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1.
In this paper I shift the center of utopian debates away from questions of ideology towards the question of power. As a new point of departure, I analyze Foucault's notion of biopower as well as Hardt and Negri's theory of biopolitics. Arguing for a new hermeneutic of biopolitics in education, I then apply this lens to evaluate the educational philosophy of John Dewey. In conclusion, the paper suggests that while Hardt and Negri are missing an educational theory, John Dewey is missing a concept of democracy adequate to the biopolitical struggles of the multitude. Thus, I call for a synthesis of Dewey and Hardt and Negri in order to generate a biopedagogical practice beyond both traditional models of education as well as current standardization.  相似文献   

2.
I offer a close reconstruction of John Dewey’s account of vocation in Democracy and Education, bringing out the existential and aesthetic dimensions of Dewey’s idea that vocations constitute perceptual environments for their practitioners. Although Dewey offers this idea to teachers only as an insight about student development, I contend that its most powerful educational implication concerns the growth of teachers. Picking up where Dewey left off, I investigate to what extent teaching constitutes an educative environment for teachers. I conclude that, while the environment of teaching is an exceedingly rich one, the basic working conditions of teachers and the ethos of education often frustrate their attempts to interact with this environment. I conclude with a critique of some of the forces that narrow the range of what teachers notice, feel, and learn in the course of their work.  相似文献   

3.
John Dewey adopted a child-centered point of view to illuminate aspects of education he believed teacher-centered educators were neglecting, but he did so self-consciously and self-critically, because he also believed that ‘a new order of conceptions leading to new modes of practice’ was needed. Dewey introduced his new conceptions in The Child and the Curriculum and later and more fully in Democracy and Education. Teachers at his Laboratory School in Chicago developed the new modes of practice (1896–1903). In this article, I explore Dewey’s new conception of education and compare it with the apparently opposed views of R. S. Peters and Paulo Freire. In doing so, I show that, despite their criticisms of Dewey, whether explicit (Peters) or implicit (Freire), these influential philosophers, representing quite different traditions in philosophy of education were in substantial agreement with him. I also show that, despite our own differences, as important as they are, seeing teachers and learners at work in a rapidly changing society, now on a global scale, in classrooms which are also changing, driven largely by new technologies, the conception of education Dewey, Peters, and Freire developed can provide us with the foundation we need to understand the changing teacher–learner relationship and the purposes their shared activities serve.  相似文献   

4.
ABSTRACT

In her recent book, All Must Have Prizes, Melanie Phillips makes several claims about the ‘disastrous’ influence that John Dewey had on education in the UK. The problem is that Phillips gets Dewey quite wrong. She is, of course, not alone in her misreading of Dewey. Using Phillips as a point of departure, I present several misinterpretations of Dewey. Specifically, Phillips and others make the following claims: (1) Dewey promoted ahistoric and cultureless education; (2) Dewey sacrificed knowledge, facts, and subject matter to skills and processes; (3) Dewey rejected the authority of teachers. I point out how Dewey speaks explicitly to each of these assertions.  相似文献   

5.
Running in Circles: Chasing Dewey   总被引：1，自引：0，他引：1  
This paper explores the impact of John Dewey on the field of educational psychology. Dewey raised issues and ideas, such as the role of context and the reapproximation of knowledge, that would come to haunt education and psychology for the next century. And yet soon after the turn of the twentieth century, Dewey abandoned psychology and redefined his role in education. This paper traces some of the reasons behind the schism between Dewey and his ideas and the fields of education and psychology. The demand for a methodological purity, pushed by G.S. Hall and his students into the mainstream of both fields, elbowed Dewey's ideas out to the distant margins and Dewey himself out altogether. I argue that because the ideas and issues Dewey raised were never resolved, they keep reemerging in different theoretical forms. In the second part of this paper I examine four theoretical models that, in many ways, mirror Dewey's early ideas: Piagetianism/constructivism, sociocultural theory, cultural historical activity theory, and postmodernism.  相似文献   

6.
Abstract

This paper attempts to reintegrate the concept of plasticity into educational philosophy. Although John Dewey used the concept in Democracy and Education (1916) it has not generated much of a critical or practical legacy in educational thought. French philosopher, Catherine Malabou, is the first to think plasticity rigorously and seriously in a contemporary philosophical context and this paper outlines her thinking on it as well as considering its applicability to education. My argument is that her definition not only successfully reintroduces the concept in a way which is generative for contemporary educational philosophy and practice but that it also significantly extends the remit of educational plasticity as previously conceived by Dewey. This paper will examine the concept of educational plasticity as providing an opportunity as well as ‘the feeling of a new responsibility’ towards the plastic subject in philosophical approaches to education.  相似文献   

7.
In this paper, I analyse the Deweyan account of thinking and subject and discuss the educational consequences that follow from such an account. I argue that despite the grouping of thinking and reflective thought that has largely appeared in the interpretation of Deweyan work, Dewey discloses an inescapable uncertainty at the core of human thinking. This move is even more challenging given Dewey's firm faith in the power of intelligent action, and in education as the means by which human beings grow and create meaningful existence. I argue that throughout his work, Dewey dismantled the understanding of the subject as a detached and self‐assured centre of agency. In Deweyan understanding, on one hand, the subject is empowered to reflect on experience and to use this reflection to evolve new ways of acting, thus pushing experience forward. On the other hand, by acting, the subject can create new points of interaction within experience. This understanding of thinking and subject has far‐reaching consequences for education, which must be conceived not so much as the attempt to master and control experience but as the means to create new, unpredictable experience by putting new points of interactions into our relationship with the environment, changing our being‐embedded‐in‐the‐world. Dewey repositions educational, intentional agency away from control and mastery and in the direction of growth and openness.  相似文献   

8.
A sentiment held by Dewey and shared by other educators is that learning should enrich and expand everyday experience. However, this goal has not been a focus of research. In this article, I propose transformative experience as a construct capable of reflecting this goal and functioning as an empirical research construct. I discuss the theoretical grounding for this construct in the work of Dewey and define it in terms of three characteristics: (a) motivated use, (b) expansion of perception, and (c) experiential value. In doing so, I describe how transformative experience integrates current research constructs such as transfer, conceptual change, and task value in a holistic way. I then provide illustrations of transformative experiences and review the existing research.  相似文献   

9.
This essay examines how John Dewey’s child-centered educational philosophy was adopted and adapted in the early twentieth century in China to create a Chinese children’s literature. Chinese intellectuals applied Dewey’s educational philosophy, which values children’s interests and needs, to formulate a new concept of modern childhood that influenced emerging Chinese children’s literature. Underlying the apparently faithful borrowing of Dewey’s theory, though, is a fundamental contradiction between Dewey and his Chinese counterparts in terms of the nature of children. While Dewey was rejecting the notion that human beings possess innate characteristics, Chinese intellectuals were attempting to do the opposite, namely they were endeavoring to make “children” an essentialist category. By emphasizing this intersection of both foreign and indigenous influences in modern Chinese children’s literature, this essay also suggests that Chinese children’s literature is a hybrid product.  相似文献   

10.
In this article, the authors reflect on the results of their previous research at cooperation schools in the Netherlands, where students and teachers from nonaffiliated and Christian backgrounds come together. Dewey’s perspective on educating democratic values is combined with empirical results of this research, answering the question what Dewey’s concept contributes to the reflection on the relation between values and religious education at these schools. This article shows that this reflection and the implementation of value-based religious education offers opportunities for schools that face the challenge of practicing encounter between students from different backgrounds.  相似文献   

11.
My paper concentrates on that small part of Dewey’s ethical theory that deals with the personal virtues of character. Even more narrowly, I focus on a single section of Dewey’sEthics titled “The Conception of Virtue in Reflective Morality.” I do so because my primary concern here is not so much with the virtues Dewey discusses, important as they are, but with how he believes they should interact. If I am correct, Dewey thinks that when the virtues of character are interacting as they should, the result is an open dynamic harmony that fits his classical definition of beauty. Dewey’s understanding of virtues and their dynamic interaction breaks down the barrier between art, and ethics. Given that it is reflective morality that we are considering, that means Dewey is breaking down the barrier between cognition, art, and aesthetics as well. I conclude with some reflections as to why for Dewey what we often think of as personal virtues may only be comprehended in terms of a community wherein the same aesthetic principle of open dynamic harmony. I briefly discuss why alterity is as important as ipsiety for the pluralistic democrat.  相似文献   

12.
In this essay Thomas Fallace argues that John Dewey can best be described as a pragmatic historicist and a genetic psychologist. This means that Dewey believed that the best way to understand any idea, phenomenon, or entity is to trace its history, that the history of the individual and race pass through distinct stages of development, and that the most effective way to educate was to coordinate the form and content of these phylogenetic and ontogenetic stages to one another. Fallace demonstrates how these ideas informed both theory and practice at the University of Chicago Laboratory School.  相似文献   

13.
The concept of homogenization is highlighted in the current discourse of postcolonialism in the educational arena. However, this concept strengthens the dimension of cultural convergence, but not the dimension of cultural divergence. Furthermore, an overly dualistic view is also aligned with the concept of homogenization and then leads to the neglect of the phenomenon of cultural hybridity and the studies of cultural differences. Through a qualitative study in a Taiwanese kindergarten, this study investigates whether any cultural hybridity appears in classroom practices, and what happens in the process. The results indicate that the concept of cultural hybridity is more suitable to explain the complex phenomena in schools, and both the ontologically and epistemologically cultural aspects are interwoven in the process of hybridity. According to the results, I propose a three-stage framework to interpret the development of hybridity: the extent of the matched context, the extent of cultural conflict, and the awareness of cultural difference.  相似文献   

14.
个体发展论思想始终贯穿在杜威教育理论建构与实践探究历程中.杜威教育思想中的儿童个体发展论是建立在其过程性与辩证性的“经验人”人性假设之上,与此相应,杜威认为儿童个体是作为整体而存在,且儿童个体发展是经验改造中个性之自由生长过程.这种个人发展论影响了杜威对儿童个体、教育与社会关系的看法,他认为在一定社会中,通过教育通达儿童个性生长之旨趣在于民主发展.  相似文献   

15.
杜威"泛职业教育观"问世后在美国教育发展中的命运可谓一波三折,经历了20世纪初期与以斯尼登、普罗瑟为代表的狭义职业教育观的共识与争鸣、20世纪前半期人们对这两种职业教育观的实践与得失以及20世纪后半期人们对职业教育问题的反思与抉择三个阶段。实践证明,杜威"泛职业教育观"代表了当代世界职业教育改革的基本走势。  相似文献   

16.
A critical review of the epistemological foundations of free‐choice learning (FCL) theory was undertaken to evaluate how this theory treats knowledge, whatever importance we might attach to it. It is argued here that free‐choice learning has great promise yet would benefit from theoretical adjustments that modify Vygotsky’s learning theory by using Dewey’s pragmatic epistemological theories. It is suggested that the concept of intramental knowledge in free‐choice learning needs to be grounded on Dewey’s pragmatic conceptions of knowledge, in order to valorise the learner’s own knowledge, and their volitional activity in choosing their beliefs, and to provide a more robust foundation for the conceptualization of knowledge. It is further argued that the notion of intermental knowledge needs significant adjustment, as it seems implausible that knowledge actually exists between people. However, in order to keep the focus of free‐choice learning on the importance of social exchanges in learner construction of knowledge, Dewey’s compatible notion of the importance of the learning exchange is proposed as a substitute for intermental knowledge. It is also suggested that there is a need for additional guidance to educators on how most effectively and sensitively to mediate learner values and interests, given that educators working with learners have interests, aims, and values of their own. I suggest a solution based on pragmatic epistemological and learning theories.  相似文献   

17.
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   

18.
社会民主与学校重建的关系是杜威教育思想中的一个核心主题。工业革命以及随之引起的在科技、交通、政治、经济、文化等社会诸领域的全面变革,对美国民主构成了严峻挑战。从哲学高度,深入反思学校如何重建和变革,以在美国社会的民主进程中扮演更为积极、有为的角色,成为一个重大而紧迫的时代课题。杜威从教育的角度,重构了民主概念,主张学校应超越旧个人主义的狭隘性,通过主动作业培养未来公民的民主意识和社会精神。20世纪20年代前后,杜威的教育思想发生转向,对制度化教育在社会民主进程中的功能的有限性的认识更为清晰,但终其一生,杜威都未曾放弃对学校重建问题的关心。杜威有关民主和学校重建关系问题的思想十分深刻,超越了杰斐逊和贺拉斯·曼等前人,影响了克伯屈和拉格等社会改造主义教育家。在美国教育史中,杜威是一位继往开来的大师。  相似文献   

19.
In this global village, it is relevant to look at two educational visionaries from two continents, John Dewey and Rabindranath Tagore. Dewey observed that the modern individual was depersonalized by the industrial and commercial culture. He, thus, envisioned a new individual who would find fulfillment in maximum individuality within maximum community, which was embodied in his democratic concept and educational philosophy. Tagore's educational vision was based on India's traditional philosophy of harmony and fullness. It focused on self‐realization within the context of international education. This article compares the educational visions of Dewey and Tagore and demonstrates that Tagore's international educational perspective adds to Dewey's concepts of social individual and democracy and that their perspectives have implications for contemporary education.  相似文献   

20.
杜威的新自由主义政治哲学是美国改革时代政治思想的坐标系，新个人观、新自由观与新民主观是其政治哲学的基本架构。杜威批判原子个人主义，主张合作的个人；批判自由放任，主张国家干预的合理性；批判传统的民主观，主张合作的、参与的民主。  相似文献   

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