Browse Results For:
A Critical Engagement with Dewey's Democracy and Education
These original essays focus on John Dewey’s Democracy and Education, a book widely regarded as one of the greatest works ever written in the history of educational thought. The contributors address Dewey’s still powerful argument that education is not a preparation for life, but rather constitutes a fundamental aspect of the very experience of living. The authors examine Dewey’s central themes, including the dynamics of human communication, the nature of growth, the relation between democracy and education, and the importance of recognizing student agency. They link their analyses with contemporary educational concerns and problems, offering ideas about what the curriculum for children and youth should be, how to prepare teachers for the profession, what pedagogical approaches make the most sense given societal trends, and how to reconstruct the purposes of school. This first book-length study of Dewey’s extraordinary text attests to the continued power in his work and to the diverse audience of educators to whom he has long appealed.
Many contemporary constructivists are particularly attuned to Dewey's penetrating criticism of traditional epistemology, which offers rich alternatives for understanding processes of learning and education, knowledge and truth, and experience and culture. This book, the result of cooperation between the Center for Dewey Studies at Southern Illinois University Carbondale, and the Dewey Center at the University of Cologne, provides an excellent example of the international character of pragmatist studies against the backdrop of constructivist concerns. As a part of their exploration of the many points of contact between classical pragmatism and contemporary constructivism, its contributors turn their attention to theories of interaction and transaction, communication and culture, learning and education, community and democracy, theory and practice, and inquiry and methods.Part One is a basic survey of Dewey's pragmatism and its implications for contemporary constructivism. Part Two examines the implications of the connections between Deweyan pragmatism and contemporary constructivism. Part Three presents a lively exchange among the contributors, as they challenge one another and defend their positions and perspectives. As they seek common ground, they articulate concepts such as power, truth, relativism, inquiry, and democracy from pragmatist and interactive constructivist vantage points in ways that are designed to render the preceding essays even more accessible. This concluding discussion demonstrates both the enduring relevance of classical pragmatism and the challenge of its reconstruction from the perspective of the Cologne program of interactive constructivism.
A New Democracy for the twenty-First Century
In this volume, eleven internationally recognized experts on John Dewey’s philosophy of education examine the reception of his ideas in Italy, Poland, the Slovak Republic, and Spain and provide their readers with a rich sense of Dewey's educational philosophy as a still largely untapped resource for the renewal of democratic institutions in our new century.
Vol. 37, no. 1 (2003) through current issue
The Journal of Aesthetic Education (JAE) is a highly respected interdisciplinary journal that focuses on clarifying the issues of aesthetic education understood in its most extensive meaning. The Journal thus welcomes articles on philosophical aesthetics and education, to problem areas in education critical to arts and humanities at all institutional levels ; to an understanding of the aesthetic import of the new communications media and environmental aesthetics; and to an understanding of the aesthetic character of humanistic disciplines. The journal should is a valuable resource not only to educators, but also to philosophers, art critics and art historians.
Higher Education and Society
Universities were once largely insular institutions whose purview extended no further than the campus gates. Not anymore. Today's universities have evolved into multifaceted organizations with complex connections to government, business, and the community. This thought-provoking book by Harold Shapiro, former president of both Princeton University and the University of Michigan, and Chairman of the National Bioethics Advisory Commission under President Bill Clinton, explores the role the modern university should play as an ethical force and societal steward.
Based on the 2003 Clark Kerr lectures, A Larger Sense of Purpose draws from Shapiro's twenty-five years of experience leading major research universities and takes up key topics of debate in higher education. What are the nature and objectives of a liberal education? How should universities address the increasing commercialization not only of intercollegiate sports but of education and research? What are the university's responsibilities for the moral education of students?
The book begins with an expanded history of the modern research institution followed by essays on ethics, the academic curriculum, the differences between private and public higher education, the future of intellectual property rights, and the changing relationship between the nation's universities and the for-profit sector. Shapiro calls for universities to be more accountable morally as well as academically. He urges scientists not only to educate others about the potential and limitations of science but also to acknowledge the public's distress over the challenges presented by the very success of the scientific enterprise. He advocates for a more intimate connection between professional training and the liberal arts--in the hope that future doctors, lawyers, and business executives will be educated in ethics and the social sciences as well as they are in anatomy, torts, and leveraged buyouts.
Candid, timely, and provocative, A Larger Sense of Purpose demands the attention of not only those in academics but of anyone who shares an interest in the soul of education.
Social Class and Schooling in the New Economy
Late to Class presents theoretical, empirical, and pedagogical perspectives on social class and schooling in the United States. Grounding their analyses at the intersections of class, ethnicity, gender, geography, and schooling, the contributors examine the educational experiences of poor, working class, and middle class students against the backdrop of complicated class stratification in a shifting global economy. Together, they explore the salience of class in understanding the social, economic, and cultural landscapes within which young people in the United States come to understand the meaning of their formal education in times of changing opportunity.
Levinas, Psychoanalysis, and Ethical Possibilities in Education
Learning from the Other presents a philosophical investigation into the ethical possibilities of education, especially social justice education. In this original treatment, Sharon Todd rethinks the ethical basis of responsibility as emerging out of the everyday and complex ways we engage difference within educational settings. She works through the implications of the productive tension between the thought of Emmanuel Levinas and that of Sigmund Freud, Melanie Klein, Judith Butler, Cornelius Castoriadis, and others. Challenging the idea that knowledge about the other is the answer to questions of responsibility, she proposes that responsibility is rooted instead in a learning from the other. The author focuses on empathy, love, guilt, and listening to highlight the complex nature of learning from difference and to probe where the conditions for ethical possibility might lie.
Essays on the Humanities and Public Life
Decolonial Reflections from Eurasia and the Americas
Learning to Unlearn: Decolonial Reflections from Eurasia and the Americas is a complex, multisided rethinking of the epistemic matrix of Western modernity and coloniality from the position of border epistemology. Colonial and imperial differences are the two key concepts to understanding how the logic of coloniality creates ontological and epistemic exteriorities. Being at once an enactment of decolonial thinking and an attempt to define its main grounds, mechanisms, and concepts, the book shifts the politics of knowledge from “studying the other” (culture, society, economy, politics) toward “the thinking other” (the authors). Addressing areas as diverse as the philosophy of higher education, gender, citizenship, human rights, and indigenous agency, and providing fascinating and little-known examples of decolonial thinking, education, and art, Madina V. Tlostanova and Walter D. Mignolo deconstruct the modern architecture of knowledge—its production and distribution as manifested in the corporate university. In addition, the authors dwell on and define the echoing global decolonial sensibilities as expressed in the Americas and in peripheral Eurasia. The book is an important addition to the emerging transoceanic inquiries that introduce decolonial thought and non-Western border epistemologies not only to update or transform disciplines but also to act and think decolonially in the global futures to come.
Pluralité des voies éducatives
Avec la popularité croissante des écoles privées religieuses auprès des groupes minoritaires, des débats s’intensifient. Au Québec, les récentes controverses autour du financement à 100 % d’écoles juives, ou encore de la modification du calendrier scolaire pour accommoder certaines écoles hassidiques, témoignent en effet de cette tension profonde qui englobe les grandes questions du pluralisme en contexte démocratique et de la place de la religion dans la société. Mais que se passe-t-il réellement derrière les murs des écoles privées à projet religieux ou spirituel ? Quelles valeurs y sont véhiculées ? L’auteure dépasse les idées préconçues et braque les projecteurs sur trois écoles religieuses de Montréal : une école juive, une école musulmane et une école Steiner. Bien que celles-ci s’opposent a priori aux valeurs et aux normes dominantes de la société environnante, en assurant la transmission d’une foi religieuse et la consolidation d’une identité communautaire distincte, elles attestent d’autres dimensions de la modernité, dont une citoyenneté « pluraliste », une universalisation de leur conception du religieux et la poursuite de l’excellence sur le plan scolaire. Plutôt que de contribuer à la fragmentation sociale et à l’endoctrinement religieux tant redoutés de l’opinion publique, les écoles privées religieuses semblent plutôt participer à une réinvention de la religion sur de nouvelles bases, en tenant compte du contexte social.