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71.
《Educational Philosophy and Theory》2013,45(10):1067-1081
AbstractIn this article I propose a conception of empowering educational dialogue within the framework of humanistic education. It is based on the notions of Humanistic Education and Empowerment, and draws on a large and diverse repertoire of dialogues—from the classical Socratic, Confucian and Talmudic dialogues, to the modern ones associated with the works of Nietzsche, Buber, Korczak, Rogers, Gadamer, Habermas, Freire, Noddings and Levinas. These forms of dialogue—differing in their treatment of and emphasis on the cognitive, affective, moral and existentialist elements—have become more dominant in recent educational discourse and practice—an intellectual phenomenon that calls for a more analytic and reflective elaboration of the essential elements that constitute educational dialogues. Hence it is the purpose of this article to elucidate the distinguishing marks of true dialogues, to set them within the normative discourse of humanistic education and empowerment, and to offer a normative and stipulative conception of empowering educational dialogue that can be utilized in the various intellectual and practical spheres of humanistic education—a paradigm,working definition, and outline for contemporary teachers in their quest to develop their students’ sensibilities and sensitivities, and empower their ability to live complete, autonomous, authentic, moral and dignified human lives. 相似文献
72.
《Educational Philosophy and Theory》2013,45(8):838-852
Reflection represents an important form of human thought; from ancient to modern times, the human capacity for reflective thinking has held the imagination of various philosophers and educational theorists. Despite this interest, researchers define reflection in different ways. One of the purposes of this article is to explore the activity of reflection by examining characteristics and contextual factors associated with it. For this purpose, various philosophical and theoretical sources are considered including Socrates, Rousseau, and Bruner, among others. Following this, empirical research is examined to determine whether elements associated with reflection are consistently integrated within regular classroom instruction. Next, practical and theoretical obstacles to reflection are proposed. One of these obstacles is an over‐emphasis on the technical interest, a concept described by Jürgen Habermas. Last, some implications are suggested with regard to the use of reflection as a construct for infusing new points of discussion in teacher education and practice. 相似文献
73.
Jim Mackenzie 《Educational Philosophy and Theory》2013,45(7):764-777
There is more to be said about two of the topics Chris Peers addresses in his article Freud, Plato and Irigaray: A morpho-logic of teaching and learning (2012, Educational Philosophy and Theory, 44, 760–774), namely the Socratic method of teaching and Plato’s stance with regard to women and feminism. My purpose in this article is to continue Peers’s discussion of these two topics. 相似文献
74.
王秋平 《山西大学师范学院学报》2009,(5):15-17
“认识你自己”,是苏格拉底的哲学原则,也是贯穿整个哲学发展历程的主题。“认识你自己”确立了人类的历史主体性,使哲学能够正确评估人类自己,培养人类的“自我意识”,这对哲学和人类的发展做出了不可磨灭的贡献。 相似文献
75.
教育史上有两种启发式教学,即孔子式和苏格拉底式,其核心要素都是唤起学生的经验,使之与教学内容互相印证,进而在新旧经验的冲突中,更新旧经验,获得新知识。两种启发式教学都有其不可取代的价值和适用的条件,在教学中应该相辅相成,不应厚此薄彼。 相似文献
76.
贾廷秀 《荆州师范学院学报》2009,(1):111-114
生与死是生命中的固有矛盾,也是人生哲学之大题。古代西方先哲苏格拉底以其知、情、言、行昭示着对生与死的诠释。他的神圣之死引发了后人对生与死的不尽思考,激励着我们对美好生活的探寻。 相似文献
77.
赵墨典 《科学技术哲学研究》2022,(1)
智者与苏格拉底对“技艺”理解的差异,让“技艺”成为哲学的重要话题。智者将“技艺”视作一种基于感觉的能力,能够对“现实”做出判断、给出对策并寻觅操作的适当时机。苏格拉底认为“技艺”是“知识”,是对目标的通晓和熟知,也是对知识体系信仰与实践。智者和苏格拉底“技艺”的观念分别显示出“艺术”和“技术”的意义,在“技艺”观念的变化中,理智化、科学化的“技术”意义逐渐显现,非理性、创造性的“艺术”意义逐渐退却,“技艺”的两种哲学意蕴渐行渐远。 相似文献
78.
吴先伍 《湖南教育学院学报》2014,(3):82-86
人们常以苏格拉底的对话教育来命名孔子的道德教育。实际上,孔子的道德教育从形式到本质都不同于苏格拉底的对话教育,而是一种独特的回应道德教育。回应道德教育不同于对话教育的权利基础,而以责任为核心,这对现代道德教育具有重要的借鉴意义。 相似文献
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80.
Alena Wolflink 《Globalisation, Societies & Education》2018,16(1):106-119
This article interprets interview-based research to reveal an incongruity between coinciding discourses of the twenty-first-century global marketplace and aspirations to universal equality, both contained within the claim that American university students must study abroad to become ‘global citizens’. It argues that there are deep tensions between two very different images of what citizenship entails – one treats education as a zero-sum means towards the maximisation of a specific set of bounded interests, while the other pictures education as a site of deliberation. It then reassesses both in light of an ethic of paradoxical self-critique to which both inadvertently lay claim. 相似文献