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1.
The position of the philosophy of education in theoretical or practical philosophy was the main subject of debate between Paul Hirst and Wilfred Carr. In his support for practical philosophy, Carr argues that in order to bridge the theory/practice gap and deconstruct the illusory intactness of philosophy of education from developments in the practical realm, philosophy of education should be assumed as a branch of practical philosophy. Opposed to this argument, Hirst holds that philosophy of education is a second‐order activity and a theoretical matter. Even though both viewpoints seem to be reductive, it is argued here that the controversy of Hirst and Carr on theoretical/practical philosophy of education is more a pseudo‐problem than a real one. This is because Hirst does not dismiss the reflection on action as a source of philosophical knowledge, nor does Carr in fact avoid a second‐order activity in his endeavour in philosophy of education. Nonetheless, it is argued that we should celebrate a moderate dualism in the case of theoretical and practical reason.  相似文献   

2.
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   

3.
This article examines the benefits and burdens of the debate between Paul Hirst and Wilfred Carr over a set of issues to do with philosophy and education specifically and theory and practice more generally. Hirst and Carr, in different ways, emphasise the importance of Aristotelian practical philosophy as an antidote to the theory‐oriented confined method of ‘conceptual analysis’ that has haunted the philosophy of education. Despite their proper recognition of the irreducible character of practice to theory, they fail to provide a satisfying account of their interpenetrating relation. Hirst falls into error by fencing off ‘forms of theoretical knowledge’ from ‘forms of practice’; Carr's dismissive attitude to theory is saturated with internal tensions in his own discourse. This article contends that what is left unaddressed both in Hirst's and Carr's arguments is the most fundamental sense of ‘social’, which is prior to relative differences in the standards of knowledge among societies and which reminds us that theory is not a socially disembodied enterprise. A lively appreciation of this point encourages us to see the prevailing outlook towards the relation between philosophy and education quite differently.  相似文献   

4.
When Paul Hirst and Wilfred Carr squared up to each other a few years ago on the issue of the role of philosophical theory in educational practice, it became clear that theory itself had become a troubled term. The very fact that Wilfred Carr could argue for the end of educational theory recalls Paul Feyerabend's fiery argument for the end of theory in natural science and simply deepened the attack that had already appeared in Carr and Kemmis's book, Becoming Critical (1986). In response, Hirst insisted that theory, and particularly the philosophical theory of education, should be defined as a discrete area of study in itself, governed and structured by the axioms of logic. In this way, he argued, the philosophy of education would be no different from philosophy in general (at least in its analytic formulation). Carr, on the other hand, preferred to consider educational theory as a flexible event that took its shape from the landscape explored, and hence precisely not the kind of study that Hirst supported, but one based in action research and reflective practitioner experience. This debate is as yet unresolved. In this piece I begin by making several remarks about the current context for raising the question Hirst and Carr address, and I go on to consider other possible understandings of theoria in a Greek sense before developing this idea through a reading of Aristotle. I eventually conclude that each of the protagonists in the debate has taken a step too far.  相似文献   

5.
This article initially provides a brief overview of virtue epistemology; it thereafter considers some possible ramifications of this branch of the theory of knowledge for the philosophy of education. The main features of three different manifestations of virtue epistemology are first explained. Importantly, it is then maintained that developments in virtue epistemology may offer the resources to critique aspects of the debate between Hirst and Carr about how the philosophy of education ought to be carried out and by whom. Wilfred Carr's position—that educational practitioners have privileged access to philosophical knowledge about teaching practice—will in particular be questioned. It will be argued that Carr's view rests on a form of epistemology, internalism, which places unreasonably narrow restrictions upon the range of actors and ways, in which philosophical knowledge of and/or for education might be achieved. In declaring that practical wisdom regarding teaching is ‘entirely dependent’ on practitioner reflection, Carr not only radically deviates from Aristotle's notion of practical wisdom, he also, in effect, renders redundant all philosophical research about education that is not initiated by teachers in this manner. It is concluded that Aristotle's general approach to acquiring information and knowledge about the world might yet still offer a foundation for a more comprehensive philosophy of education; one that makes clear that the professional testimony and reflection of teachers, observation of teaching practice, and already existing educational philosophy, theory and policy can all be perceived as potentially valuable sources of philosophical knowledge of and for education.  相似文献   

6.
上个世纪,英国学者彼得斯带动了分析的教育哲学传统,不仅影响教育哲学,也带动了教育理论的发展。其中,赫斯特扮演着重要的角色。他与奥康纳对教育理论之辩,尤为人所称道。奥康纳致力于将教育理论带往科学理论。前期,赫斯特认为教育理论是实践理论,迥异于科学理论,教育理论应该以其他学门知识的型式、领域为基础,而建构出有助于指导教育实践的原理;后期,赫斯特则更为重视隐而未现的实践意义,修正前期过于重视理性知识的立场。重审赫斯特、奥康纳之辩以及赫斯特前后期立场,将有助于我们理解教育哲学重点在于证成教育政策及开拓新的思考方式,量化研究成果在于拓展新知,质性研究则在于对实践智慧的探究。赫斯特后期念兹在兹于缄默之知等实践知识,哲学论证、量化研究、质性分析都应将之列入重要探索领域,必能有助于教育理论的精进。  相似文献   

7.
Educational research is widely construed as the scientific investigation of the causes of ‘effective’ teaching. Discussion of values and philosophical problems is condemned as descent into ‘ideology’. Opposing this is a conception of teaching as phronesis where educational research and philosophy may be desirable, but have no direct relationship to practice. It is contended in this article that both of these views are misconceived. In educational research, empirical questions are secondary, values are central, and philosophical investigation is central to the determination of these. Philosophy, not social science, directly governs policy and practice; virtue governed by logic, not causation under natural law, is the principal explanatory concept. Educational research, then, is logically tied to practice. This sanctions not the authoritarian ‘methods that work’ project, but a pluralistic conception of research anchored in the autonomy of teachers and pupils.  相似文献   

8.
A kind of ‘neo‐Aristotelianism’ that connects educational reasoning and reflection to phronesis, and education itself to praxis, has gained considerable following in recent educational discourse. The author identifies four cardinal claims of this phronesis‐praxis perspective: that a) Aristotle's epistemology and methodology imply a stance that is essentially, with regard to practical philosophy, anti‐method and anti‐theory; b) ‘producing’, under the rubric of techné, as opposed to ‘acting’ under the rubric of phronesis, is an unproblematically codifiable process; c) phronesis must be given a particularist interpretation; and d) teaching is best understood as praxis in the Aristotelian sense, guided by phronesis. The author argues that these claims have insufficient grounding in Aristotle's own writings, and that none of them stands up to scrutiny.  相似文献   

9.
In this paper I inspect a ‘semantic’ view of scientific models taken from contemporary philosophy of science—I draw upon the so-called ‘semanticist family’, which frontally challenges the received, syntactic conception of scientific theories. I argue that a semantic view may be of use both for science education in the classrooms of all educational levels, and for research and innovation within the discipline of didactics of science. I explore and characterise a model-based account of the nature of science, and derive some implications that may be of interest for our community.  相似文献   

10.
This paper is the second of two parts and continues the conversation which had called for a shift in the conceptual focus of science education towards philosophy of education, with the requirement to develop a discipline-specific “philosophy” of science education. In Part I, conflicting conceptions of science literacy were identified with disparate “visions” tied to competing research programs as well as school-based curricular paradigms. The impasse in the goals of science education and thereto, the contending views of science literacy, were themselves associated with three underlying fundamental aims of education (knowledge-itself; personal development; socialization) which, it was argued, usually undercut the potential of each other. During periods of “crisis-talk” and throughout science educational history these three aims have repeatedly attempted to assert themselves. The inability of science education research to affect long-term change in classrooms was correlated not only to the failure to reach a consensus on the aims (due to competing programs and to the educational ideologies of their social groups), but especially to the failure of developing true educational theories (largely neglected since Hirst). Such theories, especially metatheories, could serve to reinforce science education’s growing sense of academic autonomy and independence from socio-economic demands. In Part II, I offer as a suggestion Egan’s cultural-linguistic theory as a metatheory to help resolve the impasse. I hope to make reformers familiar with his important ideas in general, and more specifically, to show how they can complement HPS rationales and reinforce the work of those researchers who have emphasized the value of narrative in learning science.  相似文献   

11.
The unique contributions of romanticism and romantic science have been generally ignored or undervalued in history and philosophy of science studies and science education. Although more recent research in history of science has come to delineate the value of both topics for the development of modern science, their merit for the educational field has not been explored. Romanticism was not only an obvious historical period, but a particular state of mind with its own extraordinary emotional sensitivity towards nature. It is especially the latter which we hope to revisit and reclaim for science education. After discussing several key historical contributions, we describe nine characteristics of ‘Romantic Science’ in order to focus on six ideas/possibilities that we believe hold much value for transforming current science education: (1) the emotional sensitivity toward nature, (2) the centrality of sense experience, (3) the importance of “holistic experience”, (4) the importance of the notions of mystery and wonder, (5) the power of science to transform people’s outlook on the natural world, and (6) the importance of the relationship between science and philosophy. It is argued that in view of a pragmatist/utilitarian conception of school science prevalent today the aforementioned ideas (especially the notion of wonder and the poetic/non-analytical mode of knowledge), can provide food for thought for both science teachers and researchers seeking to work out an aesthetic conception, one that complements current approaches such as inquiry science and conceptual change.  相似文献   

12.
This article explores the notion of sound judgement by citizens in environmentally attentive democracies. The argument is against indoctrination, and in favour of greater continuity and progression throughout all phases of education. A democratic education that is attentive to issues of environmental sustainability will need to draw on the evidence base of science. This is necessary but not sufficient. Learners need to be able to synthesise understanding from a range of disciplines, including those that address questions of value and judgement. Knowledge and understanding alone do not necessarily lead to a commitment to action for sustainability, and this can result in temptations to take short cuts that result in pupils making rhetorical commitments. The paper looks to the liberal educational philosophy of Paul Hirst as a basis for curriculum analysis and argues that the ability to synthesise an understanding of environmental and sustainable development issues from the irreducible forms of knowledge proposed by Hirst is an advanced skill that requires development over a protracted period.  相似文献   

13.
Discussion between the adherents of various orientations within educational research has often generated more heat than light. A pervasive analogy drawn in these discussions has been between the philosophy of science and educational research. In this paper I explore the value of several influential perspectives within twentieth century philosophy of science as means of understanding what researchers in education do, and why. I suggest that Paul Feyerabend’s ‘anything goes’ epistemological perspective has much to offer in supporting rich educational research. If positivist standards of validity and reliability are no longer considered appropriate for some forms of educational research, however, new standards for justification and representation, explicitly stated within the research, will be necessary.  相似文献   

14.
There is nowadays consensus in the community of didactics of science (i.e. science education understood as an academic discipline) regarding the need to include the philosophy of science in didactical research, science teacher education, curriculum design, and the practice of science education in all educational levels. Some authors have identified an ever-increasing use of the concept of ‘theoretical model’, stemming from the so-called semantic view of scientific theories. However, it can be recognised that, in didactics of science, there are over-simplified transpositions of the idea of model (and of other meta-theoretical ideas). In this sense, contemporary philosophy of science is often blurred or distorted in the science education literature. In this paper, we address the discussion around some meta-theoretical concepts that are introduced into didactics of science due to their perceived educational value. We argue for the existence of a ‘semantic family’, and we characterise four different versions of semantic views existing within the family. In particular, we seek to contribute to establishing a model-based didactics of science mainly supported in this semantic family.  相似文献   

15.
Cartesian mind‐body dualism, while often explicitly denied, has left a legacy of conceptions that remain highly influential in education. I argue that trends in both analytic and continental philosophy of language point towards a post‐Cartesian settlement in which the distinction between ‘signs’ and ‘signals’ is collapsed, and which thus construes all living (and learning) as semiotic engagement. I begin to explore the implications of such a view for learning theory, teaching and the curriculum, educational and social research, and broader social policy.  相似文献   

16.
This paper provides a critical analysis of the EU’s Memorandum on lifelong learning in light of the evolution of the concepts of lifelong education and lifelong learning from the late sixties onward. It also analyses this document in light of the forces of globalisation that impinge on educational policy‐making in Europe as well as the all‐pervasive neo‐liberal ideology. The paper moves from theory to practice to provide critical considerations concerning certain ‘on the ground’ projects being presented as ‘best practice’ in EU documents. It brings out the neo‐liberal tenets that underlie much of the thinking and rationale for these projects, and indicates, in the process, how much of the old UNESCO discourse of lifelong education has been distorted to accommodate capitalism’s contemporary needs. An alternative conception of lifelong learning is called for.  相似文献   

17.
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   

18.
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   

19.
This paper provides a philosophical viewpoint to questions regarding the role and purpose of the research degree. Drawing on non‐binary accounts of knowledge within the philosophical tradition, it argues against the instrumentalist conception of applied knowledge evident within higher education policy. The paper identifies a critical ethic at work within the views of research candidates who do a research degree to complement an established professional career. A parallel is identified between the critical ethic that is evident within professional's conceptions of the role and value of a research degree and the notion of philosophy as a way of life that was prevalent in antiquity. The implications for research pedagogy of treating criticality as a way of life are then explored through Ronald Barnett's alternative model for higher education as a facilitator of ‘critical being’.  相似文献   

20.
Following the Enlightenment, the concept of ‘critique’ broadened and acquired a political denotation, in which the expression of opinion alone could itself be already considered critique. This meaning of ‘critique’ expresses acknowledgement of men as equal, free and rational. This broad concept of critique, however, also tends to negate certain more technical and specific forms. This paper goes back to conceptions of critique introduced by Kant and developed in an educational perspective by the neo‐Kantian Paul Natorp. Kant's concept of critique concentrated on the conditions of possibility of judgemental powers, resulting in a transcendental critique of Reason. Natorp applied this conception of transcendental critique to education. Though Natorp relates education to society as a whole, his concept of critique does not uncover the social determinants of educational views but holds on to a transcendental critical idea of critical judgement that is not completely socially determined. Consequently, in the transcendental critical approach, the critical function of Reason is given priority over any political vision. This results in a conception of critique that primarily questions validity claims, stressing rational testing as opposed to other sources of validity, such as traditional or religious authority. The transcendental critical programme, further developed in twentieth‐century Germany, still endorses the implied denial of the possibility of deriving the validity of propositions from experience. It can be distinguished from Karl‐Otto Apel's brand of transcendental critique by its refusal to assume any primary criterion for critical judgement, in the manner of Apel's ‘ideal communicative community’. Consequently, this programme cannot result in any positive conception of education. Its main contribution consists in exposing those presuppositions of educational views and practices that function as a priori ideas as conditions of the possibility of their justification. Though not denying the value and relevance of positive educational conceptions, this transcendental critical approach primarily aims at preventing metaphysical foundational questions from being forgotten or dogmatically fossilised.  相似文献   

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