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1.
James MacAllister 《Educational Philosophy and Theory》2013,45(9):908-920
Abstract This article will derive a definition and account of the physically educated person, through an examination of the philosophy of Andrew Reid, Richard Peters and Aristotle. Initially, Reid’s interpretation of Peters’ views about the educational significance of practical knowledge (and physical education) will be considered. While it will be acknowledged that Peters was rather disparaging about the educational merit of some practical activities in Ethics and Education, it will be argued that he elsewhere suggests that such practical activities could be educationally worthwhile in and of themselves. In Education and the educated man he specified that practical activities should be regarded as educationally important if they are either transformed by theoretical understanding and/or pursued to the point of excellence. In suggesting that education involves the cultivation of both theoretical and practical human excellences it is argued that Peters’ philosophy of education begins to take on a more Aristotelian bent. After exploring Aristotle’s notion of virtue (human excellence) and his discussion of physical training in The politics, it is claimed that physical education activities might be most worthwhile when they extend the moral habits and/or modes of thought of pupils, towards excellence. It is concluded that physically educated persons should be defined as those who have learned to arrange their lives in such a way that the physical activities they freely engage in make a distinctive contribution to their long-term flourishing. 相似文献
2.
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
3.
JANE ROLAND MARTIN 《Journal of Philosophy of Education》2020,54(3):744-756
In a response to critics, R.S. Peters acknowledged that a more general concept of education exists than the ‘school-related’ one he analysed and defended his decision to ignore it by saying that it ‘indiscriminately’ marks out the ‘mundane, instrumentally oriented operations’ involved in rearing children. In this paper I sketch in the portion of the educational landscape that Peters left out of the picture. Once seen, it becomes apparent not only that he staked out just one small part of a vast domain but also that he rendered invisible some of the most basic philosophical issues and problems that confront humankind. 相似文献
4.
《British Journal of Educational Studies》2012,60(1):89-104
ABSTRACT In the contemporary literature of educational philosophy and theory, it is almost routinely assumed or claimed that ‘education’ is a ‘contested’ concept: that is, it is held that education is invested – as it were, ‘all the way down’ – with socially constructed interests and values that are liable to diverge in different contexts to the point of mutual opposition. It is also often alleged that post-war analytical philosophers of education such as R. S. Peters failed to appreciate such contestability in seeking a single unified account of the concept of education. Following a brief re-visitation of Peters’ analytical influences and approach and some consideration of recent ‘post-analytical’ criticisms of analytical educational philosophy on precisely this score, it is argued that much of the case for the so-called ‘contestability’ of education rests on a confusion of different concepts with different senses of ‘education’ that proper observance of well-tried methods of conceptual analysis easily enables us to avoid. 相似文献
5.
Vasco d’Agnese 《Educational Philosophy and Theory》2016,48(3):251-266
In his 2012 article Philosophy of Education for the Public Good: Five Challenges and an Agenda, Gert Biesta identifies five substantial issues about the future of education and the work required to address these issues. This article employs a Heideggerian reading of education to evaluate ‘Biesta’s truth’. I argue that Biesta’s point of view (a) underestimates knowledge’s predominance and relativism; (b) frames intentionality in pre-Heideggerian terms, which—although not a problem in itself because an individual is free to choose a particular perspective on the concept—raises the issue of consistency in Biesta’s theoretical framework; and (c) a final criticism concerns Biesta’s choice of tools for engaging with the identified challenges: The primary tools Biesta uses are intrinsic to the perspective he challenges. The use of a ‘first person perspective’ to frame pedagogy that focuses on the subject and ‘subjectification’ reaffirms the fundamental Western gesture that makes human beings subjects who ‘stand-over-and-against’ the world. I argue that it is possible to penetrate Plato’s ‘theoretical gaze’ and find a ‘weak’ alternative to an all-encompassing point of view of education through a Heideggerian approach that regards intentionality and thinking as ‘hearing’. 相似文献
6.
NAOMI HODGSON 《Journal of Philosophy of Education》2010,44(1):109-123
Winner of the Philosophy of Education Society of Great Britain Student Essay Competition 2009 1 1. The Philosophy of Education Society of Great Britain Student Essay Competition takes place each year. The winner receives a prize and is offered free attendance at the subsequent Annual Conference of the Society, held at New College Oxford. For details see: http://www.philosophy‐of‐education.org/students/default.asp .
The competition question ‘What Does It Mean To Be An Educated Person?’ is associated with a powerful and influential line of thought in the philosophy of R. S. Peters. It is a question that needs always to be asked again. I respond by asking what it means, now, to be an educated person—that is, how the value of being an educated person is currently understood, and, further, how it might be understood differently. The starting point of this paper then is not exactly the question of how we should best conceive of education, or of the educated person, in terms, for example, of initiation or of moral development. Instead I am concerned with who the supposedly educated person is today, according to the particular discourses and practices to which we are subject. I begin, then, by outlining the notion of the entrepreneurial self from the perspective of governmentality, with particular reference to questions of economy and the way in which the economic imperative is present in current policy. I then reconsider the idea of the educated person with reference to notions of economy and visibility as these relate to ideas of education and the self in Plato's The Republic. Discussion of readings of The Republic and of other texts of Plato by Stanley Cavell and Michel Foucault indicates how prevailing constructions of knowledge, practice, and subjectivity might be resisted. The question of what it means to be an educated person is thereby released from a particular mode of accounting for the self. 相似文献
The competition question ‘What Does It Mean To Be An Educated Person?’ is associated with a powerful and influential line of thought in the philosophy of R. S. Peters. It is a question that needs always to be asked again. I respond by asking what it means, now, to be an educated person—that is, how the value of being an educated person is currently understood, and, further, how it might be understood differently. The starting point of this paper then is not exactly the question of how we should best conceive of education, or of the educated person, in terms, for example, of initiation or of moral development. Instead I am concerned with who the supposedly educated person is today, according to the particular discourses and practices to which we are subject. I begin, then, by outlining the notion of the entrepreneurial self from the perspective of governmentality, with particular reference to questions of economy and the way in which the economic imperative is present in current policy. I then reconsider the idea of the educated person with reference to notions of economy and visibility as these relate to ideas of education and the self in Plato's The Republic. Discussion of readings of The Republic and of other texts of Plato by Stanley Cavell and Michel Foucault indicates how prevailing constructions of knowledge, practice, and subjectivity might be resisted. The question of what it means to be an educated person is thereby released from a particular mode of accounting for the self. 相似文献
7.
Yannis Hadzigeorgiou 《Educational Philosophy and Theory》2017,49(10):1016-1028
This paper discusses R.S. Peters’ notion of ‘cognitive perspective’, which, through careful reading, can be interpreted as a wider perspective resulting from an awareness of the relationships of one’s knowledge and understanding to one’s own life. This interpretation makes cognitive perspective a holistic notion akin to that of worldview, and also points to the possibility for students to experience a change of outlook on the world, as a result of learning science. Given the ongoing debate regarding the notion scientific literacy and the problems associated with it, the development of cognitive perspective can be considered the primary goal of school science education, as it provides an alternative way to think about what it means for a student to be educated in science. Such a goal, in turn, points to the importance of teaching for the (practical and emotional) significance of scientific facts and ideas, as awareness of such significance does not necessarily follow the acquisition of content knowledge and the application of the latter in everyday contexts. The paper also attempts to clarify the notion of utility of scientific knowledge, as an understanding of such notion is crucilal for understanding the implications of the development of cogintive perspective for school science education. 相似文献
8.
“中和位育“是传统儒家道德智慧的精髓,儒家“和“的思想,追求的是人与自身、人与他人、人与环境之间的和谐,其内涵就是关于“和谐“的教育.儒家的和谐德育思想提倡一种和谐共存的道德智慧,对于当代德育发展有着重要的启示意义.德育工作要通过提升学生的道德智慧水平,培育身心和谐的个体. 相似文献
9.
《Journal of moral education》2012,41(1):50-63
Abstract John Wilson's work as moral educator is summarized and evaluated. His rationalist humanistic approach is based on a componential characterization of the morally educated person. Such a person consistently manifests a unity of reflection, feeling, belief, and acting under the logically structured rubrics of PHIL, EMP, GIG and KRAT, and exemplifying the formal features of ‘moral opinion’. The rationale and conceptual status of the components is discussed, as is the view that the concept of education entails that teachers be moral educators. This involves cultivating autonomous rationality with respect to the unconscious, motivation, day‐to‐day moral decision‐making, and the emotions; in the latter case there are extensive applications in religious education. Finally, certain weaknesses and pre‐eminent strengths of Wilson's position are indicated, and comparisons briefly made with the views of McPhail, Peters, Frankena and Kohlberg. 相似文献
10.
PAUL STANDISH 《Journal of Philosophy of Education》2020,54(3):711-716
This short text provides an introduction to the five papers that follow, all of which reflect on R.S. Peters, his founding importance for contemporary philosophy of education, and his continuing relevance. It sets the scene by referring to Peters’ early and important encounter with Israel Scheffler before going on briefly to acknowledge other work published over the past decade that examines Peters’ achievement. In addition, it explains the background to the fifth paper in this suite. This is Ieuan Lloyd's record, posthumously published, of conversations about the philosophy of education with Rush Rhees, in which Peters’ work is considered. 相似文献
11.
彼得斯及其同僚弟子在20世纪60年代立基于启蒙时代以来的自由主义传统,正式将“自主性”标举为教育目的。这不仅是当年伦敦学派很鲜明的教育主张,其所重视的理性反思也同样形塑了课程规划、教学方法、公民与道德教育,影响深远。不过,80年代以后,逐渐引起了多元的反思。怀特曾以自由主义的立场与乔娜珊、卡尔、史密斯、斯坦迪什及麦克罗荷林五位学者相互论辩。他们的论辩内容反映出英国当代教育哲学之发展具有和而不同、海纳百川的特色,分析与综合交互为用的方法论特征,及接地气的教育哲学实践性格。英国教育哲学的发展,无论对于方法论革新还是教育政策反思而言,均值得华人世界从事教育哲学的研究者参考与借鉴。 相似文献
12.
John A. Clark 《Educational Philosophy and Theory》2013,45(2):128-141
Abstract In 1964, Richard Peters examined the place of philosophy in the training of teachers. He considered three things: Why should philosophy of education be included in the training of teachers; What portion of philosophy of education should be included; How should philosophy be taught to those training to be teachers. This article explores the context of the time when Peters set out his views, describes philosophy of education at the London Institute of Education at one period in Peters’ time there, and then discusses the current state of philosophy of education, using New Zealand as an example of opportunities and challenges. Finally, asking whether Peters was nearly right about the place of philosophy in the training of teachers, it is concluded that he was right about its importance but got it wrong about his conception of philosophy. 相似文献
13.
Bruce Haynes 《Educational Philosophy and Theory》2013,45(2):123-127
Abstract Paul Hirst claimed that Richard Peters ‘revolutionised philosophy of education’. This does not accord with my experience in the Antipodean periphery. My experience of the work of Wittgenstein, Austin and Kovesi before reading Peters and Dewey, Kuhn and Toulmin subsequently meant that Peters was a major but not revolutionary figure in my understanding of philosophy of education. 相似文献
14.
徐林 《商丘师范学院学报》2012,(8):98-101
和谐教育思想在古今中外教育史上有着深厚的思想渊源,并对当前我国高等教育改革有着重要的影响。我国教育技术学本科专业培养方案对人才培养规格的要求,一般是从知识和技能等方面提出的,对其他能力、素养却较少提及,其结果必然造成学生不能够和谐全面地发展。和谐教育人才培养观就是以海纳百川的气度、团结合作的精神,顺应人的身心发展规律,尊重人的个性和天赋,使人得到充分、和谐、全面的发展。 相似文献
15.
约翰.亨利.纽曼是19世纪英国著名的神学家和教育家,其教育名著《大学的理想》一书,是世界高等教育史上的经典之作。在书中,纽曼通过对大学的性质、目的、功能的经典阐述,展示了其自由教育思想的深刻内涵。虽然纽曼的自由教育思想有其局限性,但对当前我国高等院校通识教育改革仍有重要的借鉴意义。 相似文献
16.
John White 《British Journal of Educational Studies》2019,67(2):187-200
Until recently teacher education in England has always contained a ‘philosophical’ element – to do with what education is for in the light of human nature. The paper traces its history since 1839, through inspirational approaches – based first on religion and later on psychology – to the critical approach of R S Peters and his colleagues in the 1960s. It then looks at the existential crisis faced by this kind of philosophy of education after changes in education policy in the 1980s; and at ways it has found of overcoming it – at the expense, however, of partially turning away from its earlier raison d’être in teacher education. The paper concludes with a discussion of what would be needed for it to resume its old role. 相似文献
17.
Richard Cotter 《Educational Philosophy and Theory》2013,45(2):171-181
Abstract A central element of Richard Peters’ philosophy of education has been his analysis of ‘education as initiation’. Understanding initiation is internally related to concepts of community and what it may mean to be a member. The concept of initiation assumes a mutually interdependent, dynamic relationship between the individual and community that claims to be justified on cognitive, moral and practical grounds. Although Peters’ analysis is embedded in a different discourse, his insights are relevant to current discourse on the individual in community. A fruitful conversation can be developed between Peters’ account of the learner’s ‘initiation’ into ‘bodies of knowledge and awareness’ and Alasdair MacIntyre’s concept of ‘practices’; and how both assume a notion of ‘tradition’ within partly overlapping accounts of ‘community’. Secondly, I will consider how ‘initiation’ touches the concept of ‘social justice as membership’ developed by current philosophers, Michael Sandel and Michael Walzer, and what import Peters’ analysis has for different degrees of active and passive membership and participation. Thirdly, I will consider Charles Taylor’s ‘social imaginary’ as a contextual framework for processes surrounding ‘education as initiation’. This article does not argue that Peters’ concept of initiation cannot be contested at some points but rather that it can inform, and be informed by, the conversation with those who contend that community is itself a good essential for human flourishing. 相似文献
18.
Abigail Chantler 《Discourse: Studies in the Cultural Politics of Education》2016,37(2):215-229
The corollary of the concept of the ‘ivory tower’, as reflected in the writings of Plato and Newman amongst others, was, paradoxically, the vital importance of the university for wider society. Nevertheless from the mid-twentieth century, the esteem in which a ‘liberal’ university education was held was diminished by rising expectations that higher education institutions would actively contribute to addressing broader socio-economic challenges through ‘knowledge-transfer’, education for employment, and community service. However while this linear conception of universities' ‘third mission’ eroded their ‘ivory tower’ status, the death knell of the ‘ivory tower’ rings in contemporary literature on higher education, which articulates a dialectical view of its historical development in which the university and wider society are synthesised in the ‘engaged university’. With its focus on reciprocal ‘knowledge-exchange’, the co-creation of knowledge through teaching and learning, and civic engagement, the ‘engaged university’ embraces the ‘other’ as intrinsic to its identity. Yet arguably the increasing instrumentalism and democratisation of higher education are irrevocably eroding the academic freedom and institutional autonomy upon which universities' immeasurable contribution to society ultimately depends. 相似文献
19.
杨杰 《湖南师范大学教育科学学报》2004,3(5):46-51
以审美教育中互动性关系为视角揭示审美教育本质。人与现实构成审美关系是逻辑基点，审美教育在建构人的和谐意识体系过程中具有互动性特征。表现为：主动性与被动性的互动，包括主体与外界客体之间、主体与以自身为客体之间的互动；科学意识与伦理道德意识建构之间的互动；教育的无目的性与以自身为目的的目的性之间的互动等方面。 相似文献
20.
刘庆昌 《山西大学师范学院学报》2010,(3):9-15
从教者有三重境界,即教者、教育者和教育家。教者,主要是教书,有能教和善教两层次。教育者,是体现教育性的教者,需要更多优秀的个人品质。教育家,是具备教育精神和教育智慧的教育者,是从教者的最高境界。 相似文献