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1.
Abstract

Taking its point of departure in the idea that language is never neutral but always coded in the masculine or the feminine (Irigaray), the main purpose of the paper is to explore the gendered coding of Religious Education teaching and how this coding interplays in shaping relationships and knowledge in the classroom. As recent research shows, debates about religion are becoming increasingly aggressive in many Western democracies and Religious Education is not unaffected by this. Drawing on Luce Irigaray’s notion of sexual difference the paper argues that RE tends to have a masculine coding in its overemphasis on beliefs, creeds and concepts. This not only positions both girls and boys as feminine in relation to (masculine) religion, it also fails to offer the more nuanced understanding of religious life so well needed today. The paper is divided into three sections. The first outlines briefly, theoretically and methodologically, the larger study of which this paper is part. The second offers an exposition of Irigaray’s thinking on sexual difference, and the third relates her philosophy to three empirical examples. The paper ends with a summary of the main points of the argument and the implications of language matters for Religious Education teaching.  相似文献   

2.
This article initially provides a brief overview of virtue epistemology; it thereafter considers some possible ramifications of this branch of the theory of knowledge for the philosophy of education. The main features of three different manifestations of virtue epistemology are first explained. Importantly, it is then maintained that developments in virtue epistemology may offer the resources to critique aspects of the debate between Hirst and Carr about how the philosophy of education ought to be carried out and by whom. Wilfred Carr's position—that educational practitioners have privileged access to philosophical knowledge about teaching practice—will in particular be questioned. It will be argued that Carr's view rests on a form of epistemology, internalism, which places unreasonably narrow restrictions upon the range of actors and ways, in which philosophical knowledge of and/or for education might be achieved. In declaring that practical wisdom regarding teaching is ‘entirely dependent’ on practitioner reflection, Carr not only radically deviates from Aristotle's notion of practical wisdom, he also, in effect, renders redundant all philosophical research about education that is not initiated by teachers in this manner. It is concluded that Aristotle's general approach to acquiring information and knowledge about the world might yet still offer a foundation for a more comprehensive philosophy of education; one that makes clear that the professional testimony and reflection of teachers, observation of teaching practice, and already existing educational philosophy, theory and policy can all be perceived as potentially valuable sources of philosophical knowledge of and for education.  相似文献   

3.
Abstract

‘The Western tradition’, as passe-partout, includes fringe figures, émigrés and migrants. Rather than looking to resources at the core of the Western tradition to overcome its own blindnesses, I am more interested in its gaps and peripheries, where other thoughts and renegade knowledges take hold. It is in the contact zones with strangers that glimpses of any culture’s philosophical blindness become possible and changes towards a different understanding of knowledge can begin. In the context of education, I am above all interested in PhD candidates who wish to draw on the bodies and modes of knowledge they bring with them to the university. Some are not well represented: Indigenous and other non-Western traditions, non-English languages, and the renegade knowledges of marginalised groups. My context is that of creative practice-led PhD theses at AUT University, Auckland (Aotearoa/New Zealand) which have made me aware of the importance of cosmopolitics to understand education in the context of entangled histories of colonisation and domination; border-crossing interdependencies; new types of conflict and new ways of building communities. My study thus explores aspects of transculturation—involving not only ethnic cultures (often the default understanding of culture) but also different disciplinary knowledge cultures. The place that no-one owns in Western tradition, the place of fringe figures, émigrés and migrants, may offer a point from which non-traditional candidates’ thoughts can lever off to build connections with their own stores of knowledge. (Non-traditional candidates belong to minorities in Western universities until about thirty years ago when traditional candidates were ‘male, from high-status social-economic backgrounds, members of majority ethnic and/or racial groups, and without disability’.) This usually means for Western supervisors that they need to recognise their ignorance towards parts of their own traditions, as well as those of their candidates. The proposition I will explore is that the emergent research of non-traditional candidates can thrive on gaps and on the fringes—provided that both candidates and supervisors are able to be porous to the unknown and ‘troubled by the presumption of equality’. The potential of the gap, the unknown, which simultaneously separates and connects candidates and supervisors, can be the beginning of generating a thing in common. This is a rich and creative place for new thought, which may open the academy to transcultural knowledge.  相似文献   

4.
This essay argues for a revised perspective of the theory of “feminine style” developed by Karlyn Kohrs Campbell to explain the characteristics of historical feminist rhetorical action. Using a case study of contemporary feminine style in the political discourse of Texas Governor Ann Richards, the authors argue that the formal characteristics of feminine style, such as reliance on concrete reasoning, personal disclosure, and audience participation, can be viewed as integrally related to a philosophical position grounded in the uniqueness of women's experience. They conclude that the form and content of Richards’ rhetoric function to critique traditional grounds for political judgment and to offer an alternative political philosophy based in traditionally feminine values of care, nurturance, and affective relationships. These conclusions have relevance both for the study of feminist rhetoric and for the development of a critical rhetoric.  相似文献   

5.
This article will explore the intersection between ‘literature’ and ‘science’ in one key area, the botanical poem with scientific notes. It reveals significant aspects of the way knowledge was gendered in the Enlightenment, which is relevant to the present-day education of girls in science. It aims to illustrate how members of the Lichfield Botanical Society (headed by Erasmus Darwin) became implicated in debates around the education of women in Linnaean botany. The Society’s translations from Linnaeus inspired a new genre of women’s educational writing, the botanical poem with scientific notes, which emerged at this time. It focuses in particular on a poem by Anna Seward and argues that significant problems regarding the representation of the Linnaean sexual system of botany are found in such works and that women in the culture of botany struggled to give voice to a subject which was judged improper for female education. The story of this unique poem and the surrounding controversies can teach us much about how gender impacted upon women’s scientific writing in eighteenth century Britain, and how it shaped the language and terminology of botany in works for female education. In particular, it demonstrates how the sexuality of plants uncovered by Linnaeus is a paradigmatic illustration of how societal forces can simultaneously both constrict and stimulate women’s involvement in science. Despite the vast changes to women’s access in scientific knowledge of the present day, this ‘fair sexing’ of botany illustrates the struggle that women have undergone to give voice to their botanical knowledge.  相似文献   

6.
This paper provides a philosophical viewpoint to questions regarding the role and purpose of the research degree. Drawing on non‐binary accounts of knowledge within the philosophical tradition, it argues against the instrumentalist conception of applied knowledge evident within higher education policy. The paper identifies a critical ethic at work within the views of research candidates who do a research degree to complement an established professional career. A parallel is identified between the critical ethic that is evident within professional's conceptions of the role and value of a research degree and the notion of philosophy as a way of life that was prevalent in antiquity. The implications for research pedagogy of treating criticality as a way of life are then explored through Ronald Barnett's alternative model for higher education as a facilitator of ‘critical being’.  相似文献   

7.
Abstract

The author presents a case for expanding the philosophical literacy of preservice teachers. It is argued here that increasing the philosophical literacy in teacher education programs will enable teachers to think deliberatively and, consequently, reflectively on the exigencies of their practice. For example, through guided experience with philosophy of education, preservice teachers can gain familiarity with the hermeneutics of inter‐subjectivity, thus making them better able to communicate and understand their own students and their families. The author uses John Dewey's pragmatic ideas about reflection, hermeneutics, and equity as examples of how philosophical literacy can guide preservice teachers’ professional contemplation.  相似文献   

8.
Abstract

Although John Dewey has had the most profound effect on education, less is known about the philosophy of education of the original founder of pragmatism, Charles Peirce Using Peirce’s theory of formal rhetoric, I try to show that Peirce’s philosophy of education, when fully understood, is aligned with Dewey’s pedagogy of experiential learning, and can provide a justification for the promotion of active learning in the classroom. Peirce’s rhetoric, as one part of his logical or semiotic theory, argues that reasoning alone is not sufficient to gain knowledge, but that it must be embedded within a community of inquiry, of a certain sort. Applying this to the classroom, I argue that we, as teachers, should endeavor to create the features of a proper community of inquiry in the classroom, one that emphasizes engagement of the students in doing research rather than passively receiving information about its results.  相似文献   

9.
In this essay, David Hildebrand connects Democracy and Education to Dewey's wider corpus. Hildebrand argues that Democracy and Education's central objective is to offer a practical and philosophical answer to the question, What is needed to live a meaningful life, and how can education contribute? He argues, further, that this work is still plausible as “summing up” Dewey's overall philosophy due to its focus upon “experience” and “situation,” crucial concepts connecting Dewey's philosophical ideas to one another, to education, and to democracy. He opens the essay with a brief synoptic analysis of Democracy and Education's major philosophical ideas, moves on to sections devoted to experience and situation, and then offers a brief conclusion. Some mention is made throughout about the surprisingly significant role art and aesthetics can play in education.  相似文献   

10.
In his 1980 book Against Empiricism: On Education, Epistemology and Value, British philosopher R. F. Holland (1923–2013) exposes the inadequacies of a philosophy of education originating from an empiricist worldview. By following Plato’s view that the issue of what qualifies as knowledge has to be understood with reference to whether it is teachable, Holland’s critique of empiricism highlights the social and communal dimensions of education. The primary objective of this paper is to offer a reassessment of Holland’s thoughts on education and value. To do so, I first discuss Holland’s use of Plato’s ideas in his article ‘Epistemology and Education’ to demonstrate that Holland’s position can offer us a fruitful way to diagnose common, prevalent educational practices. I then turn to look at Holland’s views on value and morality. To illustrate how his thoughts on education can be seen to be relevant to the contemporary world, I explore and criticize some implicit presuppositions on knowledge in the 2011 box-office hit Limitless. The conceptual dimension of Holland’s take on education is then examined alongside with some recent trends in epistemology and philosophy of education.  相似文献   

11.
Louisa Allen 《Sex education》2013,13(2):109-122

In rethinking what is theoretically conceived as a 'gap' between what young people learn in sexuality education and what they do in practice, this article argues for the need to comprehend young people's sexual knowledge from their own conceptualisation of this. Drawing on empirical findings from research with New Zealanders aged 17-19, young people's own understandings of their sexual knowledge are explored. These findings indicate how young people in the study conceptualised sexual knowledge in two ways: as information derived from secondary sources such as sexuality education, and knowledge gleaned from personal sexual experience. Hierarchies were evident within and between such types of sexual knowledge, in terms of the status young people afforded, and the interest they displayed in them. The type of sexual knowledge young people were most interested in, and which they identified as lacking in sexuality education, centred on a 'discourse of erotics'. It is argued that the inclusion of this discourse within sexuality education programmes might offer one way of closing the knowledge/practice gap, by raising the status of sexuality education's messages for young people and drawing this information closer to their lived sexual experiences.  相似文献   

12.
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13.
In this essay, Mason Marshall argues that Plato's views on Forms play a central role in his educational philosophy. In response to what certain commentators have recently written, Marshall contends that this interpretation not only is accurate but also is advantageous because of how it can help philosophy of education. He also addresses the view, proposed by one philosopher of education, that Plato believes that the most valuable sort of knowledge cannot be fully expressed in words and that the objects of this knowledge are something other than transcendent Forms. Preferable to that view, Marshall argues, is the idea that Plato wants knowledge of Forms which is nonrepresentational.  相似文献   

14.
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15.
Abstract

This article argues that assessment is a central feature of teaching, particularly as a means to determine whether what has been taught has been learnt. However, I take issue with the current trend in education which places a significant amount of emphasis upon large-scale public testing, which in turn has exacerbated the ‘teaching-to-the-test’ syndrome, not to mention distorting teaching decisions that are detrimental to the overall development of student knowledge and understanding. Part of the problem with assessment in education seems to revolve around the nature of knowledge and how best to assess human knowledge and understanding. Although much philosophical uncertainty and disagreement exists surrounding the nature of knowledge, I argue that coming to know something is a sine qua non of any education. In saying this, I highlight the limits of assessment by demonstrating how certain activities are resistant to large-scale public testing because they are not easily reducible to facts which can be tested for, or at least in the same way as propositional forms of knowledge. Consequently, my argument is a philosophical one to the effect that assessment, particularly large-scale public testing is incapable of assessing all forms of learning, or even the quality of student understanding because the instruments available are both too blunt and tend to capture a certain kind of knowledge that privileges theory over practice, and mental skills over physical skills.  相似文献   

16.
应当以马克思《关于伊壁鸠鲁哲学的笔记》为中心,勘察古希腊哲学思想与马克思哲学革命起源的深层关联,揭示马克思在传统思想与现代哲学之间的复杂思想视域。通过精深的古典学阐释和思想史研究,马克思认为,亚里士多德之后的境遇与黑格尔之后的境遇显著相似,均出现了总体性哲学解体的危机,都呼唤着哲学变革。由此,马克思预见到,黑格尔之后的哲学变革通过"主观形式"重建总体性哲学的可能性路径是自我意识哲学及"哲学的世界化"。"博士论文"及其笔记向我们展现了一位力图在"古今之间"求索哲学革命道路的青年思想家的思想形象。从宏观思想史角度来看,在《关于伊壁鸠鲁哲学的笔记》中传统思想与现代思想之间的关系并不是单向度的,而是双向的相互作用过程,"古典启示"与"现代重构"相互交融。古典思想在启示、激发现代思想者的过程,同时也是现代思想者建构、重构古典思想的过程。在马克思的现代哲学革命的问题意识中,古典思想资源得以再生产因而具有了深刻的"现代性"。  相似文献   

17.
Abstract

This article argues that Rousseau's endorsement of male domination and his illiberal views of rape, punishment and the education of women have been seriously underestimated by twentieth century commentators who tend to produce expositions of his work that evade, ignore or marginalise this ‘darker side’ of his educational philosophy.  相似文献   

18.
ABSTRACT

The present study provides an analysis of John Amos Comenius’s thoughts on moral and pious education, educational governance and school discipline as expressed in Didactica Magna. This is examined from the background of his view of education as a societal phenomenon, the purposes of different categories of knowledge for individual formation and the role of pedagogy in the upbringing of children. Theoretically, this paper expands on Michel Foucault’s ideas about governmentality and discipline, as well as on Henri Lefebvre’s spatial theories. The article argues that Comenius can be viewed as a significant contributor to the early modern shift towards new administrative techniques for school governance, transmitting the mode of disciplinary power into pedogogised and didactic forms. The article contributes to achieving more systematic knowledge for understanding the focused areas of schooling, the concept of discipline and the pedagogic premises of disciplinary practice in an early-modern European educational context.  相似文献   

19.
Abstract

This 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   

20.
18世纪末,从哲学视角出发,康德以深刻的哲学思辨为"教育学"这门学科赢得了三尺讲坛。高瞻哲学俯瞰教育,康德不仅仅成了一位举世瞩目的哲学家,也成了一位影响深远的教育思想家。20世纪初,扎根教育面朝哲学,杜威成为进步主义教育的奠基人,也成为美国本土哲学——实用主义哲学的创始人。文章试图从教育视角、教育理想、教育起源、教育本质、教育目的、教育阶段以及道德教育等方面来解读康德和杜威的教育思想。深入分析这两种截然不同的理论——从哲学到教育、从教育到哲学,有助于我们全面地理解康德和杜威教育思想,有助于我们透过种种现象看清教育前进的方向,更有助于我们重新审视教育的过去、现在及未来。  相似文献   

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