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1.
Can Dewey's Moral Principles in Education throw light on a contemporary policy issue in education, namely the privatisation of education through the establishment of academy schools in England? The article first considers what the policy entails, in terms of its conception of education as a market commodity. The next section suggests an alternative conception, drawing particularly on Deweyan claims for the fundamentally normative and relational nature of teaching, through his definition of democracy as ‘a form of associated living’ and the school as a place for such association. The third section relates the two conceptions of education and in their light considers tensions and conflicts in the academisation policy concerning inclusion, equity and social cohesion. The article concludes that the establishment of academy schools compromises these values and constitutes a danger to the commons, that is, to socially consensual and equitable ways of being together.  相似文献   

2.
While Democracy and Education is often cited within the scholarship on and teaching of social justice education, it and Dewey's work generally remain underutilized. Peter Nelsen argues in this essay that Deweyan pragmatism offers rich resources for social justice education by exploring how Dewey's three‐part conception of growth has both analytical and normative force. Nelsen makes this case by examining student resistance to engagement with social justice issues, and concludes from this analysis that resistance is an opportunity for growth. Furthermore, rather than being a precursor to critical engagement with ideas, Nelsen contends that creating collaborative environments that foster interdependence across group memberships might be as important as the critical engagement itself.  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.
In this essay, David Meens examines the viability of John Dewey's democratic educational project, as presented in Democracy and Education, under present economic and political conditions. He begins by considering Democracy and Education's central themes in historical context, arguing that Dewey's proposal for democratic education grew out of his recognition of a conflict between how political institutions had traditionally been understood and organized on the one hand, and, on the other, emerging requirements for personal and social development in the increasingly interconnected world of the early twentieth century. Meens next considers Dewey's ideas in our contemporary context, which is dominated by a neoliberal ideology that extends the economic logic of Smithian efficiency to all domains of modern social and political life. He argues that the prevalence of neoliberalism poses two challenges to Deweyan democratic education: first, Dewey's emphasis on general education and a resistance to specialization is economically inefficient; and second, Dewey's strong, democratic conception of the “the public” is anathema to the neoliberal vision of the public as a conglomeration of individual agents. These challenges, he concludes, significantly stack the deck against Deweyan education by ensuring that the latter will be neither economically practicable nor widely understood.  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.
This paper contributes to the debate on constructivist learning theory. We contrast the constructivist notion of activity that identifies 'active' with 'conscious' and 'intentional' with John Dewey's habitual conception of action, knowing and learning by doing. As regards language and truth, we defend an anti-representationalist conception that sees words as tools of communication and coordination rather than representations reflecting reality. To compare our Deweyan pragmatist conception of learning with contemporary viewpoints associated with constructivism, we examine and criticise the notions of 'knowledge building' and 'metacognition'. Finally, we consider what Deweyan ideas about learning and growth might mean for education in the twenty-first century.  相似文献   

7.
In this essay, Emil Višňovský and Štefan Zolcer outline John Dewey's contribution to democratic theory as presented in his 1916 classic Democracy and Education. The authors begin with a review of the general context of Dewey's conception of democracy, and then focus on particular democratic ideas and concepts as presented in Democracy and Education. This analysis emphasizes not so much the technical elaboration of these ideas and concepts as their philosophical framework and the meanings of democracy for education and education for democracy elaborated by Dewey. Apart from other aspects of Deweyan educational democracy, Višňovský and Zolcer focus on participation as one of its key characteristics, ultimately claiming that the notion of educational democracy Dewey developed in this work is participatory.  相似文献   

8.
The central objective of Dewey's Democracy and Education is to explain ‘what is needed to live a meaningful life and how can education contribute?’ While most acquainted with Dewey's educational philosophy know that ‘experience’ plays a central role, the role of ‘situations’ may be less familiar or understood. This essay explains why ‘situation’ is inseparable from ‘experience’ and deeply important to Democracy and Education’s educational methods and rationales. First, a prefatory section explores how experience is invoked and involved in pedagogical practice, especially experience insofar as it is (a) experimental, (b) direct, and (c) social‐moral in character. The second and main section on situations follows. After a brief introduction to Dewey's special philosophical use of ‘situation’, I examine how situations are implicated in (a) student interest and motivation; (b) ‘aims’ and ‘criteria’ in problem‐solving; and (c) moral education (habits, values, and judgements). What should become abundantly clear from these examinations is that there could be no such thing as meaningful education, as Dewey understood it, without educators’ conscious, intentional, and imaginative deployment of experience and situations.  相似文献   

9.
In epistemology today, the intellectual virtues are receiving renewed attention. Contemporary normative virtue epistemology suggests that a key task of philosophy is not only to study the nature of knowledge and thought, but to promote good thinking. While not regarded as a standard thinker in the tradition of virtue epistemology, Dewey thought like this too. In fact, study of the virtues that make for good thinking plays a key role in Dewey's educational thought, most notably in Democracy and Education. In this paper, I reconstruct Dewey's work on ‘the training of thought’ in Democracy and Education as a form of virtue epistemology. I give particular attention to Dewey's thinking about the virtue of ‘open‐mindedness’ and highlight the touchpoints and differences between Dewey's conception of open‐mindedness and contemporary accounts.  相似文献   

10.
My article is a rejoinder to Gert Biesta’s, ‘“This is My Truth, Tell Me Yours”. Deconstructive pragmatism as a philosophy of education.’ Biesta attempts to place Jacques Derrida’s deconstruction in ‘the very heart’ of John Dewey’s pragmatism (710). My article strives to impress Deweyan pragmatism in the heart of Derridian deconstruction. It does so by offering Dewey’s denotative, naturalistic, empirical perspectivalism as an alternative to Derrida’s anti-empirical quasi-transcendentalism for understanding otherness and difference. The first section of my article shows Biesta offers a catastrophically mistaken and confused argument. The second section imprints Deweyan pragmatism in the heart of Derrida’s deconstruction. Dewey specifically makes philosophical use of a version of the genetic method he calls the ‘empirical denotative method’ to trace the exclusions as well as the inclusions of our perspectival selections driven by our finite embodied needs, interest, desires, and purposes. We may derive the trace of quasi-transcendental différance from the trace of empirically perspectival inclusions and exclusions. Specifically, différance is a reified hypostatic abstraction. Next, I respond to Biesta’s claim that since the metaphysics of presence still entangles Dewey, he cannot appreciate the fact that presence depends on absence. Actually, presence in Dewey always depends on absence. Finally, we will find that Biesta’s own deconstructive pragmatism flounders on his commitment to self-refuting relativism.  相似文献   

11.
In two articles, “Might Knowledge Be Insertable?” and “Is Knowledge Insertion Desirable?,” John Tillson argues that knowledge insertion is conceivable and desirable for the person who has it inserted. By knowledge insertion, he means the immediate or almost immediate acquisition of knowledge by means other than traditional processes of learning. He takes the case presented in the science fiction film The Matrix as paradigmatic and characterizes it as a special case of direct intervention, which begin with change in brain structure and function and result in in changes in thought patterns and behavior, by contrast to indirect interventions, which begin with changes in thought patterns and behavior and result in rewiring brain structure and functioning. Here, Gonzalo Obelleiro follows Tillson's argument and offers one special case in which knowledge insertion is not desirable and that is not fully elucidated by Tillson's conditions for desirability. John Dewey's notion of growth as summum bonum depends in important ways on gradual, progressive, traditional processes of learning. Deweyan growth constitutes a case of intrinsically valuable learning that can be tragically jeopardized by calculation errors in knowledge insertion. This is a significant risk that Tillson does not consider in his articles.  相似文献   

12.
This article analyses the nature of an educational experience by taking as its starting point Dewey's Art as Experience in order to identify what it is that counts as a significant or worthwhile experience. Dewey suggests that an experience needs to have an integral character in which the different phases of the experience are related and which tends towards a conclusion. Furthermore, an experience also needs to have the character of what Dewey calls an ‘undergoing’, an engagement with content which may be difficult or painful. It is suggested that this kind of experience may be seen in terms of a ‘light’ pedagogy in which content is allowed to unfold. This is contrasted with educational experiences that are ‘teacher‐driven’ or ‘learner‐driven’.  相似文献   

13.
This article aims to study one of the potential contemporary updates of pragmatist philosophy. Specifically, it explores pedagogic possibilities that open up by adding Axel Honneth's studies to the discussion on the ethics of recognition, with the community dimension of education found in John Dewey's philosophy of education. In the spirit of Richard S. Bernstein's understanding of Dewey's radical democracy and from a more clearly educational philosophical perspective, the article explores the pedagogical possibilities that arise from broadening the communitarian dimension of education found in Dewey's philosophy of education with the studies by Honneth on the ethics of recognition. In the line of Colin Koopman's definition of transitionalism as a ‘philosophical temperament’, Honneth's ethics of recognition ‘transitions’ the Deweyian tradition towards a more contemporary disposition to think through the ethical dimension of education. The article intends to make use of a fruitful dialogue between classic pragmatism and critical theory to address some challenges of contemporary school life.  相似文献   

14.
In the recent decades art education has tried to move away from the trends based on practical skills and techniques towards a greater stress on interpreting and understanding visual culture, created by the mass media. This approach implies a revision of the field of study and a redefinition of goals, replacing the study of art with a study of ‘visual culture’, a concept that better describes the daily environment of students and which reorientates art education towards social and cultural awareness. In this article, starting from Dewey's conception of art as experience, a theoretical framework is offered based on three ideas. Firstly, the subject of art education involves aesthetic experience, which includes both ‘high’ art and popular culture. Secondly, it is necessary to reconstruct the balance between understanding and production in art education, in order to consider art products as narratives, stories or comments about life experiences. Thirdly, to review the educational function of art education in order to determinate its value for social reconstruction and for which Rorty calls ‘self‐creation’.  相似文献   

15.
Drawing on Nietzsche’s insights as well as those of his critics, this article explores the dangers and limitations of the antiquarian type of historical investigations. The author begins his analysis by closely examining Nietzsche’s conception of antiquarian history and explaining why he finds this mode of historical investigation so troubling. Next he shows that the problem that Nietzsche associates with the antiquarian type of historicizing can be seen in a contemporary genealogical investigation: Daniel Mendelsohn’s book The Lost. Returning to Nietzsche, he then analyzes the meaning and value of his notion of the ‘power of forgetting’ and argues that it can serve as an antidote to some of the dangers of antiquarian history. In the final part of this article the author examines how the power of forgetting might be educationally valuable.  相似文献   

16.
Learning to become a teacher is a developmental process, part of which is learning to become a reflective practitioner. The authors have implemented a structured approach to developing the habits of critical reflection, the purpose of which is to guide their university students (who are pre-service teachers) to progress through the stages of teacher development and to facilitate self-motivated professional growth. Their attempts to incorporate into these pre-service teachers' learning the ‘practice’ part of reflective practice have included the development of different kinds of practical and applied tasks. In turn, their attempts to incorporate the ‘reflective’ part of reflective practice have involved the embedding in assessment activities of different scaffolds for metacognitive reflection. Their innovative processes of embedding reflection in assessment have been guided by Dewey's and Schön's views of reflection, their own views of the teacher education process, and Brookfield's conception of ‘critical lenses’ which can be used as a scaffold to structure professional growth and development.  相似文献   

17.
This is the second of four essays discussing John Dewey's short essay, ‘Education as engineering’. Dewey's views are remarkably timely against the background of recent discussions about the role of evidence in educational practice and a call for research that tells us ‘what works’. Dewey's view is nuanced and helps one to see what one should and should not expect from an engineering approach to education. However, Dewey pays little attention to the role of normative judgement in engineering and does not address the question of whether engineering in education might be fundamentally different from engineering in other domains. This paper provides some suggestions for how one may want to articulate this difference and argues that it is important to bear in mind that there are differences between the building of bridges and the ‘building’ of human beings.  相似文献   

18.
Dewey famously believed that we learn through experience, through which we build up habits. Education should be about developing good habits. Experience for Dewey, is not an individual possession but grows out of social interaction, which always takes place in a given culture. Dewey's views on culture are significant in relation to a current issue in education in England, namely the legal requirement for teachers to report students who express ‘extreme views’, under the Prevent Strategy. The article first gives the current context in recent policy implementation in England and discusses how it raises ethical dilemmas which profoundly affect what it means to be a teacher. This is then illustrated through a vignette, a narrative of a newly qualified teacher living a dilemma raised by the policy. Consequences for the development of democratic education and education for democracy emerge from considering Dewey's views on experience and culture in relation to the teacher's dilemma. The conclusion suggests some ways forward in the face of the difficulties raised by the Prevent strategy reporting requirement.  相似文献   

19.
In aiming to support school-based outdoor learning opportunities, this paper critiques the extent to which Deweyan and neo-Aristotelian theorising is helpful in highlighting how personal growth and practical wisdom gains can be realised. Such critique is necessary, as there are signs of an implementation gap between practice and policy, which is made worse by a lack of conceptual clarity about how educational aspirations can be dependably achieved. Dewey’s habit-forming social constructivist emphasis on learning and problem-solving is reviewed and the prospects of a neo-Aristotelian conception of human flourishing, which recognises that virtues are nurtured as moral sensitivities, are then considered. Concerns that Dewey’s writings are often vague on how ideas can be operationalised and criticisms that Aristotle’s educational thoughts rather over-privilege cognition relative to emotions are also addressed. The article concludes by teasing out suggestions on how Deweyan and neo-Aristotelian ideas on learning might coherently inform curriculum planning and pedagogical practices.  相似文献   

20.
Drawing primarily on the work of John Dewey, Kathy Hytten argues that rethinking democracy can help us to respond more productively to the challenges of globalization. Dewey maintained that democracy is much more than a political system; instead it is a personal way of life, a mode of associated living, and a moral ideal. Yet this is not the vision of democracy prevalent today, especially within the rhetoric of globalization. Hytten begins by describing some of the challenges of globalization. She then shows how Dewey faced similar challenges, discussing why Dewey's ideas are still relevant. Hytten goes on to trace how Dewey's conception of democracy can help us to think differently about these challenges. She concludes by arguing that Dewey offers us some valuable democratic habits, dispositions, and visions that remain important resources in building a pluralistic, socially just, inclusive, and enriching community within our globalized world.  相似文献   

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