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1.
Naoko Saito 《Educational Philosophy and Theory》2019,51(5):478-487
AbstractThis article will highlight the distinctive role of Cavell in renewing a dawn of American philosophy. Following Emerson’s remark, ‘the inmost in due time becomes the outmost’, Cavell develops his distinctive line of antifoundationalist thought. To show how unique and valuable Cavell’s endeavor to resuscitate Emerson’s and Thoreau’s voice in American philosophy is, this paper discusses the political implications of Cavell’s Emersonian moral perfectionism. This involves a reconsideration of what measures justice and what justifies happiness. While Cavell is sometimes said to be too personal and too subjective to be political, I shall argue that his Emersonian perfectionism, with its concomitant idea of the conversation of justice, is in fact thoroughly political and democratic. I shall illustrate this by examining his writing on a Hollywood film, Mr. Deeds Goes to Town (1936). The film shows vividly that happiness is a condition for achieving democracy from within. In conclusion, I shall propose that a readiness for the risk inherent in speech, rather than, say, acquiescing in received ideas or hiding behind the words of others, is at the heart of perfectionist education for globally minded citizens. 相似文献
2.
LESLEY JAMIESON 《Journal of Philosophy of Education》2020,54(2):425-448
Iris Murdoch's famous case of M and D illustrates the moral importance of learning to see others in a more favourable light through renewed attention. Yet if we do not read this case in the wider context of Murdoch's work, we are liable to overlook the attitudes and transformations involved in coming to change one's mind as M does. Stanley Cavell offers one such reading and denies that the case represents a change in M's sense of herself or the possibilities for her world of the kind exemplified by Nora in Ibsen's A Doll's House. In this essay, I challenge Cavell's reading, suggesting that the case, while it may not be an exemplar of the perfectionist outlook as described by Cavell, can and should be interpreted in perfectionist terms. To see this, I reflect on Murdoch's views on the endless perfectibility of language, the importance of humility, and the role of love and attention in moral learning. I conclude that Murdoch's work uniquely sheds light on how we might cultivate a perfectionist outlook in ourselves and others, and describes the distinctive role that some novels can play in moral education. 相似文献
3.
The matter of crossing borders in the creation of democratic communities arises in ways that are pressing, both within the nation‐state and on a global scale. Tensions between tendencies toward nationalism and the cosmopolitan call for global understanding touch the heart of ideas of democracy as beginning at home—at political, psychological, and existential levels. Yet in both orientations there is a certain consolidation of what John Dewey called the “we.” In this essay Naoko Saito and Paul Standish address questions concerning the “I's” relation to the “we.” It is through an exploration of the apparently apolitical approach of Stanley Cavell, through what he calls the “politics of interpretation,” that Saito and Standish try to give substance to the critical destabilization of these terms and tensions that they believe to be necessary. Cavell's Wittgensteinian approach to skepticism and his account of the Emersonian sense of the tragic help to demonstrate the need to meet the political crisis of democracy with language of a more subtly critical kind. The antifoundationalism Cavell derives from these sources, with its concomitant notion of philosophy as translation, provides us with a language that answers to the problems of the “we.” This is, the authors conclude, a better formulation of, and a more hopeful response to, the challenge of crossing borders within. It touches despair but realizes within it the prophetic power of language. And it shows the political crisis in which democracy finds itself to be something that is not peculiar to our times but internal to the very nature of our (political) lives. 相似文献
4.
《Journal of moral education》2012,41(3):339-353
In this paper I appraise John Wilson's ideal of (erotic) love between equals. Although I allow that the ideal is intriguing, one that leads to good conversation (in bed and out of it), in the end it is one I cannot endorse. My assessment of Wilson's ideal focuses on queries about who can count as equals and who takes responsibility for whose unruly sexual desires. I also note a particular moral peril associated with his ideal of intimacy. I find this peril in Wilson's suspicion of appeals to self-respect and integrity as grounds for refusing to meet sexual demands. 相似文献
5.
SANDRA LAUGIER 《Journal of Philosophy of Education》2021,55(1):263-281
Stanley Cavell was the first to account for the transformation of theory and criticism brought about by reflection on popular culture and its ‘ordinary’ objects, such as so‐called mainstream cinema. However, Cavell is less concerned with reversing artistic hierarchies than with the self‐transformation required by our encounters with new experiences, and with the moral education they provide. According to him the value of a culture lies not in its ‘great art’ but in its transformative capacity, the same capacity found in Emerson's ‘moral perfectionism’. This new accent on examining the educational value of films as public occurrences of ethical theorising points towards the analysis of linguistic and aesthetic expression in a larger corpus works of ‘popular culture’, hence to going beyond Cavell's focus on the classical Hollywood movie. 相似文献
6.
NAOKO SAITO 《Journal of Philosophy of Education》2006,40(3):345-356
In the contemporary culture of accountability and the 'economy' of education this generates, pragmatism, as a philosophy for ordinary practice, needs to resist the totalising force of an ideology of practice, one that distracts us from the rich qualities of daily experience. In response to this need, and in mobilising Dewey's pragmatism, this paper introduces another standpoint in American philosophy: Stanley Cavell's account of the economy of living in Thoreau's Walden. By discussing some aspects of Cavell's The Senses of Walden that suggest both apparent similarities and radical differences between Thoreau and Dewey, I shall argue that Cavell discovers rich dimensions of practice in Thoreau's American philosophy, ones that are overshadowed in Dewey's pragmatism: that he demonstrates another way of 'making a difference in practice'. Cavell, as a critical interlocutor of Dewey, from within American philosophy, offers a way of using language in resistance to the rhetoric of accountability and in service to the creation of democracy as a way of life. I shall conclude by suggesting that the enriched tradition of American philosophy from Dewey to Cavell is to be found in their promotion of philosophy as education and education as philosophy. 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.
Viktor Johansson 《Educational Philosophy and Theory》2019,51(5):519-530
AbstractThis paper aims to show how Emerson provides a reworking of Kantian understandings of moral education in young children’s Bildung. The article begins and ends by thinking of Emersonian self-cultivation as a form of improvisatory or wild Bildung. It explores the role of Bildung and self-cultivation in preschools through a philosophy that accounts for children’s ‘Wild wisdom’ by letting Emerson speak to Kant. The paper argues that Kant’s vision of Bildung essentially involves reason’s turn upon itself and that Emerson, particularly in how he is taken up by Cavell, shows that such a turn is already present in the processes of children inheriting, learning, and improvising with language. This improvisatory outlook on moral education is contrasted with common goals of moral education prescribed in early childhood education where the Swedish Curriculum for the Preschool Lpfö 98 is used as an example. 相似文献
9.
IAN MUNDAY 《Journal of Philosophy of Education》2009,43(1):57-74
This paper explores Stanley Cavell's notion of ‘passionate utterance’, which acts as an extension of/departure from (we might read it as both) J. L. Austin's theory of the performative. Cavell argues that Austin having made the revolutionary discovery that truth claims in language are bound up with how words perform, then gets bogged by convention when discussing what is done ‘by’ words. In failing to account for the less predictable, unconventional aspects of language, the latter therefore washes his hands of the expressive passionate aspects of speech. To ignore such aspects is to ignore an important moral dimension of language. Finally, I bring Cavell's approach to bear on the epistemic criterion, which Michael Hand applies in his paper ‘Should We Teach Homosexuality as a Controversial Issue?’. I suggest that Hand's approach, by failing to account for the linguistic dimension of truth and the expressive quality that accompanies this dimension, presents an overly narrow conception of moral education. 相似文献
10.
主体性道德教育：意蕴与路径 总被引：1，自引：0，他引：1
基于现代主体性哲学视域,深入考察和反思当今学校道德教育陷入低迷和失效的症结所在。规约化的行为控制机制、知识化的道德智慧追求、模塑化的道德教育逻辑是传统道德教育中学生道德主体性缺失的主要病理表征。培养和塑造师生的主体意识、生成和提升生活世界的道德智慧、理解和对话的多元价值选择则是其走出困顿、提高实效的根本出路。 相似文献
11.
哈贝马斯的商谈伦理学以语言为基础，以可普遍化原则和话语伦理学原则为核心内容，主张通过主体间的商谈、交往保证道德规范的普遍有效性。商谈伦理对道德教育的启示在于：道德教育的发展方向是以“商谈”为过程原则，通过主体间道德话语的商谈论证，力求避免道德灌输与道德相对主义，最终促进道德主体的协调发展。 相似文献
12.
"和谐"视域下的道德教育--兼论道德教育的人性回归 总被引：6，自引：0，他引：6
和谐社会是人类追求的理想社会,道德作为人类生活的内在价值尺度,既是人性的一种表达,也是实现社会和谐的必要条件。道德教育在创造和谐的伦理基础以及培育社会主体方面责无旁贷,而道德教育的人性回归,将使其在促进人与自然、人与社会以及人自身的和谐发展上,发挥更大的作用。 相似文献
13.
Two studies illustrate the concern that the connection between teachers’ beliefs and their instructional practices can be a troublesome one if beliefs are informed by formalist thinking related to truth and caring in the teaching conversation. Twenty-seven middle school language arts teachers and 216 8th grade students were asked what they thought would constitute appropriate responses to a middle school student’s request for feedback about his poem. In spite of their training and experience, the instructional strategies of the teachers were guided by formalist beliefs about what they believed to be sound pedagogy. As a consequence, they minimized the importance of what the student actually said in his poem. Honest criticism and instruction were minimized. Teachers interpreted caring as helping the child to feel good about his work and about himself independent of the work’s merits. In contrast, students called out for honesty and for academic instruction and interpreted caring as receiving academic help. Few expressed formalist principles, and most argued that their teachers need not surrender truth, criticism, or instruction to express care and concern. They also revealed that they could, and would, see through their teachers’ efforts at impression management. Findings are interpreted within a framework provided by S. Cavell (1969)’s criteria for reciprocal conversation. 相似文献
14.
阻隔与沟通:异元批评与对话批评——文论建设中的一个问题 总被引：1，自引：0，他引：1
刘安海 《华中师范大学学报(人文社会科学版)》2002,41(1):53-58
本从“异元批评”的存在入手，指出“异元批评”使得在批评同一对象时，不仅见解迥然有别，而且批评的各方无法对话。随着对话这一国际潮流向各个领域的广泛渗透，批评家期盼在学批评领域能够进行平等的交流，实现批评沟通。对话批评需要一定的共识，其中最主要的是关于学和学批评的共识。前构成对话批评的前提，后构成对话批评的原则或根据。批评是对话，是关系平等的作家与批评家两种声音的相汇，对话批评是批评家与对话之间以学本为中介共同探讨人类的价值问题。为了进行对话批评，学批评必须走出自我孤立的窘境。 相似文献
15.
方彦寿 《合肥教育学院学报》2008,(4):48-50
在孔子“为政以德”的政治理想中,蕴藏着通过推行教育来传播儒家荣辱观的思想;孟子则分别从提升个人道德修养和改善道德教育两个致思向度上加以引申和发挥。与荣辱观教育关系比较密切的道德教育的原则和方法,是孔子所说的“内省”。羞恶之心的“义之端”,往往容易被外界的物欲所“汩没”;而内省或省察,则是对这种被物欲所汩没的一种警醒和提防。在道德教育阶段论中,儒家学者主张荣辱观的教育应从幼儿开始,并贯彻人的终生。南宋的理学家和教育家朱熹则在理论和实践两个方面,均卓有成效。 相似文献
16.
Paul Smeyers 《Journal of Philosophy of Education》2012,46(3):461-471
This paper is the sequel to Part 1, which appeared in this Journal, Vol. 46 No. 2, 2012. Following Cavell and his insistence that we should not try to escape from the existential conditions we find ourselves in and look for false certainties, the relevance of embracing a particular stance is elaborated. A commitment to giving substance to an ideal of ‘the good life’ is neither an injustice towards the other nor an ignorance of her freedom. On the contrary, here responsibility is accepted and at the same time it is acknowledged that we always have only the particular points of departure that we contingently start from. Coming to terms with this kind of dependency constitutes living out the scepticism that is implied by our being human: the logic of this is given along with our human condition. 相似文献
17.
德育工作是学校教育的重中之重,此次重大公共卫生事件给小学德育带来了一定的影响。为了解重大公共卫生事件期间小学生的品德状况以及教师的德育工作实施状况,对东部、中部、西部地区的1472名小学生和207名教师开展问卷调查。调查结果显示,小学生具有一定的公民素养、健全的人格品质和积极的理想信念,但存在信息素养缺失、职业认知模糊... 相似文献
18.
从魏晋南北朝文人家训看其理想人格的建构与实践 总被引：2，自引：0，他引：2
阎续瑞 《河南师范大学学报(哲学社会科学版)》2004,31(2):147-150
魏晋南北朝文人在家训中经常真实表达他们的道德信念与对理想人格的追求。其理想人格的建构模式基本是通过树立修身典范与道德楷模的方式来凸显理想人格。其理想人格的基本特质是：其一,胸怀大志,立志高远;其二,坚守道德信念,具有严格的道德自律精神;其三,对社会现实具有强烈的忧患意识。由于时代背景、社会氛围与个人经历等诸多因素造成理想人格实践过程的艰难与曲折,具体表现为：其一,理想层文人对理想人格的坚守;其二,现实层文人理想人格的丧失;第三,徘徊于理想层与现实层之间的文人理想人格具体实践的两难选择。 相似文献
19.
教师理想道德人格是对教师道德人格的一种理想定格,是教师人格的应然性规定。它不但具有阶级性、现实性、实践性和超前性等一般理想道德人格特征,而且具有以形成示范、表率人格为根本指向,以无私奉献为价值指针,以教书育人为核心内容等职业特征。教师理想道德人格的塑造包括社会塑造和自我塑造两个方面。 相似文献
20.
William J. Morgan 《Quest (Human Kinetics)》2013,65(4):470-493
In this paper, amateurism and professionalism are treated as moral images, that is, as moral ideals whose point is to enliven and enrich our involvement in sport. Treating them as such enables one to assess their moral fitness as models of sporting conduct, an assessment made imperative by the apparent demise of the amateur ideal and the triumph of the professional ideal. That assessment is made more urgent because the eclipse of amateur sport by professional sport is a morally problematic development: While athletes are entitled to make a living off their athletic accomplishments, they are not entitled to turn sport into a commercial exploit, because doing so compromises and imperils the central goods that underpin and galvanize sport's practice. 相似文献