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1
Taylor, Alison. "Community service-learning and cultural-historical activity theory." Canadian Journal of Higher Education 44, no. 1 (March 31, 2014): 95–107. http://dx.doi.org/10.47678/cjhe.v44i1.183605.
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This paper explores the potential of cultural-historical activity theory (CHAT), to provide new insights into community service-learning (CSL) in higher education. While CSL literature acknowledges the influences of John Dewey and Paolo Freire, discussion of the potential contribution of cultural-historical activity theory, rooted in the work of Russian psychologist Lev Vygotsky, is noticeably absent. This paper addresses this gap by examining four assumptions associated with activity theory: the rejection of a theory/practice divide, the development of knowledge as a social collaborative activity, the focus on contradictions in and across activity systems, and the interventionist approach aimed at transformation.
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Orrantia Cavazos, José Ramón. "Ciencia, acción y articulación social: una mirada desde John Dewey." Theoría. Revista del Colegio de Filosofía 34 (June 1, 2018): 91–103. http://dx.doi.org/10.22201/ffyl.16656415p.2018.0.802.
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In this article, we relate John Dewey’s theory of science, according to which there has been a harmful excision in the core of scientific activity between knowledge acquisition and scientific practice, with his democratic proposal regarding the creation of publics capable of setting limits to the consequences resulting from transactions between social agents. In order to do that, in the first place we will use his notion of instrument as that which helps realize relations and reconstruct aspects of reality not given in advance; secondly, we will use the enlightening distinction he and Bentley make between interaction and transaction, which will shed some light on the kind of methods that could be used to understand the complex interweaving of social phenomena and, thus, project some kind of control through the creation of democratic publics and communitarian associations whose base is constituted by active social agents capable of transforming reality.
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Levi, Isaac. "The Paradoxes of Allais and Ellsberg." Economics and Philosophy 2, no. 1 (April 1986): 23–53. http://dx.doi.org/10.1017/s026626710000078x.
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In The Enterprise of Knowledge (Levi, 1980a), I proposed a general theory of rational choice which I intended as a characterization of a prescriptive theory of ideal rationality. A cardinal tenet of this theory is that assessments of expected value or expected utility in the Bayesian sense may not be representable by a numerical indicator or indeed induce an ordering of feasible options in a context of deliberation. My reasons for taking this position are related to my commitment to the inquiry-oriented approach to human knowledge and valuation favored by the American pragmatists, Charles Peirce and John Dewey. A feature of any acceptable view of inquiry ought to be that during an inquiry points under dispute ought to be kept in suspense pending resolution through inquiry.
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Ruoppa, Raine. "John Dewey’s Theory of Aesthetic Experience: Bridging the Gap Between Arts and Sciences." Open Philosophy 2, no. 1 (March 22, 2019): 59–74. http://dx.doi.org/10.1515/opphil-2019-0007.
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AbstractJohn Dewey’s philosophical pragmatism offers a reformatory approach to the arduous relationship between natural sciences and humanities. The crucial issue, which Dewey sets himself to resolve, is the pre-Darwinian influence of classical philosophy upon various scholarly practices. Ancient background assumptions still today permeate a considerable proportion of academic research and argumentation on both sides of the debate. Even evolutionary accounts appear to be affected. In order to avoid the often implicit, but nonetheless problematic, consequences that ensue from such archaic premises, I examine Dewey’s reappraisal of the concepts of art, science and knowledge. An analysis of these key concepts renders it possible to understand the proper function of aesthetic experience. In this paper, natural constitution of an aesthetic experience, which carries one of the intrinsic relations between art and science, comprises the core of the proposed solution. Furthermore, establishment of an integral aesthetic connection forms a fruitful basis for further bridging of the gap between hard sciences and humanities.
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Taylor, Betsy, and Herbert Reid. "Globalization, Democracy and the Aesthetic Ecology of Emergent Publics for a Sustainable World: Working from John Dewey." Asian Journal of Social Science 34, no. 1 (2006): 22–46. http://dx.doi.org/10.1163/156853106776150135.
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AbstractThe global justice movement reveals a diverse array of emergent publics striving politically for a sustainable world. Working partly from John Dewey, we try to illuminate democratic grounds for knowledge and action in these endeavors. We begin by situating Dewey's ideas in the politics of American history, especially historian John Diggins' countervailing approach to issues of authority, knowledge and opinion. Diggins, against Robert Westbrook and others, contends that Dewey's philosophy of politics chased radical democratic illusions, whereas he might have learned from Charles S. Peirce to uphold the boundary between professional communities and other entities including democratic publics. Dewey saw no democratic alternative to harness the political energy of ordinary people. We argue that Dewey had come to understand that a corporate state system of political economy had come to engulf both the liberal democratic polity and the professions. Dewey's political challenge to the professions and his illumination of the aesthetic ecology of democratic publics prefigure a democratic republican alternative that opens up a new basis for participation in the global justice movement confronting, among other obstacles, a transnational corporate state based in the USA.A Marxist-progressivist notion of the ongoing socialization of markets by corporate capitalism too often reinforces an anti-Populist intellectual sensibility that is coupled with, whether wittingly or not, either a social-democratic elitism or a revolutionary vanguardism. Globalization struggles need, on the contrary, a pragmatic vision of democratic publics instituting a true diversity of policies assuring a world-in-common. The fight for public spaces in the treacherous politics of civil society and global consumerism is a struggle against subjectivization. The fact that corporate state elitism, in the U.S. context, feeds on a rightist version of nationalism does not mean we can junk the history of democratic struggle for a republican alternative to imperialism. By and large, neo-liberal policies "from above" have aggravated various types of inequality and the militaristic turn pursued by some elites compounds not only negative side effects but critical opportunities. Democratic action in and from the United States has to be clear about both place-based forms of life and expanding forms of solidarity in global struggles for democracy and the commons.Our reading of Dewey is strengthened by research that highlights his ecological ontology and its key role in his democratic theory. We argue that globalizing knowledge regimes and their products, such as deforestation, re-institute destructive dualisms that would be transformed by a Deweyan approach that energizes democratic forms of agency and policy. Dewey's essay on "Time and Individuality" is explicated to disclose the radical democratic implications of Deweyan science. We show further that this approach, as a field science and ecological stewardship, provides public alternatives to violence, whether primarily "social" or "environmental". A Deweyan logic of particularity casts in contrasting relief our historical epoch's dominant logic of fungibility, the fetishization of global economic space, and its looming costs. The reclamation and reconstruction of democratic publics are long overdue and requires new regimes of participatory and place-based knowledge opening on the global commons for sustainable life.
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Muurinen, Heidi, and Aino Kääriäinen. "Integrating theory and practice in social work: An intervention with practitioners in Finland." Qualitative Social Work 19, no. 5-6 (January 16, 2020): 1200–1218. http://dx.doi.org/10.1177/1473325019900287.
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How could social workers apply theory in their everyday practice? According to John Dewey, theories are helpful instruments in analysing situations and forming hypotheses which are tested in practical experiments. Inspired by Dewey’s pragmatist philosophy, we designed a “Practice and Theory” pilot intervention group in which social workers were provided external, theory-driven supervision. This research is a three-case study of the pilot intervention group. Based on a thematic analysis of reflective discussions during the last group sessions and follow-up group interviews, we investigate the difficulties the social workers described in applying theoretical knowledge to practice. We explore what consequences they recognized when reflecting on and experimenting with theoretical knowledge. Our study demonstrates that the major barriers were lack of time and access to theories, difficulties in changing one’s own practice and establishing supportive structures, the lack of competence to understand the role theories and having become estranged theories. However, the positive consequences experienced in the three Practice and Theory groups suggest that the pilot intervention could serve as a potential model for integrating theoretical research into practice. The participants considered that reflecting theories enabled new understanding as well as allowed experimenting with new ways of operating. Participating in the group also improved social workers’ argumentation, helping them to recognize their own expertise. It also raised professional self-esteem and enabled self-development. In the group, the dialogical, reflective and experimental inquiry were key to understanding how theoretical knowledge can open new perspectives.
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Waga, Leszek. "Democracy and values in education. On the epistemological status of experience in pragmatism." Studia z Teorii Wychowania X, no. 4 (29) (December 25, 2019): 29–45. http://dx.doi.org/10.5604/01.3001.0014.1072.
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The importance of experience in education in the postulates of pragmatism pedagogy is widely known. John Dewey has extensively elaborated on the problem. The purpose of the article is to answer the question about the limits to the use of experience in the process of education. The answer to the question lies in the epistemological question of the relationship between experience and theory. The first section refers to the most important issues relating to the concepts of experience, democracy and values in education. The second section describes the role of experience in pragmatism in the context of behaviorism, social behaviorism in particular. The third section outlines epistemological discussions on the status of experience in knowledge creation. The last section attempts to answer the primary question about the limits to the possible use of experience in the process of education.
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Phillips, James. "Rethinking Categories and Dimensions in the DSM." Journal of Medicine and Philosophy: A Forum for Bioethics and Philosophy of Medicine 45, no. 6 (November 18, 2020): 663–82. http://dx.doi.org/10.1093/jmp/jhaa021.
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Abstract This paper addresses the role of categories and dimensions in the classification of psychopathology. While psychopathology does not sort itself out neatly into natural categories, we do find rough, symptom-based groupings that, through refinement, become diagnostic categories. Given that these categories suffer from comorbidity, uncertain boundaries, and excessive “unspecified disorder” diagnoses, there has been a move toward refining the diagnoses with dimensional measures. The paper traces efforts both to improve the diagnostic categories with validators that allow at least partial validity and to introduce dimensional measures into the diagnostic manual. Drawing from the philosophical pragmatism of Charles Sanders Peirce, William James, and John Dewey, which emphasizes the practical, effect-sensitive consequences of a theory along with an emphasis on empirical evidence and the progressive, probabilistic character of knowledge, the paper argues that these efforts must be guided both by scientific validity and clinical utility.
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Graudiņa, Elīna. "State Educational Policy in the Sphere of Social Sciences in Latvia - Expert Perspective." European Journal of Social Sciences 2, no. 2 (May 30, 2019): 63. http://dx.doi.org/10.26417/ejss-2019.v2i2-66.
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This paper explores whether the state educational policy in the sphere of social sciences fosters development of an educated and active civil society. This subject is topical as the political participation in relation to the election activity is gradually decreasing.The research aims to study the state educational policy in the sphere of social sciences which, according to the political participation theoreticians, is an especially important factor in the transition countries and new democracies for raising public awareness of the opportunities provided by democracy and the importance of participation. The theoretical part of the research is based on the theory of communicative rationality by J. Habermas, theory about the relation of education, active civil society and democracy by J. Dewey, and authors like Walter Parker and John Jarolimek expanding on the theoretical relation between mastering of social sciences and civic participation. The analytical part of the research is based on the country's long-term and medium-term planning documents. During the research, face-to-face surveys of 12th grade students were carried out, and education experts were interviewed. The study leads to a conclusion that in general the state educational policy in the sphere of social sciences gives theoretical knowledge about a democratic state system and its basic values. The expert interviews that were carried out allow concluding that the explanation for the above-mentioned survey findings is the preparation of teachers, the amount of time required for the acquisition of social sciences and the balance of.
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Chepkemoi, Naumi, and David Wanyonyi. "The Use of ICT in Teaching Kiswahili Play in Secondary Schools in Uasingishu County, Kenya." European Scientific Journal, ESJ 13, no. 25 (September 30, 2017): 150. http://dx.doi.org/10.19044/esj.2017.v13n25p150.
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The main aim of this study was to investigate the use of ICT in teaching Kiswahili plays in secondary schools as a way of cultivating interest and positive attitude towards drama at an early age. The objectives of the study were: To ascertain whether teachers of Kiswahili play have ICT skills for teaching Kiswahili plays and to examine attitude of teachers of Kiswahili towards integration of ICT in teaching Kiswahili plays The study used social learning theory by Bandura and the functionalism theory by John Dewey. The study employed a descriptive survey design to answer the research questions. Stratified sampling was used to categorize schools in to boys, girls, mixed schools, day and boarding schools. Simple random sampling was applied to select 275 students from a total of 918 students. The study used focus group discussion, questionnaires for teachers and students to collect data and interviews to provide further information on the teacher’s attitude on the use of ICT in teaching Kiswahili play and observation. The study showed limited use of ICT in teaching and learning of Kiswahili play and it adds up into the pool of existing knowledge and is beneficial to teachers since it gives suggestion on the best combination to motivate and arouse interest of teaching and also to the teacher training institutions in preparing teachers to adequately use ICT in instruction in classroom level and also to the curriculum developers.
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Meilleur, Maurice. "John Dewey Redux." Antioch Review 63, no. 1 (2005): 173. http://dx.doi.org/10.2307/4614787.
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Galvão, Pedro. "A Ciência na Educação Segundo John Dewey." Philosophica: International Journal for the History of Philosophy 6, no. 12 (1998): 129–44. http://dx.doi.org/10.5840/philosophica199861226.
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Education plays a very special role in Dewey’s System of thought. And according to Dewey, science, being knowledge at its best, has an unsurpassable educational value which every genuine democracy must take seriously. Here I try to show how and why Dewey developed this point of view. I start by considering how, in Dewey’s System, education is seen as a form of experience deeply significant to philosophy. Then I try to stress the most inte resting points concerning Dewey’s view of education as a social process. This leds me to explain why Dewey thought that the best kind of education should occur in a democratic environment and what does he mean by that. At this point it becomes possible (I hope) to effectively understand where Dewey saw the educational value of scientific knowledge and how, according to him, should that value be promoted. Since the superiority of scientific knowledge lies in its method, Dewey argued, science becomes deprived of all its educational value whenever is taught, as ususal, as a mere ready-made subject-matter.
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Thayer, H. S. "John Dewey 1859–1952." Royal Institute of Philosophy Supplement 19 (March 1985): 69–89. http://dx.doi.org/10.1017/s1358246100004537.
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It is generally agreed that the most influential philosophers in America are Charles S. Peirce, William James and John Dewey. James's fame came rather suddenly in the latter half of his life—roughly, from 1880 to 1910; it flourished with the appearance of his Principles of Psychology (1890) and shortly thereafter with his advocacy of pragmatism and radical empiricism. James was acclaimed in England and Europe as well as in America. Peirce, on the other hand, was almost entirely neglected; his work remained unknown to all but a few philosophers and his chief acknowledgment was as a scientist and logician. His importance began to be recognized and his immense researches and writings studied some twenty-five years after his death. It was otherwise with Dewey. During his long lifetime his ideas not only engaged the reflections and critical discussions of philosophers, he also had a profound and contagious influence on education, the social sciences, aesthetics, and political theory and practice. In this respect his thought has reached a wider audience in America than that of either Peirce or James. In his day lawyers, labour leaders, scientists and several heads of state attested to the vitality of his wisdom.
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Thayer, H. S. "John Dewey 1859–1952." Royal Institute of Philosophy Supplement 19 (March 1985): 69–89. http://dx.doi.org/10.1017/s0957042x00004533.
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It is generally agreed that the most influential philosophers in America are Charles S. Peirce, William James and John Dewey. James's fame came rather suddenly in the latter half of his life—roughly, from 1880 to 1910; it flourished with the appearance of his Principles of Psychology (1890) and shortly thereafter with his advocacy of pragmatism and radical empiricism. James was acclaimed in England and Europe as well as in America. Peirce, on the other hand, was almost entirely neglected; his work remained unknown to all but a few philosophers and his chief acknowledgment was as a scientist and logician. His importance began to be recognized and his immense researches and writings studied some twenty-five years after his death. It was otherwise with Dewey. During his long lifetime his ideas not only engaged the reflections and critical discussions of philosophers, he also had a profound and contagious influence on education, the social sciences, aesthetics, and political theory and practice. In this respect his thought has reached a wider audience in America than that of either Peirce or James. In his day lawyers, labour leaders, scientists and several heads of state attested to the vitality of his wisdom.
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Browne, N. "John Dewey and Environmental Philosophy." Interdisciplinary Studies in Literature and Environment 13, no. 1 (January 1, 2006): 248–49. http://dx.doi.org/10.1093/isle/13.1.248.
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Ryan, Alan. "What did John Dewey Want?" Royal Institute of Philosophy Supplement 45 (March 2000): 157–73. http://dx.doi.org/10.1017/s1358246100003374.
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Although this essay focuses on the ideas of one individual—the American philosopher of education, John Dewey—its purpose is to raise questions about those ideas rather than their author. Dewey is famous for inventing (or spreading) some familiar ideas: that educational reform is at the heart of creating a democratic society, that the classroom is as important to democracy as the polling booth, that the central aim of education is to foster the individuality of the child and that teachers must teach children how to think for themselves rather than pass on cut and dried knowledge. These ideas have been resisted by philosophers who have thought that the aim of education is to teach children some defined and circumscribed skills, or to transmit to them as much factual information as they can usefully be given during their school years. They have also been resisted by thinkers who have wanted to limit the scope of education, to say that schools exist to serve limited, non-political purposes, and that ‘schooling’ properly ends at sixteen, eighteen, or twentyone when it sends adequately educated students out into the world to earn a living, raise a family, and do their wider social and political duty.
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Dian Putri, Ni Wayan Eka, Ni Komang Sutriyanti, and Gek Diah Desi Sentana. "EKSISTENSI PURA BEJI PASEKAN DI DESA PAKAMAN AKAH KECAMATAN KLUNGKUNG KABUPATEN KLUNGKUNG (PERSFEKTIF PENDIDIKAN AGAMA HINDU)." Jurnal Penelitian Agama Hindu 2, no. 1 (May 28, 2018): 494. http://dx.doi.org/10.25078/jpah.v2i1.509.
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<p><em>Every religious teaching has a holy place to worship. Pura is a holy place for Hindus used to worship to Ida Sang Hyang Widhi Wasa. In each village Pakraman in Bali has a temple that certainly has a certain background and function so there are several types of temples, one of which is Pura Beji Pasekan which is a general shelter temple but also a Pura Kahyangan Village. Pura Beji Pasekan also has uniqueness, because it is functioned as a place of purification of pratima, nunas tamba (treatment) and melukat (cleansing) other uniqueness that is a source of springs in the temple area sourced from a bamboo tree that has a very clear source of water , until now the knowledge of the people of Desa Pakraman Akah the source of the water has never been dry even in the dry season. The source of the spring is a source of life for the people of Pakraman Akah Village. The uniqueness is the background of researchers to further explore about Pura Beji Pasekan through research entitled "Existence Pura Beji Pasekan in Pakaman Akah Village, Klungkung Sub-district, Klungkung Regency (Hindu Religious Education Perspective)".</em></p><p><em>Issues to be discussed include: (1). How is the existence of Pura Beji Pasekan in Pakraman Akah Village, Klungkung Sub-district, Klungkung Regency? (2). What is the function of Pura Beji Pasekan in Pakraman Akah Village, Klungkung Sub-district, Klungkung Regency? (3). What are the values of Hindu religious education found in Pura Beji Pasekan in Pakraman Akah Village, Klungkung Sub-district, Klungkung Regency?</em></p><p><em>The theories used to analyze the problem are: (1). The existentialist theory of Kierkegaard. (2). The structural functional theory of Talcott Parsons. (3). The value theory of John Dewey. Data collection methods used in this study are participant observation, interview, documentation, and literature study. The collected data was analyzed by qualitative descriptive analysis method with reduction measures, data presentation and conclusion.</em></p><p><em>The results showed (1). Existence of Pura Beji Pasekan in Pakraman Akah Village Klungkung Sub-district, Klungkung Regency. The history of Pura Beji Pasekan begins with the discovery of springs in the area of Pura Beji Pasekan. Pura Beji Pasekan disungsung by all krama Desa Pakraman Akah. The implementation of piodalan at Pura Beji Pasekan is held every once a year which falls on Rahina Purnama Sasih Fifth. (2). The function of Pura Beji Pasekan consists of the purification function, the function of welfare, the religious social function, the function of education and the function of ecological preservation. (3). The values of Hindu religious education contained in Pura Beji Pasekan. namely, the value of education sradha, the value of education gotong-royong (ngayah), and the value of aesthetic education.</em></p>
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Petit, Emmanuel, and Jérôme Ballet. "Habit and emotion: John Dewey’s contribution to the theory of change." Cambridge Journal of Economics 45, no. 4 (June 21, 2021): 655–74. http://dx.doi.org/10.1093/cje/beab023.
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Abstract To construct their theoretical framework, the US institutionalist authors, Thorstein Veblen and John Commons, drew on the conception of habit which had been developed by Charles Sanders Peirce, William James and John Dewey from the pragmatist movement. Peirce, James and Dewey see habit as a generally effective form of action conduct, although Dewey focuses more on an analysis of habit transformation and transaction than on habit itself. At the heart of this process of transformation is emotion. Emotion signals the need for change and at the same time is an active agent in habit reconfiguration. Compared to nudge theory, Dewey’s approach, therefore, emphasises the emotional (and not just cognitive) dimension of habit change.
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Osei, Ernest, Dominic Kwaku Danso Mensah, and Judith Bampo. "Teachers’ And Student Teachers’ Perspectives On Reflective Practices In Teaching And Learning In Public Basic Schools In The Gomoa East District Of The Central Region Of Ghana." Advances in Social Sciences Research Journal 7, no. 10 (November 3, 2020): 397–412. http://dx.doi.org/10.14738/assrj.710.9237.
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The purpose of the study was to explore teachers’ and student teachers’ perspective on reflective practices in teaching and learning in public basic schools in the Gomoa East District of the Central Region of Ghana. The study adopted sequential explanatory design. The study employed the theory of John Dewey (1932) as its theoretical framework. The study employed sequential explanatory design. The population was made up of teachers and student teachers in the Gomoa East District. The study used purposive and simple random sampling procedures to select student teachers and teachers respectively. Structured questionnaires and interview guides were used to gather data from one hundred and twenty nine (129) participants. Descriptive statistics such as simple frequency counts and percentages were used to analyse the quantitative data while content analysis was used to analyse the qualitative data. Finding from the study revealed that teachers understand the concept of reflective practices and its applications. Reflective practices enable teachers to reflect on their teaching experience. Reflective practices enable teachers to think about their knowledge in their subject area. Reflective practices help to improve teaching. Reflective practices provide direction on what could be done in future for professional growth and development. Reflective practices enable student teachers to engage in problem solving that helps to strengthen teaching ability. Findings from the study also indicate that there was inadequate in-service training for teacher and student teachers in the area of reflective practices. Strategies suggested to enhance reflective practice in teaching and learning were cordial relationship between teachers and student teachers, teachers and student teachers should encourage remedial teaching, effective collaboration in instructional activities between teachers and student teachers, teachers should provide adequate time for student teachers and supervise their performance, adequate in- service training for teacher and student teachers in the area of reflective practices and Regular support from headteachers, experience teachers and other educational stakeholders though mentorship and other teacher professional development programs.The study recommended that the Gomoa East District Education Directorate should organize intensive training in the area of reflective practices in teaching and learning for teachers and student teachers to enable them to gain adequate professional competencies to improve their teaching. Head teachers, experienced teachers and other educational stakeholders should readily offer support to ensure successful reflective practices in teaching and learning in schools. Finally, Ghanaian University Colleges of Education should offer teacher education programs or courses that teach pre-service teachers how to develop higher order thinking skills and how to critically reflect.
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Kett, Joseph F. "“THEORY RUN MAD”: JOHN DEWEY AND “REAL” VOCATIONAL EDUCATION." Journal of the Gilded Age and Progressive Era 16, no. 4 (October 2017): 500–514. http://dx.doi.org/10.1017/s1537781417000366.
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Democracy and Education appeared amid intense debate over the relationship between school and work. This debate revealed a stark contrast between Dewey's idea to educate young people to understand the complex relationships of modern industry and the ideas of educators who equated vocational education with training fourteen- to sixteen-year-olds for maximal productivity, a view written into the Smith-Hughes Act of 1917. Whereas Dewey favored integrating vocational education with “a new kind of general education,” his antagonists assailed advocates of the “general” or “academic” curriculum as reactionaries who infected public education with impractical theories that only served those with time and money to indulge their interest in cultural values detached from daily life. Significantly, Dewey did not respond with a defense of theory over practice but with an assertion that his opponents’ thought was permeated by theories, ironically drawn from some of the same sources that influenced mainstream advocates of the “new” education. Understanding how combatants could derive conflicting conclusions from the same sources illuminates the paradoxes and aids in explaining the timing and scope of the Progressive movement.
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Kulp, Christopher B. "Dewey, Indeterminacy, and the Spectator Theory of Knowledge." Modern Schoolman 67, no. 3 (1990): 207–21. http://dx.doi.org/10.5840/schoolman199067339.
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Jaitner, David. "Reconstructive Habits: John Dewey on Human Functioning." ETHICS IN PROGRESS 9, no. 1 (December 5, 2018): 4–24. http://dx.doi.org/10.14746/eip.2018.1.1.
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The academic strife to parse, investigate and adjust human functioning establishes varieties of at least three key concepts: behavior, action, activity. Depending on the general approach chosen, human functioning is therefore defined in a certain way and in a certain understanding of freedom. Within this paper, the pragmatist considerations of John Dewey (1859-1952) offer a sophisticatedly formulated theory of human functioning that, undoubtedly, takes action-theoretical paths but formulates underlying assumptions in a significantly unusual way. The main focus is to outline the theory in such a way that clearly shows the unusual as part of the usual and the usual as part of the unusual. For this purpose, the first section defines action as the basic category of Deweyan human functioning where sensory stimuli, registering elements and motor responses play a leading role, but according to Dewey questions the today still popular model of behaviorist psychology, that positions isolated and a-cultural stimulus-response-procedures in the human organism. The second section affirms the theoretical inclusion of deliberative elements that constitute human action, but according to Dewey witnesses their substantial and rather sporadic significance in a predominantly habitual human functioning. The conclusive section outlines the possibilities and limits of transforming habitually inured patterns of human conduct by means of reconstructive habits.
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Westhoff, Laura M. "The Popularization of Knowledge: John Dewey on Experts and American Democracy." History of Education Quarterly 35, no. 1 (1995): 27. http://dx.doi.org/10.2307/369690.
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Lamine, Anne-Sophie. "Religion as experience: Dialogue with John Dewey." Social Compass 65, no. 5 (October 12, 2018): 667–83. http://dx.doi.org/10.1177/0037768618800426.
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This article discusses John Dewey’s (1859–1952): Theory of valuation (1939), Art as experience (1934), A common faith (1934), The public and its problems (1927) for the socio-anthropological analysis of the religious. This pragmatist approach, attentive to intersubjectivity and experience, allows to work on aspirations and ideals, through giving place to emotions besides rationality in the valuation process. Further, the idea of public and pre-political, permits to pay attention to processes which are different from differentiation and where people contribute to the common good from their specific (minority) situation. In a pragmatist approach, believing comes in three modalities as ‘caring about,’ in the sense of giving value to forms of experiences and self-construction, respectively, to forms of self-transcendence, and to ways of connecting with the world (others and nature).
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Kulp, Christopher B. "Dewey, the Spectator Theory of Knowledge, and Internalism/Externalism." Modern Schoolman 87, no. 1 (2009): 67–77. http://dx.doi.org/10.5840/schoolman200987114.
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Sahertian, Marthen. "Pendidikan Agama Kristen dalam Sudut Pandang John Dewey." JURNAL TERUNA BHAKTI 1, no. 2 (March 19, 2019): 101. http://dx.doi.org/10.47131/jtb.v1i2.18.
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John Dewey was a philosopher and an American educator, offering participatory educational patterns bring learners to be able to deal directly with the reality in their environment, so that learners can integrate the material that he had learned in class with the existing reality. John Dewey's educational thought can be applied to Christian education in local churches ranging from children's Christian education, Christian education adolescent / youth and Christian education of adults and the elderly. At the end of the learning process every believer acquire knowledge of the truth of God's word sehinggamampu solve problems and apply what has been learned.
Abstrak
John Dewey adalah seorang filsuf dan tokoh pendidikan berkebangsaan Amerika Serikat, menawarkan pola pendidikan partisipatif membawa peserta didik untuk mampu berhadapan secara langsung dengan realita yang ada di lingkungannya, sehingga peserta didik dapat mengintegrasikan antara materi yang ia pelajari di kelas dengan realita yang ada. Pemikiran pendidikan John Dewey dapat diterapkan pada Pendidikan Agama Kristen (PAK) dalam gereja lokal mulai dari PAK anak, PAK remaja/pemuda dan PAK orang dewasa dan lansia. Pada akhir proses pembelajaran setiap orang percaya memperoleh pengetahuan kebenaran firman Tuhan sehinggamampu menyelesaikan masalah dan mempraktekkan apa yang telah dipelajari.
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Xyst, Kurt. "Constructivism, Dewey, and Academic Advising." NACADA Journal 36, no. 2 (November 1, 2016): 11–19. http://dx.doi.org/10.12930/nacada-14-027.
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Many published scholars argue for constructivism as a basis for academic advising theory. However, few have discussed the commensurate ontological assumptions of constructivist thinking. Potential problems with the metaphysical view of the student in contemporary academic advising may be attributable to constructivism. John Dewey's critique of dualism suggests that although constructivism proves fruitful for practice, academic advisors may need to reexamine the use of it to avoid creation of educationally harmful conditions for students. They can begin this investigation by looking at the work of John Dewey and by reconsidering their own assumptions about knowing and learning.
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Gura, Philip F., and Bruce Kuklick. "Churchmen and Philosophers: From Jonathan Edwards to John Dewey." American Literature 57, no. 4 (December 1985): 655. http://dx.doi.org/10.2307/2926362.
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Mualifah, Ilun. "PROGRESIVISME JOHN DEWEY DAN PENDIDIKAN PARTISIPATIF PERSPEKTIF PENDIDIKAN ISLAM." Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 1, no. 1 (February 1, 2016): 101. http://dx.doi.org/10.15642/jpai.2013.1.1.101-121.
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<p>BAHASA INDONESIA:</p><p>Artikel ini berisi tentang konsep pendidikan partisipatif yang dikaitkan dengan konsep progresivisme pendidikan John Dewey, dan kemudian dikaji dalam perspektif pendidikan Islam. Konsep pendidikan partisipatif dalam progresivisme pendidikan John Dewey merupakan konsep pendidikan yang mengacu pada teori-teori John Dewey yang berpijak pada asas-asas progresivitas. Asas progresivitas berprinsip pada sikap optimistis dalam memandang kemajuan peserta didik dalam proses pendidikannya. Konsep progresivisme pendidikan John Dewey yang megandung asas pendidikan partisipatif dalam pandangan pendidikan Islam bisa dipertegas: bahwa terdapat beberapa aspek kesesuaian (terutama dalam hal kemanfaatan yang bersifat duniawi), dan terdapat banyak aspek perbedaan yang sangat prinsip (terutama mengenai hal-hal yang bersifat metafisik-spiritual). Dengan demikian, ketika akan menerapkan asas partisipatif dalam konsep pendidikan Dewey di dalam kehidupan umat Islam, perlu difilter terlebih dahulu dengan kacamata nilai-nilai Islam. Apabila tidak bertentangan dengan nilai-nilai Islam, maka perlu diterapkan; namun apabila bertentangan dengan nilai-nilai Islam, maka tidak perlu diterapkan (cukup dijadikan pengetahuan saja).</p><p> </p><p>ENGLISH:</p><p>This article discusses about participative education related to education progressivism concept by John Dewey, and then it is examined on Islamic studies perception. Participative education concept on John Dewey’s education progressivism is education concept that refers to John Dewey’s theories that bring up progressive principles. The progressive principles base on optimistic attitude on viewing the progress of learners’ learning process. The education progressivism concept by John Dewey contains participative education principles; it can be strengthened on Islamic education view that there are some compatibility aspects (especially in worldly usefulness), and there are many differences based on principles (especially in metaphysic-spiritual thing). Therefore, when Muslims will implement participative principles on Dewey’s educational concept in their life, they need to filter it based on Islamic views. If it does not contradict to Islamic views, it should be implemented on their life. Nevertheless, if it opposes Islamic views, it should not be implemented on their life (it is enough for them to know it as knowledge).</p>
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Mualifah, Ilun. "PROGRESIVISME JOHN DEWEY DAN PENDIDIKAN PARTISIPATIF PERSPEKTIF PENDIDIKAN ISLAM." Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 1, no. 1 (February 1, 2016): 101. http://dx.doi.org/10.15642/pai.2013.1.1.101-121.
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<p>BAHASA INDONESIA:</p><p>Artikel ini berisi tentang konsep pendidikan partisipatif yang dikaitkan dengan konsep progresivisme pendidikan John Dewey, dan kemudian dikaji dalam perspektif pendidikan Islam. Konsep pendidikan partisipatif dalam progresivisme pendidikan John Dewey merupakan konsep pendidikan yang mengacu pada teori-teori John Dewey yang berpijak pada asas-asas progresivitas. Asas progresivitas berprinsip pada sikap optimistis dalam memandang kemajuan peserta didik dalam proses pendidikannya. Konsep progresivisme pendidikan John Dewey yang megandung asas pendidikan partisipatif dalam pandangan pendidikan Islam bisa dipertegas: bahwa terdapat beberapa aspek kesesuaian (terutama dalam hal kemanfaatan yang bersifat duniawi), dan terdapat banyak aspek perbedaan yang sangat prinsip (terutama mengenai hal-hal yang bersifat metafisik-spiritual). Dengan demikian, ketika akan menerapkan asas partisipatif dalam konsep pendidikan Dewey di dalam kehidupan umat Islam, perlu difilter terlebih dahulu dengan kacamata nilai-nilai Islam. Apabila tidak bertentangan dengan nilai-nilai Islam, maka perlu diterapkan; namun apabila bertentangan dengan nilai-nilai Islam, maka tidak perlu diterapkan (cukup dijadikan pengetahuan saja).</p><p> </p><p>ENGLISH:</p><p>This article discusses about participative education related to education progressivism concept by John Dewey, and then it is examined on Islamic studies perception. Participative education concept on John Dewey’s education progressivism is education concept that refers to John Dewey’s theories that bring up progressive principles. The progressive principles base on optimistic attitude on viewing the progress of learners’ learning process. The education progressivism concept by John Dewey contains participative education principles; it can be strengthened on Islamic education view that there are some compatibility aspects (especially in worldly usefulness), and there are many differences based on principles (especially in metaphysic-spiritual thing). Therefore, when Muslims will implement participative principles on Dewey’s educational concept in their life, they need to filter it based on Islamic views. If it does not contradict to Islamic views, it should be implemented on their life. Nevertheless, if it opposes Islamic views, it should not be implemented on their life (it is enough for them to know it as knowledge).</p>
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Akbar, T. Saiful. "MANUSIA DAN PENDIDIKAN MENURUT PEMIKIRAN IBN KHALDUN DAN JOHN DEWEY." Jurnal Ilmiah Didaktika 15, no. 2 (February 1, 2015): 222. http://dx.doi.org/10.22373/jid.v15i2.582.
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This study aims to understand the concept of human and Ibn Khaldun's ideas of education; to understand the concept of human and educational thought of John Dewey; to know the similarities and differences between the ideas of Ibn Khaldun and John Dewey on the concept of human and education. Various problems have been addressed through the library research method. The study produced several findings: First, human beings according to Ibn Khaldun as a creation of God with all the potential fitted to the five senses and intellect become intellect. The purpose of education opens the mind and maturity of the individual to the advancement of religious, industrial and social system. Material teaching is as educational planning. The method is to advocate phasing method, repetition, widya-tours and training (practice). Secondly, according to John Dewey man is a subject that has the ability, strength, personality, and existence who are capable of changing realities. The goal of education is only to gain happiness in the world life. The method of education is including problem solving, learning by doing and discipline. Third, the thought of Ibn Khaldun is much more religious because it is influenced by its control logic in religious knowledge, so that emphazises more on human spirituality in building civilization. While John Dewey is more radical and extreme, He proposed progressive education which strives against traditional teaching authority. Both Ibn Khaldūn dan Dewey are arise from inhuman socio-cultural environment and recognize the existence of human existence with nature and humanity impulse.
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Purcell, Mark. "For John Dewey (and very much also for contemporary critical theory)." Urban Geography 38, no. 4 (March 3, 2017): 495–501. http://dx.doi.org/10.1080/02723638.2016.1272196.
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Mulyatno, Carolus Borromeus. "Ethical Values of Democracy According to John Dewey." MELINTAS 30, no. 3 (December 31, 2014): 266. http://dx.doi.org/10.26593/mel.v30i3.1446.266-284.
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John Dewey never publishes a special work on theory of democracy. Nevertheless, his concern with democracy is undoubted. What is his main thought of democracy? This article is a textual analysis of the idea of democracy spread on his various works. As an experimentalist, his thought on democracy is to respond social problems. He views that two fundamental problems of democracy in his era are a tendency of reducing the meaning of democracy and social movements using violence in the name of political democracy. Dewey does not only look for the solution of the problems of democracy, but also put democracy in living process. The idea of liberty, equality and fraternity, as the democratic trinity, is ethical ideal of humanity. As an ethical idea, it should inspire each person in developing society for a better life. For this reason, he underlines the important of actualizing democracy through education. <br /><br />
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Schachtner, Christina. "Experience and knowledge." Concepts and Transformation 7, no. 2 (September 26, 2002): 193–202. http://dx.doi.org/10.1075/cat.7.2.04sch.
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Playful action — undirected, interactive, boundary-transgressing and scenic — provides creative potential for the process of technological development. This thesis is developed with reference to John Dewey. In the course of the argument experience is assigned an indispensable position as a method of gaining knowledge. The argument presented grants an innovative status to experience-based, playful action, opposed to the hegemony of the technical-economical logic, which stresses exactness, unambiguity and measurability. The hegemony of the technical-economical logic in the Western industrialized countries is responsible for the discreditation of playful action. But the price to be paid is to go without the innovative impulses which are essential elements of playful action.
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Zaytsev, Aleksandr V. ""Critical thinking" in the context of John Dewey's philosophy of education." Vestnik Kostroma State University. Series: Pedagogy. Psychology. Sociokinetics, no. 3 (2019): 222–25. http://dx.doi.org/10.34216/2073-1426-2019-25-3-222-225.
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The article discusses the innovative method of critical thinking or, more precisely, critical reflection in the field of education, formulated by the American philosopher and twentieth-century educator John Dewey. The author shows that the development of John Dewey of this method has passed practical approbation in a number of American schools, has received positive feedback and has been introduced into the pedagogic and educational practice. The "critical thinking" theory of has not lost its topicality in modern conditions.
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Fishman, Stephen M. "Explicating Our Tacit Tradition: John Dewey and Composition Studies." College Composition and Communication 44, no. 3 (October 1993): 315. http://dx.doi.org/10.2307/358986.
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Rappleye, Jeremy. "Re-Contextualizing Foreign Influence in Japan’s Educational History: the (re)reception of John Dewey." Encounters in Theory and History of Education 10 (October 27, 2009): 103–33. http://dx.doi.org/10.24908/eoe-ese-rse.v10i0.1951.
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This work explores John Dewey's reception and re-reception in the Japanese context. Although Dewey's two month visit to Japan in the spring of 1919 coincided with the hopeful Taishō democracy movement, his ideas appear to have made little impact in a political, intellectual, and educational landscape dominated a complex interplay of traditional neo-Confucian, nativist, and German ideas. Yet the story does not end there: following World War II, there was a remarkable Dewey 'boom' across Japan lasting more than a decade that far surpassed Dewey's original reception in 1919. Here we find Dewey central to revamped reform debates and a focal point for the reinterpretation of Japan's prewar educational history. Given this curious resurgence-cum-paradox of increasing interest in Dewey, few national contexts would seem to hold more evidence than Japan in support of the idea that political and ideological shifts qualify definitions of what counts as educational 'knowledge'.
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Robinson, Sarah. "John Dewey and the dialogue between architecture and neuroscience." Architectural Research Quarterly 19, no. 4 (December 2015): 361–67. http://dx.doi.org/10.1017/s1359135515000627.
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Sustainability is the most significant force to change architecture since the breakthrough of modernism a century ago. So far the contributions of architects to this mandate have largely amounted to technological interventions. Yet the urgent call for sustainability demands going beyond merely technological solutions to modify behavioral patterns, cultural habits and even our deeply ingrained ideas about ourselves. The very notion that architecture could modify behavioral patterns, or the sedimentation of habits seems far-fetched in an epistemological framework that has drawn strict lines between outside and inside, subject and object, body and mind — all the dualities that the cognitive and neurosciences have been gradually working to undermine. Our practice as architects has been unconsciously shaped by centuries of formalist thinking that have turned buildings into inanimate objects; a habit of thinking that has weakened our role and contributed to the sense that architecture is a luxury item, one among many consumable commodities — though we can no longer deny that it is the very fabric of our survival and flourishing.Further, the once healthy plurality of our architectural theory has left us without a coherent philosophical framework with which to confront the climate crisis. For John Dewey, theory and practice were not ontologically separate domains, but two distinct yet inseparable and necessary aspects of engaging in the world. This essay explores how Dewey's pragmatic philosophy could help to build a theoretical framework that would allow us to apply and integrate the findings of the cognitive and neurosciences into our architectural practice and education, so that we might respond not only to the constraints and opportunities of the given context — site, program and energy resources—but also to the limits and affordances of our perceptual systems and the whole of our body and mind.
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Foust, Mathew A. "John Dewey in China: To Teach and to Learn." Sungkyun Journal of East Asian Studies 13, no. 1 (April 2013): 97–99. http://dx.doi.org/10.21866/esjeas.2013.13.1.006.
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Koch, Donald F. "Recipes, Cooking, and Conflict—A Response to Heldke's “Recipes for Theory Making7rdquo;." Hypatia 5, no. 1 (1990): 156–64. http://dx.doi.org/10.1111/j.1527-2001.1990.tb00402.x.
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This paper contends that Heldke's recipe analogy can be reworked to help us deal with those who hold beliefs and practice activities that are contrary to our own. It draws upon the work of William James and John Dewey to develop a practical approach to such conflict situations.
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Kravtsova, N. H. "COMPONENTS OF PRAGMATIC THEORY OF SOCIALIZATION OF THE INDIVIDUAL SUBSTANTIATED BY JOHN DEWEY." Innovate Pedagogy 1, no. 20 (2020): 34–38. http://dx.doi.org/10.32843/2663-6085-2020-20-1-7.
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Jones, Donald C. "John Dewey and Peter Elbow: A Pragmatist Revision of Social Theory and Practice." Rhetoric Review 21, no. 3 (July 2, 2002): 264–81. http://dx.doi.org/10.1207/s15327981rr2103_4.
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Ralston, Shane J. "Can Pragmatists be Institutionalists? John Dewey Joins the Non-ideal/Ideal Theory Debate." Human Studies 33, no. 1 (April 15, 2010): 65–84. http://dx.doi.org/10.1007/s10746-010-9138-9.
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Hoff, James Dennis. "Marianne Moore, John Dewey, and the Aesthetics of Animal Life." Texas Studies in Literature and Language 61, no. 3 (September 2019): 311–33. http://dx.doi.org/10.7560/tsll61305.
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Goi, Mara Elisângela Jappe. "CONTRIBUIÇÕES DE JOHN DEWEY NA FORMAÇÃO DE PROFESSORES DE CIÊNCIAS DA NATUREZA." Revista Prática Docente 5, no. 1 (May 1, 2020): 412–30. http://dx.doi.org/10.23926/rpd.2526-2149.2020.v5.n1.p412-430.id604.
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Resumo: Este artigo traz os pressupostos teóricos de John Dewey que foram trabalhados em um curso de formação continuada de professores da área de Ciências da Natureza em uma universidade pública. Esses pressupostos podem servir para balizar propostas de ensino que contemplem o conceito de experiência, a escola e seu compromisso com a construção de novos saberes a partir da experiência do indivíduo, da experiência relacionada com os conceitos científicos, da experiência na escola progressista e das críticas relacionadas ao campo teórico Deweyano. Assim, na concepção deste autor a experiência se perpetua naquelas que a sucedem, logo, uma educação baseada na experiência do indivíduo será frutífera e criativa nas experiências subsequentes. Desse modo, o relevante na educação contemporânea é desenvolver a experiência de vida de cada indivíduo, sendo a escola o lócus para que isso se desenvolva, priorizando a individualidade de cada um.Palavras-chave: John Dewey; Experiência; formação de professores. Abstract: This article presents the theoretical assumptions of John Dewey that were worked on in a continuing education course for professors in the field of Natural Sciences at a public university. These assumptions can serve to guide teaching proposals that include the concept of experience, the school and it is commitment to the construction of new knowledge based on the experience of the individual, the experience related to scientific concepts, the experience in the progressive school and the criticisms related to the Deweyano theoretical field. Thus, in this author's conception, the experience is perpetuated in those that follow it, therefore, an education based on the individual's experience will be fruitful and creative in the subsequent experiences. Thus, what is relevant in contemporary education is to develop the life experience of each individual, with the school being the locus for this to develop, prioritizing the individuality of each one.Keywords: John Dewey; Experience; teacher training.
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Fauzi, Muhamad Restu. "PENDIDIKAN HOLISTIK ANAK SD DITINJAU DARI TEORI REKONSTRUKSI SOSIAL JOHN DEWEY." As-Salam: Jurnal Studi Hukum Islam & Pendidikan 8, no. 2 (December 27, 2019): 151–68. http://dx.doi.org/10.51226/assalam.v8i2.159.
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This article aims to understand the concept of holistic education for elementary school children according to John Dewey's theory of social reconstruction. Many parents think that education is the responsibility of the teacher at school so that it makes parents often off responsibility. John Dewey argues that education requires communication because humans are social creatures. Social learning is based on behavior in which children learn new things by observing other people. This research method is carried out by literature study of journals and other scientific works that have relevance to holistic education as the main source of research. The results of this study explain that holistic education is an effort to maintain overall personal development including: intellectual-emotional, physical-social, aesthetic and spiritual; According to John Dewey's theory of Social Reconstruction, holistic education for elementary school children must be supported by all elements, both from school, family and society in personality development in order to form positive personalities in children. The contribution of this research is to provide an understanding for educators, parents and the community about the function of holistic education and to clarify their respective roles.
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Park, Sang-Hyuk. "Contemporary Significance of John Dewey’s Theory of Democracy : Its Relation with Dewey’s Theory of Morality." Journal of The Society of philosophical studies 124 (March 31, 2019): 75–99. http://dx.doi.org/10.23908/jsps.2019.3.124.75.
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Tarrant, Seaton Patrick, and Leslie Paul Thiele. "Practice makes pedagogy – John Dewey and skills-based sustainability education." International Journal of Sustainability in Higher Education 17, no. 1 (January 4, 2016): 54–67. http://dx.doi.org/10.1108/ijshe-09-2014-0127.
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Purpose – The purpose of this paper is to ground contemporary sustainability education in John Dewey’s democratic pedagogy. Specifically, the authors argue that Dewey’s thought anticipates, and theoretically informs, the sustainability skill set required of contemporary citizens in a complex and changing world. Design/methodology/approach – For illustrative purposes, the authors consider how these skills are at work in current approaches to the adaptive co-management of ecosystems, and they argue that these same skills are at work across professional and cultural contexts, toward the achievement of sustainable societies. In turn, the authors situate Dewey’s relevance to contemporary sustainability education in his writing on interdependence, fallibilism and experimentalism. Findings – Dewey’s writings provide both a historical antecedent and still valid moral and practical justification for sustainability education’s emphasis on integrated and adaptive learning. Practical implications – Grounding sustainability education in Dewey’s democratic pedagogy underlines its capacity and obligation to develop critical thinking and systems thinking skills, communication skills and collaboration skills in students. Originality/value – The paper acknowledges the many ways Dewey has been incorporated into environmental philosophy, experiential pedagogy and sustainability theory. But Dewey’s role in the historical development of skills-based pedagogy and, more specifically, his continuing contribution to contemporary practices of sustainability education has yet to be explored. By grounding sustainability education in Dewey’s democratic pedagogy, the authors underline its civic mandate to empower citizens to become lifelong learners and skillful stewards.
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Richards, Daniel P. "John Dewey, Nonhuman Agency, and the Possibility of a Posthuman Public." Contemporary Pragmatism 16, no. 4 (November 21, 2019): 366–95. http://dx.doi.org/10.1163/18758185-01604007.
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This article re-visits the critiques of anthropocentricism levied against John Dewey by his contemporaries and offers a reading of this critique through the lens of nonhuman agency using the theoretical work of Bruno Latour and Jane Bennett, particularly the latter’s coverage of Dewey’s theory of democracy. This work culminates into an argument for envisioning Dewey’s publics as constituted by human and nonhuman bodies, anticipating in some ways the work of contemporary posthumanists and new materialists. This leads us to not only re-think Dewey’s typecasting as unabashedly anthropocentric but also reinvigorates the use value of Dewey’s thinking in the context of contemporary ecological issues.
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Glass, Newman Robert. "Theory and Practice in the Experience of Art: John Dewey and the Barnes Foundation." Journal of Aesthetic Education 31, no. 3 (1997): 91. http://dx.doi.org/10.2307/3333490.
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