Relevant bibliographies by topics / Dewey. philosophy of education

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  2. Dissertations / Theses
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Academic literature on the topic 'Dewey. philosophy of education'

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Published: 4 June 2021
Last updated: 6 February 2022

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Journal articles on the topic "Dewey. philosophy of education"

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Pavlis, Dimitris, and John Gkiosos. "John Dewey, From Philosophy of Pragmatism to Progressive Education." Journal of Arts and Humanities 6, no. 9 (September 21, 2017): 23. http://dx.doi.org/10.18533/journal.v6i9.1257.

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<p>The reason for this publication has been our interest in educational issues on the one hand, and, on the other, in the philosophy of education of J. Dewey. This resulted in further approaching the philosophy of Pragmatism and considering its influence on J. Dewey’s philosophy of education. At the same time, we have sought the influences on his work from Aristotelian thought. In this direction, we show that the American philosopher considered the philosophy of pragmatism as applicable to a democratic education, which is also considered to be moral education.</p>
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Garrison, Jim. "John Dewey, Unmodern Philosophy and Modern Philosophy." Educational Theory 64, no. 2 (April 2014): 195–203. http://dx.doi.org/10.1111/edth.12057.

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Field, Richard W. "Dewey." Teaching Philosophy 33, no. 4 (2010): 415–17. http://dx.doi.org/10.5840/teachphil201033448.

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Sikandar, Aliya. "John Dewey and His Philosophy of Education." Journal of Education and Educational Development 2, no. 2 (February 8, 2016): 191. http://dx.doi.org/10.22555/joeed.v2i2.446.

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This review paper on John Dewey, the pioneering educationist of the 20th century, discusses his educational thoughts, and writings, which gave a new direction to education at the turn of the century. Dewey’s contributions are immense and overwhelming in the fields of education, politics, humanism, logic, and aesthetics. This discussion will focus on Dewey and his philosophy related to educational approaches, pedagogical issues, and the linkages that he made between education, democracy, experience, and society. At the heart of his educational thought is the child. Dewey’s idea on humanism springs from his democratic bent and his quest for freedom, equity, and the value of child’s experiences.
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Stotts, Alexandra. "Dewey Reconfigured." Teaching Philosophy 24, no. 1 (2001): 91–94. http://dx.doi.org/10.5840/teachphil200124110.

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SAITO, NAOKO. "Philosophy as Education and Education as Philosophy: Democracy and Education from Dewey to Cavell." Journal of Philosophy of Education 40, no. 3 (August 2006): 345–56. http://dx.doi.org/10.1111/j.1467-9752.2006.00527.x.

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SIM, MAY. "DEWEY AND CONFUCIUS: ON MORAL EDUCATION." Journal of Chinese Philosophy 36, no. 1 (March 2009): 85–105. http://dx.doi.org/10.1111/j.1540-6253.2008.01506.x.

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Sim, May. "Dewey and Confucius: On Moral Education." Journal of Chinese Philosophy 36, no. 1 (February 19, 2009): 85–105. http://dx.doi.org/10.1163/15406253-03601007.

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Thị Toan, Nguyễn. "The democratic and pragmatic philosophy on education of John Dewey." Journal of Science, Educational Science 61, no. 1 (2016): 114–20. http://dx.doi.org/10.18173/2354-1075.2016-0013.

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Darling, John, and John Nisbet. "Dewey in Britain." Studies in Philosophy and Education 19, no. 1-2 (March 2000): 39–52. http://dx.doi.org/10.1007/bf02764151.

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Dissertations / Theses on the topic "Dewey. philosophy of education"

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Li, Yuh-shin. "John Dewey and Modern Chinese Education: Prospects for a New Philosophy." The Ohio State University, 2000. http://rave.ohiolink.edu/etdc/view?acc_num=osu1392375511.

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Bleazby, Jennifer History &amp Philosophy Faculty of Arts &amp Social Sciences UNSW. "Social reconstruction learning: Using philosophy for children & John Dewey to overcome problematic dualisms in education and philosophy." Awarded by:University of New South Wales. School of History & Philosophy, 2007. http://handle.unsw.edu.au/1959.4/31466.

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Many of the problems in dominant Western education and philosophy can be connected to various dualisms, in particular reason/emotion, reason/imagination, reason/experience, mind/body, subject/object, individual/community, abstract/concrete, theory/practice and male/female dualisms. These pairs are considered opposites, with the attributes on the left supposedly superior to their dualistic partners on the right. While those attributes on the left, such as mind and reason, are traditionally associated with knowledge, autonomy, citizenship and learning, the attributes on the right, such as emotion and experience, are traditionally thought to be opposed to knowledge, autonomy, citizenship and learning. Drawing on the philosophies of John Dewey and various feminist philosophers, I will argue that the attributes that make up each of these dualistic pairs are not opposed but are actually interdependent and interconnected. For example, I will argue that all thinking and learning involves reason, experience, emotion and imagination interacting with one and other. Neither of these attributes or functions is complete or fully functional without the others. Since mainstream Western pedagogies incorporate such dualisms they are unable to fully facilitate the thinking skills, attributes, dispositions and understandings necessary for autonomy, democratic citizenship and leading a meaningful life. It will be shown that Philosophy for Children (P4C) has the potential to overcome many of the problems with mainstream education, including many gender equity problems, because it is based on Dewey???s philosophical ideals, which reconstruct many of these dualisms. An analysis of the ideals of truth, meaning, community, self, autonomy, democracy, thinking, emotion and imagination assumed by P4C will show how it reconstructs various dualisms and overcomes many problems with traditional schooling. However, it will also be shown that P4C fails to reconstruct the undesirable theory/practice dualism because it doesn???t require students to test and apply their ideas in the real world. This is even though many P4C theorists, such as Matthew Lipman, accept Dewey???s claim that all thinking and learning involve such practicality. Thus, I will reconstruct the P4C pedagogy by integrating it with a Deweyian type of service learning that I call social reconstruction learning. Social reconstruction learning involves students engaging in P4C style communities of inquiry with members of their community in order to reconstruct real social problems. Such a Practical P4C pedagogy can better facilitate reflective thinking, autonomy, active citizenship and meaningfulness.
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Mackey, David R. "Niebuhr, Dewey, and the Ethics of a Christian Pragmatist Public Elementary School Teacher." Miami University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=miami1291375868.

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Baraldi, Sandro Adrián. "Dewey: a educação como instrumento para a democracia." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/48/48134/tde-20062013-141640/.

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A educação dita tradicional, que só exige um trabalho de memorização de um conteúdo rígido e fixo, procura formar indivíduos para que se adaptem à sociedade em que vivem. Dessa forma, essas metodologias pedagógicas são conservadoras, ou seja, esperam que o sujeito adquira passivamente o conhecimento dessa sociedade e encontre o seu lugar social, modificando a si mesmo para conformar-se ao modus vivendi, porém sem alterar ou modificar em nada essa sociedade em que habita. O pressuposto latente nesse modo de pensar é a aceitação passiva da sociedade e a consideração de que nenhuma mudança é bem-vinda. John Dewey discorda dessa postura conservadora da educação e da sociedade humana como um todo e propõe uma filosofia da educação que seja crítica com ela mesma e com o mundo que nos cerca e, assim, possua capacidades reconstrutivas. O objetivo dessa filosofia é sua aplicação na formação de um ser humano, de modo a oferecer condições que o possibilitem criticar e reconstruir a sociedade em que deseja viver. Desse modo, para que seja possível esse novo estilo de vida, Dewey propõe um sistema filosófico que não seja um modelo fechado e eterno, mas orientações gerais que possibilitem a reconstrução contínua da sociedade.
The so-called traditional education requires only memorization of a rigid and fixed content, seeking ways for individuals to adapt to the society in which they live. The teaching methods are conservative, ie, they expect that subject acquires passively knowledge of the society and find his social location, modifying himself to \"conform\" to the modus vivendi, but without changing or modifing anything in this society where he lives. The basic assumption of this way of thinking is the passive acceptance that in the society change is not welcome. John Dewey disagree this conservative approach of education and human society as a whole and proposes a philosophy of education that is critical of itself and of the world around us and thus has reconstructive capabilities. The goal of this philosophy is its application in the formation of a human being in order to provide conditions that enable him to criticize and reconstruct a society in which he wans to live. To reach this new lifestyle, Dewey proposes a philosophical system which is not a closed eternal model, but general guidelines that facilitate the continuous reconstruction of the society.
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Carter, Vernon Anthony 1985. "Towards Inquiry Based Education." Thesis, University of Oregon, 2011. http://hdl.handle.net/1794/11487.

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x, 95 p. : ill.
While John Dewey's work on the philosophy of education provides a robust descriptive account of educational experience, it does not provide anything like a critical system for the analysis of particular educational curricula. This lack has led to a common confusion with regard to the nature of an inquiry based education: inquiry too often becomes the content, rather than the method, of education. In this thesis, I will show how Dewey's analysis of educational experience can provide grounds for a critical apparatus that might be applied to any curriculum, though especially those founded upon the process of inquiry. This critical approach will be applied to an example case, the "ice hands" activity from Douglass Llewellyn's Inquire Within, demonstrating the gap that often exists between the process of inquiry as a description of the process of learning and the process of inquiry as the content of a lesson plan.
Committee in charge: Scott L. Pratt, Chairperson
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Teliz, Ronald. "John Dewey. Una perspectiva de su concepción de la verdad." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2007. http://repositorio.pucp.edu.pe/index/handle/123456789/113060.

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John Dewey. A perspective of his Concept of Truth”. Rorty proposes his view as being an heir of pragmatism, such as J. Dewey’s, emphasizing that it stems, among other things, from the pragmatist notion of truth. Differing from many of Rorty’s ideas, I attempt to expound some notions I deem relevant in J. Dewey’s philosophy, and especially discuss some aspects of his conceptof truth. I plan to show that Dewey’s pragmatism takes up some traces of our everyday concept of truth, related to correspondence, but that this does not imply an engagement with a robust notion of truth. At the same time, I believe that the acceptance of such traces, although it does not suppose a definition or clear explanation regarding the content” of truth, suffices to distinguish between truth’s normative aspect and any justificationist view that may operate as knowledge’s epistemic support.
Rorty nos propone su visión como herencia del pragmatismo, entreellos el de J. Dewey, marcando con énfasis que su concepción se desprende, entre otras cosas, de la concepción pragmatista de la verdad. En contraposición a varias ideas de Rorty, pretendo exponer algunas ideas que creo centrales en la filosofía de J. Dewey; en particular, discutir, desde cierta perspectiva, algunaslíneas de su concepción de la verdad. Pretendo mostrar que el pragmatismo de Dewey asume algunos rasgos de nuestro concepto cotidiano de verdad, vinculados a la correspondencia, y que ello no implica un compromiso con una noción robusta de verdad. A la vez, creo que la aceptación de tales rasgos, aunque no supone una definición ni una clara explicación del contenido” de la verdad, es suficiente para permitirnos mantener la diferencia entre el aspecto normativo que implica la noción de verdad, respecto a cualquier concepción justificacionista que opere como respaldo epistémico del conocimiento.
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Cavallari, Filho Roberto. "Experiência, filosofia e educação em John Dewey : as "muralhas" sociais e a unidade da experiência /." Marília : [s.n.], 2007. http://hdl.handle.net/11449/96372.

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Orientador: Pedro Angelo Pagni
Banca: Divino José da Silva
Banca: Marcus Vinicius da Cunha
Resumo: John Dewey buscou revolucionar a educação escolar por meio de uma reconstrução filosófica e cultural. Ele procurou resolver um problema secular da filosofia: dualidades estabelecidas tanto com o idealismo quanto com o empirismo. E articulou a filosofia da educação em outros termos lógicos, estéticos e morais, priorizando a relação entre filosofia e realidade social. A filosofia de Dewey está amparada no conceito de experiência. Experiência significa mudança, mas teremos uma mudança simplesmente mecânica ou física, avisa Dewey, se não atentarmos aos significados das nossas ações, que emergem do ambiente. Quando estabelecemos uma relação significativa com o ambiente, é sinal de que a experiência se tornou reflexiva. A educação escolar consiste em expandir, enriquecer, fazer crescer os significados da vida. O professor deve se ater ao desenvolvimento individual de cada aluno. Ao professor cabe analisar igualmente o ambiente e as suas direções. Isso implica não apenas a análise e escolha dos melhores métodos de ensino e aprendizagem, mas leva o professor a atentar à sua própria experiência. A sua influência nos hábitos dos alunos suscita problemas de ordem moral e intelectual, impondo o conhecimento moral como uma resposta à separação entre uma formação centrada na aquisição de conhecimentos empíricos e técnicos das ciências exatas, físicas e biológicas e uma formação humanista e racional das ciências humanas, mais voltada para o trabalho conceitual. O método individual deweyano que leva em conta a experiência do professor faz do ensino uma arte. Em face dessa perspectiva pragmatista, concluímos que é possível pensar atualmente a experiência reflexiva deweyana diante do empobrecimento da experiência, contrariando as críticas ao seu pensamento. No presente, é latente a preocupação com o empobrecimento da experiência que transcende... (Resumo completo, clicar acesso eletrônico abaixo)
Abstract: In our interpretative perspective, John Dewey worked in the field of Philosophy and Education, in the first half of the XX Century, with the term experience, to whom it was the continuity of the relation between an agent and his environment, which both would come out physiologically, emotionally, and intellectually modified. This is what we call unity of experience in Dewey thought. It is a respond to the diagnosis of the impoverishment of experience inside the critical tradition of John Dewey. He highlighted the importance of growing in the relation between giving meaning and communicated them to a community. The meaning of the term experience and the possibility to reflect and communicate our experiences, nowadays, has become a glowing problem to contemporary debate in philosophy and philosophy of education. Such problem mirrors the tension regarding the harms that the Modern project of knowledge imposed to actual life: the experience reduced itself to the empiric and the knowledge that mirrored the experience has reduced itself to the scientific knowledge and technologies. These characteristics represent the criticism from Critical Theory tradition of the Frankfurt School in what became so called impoverishment of experience. The existential emptiness is part of the scenario that Modernity helped to construct. The philosopher Max Horkheimer arose from such tradition of the diagnosis of the impoverishment of experience and imposed to the Deweyan Pragmatism one of the hardest criticism of the XX Century, by approaching positivism and pragmatism. Dewey, sad Horkheimer, contributed to the impoverishment of experience by reflecting in his philosophy a social dualism. We are looking forward to respond to Horkheimer criticism and to bring Dewey’s philosophy to help us to think our educational problems in the present. Nowadays, there are at least two researches that continue the Deweyan project... (Complete abstract, click electronic access below)
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Trindade, Christiane Coutheux. "Educação, sociedade e democracia no pensamento de John Dewey." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/48/48134/tde-10092009-155352/.

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A pedagogia de John Dewey (1859-1952) é referência para compreender as alterações no pensamento e na prática do campo educacional do século XX. Suas propostas questionam o modelo escolar tradicional predominante na época, realocando a criança para o centro do processo pedagógico. Apesar de ilustre por suas contribuições à Educação, Dewey assegura seu lugar nas discussões filosóficas tanto pela amplitude temática de seu pensamento quanto pela riqueza analítica de suas ideias. Tido como um dos pioneiros do pragmatismo (ao lado de William James e C. S. Pierce), o filósofo se debruça sobre as mais prementes questões políticas e sociais de seu tempo: o avanço desenfreado do capitalismo lança uma série de novos desafios ao homem, ao mesmo tempo em que ascendem totalitarismos de esquerda e direita na Europa e na Rússia. O horizonte da emancipação humana, representado pela democracia, está sob ameaça de diferentes modos. Essa importante pauta recebe o tratamento de Dewey em escritos que transcendem as fronteiras pedagógicas. Entendemos que a pedagogia de John Dewey é melhor compreendida quando matizada pela concepção de sociedade democrática presente nessas reflexões filosóficas mais amplas. Com o intuito de delinear essa concepção, este trabalho partiu da leitura analítica de Velho e novo individualismo e Liberdade e Cultura. A primeira trata dos descompassos entre indivíduo e sociedade, acentuados diante da lógica capitalista de prevalência do interesse particular sobre o comum. A democracia aparece como forma de organização social que possibilita a harmonia desses lados, zelando tanto pela garantia do desenvolvimento do indivíduo quanto pela busca dos fins sociais. Já o segundo texto afirma que liberdade e democracia devem ser tomadas como aposta moral e não como fins naturalmente prezados pelo homem. A cultura, em interação com a natureza humana, é elemento formador de hábitos, disposições e valores. Com isso, Dewey coloca a manutenção e expansão dos ideais democráticos em mãos humanas enquanto missão que precisa ser deliberadamente empreendida. Uma sociedade livre exige uma cultura livre o que, por sua vez, só se dá pela existência de instituições sociais igualmente libertárias. Em função dessas descobertas, alguns dos principais pontos de sua reflexão pedagógica são repensados a partir de Meu credo pedagógico e Democracia e Educação. Em primeiro lugar, destacamos o papel da educação, enquanto processo social na formação da cultura da sociedade. Se a democracia é uma escolha, a educação pode beneficiar ou dificultar sua construção de acordo com o tipo de cultura que promove. Assim, a preocupação com o interesse da criança diante da matéria e da atividade escolar assume nova tonalidade, pois é expressão de sua preocupação tanto com a preservação da dimensão individual na sociedade massificada, quanto pelo repúdio a práticas antidemocráticas geradoras de sujeitos passivos e acostumados a tarefas não reflexivas. Por outro lado, cabe à escola levar o aluno a compreender-se como ser social, significando seu papel e suas ações em função dos fins da comunidade. Para Dewey, a centralidade do método pedagógico se dá porque meios são tão importantes quanto fins. A democracia não pode ser alcançada senão por meios democráticos: a escola, enquanto instituição social, não pode se furtar desse imperativo.
John Deweys (1859-1952) pedagogy is a key to comprehend changes in educational thought and practice throughout the 20th century. His propositions call in question the predominant traditional school model, shifting the child back to the center of the pedagogical process. Though well known for his contribution on Education, Dewey is present in philosophical discussions due to his wide thematic scope as well as for the analytical power of his ideas. Regarded as one of the pioneering American pragmatist, the philosopher laid effort on the most urgent political and social matters of his time: the ungoverned advance of capitalism puts at stake new challenges to mankind, as left and right-wing totalitarian systems emerge in Europe and Russia. Human emancipation, represented by democracy, is threatened in different ways. Dewey tackles this important issue in works that transcend the pedagogical field. The authors pedagogy seems to be better comprehended when contextualized by his concept of democratic society, stated in broad philosophical reflections. This dissertation clears out this conception through analytical readings of Individualism, Old and New and Freedom and Culture. The former brings out the differences between individuals and society, intensified by the prevalence of private interests over common well-being. Democracy emerges as a form of social organization which makes it possible to achieve balance between those two sides, guaranteeing both individual development and the search for social aims. The latter asserts that liberty and democracy shall be understood as moral choice, instead of as mens natural longing. Thus, Dewey understands the maintenance and expansion of democratic ideals as deliberately undertaken by human hands. A free society requires a free culture that, in its turn, can only exist through free social institutions. Having in mind these findings, some of his main pedagogical ideas from My Pedagogic Creed and Democracy and Education were revisited in this research. Firstly, the role of education is pointed out, as a social process in the formation of culture. If democracy is actually a choice, education can favor or hinder its construction according to the kind of culture it promotes. Hence, the concern for childrens interest on academic content and activities rises new implications, for it reveals an attempt to preserve the individual dimension in mass society, as well as to deny non-democratic procedures that form passive human beings, accustomed to non-reflexive tasks. On the other hand, it is the schools duty to help students understand themselves as social beings, making sense of their roles and actions on account of communal purposes. Dewey believed that pedagogical methods were important because means are as relevant as its ends. Democracy can only be reached through democratic means: school, as a social institution, cannot avoid such principle.
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Cimpean, Claudiu Null J. Wesley. "John Dewey and Mortimer Adler on curriculum, teaching, and the purpose of schooling how their views can be incorporated within a Christian philosophy of education /." Waco, Tex. : Baylor University, 2008. http://hdl.handle.net/2104/5222.

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Houghteling, James L. "Rabindranath Tagore, John Dewey, and the Unity of Mind and Culture." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/cmc_theses/905.

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What role does education play in a democratic society? How can the right sort of education help foster a free, responsible, and caring citizenry? How can education begin to reconcile and incorporate intellectually complicated and seemingly opposite ideas and theories, such as idealism and pragmatism, localism and globalism, thought and action? In my thesis, I aim to reveal, and perhaps begin to answer, these larger ideas pertaining to the role of education in society. Moreover, I address these questions through the lens of Rabindranath Tagore and John Dewey, two thinkers and practitioners at the turn of the twentieth century who sought to use education to find solutions to problems facing their respective local communities, but also the global community.
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Books on the topic "Dewey. philosophy of education"

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Deledalle, Gérard. John Dewey. Paris: Presses universitaires de France, 1995.

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Education after Dewey. New York: Continuum International Pub. Group, 2009.

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Pring, Richard. John Dewey. New York: Continuum International Pub., 2007.

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John Dewey primer. New York: Peter Lang, 2006.

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Oelkers, Jürgen. John Dewey und die Pädagogik. Weinheim: Beltz, 2009.

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Morselli, Graziella. Dewey, Piaget, Husserl: Un confronto. Firenze: La Nuova Italia, 1989.

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Formazione e poíesis dell'umano: Dewey, Frye, Bruner. Pisa: ETS, 2011.

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John Dewey and the paradox of liberal reform. Albany: State University of New York Press, 1990.

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Naturalizing philosophy of education: John Dewey in the postanalytic period. Carbondale: Southern Illinois University Press, 1998.

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Progressive museum practice: John Dewey and democracy. Walnut Creek, CA: Left Coast Press, 2012.

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Book chapters on the topic "Dewey. philosophy of education"

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Heilbronn, Ruth. "Dewey and Moral Education." In Encyclopedia of Educational Philosophy and Theory, 1–6. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-287-532-7_664-1.

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Watt, John. "Three Approaches to Individualism: Sumner, Rogers, Dewey." In Philosophy and Education, 71–117. Dordrecht: Springer Netherlands, 1989. http://dx.doi.org/10.1007/978-94-009-2460-4_4.

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English, Andrea R. "Dewey on Thinking in Education." In Encyclopedia of Educational Philosophy and Theory, 1–5. Singapore: Springer Singapore, 2016. http://dx.doi.org/10.1007/978-981-287-532-7_44-1.

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English, Andrea R. "Dewey on Thinking in Education." In Encyclopedia of Educational Philosophy and Theory, 525–29. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-287-588-4_44.

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Danforth, Scot. "Dewey and Philosophy of Inclusion." In The Sage Handbook of Inclusion and Diversity in Education, 41–50. 1 Oliver's Yard, 55 City Road London EC1Y 1SP: SAGE Publications Ltd, 2019. http://dx.doi.org/10.4135/9781526470430.n6.

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Tröhler, Daniel. "The Global Community, Religion, and Education: The Modernity of Dewey’s Social Philosophy." In Dewey and European Education, 159–86. Dordrecht: Springer Netherlands, 2000. http://dx.doi.org/10.1007/978-94-011-4185-7_11.

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Saito, Naoko. "John Dewey and Beautiful Knowledge." In International Handbook of Philosophy of Education, 135–45. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-72761-5_12.

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McCarthy, Christine L. "Dewey on Science and Science Education." In Encyclopedia of Educational Philosophy and Theory, 1–5. Singapore: Springer Singapore, 2016. http://dx.doi.org/10.1007/978-981-287-532-7_42-1.

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Simpson, Douglas J. "Dewey on Ethics and Moral Education." In Encyclopedia of Educational Philosophy and Theory, 1–6. Singapore: Springer Singapore, 2016. http://dx.doi.org/10.1007/978-981-287-532-7_45-1.

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Greenwalt, Kyle A. "Dewey on Teaching and Teacher Education." In Encyclopedia of Educational Philosophy and Theory, 1–4. Singapore: Springer Singapore, 2016. http://dx.doi.org/10.1007/978-981-287-532-7_48-1.

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Conference papers on the topic "Dewey. philosophy of education"

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Omidvar, Iraj, and Mani Mina. "Work in progress: Engineering education and pragmatism: Imagining an undergraduate engineering course based on the educational philosophy of John Dewey." In 2012 IEEE Frontiers in Education Conference (FIE). IEEE, 2012. http://dx.doi.org/10.1109/fie.2012.6462339.

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Yan, Ping, and Yueming Duan. "A Comparative Study of Physical Education Ideology between Dewey and TaoXingzhi." In International Conference on Education, Management and Computing Technology (ICEMCT-16). Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/icemct-16.2016.170.

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Yu, Xufeng. "Philosophy Education and the Innovation of Contemporary Chinese Philosophy." In Proceedings of the 2018 2nd International Conference on Economic Development and Education Management (ICEDEM 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icedem-18.2018.14.

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Xu, Kexin, and Xiaona Wang. "John Dewey vs. Confucius: Similarities and Differences in Their Educational Thoughts." In 2020 3rd International Seminar on Education Research and Social Science (ISERSS 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210120.009.

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Grebeshev, Igor, and Sergey Nizhnikov. "Sergey Hessen's Philosophy of Education." In 2016 International Conference on Contemporary Education, Social Sciences and Humanities. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/iccessh-16.2016.1.

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Clara de Melo, Anaína. "Teaching law in basic education: research method." In XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_wg165_03.

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Bezerra de Aguiar, Ana Cecília, and Fernanda Castelo Branco Araujo. "Tax education as an instrument of social change." In XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_wg165_02.

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Zhu, Lin, and Donglei Guo. "Vindication of Chinese Traditional Legal Philosophy." In 2015 International Conference on Social Science, Education Management and Sports Education. Paris, France: Atlantis Press, 2015. http://dx.doi.org/10.2991/ssemse-15.2015.462.

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Romanenko, Inna B. "Paradigmatic Approach In Philosophy Of Education." In RPTSS 2017 International Conference on Research Paradigms Transformation in Social Sciences. Cognitive-Crcs, 2018. http://dx.doi.org/10.15405/epsbs.2018.02.130.

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McGrann, Roy T. R. "Philosophy of technology in engineering education." In 2008 IEEE Frontiers in Education Conference (FIE). IEEE, 2008. http://dx.doi.org/10.1109/fie.2008.4720598.

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