共查询到14条相似文献，搜索用时 375 毫秒
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Wiel Veugelers 《Journal of moral education》2017,46(4):412-421
The Brazilian pedagogue Paulo Freire had a great influence on theory and practice of education across the world. Freire presented his theory and work as educational and political, not as moral. In this article, the legacy of Paulo Freire will be analysed from a moral education perspective. Nine pedagogical principles will be presented and the changes he contributed in different academic disciplines will be analysed. We conclude that in particular, his focus on social justice, empowerment and transformation can make moral education more linked to society, and more part of a process of humanisation. 相似文献
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Peter Mayo 《International Journal of Lifelong Education》2013,32(4):513-516
This paper examines how local knowledge is employed in environmental adult education in a community‐based ecotourism project in an island community in southern Thailand. The study is based on field research and analysis of project websites, media reports and documents. Situated at the intersection of global tourism and a local Thai–Malay Muslim fishing community, the ecotourism project functions as an alternative tourism development model challenging dominant practices of mass tourism. In the project, tourists stay as guests in local homes, and learn firsthand from family and community ecotourism guides. The informal ecotourism ‘curriculum’ for tourists centres on local knowledge of tidal and marine ecosystems, environmental conservation efforts, local culture, and traditional livelihood activities. Tourists learn experientially to understand and appreciate this local knowledge, and in the process, contribute to the sustenance of the community, to the preservation of culture, and to the conservation of the marine resources upon which the community depends. Members of the ecotourism project, for their part, have engaged in a wide range of adult learning over the project’s lifespan. This learning includes skills and knowledge in ecotourism management, environmental conservation, cross‐cultural exchange and political activism. Although the advent of mass tourism on the island now threatens to overwhelm the local community, the capacity for environmental adult education, adult learning and political activism built up over many years by members of the ecotourism project will likely help to moderate, if not control, the deleterious effects of future commercial development. 相似文献
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Darren Webb 《Cambridge Journal of Education》2010,40(4):327-339
This paper explores Paulo Freire’s philosophy of hope. This is significant because, for Freire, it was human hope that rendered education possible, necessary and necessarily political. Like other areas of his thought, however, his reading of hope contained ambiguities and contradictions, and the paper explores these by locating Freire’s thought in the wider context of the philosophy of hope. It focuses in particular on the divergent interpretations Freire provides regarding the objective and the experience of hope. It argues that many of the conflicting demands placed on the radical educator stem from the tensions and vagaries one finds within his philosophy. The paper concludes by discussing the wider significance of Freire in light of the discourse of ‘complex hope’ that is developing within educational studies. 相似文献
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《师资教育杂志》2012,38(5):574-589
The paper presents an exploration of Colombian teacher education from Paulo Freire’s ‘directivity’ perspective, which involves the political notion of education and the struggle for social justice. It examines certain existing tensions in teacher education, and analyses critically their implications for the teaching profession regarding an alternative pedagogical framework and new approaches for the professional identity-formation toward teaching for social justice. The paper also discusses the challenges for education research in Colombia, a country that both dreams of education as the nation’s future and fights against its inherent sense of adversity. 相似文献
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Oscar Espinoza 《Journal of moral education》2017,46(4):435-448
This article examines the principal arguments found in the work of Paulo Freire concerning policy and ethics in the field of higher education in Latin America. It critically analyzes the university reform in Latin America dominated by the thought and practice promoted by various international financial institutions (such as the World Bank and the Inter-American Development Bank [IDB]) beginning in the 1980s and then looks at the feasibility of an alternative Freirian view. The work of Paulo Freire celebrated the liberating role that public university education should play in the training of citizens and professionals, that is with a critical and ethical conscience, committed to the needs of the locality, region and the world. All this is in clear opposition to what has happened to Latin American universities, influenced by neo-liberal reforms over the last decades. 相似文献
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Joris Vlieghe 《Educational Philosophy and Theory》2018,50(10):917-927
AbstractIn this article, I critically engage with a vital assumption behind the work of Paulo Freire, and more generally behind any critical pedagogy, viz. the belief that education is fundamentally about emancipation. My main goal is to conceive of a contemporary critical pedagogy which stays true to the original inspiration of Freire’s work, but which at the same time takes it in a new direction. More precisely, I confront Freire with Jacques Rancière. Not only is the latter’s work on education fully predicated on the idea of emancipation. For both Freire and Rancière, literacy initiation practice can be seen as an archetypical model for understanding the emancipatory moment in education. For both, educational practices are never neutral, as they decide to a great extent on the fate of our common world. Reflecting on similarities and differences in both their positions, I will propose to conceive of critical pedagogy in terms of a thing-centred pedagogy. As such, I take a clear position in the discussion between teacher- and student-centred approaches. According to Rancière, it is the full devotion to a ‘thing’, i.e. to a subject matter we study, which makes emancipation possible. Over and against Freire’s defense of emancipatory education, I highlight with Rancière the importance of educational emancipation. 相似文献
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Manuela Guilherme 《Journal of moral education》2017,46(4):422-434
This article claims that Freire’s work offers an important ground for a potential theory of intercultural ethics and, for that purpose, examines his ideas at different levels: (1) the ontological; (2) the ideological; (3) the political; (4) languages and languaging; and (5) cultural identity and diversity. Freire never used the word ‘intercultural’, although it is suggested here that this is due to the fact that terminology related to cultural diversity has changed over time and in his day this term was not yet common currency. Moreover, Freire uses more often the term ‘multiculturalidade’ rather than ‘multiculturalismo’ (multiculturalism) since the former suffix ‘-dad(e)’ has a different meaning which refers to the ontological nature of the condition and is more usual in both Portuguese and Spanish. This article also argues for the relevance of a theory of intercultural ethics in the contemporary world that imprints (inter)cultural flexibility on the current hermeneutics of ethics while preventing excessive abuses on behalf of relativism, dogmatism, essentialism and fundamentalism. 相似文献
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Kelvin Beckett 《Educational Philosophy and Theory》2018,50(4):380-389
John Dewey adopted a child-centered point of view to illuminate aspects of education he believed teacher-centered educators were neglecting, but he did so self-consciously and self-critically, because he also believed that ‘a new order of conceptions leading to new modes of practice’ was needed. Dewey introduced his new conceptions in The Child and the Curriculum and later and more fully in Democracy and Education. Teachers at his Laboratory School in Chicago developed the new modes of practice (1896–1903). In this article, I explore Dewey’s new conception of education and compare it with the apparently opposed views of R. S. Peters and Paulo Freire. In doing so, I show that, despite their criticisms of Dewey, whether explicit (Peters) or implicit (Freire), these influential philosophers, representing quite different traditions in philosophy of education were in substantial agreement with him. I also show that, despite our own differences, as important as they are, seeing teachers and learners at work in a rapidly changing society, now on a global scale, in classrooms which are also changing, driven largely by new technologies, the conception of education Dewey, Peters, and Freire developed can provide us with the foundation we need to understand the changing teacher–learner relationship and the purposes their shared activities serve. 相似文献
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Gisselle Tur Porres Danny Wildemeersch Maarten Simons 《Studies in Continuing Education》2014,36(3):275-289
This paper focuses on the issue of emancipation in education practices in general and in vocational education and training (VET) in particular. The principal aim is to contribute to the discussion of particular traditions of emancipation in education in connection with VET practices. The exploration of ongoing educational debates on VET policy-making and the issue of emancipation in VET reveals that, ultimately, emancipation in VET is understood as a specific function for socio-economic integration. The paper discusses this functionalist orientation and contrasts it with a vision on emancipation as a feature of an educational process rather than an educational outcome. Freire's and Rancière's core concepts of emancipation guide the discussion regarding the latter interpretation of emancipation in VET practices. 相似文献
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Leon Benade 《Educational Philosophy and Theory》2015,47(9):935-948
AbstractThe discourse of twenty-first century learning argues that education should prepare students for successful living in the twenty-first century workplace and society. It challenges all educators with the idea that contemporary education is unable to do so, as it is designed to replicate an industrial age model, essentially rear-focused, rather than future-focused. Future-focused preparation takes account of the startling effect on economy and society caused by rapid technological change, to the extent that the future cannot be accurately predicted. It is a discourse that effectively renders knowledge obsolete, and which relies increasingly on communication technologies and online pedagogies. This is however an education which in some respects deepens the loss of identity characteristic of contemporary times. Thus, it has negative implications for face-to-face interactions in community which underpins the development of democratic practices. This article challenges these futuristic discourses by appealing to two philosophers of the twentieth century, namely Emmanuel Levinas and Paulo Freire. It considers the Levinasian concepts of the Other and the face, and the Freirean concepts of humanisation and critical education to argue that they offer a discourse of possibility and hope. These thinkers enable the argument that, despite rapid change, there are certain attributes and dispositions that transcend time and place, which schools have not only a right, but an obligation to develop. 相似文献
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