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1.
Shane Jesse Ralston 《Educational theory》2011,61(3):351-364
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
2.
《Educational Philosophy and Theory》2013,45(10):1161-1174
In this global village, it is relevant to look at two educational visionaries from two continents, John Dewey and Rabindranath Tagore. Dewey observed that the modern individual was depersonalized by the industrial and commercial culture. He, thus, envisioned a new individual who would find fulfillment in maximum individuality within maximum community, which was embodied in his democratic concept and educational philosophy. Tagore's educational vision was based on India's traditional philosophy of harmony and fullness. It focused on self‐realization within the context of international education. This article compares the educational visions of Dewey and Tagore and demonstrates that Tagore's international educational perspective adds to Dewey's concepts of social individual and democracy and that their perspectives have implications for contemporary education. 相似文献
3.
Linda O’Neill 《Educational Studies A Journal of the American Educational Studies Association》2013,49(5):451-468
This article applies criteria for validity in interpretation to Eric Donald Hirsch, Jr.'s interpretations of John Dewey. Specifically, three criteria that Hirsch, himself, established in his earlier work are used to evaluate Hirsch's interpretation of John Dewey as a member of a class (romantics) who embraced a naive naturalism (trait) more often than not (instances within a class) to the great detriment of other salient aspects of education. Hirsch calls his K–8 Core Knowledge sequence revolutionary. His revolution's justification rests, in part, on his rejection of an educational tradition that he attributes to John Dewey and his disciples. Hirsch uses his interpretation of Dewey to portray those who continue to take Dewey's ideas seriously as naive, dogmatic obstructionists who are blocking positive educational reform. Because Hirsch falls short of his own standards for validity in his interpretation of John Dewey, this article suggests that professors of education who continue to rework Dewey's ideas may be sources of potential insight in addressing educational challenges rather than intransigent obstructionists. 相似文献
4.
In this essay, Emil Višňovský and Štefan Zolcer outline John Dewey's contribution to democratic theory as presented in his 1916 classic Democracy and Education. The authors begin with a review of the general context of Dewey's conception of democracy, and then focus on particular democratic ideas and concepts as presented in Democracy and Education. This analysis emphasizes not so much the technical elaboration of these ideas and concepts as their philosophical framework and the meanings of democracy for education and education for democracy elaborated by Dewey. Apart from other aspects of Deweyan educational democracy, Višňovský and Zolcer focus on participation as one of its key characteristics, ultimately claiming that the notion of educational democracy Dewey developed in this work is participatory. 相似文献
5.
美国近二十年杜威教育思想研究新进展 总被引：4，自引：0，他引：4
注重基本文献的收集、整理和编纂是美国学者从事杜威研究的传统特色。近二十年,美国杜威研究界在基本文献的整理和杜威教育思想的深入研究两方面均取得了重要进展,出版了四卷《杜威书信集》光盘,以及《杜威与美国民主》《杜威:宗教信仰与民主人本主义》和《杜威与爱欲:教育艺术中的智慧和欲望》等一批优秀的研究著作。近二十年美国学术界对杜威教育思想研究的重点有以下几个方面:民主教育思想、实用主义教育思想的现代性内涵、杜威的美学理论与教育思想的关系、杜威的宗教理论与教育思想的关系等。近二十年美国的研究成果对杜威教育思想以正面评价为主。这些新进展反映了20世纪80年代以来国际政治意识形态对立趋缓后,人类面对高度现代性社会的共同挑战,开始公正地、全面地研究杜威教育思想的世界性趋势。 相似文献
6.
陈立军 《安顺师范高等专科学校学报》2009,11(4):34-37,47
杜威实用主义教育观建立在实用主义哲学之上,并且把民主思想和教育密切联系起来;在教育方法论上认为教育从经验中产生,其“从做中学”的强调实践的教学方法,体现了现代教育的特征。同时探讨杜威教育理论对中国当代教育实践的启示并对其局限性进行反思。 相似文献
7.
INE MAHON 《Journal of Philosophy of Education》2019,53(4):748-758
I explore in this paper the extent to which Stanley Cavell's contribution to the philosophy of education is measured by his distance from American pragmatism. I wish to argue that pragmatism and what Cavell calls ‘perfectionism’ are simply not offered in the same key and crucially that it is this stylistic or tonal difference that separates Cavell not only from his pragmatist contemporaries but from the pragmatist picture of democracy and education as sketched so compellingly in the work of John Dewey. I suggest, in other words, not only that Cavell is importantly distant from the pragmatists but that it is this very distance—this very ambivalence to that tradition of thought often taken as the native philosophy of America—that captures Cavell's distinctive educational promise. 相似文献
8.
《Educational Philosophy and Theory》2013,45(4):523-540
The ‘European Space of Higher Education’ could be mapped as an infrastructure for entrepreneurship and a place where the distinction between the social and the economic becomes obsolete. Using Foucault's understanding of biopolitics and discussing the analyses of Agamben and Negri/Hardt it is argued that the actual governmental configuration, i.e. the economisation of the social, also has a biopolitical dimension. Focusing on the intersection between a politicisation and economisation of human life allows us to discuss a kind of ‘bio‐economisation’ (cf. Bröckling), a regime of economic terror and learning as investment. Finally it is argued how fostering learning, i.e. fostering life (as a learning process) could turn into ‘let die’ and even into ‘make die’. 相似文献
9.
Running in Circles: Chasing Dewey 总被引：1，自引：0，他引：1
Michael Glassman 《Educational theory》2004,54(3):315-341
This paper explores the impact of John Dewey on the field of educational psychology. Dewey raised issues and ideas, such as the role of context and the reapproximation of knowledge, that would come to haunt education and psychology for the next century. And yet soon after the turn of the twentieth century, Dewey abandoned psychology and redefined his role in education. This paper traces some of the reasons behind the schism between Dewey and his ideas and the fields of education and psychology. The demand for a methodological purity, pushed by G.S. Hall and his students into the mainstream of both fields, elbowed Dewey's ideas out to the distant margins and Dewey himself out altogether. I argue that because the ideas and issues Dewey raised were never resolved, they keep reemerging in different theoretical forms. In the second part of this paper I examine four theoretical models that, in many ways, mirror Dewey's early ideas: Piagetianism/constructivism, sociocultural theory, cultural historical activity theory, and postmodernism. 相似文献
10.
Malcolm Thorburn 《Journal of educational administration and history》2017,49(2):144-156
A century on from the height of John Dewey’s educational writings and the reputation of the Gary Schools Plan as a model of progressive education, the paper reappraises two key matters: the relationship between John Dewey and William Wirt, the first superintendent of the Gary Schools in Gary Indiana, and the coherence between John Dewey’s progressive pedagogies and the early years of the Gary Schools Plan. Through drawing on a range of primary and secondary sources of information, the paper analyses the connections between John Dewey, William Wirt and the Gary Schools Plan in their shared quest to extend progressive education into new urban and industrial schooling contexts. The paper highlights areas where existing assumptions require review and the extent to which the relationship and connections between Dewey and Wirt’s work were mutually beneficial. The paper ends by calling for further related research based on the archival material available. 相似文献
11.
余南宁 《黄山高等专科学校学报》2008,(6):120-122
“儿童中心论”是杜威教育思想的重要内容,由于历史的原因,建国后我国对杜威的教育理论一直持否定的态度,不少人斥责他过于强调儿童的兴趣和需要,放纵了学生的自由,降低了教师威信、否定社会的作用。实际上,杜威强调儿童是教育活动的出发点,强调教育要尊重儿童的天性,促进儿童发展,同时杜威反对二元对立的思维方式。所以应从教育、社会、儿童的基本关系来理解杜威的“儿童中心论”。 相似文献
12.
杜威的教育哲学思想中包含着丰富的终身学习理论,其教育本质、教育目标、教育方法和教育内容与终身学习思想联系密切。基于对杜威教育哲学思想的内涵的探讨,揭示其对终身学习的启示。 相似文献
13.
李如 《宁波大学学报(教育科学版)》2021,(3):101-107
美国著名实用主义哲学家、教育家杜威并没有在他的有生之年明确地提出过环境教育的口号和理念,但是在他的教育著作中我们很容易发现与环境教育密切相关的思想。尤其在《地理和历史的重要意义》一文中,杜威深刻地阐释了地理和历史学科对于学生成长的重大意义,集中论述了自然环境和社会环境对学生了解世界、体验世界所发挥的重要作用。这样的理论对于环境教育来说是具有前瞻性的。研究杜威关于环境教育的思想有助于促进对杜威教育思想的深层探究,这对中国的环境教育发展具有理论指导意义。 相似文献
14.
VASCO D'AGNESE 《Journal of Philosophy of Education》2017,51(1):73-88
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
15.
《Journal of moral education》2012,41(3):170-180
Abstract Some of the character education programmes that were implemented in American public schools during the first three decades of this century are examined. The educational theory underlying these programmes is contrasted to John Dewey's ideas on moral education. Character education programmes reflected a trait‐inspired approach to morality: character was assumed to be a structure of virtues and vices. Dewey's conception of morality was broader; he held that character embraced all the purposes, desires, and habits that affect human conduct. Dewey's recommendations for moral education differed significantly from those put forward by the advocates of character education, as Dewey,’s proposals were basically proposals for school reform. Because character education programmes were aimed at developing specific virtues in students, the programmes were narrowly conceived and were unable to affect major changes in educational practice. 相似文献
16.
Christopher Higgins 《课程研究杂志》2013,45(4):441-464
I offer a close reconstruction of John Dewey’s account of vocation in Democracy and Education, bringing out the existential and aesthetic dimensions of Dewey’s idea that vocations constitute perceptual environments for their practitioners. Although Dewey offers this idea to teachers only as an insight about student development, I contend that its most powerful educational implication concerns the growth of teachers. Picking up where Dewey left off, I investigate to what extent teaching constitutes an educative environment for teachers. I conclude that, while the environment of teaching is an exceedingly rich one, the basic working conditions of teachers and the ethos of education often frustrate their attempts to interact with this environment. I conclude with a critique of some of the forces that narrow the range of what teachers notice, feel, and learn in the course of their work. 相似文献
17.
John Dewey 《课程研究杂志》2013,45(4):387-403
In 1894, when John Dewey came to Chicago, US educational leaders were reshaping the elementary school, high school, and college, institutions initially aimed at different social groups, into three 'levels' of a more integrated K-16 system. At the same time, Dewey's fellow reformers were furthering the 'new education' by advocating activity-based, cooperative subjects, including nature study and manual arts for the elementary school curriculum. In The School and Society (1899), Dewey addressed the two problems of how to integrate practical co-operative activities with academic subject matters and how to connect the subject matters and learning methods of the three educational 'levels' to provide continuity throughout the curriculum and between it and out-of-school experience. The School and Society, one of the best known of Dewey's early educational writings, argued that the success of 'new education' was 'inevitable', because it was 'part and parcel of the whole social evolution'. Dewey noted that the opportunities children previously possessed for practical learning in home and neighbourhood production had been eliminated once production moved to urban factories. The earlier common schools had merely added a layer of literacy and numeracy to the base of practical thinking abilities formed outside of school. Schools in the industrial city, however, simply had to provide these opportunities themselves. Dewey's conception of experience-based practical learning to form habits of inquiry and co-operation securing democratic life was a masterful synthesis of the 'new education', and The School and Society became an educational classic inspiring educators for a century. The Educational Situation (1902), by contrast, has received little attention. The tone is decidedly less upbeat. Far from proving 'inevitable', Dewey says, the 'new education' has come up against unanticipated obstacles because it is not an 'organic part' of the 'educational whole'. The institution, he says, remains structured by mechanical features of school organization and administration that determine educational experience 'even on its distinctively educational side'. The new education will fail unless educators can put in place a new organizational and administrative structure that both conforms with the external realities of industrial society and supports new experienced-based learning activities. The three chapters of The Educational Situation analyse the difficulties inherent in fundamental structural change, and propose structural reforms for the elementary school, high school, and college. In chapter 1, which originally appeared in 1901 as a separate essay and is reprinted here, Dewey carefully delineates the interplay between organizational and administrative structures and curriculum. His analysis of the problem of curriculum change anticipates the contemporary work of such scholars as John W. Meyer, Robert Dreeben, and 388 j. dewey Larry Cuban-and defines an issue which, arguably, has not been explored as systematically in the 100 years that have followed the publication of The Educational Situatio. Leonard J. Waks 相似文献
18.
Tyson Lewis 《Teaching Education》2013,24(4):249-260
This paper is driven by a simple question: what type of collective space is a classroom and how can it be imagined differently? Drawing on the social topography provided by Hardt and Negri, I suggest that schools have traditionally worked to produce either (a) a people; (b) a crowd; or (c) the masses. The problem with these forms of social collectivity is that they each tend to limit radical movements for democracy. Opposed to a people, a crowd, or the masses, I suggest that classroom collectivity be reconceptualized in terms of the multitude. It is by configuring the dynamic space of the classroom in relation to a theory of the multitude that educational democracy can be achieved. 相似文献
19.
David S. Steward 《Religious education (Chicago, Ill.)》2013,108(4):428-448
The ethos of the Enlightenment placed religious and spiritual concerns in a private sphere, while politics became a public concern. In this vein, many American educators, including John Dewey, have vigorously insisted that public schools remain free from religion while inculcating a common civic virtue. Recently, however, educational theorists and practitioners influenced by Dewey have worried about the public's lack of spiritual intelligence and have asked how democracy and spirituality might be reconciled within schools. I approach this question through an examination of Elmer Thiessen's Teaching for Commitment: Liberal Education, Indoctrination, and Christian Nurture (1993). While not a follower of Dewey, Thiessen's work raises important questions for those who follow Dewey and who are concerned with the relationship between democracy and spirituality. 相似文献
20.
20世纪以来,苏联及俄罗斯对杜威及其教学论思想的认知与评价经过了一个大起大落的曲折历程:从20年代的极力推崇,到30年代开始猛烈批判,50—60年代的评价落入低谷,80年代至世纪末又开始回暖。进入21世纪,俄罗斯学者在新的历史条件下,以更加客观的态度研究与解析杜威的教学论思想,对其进行重新解读和再认识。出现这种曲折认识的重要原因是:苏联曾一度过分注重以意识形态为标准对人进行评价,乃至将这一评价标准推向极端,从而对杜威及其教育教学思想的评价有失客观与公正。在新的时代,教育理论研究和教育实践健康发展的基石是“寻找契合点(或平衡点)”,这要求教育工作者摒弃那种非此即彼的思维方式。 相似文献