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1.
In this paper, I analyse the Deweyan account of thinking and subject and discuss the educational consequences that follow from such an account. I argue that despite the grouping of thinking and reflective thought that has largely appeared in the interpretation of Deweyan work, Dewey discloses an inescapable uncertainty at the core of human thinking. This move is even more challenging given Dewey's firm faith in the power of intelligent action, and in education as the means by which human beings grow and create meaningful existence. I argue that throughout his work, Dewey dismantled the understanding of the subject as a detached and self‐assured centre of agency. In Deweyan understanding, on one hand, the subject is empowered to reflect on experience and to use this reflection to evolve new ways of acting, thus pushing experience forward. On the other hand, by acting, the subject can create new points of interaction within experience. This understanding of thinking and subject has far‐reaching consequences for education, which must be conceived not so much as the attempt to master and control experience but as the means to create new, unpredictable experience by putting new points of interactions into our relationship with the environment, changing our being‐embedded‐in‐the‐world. Dewey repositions educational, intentional agency away from control and mastery and in the direction of growth and openness.  相似文献   

2.
Over the last couple of decades, Heideggerian philosophy has become an important resource for educationalists. A growing body of literature has demonstrated its educational potential, thus illumining pivotal educational features and phenomena. Whereas my research is situated in the critical space opened by this literature, I adopt a slightly different perspective: in this paper, I discuss what we may refer to as the thoroughly educational nature of Heideggerian philosophy. I contend that Heideggerian thought is not only anchored by questions and features that are quintessentially pedagogical but also represents a passionate and ethical call to freedom, becoming and the space of the ‘not-yet’, a call that appeals to the self to overturn his gesture and position; a call that is, in and of itself, educational. Rather than abandoning the initiative towards Being, Heidegger, in the late 1920s, created an ethic of resoluteness and choice that places freedom and responsibility centre stage. Hence, when analysing Heidegger’s thought, we need not necessarily place educational concerns and demands from without, nor must we necessarily apply Heideggerian insights to analyse educational features and phenomena, for Heideggerian philosophy is always already rooted in, and in a sense is, an educational endeavour.  相似文献   

3.
When Dewey scholars and educational theorists appeal to the value of educative growth, what exactly do they mean? Is an individual's growth contingent on receiving a formal education? Is growth too abstract a goal for educators to pursue? Richard Rorty contended that the request for a “criterion of growth” is a mistake made by John Dewey's “conservative critics,” for it unnecessarily restricts the future “down to the size of the present.” Nonetheless, educational practitioners inspired by Dewey's educational writings may ask Dewey scholars and educational theorists, “How do I facilitate growth in my classroom?” Here Shane Ralston asserts, in spite of Rorty's argument, that searching for a more concrete standard of Deweyan growth is perfectly legitimate. In this essay, Ralston reviews four recent books on Dewey's educational philosophy—Naoko Saito's The Gleam of Light: Moral Perfectionism and Education in Dewey and Emerson, Stephen Fishman and Lucille McCarthy's John Dewey and the Philosophy and Practice of Hope, and James Scott Johnston's Inquiry and Education: John Dewey and the Quest for Democracy and Deweyan Inquiry: From Educational Theory to Practice—and through his analysis identifies some possible ways for Dewey‐inspired educators to make growth a more practical pedagogical ideal.  相似文献   

4.
This article aims to introduce Ernst Cassirer, and his philosophy of symbolic form, to education studies, and, in doing so, to challenge the widespread but deeply flawed views of knowledge and so-called knowledge-based education that have shaped recent education policy in England. After sketching the current educational landscape, and then some of the main lines of flight in Cassirer’s work, time is given to a comparison with Heidegger—a more familiar figure by far in Anglophone philosophy than Cassirer, and who contributed to the displacement of Cassirer—in order to illustrate more clearly Cassirer’s original contribution, in particular to the relationship between knowledge and time. Cassirer’s view of knowledge stands in marked and critical contrast to that which has shaped recent educational reform in England, as he sees knowledge as a productive and expressive matter, and repudiates what I call the ‘building-blocks’ picture of knowledge and the hierarchisation of subject areas.  相似文献   

5.
Abstract

In this article, I will describe how the Utopians whom John Dewey once referenced are possibly the ancestors of Indigenous peoples, in this case, ancestors of the Diné. I will describe a Diné philosophy of education through the Kinaa?dá ceremony which was the first ceremony created by the Holy People of the Diné to ensure the survival of the people. I frame this ceremony as an educational experience that illuminates the similarities between the Diné and Utopian philosophies of education. It is through an understanding and experiencing of the Kinaa?dá that one can fully experience a real example of the ‘Utopian schools.’ It is through an upbringing within a non-acquisitive paradigm, ontologically and epistemologically, that one can fully envision this society that William Schubert explains through a compilation of various philosophers and theorists in order to make it understandable to an acquisitive society. The oral teachings from my ancestors through songs, stories and ceremonies that have been passed down to the current generations prove that the utopia once existed and that some ‘Utopians’ still exist. This explanation of a Diné philosophy of education through the Kinaa?dá ceremony is my lived example of what Dewey seemed to have dreamt or found in another dimension. I claim that the Utopians Dewey witnessed were possibly Indigenous peoples.  相似文献   

6.
This article analyses the nature of an educational experience by taking as its starting point Dewey's Art as Experience in order to identify what it is that counts as a significant or worthwhile experience. Dewey suggests that an experience needs to have an integral character in which the different phases of the experience are related and which tends towards a conclusion. Furthermore, an experience also needs to have the character of what Dewey calls an ‘undergoing’, an engagement with content which may be difficult or painful. It is suggested that this kind of experience may be seen in terms of a ‘light’ pedagogy in which content is allowed to unfold. This is contrasted with educational experiences that are ‘teacher‐driven’ or ‘learner‐driven’.  相似文献   

7.
This article discusses how to deal with the relations between different cultural perspectives in classrooms, based on a proposal for considering understanding and knowledge as goals of science education, inspired by Dewey’s naturalistic humanism. It thus combines educational and philosophical interests. In educational terms, our concerns relate to how science teachers position themselves in multicultural classrooms. In philosophical terms, we are interested in discussing the relations between belief, understanding, and knowledge under the light of Dewey’s philosophy. We present a synthesis of Dewey’s theory of inquiry through his naturalistic humanism and discuss its implications for the concepts of belief, understanding, and knowledge, as well as for the goals of science teaching. In particular, we highlight problems arising in the context of possible conflicts between scientific and religious claims in the school environment that result from totalitarian positions. We characterize an individual’s position as totalitarian if he or she takes some way of thinking as the only one capable of expressing the truth about all that exists in the world, lacks open-mindedness to understand different interpretative perspectives, and attempts to impose her or his interpretation about the facts to others by violent means or not. From this stance, any other perspective is taken to be false a priori and, accordingly, as a putative target to be suppressed or adapted to the privileged way of thinking. We argue, instead, for a more fallibilist evaluation of our own beliefs and a more respectful appraisal of the diversity of students’ beliefs by both students and teachers.  相似文献   

8.
根据海德格尔的观点,是(存在)的含义问题,即我们如(是)其所是地理解事物时事物是什么或怎么样的意义问题,总是以我们有能力解释事物在理解中能够明确地如(是)其所是为前提的。既然海氏的现象学本体论旨在探讨我们如何能够如其所是地理解事物的普遍条件所具有的意义,而翻译史上的翻獉译獉忠獉实獉这一理解现象就是这样一个有关"獉如其獉所獉獉是"的理解问题,那么,獉翻獉译忠獉实獉就应该能够在海德格尔的现獉象獉学獉本獉体獉论獉框架内给出分析;并且我们相信,这种分析,正如海氏现象学本体论所承诺的那样,是最本体的存在论分析。  相似文献   

9.
The far right in the United States has gained international visibility and power by promulgating its ideas using multiple media sources. This paper considers contemporary right‐wing representations of John Dewey as found on English‐language internet websites. The author employs discourse analytic methods to address the questions—‘How is John Dewey constructed in right‐wing internet discourse?’ and ‘By what means has the Right come to construct Dewey in this way?’ Elements of the internet discourse are related to texts that helped shape it. The paper demonstrates that far right‐wing websites construct Dewey and his ideas as the antithesis of American values and as a political and existential threat of the highest order. In this discourse, Dewey is connected to Satan, communism and global conspiracy theories. The paper concludes with a discussion of the implications of these beliefs for current educational and political philosophy and praxis.  相似文献   

10.
美国现代著名的实用主义哲学家、教育家杜威实现了对二元论哲学的超越,以进化论为支撑建构了实用主义的教育理论。其“沟通式”的教育作为一种社会活动过程促进了人的生成与社会的结构性延续。在这种意义上,教育通过持续性、整体性、有机性沟通着“个体人”与“集合人”——社会。  相似文献   

11.
In this essay I explore the constraints and opportunities confronting me as a newly qualified teacher and how these affect my pedagogy. I have reflected on my own development from beginning to newly qualified teacher and considered how such forces have shaped my identity as a teacher, my values and my approach to the job. As part of my exploration of my practice and the values I hold, I have revisited ‘The Place of English’, an essay I wrote midway through my Postgraduate Certificate in Education (PGCE) year; I have reconsidered how the current climate of educational reform and my subsequent experience have altered or strengthened these initial perceptions. In what follows I have reflected critically on two episodes of teaching and learning with my Year 10 class, my most challenging group, in order to further understand the way in which I have responded to the responsibilities and pressures placed on a classroom teacher. These pressures, I suggest, are intensified by the preconceptions of age and gender within my school and implicit more widely in the traditional values of our culture. The fragments of my practice that I have explored reveal tensions that gesture at a gap between educational theory, first-hand professional experience and governmental policy. They present an argument to resist the temptations of oversimplified, linear conceptions of teaching and learning, and maintain the place of English as a subject of creativity, exploration and expression that, at its heart, values both individual and collective student voices and identities.  相似文献   

12.
My paper concentrates on that small part of Dewey’s ethical theory that deals with the personal virtues of character. Even more narrowly, I focus on a single section of Dewey’sEthics titled “The Conception of Virtue in Reflective Morality.” I do so because my primary concern here is not so much with the virtues Dewey discusses, important as they are, but with how he believes they should interact. If I am correct, Dewey thinks that when the virtues of character are interacting as they should, the result is an open dynamic harmony that fits his classical definition of beauty. Dewey’s understanding of virtues and their dynamic interaction breaks down the barrier between art, and ethics. Given that it is reflective morality that we are considering, that means Dewey is breaking down the barrier between cognition, art, and aesthetics as well. I conclude with some reflections as to why for Dewey what we often think of as personal virtues may only be comprehended in terms of a community wherein the same aesthetic principle of open dynamic harmony. I briefly discuss why alterity is as important as ipsiety for the pluralistic democrat.  相似文献   

13.
This article explores the nature of knowledge in English. Using assessment practices as one way of understanding what constitutes knowledge in English, this article asks whether the subject is being subtly changed and whether it is changing in a direction that is profitable. Drawing on the work of Dewey and Eisner, it seeks to understand English as an arts subject and define what it means to know in English seen through this frame.  相似文献   

14.
社会民主与学校重建的关系是杜威教育思想中的一个核心主题。工业革命以及随之引起的在科技、交通、政治、经济、文化等社会诸领域的全面变革,对美国民主构成了严峻挑战。从哲学高度,深入反思学校如何重建和变革,以在美国社会的民主进程中扮演更为积极、有为的角色,成为一个重大而紧迫的时代课题。杜威从教育的角度,重构了民主概念,主张学校应超越旧个人主义的狭隘性,通过主动作业培养未来公民的民主意识和社会精神。20世纪20年代前后,杜威的教育思想发生转向,对制度化教育在社会民主进程中的功能的有限性的认识更为清晰,但终其一生,杜威都未曾放弃对学校重建问题的关心。杜威有关民主和学校重建关系问题的思想十分深刻,超越了杰斐逊和贺拉斯·曼等前人,影响了克伯屈和拉格等社会改造主义教育家。在美国教育史中,杜威是一位继往开来的大师。  相似文献   

15.
Abstract

This paper attempts to reintegrate the concept of plasticity into educational philosophy. Although John Dewey used the concept in Democracy and Education (1916) it has not generated much of a critical or practical legacy in educational thought. French philosopher, Catherine Malabou, is the first to think plasticity rigorously and seriously in a contemporary philosophical context and this paper outlines her thinking on it as well as considering its applicability to education. My argument is that her definition not only successfully reintroduces the concept in a way which is generative for contemporary educational philosophy and practice but that it also significantly extends the remit of educational plasticity as previously conceived by Dewey. This paper will examine the concept of educational plasticity as providing an opportunity as well as ‘the feeling of a new responsibility’ towards the plastic subject in philosophical approaches to education.  相似文献   

16.
A bstract .  In educational scholarship, a number of comparisons have been made between the work of John Dewey and Herbert Spencer, many claiming that Spencer's influence is unmistakable in Dewey's theories or even that Dewey is derivative of Spencer. However, one must look beyond the surface similarities of Dewey and Spencer and recognize the drastically divergent views that each held on those very foundational notions upon which each built his educational program. In this essay, Robin Zebrowksi examines the theories of evolution, the directionality of organism and environment interaction, the agency of the individual, and the conceptualizations of progress in the respective works of Dewey and Spencer. Their underlying beliefs about the world and how it operates show that their philosophies cannot be reconciled. The educational theories that follow from these discrepancies, Zebrowski concludes, have incompatible and distinct implications for the classroom.  相似文献   

17.
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18.
To what extent and in what ways should a teacher educator contribute to a type of teaching development that has long functioned successfully without much involvement of teacher educators? This self-study concerns my learning about my role as teacher educator in a learning study, a Hong Kong adaptation of a teacher-driven Japanese educational and cultural practice, Jugyou Kenkyu, credited with high quality learning outcomes for both teachers and students. My first learning study case forms the retrospective backdrop to the self-study. By describing and evaluating my personal experience of interactions such as recorded meetings and teachers' reflections, I attempt to discern a function for myself within the group. The self-study helped uncover some misguided assumptions and responses in coping with the new context and also provided some preliminary understandings of possible teacher educator responsibilities in this type of initiative.  相似文献   

19.
This essay examines how John Dewey’s child-centered educational philosophy was adopted and adapted in the early twentieth century in China to create a Chinese children’s literature. Chinese intellectuals applied Dewey’s educational philosophy, which values children’s interests and needs, to formulate a new concept of modern childhood that influenced emerging Chinese children’s literature. Underlying the apparently faithful borrowing of Dewey’s theory, though, is a fundamental contradiction between Dewey and his Chinese counterparts in terms of the nature of children. While Dewey was rejecting the notion that human beings possess innate characteristics, Chinese intellectuals were attempting to do the opposite, namely they were endeavoring to make “children” an essentialist category. By emphasizing this intersection of both foreign and indigenous influences in modern Chinese children’s literature, this essay also suggests that Chinese children’s literature is a hybrid product.  相似文献   

20.
The progressive language of growth and development that informs our shared ideal of the educated subject also informs the curricular structure of schooling, in which new learning builds upon established knowledge and students' development depends upon their desire to take on those identities associated with various achievements of knowledge. Each re‐creation of the student's identity requires a new production of the student's former identity as an uneducated self — a negative statement of the self‐overcome, fashioned in the language of the curriculum. But what of those objects of attachment or aspects of the child's identity that can neither be integrated in the student's educated identity nor accounted for as a recognizable lost object of childhood? In this essay James Stillwaggon argues that considering the student subject in terms of its melancholic attachments offers some alternatives to thinking of student identity primarily in terms of its progressive learning function. Julia Kristeva's treatment of melancholia as “asymbolia,” or against the representational function of language, is especially significant to this discussion, as it highlights the melancholic's resistance to the most basic educational purpose, namely the further engagement of the subject in language.  相似文献   

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