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1.
It is not uncommon to hear parents say in discussions they have with their children 'Look at it this way'. And called upon for their advice, counsellors too say something to adults with the significance of 'Try to see it like this'. The change of someone's perspective in the context of child rearing is the focus of this paper. Our interest in this lies not so much in giving an answer to the practical problems that are at stake, but at disentangling the issues on a conceptual level. Within the so-called second part of his Philosophical Investigations , Wittgenstein deals with shared practices and with concepts such as 'seeing' and 'seeing as'. What he says there is in terms of content linked with his earlier Tractatus position concerning ethics, a matter which will first be dealt with. After that, the relevant sections of his later work are discussed. Following Cavell, it is concluded that to try to get someone to see what one sees, necessarily presupposes giving it out of one's hands. The passivity this points at highlights what Erziehung in the end comes down to.  相似文献   

2.
It can be argued that our contemporary view of the world is not at all based on ‘objective’ observation of ‘what is out there’, but rather the result of the application of existing mental frameworks and ways of seeing to the world around us, including the world of human beings. Goethe's way of seeing recognizes the special relationship that exists between parts and wholes, so that, rather than being built up of parts, wholes are indeed non-unified wholes which are fully reflected in the parts. Each part is, as it were, one particular manifestation of the whole. My purpose in this paper is to begin to explore Goethe's way of seeing as a tool for new insights into education and to do so by looking at the area of inclusion. Inclusion is a good place to start exploring because it is so obviously based on a notion of parts and wholes. For example, it is based on particular notions of what classes and schools as wholes should look like in terms of their parts: student population, achievement, assessment, curriculum, etc. Thus, examining inclusion from a Goethean perspective may provide new opportunities for thinking about and dealing with exclusion.  相似文献   

3.
The paper begins with a brief reference of some of the inaccuracies in accounts of the so called ‘Honeyford affair’. The main purpose of the paper, however, is not to compare differing accounts, but rather to examine aspects of Honejford's discourse in its own terms. These aspects include his notion of ‘racism’, his concern with ‘tolerance and coherence’ and his account of what he refers to as ‘the human character’.  相似文献   

4.
Summary

Children hold a wide range of ideas about what science is, but boys tend to have very stereotyped ideas about scientists, exclusively depicting them as male and often seeing in science something weird or magical — this is the antithesis of what science claims to be, and yet it is easy to see how the ideas can become fused or confused. Girls in this study did not see science as an exclusively male preserve and are more likely to view science in a ‘realistic’ way than are boys. In interviews with the teachers of these children (all women) awareness of the need to avoid gender stereotyping was expressed. This study shows that among their girl pupils at least, their attempts are beginning to bear fruit.  相似文献   

5.
Inclusive education emerged as an idea within United Nations Educational, Scientific and Cultural Organization’s Special Education Unit and was presented as a new way ahead at the ‘World Conference on Special Needs Education’ in Salamanca in 1994. Since then, it has been on the global agenda as the overriding political objective within education. In spite of this, the international agreement, on an ideological basis, was not initially founded on a common interpretation of the meaning of ‘inclusive education’. However, the Salamanca Statement reflected clearly the idea of overcoming the divide between regular and special education. After 20 years, a vast amount of research and numerous reports and national strategies for implementing inclusive education, there are in these a lack of agreement over a common interpretation of inclusive education. Since 1994, the concept inclusive education has explored the world, so to say, without having landed, and the effort of giving it a clear working definition has thus far been elusive. In order to create a possible common ground for the mutual interpretation of inclusive education, I argue that it is important to see inclusion as an ethical issue. It is crucial to ask again what the purpose of inclusion is. To this end, it is vital to see inclusive education not just as a social and structural matter about how various aspects of a school are organized to meet diverse children’s needs in terms of personnel, pedagogical methods, materials and cultural structures, but also to see inclusive education as an ethical issue. Inclusion impinges on ethical questions because it is for the purpose of something. It conveys something that is valuable. Consequently, I find it pertinent to investigate the ethical aspects of inclusion. I do so in this article, firstly, by juxtaposing different interpretations for inclusive education in the literature. Secondly, I suggest some ethical aspects of inclusion in light of the so-called ‘capabilities’ approach.  相似文献   

6.
In his writings Jim Marshall has helpfully emphasized such Wittgensteinian themes as the multiplicity of language games, the deconstruction of ‘certainty,’ and the contexts of power that underlie discursive systems. Here we focus on another important legacy of Wittgenstein's thinking: his insistence that human activity is rule‐governed. This idea foregrounds looking carefully at the world of education and learning, as against the empirical search for new psychological or other facts. It reminds us that we need to consider, in Peter Winch's words, ‘what it makes sense to say’ about certain educational phenomena, and how these meanings stand against understanding a wider form of life. This insight has important implications for doing educational research, and we examine some of these.  相似文献   

7.
This paper deals with the highly personal way an individual makes sense of the world in a way that avoids the pitfalls of the so‐called private language. For Wittgenstein following a rule can never mean just following another rule, though we do follow rules blindly. His idea of the ‘form of life’ elicits that ‘what we do’ refers to what we have learnt, to the way in which we have learnt it and to how we have grown to find it self‐evident. But the reference to the ‘bedrock’, to what was originally learnt, is the only kind of situation for which it makes sense to ask whether the meaning of a concept is correctly stated. Dialogue, conversation, and exchange of ideas are the right ways to characterize all the other situations. The challenge of Wittgensteinian philosophy is therefore that of a balance of the individual and the community, of language and the world. His insistence on the third person (or the intersubjective level) is countered by the importance he gives to each individual's personal stance: persons must speak for themselves and do what they can do. Given the growing interest for the kind of educational research where the ‘personal’ is focused on, I will try to take up the challenge to see how here as elsewhere ‘language’ works. By making clear what it does for us, it will gradually become clear how this kind of research may itself have to be reinterpreted.  相似文献   

8.
This paper examines an issue of recent Kant scholarship on education: the supposed disconnect between his theory of morals and his theory of character. While the debate is often couched in terms of Kant’s ‘phenomenal–noumenal’ distinction, or the distinction between moral theory and culture, I follow scholarship suggesting the best way to understand Kant’s distinction is by following his account of the ‘conduct of thought.’ Doing so demonstrates the Lectures on Logic and particularly, his account of prejudice, as playing a large role in the articulation of what it is to think subjectively. We also see the importance of conducting our thinking from the subjective standpoint to an objective (moral) one in order to fulfill our obligations to both think and act morally.  相似文献   

9.
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   

10.
Abstract

This article investigates the relationship between new technologies, pedagogy and cultural diversity. It is clear from the project discussed in this article that studying diversity issues on-line provides scope for developing what has been called cultural literacy following Bourdieu's (1990) notion of ‘different ways of seeing’. However, there are a number of unintended effects of power that emerge in this new cultural field which need examination. These include the importance of understanding the embodied context as much as the virtual, the need to be explicit about literacy practices to challenge the dominant liberal discourse of ‘voice’ in on-line discussion, and the effects of power that emanate from teaching and learning in this field.  相似文献   

11.
Abstract

A recent article on education in China succeeded in giving a fresh tweak to the arguments concerning whether aptitude or achievement testing is more likely to promote equality of educational opportunity. In ‘The Diploma Disease’ Ronald Dore expounded the view that aptitude testing is to be preferred for selection purposes on the grounds that it gives more weight to ‘innate potential’ (his term) than does achievement testing which produces results more affected by quality of schooling, an influence which is all too variable, especially in emerging countries. Although shot through with considerable ambivalence, Dore's view could still be instrumental in persuading educational and political authorities in those countries that aptitude testing will do what he says it will do ‐ ‘make for greater equality of educational opportunity and be more effective in mobilizing all available talent’. And even if these authorities have never set eyes on Dore's book, there is sufficient evidence that some of them are acting as if they had taken Dore's view on board for it to be worth re‐opening the question. It is argued here that Dore's position cannot be supported.  相似文献   

12.
ABSTRACT

In this paper, I explore the educational significance of the work of Hannah Arendt through reflections on four papers that constitute this special issue. I focus on the challenge of reconciling ourselves to reality, that is, of being at home in the world. Although Arendt's idea of being at home in the world is connected to her explorations of understanding, such understanding should not be approached as a matter of sense making, but in terms of ‘eccentric judgement’. For judgement to be eccentric, we must expose ourselves to otherness, which has to do with friendship if we understand friendship as a public rather than an entirely private matter. While political judgement requires a ‘being in the presence of others’ Arendt's views on thinking and its role in moral judgement indicate the necessity of solitude, of being alone with oneself. Rather than seeing this a process through which one calls oneself into question, I highlight the importance of the experience of being called into question, which I understand as the experience of ‘being taught’. I conclude that the educational significance of Arendt's work particularly lies in this link with teaching, and less so in notions of learning, reflection and sense making.  相似文献   

13.
A key aim of this article is to present a discursus on learning and teaching in the context of art education that softens transcendent historical and ideological framings of art education and its purpose. In contrast it places emphasis upon the immanence and necessary transcendence of local events of learning that occur in whatever framing and which have the potential to extend our comprehension of what art and learning can become. It recommends a ‘pedagogical reversal’ whereby external transcendent lenses and their respective knowledge and criteria for practice are relaxed and proposes a pedagogy ‘without criteria’. A key pedagogical issue revolves around ‘how something matters’ for a learner in his or her experience of a learning encounter and trying to comprehend this ‘mattering’ constitutes a pedagogical adventure for a teacher. The notion of mattering in the context of art practice and learning cannot be divorced from the force of art which is the motive force that precipitates a potential for learning and can expand our understanding of what art and learning can become. The article is therefore premised on the idea that it is not a case of coming to understand art through established knowledge and practice but the force of art challenging us to think. The force of art, or art's event, can be conceived therefore as a process with a potential for the individuation of new worlds or to see that other worlds might be possible.  相似文献   

14.
Contextual religious education and the interpretive approach   总被引：1，自引：1，他引：0  
This article responds to Andrew Wright's critique of my views on the representation of religions. Using various literary devices – associating my work closely with that of others whose views are in some ways different from my own, referring very selectively to published texts and exaggerating, and sometimes misrepresenting, what I actually say – Wright presents my work as dualistic, nominalist and as not genuinely hermeneutical. Wright contrasts what he sees as my extreme idea of religions as ‘constructions’ with his own view of them as ‘social facts’. My reply illustrates and responds to Wright's account of my work, clarifies my own position and raises questions about Wright's views, especially in relation to those of Gavin Flood, whom he cites with favour. My conclusion includes the suggestion that, although our epistemological positions are different in some ways, they spawn pedagogies utilising some common principles and values.  相似文献   

15.
In Chapter V of his autobiography, John Stuart Mill describes the ‘crisis in my mental history’ that cast this brilliant mind into profound gloom at age 20. Mill makes clear that his plight had everything to do with the extraordinary analytical and critical education imparted to him by his father. That which prompts Mill's deep distress, as well as that which is necessary in order to escape it, are the central concern of Michael Polanyi's monumental Personal Knowledge. The thesis of this essay is that Polanyi in his book offers a penetrating analysis of the disorder from which Mill suffered and, even more significantly, Polanyi explains more perceptively than does Mill himself what is required in order to resolve the mental crisis and establish what both authors refer to as ‘balance’ of mind.  相似文献   

16.
In the present era of accelerated technological development with its proliferation of new digital media,PC and Internet,the main questions concerning communication practices examine the patterns of interaction between these practices and the use of‘old’media,such as print,the electronic and audiovisual media,television,radio and VCR,which have all dominated the communication scene until fairly recently.Definitely we can say that the internet has become a family member that no one can live without it,especially the new types electronic products’sale in the markets and the development of the wireless(wifi),what’s more,the high click rates of facebook,youtube,twitter and so on.This great change also have happened in China that you can see the first thing for everyone in the morning is connecting the internet so as to read weibo(micro blog,its function is similar to twitter,now it is the most popular and famous micro blog in China),youku(similar to ytube),xiaonei(like facebook)and so on.Therefore a great many‘old’media in China is now experiencing the large reform.CRI(China Radio International)cannot lag behind.In this paper,I am trying to introduce one website from CRI which is called"hebrew.cri.cn"as a landscape to state her"birth","grow up(development)"and her"future".  相似文献   

17.
At the 2019 Annual Conference of the Philosophy of Education Society of Great Britain, Michael Bonnett was an invited speaker, giving a paper entitled ‘Transcendent nature, sustainability, and ‘ecologising’ education’. In this keynote, Bonnett shared portions of his forthcoming book, Environmental Consciousness, Nature, and Philosophy of Education: Ecologizing Education (London, Routledge). A day earlier at the conference Jeff Stickney gave a paper entitled ‘Informal place-based learning in environmental sustainability education: Seeing anew the Cloister oak tree at New College through Heidegger & Wittgenstein's Philosophies.’ Here we offer a section of Stickney's paper discussing Bonnett's environmental philosophy, focusing on a central aspect of his work: aesthetic and place-based education as a way of connecting more deeply with ‘nature’. Instead of delivering his paper at the conference, Stickney led participants on a walk across the Oxford campus, talking about the place and seeking to enhance appreciation of the evergreen oak tree in the cloister by entertaining different philosophical perspectives while those gathered drew the tree. The exercise was meant to illustrate what aesthetic, emplaced transcendence might actually look and feel like, in practice. Bonnett humbly agreed to write a brief response for this Special Issue.  相似文献   

18.
Good  Ron  Shymansky  James 《Science & Education》2001,10(1-2):173-185
  相似文献   

19.
I should like to talk to you about a matter which was a great concern to Ruth Wong, as it is to me – the question of what ‘education’, in the brod sense, can or should do to alleviate the plight of the many millions of the world's children, who, for one reason or another, are unlikely to live full, healthy, productive and happy lives as their more fortunate fellows. ‘Disadvantage’ has been interpreted in many ways. Indeed, each of us has his or her own concept of what constitutes the term, just as each of us has personal ideas about ways of eliminating or minimizing its effects. What I have to say represents my own feelings and opinions. I hope you will forgive me if I begin with some general ideas, one or two of which may seem a little academic, but I think it is important to be clear as a great deal of damage has been done because of confusion of thinking.  相似文献   

20.
This paper argues for ‘post-structural Marxisms’ as the pedagogical practice of reading and rereading Marx in a critical manner. It is less concerned to give an account of social class or of the changing historical relevance of this concept in relation to education than to argue for the continued relevance of Marx and Marxism, especially in relation to what shall be called ‘knowledge capitalism’. First, the paper briefly discusses the concept of the social in the post-modern condition before reviewing the relations between post-structuralism and Marxism, and giving responses to the crisis of Marxism. Post-structuralism, it is argued, is neither anti-structuralist nor anti-Marxist. Secondly, the paper provides an account of Deleuze's Marxism (libidinal materialism), using it to analyse education as a form of ‘knowledge capitalism’.  相似文献   

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