排序方式： 共有151条查询结果，搜索用时 15 毫秒
101.
《Educational Philosophy and Theory》2013,45(4):432-448
Based on a rather simple thesis that we can learn from our mistakes, Karl Popper developed a falsificationist epistemology in which knowledge grows through falsifying, or criticizing, our theories. According to him, knowledge, especially scientific knowledge, progresses through conjectures (i.e. tentative solutions to problems) that are controlled by criticism, or attempted refutations (including severely critical tests). As he puts it, ‘Criticism of our conjectures is of decisive importance: by bringing out our mistakes it makes us understand the difficulties of the problem which we are trying to solve. This is how we become better acquainted with our problem, and able to propose more mature solutions: the very refutation of a theory ... is always a step forward that takes us nearer to the truth. And this is how we can learn from our mistakes’ (1989, p. vii). Since criticism plays such a crucial role in Popper's falsificationist methodology, it seems natural to envisage his heuristic as a helpful resource for developing critical thinking. However, there is much controversy in the psychological literature over the feasibility and utility of his falsificationism as a heuristic. In this paper, I first consider Popper's falsificationism within the framework of his critical rationalism, elucidating three core and interrelated concepts, viz. fallibilism, criticism, and verisimilitude. Then I argue that the implementation of Popper's falsificationism means exposing to criticism various philosophical presuppositions that work against criticism, such as essentialism, instrumentalism, and conventionalism; it also means combating what seems a common tendency of humans to be biased towards confirmation. I examine the confirmation bias, to which Popper did not give much attention: its pervasiveness and various guises, some theoretical explanations for it, and the role of teachers in undermining its strength and spread. Finally, I consider the question whether students can and should be taught to use disconfirmatory strategies for solving problems. 相似文献
102.
王勇 《商丘职业技术学院学报》2013,(6):3-4
在《1844年经济学哲学手稿》（简称《手稿》）中异化劳动是其最重要的概念和理论,而这一理论又成为马克思在《手稿》中其他所有理论的根基和源泉,以此理论为出发点衍生了国内许多学者关于异化劳动——《手稿》中这一重要理论的多方面的研究,主要包括：考究异化劳动这一理论的来源、研究这一理论的方法论特点、他的主要内容以及对异化劳动概念的运用,以及私有财产的产生和异化劳动之间的相互关系等等诸多方面.此外,学术界对于异化劳动理论的地位和作用的研究也相当关注,在当今社会中马克思的异化劳动理论也有重要的导向作用. 相似文献
103.
王习胜 《玉溪师范学院学报》2004,20(9):14-16
18 4 4年前后 ,是青年马克思的思想处于“内悖”的时期 ,即能够运用的哲学武器与需要解决的现实问题之间存在着不可调和的矛盾。这种“内悖”突出地体现在《184 4年经济学哲学手稿》中 ,缘此导致了后来的马克思主义研究者们对此著作的认识丛生歧见。 相似文献
104.
雅斯贝斯从时代精神状况的审慎思考以及他对生存哲学的独特领悟出发,认为教育即生成:教育不过是师生之间的主体间性的交往,利用权威的功效去汲取历史的教化因素以陶冶学生的情操,从而形成正确对待生活的态度,让他们在大全中如其所是地那样去生活。 相似文献
105.
当今教育之新反思--解读《什么是教育》 总被引：1，自引：0，他引：1
在教育改革正如火如荼开展的今天,在“教育”之树结出累累“硕果”之时,当我们强调教育要为人们的美好生活服务的时候,却发现教育逐渐丧失了它最本真的意蕴,已经处于某种危险之中。如何正本清源,找到教育的回归之路, 雅斯贝尔斯的《什么是教育》无疑对当代的教育具有巨大的借鉴意义。 相似文献
106.
Asaf Shamis 《Media History》2016,22(1):67-84
This paper is the first to examine Karl Marx's and Friedrich Engels's early materialism in light of the industrialization of European and German print. This examination suggests that, whereas the Hegelian system was a relic of a pre-industrialized print culture, in which written language was held up as a portal to metaphysical abstractions, the industrialization of print opened the way for Marx and Engels to consider the prevailing socio-economic realities as manifestations of the capitalist system. In broader terms, the paper calls for a widening of conventional analysis of political ideas by considering them in light of the media setting in which they were originally cast. 相似文献
107.
孔林 《四川教育学院学报》2007,23(3):4-6
真正的权威是一种内在的精神力量，成长在真正权威的保护下得以连续，自由在真正权威的庇护下得以成长，精神在真正权威的维护下得以丰满。教育中的权威内聚着教育的价值，诠释着教育的精神。只有在真正的权威下，个体才能获得信任，自由得到形成和净化。雅斯贝尔斯对教育中权威与自由的论述、分析，对于我们今天教育中的教师权威和学生的自由问题具有极大的启发意义。 相似文献
108.
董波 《湖州职业技术学院学报》2007,5(2):23-26
波普尔认为黑格尔的辩证法取消了矛盾律,等同于同一哲学,等同于诡辩论;认为辩证法“必然导致科学的瓦解,批判的瓦解,也即理性的瓦解”。笔者试从波普尔对黑格尔辩证法的理解对错,对辩证法批判的逻辑真伪,对黑格尔理论动机的找寻以及波普尔反辩证法又不自觉地运用辩证法的矛盾等几个方面进行详细析评。 相似文献
109.
在历史的制高点上思维－－读《黑格尔法哲学批判导言》 总被引：1，自引：0，他引：1
马克思以“世界历史”的宏伟视角去思考德国问题的现实出路。他把握住社会实践和文化发展的精华，从“宗教批判”深入“世俗批判”，最后诉诸“武器的批判”，终于发现了无产阶级这一人类解放的物质力量，体现了一种具备深沉历史感的批判分析方法。 相似文献
110.
葛恒云 《江苏理工大学学报(社会科学版)》2006,8(4):38-42
马克思和恩格斯毕生都在关注和思考人类的前途和命运，他们对人、自然和社会三者之间的关系进行了系统的研究。马克思、恩格斯的生态观认为，人类要生存和发展，必须实现“人类同自然的和解与人类本身的和解”。这是独具慧眼的忠言，也是振聋发聩的警示。马克思、恩格斯的生态观为当今人类摆脱全球性危机，走出生存困境，进而建构中国特色社会主义和谐社会，具有重大的启迪意义，为我们提供了一条清晰的认识问题和解决问题的基本线索，即在资源有限的情况下，建立一个科学、民主、公正、和平且能永续的和谐社会。中国特色社会主义事业的总体布局，也应由社会主义经济建设、政治建设、文化建设三位一体发展为包括构建和谐社会在内的四位一体，即“四个文明”。 相似文献