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Carlos Vasco 《Cultura y Educación》2013,25(6):5-26
En «El aprendizaje de las matemáticas elementales como proceso condicionado por la cultura», Carlos Vasco examina el «mito» de que las matemáticas son un «lenguaje universal de la ciencia» y, por tanto, una materia supracultural. En sus análisis de casos de niños colombianos, llega a la conclusión de que las matemáticas pueden depender tanto de la cultura como el aprendizaje de la literatura o la historia. Según Vasco, la mayoría de los enseñantes cree que los niños no saben nada de matemáticas cuando entran en la escuela; por tanto, la enseñanza de la «matemática moderna» sólo puede llegar a un pequeño porcentaje de los niños. Vasco aduce que sólo los estudiantes que pueden construir sus propios «sistemas conceptuales a pesar de sus maestros» y desentrañar por su cuenta la maraña de sistemas simbólicos serán inmunes a la «fobia a las matemáticas». 相似文献
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Vasco d'Agnese 《Educational theory》2020,70(4):421-444
In the mid-2000s, large numbers of refugees from North Africa and the Middle East sought to reach Europe to escape persecution, war, and famine. Images of children, women, and men in inhumane conditions attempting to reach the mainland began to circulate worldwide. This phenomenon culminated in 2015 with the worst immigration crisis in Europe since the end of World War II. In this study, Vasco d'Agnese draws on Hannah Arendt's work to demonstrate that refugees, in embarking on their often excruciating journeys, represent the paradigm of acting, natality, and a “new beginning,” features that, for Arendt, characterize the human experience. Starting from this premise, d'Agnese presents two refugee stories and attempts to foreground their intrinsically educational nature with two aims. The first is that engaging with these stories may help transform the traditional view of refugees as vulnerable, suffering, and needy, and instead promote a view that acknowledges refugees' actions, their agency, and that does justice to the strength, determination, and resiliency they demonstrate in taking the actions they do. The second aim is to show how the renewal of natality represented by such stories serves as a foundation for a different engagement with education. If, as Arendt argues, education is first and foremost about preserving natality, the renewal of natality seen in these refugee stories is one of the best educational examples we may find. In refugee stories, the natality of education is, in a profound sense, actualized. 相似文献
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Vasco d’Agnese 《Educational Philosophy and Theory》2016,48(3):251-266
In his 2012 article Philosophy of Education for the Public Good: Five Challenges and an Agenda, Gert Biesta identifies five substantial issues about the future of education and the work required to address these issues. This article employs a Heideggerian reading of education to evaluate ‘Biesta’s truth’. I argue that Biesta’s point of view (a) underestimates knowledge’s predominance and relativism; (b) frames intentionality in pre-Heideggerian terms, which—although not a problem in itself because an individual is free to choose a particular perspective on the concept—raises the issue of consistency in Biesta’s theoretical framework; and (c) a final criticism concerns Biesta’s choice of tools for engaging with the identified challenges: The primary tools Biesta uses are intrinsic to the perspective he challenges. The use of a ‘first person perspective’ to frame pedagogy that focuses on the subject and ‘subjectification’ reaffirms the fundamental Western gesture that makes human beings subjects who ‘stand-over-and-against’ the world. I argue that it is possible to penetrate Plato’s ‘theoretical gaze’ and find a ‘weak’ alternative to an all-encompassing point of view of education through a Heideggerian approach that regards intentionality and thinking as ‘hearing’. 相似文献
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Vasco d'Agnese 《Journal of Philosophy of Education》2015,49(3):435-455
Since Plato, Western thought has framed knowing as a method within ‘some realm of what is’ and a predetermined ‘sphere of objects’. The roots and the consequences of this stance towards reason and truth were noted by Heidegger, who equates the history of Western thought with the history of metaphysics. Since Plato, truth has relied on definition, hierarchy and mastery. Discourse on the truth begins to be discourse on the limits of things and, thus, on who is able to set these limits and discourse. This dominant position erases its own traces, presents itself as unique and unavoidable, and excludes all other ways of thinking. This exclusion includes violence, and this violence is not merely a philosophical matter. It is written in the history of the West, which is a history that includes conquest, genocide and war. However, we can also identify in Heidegger ways to transcend this inner violence by returning to the originating stance towards truth, namely, truth as aletheia, or world disclosure. This article provides the groundwork to argue that Heidegger's thought, based on a call for existential responsibility, requires education to remake our existence. 相似文献
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Vasco d'Agnese 《Educational theory》2019,69(6):693-717
In recent decades, critiques of neoliberalism have been widespread within the scholarly literature on education. Despite the lack of a clear definition of what neoliberalism in education is and entails, researchers from different fields and perspectives have widely criticized the neoliberal educational mindset for its narrowness, lack of democratic engagement, and objectification of educational practices. In this essay, through an analysis of a particular aspect of Dewey's oeuvre — namely, Dewey's commitment to the “unattained” and “wonderful possibilities” of experience and education — I argue that educational neoliberalism should be refuted above all on the basis of its lack of intelligence and professional weakness. With regard to this, I contend that educational neoliberalism, despite its relative sophistication, is but another form authoritarian teaching. Dewey, in contrast, challenged the view of education as a means for achieving predetermined goals, and instead conceived of education as an end in itself, something imbued with the unpredictable space of pure possibility. 相似文献
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In Portugal, research productivity is nowadays essential for the positive assessment of academics, research units and study programmes. Academic inbreeding has been highlighted in the literature as one of the factors influencing research productivity. This paper tests the hypothesis that inbreeding is detrimental for research productivity, measured through the number of publications listed in Scopus. The study resorts to a database provided by the national Agency for Assessment and Accreditation of Higher Education (A3ES), which comprises all academics teaching in all Portuguese institutions in the academic year 2015/2016. The sample selected for the analysis contains all academics with a PhD in Sociology (N=289). The study uses a special regression model for the analysis: the negative binomial logit hurdle. This was necessary given the large amount of academics with no publications or citations in Scopus, which were the dependent variables to assess research performance. The analysis provides separate results for the probability of inbred academics of having no papers/citations, and for the probability of producing more papers/citations than the non-inbred. Findings suggest that academic inbreeding, defined at the institutional level, has no negative effect on research productivity, contrary to what was expected. However, when defined at the national level, academic inbreeding is detrimental for the recognition and the impact of research: academics with a foreign PhD are more likely to have citations compared to academics who obtained their PhD in Portugal. A tendency was also noted that inbreeding might be more detrimental to research productivity in faculties of Economics than in Social Sciences and Humanities.
相似文献8.
Paula Catarino Eva Morais Helena Campos Paulo Vasco 《European Journal of Engineering Education》2019,44(4):449-460
ABSTRACTIn higher education, engineering students have to be prepared for their future jobs, with knowledge but also with several soft skills, among them creativity. In this paper, we present a study carried on with 128 engineering undergraduate students on their understanding of mathematical creativity. The students were in the first year of different engineering first degrees in a north-eastern Portuguese university and we analysed the content of their texts for the question ‘What do you understand by mathematical creativity?’. Data collection was done in the first semester of the academic years 2014/2015 and 2016/2017 in a Linear Algebra course. The results showed that ‘problem solving’ category had the majority of the references in 2014/2015, but not in the academic year 2016/2017 were ‘involving mathematics’ category had the majority. This exploratory study pointed out for ‘problem solving’ and ‘involving mathematics’ categories and gave us hints for teaching mathematics courses in engineering degrees. 相似文献
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Vasco d’Agnese 《Educational Philosophy and Theory》2017,49(10):946-956
Over the last couple of decades, Heideggerian philosophy has become an important resource for educationalists. A growing body of literature has demonstrated its educational potential, thus illumining pivotal educational features and phenomena. Whereas my research is situated in the critical space opened by this literature, I adopt a slightly different perspective: in this paper, I discuss what we may refer to as the thoroughly educational nature of Heideggerian philosophy. I contend that Heideggerian thought is not only anchored by questions and features that are quintessentially pedagogical but also represents a passionate and ethical call to freedom, becoming and the space of the ‘not-yet’, a call that appeals to the self to overturn his gesture and position; a call that is, in and of itself, educational. Rather than abandoning the initiative towards Being, Heidegger, in the late 1920s, created an ethic of resoluteness and choice that places freedom and responsibility centre stage. Hence, when analysing Heidegger’s thought, we need not necessarily place educational concerns and demands from without, nor must we necessarily apply Heideggerian insights to analyse educational features and phenomena, for Heideggerian philosophy is always already rooted in, and in a sense is, an educational endeavour. 相似文献
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Vasco d’Agnese 《Interchange》2017,48(1):97-115
In the last two decades, a decisive anti-foundationalist turn has emerged in educational philosophy and theory. With such a shift, both the possibility and the desirability to conceive of educational processes and practices in terms of mastery and predictability has been challenged. In this paper, by locating my work on such an anti-foundationalist horizon and by staging a comparison between Dewey and Heidegger, I wish to frame the issue in terms of what is behind and what is beyond the detached and self-assured subject that is supposed to found the kind of managerial frameworks that dominate educational practice worldwide. Specifically, it is my contention that for both Heidegger and Dewey, we are, on the one hand, vulnerable from the very beginning, delivered to an uncanny and uncertain condition; even knowledge is dependent upon a wider, non-discursive context. On the other hand, such an uncanniness and dependency, rather than flowing in some nihilistic defeat of educational purposes, puts radical responsibility on the side of the subject. For both Dewey and Heidegger, being a subject means being-with-others while transcending and advancing one’s boundaries. The notion of education that will emerge through the comparison between Dewey and Heidegger is a type of both subtraction and overstepping, a type of event that we cannot manage, and yet requires our attention, our educational effort in dealing with it, in loading it upon ourselves, thus reconsidering our existence. 相似文献