杜威:科学教育与人文教育的融合

杜威的实用主义教育思想立足于社会大背景中审视科学教育与人教育的矛盾冲突，并将这一由社会发展带来的矛盾冲突回归到对人的关怀之中，强调各门学科的教学与学生个人体验相结合；以此为前提，杜威特别强调了教育要植根于生活与科学实践，以生活化的科学实践为中心，使科学与人产生了自然的、广泛的、富有生机和想象的联系；杜威不仅仅关注了科学教育与人教育融合的外在形式，更为重要的是他深入到了个体内在的精神层面，强调了“态度”的重要作用。     

从对立到统一:杜威未成熟观的教育价值

杜威的未成熟观是其教育思想的重要组成部分.针对传统教育中存在的消极对待未成熟儿童的观点以及由此衍生出的以成人标准独断改造儿童的不当教育做法,杜威从积极的角度对儿童的未成熟性做出阐释与表达.在杜威看来,未成熟预示一种正向的力量,是实现生长的首要条件.未成熟的两个基本特征即依赖与可塑性助力于个体获得生长所需的社会能力.基于这种价值定位,杜威表示,未成熟不是缺乏,亦不与成熟相对立.杜威关于未成熟的认识与解读在以下方面给予启示:一是以儿童潜能为导向重建教育目标,二是以儿童经验为依凭重构教学内容,三是以儿童本性为参照重塑教育方式.     

古筝在轻度智障儿童语言训练中的应用

本文根据轻度智障儿童语言障碍的特征,探索了利用古筝这一具有汉语语言声韵特性的多声弦乐器辅助语言训练的具体策略:(1)在校本综合语言训练课程实践中,以"生命教育"体系为依托,在相关主题教学活动中,将古筝作为唱游与律动教学的一部分,与生活语文、绘画与手工等教学内容进行综合语言训练;(2)用古筝音色特征辅助语言康复训练,提高轻度智障儿童学习兴趣和训练效果。     

杜威职业教育理论视域下的现代学徒制诠释

实施现代学徒制是当代职业教育发展的需要,而杜威的职业教育理论与现代学徒制有一定联系。从价值层面上看,杜威的职业教育理论和现代学徒制的提出都是为了适应个人和社会的发展;从教育目标和方法上看,杜威强调主动作业,以培养适应社会发展的人,而现代学徒制也是强调在工作情境下学习,以使学徒习得适应未来职业发展所必要的知识及技能;从特点上看,杜威的职业教育理论和现代学徒制都强调与真实工作情景的联系。     

如何培养行动力:杜威论现代教育的双重危机

本文对杜威在《教育哲学讲义》中提出的教育的心理学维度做了集中探讨.教育的心理学基础是理解杜威进步主义教育理念的核心,杜威的这一主张针对的是美国19世纪末教育组织碎片化的现状.他指出教育的整合不仅仅在于制度的整合,而更在于是否有一个根本的教育原则贯穿始终.教育的心理学基础正是这个根本原则.它揭示的并不是心理构造,而是个体行动的展开.个体的主观人格正是在行动中塑造的.而教育,尤其是幼儿教育,最重要的目标就是理解行动力以及培养行动力.对杜威来说,这一能力的培养优先于任何具体的知识.更进一步,杜威认为只有行动力的培养才能够有效回应现代教育的双重危机——博雅的自由教育有脱离现实的危险,而一个劳动分工高度发达的社会孕育的职业教育过于注重专门性和实效性又必然会挤压个体心智情感生长的空间.     

社会建构主义视野下的幼儿园数学之学与教

社会建构主义作为一种新的学习理论,对学习和教学提出了一系列新的解释,其形成和发展对当今的教育教学尤其是课程改革产生了深远而积极的影响。 把建构主义思想应用于学前教育领域的当推杜威、皮亚杰和维果茨基。对于杜威,学与教基于儿童的行动;对于皮亚杰,学与教基于儿童的个体建构;而对于维果茨基,学与教基于儿童的“最近发展区”。当今,在幼儿园数学     

从“活动课程”看当今的“综合实践活动课程”

一、杜威的“活动课程”“活动课程”又称“经验课程”,是从儿童的经验出发组织教材,并让儿童积极主动地参与整个教学活动,把教材变成直接的个人经验。(一)提出19世纪末20世纪初,美国社会发展对教育提出了挑战,社会要求学校培养有创造精神和实践操作能力的人。而传统教学不能适应美国社会的需要,在这种情况下,以杜威为代表的“进步主义教育派”提出了“儿童中心、活动中心、社会中心”的现代教育思想。与之相对     

杜威与美国个性化教育

美国非常重视个性化教育，这与杜威的思想有着直接的渊源。杜威从实用主义哲学思想出发，强调“从经验中学习”，奠定了美国个性化教育的理论基础；而从杜威的“儿童中心说”出发，强调以儿童为本，则直接促成了儿童个性的发展。     

通达民主生长之个性发展——杜威关于儿童个体发展的教育思想解析

个体发展论思想始终贯穿在杜威教育理论建构与实践探究历程中.杜威教育思想中的儿童个体发展论是建立在其过程性与辩证性的“经验人”人性假设之上,与此相应,杜威认为儿童个体是作为整体而存在,且儿童个体发展是经验改造中个性之自由生长过程.这种个人发展论影响了杜威对儿童个体、教育与社会关系的看法,他认为在一定社会中,通过教育通达儿童个性生长之旨趣在于民主发展.     

教育的职业观——杜威的职业与教育的思想

杜威在讨论"教育与职业"时,延续了西方哲学对人的存在问题的终极关怀传统,从个人幸福和社会福祉的角度,重新界定了职业教育.杜威的职业教育又实乃是教育的又一种称呼.杜威以人的存在为原点、以职业这一社会实践方式为纽带改革教育的思维方式值得我们学习.     

Educational Visions from Two Continents: What Tagore adds to the Deweyan perspective

In this global village, it is relevant to look at two educational visionaries from two continents, John Dewey and Rabindranath Tagore. Dewey observed that the modern individual was depersonalized by the industrial and commercial culture. He, thus, envisioned a new individual who would find fulfillment in maximum individuality within maximum community, which was embodied in his democratic concept and educational philosophy. Tagore's educational vision was based on India's traditional philosophy of harmony and fullness. It focused on self‐realization within the context of international education. This article compares the educational visions of Dewey and Tagore and demonstrates that Tagore's international educational perspective adds to Dewey's concepts of social individual and democracy and that their perspectives have implications for contemporary education.     

‘Behind the teacher's back’: an ethnographic study of deaf people's schooling experiences in the Republic of Ireland

Historically, the valuing of deaf children's voices on their own schooling has been underrepresented in educational policies, curriculum frameworks and discursive practices and, in particular, in the debates and controversies surrounding oralism and Irish Sign Language in deaf education in Ireland. This article discusses children's everyday lived experiences of oralism and Irish Sign Language using ethnographic interviews and observational methods. The data yielded narrative understandings of how deaf children's schooling experiences served as a cauldron for the development of time, space and relational domains for individual and collective self-expression, cultural production and reproduction of the secret lore and understandings of Irish Sign Language and development of a hidden curriculum of sign language in a policy and practice context dominated by oralism. This paper concludes with recommendations for the development of a sign bilingual curriculum across the full scope and sequence of schooling in Ireland.     

Hermeneutic Haunting: E. D. Hirsch,Jr. and the Ghost of Interpretive Validity

This article applies criteria for validity in interpretation to Eric Donald Hirsch, Jr.'s interpretations of John Dewey. Specifically, three criteria that Hirsch, himself, established in his earlier work are used to evaluate Hirsch's interpretation of John Dewey as a member of a class (romantics) who embraced a naive naturalism (trait) more often than not (instances within a class) to the great detriment of other salient aspects of education. Hirsch calls his K–8 Core Knowledge sequence revolutionary. His revolution's justification rests, in part, on his rejection of an educational tradition that he attributes to John Dewey and his disciples. Hirsch uses his interpretation of Dewey to portray those who continue to take Dewey's ideas seriously as naive, dogmatic obstructionists who are blocking positive educational reform. Because Hirsch falls short of his own standards for validity in his interpretation of John Dewey, this article suggests that professors of education who continue to rework Dewey's ideas may be sources of potential insight in addressing educational challenges rather than intransigent obstructionists.     

Democratizing Children's Computation: Learning Computational Science as Aesthetic Experience

In this essay, Amy Voss Farris and Pratim Sengupta argue that a democratic approach to children's computing education in a science class must focus on the aesthetics of children's experience. In Democracy and Education, Dewey links “democracy” with a distinctive understanding of “experience.” For Dewey, the value of educational experiences lies in “the unity or integrity of experience.” In Art as Experience, Dewey presents aesthetic experience as the fundamental form of human experience that undergirds all other forms of experiences and that can bring together multiple forms of experiences, locating this form of experience in the work of artists. Particularly relevant to the focus of this essay, computational literacy, Dewey calls the process through which a person transforms a material into an expressive medium an aesthetic experience. Farris and Sengupta argue that the kind of experience that is appropriate for a democratic education in the context of children's computational science is essentially aesthetic in nature. Given that aesthetics has received relatively little attention in STEM education research, the authors' purpose here is to highlight the power of Deweyan aesthetic experience in making computational thinking available and attractive to all children, including those who are disinterested in computing, and especially those who are likely to be discounted by virtue of location, gender, or race.     

New directions in the moral education curriculum in Chinese primary schools

An analysis is presented of the problems that have existed for over 20 years in the moral education curriculum in primary schools of China. These include the separation of moral education from children's lives, the moralizing and memorization used as the basic methods of teaching and learning, and the overlaps between courses on society and ideological moral character. The paper then introduces the main innovations in the contemporary reform of the primary moral education curriculum, including lifelong moral education as its theoretical foundation and making the development of children's morality relate to life, with ‘real’ everyday life events as source materials for textbooks. Embodied in the textbooks are some new ideas behind the revised educational objectives, such as putting oneself in another's position, ecological interdependence, ‘win‐win’, dialogue, sharing and diversity. As the curriculum is child centred so the textbooks use a dialogical pedagogy. In conclusion the paper considers ongoing and new challenges for moral education in primary schools to be faced by the curriculum reform.     

杜威与陶行知课程观比较及其当代价值——基于当代课程研究创新与本土特色的视角

作为实用主义哲学思想的鼻祖,杜威课程观本质上反映了实用主义思想。陶行知继承和发展了杜威的教育思想,提出了具有中国特色的"生活教育"理论,这是中国教育家学者将外国教育理论进行创新研究和本土适应性改造的典范。陶行知课程观,根植于"生活教育"理论,又是其生活教育理论的有机组成部分。陶行知课程观主要包括课程目标观、课程内容观、课程实施观三个方面的内容。深入分析这些内容,对我国当今课改不乏有益的启示。     

The educational situation: As concerns the elementary school

In 1894, when John Dewey came to Chicago, US educational leaders were reshaping the elementary school, high school, and college, institutions initially aimed at different social groups, into three 'levels' of a more integrated K-16 system. At the same time, Dewey's fellow reformers were furthering the 'new education' by advocating activity-based, cooperative subjects, including nature study and manual arts for the elementary school curriculum. In The School and Society (1899), Dewey addressed the two problems of how to integrate practical co-operative activities with academic subject matters and how to connect the subject matters and learning methods of the three educational 'levels' to provide continuity throughout the curriculum and between it and out-of-school experience. The School and Society, one of the best known of Dewey's early educational writings, argued that the success of 'new education' was 'inevitable', because it was 'part and parcel of the whole social evolution'. Dewey noted that the opportunities children previously possessed for practical learning in home and neighbourhood production had been eliminated once production moved to urban factories. The earlier common schools had merely added a layer of literacy and numeracy to the base of practical thinking abilities formed outside of school. Schools in the industrial city, however, simply had to provide these opportunities themselves. Dewey's conception of experience-based practical learning to form habits of inquiry and co-operation securing democratic life was a masterful synthesis of the 'new education', and The School and Society became an educational classic inspiring educators for a century. The Educational Situation (1902), by contrast, has received little attention. The tone is decidedly less upbeat. Far from proving 'inevitable', Dewey says, the 'new education' has come up against unanticipated obstacles because it is not an 'organic part' of the 'educational whole'. The institution, he says, remains structured by mechanical features of school organization and administration that determine educational experience 'even on its distinctively educational side'. The new education will fail unless educators can put in place a new organizational and administrative structure that both conforms with the external realities of industrial society and supports new experienced-based learning activities. The three chapters of The Educational Situation analyse the difficulties inherent in fundamental structural change, and propose structural reforms for the elementary school, high school, and college. In chapter 1, which originally appeared in 1901 as a separate essay and is reprinted here, Dewey carefully delineates the interplay between organizational and administrative structures and curriculum. His analysis of the problem of curriculum change anticipates the contemporary work of such scholars as John W. Meyer, Robert Dreeben, and 388 j. dewey Larry Cuban-and defines an issue which, arguably, has not been explored as systematically in the 100 years that have followed the publication of The Educational Situatio. Leonard J. Waks     

教育公平为何难以实现——波普科维茨生产性权力观的解释

波普科维茨从生产性权力观的角度出发,对学校教育系统中的权力作了不同于主流批判教育思想的解释.在波普科维茨看来,权力借助知识(或言日常教育话语)发挥效应,从而规范着教育主体的所思、所言、所行.而在这一过程中,学校通过运用"牧养权力"的心理学技艺、"群体推论"的教育学技艺和"学科炼金术"的课程技艺产生着规范、规训的功能,从而建构了儿童之间的差异,加剧了自身内部的不平等,同时也使单纯诉诸于完善课程、教学和师资的教育公平难以实现.     

Educational concerns of Arabic speaking migrants from Sudan and Iraq to Melbourne: Expectations on migrant parents in Australia

Families immigrating to Australia face many challenges integrating into the educational system, including language barriers and interrupted schooling. We have qualitatively evaluated the educational concerns of Arabic migrants from Sudan and Iraq to Melbourne, Victoria, Australia, a city that receives a high percentage of Australia's immigrants. Using an interactive paradigm incorporating focus group discussions for thematic analysis, we concluded that the parents’ frame of reference for education was a more didactic style of learning. Parents viewed education as an essential part of the way forward for their children in Australia. However, it was stressful for them to try to cope with a new host nation's expectation of their involvement in their children's education while at the same time dealing with a language barrier. Professionals should look to empower parents with structural information about the key elements of the educational curriculum with minimal reliance on written technical language and match their expectations of parental involvement to the situation of the parents.     

社会民主进程中的学校重建——杜威教育思想中的一个核心主题

社会民主与学校重建的关系是杜威教育思想中的一个核心主题。工业革命以及随之引起的在科技、交通、政治、经济、文化等社会诸领域的全面变革,对美国民主构成了严峻挑战。从哲学高度,深入反思学校如何重建和变革,以在美国社会的民主进程中扮演更为积极、有为的角色,成为一个重大而紧迫的时代课题。杜威从教育的角度,重构了民主概念,主张学校应超越旧个人主义的狭隘性,通过主动作业培养未来公民的民主意识和社会精神。20世纪20年代前后,杜威的教育思想发生转向,对制度化教育在社会民主进程中的功能的有限性的认识更为清晰,但终其一生,杜威都未曾放弃对学校重建问题的关心。杜威有关民主和学校重建关系问题的思想十分深刻,超越了杰斐逊和贺拉斯·曼等前人,影响了克伯屈和拉格等社会改造主义教育家。在美国教育史中,杜威是一位继往开来的大师。