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1.
In this article the author will investigate the extent to which Bhikhu Parekh believes that a person's cultural/religious background must be preserved and whether, by implication, religious schooling is justified by his theory. His discussion will explore—by inference and implication—whether Parekh's carefully crafted multiculturalism, enriched and illuminated by numerous practical insights, is socially tenable. The author will also consider whether, by extension, it is justifiable, on his line of reasoning, to cultivate cultural and religious understandings among one's own children. Finally, the author will contend that Parekh, notwithstanding his cautious, even‐handed approach, commits several important errors, including conflating the culture of the parents with that of the children and insisting that cultural and religious persons ought to be allowed to defend their views in the public square on religious grounds.  相似文献   

2.
This somatic genealogy of Dramatism's core terms—symbolic action, attitude, identification—argues for the importance of keeping rhetoric, rhetorical theory, and rhetorical pedagogy more closely tied to bodies that generate, induce, and respond to rhetoric. It does so by examining Burke's use of Sir Richard Paget's theory that spoken language derives from the use and development of bodily gestures. An examination of Paget's theory in Burke's early work serves as a jarring reminder that rhetoric is always a joint performance of body and mind.  相似文献   

3.
Dewey's pragmatism rejected ‘truth’ as indicative of an underlying reality, instead ascribing it to valuable connections between aims and ends. Surprisingly, his argument mirrors Bishop Berkeley's Idealism, summarised as ‘esse est percepi’ (to be is to be perceived), whose thinking is shown to be highly pragmatist—but who retained a foundationalist ontology by naming God as the guarantor of all things. I argue that while this position is unsustainable, pragmatism could nonetheless be strengthened through an ontological foundation. Koopman's charges of foundationalist ‘givenism’ in Dewey's work, and in his promotion of the scientific method, are not proven. However, Koopman's ‘genealogical pragmatism’ may develop Deweyan educational theory by addressing dilemmas around curricular study. Koopman's arguments also point towards a missing ontological piece in Dewey's theory of knowledge. In the final section of the article I offer a dialogic ontology as compatible with pragmatism. This dialogical ontology provides both an ethical foundation through interrelatedness, and a generative theory of meaning and experience, as emergent from the encounter with difference. In this framework, to be is to respond—or be responded to. I offer the metaphor of ‘realisation’ to capture the human experience implied by this ontological stance.  相似文献   

4.
《Learning and Instruction》2000,10(2):137-152
Two perspectives on assessment are suggested by different interpretations of Vygotsky's concept of the zone of proximal development (ZPD). The first perspective—developed in the field of dynamic assessment research—considers that it is possible to measure the learner's ZPD as an individual trait showing a certain stability across instructional settings. The second perspective draws on work on interactive formative assessment integrated in classroom instruction. In this approach, assessment intervenes in the ZPD created by a learner's on-going interactions with a given instructional setting. Critical appraisal is given to the way in which each perspective interprets Vygotsky's writings.  相似文献   

5.
A client-counselor matching model based on Kolb's experiential learning theory was examined. A questionnaire, which included Kolb's Learning Style Inventory (LSI) and four counselor approach profiles, was completed by 205 counseling clients. The clients indicated which counselor they preferred. The following four preference patterns were predicted: concrete learners—experiential approach, abstract learners—rational approach, active learners— behavioral approach, and reflective learners—client-centered approach. The results did not confirm the hypothesized four-way model, although limited support for the matching concept was evident when only two counselor approaches were considered. Clients who preferred directive counselors were more abstract learners. Clients preferring nondirective counselors were more concrete learners. Overall, clients preferred the rational counselor approach. A nonclient comparison group (n = 75) preferred the client-centered approach.  相似文献   

6.
This article initially provides a brief overview of virtue epistemology; it thereafter considers some possible ramifications of this branch of the theory of knowledge for the philosophy of education. The main features of three different manifestations of virtue epistemology are first explained. Importantly, it is then maintained that developments in virtue epistemology may offer the resources to critique aspects of the debate between Hirst and Carr about how the philosophy of education ought to be carried out and by whom. Wilfred Carr's position—that educational practitioners have privileged access to philosophical knowledge about teaching practice—will in particular be questioned. It will be argued that Carr's view rests on a form of epistemology, internalism, which places unreasonably narrow restrictions upon the range of actors and ways, in which philosophical knowledge of and/or for education might be achieved. In declaring that practical wisdom regarding teaching is ‘entirely dependent’ on practitioner reflection, Carr not only radically deviates from Aristotle's notion of practical wisdom, he also, in effect, renders redundant all philosophical research about education that is not initiated by teachers in this manner. It is concluded that Aristotle's general approach to acquiring information and knowledge about the world might yet still offer a foundation for a more comprehensive philosophy of education; one that makes clear that the professional testimony and reflection of teachers, observation of teaching practice, and already existing educational philosophy, theory and policy can all be perceived as potentially valuable sources of philosophical knowledge of and for education.  相似文献   

7.
In this paper, I defend the viability and relevance of Heidegger's philosophy of technology and consider its emancipatory potential in the field of education. First, I situate Heidegger's philosophy of technology within the broader emancipatory project of his early work—the fundamental ontology of Being and Time—and emphasise the role of language and (self-)appropriation in human subjectivity. Second, in light of the importance Heidegger placed on education for resisting the reifying and alienating effects of technology, I conclude with some critical reflections on recent attempts to develop a positive Heideggerian programme of education. In particular, I reveal some crucial limitations of the pragmatist or ‘bodily coping’ approach—defended by Hubert Dreyfus and Mark Wrathall and argue that an ‘appropriative’ alternative yields a more compelling philosophy of education, which emphasises the cultivation of moral articulacy.  相似文献   

8.
The conception of experiential learning is an established approach in the tradition of adult education theory. David Kolb's four-stage model of experiential learning is a fundamental presentation of the approach. In his work Experiential Learning, Kolb states that John Dewey, Kurt Lewin and Jean Piaget are the founders of the approach. The article discusses Kolb's eclectic method of constructing his model of experiential learning. It studies how Kolb introduces and uses the Lewinian tradition of action research and the work of John Dewey to substantiate his model. It is concluded that Kolb generalizes a historically very specific and unilateral mode of experience- feedback session in T-group training- into a general model of learning. Kolb's interpretation of John Dewey's ideas is compared to Dewey's concepts of reflective thought and action. It is concluded that Kolb gives an inadequate interpretation of Dewey's thought and that the very concept of immediate, concrete experience proposed by the experiential learning approach is epistemologically problematic. The theory historical approach of the article discusses both substantial questions related to experiential learning and the way concepts are appropriated, developed and used within adult education theory.  相似文献   

9.
In this article Daniel Brodén explores the ambivalence in teaching about art and aesthetics in the humanities. By comparing and contrasting Gert J. J. Biesta's educational theory and Jacques Rancière's writing on aesthetics, he hopes to bring some of the particularities of aesthetic experiences into focus and to discuss a tension in educational situations that concern students' interpretation of aesthetic texts: how the teacher, on the one hand, will serve as a representative for a formal system of education — or what Rancière calls a system of inequality — and, on the other hand, should respect the autonomy of the aesthetic experience. Brodén argues, however, that more interesting than the ambivalence itself is the question of how we can acknowledge this tension in productive ways. Thus, his aim here is to show how the teacher can contribute to the verification of an interpretive approach to art, with Rancière's axiom of equality in mind. Drawing on Biesta's writings, Brodén also highlights how the teacher can provide students with possibilities to pursue a subject-ness and how the risks involved call for a deconstructive approach to the enactment of teacher power. The article concludes by suggesting that we would do better not to view the ambivalence in focus as a problem, but instead to see it as something that calls for continuous engagement and critical reflection.  相似文献   

10.
ABSTRACT This article explores the reasons behind the continuing underrepresentation of women in science and engineering. Reviewing existing debates, the article argues that there exists an impasse in debates on women in engineering which can be related to the dualistic frameworks within which existing research has tended to work. Explanations for the poor representation of women in these areas tend to emphasise either individual or structural factors, neither of which allow women's agency to be fully understood. Drawing on empirical research which examined the subject choices and occupational decision-making processes of two groups of students in a college of technology (one undertaking a course in traditional 'women's work' and the other a course in a non-traditional area), the analysis here employs a post-structuralist approach, employing aspects of discourse theory, to offer a new understanding of women in engineering and of the relationship between gender, sexuality and work, more generally.  相似文献   

11.
Cyberbullying takes place when the Internet is used purposefully to cause harm or discomfort to a specific person or group of persons. Because of the fast growth of digital technologies, cyberbullying is replacing physical bullying and becoming a prevalent social problem around the world. This study outlines the author’s efforts of integrating David Kolb's experiential learning theory, project-based learning, and a critical approach to language education to engage a group of Taiwanese college English-as-a-foreign-language students about the issues related to cyberbullying and the importance of healthy Internet behaviors. The results indicated that the 9-week project work heightened students’ awareness of cyberbullying and other social issues and enhanced their language skills. Students also held an overall positive attitude toward the project work. To conclude the article, several research directions are suggested to continue this line of inquiry.  相似文献   

12.
This paper describes an approach to introducing social work students to perspectives on organizations based on two change-related aspects of a theory. The first dimension is a theory's emphasis on change versus stability. The second dimension is whether a theory stresses high or low control over change. To be useful, a theory must be restated into propositions to guide intervention. A focus on these two change-related aspects helps students to develop their ability to recast theories into practice strategies. Class exercises and course assignments are presented.  相似文献   

13.
In this paper, we explore Peirce's work for insights into a theory of learning and cognition for education. Our focus for this exploration is Peirce's paper The Fixation of Belief (FOB), originally published in 1877 in Popular Science Monthly. We begin by examining Peirce's assertion that the study of logic is essential for understanding thought and reasoning. We explicate Peirce's view of the nature of reasoning itself—the characteristic guiding principles or ‘habits of mind’ that underlie acts of inference, the dimensions of and interaction between doubt and belief, and his four methods of resolving or ‘fixing’ belief (i.e., tenacity, authority, a priori, and experimentation). The four methods are then juxtaposed against current models of teaching and learning such as constructivism, schema theory, situated cognition, and inquiry learning. Finally, we discuss Peirce's modes of inference as they relate educationally to the resolution of doubt and beliefs and offer an example of belief resolution from an experienced teacher in a professional development environment.  相似文献   

14.
In this essay Michael Eldridge maintains that Frank Margonis has in a recent article ill‐advisedly speculated about John Dewey's pedagogy, suggesting that his “racialized visions” of students and classroom communities involve a “false universalism” that is problematic for our multicultural society. Based on this understanding, Margonis concludes that we need to seek an alternative to Dewey's educational philosophy. Eldridge strongly disagrees with this conclusion, arguing that assessing Dewey's philosophy and pedagogy is not a matter for speculation but should instead be based on the extensive documentation and research that is readily available. Eldridge focuses in this essay on documenting Margonis's speculations regarding Dewey's theory and pedagogy, and then offering an alternative reading of Dewey's writings as well as scholarship about Dewey's life and work. Ultimately, Eldridge argues that a wholesale abandonment of Dewey's educational approach is unnecessary and would be misguided.  相似文献   

15.
This article examines the Rev. Dr. Letty M. Russell's feminist liberation approach to educating for justice by reviewing the major themes in her writings. Educating for justice was rooted in Russell's life and ministry, namely, a sense of God's mission to reconcile and mend the world; partnership as sharing in God's mission to effect justice; and hospitality as a means of welcoming all to the table of fellowship and of life. Russell used an action/reflection model that is based in experience, draws on Scripture and theology, and works toward transformation. Her experience of being marginalized—as a Christian educator and then as a woman pastor in East Harlem where she learned firsthand how injustice and oppression marginalized her parishioners—developed into a concern for and solidarity with those on the margins of society. Letty Russell dedicated her life to achieving justice and celebrating the reign of God in our midst. In effect, educating for justice was at the core of Letty Russell's life and work.  相似文献   

16.
It is worthwhile that we pay a great deal of attention to the experience the Shuiyuan Commune in Yingkow County had in carrying out the revolution in education. Chairman Mao points out: "In the countryside, poor and lower-middle peasants should manage our schools, because they are the most reliable ally of the working class." In action, the comrades at the Shuiyuan Commune in Yingkow County have already implemented this great instruction of Chairman Mao, by having poor and lower-middle peasants, as leaders, work with the revolutionary teachers and students to run the schools and to reform the educational system. There are some people who look at the revolution in education as something quite difficult to accomplish. The truth is, all we need do is follow Chairman Mao's proletarian revolutionary line — firmly and unwaveringly, seriously but not perfunctorily — as well as to be good in summarizing experiences and lessons. Before too long, there will be noticeable results. Hasn't the outlook of the Shuiyuan Commune, which irrevocably carried out Chairman Mao's proletarian revolutionary thinking on education, changed completely in just a little over six months' time?  相似文献   

17.
This paper draws on insights from Jacques Rancière's writing on politics and aesthetics to offer new perspectives on debates in education and the arts. The paper addresses three debates in turn; the place of contemporary art in schools and gallery education, the role of art in democratic education and the blurring of boundaries between participatory art and community education. I argue that Rancière's work helps to illuminate some essentialist assumptions behind dichotomous arguments about contemporary art in the classroom—both over‐hyped claims about its value, and exaggerated fears about its threat to educational values alike. On democratic education I argue that his work highlights the importance of the aesthetic dimensions of democratic learning and, on art and community education, I issue caution against readings of Rancière's work that frame his contribution as a ‘rehabilitation‘ of the aesthetic. Although each debate is tackled discretely, the paper advances the overall argument that attention to equality in Rancière's work—both aesthetic and political—is vital when applying his philosophy to debates that occupy the boundaries of education, politics and art.  相似文献   

18.
In this article I try to bring into relief the background significance of learning in Alasdair MacIntyre's writings. After briefly adverting to his own manner of learning from other thinkers, I begin by outlining what he sees as essential to learning in early childhood (§I). Next, I spell out what I take to be important implications for learning, mainly in the context of schooling, of his conception of ‘practice’ (§II). Turning then to the ‘revolutionary Aristotelianism’ of his later work, I elucidate the kind of transformative learning that he deems necessary because of dominant tendencies in late modern societies (§III) and because of key features of human lives—including fallibility, narrativity and ‘final end’—that he analyses in his most recent book, Ethics in the Conflicts of Modernity (§IV). I then consider his conception of how one person's learning can be aided by another, suggesting that this conception would be strengthened by the incorporation of a second-person perspective (§V). I link the absence of such a perspective to what I see as his underestimation of the salience of the teacher–student relationship and his consequently diminished account of teaching—a largely Aristotelian-Thomist account whose strengths in other respects I acknowledge (§VI). I conclude by asking whether this line of criticism, if valid, might not indicate a lack in MacIntyre's conception of personal relationships more generally—despite the great import that he grants to them, for weal or woe, in all human lives (§VII). [The present article is included in wider discussion of issues bearing on learning and teaching in my Persons in Practice: Essays between Education and Philosophy (Wiley, forthcoming)].  相似文献   

19.
Child guidance     
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20.
In most counseling classes, entering students are very eager to learn techniques and theories of counseling. It is as if the students believe that these techniques will then enable them to be good counselors. If students were to succeed at their initial intention—the mastery of counseling theory and technique—all they would have are tools to distance them from their clients. In essence, the students would have the tools to work on clients and not with them. This article comments on the paradoxical nature of the teaching of counseling theory. The article demonstrates that what is correct are people and not the image people have of themselves. What is correct are the counselor's feelings between his or her clients and him or her. All counselors need do is pay attention to the correctness of their own responses to each client. They can only take a client as far along the road as they have traveled. All counselors really need to know is themselves. At this point their imperfections may be viewed as perfect and they need not depend on theories of counseling.  相似文献   

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