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1.
Abstract

In 1964, Richard Peters examined the place of philosophy in the training of teachers. He considered three things: Why should philosophy of education be included in the training of teachers; What portion of philosophy of education should be included; How should philosophy be taught to those training to be teachers. This article explores the context of the time when Peters set out his views, describes philosophy of education at the London Institute of Education at one period in Peters’ time there, and then discusses the current state of philosophy of education, using New Zealand as an example of opportunities and challenges. Finally, asking whether Peters was nearly right about the place of philosophy in the training of teachers, it is concluded that he was right about its importance but got it wrong about his conception of philosophy.  相似文献   

2.
Abstract

This article was first published in 1982 in Educational Analysis (4, 75–91) and republished in 1998 (Hirst, P. H., & White, P. (Eds.), Philosophy of education: Major themes in the analytic tradition, Vol. 1, Philosophy and education, Part 1, pp. 61–78. London: Routledge). I was then a lecturer in philosophy of education at Sheffield University teaching the subject to Master’s students on both full- and part-time programmes. My first degree was in philosophy, read under D. W. Hamlyn and David Cooper and, given their interests, inevitably emphasized the philosophy of language, in particular the work of Wittgenstein in this field. When I subsequently turned my attention to the philosophy of education it seemed obvious to me that there were serious problems with Professor Peters’ approach to language, and I had particular difficulties with his approach to criteria, meaning theory and what seemed an odd interpretation of a transcendental argument. This article thus set out to show that the then dominant form of philosophy of education seemed not to take account of developments in the philosophy of language that preceded Professor Peters’ early work by at least a decade and which cast serious doubt on the enterprise as it was then understood. As the articles in the 1998 collection indicate, I was not alone in thinking there was something amiss, although at the time I seemed to be ploughing a somewhat lonely furrow. In revisiting this early article some 30 years after it was first published I have found to my surprise that there is little I would now change, although I have been forcibly reminded of the very lively discussions Professor Peters and I had over these issues. The fact that there is little I would now add to, or subtract from, my critique is in itself a telling comment on the enduring and influential legacy of the approach to the philosophy of education that Professor Peters championed so powerfully.  相似文献   

3.
Abstract

Paul Hirst claimed that Richard Peters ‘revolutionised philosophy of education’. This does not accord with my experience in the Antipodean periphery. My experience of the work of Wittgenstein, Austin and Kovesi before reading Peters and Dewey, Kuhn and Toulmin subsequently meant that Peters was a major but not revolutionary figure in my understanding of philosophy of education.  相似文献   

4.
Abstract

This article will derive a definition and account of the physically educated person, through an examination of the philosophy of Andrew Reid, Richard Peters and Aristotle. Initially, Reid’s interpretation of Peters’ views about the educational significance of practical knowledge (and physical education) will be considered. While it will be acknowledged that Peters was rather disparaging about the educational merit of some practical activities in Ethics and Education, it will be argued that he elsewhere suggests that such practical activities could be educationally worthwhile in and of themselves. In Education and the educated man he specified that practical activities should be regarded as educationally important if they are either transformed by theoretical understanding and/or pursued to the point of excellence. In suggesting that education involves the cultivation of both theoretical and practical human excellences it is argued that Peters’ philosophy of education begins to take on a more Aristotelian bent. After exploring Aristotle’s notion of virtue (human excellence) and his discussion of physical training in The politics, it is claimed that physical education activities might be most worthwhile when they extend the moral habits and/or modes of thought of pupils, towards excellence. It is concluded that physically educated persons should be defined as those who have learned to arrange their lives in such a way that the physical activities they freely engage in make a distinctive contribution to their long-term flourishing.  相似文献   

5.
Abstract

Philosophy and schools, children and dynamite, elephants and postage stamps: each has a place, but not necessarily in any natural combination with the other. Whether schools and philosophy belong together depends largely on what we mean by both. To the extent that schools are instruments of government regulation and a mechanism for production of economic subjectivity, philosophy might be welcome as an ancillary technique for enhancing problem-solving skills or helping students to think more logically. If, on the other hand, teachers are concerned to promote education as the development of independent thought beyond the realm of instrumental utility, then philosophy is a vital, and potentially critical, engagement with power, with the way schools function, and more generally with society and its government. With reference to some recent policy moves in education, this article argues that the focus on the economic productivity of education is intensifying, and that as educational institutions become more heavily regulated and monitored, there is little provision for, or toleration of, any form of structural criticism, philosophical or otherwise. The conclusion is that philosophy may have an explicit place within the existing school programmes, but that any philosophy which provides a basis for fundamental change in our patterns and expectations of schooling is likely to be undermined. Commitment to critical philosophy becomes, then, a surreptitious activity on the part of individual teachers, operating outside the official curriculum and frustrated by increasing surveillance and demands for accountability.  相似文献   

6.
Abstract

A central element of Richard Peters’ philosophy of education has been his analysis of ‘education as initiation’. Understanding initiation is internally related to concepts of community and what it may mean to be a member. The concept of initiation assumes a mutually interdependent, dynamic relationship between the individual and community that claims to be justified on cognitive, moral and practical grounds. Although Peters’ analysis is embedded in a different discourse, his insights are relevant to current discourse on the individual in community. A fruitful conversation can be developed between Peters’ account of the learner’s ‘initiation’ into ‘bodies of knowledge and awareness’ and Alasdair MacIntyre’s concept of ‘practices’; and how both assume a notion of ‘tradition’ within partly overlapping accounts of ‘community’. Secondly, I will consider how ‘initiation’ touches the concept of ‘social justice as membership’ developed by current philosophers, Michael Sandel and Michael Walzer, and what import Peters’ analysis has for different degrees of active and passive membership and participation. Thirdly, I will consider Charles Taylor’s ‘social imaginary’ as a contextual framework for processes surrounding ‘education as initiation’. This article does not argue that Peters’ concept of initiation cannot be contested at some points but rather that it can inform, and be informed by, the conversation with those who contend that community is itself a good essential for human flourishing.  相似文献   

7.
Abstract

This paper outlines aspects and dimensions of my ‘relationship’ with Richard Peters from 1966 onward. The underlying suggestion is that, while Peters’ contribution to philosophy of education was undeniably of major proportions, both that contribution and his legacy are institutional rather than substantive.  相似文献   

8.
Abstract

Ludwig Wittgenstein suggests that ‘A serious and good philosophical work could be written consisting entirely of jokes’. The idea for this dialogue comes from a conversation that Michael Peters and Morwenna Griffiths had at the Philosophy of Education of Great Britain annual meeting at the University of Oxford, 2011. It was sparked by an account of an assessment of a piece of work where one of the external examiners unexpectedly exclaimed ‘I knew Jean-Paul Sartre’, trying to trump the discussion. This conversation is a dialogue about comedy and humor as a basis for philosophy, education and pedagogy that provides an introduction to recent works and a context for ongoing research. The concluding section provides further reflection on some of the main themes, drawing attention to the significance of humor in dialogues within philosophy and education, and suggesting that it has a particular role in resisting managerialism at all levels of educational institutions.  相似文献   

9.
Abstract

R. S. Peters never explicitly talks about wisdom as being an aim of education. He does, however, in numerous places, emphasize that education is of the whole person and that, whatever else it might be about, it involves the development of knowledge and understanding. Being educated, he claims, is incompatible with being narrowly specialized. Moreover, he argues, education enables a person to have a different perspective on things, ‘to travel with a different view’ [Peters, R. S. (1967). What is an educational process? In R. S. Peters (Ed.), The concept of education (pp. 1–23). Routledge and Kegan Paul]. In asserting this about education, Peters has more in common with another great English educator, John Henry, Cardinal Newman, than one might expect, given they are separated by about a century and start from different philosophical perspectives, namely Kant to a significant degree in the former and Aristotle in the latter. Both nevertheless acknowledge the importance of reason and its development in any education worthy of the name. I will argue that in describing the ‘educated person’ Peters is not far from the view of Newman, who saw education as being about the ‘enlargement of mind’. Although Newman hesitates to call ‘enlargement of mind’ wisdom, and Peters does not use either term, there are good grounds for proposing that in distinguishing between education and training, and in asserting education is moral education because it is concerned to improve persons, Peters acknowledges the higher purposes of education and hence, we can add, its connection with wisdom. Significantly, what such a reading of Peters emphasizes is his insistence on the intrinsic value of education, a view seemingly lost in modern market-driven conceptions of education.  相似文献   

10.
ABSTRACT

Systems’ thinking has become increasingly relevant not only in education for sustainable development but also in everyday life. Even if teachers know the dynamics and complexity of living systems in biology and geography, they might not be able to effectively explain it to students. Teachers need an understanding of systems and their behaviour (content knowledge), and they also need to know how systems thinking can be fostered in students (pedagogical content knowledge (PCK)). But the effective development of teachers’ professional knowledge in teaching systems thinking is empirically uncertain. From a larger study (SysThema) that investigated teaching systems thinking, this article reports the effects of the three different interventions (technical course, didactic course and mixed course) in student teachers’ PCK for teaching systems thinking. The results show that student teachers’ PCK for teaching systems thinking can be promoted in teacher education. The conclusion to be drawn from our findings is that a technically orientated course without didactical aspects seems to be less effective in fostering student teachers’ PCK for teaching systems thinking. The results inform educators in enhancing curricula of future academic track and non-academic track teacher education.  相似文献   

11.
Abstract

In this article I describe the analytic approach adopted by Peters, his colleagues and followers of the ‘London line’ in the 1960s and 1970s and argue that, even in those times, other approaches to philosophy of education were being valued and practised. I show that Peters and his colleagues later became aware of the need for philosophy of education to become aware of and take in hand a new set of agendas and address the list of substantive issues inherent in the contexts and political considerations beginning to impinge on education in the 1980s and beyond. I argue that there is much to be said for adopting a postempiricist problem-solving approach and point to the ways in which an evolutionary epistemology may be usefully applied to many of the problems of modern educational discourse. But I also seek to show how the abiding axiological concerns of Peters may still serve as the substantive background and definition of the value emphasis of the aims and directions in which philosophers of education are currently still working.  相似文献   

12.
Abstract

This self-study frames the influences of cooperating (or mentor) teachers on teacher candidates in my teacher education classroom as an action-at-a-distance on my pedagogy of teacher education; that is, a tacit set of influences and expectations that teacher candidates develop about my course before it even begins. Interviews with teacher candidates enabled me to develop two conceptual metaphors to think about the relationships candidates develop with cooperating teachers on practicum. The first, freedom with foundation, reflects the fact that teacher candidates hope to have considerable autonomy in their practicum placements while simultaneously having the support from their cooperating teacher to receive meaningful, regular, feedback. The second, power and performance, names the tensions teacher candidates feel in experiencing the practicum as a site of performance rather than as a site of learning. I offer some specific pedagogical ways in which I have responded to these issues before making a turn to self. I examined journal entries from my own experiences as a teacher candidate 20 years ago with a view to understanding the ways in which the two metaphors may have played a role in my own development as a teacher. This research compels me to attend explicitly to action-at-at-distance forces in my teacher education classroom, such as candidates’ relationship with cooperating teachers and my relationships with my former cooperating teachers.  相似文献   

13.
Curriculum decisions are increasingly seen as technocratic or bureaucratic problems, rather than democratic issues that must be deliberated over. As such, curriculum decisions are placed in the hands of a small minority of bureaucrats and business elites who assume the only purpose of education is to prepare children for college and/or the labour market. Within these times, it is essential to revisit classics works in order to move forward a critical theory of the curriculum. To develop a critical theory of the curriculum, I shall revisit two classic books in curriculum studies—R.S. Peters’s Ethics & Education and Michael Apple’s Ideology and Curriculum. I place Michael Apple and R.S. Peters in conversation with each other because both believe, albeit differently, that the curriculum ‘stands in need of justification’: both agree the curriculum must be publically justified through democratic deliberation. Furthermore, Apple and Peters develop different sets of tools for a critical theory of the curriculum—Apple provides tools for critique and Peters tools for the normative standards. However, both inadequately develop the normative standards for determining when the curriculum is democratically justified. These normative standards, I argue, are developed by Habermas’s critical theory of discourse ethics which is capable of building upon and expanding the insights of Apple and Peters.  相似文献   

14.
Abstract

In this article, which is the first of two to examine the ideas of R. S. Peters on moral education, consideration is given to his justificatory arguments found in Ethics and Education. Here he employs presupposition arguments to show to what anyone engaging in moral discourse is committed. The result is a group of procedural principles which are recommended to be employed in moral education. This article is an attempt to examine the presupposition arguments Peters employs, to comment on the procedural principles he believes are presupposed, and to consider the strength of the presupposition argument. My conclusion is that Peters's arguments fail to establish the conclusion he arrives at, and that any gains from the form of argument he uses are hollow.  相似文献   

15.
ABSTRACT

HBO’s The Wire (2002–2008) is often regarded as one of the best television shows ever aired. Through reiterative viewings and a critical content analysis of the show, Iargue that The Wire should be used as an anchor text in preservice English education courses in order to foster cosmopolitan literacies in preservice English teachers. I offer that viewing The Wire in its entirety, coupled with a bioecological adolescent development frame as well as ethical and moral considerations toward biases toward the Other could offer preservice English teachers the critical space to unpack their biases before entering the classroom. I posit that The Wire could serve to foster the educational cosmopolitanism tenets of criticality, historicity, dialogicity, and reflexivity in future English teachers.  相似文献   

16.
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17.
ABSTRACT

The purpose of this study was to investigate the different support systems used by teachers in compulsory education. Class and subject teachers and special educators from Finland (N?=?57) and Sweden (N?=?57) participated in the study, in which both qualitative and quantitative methods were used. Participants completed an electronic questionnaire to identify the supports and methods they use when working with pupils who have special educational needs. The findings indicate both similarities and differences between the two countries. One of the most common forms of support was individualisation, including pedagogical modifications. Methods of supporting academic skills such as reading differed from those used to support behavioral issues. Positive pedagogy and structuring the environment were used ways of supporting pupils with behavioral challenges. Results for both countries are compared and support needs are discussed.  相似文献   

18.
Abstract

The NCATE performance standards include “dispositions,” which validate the importance of teacher beliefs and attitudes. This project was designed to measure preservice and inservice teachers’ beliefs and potential dispositions toward struggling students. The children's story, Next Year I'll be Special, was read to preservice teachers from two teacher education programs (n = 139) and one group of inservice teachers (n = 41). Marilyn, the main character, is struggling in first grade, but she anticipates second grade will be better because she will have a new teacher. Participants were asked to write their prognoses for Marilyn's second‐grade year. Responses were coded into three categories, Overall Impression, Ownership of Academic Challenges, and Ownership of Social Challenges. Respondents (56%) indicated that second grade would be as bad as or worse than first grade for Marilyn. Further, results revealed that experienced teachers were more negative in their predictions than beginning teacher education students. Results were replicated in the second teacher education sample.  相似文献   

19.
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20.
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   

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