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1.
With the rise of poststructuralist critiques of the autonomous subject, attention has shifted from the nature of “intentional persuasion” to the constitutive nature of discourse. Although this turn has led to valuable new insights into the nature of rhetoric, it also threatens to discount one of the most vital contributions of the rhetorical tradition—the nature of rhetorical invention. This essay seeks to recover the notion of invention by drawing from John Dewey's naturalistic interpretation of experience. In Dewey's framework, “consciousness” is neither the private contents of thought nor a point of articulation for social discourse, but a practice of manipulating public meanings as a means of responding to problematic situations. I then use Dewey's notion to advance the concept of a “rhetorical consciousness,” which I define in terms of the sophistical principles of imitatio and dissoi logoi. To demonstrate the pragmatic significance of this concept, I then show, through an analysis of Charles Darwin's notebooks, how Darwin employed his own rhetorical consciousness within his struggle to invent the revolutionary arguments that led up to his publication of On the Origin of Species. My hope is that this naturalistic interpretation of rhetorical invention will contribute to the ongoing project of cultivating a more intelligent, critical, and creative citizenry through the application of classical rhetorical principles to contemporary democratic forms of education in both the arts and sciences.  相似文献   

2.
“The accent in cultural history is on close examin‐ ation — of texts, of pictures, and of actions — and an open‐mindedness to what those examinations will reveal, rather than on elaboration of new master narratives.”

Lynn Hunt (Ed.), The New Cultural History (Berkeley, Calif., 1989), p. 22.

“[Films] are a legitimate way ... of representing, interpreting, thinking about and making meaning from the traces of the past ... that seriously deals with the relationship of past and present.”

Robert A. Rosenstone (Ed.), Revisioning History (Princeton, N.J., 1995), p. 3.

One of postmodernism's major lines of development collapses the boundaries and hierarchical distinctions between elite or academic culture and popular culture, giving us new opportunities to cross boundaries separating history from literature and the arts, the “academic” from the “popular”, the archival from the imaginative. I embrace the freedom that postmodernism offers to entertain new ideas, play different kinds of language games, challenge established “ways of seeing”.

I propose here that we extend the range of what we regard as historical “source” to include film, and that film be accepted by historians of education as a legitimate form of textual representation and important evidentiary “source” for our exploration and interpre‐ tation of culture and of education. What follows is an attempt at integrating film into the historiography of education. For illustrative purposes, I've chosen Peter Weir's “Dead Poets Society” ("DPS”, 1989) for my text. I don't presume to give “the” meaning of “DPS” for understanding recent American educational history, but to suggest some of its possible meanings, which, given the problematic nature of “meaning” in our postmodern epoch, is about all we can hope for, but which may be enough to continue the conversation about movies after the movie is over.  相似文献   

3.
At a time when both philosophy of education and the arts are under threat within education, this article inquires into interdisciplinarity as one way of approaching the disciplines of philosophy of education and aesthetics. The article offers a retrospective autobiographical intellectual history and phenomenology of the author's own learning and scholarship within Higher Education in three main areas—philosophy of literature education, women's studies, and philosophy of music education, areas paralleling the three periods of her academic career. One sub-theme of this narrative about the balancing act of working in literature and music through philosophy of education is the author's ongoing resistance to professionalization or disciplinary academic control—of literature, philosophy, and music—while being a critical student of educational theory and practice in these areas—philosophy, literature and music within philosophy of education—of thus being “betwixt and between.” Two other themes comprising the article's subtext are “praxis” and “embodiment.” The double entendre of the phrase “working through” entails, first, using the arts of literature and music to practise philosophy of education; and secondly, embracing the psychological, ethical, and spiritual introspection that comes with critical engagement of the arts and its discourses. In short, the article aims to reprise some burning philosophical educational questions that have preoccupied its author over the years, questions deemed especially pertinent to the current increasingly diverse membership in the discipline of educational studies.  相似文献   

4.
This article attempts a reading of Andreas M. Kazamias’s work and method as a persistent and firmly grounded attempt to “go against the tide” of an empirical/instrumentalist comparative education and toward a “modernist episteme.” Kazamias has been explicitly critical of the social-scientific-cum-positivist comparative education, while at the same time acknowledging the limitations of the traditional historical-philosophical-humanistic approach. His “revisionist” comparative-historical analysis seeks to combine history with social science toward an “anthropocentric” comparative education, “concerned with the great problems—political, social but also ethical—which ‘mankind’ faces.” Consistent with his rejection of instrumental/“techno-scientific” approaches to comparative education, Kazamias argues for a promethean humanistic education (i.e., paideia, liberal education, culture générale, bildung) cultivating the soul and the mind, aiming at both the Platonic/Socratic psyche and the Aristotelian phronesis.  相似文献   

5.
As a full-time foreign faculty member in the Chinese Normal university system for the past five years, I analyze the contested terrain of being a critical, Freirean educator/researcher as an insider and outsider of Chinese and Western academic systems and societies overall. This autobiographical analysis is within the contexts of China’s academic focus on raising their global higher education rankings, along with self-reflectivity of my own multiple, often-conflicting identities and Western-centric Orientalism, theorized by Edward Said, in my legitimization of academic work. The following themes are analyzed through critical and Freirean frameworks: pursuit for top rankings coinciding and conflicting with scholarship breadth and depth, academic freedom, and politics of education; constructs of “harmony” that grounds teaching and research; and select pedagogical commonalities and differences between the East, the Global South, and the West. The article delves into preconceptions, including my own, on what is “worthy” academics from China, “the East”, “the West”, and the “Global South” with self-reflectivity of problematizing such terminology that covers such immense diversity in all aspects of contexts, including education which underscores the very problems with rankings, especially global rankings which are often Western-centric. All themes will be analyzed within my own, conflicting insider-ness and outsider-ness.  相似文献   

6.
In this essay, David Hildebrand connects Democracy and Education to Dewey's wider corpus. Hildebrand argues that Democracy and Education's central objective is to offer a practical and philosophical answer to the question, What is needed to live a meaningful life, and how can education contribute? He argues, further, that this work is still plausible as “summing up” Dewey's overall philosophy due to its focus upon “experience” and “situation,” crucial concepts connecting Dewey's philosophical ideas to one another, to education, and to democracy. He opens the essay with a brief synoptic analysis of Democracy and Education's major philosophical ideas, moves on to sections devoted to experience and situation, and then offers a brief conclusion. Some mention is made throughout about the surprisingly significant role art and aesthetics can play in education.  相似文献   

7.
为了解决与其他教育工作相割裂、内容较为匮乏和路径狭窄单一等问题,社会主义核心价值观教育要明确“立德树人”的目标、凸显“文化观照”的视野并遵循“细小落实”的原则。社会主义核心价值观教育的内容,不只是表述核心价值观的24字,还要按照反映中国特色、民族特性和时代特征这三项标准,从中国传统优秀文化、中国近代先进文化和世界文化精华这三大来源中,选择丰富的文化元素作为相应的内容。社会主义核心价值观教育的路径创新,关键有两个层面:一是建构和完善“国家—社会—个人三位一体”的大教育框架;二是探索和使用“国民教育融入法、社会治理贯穿法、宣传教育引导法、榜样示范表率法和优良品德修养法”全面协同的方法体系。  相似文献   

8.
COMMUNITY BUILDING: A NEW ROLE FOR THE JEWISH DAY SCHOOL   总被引：1，自引：0，他引：1  
Wearing a swastika armband, I entered the classroom carrying a copy of Hitler's Mein Kampf. Placing it on the music stand I employed as a makeshift lectern, I peered around the room until the students became silent. Then I began to read sections of Hitler's venomous tome, the hateful words cutting through me like a knife. As I read, I noticed that a few students stiffened. I had students analyze Hitler's quotes, addressing them as either “Herr” or “Fraulein.” After this lesson, I explained why I used such tactics. I told them death and destruction during World War II was only part of studying the Holocaust. Learning where the Jew-hatred came from and its context within Nazism was also important. And that meant comprehending Mein Kampf. Closing the book, I removed the twisted cross and slowly tore it into small pieces.  相似文献   

9.
Abstract

In Radical Education and the Common School (2011), Michael Field and Peter Moss argue for a radical alternative to the failed and dysfunctional contemporary discourse about education and the school with its focus on markets, competition, instrumentality, standardisation, and managerialism. They argue that it is necessary, if we are to progress “social alternatives” in education, to construct micro-histories of schools that have developed as “real utopias” through radically revising their practice. They call these micro-histories “critical case studies of possibilities”. In To Hell with Culture (1963), the art educator and anarchist Herbert Read returned to a theme he had been exploring since the early 1930s – the purpose of education. For him, “education” implied many things, but he saw modern practice as “socially disintegrating”. Instead, Read offered an alternative to the dominant discourse about education under capitalism in the 1960s which would create “that collective consciousness which is the spiritual energy of a people and the only source of its art and culture”. To what extent was Read’s conception of education an ideal, a dream unfulfilled? Following Fielding and Moss this paper will seek to trace “critical case studies of possibilities” drawn from the past which reflect the fundamental connection identified by Read between school learning, “collective consciousness”, art, and culture.  相似文献   

10.
The attempt to understand the relationship between messages intended and messages received has been an enduring issue in teacher education. For the past three decades researchers have made forays into understanding this enduring issue, and in the process have drawn on various explanatory frameworks, one of them being socialisation. In this paper we work with Giddens' structuration theory as well as his concept of knowledgeability as analytical frameworks for understanding the relationship between messages intended (by the teacher educator) and messages received (by the student‐teachers). Our discussion is informed by the findings of a study that investigated student‐teachers' interpretations of the pedagogical process of a physical education teacher education course. Data generated from conversations with, and observations of, the student‐teachers indicated that there was considerable “slippage” between the teacher educator's critical pedagogy inspired intentions and what was understood by the student‐teachers.  相似文献   

11.
In this article, I add a discursive analysis to the discussion about Muslim girls and women's dress in non-Muslim educational contexts. I argue that a law or policy that prohibits the wearing of khimar, burqa, chador, niqab, hijab, or jilbab in the context of public schools is a form of censorship in educational contexts. This sartorial censorship is miseducative in the sense that it impedes the achievement of important educational goals, especially in public education. I consider the public nature of public education and discuss three sets of miseducative effects: First, the examination of discursive processes, including the production of social norms, is limited. Second, the critical uptake of the banned discourse by female Muslim students themselves is foreclosed, and their agency hindered. Third, a metadiscourse arises that translates individual sartorial discursive acts into generalized terms (such as “veils” and “headscarves”) without noticing what is lost in translation.  相似文献   

12.
In this essay Kelvin Beckett argues that Richard Peters's major work on education, Ethics and Education, belongs on a short list of important texts we can all share. He argues this not because of the place it has in the history of philosophy of education, as important as that is, but because of the contribution it can still make to the future of the discipline. The limitations of Peters's analysis of the concept of education in his chapter on “Criteria of Education” are well known. In the chapter on “Education as Initiation,” however, Peters offered a synthetic sketch of education that, Beckett argues, points us toward a more comprehensive definition of education, one which, he maintains, can be accepted by all philosophers, regardless of the tradition they work in.  相似文献   

13.
Reviewing Fleeming Jenkin’s Electricity and Magnetism in Nature in 1873 an anonymous reviewer (probably James Clerk Maxwell) remarked that “at the present time there are two sciences of electricity — one that of the lecture-room and the popular treatise; the other that of the testing-office and the engineer’s specifications.” In this paper I want to look behind Maxwell’s remark and examine the relationship between the “two sciences” of electricity during the third quarter or so of the 19th century. In particular I want to look at them in terms of their instrumental technologies. How did apparatus travel between the lecture-room or exhibition-hall and the testing-office or the laboratory? How did skills cross between these different spaces? How did the earlier Victorian culture of electricity as “entertainment and edification” become transformed into late 19th century metrological culture? How did these cultures overlap and how did they differ?  相似文献   

14.
As education systems worldwide embrace inclusive education in some form, pre-service teachers need to be prepared to be pedagogically responsive to diverse students and learning needs. While much learning for inclusion takes place in course work in higher education institutions, field experiences, including practicum placements, can complement this learning. Using Loreman's [2010a. “Essential Inclusive Education-Related Outcomes for Alberta Preservice Teachers.” The Alberta Journal of Educational Research 56 (2): 124–142] seven areas of essential learning for inclusion, with the addition of Waitoller and Kozleski's [2010. “Inclusive Professional Learning Schools.” In Teacher Education for Inclusion, edited by C. Forlin, 65–73. London: Routledge] idea of ‘critical sensibilities’, this article considers the extent to which a practicum experience in a special school might contribute to learning for inclusion. The main findings of a small-scale qualitative study with 15 South African pre-service teachers suggest that the practicum placement exposes them to children with disabilities and learning difficulties, resulting in a growth of understanding of their learning needs. It also enhances pre-service teachers' ability to plan lessons and draw on a range of instructional strategies to enable learning for all. For some pre-service teachers, however, the practicum convinced them of the benefits of separate special education and the unfeasibility of inclusion. We conclude that a special school practicum has value for pre-service teachers, provided that opportunities are made available for critical engagement with the potential for both inclusion and exclusion of students with special educational needs in different types of school.  相似文献   

15.
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16.
This article builds on the author's earlier work, published in Vol. 28 No. 1 of this journal, that critiqued the Orientalist legacy in Anglo-American discussions of Japanese education. One of the manifestations of this legacy is the prevailing view among the Anglo-American observers of Japanese education that Japanese education is the “exception” to the recent global restructuring movement. This article problematizes this view by exposing a similar but differently articulated structural change in Japanese education over the past three decades. Drawing on cultural studies and critical discourse analysis, the author focuses on the two policy keywords that the Ministry of Education has consistently used by for the past three decades: kosei (individuality) and yutori (low pressure). Tracing the complex histories of articulation and rearticulation of these policy keywords, the author demonstrates how the keywords, which had been associated with progressive political struggles against the Ministry's central control of public education, were mobilized to reconstitute people's common sense about education and thus to naturalize the radical systemic change towards the neo-liberal, post-welfare settlement. In conclusion, the author discusses the implication of the study to the field of comparative and international education, calling for a more critical, reflexive engagement with the field's preoccupation with “national differences”.  相似文献   

17.
William Boyd's contributions to the education field's understanding of the political nature of school leadership are formidable. In this article, I describe the growth and development, over a roughly 30-year time span, of his key insight that successful school leaders should have the capabilities of a political strategist and that the actualization of this capacity is related to school leaders’ political and policy context. The perennial question of “who governs education” was central to Boyd's work and his various answers are important touchstones for today's educational leaders.  相似文献   

18.
This article presents an autoethnographic and theoretical reflection on my justifications for the use of neoliberal deconstruction in the undergraduate social foundations classroom. I engage the reader in a discussion concerning the need to make neoliberal agendas, as they pertain to corporate reform in education, salient to students. Further, I argue that cognitive apprenticeship is necessary to “help students map their own dialectics into thinking about their future practice as educators.” I share the integral elements of the cognitive apprenticeship undertaken in the course: “three prongs of foundational thinking,” four key conceptual frames for neoliberal deconstruction and associated foundational readings, and two representative assignments to illustrate the type of scaffolding offered to help education students move past naïve and complacent interpretations of current corporate reforms. My reflections rely on my teaching experience, in-class observations, assessment of students' work, and overarching themes in how students' have responded to the topic.  相似文献   

19.
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20.
Circumscribed by the culture of collectivist and Confucian traditions, English as a Foreign Language (EFL) education in China has defaulted to an impersonalized provision and delivery. Much of teaching and learning is to assimilate individuals into a group identity. This epistemological model can be detected in learning outcomes, e.g., preferential use of ‘we’ over ‘I’, lack of authentic self-identity in student EFL writing, etc., and is characterized by ubiquitous rote learning. In this paper, we adopt a biographical approach to the teaching of stories expressed as personal narrative as part of the research framework. This is also applied to critical curriculum and pedagogical reforms that help students to write across their extant cultural constraint, enabling them to make a conceptual leap in understanding the difference between the collective, and the individual identities, of the “we” and the “I”. Once this conceptual awareness has been achieved, the individual viewpoint can be elicited and articulated in student writing of narrative accounts. Biographical narrative accounts of personal experience are found to have a creative and self-actualizing force in forming the individual’s identity, using his/her original voice. The findings suggest that EFL writing curriculum and pedagogy in the new era can be a useful strategy to empower students and EFL teachers to teach and write between the “we” and the “I” paradigms, and expand their ontological capability and flexibility through pedagogical effect.  相似文献   

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