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1.
怀特海主义的创造性综合教育理论的本质内涵是在好奇心的旅程上,在问题的共同体中,在发现的历险和概括的洞见中解决问题和培育学生。其核心概念对英语专业英美文学教学有着重要的启发。在这教育理论基础上,教师和学生怀着好奇和问题意识共同进行历险的发现之旅,以培养学生面向未来的探索精神、批判意识和思辨能力。而在具体课堂教学中,教师要重视方法论的策略,重视文学教学中阅读、思考和写作的过程教育一体化,以真正实现文学的内在功用并诠释大学的理念与责任。  相似文献   
2.
Richard Peters and John White have both argued that education should contribute to the meaning people are able to find in or give to life. Both dismiss the idea of ultimate or profound meaning (‘the meaning of life’) in favour of ordinary meaning, or ‘meaning in life’. Thus they exemplify the trend visible also in the general philosophical literature on life’s meaning. I argue that in their rejection of ultimate meaning and retreat to ordinary meaning they concede too much. There is room for plausible notions of ultimate meaning between the extreme they reject and the alternative they embrace. I propose two such notions, one meta-ethical, one metaphysical (specifically, Whiteheadian). If there are indeed plausible notions of ultimate meaning, and if ultimate or profound meaning is therefore a possibility we cannot dissmiss offhand, then it would be wrong to reject the possibility of ultimate meaning in education. Instead, education should both help people come to terms with doubt in this area of life, and foster their capacity to enjoy experiences of ultimate meaning.  相似文献   
3.
作为近代哲学家并一直追寻自由的斯宾诺莎的哲学思想,具备着近代性和现代性的双重性。通过与怀特海的哲学思想、胡塞尔的哲学思想、张载的哲学思想相比较,可以看出斯宾诺莎与其时间上不同、地域上不同的三位著名哲学家在思想上有相似的倾向性,可以说是哲学思想上的同行者。由此看出,斯宾诺莎的哲学思想具有能够超越西方和东方的空间距离,以及近代和现代的时间距离的思想上的动态性。  相似文献   
4.
A novel “Whiteheadean” science program was initiated in England and Wales in September 2006. Following a critical House of Commons report in 2002, the government altered the National Curriculum targets and thus forced the Examination Boards to alter their specifications in order to come in line. Assessment at GCSE level (i.e., the 14-16 year cohort) was criticised for: a) failing to inspire students to continue with science, b) discouraging students from thinking for themselves, c) neglecting contemporary science, d) lacking flexibility, and e) making practical work into a tedious and dull activity. The British government has insisted that all pupils in state funded schools must know the names of some modern scientists and their work. They must discuss some current scientific problems. History and philosophy of science is included under the topic heading “How Science Works.” In Chemistry these objectives have destroyed the traditional linear top-down sequential approach of teaching into an approach based more closely on Whiteheadean lines (cf., the ideas expressed in The Aims of Education, 1926, Chapters 1-3).  相似文献   
5.
Howard Woodhouse 《Interchange》1997,28(2-3):253-262
Building on an earlier article in which I analyzed the views of women scientists and science educators in Cameroon, West Africa (Woodhouse & Ndongko, 1993), I reflect upon the ways in which these same science educators managed to commit the fallacy of misplaced concreteness, attributed by Alfred North Whitehead to the abstractions of 17th-century physics.On the one hand, the women in our study tried to make their science teaching as concrete as possible by introducing examples from African traditional medicine that were familiar to their students. On the other, they undermined these laudable efforts by consistently diminishing the value of traditional indigenous healing, for they regarded the abstractions of scientific methodology as real in a way that such treatments were not. I argue that this is a prime example of the fallacy.Furthermore, the only way in which these women science educators could imagine that African traditional healers would be accepted by the scientific community was to become professionals by adopting the abstract methodology of science, which falls foul of the fallacy in the first place. Only then could their various traditional treatments be assimilated to the market and developed commercially by multinational corporations. I argue that this overlooks the ways in which such corporations appropriate the cultural and intellectual property of traditional healers in Cameroon and elsewhere. Moreover, their reasoning is based once again on the fallacy of misplaced concreteness, accepting the abstractions of the market as real, while disregarding the value of indigenous knowledge itself.  相似文献   
6.
Truth as Process     
Ian Winchester 《Interchange》2005,36(1-2):209-214
Although Whitehead himself, in Process and Reality, appears to maintain a correspondence theory of truth, at various points he also appears to hold that truth is a function of the process under consideration. This suggestion is considered and developed beyond Whitehead’s few examples. It is suggested that such a theory could be extended further and that it would be consistent with Whitehead’s natural philosophical tendency.  相似文献   
7.
Robert Regnier 《Interchange》1995,26(4):383-415
The sacred circle offers a perspective for interpreting and theorizing about human development valuable in shaping the education of First Nations and non-First Nations students. For those of us in a western materialist culture who are interested in coming to understand what the sacred circle might offer, it is necessary to address assumptions in our own culture. This paper proceeds in four parts to facilitate such an understanding. Part One formulates the importance of a culturally self-critical approach to understanding education based in the sacred circle. Part Two presents the sacred circle as a pattern used to interpret meaning in First Nations education. Part Three examinesinterconnectedness through (a) whitehead's criticism of western scientific epistemology and his idea of education for balanced development, and (b) through the creator, mother earth and the Four Directions reflected in the sacred circle. Part Four interprets aholistic apprehension approach to education based in (a) Whitehead's notion's of intuition and imagination for balanced development from the sacred circle perspective, and (b) through the sacred circle in the vision quest ceremony.  相似文献   
8.
Jack Priestley 《Interchange》2005,36(1-2):215-230
This paper is concerned with the process of religious thinking as a linguistic form of investigating the world of values, which stands in contrast to theology and religious studies. It hinges around Wittgenstein’s comment, “I am not a religious man but I cannot help but see every question from a religious point of view.” It argues that scientific modes of thought are now so dominant that values education of all types are distorted as science itself was once distorted in an age when theological language held sway. The result today is the worrying growth of what is usually termed fundamentalism or literalism. The paper introduces the thinking on this issue from the curriculum theories of the Danish thinker Søren Kierkegaard, which have been ignored for nearly two centuries, before examining the work of a modern scholar, Christopher Arthur. Finally Whitehead’s insights arising from his later works are brought into play to conclude the argument.  相似文献   
9.
Howard Woodhouse 《Interchange》2005,36(1-2):121-138
On the basis of insights provided by Whitehead and John Cobb, I show how the People’s Free University of Saskatchewan (PFU) is a working model of free, open, community-based education that embodies several characteristics of Whitehead’s philosophy of education. Formed in opposition to the growing commercialization at the original “people’s university,” (the University of Saskatchewan) the PFU has spawned distinctive ideals of its own. The PFU reflects Whitehead’s belief in the importance of shared knowledge fostered by community-based education, the value of abstract and practical knowledge, and the power of the imagination to establish a community of learners capable of acting freely together.  相似文献   
10.
怀特海的过程教育哲学认为,教育是个体在涡式循环的浪漫阶段、精确阶段和综合运用阶段中动态生成的过程。在教育中,个体生成的最终目的体现为“智慧人”,他是个体的“生命与意义”、“社会与实践”、“灵魂与境界”的完美和谐统一。为了达到教育的目的,必须面向具体个人,通过自由与纪律的节奏,借助技术教育及其与科学、文学的统一关系,挖掘古典教育在当代的意义,是教育促进个体生成的有效途径。  相似文献   
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