,投身于荒谬的世界生活本身就隐含着＂反叛意识＂随之产生,这正是加缪对生命之思的哲学阐释的内核思想。 相似文献