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1.
Rhetorical scholars have taken Burke's discussions of the “representative anecdote” in A Grammar of Motives, and have devised from them a systematic procedure for use in criticism. However, I believe that we can read the representative anecdote in a different way‐by examining the work the term does for Burke himself. I suggest that Burke is not offering a method as much as justifying dramatism dramatistically. Ultimately, based upon my reading of the Grammar, I argue that the representative anecdote‐taken in conjunction with the pentad‐supports Burke's claim to provide the most adequate vocabulary for the study of motives.  相似文献   

2.
This essay maintains that a major shift has occurred in how Kenneth Burke explains symbol‐using. While previously viewing rhetoric as predominantly epistemic, since 1968 Burke has examined human communication as both ontological and epistemic. It is further posited that Burke's conception of symbol‐using is now dialectical, with both ontological and epistemic perspectives simultaneously cast as governing the symbol‐using process. Implications of this epistemic‐ontological view of symbol‐using are outlined for the functions of rhetoric, understanding of Burke's theory of communication, the long‐term effectiveness of Burke's concepts and methods, the literal functions of symbol‐using, the study of mediated communication, reconceiving the definition of a symbol, and for ideological and postmodern criticism.  相似文献   

3.
Kenneth Burke initially established dramatism as a method for understanding the social uses of language. An examination of Burke's major rhetorical concepts—identification, the definition of the human being, the concept of reality, and terms for order—reveals the epistemology of his dramatism as a marriage of paradox and metaphor. However, recently Burke has shifted dramatism towards a philosophy. Three shifts establish a dramatism based upon “act,”; not the tension between “action”; and “motion,”; dramatism that employs language “literally,”; rather than exploiting its ambiguity, and dramatism that is more “reality”; oriented rather than the link that orders and relates “reality”; to our abstract values.  相似文献   

4.
In this paper I examine Peirce's epistemological and ontological theories and indicate their relevance to educational practice. I argue that Peirces conception of Firsts, Seconds and Thirds entails a fundamental ontological realism. I further argue that Peirce does have a theory of truth, that it is a particular non‐traditional ‘correspondence’ theory, consistent with, and implicit in, an over‐arching position of pragmatic realism. Peirce's epistemological position is subject to misinterpretation when the ontological realism on which it rests is overlooked. Finally I suggest that such a re‐consideration of Peirce's pragmatic ontology and epistemology in an educational context is needed.  相似文献   

5.
Brock's (1985) recent suggestion that rhetorical critics who work out of the philosophy of dramatism could enrich their analyses by utilizing Burke's pentad and terms for order in combination is taken up in this essay. Enhancing these grammatical and formal features of drama through application of Burke's “principle of perfection,” nine “indexes of dramatic intensity” are proposed and were employed in a study of the tragic‐symbol preaching of Rev. Jerry Falwell. Falwell's televised discourses are found to be strongly dramatic and appropriately so, given the audience of true believers bent on changing society he addresses.  相似文献   

6.
In response to the increasing emphasis on ‘evidence‐based teaching’, this article examines the privileging of randomised controlled trials and their statistical synthesis (meta‐analysis). It also pays particular attention to two third‐level statistical syntheses: John Hattie's Visible learning project and the EEF's Teaching and learning toolkit. The article examines some of the technical shortcomings, philosophical implications and ideological effects of this approach to ‘evidence’, at all these three levels. At various points in the article, aspects of critical realism are referenced in order to highlight ontological and epistemological shortcomings of ‘evidence‐based teaching’ and its implicit empiricism. Given the invocation of the medical field in this debate, it points to critiques within that field, including the need to pay attention to professional experience and clinical diagnosis in specific situations. Finally, it briefly locates the appeal to ‘evidence’ within a neoliberal policy framework.  相似文献   

7.
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8.
Harvey Siegel's epistemologically‐informed conception of critical thinking is one of the most influential accounts of critical thinking around today. In this article, I seek to open up an account of critical thinking that goes beyond the one defended by Siegel. I do this by re‐reading an opposing view, which Siegel himself rejects as leaving epistemology (and, by implication, his epistemological account of critical thinking) ‘pretty much as it is’. This is the view proposed by Charles Taylor in his paper ‘Overcoming Epistemology’. Crucially, my aim here is not to defend Taylor's challenge to epistemology per se, but rather to demonstrate how, through its appeal to certain key tropes within Heideggerian philosophy, Taylor's paper opens us towards a radically different conception of thinking and the human being who thinks. Indeed, as will be argued, it is through this that Taylor and Heidegger come to offer us the resources for re‐thinking the nature of critical thinking—in a way that exceeds the epistemological, and does more justice to receptive and responsible conditions of human thought.  相似文献   

9.
Soyoung Lee and Paul Standish have criticised my article ‘Levinas: Ethics or Mystification?’ for misunderstanding and misrepresenting the phenomenological subtleties of Levinas's formulation of ethics. However, although their arguments are cogent and persuasive, I still cannot see how Levinas's ‘ethics of the Other’, regardless of its merits qua phenomenology or ethical philosophy, translates into the practical ethical and moral understanding that would transform people's everyday lives—which was the underlying theme of my original article. In this article, I shall develop this theme further with specific reference to the following difficulties, as I see them, relating to the practicality of Levinas's ethics: (1) it is unclear how ordinary people would gain an understanding of Levinas's ethical vision, or how, once gained, this understanding would change their behaviour; (2) the rejection of personal relations and attachments in favour of pre‐ontological abstractions and metaphorical images (as the ground for the possibility of ethical understanding) renders Levinas's ethical vision powerless to motivate individuals in their everyday lives; (3) conceived as a political project to transform society, Levinas's vision cannot be realised, not even in the commune; (4) the presumption that real human understanding can be gained through the study of Levinas, or any other philosopher, is a highly dubious one.  相似文献   

10.
This debate contrasts interpretive and cognitive approaches to explaining teachers' thoughts and actions, exploring epistemological and ontological assumptions that broadly underlie research on teaching. Fundamental to the discussion is whether cognition should be construed as individual mental processing of privately held information structures or as a social event in which thinking is situated, shared, intersubjective, and practical. Also addressed is whether an effective explanation of teaching can rest mainly on an account of a teacher's cognition or whether it must attend equally to an examination of the place in which the teaching occurs and, if the latter, how place exerts its influence.  相似文献   

11.
Dewey's pragmatism rejected ‘truth’ as indicative of an underlying reality, instead ascribing it to valuable connections between aims and ends. Surprisingly, his argument mirrors Bishop Berkeley's Idealism, summarised as ‘esse est percepi’ (to be is to be perceived), whose thinking is shown to be highly pragmatist—but who retained a foundationalist ontology by naming God as the guarantor of all things. I argue that while this position is unsustainable, pragmatism could nonetheless be strengthened through an ontological foundation. Koopman's charges of foundationalist ‘givenism’ in Dewey's work, and in his promotion of the scientific method, are not proven. However, Koopman's ‘genealogical pragmatism’ may develop Deweyan educational theory by addressing dilemmas around curricular study. Koopman's arguments also point towards a missing ontological piece in Dewey's theory of knowledge. In the final section of the article I offer a dialogic ontology as compatible with pragmatism. This dialogical ontology provides both an ethical foundation through interrelatedness, and a generative theory of meaning and experience, as emergent from the encounter with difference. In this framework, to be is to respond—or be responded to. I offer the metaphor of ‘realisation’ to capture the human experience implied by this ontological stance.  相似文献   

12.
The purpose of this article is to explore the epistemological foundations of narrative research in education. In particular, I seek to explain how one can obtain knowledge, given its origin in teachers' subjective experiences. The problem with rhetorical and aesthetic criteria that narrative researchers use to warrant their knowledge claims is not that they don't meet a correspondence criterion of truth as post‐positivists contend, but rather that they fail to connect teachers' ethical views with their practice. Since narrative research is aimed at understanding teachers' actions and not at seeking some kind of mechanism in teachers' behaviour, the link between past experiences and present teaching practice is not causal but teleological. I suggest that although the knowledge claims of narrative researchers may not be justified (because they don't meet the criteria of truth as correspondence theory), we might nonetheless be intellectually entitled to accept them. Entitlement is an epistemic right or warrant that constitutes knowledge as justification, but uses different reasons—teleological not causal explanations. I offer three criteria to establish entitlement to accept narrative researchers' findings: (1) the meeting of rhetorical standards such as plausibility, adequacy, and persuasion; (2) the inclusion of teachers' stories about their pedagogical practice; (3) the meeting of ethical criteria that connects a teacher's actions to an articulate and defensible end‐in‐view or vision of the good.  相似文献   

13.
The purpose of this study was to examine the ways in which elementary teachers applied their understanding of conceptual learning and teaching to their instructional practices as they became knowledgeable about conceptual change pedagogy. Teachers' various ways to interpret and utilize students' prior ideas were analyzed in both epistemological and ontological dimensions of learning. A total of 14 in‐service elementary teachers conducted an 8‐week‐long inquiry into students' conceptual learning as a professional development course project. Major data sources included the teachers' reports on their students' prior ideas, lesson plans with justifications, student performance artifacts, video‐recorded teaching episodes, and final reports on their analyses of student learning. The findings demonstrated three epistemologically distinct ways the teachers interpreted and utilized students' prior ideas. These supported Kinchin's epistemological categories of perspectives on teaching including positivist, misconceptions, and systems views. On the basis of Chi's and Thagard's theories of conceptual change, the teachers' ontological understanding of conceptual learning was differentiated in two ways. Some teachers taught a unit to change the ontological nature of student ideas, whereas the others taught a unit within the same ontological categories of student ideas. The findings about teachers' various ways of utilizing students' prior ideas in their instructional practices suggested a number of topics to be addressed in science teacher education such as methods of utilizing students' cognitive resources, strategies for purposeful use of counter‐evidence, and understanding of ontological demands of learning. Future research questions were suggested. © 2007 Wiley Periodicals, Inc. J Res Sci Teach 44: 1292–1317, 2007  相似文献   

14.
Kenneth Burke's employment with the Bureau of Social Hygiene informed his rhetorical theory in the 1930s. Between 1926 and 1930, Burke researched criminology and drug addiction and ghostwrote a book for Colonel Arthur Woods, Dangerous Drugs. An investigation of archives indicates that this research left its mark on Burke's Permanence and Change (1935): in particular, Burke's concept of piety can be understood better in relation to the Bureau of Social Hygiene. An account of Burke's criminological research shows that piety, as a rhetorical concept, involves both embodied and discursive acts. Because it involves mental and affective factors, piety forms the basis for metabiology.  相似文献   

15.
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16.
Parliamentary debate played a significant part in bringing about the famous split between Charles James Fox and Edmund Burke over the issue of the French Revolution and English domestic reform. Two important rhetorical phenomena are investigated: the gradual drawing out of Fox's position on France and domestic reform; and the polarization of opinion in Commons by Burke's rhetorical destruction of traditional middle‐of‐the‐road Whig principles.  相似文献   

17.
The work of the eye has a powerful influence across culture and philosophy—not least in Goethe's approach to understanding. Aligned to aesthetic appreciation, seeing has the potential to offer an authorial gift of ‘other‐ness’ when brought to bear on evaluative relationships. Yet this penetrating gaze might also be seen as limiting when put to work in the services of ‘other’. From the subtle sideways glance, to the lingering gaze of lovers, a look can mean many things. But the eye does not work alone—what can be seen is directly impacted by the ideologies that influence interpretation, the time and space of its origin, and the genre of its capture. But it is only later, through post‐modern eyes, that the image finally falls victim to its subjective (and discursive) stance and can be thus rendered obsolete. As such, the work of the eye far exceeds literal notions of visuality. These same tensions are evident in the work of the early Bakhtin Circle (1917–1923) through their engagement with neo‐Kantism, Russian formalism, phenomenology and Russian Avant‐Gardes. In this article the art of seeing is reconciled in educational practice for the early years as a relational event through Goethian‐inspired interpretations of visual surplus and aesthetics. Through this lens seeing is brought to life as an encounter of authorship—implicating the ‘I’—as a potential relationship of meaning and accountability at the centre of visuality.  相似文献   

18.
This somatic genealogy of Dramatism's core terms—symbolic action, attitude, identification—argues for the importance of keeping rhetoric, rhetorical theory, and rhetorical pedagogy more closely tied to bodies that generate, induce, and respond to rhetoric. It does so by examining Burke's use of Sir Richard Paget's theory that spoken language derives from the use and development of bodily gestures. An examination of Paget's theory in Burke's early work serves as a jarring reminder that rhetoric is always a joint performance of body and mind.  相似文献   

19.
From the perspective of art education, the worst‐case philosophical scenario is the hedonist‐subjectivist account of art. If we measure art by the pleasure we gain from it, it may seem senseless to attempt teaching the reception of art. David Hume's ‘Of the Standard of Taste’ provides an argument for the art‐education enthusiast, explaining that—even on a subjectivist account—art education crystallises our own preferences. While I refer to a historical debate and provide a close reading of an 18th‐century essay, my goal is to offer a philosophical solution to an ongoing dilemma; I use Hume's essay to ground the justification of art education.  相似文献   

20.
In response to the authors, I demonstrate how threshold concepts offer a means to both contextualise teaching and learning of quantum physics and help transform students into the culture of physics, and as a way to identify particularly troublesome concepts within quantum physics. By drawing parallels from my own doctoral research in another area of contemporary physics—special relativity—I highlight concepts that require an ontological change, namely a shift beyond the reality of everyday Newtonian experience such as time dilation and length contraction, as being troublesome concepts that can present barriers to learning with students often asking “is it real?”. Similarly, the domain of quantum physics requires students to move beyond “common sense” perception as it brings into sharp focus the difference between what is experienced via the sense perceptions and the mental abstraction of phenomena. And it’s this issue that highlights the important role imagery and creativity have both in quantum physics and in the evolution of physics more generally, and lies in stark contrast to the apparent mathematical focus and lack of opportunity for students to explore ontological issues evident in the authors’ research. By reflecting on the authors’ observations of a focus on mathematical formalisms and problem solving at the expense of alternative approaches, I explore the dialectic between Heisenberg’s highly mathematical approach and Schrödinger’s mechanical wave view of the atom, together with its conceptual imagery, at the heart of the evolution of quantum mechanics. In turn, I highlight the significance of imagery, imagination and intuition in quantum physics, together with the importance of adopting an epistemological pluralism—multiple ways of knowing and thinking—in physics education. Again drawing parallels with the authors’ work and my own, I identify the role thought experiments have in both quantum physics education and in physics more generally. By introducing the notion of play, I advocate adopting and celebrating multiple approaches of teaching and learning, including thought experiments, play, dialogue and a more conceptual approach inclusive of multiple forms of representation, that complements the current instructional, mathematical approach so as to provide better balance to learning, teaching and the curriculum.  相似文献   

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