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This paper reports the changes that occurred in the didactic approaches of three professors who participated in a project intended to develop new ways of teaching mathematics to second year university students. An enactivist perspective is used to address the process of change that emerged as a result from interactions during project meetings. We describe changes in the participants' actions by looking at data obtained from the meetings and the classrooms. Teachers were able to ‘see more’ and modify their teaching practices incorporating a more open and flexible approach in accordance to their structural state which depended on their previous history. Therefore, the results varied. It was possible to observe, however, similar changes in all members of the group which included the use of vocabulary from learning theories and the inclusion of in-depth reflections on teaching and learning. 相似文献
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王建辉 《科学技术哲学研究》2021,38(1):52-57
瓦雷拉等生成主义者一直将他们在《具身心灵》中的工作看作是梅洛-庞蒂思想的延续,实际上他们只接受了梅洛-庞蒂早期的“具身主体性”思想而没有注意到梅洛-庞蒂后期的“肉身存在论”思想,尤其没有注意到梅洛-庞蒂后期对“具身主体性”思想所面临的主-客体二元论框架问题的批判。瓦雷拉等人对“前反思的身体性自我意识”的生成主义解释实际上奠基于梅洛-庞蒂的“具身主体性”概念上,这也就意味着他们在接受梅洛-庞蒂早期思想的同时也将二元论框架引入他们所坚持的“生成的主体性”中来,其后果是“生成的主体性”还不是具身的。梅洛-庞蒂后期通过引入“肉身”概念阐明了身体和世界之间的特殊的交织状态,这一概念有利于生成主义冲破二元论框架,也有利于生成主义避免“前反思的身体性自我意识”诘难。 相似文献
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Qing Li 《Educational research; a review for teachers and all concerned with progress in education》2013,55(4):427-443
Background: Research findings indicate that developing good relationships with pupils, managing classroom processes adequately and developing confidence and trust with other teachers are among the aspects of teaching that are found to be challenging. Although many studies conclude that collaborative reflection is a crucial activity for supporting teachers’ professional development in school, studies that focus on what teachers reflect on and how they reflect are more limited.Purpose: The purpose of the study was to improve our understanding of what situations teachers experience as challenging in their teaching, what types of help they seek when trying to manage such situations and, furthermore, how teachers reflect together on how to develop as teachers, when they have time to collaborate.Sources of information and method: The study aimed to explore these areas theoretically by bringing together data from, and discussing the implications of (1) an interview study and (2) a formative intervention study which involved teachers from lower secondary schools in Norway working with a researcher–participant. The data were analysed by using the constant comparative method of analyses. By discussing aspects of these two studies together, the research aimed to identify and address some of the theoretical questions pertinent to teacher development.Findings and conclusions: The analysis and discussion of the data from the two studies illuminates teachers’ recognition of the value of having time to reflect together. It also indicates, however, that it is not only a matter of teachers having time to observe, reflect together and focus on their development processes: the types of discourse used during collaborative reflection must also be suitable. The researcher–participant’s role highlighted the untapped potential to be found by looking into how language is used in dialogues aimed at supporting teacher development. Helping teachers to develop the skills to reflect collaboratively and constructively, in a way that ultimately improves teaching and learning, is therefore an important challenge for teacher education and the education of teachers and school leaders. 相似文献
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张良 《中国教育科学(中英文)》2019,(1):110-120,142-143
基于核心素养的课程与教学变革有必要关注课程知识观的重建。传统知识观的核心信念是表征主义知识观,将知识视为个人对生活世界准确、客观的表征,却深陷知识与世界的表征论、个人与知识的反映论,封闭了课程知识的情境性与知识探究、运用的空间.难以构成核心素养生成的知识基础。生成主义知识观体现了重建表征主义知识观的当代共识,将知识视为个人参与世界过程中创造、生成的过程与产物,进而将课程知识视为探究的对象或运用的工具、资源。生成主义视域下的课程知识观凸显了知识的实践立场,并诠释出素养所蕴含的知识信念,这一取向下课程知识观的重建策略在于学科知识与生活世界的结合、知识学习与知识探究的统一、学科知识与意义世界的共生以及理性与非理性的融合等。 相似文献
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According to Bernard Stiegler, social innovations in the educational field are an antidotical cure for social pathologies wrought by the digitalisation of society. This article explores how Stiegler’s social pharmacology links to the human-technical co-constitution thesis that he first expounded in Technics and Time, 1. Not only do we identify in the Stieglerian corpus a lack of conceptual clarity about social innovation, but also problems in the anthropo-philosophy on which this latter work rests. Tying up the loose threads of Stiegler’s philosophical tapestry is accomplished in three steps. In the first, we retrofit Stiegler with an enactivist view of cognition. The second involves precisely defining social innovation, and then pinpointing open education as a ‘pure’ social innovation situated on the socially curative side of Stiegler’s digital ledger. The third closes the loop by identifying complementarity between enactivism and socio-educational innovation in an age of mass empowerment by means of networked computers. 相似文献
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Susan A. J. Stuart 《Ethics and Information Technology》2008,10(4):255-264
My aim in this paper is to go some way towards showing that the maintenance of hard and fast dichotomies, like those between
mind and body, and the real and the virtual, is untenable, and that technological advance cannot occur with being cognisant
of its reciprocal ethical implications. In their place I will present a softer enactivist ontology through which I examine
the nature of our engagement with technology in general and with virtual realities in particular. This softer ontology is
one to which I will commit Kant, and from which, I will show, certain critical moral and emotional consequences arise. It
is my contention that Kant’s logical subject is necessarily embedded in the world and that Kant, himself, would be content
with this view as an expression of his inspired response to the “scandal to philosophy… that the existence of things outside
us… must be accepted merely on faith” [Bxl]. In keeping with his arguments for the a priori framing of intuition, the a priori
structuring of experience through the spontaneous application of the categories, the synthesis of the experiential manifold,
and the necessity of a unity of apperception, I will present an enactivist account of agency in the world, and argue that
it is our embodied and embedded kinaesthetic engagement in our world which makes possible the syntheses of apprehension, reproduction
and recognition, and which, in turn, make possible the activity of the reproductive or creative imagination. 相似文献
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