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1.
Although it is commonly assumed that Paulo Freire was widely influential in the field of education in the United States immediately upon publication of his classic work, Pedagogy of the Oppressed, in 1970, the historical evidence indicates otherwise. In fact, Freire's work only began to gain wide reception in the field in the mid- and late 1980s. In the process of charting a new history of the reception of Freire's work in the field, this historical article illuminates contemporary issues with the use of Freire's ideas in educational conversations about social structure and agency. In particular, the article seeks to renew a close, contextual read of Freire's texts, especially Pedagogy of the Oppressed, and invigorate discussion about Freire's primary claim—that education must be the central feature of building movements for radical social change. Similarly, the article seeks to renew attention to the structural concerns that initiated the turn towards critical Marxist scholarship in the field—concerns about the relationship between school and society in the United States that the initial wave of critical scholars knew must be addressed before fully engaging ideas about the ways in which schools may participate in the push for social change.  相似文献   

2.
While some of Paulo Freire's readers understand his pedagogy as a rejection of any and all directive teaching methods, there are many scholars who do recognise Freire's emphasis on teacher directiveness in its appropriate form. In light of this tension between directiveness and dialogue, it seems that students of Freire must inevitably come to a crossroads: is Freire's pedagogy directive or is it not? However, even this question does not get at the more critical dilemma: if Freire's pedagogy is directive, is such directiveness incompatible with Freire's overwhelming emphasis on egalitarian dialogue? This paper establishes three readings of the issue of directiveness in Freire and ultimately provides an exegetical defence of what is termed the compatibilist reading—that directive teaching, properly construed, is compatible with dialogic teaching in Freirean pedagogy. The question this paper seeks to answer is how Freire can have it both ways. In sum, Freire undeniably supports teacher directiveness and philosophically justifies directiveness as compatible with problem‐posing education through his concepts of virtue education, utopia and criticality.  相似文献   

3.
In the past two decades Paulo Freire's philosophy of education has been the subject of much discussion by academics, school teachers and adult educators in a variety of formal and informal settings. While Freire initially gained recognition for his work with adult illiterates in Brazil and Chile, since the early 1970s his ideas have found increasing application in Britain, the USA, Canada, Australia and New Zealand. This article reconsiders the literacy methods through which Freire initially attracted international attention. Freire's approach to literacy education in Brazil is outlined and brief reference is made to the other major adult education programmes with which Freire has been involved since 1964. A number of serious criticisms of Freirean pedagogy are identified, all of which deal in some way with what might be termed the problem of ‘imposition’ in Freire's work. Critiques from Berger, Bowers and Walker suggest that the Freirean project entails the imposition of a particular world‐view and mode of social practice on adult illiterates. According to these critics, Freire assumes that he knows better than the oppressed the nature of, and the best solution to, their oppression. The author argues that the Freirean system is indeed non‐dialogical and impositional in certain respects, but concludes that Freire's literacy efforts were ultimately worthwhile.  相似文献   

4.
This article seeks to analyse, comprehend and apprehend the appropriation processes of Ovide Decroly’s ideas in Brazil through the translation of his books and that of Amélie Hamaïde into Portuguese. The article discusses the following questions. Why did Brazilian intellectuals and teachers need to import Decroly’s ideas to be applied in Brazilian schools? Did the translation of Decroly’s and Hamaïde’s books play an innovative role in Brazilian society? Did the release of these books bring about changes, and did it stabilise and legitimise discourses that were already present in Brazil? Who were the translation agents of those books? First, discussions concerning travelling knowledge and cultural translation, as well as translation and the role of translation agents, are introduced. The translated books and their (production) contexts are then presented, comparing and analysing the source books and the translations. The analyses aim at understanding this journey and answering these questions, and it will be shown that Decroly’s ideas were torn apart into “pieces of knowledge” gaining life and autonomy throughout the journey, and turning into facts. It is advocated that his ideas were appropriated as “indigenous foreigners” in Brazil.  相似文献   

5.
When Dewey scholars and educational theorists appeal to the value of educative growth, what exactly do they mean? Is an individual's growth contingent on receiving a formal education? Is growth too abstract a goal for educators to pursue? Richard Rorty contended that the request for a “criterion of growth” is a mistake made by John Dewey's “conservative critics,” for it unnecessarily restricts the future “down to the size of the present.” Nonetheless, educational practitioners inspired by Dewey's educational writings may ask Dewey scholars and educational theorists, “How do I facilitate growth in my classroom?” Here Shane Ralston asserts, in spite of Rorty's argument, that searching for a more concrete standard of Deweyan growth is perfectly legitimate. In this essay, Ralston reviews four recent books on Dewey's educational philosophy—Naoko Saito's The Gleam of Light: Moral Perfectionism and Education in Dewey and Emerson, Stephen Fishman and Lucille McCarthy's John Dewey and the Philosophy and Practice of Hope, and James Scott Johnston's Inquiry and Education: John Dewey and the Quest for Democracy and Deweyan Inquiry: From Educational Theory to Practice—and through his analysis identifies some possible ways for Dewey‐inspired educators to make growth a more practical pedagogical ideal.  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.
Campbell's reputation has suffered from modem conceptions that assume Aristotle's Rhetoric as the paradigm for rhetorical theory and from modern commitments to epistemic and dialogic rhetorics. A focus on the place of the passions and emotional appeal in Campbell's Philosophy of Rhetoric (POR) brings his achievement more clearly into view. The “sentiments, passions, dispositions,” three key terms in Campbell's definition of the “grand art of communication,” are an index to his consideration of non‐rational response, a consideration informed by a discussion of “the passions” in the moral psychology of the period and that culminates in Book II of Hume's Treatise on Human Nature. What emerges when POR is seen from this perspective has significance for our understanding of the relationship between reason and passion in persuasion and for our appreciation of POR, which is arguably the most coherent conception of rhetoric that we have.  相似文献   

8.
What are the “key competencies” needed in our time? What literacy is needed to make students active participants in their societies and contributors to changing cultures? This article offers a contribution to the ongoing discussion about these questions. It takes as its point of departure the “key competencies” formulated in the OECD program Definition and Selection of Competencies (DeSeCo) in response to educational challenges in a changing world, and the five “basic skills” to be developed in all school subjects from year 1 to year 13 in the Norwegian curriculum of 2006 (LK06). It argues, first, for the need to understand “basic skills” in the perspective of DeSeCo “key competencies”, with a focus, as formulated in DeSeCo, on using tools interactively, acting autonomously, and interacting in heterogeneous groups. Secondly, the aims and purposes of the school subject “Norwegian” in Norway, as formulated in LK06, are discussed in relation to the aims of the DeSeCo key competencies and the concepts of critical literacy and Bildung. Thirdly, the article offers a discussion of how standard language education can become a site for the development of key competencies and critical literacies, drawing on Mikhail Bakhtin's ideas about utterances and voices and Roz Ivanic's about discoursal identities, and talking about the StLE subject as a potential public space, a stage, a resonance room, and a cultural workshop. Finally, some concluding remarks are made about the crucial role of the teacher in such a curriculum, and about the role of standard language education in relation to other school subjects.  相似文献   

9.
In the current Neoliberal climate of educational reform, the enlightenment project in education is more susceptible than ever to the machinations of historical amnesia. The notion that education can be transformative in a positive sense represents a moral ideal that teachers in the foundations of education find increasingly difficult to integrate into their pedagogies. As an antidote to this cultural forgetting, the article makes the case that W. E. B. Du Bois's lone fictionalized chapter in The Souls of Black Folk, “Of the Coming of John,” can be used in classrooms to reinvigorate students’ thinking not only about the enlightenment project in education in a general sense, but more specifically, about the paradoxical and tragic dimensions that accompany this project and tradition. I argue that Du Bois's bildungsroman, or coming-of-age story, can be most fruitfully interpreted when read alongside Plato's “turning around of the soul” (periagoge) and Paulo Freire's concept conscientization. When these 3 enlightenment-oriented narratives are studied in concert, they have an enormous potential to help cultivate the moral, political, and aesthetic sensibilities of our students as they construct their vocational identity as teachers in relation to the enlightenment project in education.  相似文献   

10.
A bright year 7 student was going through the usual steps that lead to the concept of density and its values for wood and brass and aluminium. After mensurating the volumes of cuboids of these materials he was observing the volume of liquid they displaced in a measuring cylinder. As he carefully pushed the wooden cuboid below the surface, I asked him, “Why do you have to push the wood down?” “Because it floats otherwise”, he replied. “Why didn't you have to push the aluminium down?” “Because there was not enough water to make it float”. “Tell me more”, I said. “Well, sir, you must have seen metal ships floating on the sea. If there's enough water, metal will float, but not in a little bit like this”. Just after describing for me how liquid acetone evaporated if it is placed on your skin, a first year university chemistry student with good test results was unable to give me any examples of a liquified gas. When pressed he muttered “Solids, liquids, gases” (A strangely immutable sequence that has neither evolutionary nor biblical support.) and said he thought the cO in a cylinder was probably liquid. Gases could be liquified by lowering the temperature, he said. On being asked to describe what would happen if he steadily cooled down the air in a space, he began by quoting, “Air molecules, being particles moving very rapidly with energy proportional to temperature”. As he cooled them down in thought, he held out his hands and slowed down the vibration of his fingers about a point in space. Finally, his fingers stopped and he said, “It's nothing”. “What do you mean, has it disappeared?” I said. “No”, he replied, but it's no longer a gas, and it's not a liquid or a solid. They are all just there suspended in space. It's no-thing”.  相似文献   

11.
Recent years have witnessed a renewed interest in utopianism within educational theory. In this essay, Darren Webb explores the utopian pedagogy of Paulo Freire in the context of what one commentator has dubbed “the educational comeback of utopia.” Webb argues that Freire's significance lies in the way he embraced both “utopia as process” and “utopia as system.” This is significant because the contemporary rejuvenation of utopianism has extended only so far, embracing utopia conceived as an open‐ended process of becoming but shying away from utopia conceived as the delineation of a normative vision to be struggled for and won. Webb outlines the pedagogical operation of utopia as process, cognitive‐affective orientation, and system, and he argues that Freire was right in insisting that each is constitutive of effective educational practice.  相似文献   

12.
Time is not lost, I deem, in bewailing and mourning our fate when answering tears stand ready in the listener's eye.

Prometheus Bound 1 1 Lynch's 1970 work, Christ and Prometheus: A New Image of the Secular, explores in three “acts” two pivotal questions that run throughout most of his works: “What is the place of the secular in a totally religious world?” and “What is the place of the sacred in an overwhelmingly secular world?” (p. 15). On page 49 he refers particularly to Images of Hope with these words: “In an earlier book, on hope, I tried to sketch a path of approximation to innocence for the mentally ill. There it was a matter of taking away from the sick the burden of finding a one, nonexistent right way in all situations, an inscrutable way of the will of God, that would come from outside our own wishes and would condition all of these wishes. There is no greater torment than this kind of endless, external search for innocence. We must restore the primacy of man as a wishing being who, as long as he is within reality, creates the right thing by the absolute unconditionality of his own wishing. This wish does not have to go out of itself.” Ironically, he wanted Christ and Prometheus entitled “In Search of Innocence” (p. 36). Presumably, the editors prevailed.

  相似文献   

13.
Because of Professor Cooley's prosecutorial review, I want to make clear at the outset that my rejoinder is not a codefendant's answer to a plaintiff's replication. Instead, I first attempt to provide an “immanent” analysis of Cooley's indictment, in the sense of dealing with what dwells within his reasoning. A specific philosophical definition of “immanent” reads: taking place within the mind of the subject, but having no effect outside (this does not apply to me as an outsider). I intend to battle with Cooley up close—no “dancing”—my defense against his offense. In the second part, the focus will be on what I think is missing from Cooley's attempt to discredit McLaren and Farahmandpur's book. His decision or failure to deal with what Marx and the most effective Marxists have written, and how some of this provided analyses that could be and/or was acted upon, may be more serious than his beating up on the book's authors.  相似文献   

14.
Critical pedagogy has often been linked in the literature to faith traditions such as liberation theology, usually with the intent of improving or redirecting it. While recognizing and drawing from those previous linkages, Jacob Neumann goes further in this essay and develops the thesis that critical pedagogy can not just benefit from a connection with faith traditions, but is actually, in and of itself, a practice of faith. In this analysis, he juxtaposes critical pedagogy against three conceptualizations of faith: John Caputo's blurring of the modernist division between faith and reason, Paul Tillich's argument that faith is “ultimate concern,” and Paulo Freire's theology and early Christian influences. Using this three‐pronged approach, Neumann argues that regardless of how it is seen, critical pedagogy manifests as a practice of faith “all the way down.”  相似文献   

15.
Abstract

Due to his treatise on the education of girls and women, the “De institutione foeminae christianae” (1524), the Spanish humanist Juan Luis Vives (1492-1540) is repeatedly labelled as “an advocate of woman's education” or “revolutionary feminist”. But, Vives’ treatise must be judged on other grounds than feminist or antifeminist, and must be confronted with patristic, medieval and humanistic ideas to give a clear outline of his personal emphases.

Therefore, Vives’ views are confronted in the first place with those of patristic authors like Jerome and Augustine and medieval moralists like Vincent of Beauvais, Aegidius Romanus, Francesco da Barberino, Christine de Pisan and Konrad Bitschin. Secondly, the circumstances of his treatise are compared with those of Italian pedagogues as Vergerio, Brunt and Piccolomini, and a special link is made with the dedication-process of books of houres from the late Middle Ages and early Renaissance. Conclusion is that Vives’ work was equally influenced by the circumstances of the time of writing and the identity of his addressee, i.e. Catherine of Aragon, “the Spanish Queen in England”, as Vives called her. The impact of Thomas More’s humanist circle on Vives’ treatise is also of great importance.

But scholars have — for several reasons — overlooked the great influence of Vives’ Spanish background, and especially the direct influence of the Catalan Minorite Francesc Eiximenis (ca. 1340- 1409). Not only Vives’ “Institutio” shows many parallels in contenance and style with Eiximenis’ “Llibre de les clones”, there seems to be also an influence of Eiximenis on Vives’ political views in his “De subventione pauperum”. The comparison between Eixmenis and Vives’ views on education of women will preserve tomorrow’s Vives specialists from making rashly attributed claims of originality and will open the eyes for Spanish medieval sources in a so-called “humanist” treatise.  相似文献   

16.
The rhetoric of purity has been foundational in the visual arts of this century, particularly in the advent of abstract art. Is it still a potent discourse? There can be no question that contemporary artists address this issue. As examples, I analyze the relationships between Kazimir Malevich's art, especially his notion of the “supplemental element,” and new work by Taras Polataiko, who is “infected” by the earlier artist. I extend this analysis of medical discourses of infection, purity, and impurity to the group General Idea's recent manipulations of the images and ideas of the quintessential Modernists Piet Mondrian and Ad Reinhardt. My readings suggest that purity as a concept in the visual arts remains powerful — both in the genealogy of artists and in individual works — but in a mutated form.  相似文献   

17.
Attempting to apply the ideas of Third World theorists to First World contexts is an inherently risky enterprise: the danger of domestication is ever‐present. In this article the author examines this thesis with reference to the work of the highly influential Brazilian adult educator, Paulo Freire. Four problematic tendencies are highlighted: the failure to consider Freire's work in its social context; fragmentation in reading Freirean texts; reductionism in appropriating Freirean principles and practices; and the reluctance to assess Freire's ideas critically.  相似文献   

18.
This viewpoint commentary focuses on a proposal for integrated anatomy education in undergraduate college from Dr. Darda published in the Anatomical Sciences Education. Although the proposal is for college level education, the proposal echoes some ideas proposed a century ago by Abraham Flexner when he wrote his report titled “Medical Education in the United States and Canada.” It begins with an acknowledgement of the author's status as an outsider. There have been numerous calls for change in basic science education, particularly in medical education. Interestingly, however, the monumental reforms of the “Flexner Report” were impelled largely from outside the specific discipline of medical education. The commentary discussion then moves to observations about the proposal for Integrative Anatomy and support for the proposal from both the Flexner Report and the 2009 report from the Association of American Medical Colleges and the Howard Hughes Medical Institute, “Scientific Foundations for Future Physicians.” The essay considers the benefits of the research on the learning sciences that now inform our work in education; the influence of competency‐based education that frees education from a lock‐step approach of course completion to a student‐focused integrative approach to learning; and the availability of online resources for anatomy education through repositories, such as MedEdPORTAL. The final observation is that the changes underway in education and in the sciences basic to medicine, in particular, are substantial and will require the dialogue that Dr. Darda is promoting with his provocative proposal. Anat Sci Educ 3: 101–102, 2010. © 2010 American Association of Anatomists.  相似文献   

19.
Ruby Payne, CEO of aha! Process, Inc., and author of A Framework for Understanding Poverty (2005), has become one of the most influential figures in the U.S. public education milieu. Payne's framework, built largely upon understanding the “culture” of poverty, instructs educators on the values and mindsets poor students carry into the classroom as well as how to help them develop middle-class values and culture. But despite Payne's popularity, scholars and activists representing a wide variety of disciplines, from critical theory to mathematics education, have been highly critical of her work. In this essay I synthesize the existing critiques, dividing them into “eight elements of oppression” in Payne's work. I then offer a vision for a more authentic framework—one for authenticating anti-poverty education.  相似文献   

20.
After its publication in 1916, Democracy and Education opened up a global debate about educational thought that is still ongoing. Various translations of Dewey's work, appearing at different times, have aided in introducing his ideas within different conversations and across different cultures. The introduction of Dewey's masterwork through academic, institutional, or political avenues has influenced its reception within contemporary educational scenarios; these avenues need to be taken into account when analyzing the book's reception as well as its impact on the reconstruction of educational discourse.  相似文献   

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