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1.
怀特海在《教育的目的》中将教育的节奏划分为浪漫阶段、精确阶段和综合运用阶段,充分揭示了基于学习者智力发展特点的学习进阶规律,以及教育遵循智力发展的阶段性所应体现出的节奏性。这为分析课堂教学时序,促进课堂教学的有序运行提供了新的视角。具体而言,课堂教学时序包括学习主体之身心时序、课程知识之逻辑序、教学过程之运行序。这就要求教学遵循学习者的身心发展序,让“适合学生的教学”成为可能;课程知识的选择、组织与传递符合知识的内在逻辑,并联结主体经验,让课程富有活力;厘清教学关系,精心设计教学流程,合理创设教学情境,让教学过程富有诗意,让学习者在学习中充满体验和遐想。 相似文献
2.
Michael Akeroyd 《Interchange》2007,38(2):167-173
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
3.
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
4.
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
5.
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
6.
成会庆 《山西大学师范学院学报》2013,(2):5-9
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
7.
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
8.
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
9.
郭翠菊 《安阳师范学院学报》2004,(6):74-77
怀特海出身于教育世家,一生致力于教育教学.他根据自己的亲身体验,以数学家和哲学家敏锐的直觉和深刻的思考,提出了一系列的教育艺术思想:教育绝不是往行李箱里装物品的过程,教育只有一个主体,那就是五彩缤纷的生活;教育是引导个体去领悟生活的艺术;教育是教人们掌握如何运用知识的艺术;一般概念和普遍原理的学习要通过接触、由树见林;成功教育必有某种创新. 相似文献
10.
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