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20世纪以来,苏联及俄罗斯对杜威及其教学论思想的认知与评价经过了一个大起大落的曲折历程:从20年代的极力推崇,到30年代开始猛烈批判,50—60年代的评价落入低谷,80年代至世纪末又开始回暖。进入21世纪,俄罗斯学者在新的历史条件下,以更加客观的态度研究与解析杜威的教学论思想,对其进行重新解读和再认识。出现这种曲折认识的重要原因是:苏联曾一度过分注重以意识形态为标准对人进行评价,乃至将这一评价标准推向极端,从而对杜威及其教育教学思想的评价有失客观与公正。在新的时代,教育理论研究和教育实践健康发展的基石是“寻找契合点(或平衡点)”,这要求教育工作者摒弃那种非此即彼的思维方式。 相似文献
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历经一个多世纪的风雨洗礼,杜威教育理论中的重要观点与经典理念一直备受关注。杜威的教育思想亦在诸多交织如云的现代西方教育思潮中一枝独秀。特别是20世纪60年代至今席卷全球的终身教育思潮,就蕴涵在20世纪初杜威阐释的教育理念。本文通过对杜威实用主义统整哲学和生长理念的再释,解读杜威终身教育思想的理论渊源。 相似文献
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论杜威的“教育目的” 总被引：2，自引：0，他引：2
胡峰焕 《郧阳师范高等专科学校学报》2004,24(6):126-128
杜威的作品历来存有争议,其关于教育目的的论述更是如此。杜威的"教育无目的",一是指教育没有终结;二是指教育这个术语,本身没有目的;三是指教育没有外在的目的。杜威的"教育有目的",一是指教育活动是有目的的;二是指教育过程中存在目的。 相似文献
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盖青 《顺德职业技术学院学报》2003,1(1):74-76
杜威实用主义经验哲学继承了近代以来经验主义哲学传统,他对赫尔巴特的批判着重显示了经验主义认识论与德国古典哲学的冲突。另一方面,杜威经验主义拆解了卢梭思想的核心:主体价值。形成了从古典到近代的形而上学与近代到现代的经验主义哲学之间的深刻分野,展开了意义世界与工具理性之间的重大冲突。 相似文献
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王彦力 《南阳师范学院学报》2005,4(11):98-101
杜威作为一个具有世界影响的思想家,世界很多国家在诸多领域都有人对其思想进行过或正在进行着研究。与其他国家相比,中国对其思想的研究主要集中于教育领域。这本身似乎就是一个值得思考的问题。自1912年蔡元培首次“介绍”杜威到中国教育起,时至今日中国教育的“杜威研究”已历经90余年。在此期间,从“杜威引入”到“杜威批判”再到“重新认识杜威”,中国教育的“杜威研究”取得了一些成绩,也走了弯路。反思历史使我们认识到：中国教育既要突破以往以自身需要切割、肢解杜威教育思想的理论研究框架,又要避免把杜威教育理论当成普遍真理“削足适履”运用于中国教育实践的操作模式,才能真正理解杜威和他的教育思想,中国教育的“杜威研究”也才能最终从“独白”走向“对话”。 相似文献
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Tracie E. Costantino 《Educational theory》2004,54(4):399-417
In this article I examine Dewey's ambivalent attitude toward art museums — criticizing their existence as repositories for the rich, while exploring their educational potential — by analyzing Dewey's comments on museums in various texts, by relating his ideas to museum education theories and practice of the time, and by exploring his involvement with Albert Barnes and the Barnes Foundation. Specifically, I discuss how these men influenced each other and consider possible reasons for Dewey's involvement with a "capitalist collector" such as Barnes. This examination is placed within the broader context of Dewey's philosophy of art as experience. An analysis of these issues is especially relevant at the present time, given that museums are increasingly involved in K-12 education through outreach and professional development programs, in addition to school tours. 相似文献
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罗志田 《四川师范大学学报(社会科学版)》2002,29(6):117-124
胡适曾多次强调杜威思想对他的全面影响,但不少学觉得此言不那么能尽信,对胡适是否以及在多大程度上了解和掌握了杜威的实验主义,学界迄今仍存争议。综观胡适一生,他不但在哲学方法上把握了杜威思想的基本精神,更像杜威一样希望把哲学从“哲学家的问题”中解放出来,使它变作“一般人的问题”,其主张用“科学方法来研究社会改造社会”,尤其是杜威思路的亲切体会和运用。不过,胡适也把他通过严复接受的天演学说的竞争性和破坏性融铸进了他的“杜威方法”,使其更加激进,故其所谓的“杜威方法”恐怕是个集大成。 相似文献
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JOHN BALDACCHINO 《Journal of Philosophy of Education》2008,42(1):149-163
This article reviews John Dewey and Our Educational Prospect, A Critical Engagement with Dewey's Democracy and Education, edited and spearheaded by David T. Hansen, with contributions by Gert Biesta, Reba N. Page, Larry A. Hickman, Naoko Saito, Gary D. Fenstermacher, Herbert M. Kliebard, Sharon Fieman-Nemser and Elizabeth Minnich. This review will not only praise and evaluate the merits of this book, but will also attempt to frame this new study of Dewey within the challenges that continue to engage education in the realms of democracy, as the latter continues to strive for its own survival. While highlighting salient aspects of Hansen et al.'s rereading of Dewey's great work, this review seeks to frame both Dewey's text and this Deweyan study within the breadth of those other challenges by which education—and in turn philosophy of education—has come to take on issues such as: the nexus between theory and practice, the prevalent domination of the social scientific paradigm in education and the continuous threat of the standardisation and institutionalisation of human learning. It will be argued that, to meet this challenge, philosophy of education must sustain a continuous engagement with Dewey's work. A rereading of Dewey also involves a revaluation of his pragmatic theory of education and its lineage, moving from Emerson's metaphilosophy to Cavell's ethics. As Hansen et al. invariably engage with the latter, this review will question, through Adorno and Horkheimer's critique of pragmatisation, whether Deweyan pragmatism can still challenge the current state of affairs by which education is not only systematised away from learning, but also subsumed into a more institutionalised state—a condition that immediately jars with Dewey's own philosophical instincts and pedagogical labours. 相似文献
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李如 《宁波大学学报(教育科学版)》2021,(3):101-107
美国著名实用主义哲学家、教育家杜威并没有在他的有生之年明确地提出过环境教育的口号和理念,但是在他的教育著作中我们很容易发现与环境教育密切相关的思想。尤其在《地理和历史的重要意义》一文中,杜威深刻地阐释了地理和历史学科对于学生成长的重大意义,集中论述了自然环境和社会环境对学生了解世界、体验世界所发挥的重要作用。这样的理论对于环境教育来说是具有前瞻性的。研究杜威关于环境教育的思想有助于促进对杜威教育思想的深层探究,这对中国的环境教育发展具有理论指导意义。 相似文献
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Eliyahu Rosenow 《Journal of Philosophy of Education》1997,31(3):427-437
Dewey declares that the teacher's calling is to be 'the prophet of the true God and the usherer in of the true kingdom of God'. This apparently religious declaration seems inconsistent with Dewey's philosophical position. An examination of Dewey's writings on religious issues reveals that his religious faith is a secular belief in democratic ideals, and that his teacher's alleged religious mission is in fact a worldly one. This article claims that Dewey's religious conception is a pragmatic conception designed to answer the social needs of American society in the 1930s, and that it presents no adequate solution to the problems of our contemporary world. 相似文献
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李申申 《河北师范大学学报(教育科学版)》2005,7(3):56-62
杜威是世界教育史上的名教育家，在世界教育史上占有不容忽视的地位。其教育理论的魅力在于：人与环境交互作用的思想根基；儿童解放的思想宗旨；理论具有强烈的实践性；教学专业化的思想主线。其教育理论的缺憾在于：单纯手工劳动的思想缺乏综合技术教育的眼光；对按逻辑顺序编排的分科教材的基本否定。使其生命力在当代重新焕发出熠熠的光辉，克服其中的缺憾，是当代教育理论和实践工作应当重视的一项工作。 相似文献
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Deborah Seltzer-Kelly 《Educational theory》2008,58(3):289-304
A bstract . Our society's preoccupation with making educational policy and practice "scientific" is attested to by the stated mission of the Institute of Education Sciences: "to provide rigorous evidence on which to ground education practice and policy." Early in the twentieth century, John Dewey also advocated for a vision of education guided by science, and more recent scholarship has validated many of his ideas. However, as Deborah Seltzer-Kelly argues in this essay, Dewey's vision of a scientifically based system of education was very different from that envisioned by the IES, and also very different from that implied by the progenitor of contemporary evolutionary thought, Donald Campbell. Seltzer-Kelly proposes a Deweyan Darwinist model of educational method as a genuinely scientific alternative to the scientism that pervades current official efforts to imbue education with science. The implications of this model are profound, highlighting the difference between education as preparation for consent to authoritarian structures and education as preparation for genuinely democratic participation. 相似文献
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杜威的教育目的观探微 总被引：1，自引：0，他引：1
叶玫 《淮南师范学院学报》2007,9(6):129-131
杜威的教育目的观是其教育思想的核心。从四个方面阐述杜威的教育目的观：他提倡的教育“无目的”其实是“有目的”：严格区分教育的内部目的和外部目的，教育的目的在教育的过程中，不是外部强加的；着力于教育的现时性；注重教育的个体本位与社会本位的统一。其教育目的观对我国的现行教育有重大的指导意义。 相似文献
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从学习兴趣看赫尔巴特与杜威教育思想的相通性 总被引：1，自引：0，他引：1
从其对学生兴趣的重视、对学生主动性、经验和交际的重视来看,赫尔巴特的教育思想不但不能简单地称为教师中心论,而且更接近学生中心论.他关于教学阶段的论述不但表明了兴趣具有好坏高下之分,而且具有重大的教育教学功能.撇开先入为主的各种看法,从赫尔巴特与杜威的原著来看,二者的教育思想,共识多于分歧. 相似文献
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NAOKO SAITO 《Journal of Philosophy of Education》2006,40(3):345-356
In the contemporary culture of accountability and the 'economy' of education this generates, pragmatism, as a philosophy for ordinary practice, needs to resist the totalising force of an ideology of practice, one that distracts us from the rich qualities of daily experience. In response to this need, and in mobilising Dewey's pragmatism, this paper introduces another standpoint in American philosophy: Stanley Cavell's account of the economy of living in Thoreau's Walden. By discussing some aspects of Cavell's The Senses of Walden that suggest both apparent similarities and radical differences between Thoreau and Dewey, I shall argue that Cavell discovers rich dimensions of practice in Thoreau's American philosophy, ones that are overshadowed in Dewey's pragmatism: that he demonstrates another way of 'making a difference in practice'. Cavell, as a critical interlocutor of Dewey, from within American philosophy, offers a way of using language in resistance to the rhetoric of accountability and in service to the creation of democracy as a way of life. I shall conclude by suggesting that the enriched tradition of American philosophy from Dewey to Cavell is to be found in their promotion of philosophy as education and education as philosophy. 相似文献
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张礼永 《宁波大学学报(教育科学版)》2013,(2):14-17
对于道德教育,杜威主张“间接的”,学生自治是这种理论的一大体现;同时它还符合美国当时的社会运动及政治主张,带有鲜明的美国色彩;此外,这种制度还能收获学生管理方面的便利。“五四”以后,杜威来华曾亲自传布,受潮流的激荡,风行一时,各级学校大都设有学生自治组织,然而最终却有些水土不服。因为没有自治习惯的学生,骤然得到了自治权,反生出许多无谓的是非,教师也没有相应的经验加以指导。今日的学校教育,寄希望于“直接的道德教学”来培养学生的自治能力,困难颇大、且成效不显。历史的经验,值得深思,但须注意防止流弊,而且更应追求其精神,而不必苛求其形式。 相似文献
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对杜威在密歇根大学时期(1884年-1894年)教育思想的研究,有助于把握其思想发展的脉络,因此具有重要价值。正是在这一时期,杜威开始了对教育问题的思索与理论创作。他的很多教育观点的雏形都可以在这一时期的著作中找到。 相似文献
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“从做中学”与教育的生存论解读——杜威实用主义生存论学习与教育思想探析 总被引：8，自引：0，他引：8
文章从杜威实用主义生存哲学的内在逻辑着手,解析“从做中学”思想提出的生存论、经验方法及探求逻辑的理论根源,认为它不是一种教育理论,而是一种探求学习理论。正是基于实用主义生存论哲学和“从做中学”的学习观,杜威提出了著名的“教育就是生长、就是生活、就是经验的改造或改组”的教育思想,在人类教育思想史上占有独特的地位。 相似文献