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1.
In this article four anxieties expressed by Peter Gardner about our conception of open-mindedness and its educational implications are examined. It is argued that none of Gardner's anxieties undermine our view that open-mindedness requires neither neutrality nor indecision with respect to a matter in question, but rather that open-mindedness is compatible with holding of beliefs and commitments about such matters provided that the beliefs and commitments are formed and held in such a way that they are open to revision in the light of evidence and argument. 相似文献
2.
Against Peter Gardner, this article re-asserts a conception of open-mindedness as not requiring either the indecision or neutrality of persons concerning their beliefs, but rather a willingness on their part to form or revise beliefs in the light of evidence and argument. This conception, it will be argued, yields an educational ideal which is both important and coherent. It not only avoids the difficulties which Gardner sees as inherent in the promotion of open-mindedness in children, but also avoids some of the dangers implicit in his own view. 相似文献
3.
PETER GARDNER 《Journal of Philosophy of Education》1993,27(1):39-43
The recommendation that we encourage children to be open-minded has been gathering strength. Yet given the everyday meaning of 'being open-minded about something', we may decide to reject this recommendation because it proscribes teaching and learning. There again, recent philosophical accounts of open-mindedness seem to oppose everyday meaning and lead to the absurd conclusion that the Pope is open-minded about the existence of God. This paper suggests two ways of looking at these problems, the second of which reconciles ordinary usage with open-mindedness as a desirable educational objective. 相似文献
4.
Rebecca M. Taylor 《Educational Philosophy and Theory》2017,49(14):1326-1337
In recent years, democracies across the globe have seen an increase in the popularity and power of authoritarian, nationalist politicians, groups, and policies. In this climate, the proper role of education in liberal democratic society, and in particular its role in promoting characteristics like autonomy and open-mindedness, is contested. This paper engages this debate by exploring the concept of autonomy and the obligations of liberal democratic societies to promote it. Presenting the conditions for the exercise and development of autonomy, I argue that the intellectual virtue of open-mindedness is necessary (though not sufficient) for possession of the capacity for autonomy and the motivation to exercise this capacity. In considering the importance of autonomy in liberal democratic societies, I argue that education for autonomy and open-mindedness can be justified by appealing to several liberal democratic aims: ensuring fair opportunity in the pursuit of the good life and preparing students for citizenship in diverse society. My analysis of the relationship between autonomy and open-mindedness aims to contribute to the literature by identifying a conception of autonomy that explicitly acknowledges its connections to intellectual virtue, thus clarifying one aspect of its value and identifying an important component of education that supports autonomy. 相似文献
5.
《Journal of moral education》2012,41(2):99-107
AbstractThree fashionable approaches to moral education are examined to see how far they satisfy the ideal of open-mindedness. It seems clear that (1) values clarification, (2) situation ethics and (3) critical issues all seek to avoid indoctrination, and, in different ways, present an alternative to traditional moral instruction with its emphasis on absolute moral rules. In stressing the autonomy of the individual, in denouncing prefabricated rules, and in promoting discussion of vexed questions, a clear concern for open-mindedness can be detected. It is argued, however, that an inadequate account of open-mindedness pervades these approaches. Moral education would benefit from a positive account of open-mindedness. It is not enough merely to avoid the grosser forms of indoctrination. 相似文献
6.
李凯 《青岛大学师范学院学报》2007,24(4):34-37
荀子的"解蔽"说是一种独特的诠释方法,这种方法以"道"为诠释前见,以"非道"、特别是"乱家"为诠释对象,在道的衡量、裁断之下,墨、道、法、名等百家之言的长短得失被一览无余。荀子确立其诠释前见的途径是"虚壹而静"的认识方法,虚壹而静的最大特色在于它可以使诠释者在价值中立的前提下获取对于道的认识。解蔽说属于诠释学方面的范畴,而虚壹而静则属于认识论方面的范畴,二者的区别与联系正可为诠释学与认识论之关系问题的探讨提供个案、以资参考。 相似文献
7.
刘晶晶 《河北北方学院学报(社会科学版)》2011,(5):9-12
建安公宴诗思想复杂深沉,它体现了建安诗人因时代、人生而产生的慷慨之志与悲凉哀思以及通过及时行乐来实现生命价值的思考。其情感表达真实自然,无论是对曹氏政权的喜悦、感恩之情,还是因自己不被重用的忧伤烦闷之情都流露于诗的字里行间。它是建安时期重要的诗歌类型,其文学价值不可简单否定。 相似文献
8.
刘兴邦 《五邑大学学报(社会科学版)》1999,(2)
白沙精神是一种道德精神, 它突出道德、精神和个体的价值。它表现为“为己”、“无累”的自我价值和“救人心”而“无负于斯世斯民”的社会价值。白沙精神凝聚、升华为白沙先生“豁达大度、不见小利”的人格形象, 成为世人的道德楷模而内化为岭南文化、中国文化的优良美德 相似文献
9.
通过对教育思想史上经典作品的引证,认为在素质教育及其新课程教学改革过程中,良好师生关系的建立与维持,既需要教师广博、丰富的知识,熟练、高超的技能,灵巧、敏捷的聪明。更需要教师圆通、豁达的智慧,崇高、完美的品质,伟岸、和谐的人格,以及离俗、特立的道德风范和优雅、洒脱的审美境界。既需要抱定“为天地立心,为生民立命,为往圣继绝学,为万世开太平”的宗旨,又要尽力“寻求并找出一种教学的方法,是教员因此可以少教,但是学生可以多学;使学校因此可以少些喧嚣、厌恶和无益的劳苦,多具闲暇、快乐和坚实的进步;使……社会因此可以减少黑暗、烦恼、倾轧,增加光明、整饬、和平与宁静。” 相似文献
10.
《The Journal of educational research》2012,105(5):201-203
AbstractFifty-seven Ss were administered the Teacher Characteristics Schedule and measures representing open-mindedness and analytic set. The scores were intercorrelated and the matrix factor analyzed. Dimensions representing analytic set and open-mindedness were orthogonal to each other and dimensions representing anticipated teaching style. Measures representing analytic set and open-mindedness were explored as possible moderator variables. Low analytic-high dogmatic Ss were significantly different from other Ss in their tendency to give information indicating that they are dynamic or surgent teaching personalities. The results of the study suggest that open-mindedness and analytic set may be useful in the understanding of teaching behavior if their effects as moderating variables are investigated. 相似文献
11.
Abstract This article is based on a study involving 126 International Baccalaureate (IB) teachers in more than 30 countries who, through the use of asynchronous online discussion forums, shared how they teach and simultaneously reflected upon how they conceptualize global citizenship. Data analysis revealed that participants developed new understandings about open-mindedness, interconnectedness, and cross-cultural learning experiences. Online data collection in educational research offers great opportunity for furthering professional development in global citizenship education. 相似文献
12.
曹殿朕 《河南师范大学学报(哲学社会科学版)》2008,35(5):238-240
大学生是一个思维活跃、观念开放、容易接纳新事物和新思想但又不具备足够判别是非能力的特殊群体。目前我国正处于社会的转型期,在各种文化思潮和多元价值观的猛烈冲击下,部分大学生出现了理想信念缺失、价值取向错位、是非评判标准模糊等问题,值得我们关注和深思。因此,用社会主义核心价值观引领大学生价值观教育,具有重要的理论和现实意义。 相似文献
13.
PETER GARDNER 《Journal of Philosophy of Education》1996,30(2):271-276
In suppport of the idea that education should encourage open-mindedness, Hare and McLaughlin have argued that being open-minded about an issue, in a philosophically well-supported sense of 'open-mindedness', need not prevent one from holding a firm belief on that issue. In this paper I examine the lack of cohesion in this sense of 'open-mindedness', explain why I continue to be anxious about the tensions between open-mindedness and holding firm beliefs and present three further reasons for having reservations about Hare and McLaughlin's proposals. 相似文献
14.
The Chemistry Curriculum Committee of the Philadelphia school district developed a chemistry course guide for use in the city's comprehensive high schools. Instruction based on this guide was intended, in part, to develop critical thinking ability, open-mindedness, and knowledge of the processes of science. Critical thinking ability and open-mindedness appears to have been developed; but only when pretesting was part of the teaching process. Knowledge of the processes of science has not been developed by students in chemistry classes following the Guide, perhaps because of a lack of strict adherence to the intent and content of the chemistry guide. 相似文献
15.
紫阳民歌的比喻修辞手法多样,形式灵活,具有质朴新奇、即情即景、诙谐幽默、鲜活灵动等艺术特色,同时体现了紫阳人的宗法伦理观念、农本位意识、幽默豁达的精神品格以及紫阳独特的地域特色,从而使紫阳民歌在艺术表现方式、艺术特色、文化价值三方面达到了完美统一。 相似文献
16.
关于西方科学主义和人文主义教育管理观的探讨 总被引：17，自引：0，他引：17
科学主义的教育管理观以“实证主义”哲学为基础,关注组织结构而忽视组织中的人,对人只强调人的理性因素而忽视人的非理性因素,在人的理性因素中注重人的认知理性而忽视价值理性。人文主义的教育管理观以“主观主义”的哲学为基础,关注组织中人的因素,注重人的价值理性而忽视人的认知理性。这两种教育管理观还不是真正科学意义上的教育管理观。科学意义上的教育管理观是以马克思主义哲学为基础的主体教育管理观。这是因为马克思主义哲学是一种实践的哲学,组织与组织中的人、人的理性因素和非理性因素以及认知理性和价值理性等能在人的主体的实践活动中达到相对统一。 相似文献
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18.
外来词是不同文化接触的产物。一种语言对外来成分的接受方式和程度的不同，一方面反映出该语言的特性，另一方面更折射出以该语言为母语的民族的语言文化心理。纵观历史，在汉语动态词汇库的进化中，母语同化外来语、意译排挤音译是主流；但在不少情况下，外语词异化了母语词，音译词淘汰了意译词，也是屡见不鲜的。前者反映出汉民族恪守传统的保守性和汉语强大的传统惯性，后者则映射出面对发展汉文化的宽容博大与汉语的开放性。 相似文献
19.
Cennet Engin Demir Fersun Payko 《International Journal of Educational Development》2006,26(6):640-654
This article investigates the major issues and problems of Turkish society that may have an impact on people's daily lives, and the characteristics required of primary school graduates as citizens in response to those issues and problems from the perspectives of parents and educational professionals. Data was collected from 407 parents and 389 professionals using three questionnaires developed by the researchers. Results indicated that priority challenges of primary education were considered to relate to peace, the environment, human rights, democracy, justice and equality. Additionally, primary school graduates were said to require critical thinking, problem solving, language and life skills, as well as open-mindedness, expressiveness, peacefulness, flexibility and sensitivity towards environmental issues. 相似文献
20.
This article discusses how to deal with the relations between different cultural perspectives in classrooms, based on a proposal for considering understanding and knowledge as goals of science education, inspired by Dewey’s naturalistic humanism. It thus combines educational and philosophical interests. In educational terms, our concerns relate to how science teachers position themselves in multicultural classrooms. In philosophical terms, we are interested in discussing the relations between belief, understanding, and knowledge under the light of Dewey’s philosophy. We present a synthesis of Dewey’s theory of inquiry through his naturalistic humanism and discuss its implications for the concepts of belief, understanding, and knowledge, as well as for the goals of science teaching. In particular, we highlight problems arising in the context of possible conflicts between scientific and religious claims in the school environment that result from totalitarian positions. We characterize an individual’s position as totalitarian if he or she takes some way of thinking as the only one capable of expressing the truth about all that exists in the world, lacks open-mindedness to understand different interpretative perspectives, and attempts to impose her or his interpretation about the facts to others by violent means or not. From this stance, any other perspective is taken to be false a priori and, accordingly, as a putative target to be suppressed or adapted to the privileged way of thinking. We argue, instead, for a more fallibilist evaluation of our own beliefs and a more respectful appraisal of the diversity of students’ beliefs by both students and teachers. 相似文献