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HERMENEUTICS AND EDUCATION: UNDERSTANDING, CONTROL, AND AGENCY 总被引：2，自引：0，他引：2
Deborah Kerdeman 《Educational theory》1998,48(2):241-266
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Ilan Gur-Ze'ev 《Educational theory》2005,55(3):343-365
From a contemporary perspective, the work of the Frankfurt School thinkers can be considered the last grand modern attempt to offer transcendence, meaning, and religiosity rather than "emancipation" and "truth." In the very first stage of their work, Adorno and Horkheimer interlaced the goals of Critical Theory with the Marxian revolutionary project. The development of their thought led them to criticize orthodox Marxism and ended in a complete break with that tradition, as they developed a quest for a unique kind religiosity connected with the Gnostic tradition and emanating, to a certain extent, from Judaism. This religiosity offers a reformulated Negative Theology within the framework of what I call "Diasporic philosophy." In his later work, Horkheimer explicitly presented Critical Theory as a new Jewish theology. Rearticulating Critical Theory is of vital importance today, both for understanding the current historical moment and for going beyond the oppressive dimensions of Critical Pedagogy. This article does not satisfy itself by offering a new reconstruction of Critical Theory; its goal is to offer a blueprint for a Diasporic counter-education that transcends Critical Pedagogy and goes beyond the emancipatory dimensions of Judaism itself. 相似文献
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Angelo Caranfa 《Educational theory》2010,60(5):561-585
In this essay Angelo Caranfa maintains that what education should be engaging in is a ceaseless effort of cultivating in the students attention to the things of the spirit—that is, the world of aesthetic apprehension as described by such figures as Plato and Simone Weil. Caranfa attempts to show that in Plato and in Weil, we receive a vision of education that motivates the contemplative life conceived as contact with the Good, Truth, Justice, Love, and Beauty. This is a life of detachment or withdrawing, of looking or attention, of silence, and of contemplation or prayer, which is essentially a way of learning that leads, step by step, or degree by degree, and by repeated exercises, out of the cave to the realm of goodness, truth, justice, love, and beauty. This contemplative method of learning that the writings of Plato and Weil offer us is not only a critique of today's method of problem solving, of statistical analysis, of verbal noise, and lack of attention, but also of those who speak of learning apart from the spirit of beauty. 相似文献
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Contradictory findings characterize the literature on the efficacy of intergenerational programs that bring children and older persons together for joint activities to promote more positive attitudes and stereotypes. Nor is it clear whether cross-generational attitudes are negative to begin with. The research reported in this paper operationalized the constructs of attitudes and stereotypes by employing ideographic measures based on the attitude model of Fishbein and Ajzen (1975) and adopted the principles of the contact hypothesis in organizing a cross-age program. Sixty-three middle school adolescents (age 11–13) were randomly assigned to cross-age contact, didactic instruction, or control conditions for a 6-week program. Overall, adolescents and older persons held generally positive attitudes and stereotypes of each other. Relative to the control group, the contact group adolescents’ attitudes toward older people became more positive. There was no change in the didactic group. Following contact, the older people showed more positive attitudes toward younger people and scored higher on a measure of life satisfaction. 相似文献