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ANDERS SCHINKEL 《Journal of Philosophy of Education》2017,51(2):538-553
That wonder is educationally important will strike many people as obvious. And in a way it is obvious, because being capable of experiencing wonder implies an openness to (novel) experience and seems naturally allied to intrinsic educational motivation, an eagerness to inquire, a desire to understand, and also to a willingness to suspend judgement and bracket existing—potentially limiting—ways of thinking, seeing, and categorising. Yet wonder is not a single thing, and it is important to distinguish at least two kinds of wonder: active wonder(ing), which entails a drive to explore, to find out, to explain; and deep or contemplative wonder, which is not inherently inquisitive like active wonder and, as a response to mystery, may leave us lost for words. Claims for wonder's importance to education and science often do not distinguish between the two, but whereas for active wonder that importance seems obvious, this is much less so for deep wonder, which by its very nature rather seems to be anti‐educational. Yet in this paper I explore exactly the educational importance of deep wonder. This importance is found to lie, not just in its motivational effects—real though they are—but in making us attend to the world for its own sake, and making us aware of the limits of our understanding. 相似文献
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David Carr 《Journal of moral education》2014,43(4):500-515
If we reject sentimentalist accounts of the nature of moral motivation and education, then we may regard some form of reason as intrinsic to any genuine moral response. The large question for moral education is therefore that of the nature of such reason—perhaps more especially of its status as knowledge. In this regard, there is evidence of some recent drift in both ethics and theory of moral educational theory towards more instrumental pro-social skill acquisition conceptions of moral reason as more methodologically amenable to the empirical research methods of contemporary social science. This article sets out to show that the work of three great philosophers—all of whom have continued to exercise significant influence on modern and contemporary moral educational theorising and research—points in various ways to more epistemically robust conceptions of moral reason as meaningful personally formative knowledge that is not so readily amenable to natural or social scientific understanding and explanation. 相似文献
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This preliminary study seeks to explore whether wonder-based reflections are sources of inspiration for our future teachers of science. What experiences have brought them personally a sense of wonder and when, if at all, do they employ scientific explanations of those events? In all 140 pre-service primary teachers, when questioned, described 240 separate events or occasions in which they had participated or observed that evoked a heightened sense of wonder. Three different types of wonder described all the events cited: physical, personal and metaphysical wonder. Analysis of extended interviews with 15 of the pre-service primary teachers illustrated that such events can transform heuristic responses. 相似文献
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The unique contributions of romanticism and romantic science have been generally ignored or undervalued in history and philosophy of science studies and science education. Although more recent research in history of science has come to delineate the value of both topics for the development of modern science, their merit for the educational field has not been explored. Romanticism was not only an obvious historical period, but a particular state of mind with its own extraordinary emotional sensitivity towards nature. It is especially the latter which we hope to revisit and reclaim for science education. After discussing several key historical contributions, we describe nine characteristics of ‘Romantic Science’ in order to focus on six ideas/possibilities that we believe hold much value for transforming current science education: (1) the emotional sensitivity toward nature, (2) the centrality of sense experience, (3) the importance of “holistic experience”, (4) the importance of the notions of mystery and wonder, (5) the power of science to transform people’s outlook on the natural world, and (6) the importance of the relationship between science and philosophy. It is argued that in view of a pragmatist/utilitarian conception of school science prevalent today the aforementioned ideas (especially the notion of wonder and the poetic/non-analytical mode of knowledge), can provide food for thought for both science teachers and researchers seeking to work out an aesthetic conception, one that complements current approaches such as inquiry science and conceptual change. 相似文献
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Jiwon Kim 《Journal of moral education》2016,45(4):465-480
With its inherent attributes such as qualitative immediacy, imaginativeness, and embodiment, John Dewey’s concept of aesthetic experience makes a difference in moral education, in the ways of empathetic moral perception, moral reasoning, and moral action. If it matters then how can we help students gain aesthetic experience? By analyzing teacher Ho-Chul Lee’s approach to teaching drawing, called living drawing, this question is examined in terms of aesthetic style of teacher and teaching, and the aesthetic educational environment. This article will provide insights into how living drawing as an approach promotes aesthetic experiences and how it influences students’ moral experiences. 相似文献
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思想道德教育不仅是教育的手段,同时也是人类社会活动的重要方面,这对高中生特别是民族学生来说尤为重要。民族中学如何从地区和学校实际出发,结合民族学生的特点,建立起符合学生成长成才的要求,反映学生道德素养和各民族优秀文化的思想道德教育,是当前中学思想道德教育工作必须解决的重要课题。 相似文献
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Gordon Tait 《International Journal of Inclusive Education》2013,17(4):429-449
One of the oldest problems in philosophy concerns the relationship between free will and moral responsibility. If we adopt the position that we lack free will, in the absolute sense—as have most philosophers who have addressed this issue—how can we truly be held accountable for what we do? This paper will contend that the most significant and interesting challenge to the long‐standing status quo on the matter comes not from philosophy, jurisprudence or even physics, but rather from psychology. By examining this debate through the lens of contemporary behaviour disorders, such as Attention Deficit Hyperactivity Disorder, it will be argued that notions of free will, along with its correlate, moral responsibility, are being eroded through the logic of psychology, which is steadily reconfiguring large swathes of familiar human conduct as pathology. The intention is not only to raise some concerns over the exponential growth of behaviour disorders, but also, and more significantly, to flag the ongoing relevance of philosophy for prying open contemporary educational problems in new and interesting ways. 相似文献
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Wenjuan Chen 《Educational studies》2005,31(1):95-101
Today's educational environment forms the stage for a host of debates, many of which centre on the use of standardized assessment in the classroom. With this push towards standardization, less time is being devoted to incorporating ‘experiential’ knowledge, or that knowledge which comes from hands‐on, travel, natural and other worldly experiences, into the learning environment. William Wordsworth and Thomas Hardy, two somewhat unlikely sources of educational insight, do have a pertinent message to add to this ongoing educational discussion. The two authors, through their personal experiences and through their literary works, draw from and examine the roles of formal education and the functions of various facets of knowledge in education. They exemplify the importance of finding a balance between formal educational experiences and informal avenues of education. Both men remind society that without the incorporation of experiential knowledge into the educational experience, students cannot reach the full potential of their intellectual, emotional, spiritual and social growth. Through an examination of the lives and works of Wordsworth and Hardy, the importance of non‐formal, non‐standardized experiences is reasserted at a time when it is of utmost importance to evaluate the components that make up modern education. 相似文献
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Gert Biesta 《Journal of educational administration and history》2016,48(2):183-192
ABSTRACTIn this paper, I explore the educational significance of the work of Hannah Arendt through reflections on four papers that constitute this special issue. I focus on the challenge of reconciling ourselves to reality, that is, of being at home in the world. Although Arendt's idea of being at home in the world is connected to her explorations of understanding, such understanding should not be approached as a matter of sense making, but in terms of ‘eccentric judgement’. For judgement to be eccentric, we must expose ourselves to otherness, which has to do with friendship if we understand friendship as a public rather than an entirely private matter. While political judgement requires a ‘being in the presence of others’ Arendt's views on thinking and its role in moral judgement indicate the necessity of solitude, of being alone with oneself. Rather than seeing this a process through which one calls oneself into question, I highlight the importance of the experience of being called into question, which I understand as the experience of ‘being taught’. I conclude that the educational significance of Arendt's work particularly lies in this link with teaching, and less so in notions of learning, reflection and sense making. 相似文献
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May Hara 《Peabody Journal of Education》2017,92(4):466-485
Despite the body of literature around practicing teachers and policy (Knapp, Ferguson, Bamberg, &; Hill, 1998; Kumar &; Scuderi, 2000; Lortie, 1975/2002), little is known about the involvement of their preservice counterparts. Preservice teachers have limited exposure to policy-related coursework in their professional training (Floden &; Meniketti, 2005) and scholarship is relatively silent regarding preservice teachers' experiences with educational policies and their sense-making process (Spillane, 2004; Weick, 1995; see Heineke, Ryan, &; Tocci, 2015, for a notable exception).This paper examines preservice teachers negotiating and making sense of a particular policy, the Massachusetts' Rethinking Equity and Teaching for English Language Learners (RETELL). It addresses the following questions: First, what do preservice teachers know about policy in general and the RETELL language policy in particular? Second, how do preservice teachers make sense of the implementation of the RETELL policy in the various settings of their professional training? Third, in what ways do preservice teachers' experiences with the policy influence their orientations toward teaching emergent bilingual students? This analysis demonstrates that preservice teachers have limited general knowledge of educational policy process, and limited specific knowledge around the RETELL language policy. Yet, they learn important lessons about how to “do” policy from their field supervisors and play an important role in policy implementation. The impact of the RETELL policy on preservice teachers' beliefs about teaching emergent bilingual students is mediated by the lack of policy information they receive and by their experiences in the field. This paper adds to the limited literature around preservice teachers involvement in policy and offers recommendations for highlighting the importance of policy education in teacher training. 相似文献
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《Discourse: Studies in the Cultural Politics of Education》2012,33(1):47-59
The paper positions education and learning in the context of Gilles Deleuze's ethico-political philosophy oriented to becoming-other amidst experiences and events. Deleuze's unorthodox affective epistemology is inseparable from ethics in terms of real-life consequences at the level of practice. The paper presents the critical and clinical analysis of experiential events as texts comprising a mode of the informal pedagogy in terms of creating new concepts, meanings, and values for experience. The logic of sense foregrounds ethical evaluations of experience with regard to multiple directions we might take in novel situations, which disrupt common sense with problems that do not yet yield answers as univocal and unidirectional solutions. The paper conceptualizes a model of the new ethics of integration as a follow-up to the ethics of care in education informed by the relational self-other dynamics and moral interdependence. 相似文献
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爱国主义是一个具有永恒教育价值的主题。在新世纪，高校德育工作更应突出爱国主义教育，它具有时代的紧迫感和伟大的使命感。新世纪对大学生进行爱国主义教育必须注意几个问题，对大学生进行爱国主义教育应以增强社会主义信念、民族自尊心自信心、居安思危的忧患意识三个方面为重点内容。 相似文献
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《Chinese Education & Society》2013,46(1-2):26-34
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
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李育富 《廊坊师范学院学报》2013,29(1):124-128
思想政治教育效能低下是导致人们政治信仰不坚定甚至迷茫、道德素质滑坡、功利化倾向严重、社会责任感不强的重要原因,提升思想政治教育的效能具有重要性和紧迫性。然而,当前思想政治教育的模式和途径却令人担忧,创新思想政治教育效能途径已势在必行。中国传统文化中孔子的教育模式对提升思想政治教育的效能有着重要的启示和实践价值,提示我们思想政治教育工作不仅要从教育环节相互关联的视域来搞好教育过程的每一环节,而且还必须要以全局的观念来追求教育过程各环节的整体效应。 相似文献
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Viktor Johansson 《Educational Philosophy and Theory》2018,50(1):61-71
This article explores how different philosophical models and pictures of learning can become dogmatic and disguise other conceptions of learning. With reference to a passage from St. Paul, I give a sense of the dogmatic teleology that underpins philosophical assumptions about learning. The Pauline assumption is exemplified through a variety of models of learning as conceptualised by Israel Scheffler. In order to show how the Paulinian dogmatism can give rise to radically different pictures of learning, the article turns to St. Augustine’s and Robert Brandom’s examples of language learning, and to general strands in scholarship on moral education. Dewey’s view of childhood immaturity and the problem of adult maturity are used as first attempt at a counter picture to the idea that learning must have an end. The article takes Dewey’s idea further by suggesting how the Zen-Buddhist idea of killing the Buddha and Wittgenstein’s method of destroying pictures work on the dogmatic focus on uses of ‘learning’ that assume ends. In conclusion, the article suggests three possible uses of ‘learning’—learning from wonder, intransitive learning and passionate learning—that do not assume that learning has or must have a teleological end. 相似文献
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陈桂香 《大连教育学院学报》2007,23(4):85-86
诺丁斯关心教育理论是对传统道德理论的超越,这种超越主要体现在:认为关心是一种关系——对德育一元论的超越;在教育中更关心孩子的成长——对关心本质的超越;关注道德情感的作用——对道德理性的超越;注重个性——对标准化德育的超越。 相似文献