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1.
This paper explores how vocational, occupational, practical or indeed experiential education can assist in the development of phronesis or practical wisdom within the responsible learner. It proposes that formalized, institutionalized education might inhibit the development of phronesis in the quest for knowledge. We propose that should we desire a society which flourishes as a community based on relatedness not transaction and on transcendence not immanence, then we will need to restore the centrality of the workplace as a site for democratic learning rather than instrumentality. We explore this proposal through the lens of Heidegger's development of the notion of techne from the being of a craftsman to technical skills.  相似文献   

2.
This essay explores the thorny issue of theory and practice, partly in response to the special issue of the Journal of Philosophy of Education (37.2, 2003) but more especially as a way of offering a critique of Joseph Dunne's book, Back to the Rough Ground (1993). It argues that Dunne's notion of phronetic techne risks the reduction of philosophy to the merely instrumental, and, in turn, that this approach threatens the significance of philosophical character.  相似文献   

3.
The ancient Greeks articulated three types of knowledge, episteme, techne and phronesis. Education has emphasised two of these – ‘pure’ knowledge and technical skills – while neglecting the latter. Within early childhood a key aspect of phronesis – practical wisdom – is emotion work, and its impact on the well-being of educators. Taking a sociological approach to emotions within early childhood reveals how these are shaped by issues of gender, social class and other dimensions of inequality, rather than being universal. Drawing on interviews with childcare educators in Australian services, I analyse how emotion work practices become embodied over time, and the role that this emotional capital plays in moderating workforce issues such as burnout or low morale. Making the practical wisdom of early childhood educators a more conscious part of pre-service and in-service education challenges existing educational approaches, and enables a more critical, reflexive and resilient workforce.  相似文献   

4.
This article examines the concept of techne in relation to situatedness. Techn? is conceived as techniques for situating bodies in contexts. Although many theorists and practitioners in technical communication are working from ecological and posthuman perspectives with regard to interface designs, this article argues for extending those perspectives to workplace and classroom situations. Starting from a Heideggerian reading of techne, the article moves toward the concept of post-techne, which remakes pedagogical techniques for writing and inventing in institutional contexts.  相似文献   

5.
This article invites imaginings of democracy and education with and through “other” knowledges. It argues for the possibilities of working across difference as articulated in the transnational, border, and decolonial perspectives of Chicana/Latina feminisms. Specifically, it explores Gloria Anzaldúa's notions of nos/otras (we, we/they, us/them), and conocimiento (knowledge with wisdom) as an example of thinking with other knowledges in civic praxis. Notions of community and civic engagement are then examined through a personal testimonio stemming from early memories of participation in a civic organization's sponsored essay contest, “What my community means to me.” Testimonio is used to critique civic exclusions but also to reimagine and animate other knowledges in the development of conocimiento for redefining community and civic participation. Lastly, this article briefly explores one example of how local activists are building communities of civic praxis for racial justice. Latina/Chicana feminisms are useful for reflecting on practices of community and coalition building across difference in a cross-race, cross-class coalitional context.  相似文献   

6.
Given the rise in obesity and the positive exercise effects in curbing obesity levels, exercise promoters are expected to use technological applications—social media and fitness applications—in their exercise motivational programs. The purpose of this article is to critique the use of social media and fitness apps as both ineffective and potentially harmful. An alternative approach is proposed where phronesis (practical wisdom) in exercise participation can be achieved via physical and cognitive mastery of the action for its own sake (real techne-art, embodiment). Emphasizing exercise outcomes (e.g., energy expenditure) captured by external devices distracts from embodied and phronetic action. Drawing on the philosophies of phronesis, techne, and embodiment, exercise promoters should emphasize embodied exercise experiences via mastery of action, social interactions, and connectedness to nature. They should target real action in real communities, and not emotionless and meaningless online forums about how to become the ultimate virtual fitness buff.  相似文献   

7.
ABSTRACT

Full virtue and practical wisdom comprise the end of neo-Aristotelian moral development, but wisdom cannot be cultivated straight away through arguments and teaching. Wisdom is integrated with, and builds upon, habituation: the acquisition of virtuous character traits through the repeated practice of corresponding virtuous actions. Habit formation equips people with a taste for, and commitment to, the good life; furthermore it provides one with discriminatory and reflective capacities to know how to act in particular circumstances. Unfortunately, habituation is often understood primarily as a method suitable only for children. This article examines whether Aristotle limited habituation to children and, if not, what the relationship between habituation and wisdom beyond childhood might look like. This article concludes that wisdom-guided habituation is also possible for adults who continue and confirm their already established virtuous habits. The implications of this for professional moral education are subsequently discussed.  相似文献   

8.
In this paper, I present the findings of a self‐study into my teaching practices as a sociology‐of‐education lecturer working in the pre‐service teacher education programme of a regional university in New South Wales, Australia. The principal data source is a logbook of the teaching practices which characterised several tutorial classes taught in 2007. To understand these practices, the paper draws upon Aristotle's concepts of techne and praxis, and Bourdieu's understanding of practices as socially constructed and contested. The paper situates tensions between more technicist and praxis‐oriented teaching approaches to pre‐service teacher education, within the teacher education and university contexts in which these classes were undertaken. In doing so, the paper reveals tensions between assessment‐driven and more authentic teaching practices, and more student‐ and teacher‐centred teaching practices. The paper also shows how accountability pressures within tertiary settings have led to a more instrumental approach to tertiary teaching. I conclude that there is a need for greater attention to the conditions of work which influence teacher educators' practices, rather than fetishising individualistic instantiations of such practices.  相似文献   

9.
This essay begins where Alasdair MacIntyre's After Virtue begins: facing a moral world in ruin. MacIntyre argues that this predicament leaves us with a choice: we can follow the path of Friedrich Nietzsche, accepting this moral destruction and attempting to create lives in a rootless, uncertain world, or the path of Aristotle, working to reclaim a world in which close‐knit communities sustain human practices that make it possible for us to flourish. Jeff Frank rejects MacIntyre's framework and in this essay attempts to create an alternative path, one of moral repair. Through a close reading of several poems from Robert Frost's North of Boston, Frank develops the notion of moral repair and describes its ethical and educational implications.  相似文献   

10.
通过梳理亚里士多德伦理学中与财富有关的德性论,厘清了钱财之德与德性论整体的关系。并且从它的内涵、外延以及价值尺度入手,证明财富之德是一种实践智慧,从而进一步得出培养与涵养财富之德的具体途径和方法。  相似文献   

11.
Using a grounded theory approach to the study of historical texts and an expert interview, we developed the Iranian hierarchical wisdom model (IHWM; Karami & Ghahremani, 2016). According to IHWM, there are three levels to wisdom: practical intelligence, wise, and sage. In this article, we discuss the model and elaborate on it. Next, we examine how the IHWM is connected to Sternberg’s Active Concerned Citizenship and Ethical Leadership Model (ACCEL; Sternberg, 2017). We discuss the importance of advanced thinking skills in both models. The other similarity between the two models is the importance of making positive, meaningful, and enduring differences to the world. However, the IHWM’s priority is self-actualization and personal integrity. Further, IHWM as a culturally informed wisdom model perceives teaching as the best means to achieve this goal, rather than leadership positions.  相似文献   

12.
无论是思孟学派还是亚里士多德,其思想中人性与德性都是统一的,都将人性确定为人之为人的特性。但是由于他们对德性内涵与结构层次的理解不同,双方关于人性的内涵和结构层次就出现了差异,表现出中国重＂仁德＂而西方重＂智德＂的倾向。此外,思孟学派认为人性与德性具有先天性,使得其人性与德性的社会性幽暗不明,而亚里士多德明确提出道德德性是社会的产物,理智德性也是在社会中完善和发展的,使人性与德性的社会性和后天性得到突出和强化。  相似文献   

13.
The essay argues for a reconsideration of the role of the “literate revolution” in the disciplining of rhetorical practice in the fourth century BCE. Specifically, the argument addresses the tension between oral memory and literate rationality in Isocrates and Aristotle to illustrate two divergent possibilities of appropriating oral linguistic resources of a culture. Aristotle's literate classification of endoxa (received opinions) and pisteis (proofs) depoliticizes the oral utterances and maxims of contemporary Greek culture, thereby rendering discourse a mere accessory of a political agent. By contrast, Isocrates conceives of rhetorical performance as constitutive of political agency and civic identity.  相似文献   

14.
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15.
"自然",在亚里士多德看来,是自然之物的"本因",而"物理学"和"形而上学"则被看作是对"本因"的探索之探索。亚里士多德正是从"本体论"的角度出发,以"爱智慧"超越"智慧",企图用"爱智慧"同一"形而上学"。  相似文献   

16.
Abstract

While the idea of exemplification or role-modelling as a means to the education of moral character and virtue is of ancient pedigree—traceable at least to Aristotle’s ethics—the influence of personal example is clearly not unproblematic since individuals may be admired or imitated for less than morally admirable qualities. However, personal exemplification is evidently not the only route to moral exemplification, insofar as readers may find much to admire or emulate in the characters of literary or other artworks which may allow for some critical distance between admired and admirers. This article is concerned with exploring the potential for moral exemplification of literature and arts.  相似文献   

17.
Abstract

In Aristotelian virtue theories, phronesis is foundational to being good, but to date accounts of how this particularly important virtue can emerge are sketchy. This article plumbs recent thinking in Aristotelian virtue ethics and developmental theorizing to explore how far its emergence can be understood developmentally, i.e., in terms of the growth in ordinary conditions of underlying psychological capacities, dispositions, and the like. The purpose is not to explicate Aristotle, nor to assimilate Aristotelian ideas to cognitive developmental moral theorizing, but to draw on both to build an independently plausible theory of practical intelligence and its development. It is argued that one fruitful direction attends to the psychology of virtues Aristotle associates with practical intelligence, including comprehension, understanding, sense, and cleverness, instead of Aristotle’s remarks distinguishing fully virtuous persons from the continent, incontinent and the many.  相似文献   

18.
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19.
John Green's best-selling The Fault in Our Stars (2012) recounts two teenagers' quest for meaning in the face of loneliness, depression, disability, and loss, all intensified by a cancer diagnosis. Green uses secondary characters to present three common worldviews: existentialism, Christianity, and Buddhist mindfulness. The author analyzes these three characters (and the ideas they embody), arguing that Green misrepresents Christianity as a flat unreflective, domesticated “Christianity Lite.” Four insights (with resources) are provided to foster deeper spirituality, especially from an authentic Christian perspective: intimate relationships; varied approaches to prayer when coping with heartache; respectful discussion of the purpose of human life; and access to the wisdom of the past.  相似文献   

20.
Although well documented from a British perspective, empirical research exploring the spiritual lives of primary school children in the Australian context is a field in which scholarship is beginning to emerge. This article reports on one particular finding which emerged from an Australian study seeking to identify some characteristics of children's spirituality in Catholic primary schools. The characteristic has been termed weaving the threads of meaning. It describes the way in which the children who participated in this study appeared to use their sense of wonder as a means of expressing their spirituality by piecing together a worldview based around their attempts at meaning making. This article argues that the existence of this characteristic presents a challenge for religious education, in particular for those programmes which operate within faith schools where the Christian narrative forms a source of the authoritative wisdom to be handed on to its students.  相似文献   

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