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1.
In spite of his prominence in the literature of curriculum, Joseph Schwab's ideas are hard to categorize and can, therefore, be hard to understand. In this paper I attempt to illuminate some aspects of his thinking by considering an exchange of letters I had with him over the period 1979-1982. Study of this correspondence is revealing both for what he has to say and for the way he says it. Away from the temptation to write 'scholarly' prose he deploys an 'oral' style which has amuch more natural affinity with his style of thinking. I suggest that the idea of 'orality' provides an important key to his philosophy of action, and that its manifestation in his writings has to be understood against a background of his close connection with European thought on the one hand and his inherent skills as a teacher on the other.  相似文献   

2.
Curriculum theories and approaches often only focus certain aspects of the curriculum field. Here three different perspectives are presented, compared and evaluated: Phenix's philosophy of the curriculum (often called a traditional viewpoint), Schwab's practical alternative angle and Goodson's curriculum history perspective. The aim is to explore the possible basis for an eclectic approach.

As Johnansen died unexpectedly shortly after having submitted this article, mail regarding the article may be addressed to the Norwegian national editor.  相似文献   

3.
This article is an attempt to explore the religious vision of Moshe Greenberg in some detail, and in particular, to analyze how his approach to education is applied to and reflected in his ideas about the teaching and learning of Bible, and in his own Bible scholarship itself. The paper examines the connection between Greenberg's philosophy of religion and Wilfred Cantwell Smith's conception of religion as a collection of religious “symbols,” one of which is the sacred text itself. The article includes an analysis of Greenberg's Bible scholarship and writings on Bible education.  相似文献   

4.
At a time when both philosophy of education and the arts are under threat within education, this article inquires into interdisciplinarity as one way of approaching the disciplines of philosophy of education and aesthetics. The article offers a retrospective autobiographical intellectual history and phenomenology of the author's own learning and scholarship within Higher Education in three main areas—philosophy of literature education, women's studies, and philosophy of music education, areas paralleling the three periods of her academic career. One sub-theme of this narrative about the balancing act of working in literature and music through philosophy of education is the author's ongoing resistance to professionalization or disciplinary academic control—of literature, philosophy, and music—while being a critical student of educational theory and practice in these areas—philosophy, literature and music within philosophy of education—of thus being “betwixt and between.” Two other themes comprising the article's subtext are “praxis” and “embodiment.” The double entendre of the phrase “working through” entails, first, using the arts of literature and music to practise philosophy of education; and secondly, embracing the psychological, ethical, and spiritual introspection that comes with critical engagement of the arts and its discourses. In short, the article aims to reprise some burning philosophical educational questions that have preoccupied its author over the years, questions deemed especially pertinent to the current increasingly diverse membership in the discipline of educational studies.  相似文献   

5.
冀志强 《唐山学院学报》2016,29(2):33-36,59
感性在康德哲学中得到了充分的重视。从经验的层面,针对于感性所受到的贬低,康德对感性进行了认知意义上的辩护。从先验的层面,他提出时间和空间是人所具有的两种先验直观形式,这种先验感性是人的理性为自然立法的最基本方式。根据康德的先验感性论,韦尔施发现了美学在哲学以及文化中的基础地位。想象力是一种重要的感性能力,它内在地沟通了康德哲学中的感性和知性。作为反思判断力主要内容的审美判断力在沟通自然和自由中担任着重要角色,而在审美判断中起着决定性作用的又是情感和想象力。所以感性在康德的哲学中具有极其重要的地位。  相似文献   

6.
The literature on curricular integration in Jewish education has tended to focus on two basic paradigms. In the first paradigm, the integration of Jewish and general studies curricula represents the aspiration that the graduates of the institution will likewise integrate Jewish and general studies (or “Americanism” or “modernity”) in their lives. In the second paradigm, the integration of Jewish and general studies is conceptualized as a specific form of the more general educational desire for connection making. In this article, I critique specific articulations of these paradigms and argue instead for attention to the pedagogy of integrity.  相似文献   

7.
对于马克思而言,青年黑格尔派是重要的理论参照与批判对象,该阵营内部有以法哲学为核心的思想谱系,他的早期理论活动曾深入参与其中。通过对鲍威尔自由意识哲学在国家法律问题中的实际运用,马克思认识到资本原则消弭了市民社会与国家的一致性,法的普遍性面临必然性分裂。马克思通过对赫斯货币异化理论的引述、费尔巴哈人本主义类哲学的借鉴、施蒂纳＂唯一者＂精神哲学的批判,逐步建立了唯物史观法哲学：一方面脱离了黑格尔法哲学的思辨体系,另一方面完成对法律主客观原则的全新理解——统治阶级的意志与物质生活的生产及交往方式,奠定了以普遍＂自由人的联合体＂为旨归的政治哲学思想传统。  相似文献   

8.
This article offers a general examination of the Israel, Jews, and Judaism displayed to North American Jewish youth on an Israel experience program, called Livnot U'Lehibanot ("To Build and to be Built"). My focus is an analysis of the program's pedagogical techniques. Based on detailed interviews and participant observation, I analyze participants’ responses to aspects of the program, to determine the effects of Livnot's teaching style and goals. This article demonstrates that Livnot's educational emphasis on “the personal” is credited by participants as a very significant factor in transforming their attitudes toward and understanding of Israel, Jews, and Jewish religious tradition.  相似文献   

9.
Almost no literature in the academic field of Jewish education exists that studies congregational rabbis as teachers of adults. This article seeks to contribute to filling the gap in the extant literature base. Using portraiture, the study describes and analyzes the aims of rabbinic teaching of adults in a synagogue setting. The findings suggest that regularly facilitating learners' intellectual and religious development, democratically guiding their communities' evolution through an emphasis on learning, and collaboratively joining their congregants in shaping the construction of personal and communal Jewish narratives are central aims of congregational rabbinic teaching of adults.  相似文献   

10.
韩非和亚里士多德的法治思想有诸多相似之处:一,都认为法治优于人治;二,都承认法的平等性和普遍性;三,都认识到了法的可变性与稳定性的辩证关系。二者的法治思想又有着鲜明的差别,在对立法和执法主体的认识、对人性的看法及对法的性质和宗旨的界定上,有本质的不同。独特的地缘环境、农耕经济、宗法制度、文化传统造成了中国古代法哲学与西方法哲学迥异的民族特色。  相似文献   

11.
Since Gaonic times a great deal of Jewish history had been made, and vast areas of Jewish living had been vitally affected by an intellectual device known as “Shaalot Utshuvot” (“Responsa”), an exchange of correspondence between two leaders of Jewish thought and learning. Something in the nature of such a responsum took place between our colleagues Drs. Judah Pilch and David Kuselewitz, on the occasion of the former's publishing an experimental edition of a proposed High School curriculum, in his former capacity as director of the Curriculum Research Institute.

We publish herewith David Kusele‐witz's reply to Judah Pilch's request for his evaluation of the curriculum proposal. Written in 1965, it is still very relevant to our troubles and our challenges, and offers much food for bold and innovative thought on several vital Jewish educational issues.  相似文献   

12.
Walter Benjamin wrote extensively on children and childhood, though this aspect of his work has hitherto received scant attention despite continuing and growing interest in his thought. This article makes explicit the connection between his acute observations of childhood and his distinctive messianic philosophy. The twin aspects of redemption in Benjamin's writings: remembrance and now‐time, as illustrated in Wim Wender's Wings of Desire, are explored in relation to the ‘task of childhood’. Benjamin asserts the emancipatory potential held within the development of historical consciousness, and leads us to question how our understanding of childhood can foster this potential  相似文献   

13.
人民主权是政治哲学研究的核心内容,也是社会发展和政治文明进步的标志。卢梭从资本主义私有制造成人类社会不平等的角度提出了人民主权理论,强调了人民主权的不可分割、不可代表和至高无上性。卢梭的人民主权思想对马克思权力思想的形成产生了重要影响,其关于法律、政府和主权的论述是马克思建立人民主权国家的理论基础。但是,卢梭的人民主权思想并未跳出时代的限制,本质上是一种抽象的、理想主义的设想。马克思的人民主权思想从物质生产和物质生产关系中现实的人出发,对实现主权在民的社会理想提出了现实的方法论指导,是对卢梭思想的超越和发展。  相似文献   

14.
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   

15.
Responding to Michael Luntley's article, ‘Learning, Empowerment and Judgement’, the author shows he cannot successfully make the following three moves: (1) dissolve the analytic distinction between learning by training and learning by reasoning, while advocating the latter; (2) diminish the role of training in Wittgenstein's philosophy, nor attribute to him a rationalist model of learning; and (3) turn to empirical research as a way of solving the philosophical problems he addresses through Wittgenstein. Drawing on José Medina's analysis of the fundamental role of training in Wittgenstein's later philosophy, the paper offers a tour of key passages in the Investigations and other works to develop an understanding of what Wittgenstein meant by ‘mastery of techniques’. In opposition to Luntley's liberal‐individual, or his subject as rational agent, the author explores Wittgenstein's non‐foundationalist, forms of life approach to how we act with agreement. More effort must be given to differentiating Wittgenstein's view from that of the analytic school, which Luntley appears to echo despite his criticism of the analytic divide.  相似文献   

16.
This article synthesizes Paul Feyerabend's controversial contributions to 20th-century philosophy of science through the synthesis of his works and the secondary literature, with specific foci on current trends in educational foundations and the potentials and pitfalls for applying Feyerabendian logics to our work. First, I situate his strains of thought within 20th-century philosophy of science contributions from Popper, Lakatos, and Kuhn. Drawing on this explication, the second section pushes against the primary misconception/controversy regarding Feyerabend as a science-hater. In reality, his contributions promote a pluralistic methodology, termed by Feyerabend (1975) as “anarchist epistemologies,” whereby (a) knowledge seekers draw from scientific methodologies and other traditions to develop competing theories and (b) they adjudicate the best methods to move forward as they seek knowledge and/or solve problems. In the third section, I tease out Feyerabend's complicated relationship to anarchism, where, on the one hand, he himself denounced political anarchism and, on the other, Feyerabend committed to anarchism by using its theory to discuss knowledge production and the role of science in society. Finally, a concluding discussion makes more explicit the specific relevance of these arguments to trends in educational foundations.  相似文献   

17.
黑格尔法哲学试图从特殊性和普遍性的角度分析市民社会和国家的关系。他将市民社会看作是从家庭到国家的一个中间阶段,在这个过程中追求特殊利益的个人因为受到普遍性的约束而结合形成国家。文章通过解析黑格尔有关市民社会与国家的关系的论述,分析个人与国家在这一关系中的矛盾与和解。同时,结合马克思对黑格尔法哲学的批判,分析黑格尔市民社会理论的合理性与不足。  相似文献   

18.
In recentyears as the works of Walter Benjamin, the German‐Jewish cultural critic and philosopher, have become more widely available in translation commentaries have emerged which focus on what his writings have to offer current practices of cultural history. Benjamin was an avid collector of children's books. He also wrote extensively on children's literature, forgotten children's stories, the compulsion and cultures of book collecting and about his own childhood experiences in Berlin. This essay concerns itself with Benjamin's relationship with children's literature, both a child and as a collector, and his insights into the process of engaging with the internal world of the child. In doing so consideration is given to his innovative approach to memory‐work and the relationship between “remembering”, memory, artefacts and history. In this sense, this essay is about the book and education and the writing of cultural history.

  相似文献   

19.
The study examined the effects of gender and ethnicity on mathematics achievement on a national test and on dispositions (attitudes, perceived parental expectations, effort, and help) towards the study of mathematics of a representative sample of Jewish and Arab eighth graders in Israel. The results indicated a large ethnic gap in achievement in favor of the Jewish students. Significant gender–ethnicity interactions emerged whereby Arab girls, compared to Arab boys, attempted more items on the test. In the Jewish sample, either the reverse held true or there were no significant differences between the sexes. Arab girls also reported receiving less help in doing mathematics homework and perceived their parents' expectations for their success in mathematics as higher than did Arab boys. Jewish girls, on the other hand, perceived their parents' expectations as lower and reported investigating more effort in coping with mathematics tasks and using more supporting tools than did Jewish boys. The results were discussed in light of cultural differences between Jews and Arabs in Israeli society and their respective learning environments.  相似文献   

20.
A Philosopher in the Classroom   总被引：1，自引：1，他引：0  
This article picks up on John Elliott's interrelated interests in curriculum and philosophy of education and argues for the centrality of philosophy and indeed, philosophising, in action research. It offers a distinction between (i) philosophy of action research, which refers to the ideas rooted in epistemology, ethics and social philosophy which might underlie the idea and practice of action research, and (ii) philosophy in action research, which refers to the ways in which action researchers need to engage more self-consciously with philosophical questions. The two main parts of the article explore these two dimensions of the relationship more fully and, in the second part, with particular reference to Elliott's own writing.  相似文献   

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