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范春玲 《职业技术教育研究》2004,(12):30-30
形象说理,是指人们把思想认识、观点见解、政治主张等诉诸具体形象,借助一定的生活艺术图景让它们显现出来。人类的思维方式有抽象与形象思维之分,前者是经由概念、判断、推理的理性途径来进行的,凝聚在抽象、深刻的理论形式之中;后者是凭借事物的直观形象和表象的联想来进行的,与具体、生动的形象及情感的因素相伴随。在哲学课教学中,教师应注意说理的形象性, 相似文献
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闫旭蕾 《华东师范大学学报(教育科学版)》2012,(1):22-28
和谐社会的建构、国家的可持续发展,应以公民文化而不是村民文化、臣民文化为基础。公共理性是公民文化的核心,"说理"是其运行机制,"说理"教育则是建构公民文化的重要维度。"说理"是社会正义、民主政治的一种表现方式,是一种自由言论的权利,是一种与他人平等对话、协商的政治实践方式。因此,"说理"教育不是说教,而是一种培养受教育者对公共领域的关注、形成公民文化核心价值观念以及言之有据、客观真实、符合逻辑、平等对话能力的实践方式。 相似文献
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闫旭蕾 《烟台师范学院学报(哲学社会科学版)》2011,(4):87-90
生存尊严与个体自我认同、自我价值定位及幸福感紧密联系在一起,“理”性则是维护尊严的基础;“说理”是维护尊严的前提奈件,“说理”教育则是过一种有生存尊严的可能路径。在具体的运作过程中应注意,“说理”教育不是灌输;“说理”应成为一种教育生活方式;“说理”教育要关注公共生活领域。 相似文献
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NAOKO SAITO 《Journal of Philosophy of Education》2006,40(3):345-356
In the contemporary culture of accountability and the 'economy' of education this generates, pragmatism, as a philosophy for ordinary practice, needs to resist the totalising force of an ideology of practice, one that distracts us from the rich qualities of daily experience. In response to this need, and in mobilising Dewey's pragmatism, this paper introduces another standpoint in American philosophy: Stanley Cavell's account of the economy of living in Thoreau's Walden. By discussing some aspects of Cavell's The Senses of Walden that suggest both apparent similarities and radical differences between Thoreau and Dewey, I shall argue that Cavell discovers rich dimensions of practice in Thoreau's American philosophy, ones that are overshadowed in Dewey's pragmatism: that he demonstrates another way of 'making a difference in practice'. Cavell, as a critical interlocutor of Dewey, from within American philosophy, offers a way of using language in resistance to the rhetoric of accountability and in service to the creation of democracy as a way of life. I shall conclude by suggesting that the enriched tradition of American philosophy from Dewey to Cavell is to be found in their promotion of philosophy as education and education as philosophy. 相似文献
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Philosophy as (Vocational) Education 总被引:1,自引:0,他引:1
James W. Garrison 《Educational theory》1990,40(3):391-406
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Much reference has been made to Paul Ernest??s ??philosophy of mathematics education?? to legitimise a strong fallibilist trend in mathematics education. This article presents the argument that: (1) This philosophy makes unwarranted assumptions that have been taken as ??given??. For example, that ??absolutist?? or ??Platonist?? views of mathematics necessarily imply the transmission model of teaching mathematics. (2) The very basis of this philosophy contains a contradiction: that mathematics cannot be separated from its social origins, yet mathematics has a logical necessity that is independent of its origin. (3) This philosophy downplays mathematics as a formal, academic system of knowledge in the attempt to promote a child-centred pedagogy or the mathematics of social practices. (4) Ernest??s attempt to semiotically reduce proof to calculation is flawed. This article explores what is meant by fallibilism in relation to the views of many educationalists who appear not to like mathematics as a formal, academic body of knowledge and draws out the educational implications of these views. 相似文献
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生命是一种永恒的冲动,生命是人的本质。大学教育就是寻求途径达到升华生命的目的。大学教育应该通过树立终极意义的世界图景,培养人获得他人良好形象的能力、培养人打开心灵的窗户的能力,培养人正确的政治导向以及专业能力。 相似文献
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姚萍 《江西教育学院学报》2014,(2):156-158
哲学是追求生活中的智慧。哲学教育的目的和功能在于使人学会思考、教人经得起痛苦和磨炼。在素质教育视域中,哲学教育是心理素质教育和人文素质教育。当前中国高校普遍存在以"非哲学"的方式进行所谓的哲学教育。哲学教育改革的关键在于以"哲学对话"的方式恢复哲学教育的应有功能。 相似文献