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1.
Many constructivists tag as `absolutist' references to mathematics as an abstract body of knowledge, and stake-out the moral high-ground with the argument that mathematics is not only utilised oppressively but that mathematics is, in-itself, oppressive. With much reference to Ernest's (1991) Philosophy of Mathematics Education this tag has been justified on the grounds that if mathematics is a social-cultural creation that is mutable and fallible then it must be social acceptance that confers the objectivity of mathematics. This paper argues that mathematics, albeit a social-cultural creation that is mutable and fallible, is a body of knowledge the objectivity of which is independent of origin or social acceptance. Recently, Ernest (1998) has attempted to express social constructivism as a philosophy of mathematics and has included the category of logical necessity in his elaboration of the objectivity of mathematics. We argue that this inclusion of logical necessity not only represents a U-turn, but that the way in which Ernest has included this category is an attempt to maintain his earlier position that it is social acceptance that confers the objectivity of mathematics. 相似文献
2.
作为逻辑联结关系的“偶然”是一种特殊的可能:同时也可能不的可能,即,可能不如此的可能,或者说是,有与之不相容的可能情况的可能。作为逻辑联结关系的“风马牛”是一种最彻底的、最特殊的偶然。A风马牛B,当且仅当,A偶然B且A偶然B。偶然和风马牛都是2元的非纯真值联结关系。不是为正统数理逻辑所研究的纯真值联结词。 相似文献
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4.
Christina Schwabenland 《Educational Action Research》2013,21(2):293-309
This article describes a journey of exploration in which I take a hitherto unexamined aspect of my teaching practice, the use of disruption, and subject it to interrogation. The journey is an exercise in auto‐ethnographic research in that I am my own subject, located within the context of the classroom. My purpose is to surface the beliefs that underpin this pedagogic strategy and to locate it within theories of teaching and learning in higher education, so that that which is known but not yet thought becomes available for reflection and challenge. The article is structured in such a way as to trace the thought processes that shaped the direction of the journey; it follows a logic dictated by the heuristics of recognition and association. Throughout the journey I draw on students’ reflective reports to illustrate my conclusions that disruption is a metaphorical strategy that uses associative logic to promote transformations in students’ underlying belief systems and is an artefact of a relativist ontology. It assumes a political stance about the challenging of power relationships and of collusion. I conclude by identifying some ethical issues that are raised by this teaching strategy. I highlight the importance of a relationship of trust between teacher and student that is based on a shared commitment to each other’s potentiality. 相似文献
5.
Gregg Twietmeyer 《Quest (Human Kinetics)》2013,65(4):452-466
What influence has Christianity had on kinesiology and physical education's status in the Academy? Conventional wisdom within kinesiology often seems to argue that the influence has been quite negative. These critics allege that Christianity is a fundamentally dualistic religion. They allege that, at its best, Christianity is suspicious of the body and that, at its worst, Christianity openly proclaims that the body is evil. Despite the popularity of such assertions, there is abundant evidence in both historical and contemporary theology to show that Christianity is a religion in which corporeality plays a central, defining, and positive role. From Saint Paul to Saint Augustine, from Saint Aquinas to the present day, it has been a central doctrine of Christianity that the human body is good and, furthermore, that corporeality plays a vital role in salvation. Consequently, any blanket assertion that Christianity is the source of physical education and kinesiology's ills is fundamentally misleading and mistaken. 相似文献
6.
林剑 《安徽师范大学学报(人文社会科学版)》2018,46(4):58-63
从古希腊罗马开始,人们围绕着德性与幸福的关系便展开争论,并形成了两条思想路线.一条始于亚里士多德,斯多噶派的德性即幸福的路线,一条始于伊壁鸠鲁的幸福即德性的幸福主义、快乐主义路线.两条路线虽然相互竞争,但都共同强调幸福与德性的一致.竞争之处在于二者的立足点不同,一个以幸福为立足点去诠释德性,一个是以德性为立足点去诠释幸福.幸福即德性的路线被称之为经验主义路线,德性即幸福的路线被称之为唯理主义路线.康德扭转了德福一致的伦理学方向,认为幸福与快乐属于经验性的存在,任何经验性的存在都不具有普遍的必然性与有效性,并认为不幸的人未必无德,幸福的人未必有德,从而认为道德与幸福之间并无必然性的牵涉.马克思主义的历史观与道德观也认为,道德生成的基础是人们实际的经济关系,作为一种思想上层建筑是为一定的经济基础服务的,道德保障的是让人们过一种符合历史发展必然性要求的可能性生活,而不是一种快乐与幸福,或崇高与神圣的生活. 相似文献
7.
Rochelle Skogen 《Interchange》2010,41(1):17-43
The new Social Studies curriculum recently introduced in Alberta proposes to encourage students to affirm their place as citizens
in a democratic society. Grounded in Biesta’s (2007) argument that regardless of a Program of Studies’ best stated goals and
intentions, if a school is not structured democratically the chances of the program being successful are limited. In this
article, I question what makes a school democratic as opposed to undemocratic by proposing that the new curriculum is grounded
in a representational view of knowledge which leads to a document that is overly conceptualized and presents a view of citizenship
as one that can be achieved rather than one that is practiced (Biesta & Lawy, 2006). I argue that it is the representational curriculum and the public school’s organizational structure
with its emphasis on duties and responsibilities and the virtual absence of freedom and rights that make these schools fundamentally undemocratic places. In order to pursue this line of inquiry, I juxtapose schools in
the public system with a private school which claims to be a participative democracy. This juxtaposition revealed that a school that gives students freedom first and trusts that they will act responsibly with
it, is more likely to lead to a citizenship that is practiced rather than one that is simply achieved. While it is not the
intention of this paper, to recommend that all schools adopt the model of the private school in this study, it does help us
understand why Biesta (2007) is not overly optimistic regarding schools being able to achieve a citizenship that is practiced
as opposed to one that is achieved. 相似文献
8.
从本质主义到社会建构主义的人格观 总被引：5，自引：0，他引：5
现代心理学对人格的定义具有本质主义的特点。社会建构主义站在后现代的立场主,对本质主义的人格预设提出质疑、认为现有的人格概念只是一种假定,一种用以解释人的行为的理论假设。社会建构主义认为：人格是“关系”的反映,是社会身份的体现,是一种“过程性存在”。对这一新的人格理念对心理学研究的意义笔者做了简要阐释。 相似文献
9.
WALTER FEINBERG 《Journal of Philosophy of Education》2007,41(4):591-607
This essay addresses the question: given the flattening out of the cultural hierarchy that was the vestige of colonialism and nation‐building, is there anything that might be uniquely common about the common school in this postmodern age? By ‘uniquely common’ I do not mean those subjects that all schools might teach, such as reading or arithmetic. Nor do I mean just subjects that might serve a larger public purpose, but that might be taught in either publicly supported or privately supported schools. Rather I mean subjects that speak to the shaping of a child's identity as a member of a common community in the way that the common school was intended to create when its commission was to develop and maintain a single national or colonial identity and loyalty. I argue that there is a kind of connectivity that common schools should foster even as the nation‐building and colonial past is rejected, and that this connectivity is what is common about the common schools. I argue that any concept of culture that merely flattens out the normative dimension of educating is deficient as an educational theory, and propose a conception of culture that is educationally productive. 相似文献
10.
针对半导体激光器所发激光束偏振性差、发散角大的特点，提出了一种用中间拖孔的平面镜代替通常所用分束片的方法，来达到分离光束的目的，并且与分束片相比，光学效率可得到明显提高． 相似文献
11.
吴处厚的《青箱杂记》为北宋中后期重要笔记之一,多记五代至北宋年间朝野杂事,尤以诗词为甚,其中蕴含丰富的词学、文学思想,具有重要的词学理论和词学文献价值。其辨证分析人品与文品、词品的关系,提出"正人端士亦皆有艳丽之词"和"尤物能移人,情荡则难反"等论断,系对北宋时期流行的"艳词损德"社会舆论之反拨,为文人写作艳词正名。其心态虽未必完全健康,然具有一定的历史进步性。吴氏且把"气象"等引进词学批评的理论域阀,将之作为品评词人精神风貌之标尺。词史上最早写作的药名词,幸赖吴氏《青箱杂记》一书以存,吴氏并指出陈亚药名诗词自成一家"俳谐"的艺术风格,而"斡运曲折,使各中理"乃为写作药名词之要领。 相似文献
12.
"被XX"是近期非常活跃的一个构式,具有独特而完整的构式义。我们通过大量调查研究后发现,"被XX"是具评判义的认知类构式,其构式义可以简单地概括为"否认",既包括对事实的否认,即"没有XX,却被认为是XX";也包括对能愿性的否认,即"不能或不愿XX,却XX了"。 相似文献
13.
Angelina Ambrosetti John Dekkers Bruce Allen Knight 《Mentoring & Tutoring: Partnership in Learning》2017,25(1):42-60
Within many preservice teacher education programs in Australia, mentoring is used as the overarching methodology for the professional placement. The professional placement is considered to be a key component of learning to teach, and typically a dyad mentoring model is utilized. However, it is reported that many preservice teachers experience a less than successful placement when a dyad model is used. This research explored an alternative mentoring model that placed two preservice teachers with a classroom teacher and investigated the mentoring that transpired. The research examined the interactions that occurred between the triad members, in particular those that took place between the two preservice teachers as peers. A theoretical framework that focused on a holistic mentoring model was utilized to frame the research and analyze the data. It was found that the use of a mentoring triad extended the scope of mentor support that can be provided to preservice teachers. 相似文献
14.
《Journal of moral education》2012,41(2):137-151
This paper sets out to explore connections between a number of plausible claims concerning education in general and moral education in particular: (i) that education is a matter of broad cultural initiation rather than narrow academic or vocational training; (ii) that any education so conceived would have a key concern with the moral dimensions of personal formation; (iii) that emotional growth is an important part of such moral formation; and (iv) that literature and other arts have an important part to play in such emotional education. It is argued here that what is needed for a clear view of the moral educational relevance of literature and the arts is a conception of moral education that does justice to the interplay between the cognitive and the affective in moral life, and that a non‐relativist Aristotelian ethics of virtue holds out the best prospect for such a moral education of reason and feeling. 相似文献
15.
ANNA‐LOVA OLSSON 《Journal of Philosophy of Education》2018,52(1):163-177
Higher education as a personal, intellectual and moral cultivation is a longstanding ideal that is constantly challenged by the view that education is merely the development of specific skills for vocational and personal success. Much research argues that the latter understanding makes education a technical affair that creates an egocentric emphasis on the individual students’ ambitions and desires. This article joins in the defence of the former ideal by enquiring into the moral dimensions of education. This is done by turning to Iris Murdoch's idea of moral transformation, with a specific focus on the idea of unselfing. The main argument is that unselfing is a transformative process characterised by a growing attunement to the surrounding world, and the interconnectedness of goal and process is emphasised. Also, to gain a deeper understanding of what unselfing entails I turn to the idea of attention. It is understood as having a specific direction, outward from the egocentric, and as enabling unselfing. The article concludes by suggesting that unselfing can offer a challenge to (higher) education as it entails a moment of letting go of plans and narratives, and of surrendering to the influence of an existence that exceeds the individual. This moment is of relevance to education as it is crucial to the possibility of growing as a moral being as it cultivates a moral manner of relating to others. 相似文献
16.
人才战略是国家强盛的根本 ,人才是强国富民的关键 ,人才强国是时代的选择。文章试从俄罗斯人才外流的原因及其所造成的后果入手 ,总结其教训 ,对维护我国人才安全和实施人才强国战略具有一定的启迪作用。 相似文献
17.
David Aldridge 《Journal of Philosophy of Education》2013,47(1):71-85
The thesis that all learning has the character of enquiry is advanced and its implications are explored. R. G. Collingwood's account of ‘the logical priority of the question’ is explained and Hans‐Georg Gadamer's hermeneutical justification and development, particularly the rejection of the re‐enactment thesis, is discussed. Educators are encouraged to consider the following implications of the character of the question implied in all learning: (i) that it is a question that is constituted in the event rather than prepared or given in advance, and that this leads to a necessary tension between learning and the curriculum or scheme, (ii) that it is a question that concerns some subject matter or issue that is at stake for both the student and the object of study, which draws our attention to the ‘intentionality’ of learning, and (iii) that it is a question that operates on the level of being—students are ‘called into question’, and thus transformed, by the object of study. 相似文献
18.
《Educational Philosophy and Theory》2013,45(6):622-632
Do places matter educationally? When Edward Casey remarks: ‘The world is, minimally and forever, a place‐world’, we might take this statement as presupposing without argument that places exist as a given, that we know what a place is, a point that Aristotle would have never taken for granted and in fact neither does Casey. I find Casey's remark that we live in ‘a place‐world’ an immensely rich turn of phrase, forever packed with an infinite and diverse range of landscapes reflecting our being in the world, a maze of wonders, an orchestra of different subtle sounds where places are witnessed, mimicked and created. We submerge ourselves in the gamesome labour of place and learn to perceive and quiver in its light. I will discuss through a phenomenological perspective the self‐givenness of place experience, the unfolding of a life that is an aspect of one's own space and horizon. The relationship between place and being and the aesthetic way that I discuss this is central to this paper's analysis, a position that is at odds with those who favour a more macro theoretical perspective that eclipses place. My analysis focuses on a philosophical exploration of being‐in‐place, where place becomes being. Much is made of the thought that place is primarily an aesthetically lived experience where we create ourselves. An attempt is made to show how an embodied sense of being in place transforms places of learning. The paper attempts to acknowledge the kind of governing power of being that place interconnections can enclose, personalize and create. 相似文献
19.
李治国 《上海师范大学学报(哲学社会科学版)》2005,34(4):27-34
一般认为,国有企业的首要目标是利润最大化,以利润为核心管理国有企业是天经地义的事情。我国对国有企业的改革就是在这种认识基础上进行的。作者认为这是对国有企业定位的错误。正确的定位应该是:国有企业是实现国家目标的工具,利润最大化不是国有企业的主要经营目标。 相似文献
20.
论教育的时间内涵——时间不可逆的教育意义 总被引：1，自引：0，他引：1
在简单性思维里,时间客观存在,反映在一定的因果联系中,没有方向,是可逆的;复杂性科学的兴起,指出时间具有方向性,是不可逆的。时间不可逆表明了“从存在到演化”的转变,说明发展有着多种可能性,指向了开放、可能、生成和创造。时间不可逆之于教育会引发一系列的思想变革:一是时间成为人的发展的结构性内涵;二是强调教育的生成性和非连续性;三是注重人的发展和教育过程中的遭遇、唤醒等。 相似文献