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1.
Zongyi Deng 《课程研究杂志》2015,47(6):773-786
This article attempts to extend and deepen the conversation concerning the knowledge-based approach to curriculum espoused by Michael Young in his 2013 JCS paper through revisiting the structure of the disciplines thinking of Joseph Schwab and German Didaktik. It argues that curriculum making requires a theory of knowledge that not only differentiates different types of knowledge but also elucidates the concepts, theories, methods and habits of mind within a particular knowledge type that contribute to the cultivation of students’ intellectual and moral powers or capacities. Furthermore, it needs a theory of content that addresses how knowledge is selected and transformed into curriculum content, what educational potential content has, and how such potential can be disclosed or unlocked for the cultivation. 相似文献
2.
Eunsook Hong 《Asia Pacific Education Review》2014,15(1):5-12
In the knowledge society, there is a conflict between “education for profit” and “education for humanity.” Education for profit is needed for students’ economic survival and success in the knowledge economy. Education for humanity is needed for their existential lives worthy of human beings. This paper deals with the question of whether it is possible to educate for humanity in the knowledge society. First, I suggested a complemented concept of “education for profit in the broad sense,” transforming the knowledge society for a better one. Second, I discussed Biesta’s criticism of “cultivation of humanity,” defending using this term as a general and honorific sense. Finally, I explained how an expanded concept of education for profit in the broad sense is compatible with the cultivation of humanity. Education for profit in the broad sense, considering the disadvantaged in the social and political sense, is to teach virtues such as caring, compassion, justice, etc. Teaching various values in addition to economic value also contributes to the cultivation of humanity by enriching human life. Teaching various learning skills for continuous learning, “social capital” as well as intellectual knowledge, global citizenship, communal relationship, is to cultivate one’s self-learning capacity. I concluded the paper by reconsidering directions of liberal education in the knowledge society. 相似文献
3.
Zongyi Deng 《British Educational Research Journal》2021,47(6):1652-1674
From the vantage point of knowledge transformations entailed in curriculum making, this article seeks to contribute to a rethinking of the concept of powerful knowledge. It makes a case for linking the teaching of content knowledge to the development of human powers (understanding, ways of thinking, capabilities and dispositions) by way of knowledge transformations. The article starts by examining three perspectives or contributions to knowledge transformations: (1) Bernstein’s recontextualisation; (2) Chevallard’s didactic transposition; and (3) Gericke et al.’s transformations. This is followed by a discussion of what transformations entail from the perspective of Bildung-centred Didaktik, and what transformations mean in today’s context if education is centrally concerned with the development of human powers. It concludes by questioning the conflation of powerful knowledge with disciplinary knowledge. 相似文献
4.
This article contributes to a reconceptualization of pedagogical content knowledge through exploring what is entailed in teachers' understanding of content within the framework of the institutional curriculum, with a central concern for the development of human powers (capacities or abilities, ways of thinking, understanding worlds). The contribution is made by way of a curriculum making framework and through examining the capabilities approach and Bildung-centered Didaktik. The central thesis is that a teacher necessarily interprets the content contained in the institutional curriculum, identifying its elementary elements and ascertaining its educational potential. The interpretation calls for curriculum thinking informed by a theory of content. 相似文献
5.
Liberal education: An overlapping pragmatic consensus 总被引：1，自引：1，他引：0
Defining Liberal Education 《课程研究杂志》2013,45(2):143-158
In reviewing the course of liberal education in the US during the 20th century, Bruce Kimball in 1995 proposed that a pragmatic consensus was emerging about the understanding of liberal education. The two-fold tradition of liberal education, with its shifting emphases and accommodations between 'orators' and 'philosophers,' was being transformed into a 'new American tradition of liberal education deeply rooted in the resurgent intellectual tradition of pragmatism'. A number of different, even contradictory, criticisms of Kimball's thesis have been offered concerning the existence and nature of such a consensus and its relationship(s) to pragmatism. We suggest that the consensus thesis and the criticisms it has encountered might be best understood by comparing it to Rawls's idea of an 'overlapping consensus'. Comparing and contrasting Kimball's project and Rawls's approach suggests that the emerging consensus concerning liberal education at the beginning of the 21st century is an overlapping consensus, that is, a consensus whose nature is pragmatic, as well as a consensus whose substantive tenets are rationalized by pragmatism. Understanding the consensus in this way accounts for the varied criticism that Kimball's thesis has received and makes a significant difference in understanding the theory and practice of liberal education in the 21st century. 相似文献
6.
《师资教育杂志》2012,38(2):219-236
Liberal studies is a new subject in the new senior secondary curriculum in Hong Kong. This study attempted to identify factors that shape liberal studies student teachers' decisions in lesson planning. Based on interview data and lesson plans developed by the student teachers, this article maintains that four factors interacted with the subject features of liberal studies to shape the student teachers' planning decisions, namely, teacher knowledge, curriculum requirements, materials and resources, and interaction with equal and more capable partners. This paper further looks into how teacher knowledge expresses itself at different stages of lesson planning. The findings suggest that to facilitate enquiry learning in students, liberal studies teachers need to adopt an enquiry stance in lesson planning. This paper argues that the limitations of liberal studies student teachers' content knowledge need to be addressed in teacher preparation programmes and suggests teacher networking as one way to strengthen novice liberal studies teachers' content preparation. The implications for teacher education are discussed. 相似文献
7.
Karl Hostetler 《Educational Studies A Journal of the American Educational Studies Association》2013,49(4):400-415
There is renewed interest in what can be called an experimentist approach to education research. The claim is that if researchers would focus on experiments and evidence-based policies and practices, irreversible progress in education can be achieved. This experimentist approach cannot provide the understanding of knowledge and human beings needed for meaningful progress in education. Lacking is adequate appreciation for the role of theory, particularly ethical and other philosophical theory. We especially need a theory of our human condition and a keen awareness for how some conceptions of scientific work can influence, and distort, our conceptions of human beings and worthwhile lives. As paradoxical as it might seem at first, to move ahead in education and our service to persons’ welfare, we need to look backward to revisit old truths. 相似文献
8.
D. G. MULCAHY 《Journal of Philosophy of Education》2008,42(2):219-231
John Henry Newman provided the basic vocabulary and guiding rationale sustaining the ideal of a liberal education up to our day. He highlighted its central focus on the cultivation of the intellect, its reliance upon broadly based theoretical knowledge, its independence of moral and religious stipulations, and its being its own end. As new interpretations enter the debate on liberal education further educational possibilities emanate from Newman's thought beyond those contained in his theory of a liberal education. These are found in Newman's broader idea of a university education, incorporating social, moral, and spiritual formation and in his philosophical thought where he develops a theory of knowledge at odds with the Idea of a University. There are, in addition, intriguing possibilities that arise from Newman's theory of reasoning in concrete affairs both because of their implicit challenge to inherited theories of a liberal education and because of the educational possibilities they hold out in their own right and in actual educational developments to which they may lend support. 相似文献
9.
校企结合是高职院校办学的重要路径,“订单式”培养有效实现了高职院校毕业生走向就业的“零过渡”。文章结合“联想专班”的实践经验,探索了我国目前高职教育如何与企业深层次合作,共同培养适应岗位需求的应用型技术人才。 相似文献
10.
《British Journal of Educational Studies》2012,60(1):85-96
ABSTRACTThis paper uses Basil Bernstein’s work on pedagogic discourses to examine a largely neglected facet of the history of vocational education – the liberal studies movement in English further education colleges. Initially, the paper discusses some of the competing conceptions of education, work and society which underpinned the rise and fall of the liberal studies movement – if indeed it can be described as such. The paper then draws on data from interviews with former liberal and general studies lecturers to focus on the ways in which different variants of liberal studies were, over time, implicated in inculcating certain forms of knowledge in vocational learners. Whilst it is acknowledged that liberal and general studies always represented contested territory and that it was highly variable both in terms of content and quality, the paper argues that, at least under certain circumstances, liberal studies provided young working-class people with the opportunity to locate their experiences of vocational learning within a critical framework that is largely absent from further education today. This, it is argued, can be conceptualised as an engagement with what Bernstein described as ‘powerful knowledge’. 相似文献
11.
Limin BAI 《Frontiers of Education in China》2013,8(4):518-539
This paper examines how the definition and interpretation of the concept gewu zhizhi 格物致知 (investigating things and extending knowledge), evolved along with Chinese intellectual efforts to construct the framework for Chinese learning which, in turn, had a profound impact on the development of educational curricula in different historical periods. In Confucian philosophy, “practicality” appears ambivalent, as it can refer to moral cultivation in daily life or knowledge in the material world. Such ambivalence, embodied in the evolution of the concept of gewu zhizhi, can be interpreted as a Chinese search for a well-rounded curriculum in education. Within this framework, this paper traces the origin of the concept in The Great Learning, and investigates how it was developed to refer specifically to natural studies and then to scientific knowledge introduced into China in the late Qing period. This historical reflection on Chinese education points to the shared humanistic values in the Confucian approach to education and in the Renaissance ideal of a liberal education. It calls for a search for a common humanity in rethinking the content and aim of a modern Chinese education. 相似文献
12.
左岩 《湖南第一师范学报》2012,(5):21-24
衡量人文通识教育课程的水平,不仅要看显性知识,更要看隐性知识。因此,中国人文通识教育要有大的突破性进展,重心必须从“显性知识”转移到“隐性知识”。在具体操作中大体有两种途径,一是将隐性知识转化为显性知识,二是将隐性知识转化为隐性知识。 相似文献
13.
Dennis Arjo 《Journal of Philosophy of Education》2014,48(3):370-384
The ways in we raise and educate children can appear to be at odds with basic liberal values. Relationships between parents and children are unequal, parents routinely control children's behaviour in various ways, and they use their authority to shape children's beliefs and values. Whether and how such practices can be made to accord with liberal values presents a significant puzzle. In what follows I will look at a recent and sophisticated attempt to resolve these tensions offered by Matthew Clayton in his book Justice m Child Rearing in the context of general account of the proper limits of parental authority. I argue that Clayton is unsuccessful in ways that point to fundamental and pervasive questions about the place of liberal values in child rearing and education that remain unanswered. 相似文献
14.
15.
Meira Levinson 《牛津教育评论》2013,39(1-2):39-58
Inspired by concern about promoting civic participation and preserving the liberal democratic state, political theorists have recently reignited a debate about the nature of political education in a liberal society. These theorists' arguments in favor of teaching toleration are significant for the progress of education reforms currently being debated and implemented in current liberal democracies and some emerging nations. Despite the increasing attention paid to the value of liberal civic education, however, its specific content is typically left virtually blank. This article aims to redress this gap in the literature by developing a coherent and comprehensive (albeit still very general) curriculum for liberal political education. To this end, Section I analyses the nature of the ideal liberal democratic state and develops a general curriculum for liberal political education based on the type of citizens needed to preserve and take advantage of such a state. It concludes by introducing two potentially illiberal outcomes of this curriculum: children's forced development of the capacity for autonomy, and the reduction of diversity in the state. Section II argues that the development of autonomy is actually central to liberal theory and liberal education more broadly conceived, while Section III suggests that civic and social diversity will persist, but rightly play a secondary role to the goals of liberal political education. The article concludes, therefore, with a reassertion of the content and importance of liberal political education. 相似文献
16.
Alisa Kessel 《Educational Philosophy and Theory》2013,45(13-14):1419-1434
Most liberal political theorists of education argue that it is better to teach students to tolerate diversity, than to protect the potentially illiberal commitments of some members of the political communities. In fact, neither approach is wholly satisfying, yet they remain the focus of much political theorizing about education. This article suggests that this misguided focus is, in part, a consequence of a focus, by liberal political theorists of education, upon the 1987 Mozert v. Hawkins court case. Mozert raised serious questions about the nature of toleration in liberal society, but from an educational standpoint, the Mozert case led political theorists to consider what curricular content is appropriate for liberal political education, rather than on the practices that democratic citizens must cultivate. I turn to Hannah Arendt to offer a critical account of the liberal responses to Mozert and then call for a theory of democratic education that fosters practices of democratic decision-making and has, as its aim, not merely to foster respect for diversity, but to allow future citizens to practice critical engagement with diversity. 相似文献
17.
20世纪末以来,可持续发展思想逐渐成为时代的主导思想,面向可持续发展的教育改革已成为大学教育面临的重大挑战。基于对自由教育精神和可持续发展教育理念的考察,通过对可持续发展思想视阈中自由教育的目的和内容的分析,提出面向可持续发展的自由教育应当以涵养智慧为基本任务,以本土知识为重要内容。 相似文献
18.
纽曼的大学理念中知识观是理智培育的基础,"知识本身即为目的"所指的知识是自由知识。理智培育是核心,是教育的目的所在。自由教育是理智培育的途径。理智培育与宗教是不同的,但宗教对于教育有促进的作用。纽曼的大学理念对今天的高等教育有非常重要的启发意义,学生心智培育的缺失、高等教育过于实用性的倾向使人变得不是完整意义上的人。 相似文献
19.
田凤秋 《苏州教育学院学报》2012,29(2):94-96
当前动漫教育与动漫人才需求的脱节日益突出,动漫教育往往过于注重科技素养或艺术素养的培养,忽略人文素养的培养,这使动漫教育进入瓶颈期,这并不利于学生创新思维的发展。提高动漫专业学生的人文素养是中国动漫走向国际的必由之路。可以通过人文知识的积累、人文精神的内化、教学方法的改革等途径提升动漫专业学生的人文素养。 相似文献
20.
In contrast to the continued decline of liberal arts education in the US, there has been a revived interest in liberal arts education in Asian countries in recent years. Grounded in a comprehensive understanding of the central tenets of liberal arts education in the West, this paper looks into the struggles Asian countries face in their exploration of liberal arts education and provides a direction for Asian countries in their efforts to practice liberal arts education. This paper establishes the deep connections between humanistic approaches of the Confucian tradition and liberal arts education by pointing to a common ground for the education of humanity. Ultimately, the purpose of liberal arts education, in the East as well as in the West, should be the liberation of human beings from the constraints of ignorance, prejudice and traditional customs and through the cultivation of a cosmopolitan morality that emphasizes unity, solidarity and the fusion of humankind. Chinese universities should contemplate the purpose and value of higher education in the 21st century and tap into the rich resources of Confucianism in order to give its liberal arts education a “soul.” 相似文献