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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 & Philosophy Faculty of Arts & 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
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 PagniBanca: 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 Deweys 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)
Mestre
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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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Silva, Tatiane [UNESP]. "Análise retórica da influência sofista no discurso filosófico e educacional de John Dewey." Universidade Estadual Paulista (UNESP), 2017. http://hdl.handle.net/11449/152386.
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O presente trabalho tem por objetivo investigar a influência dos princípios filosóficos e educacionais dos Sofistas, especialmente Protágoras, Górgias e Hípias na filosofia educacional de John Dewey. Concomitantemente, buscou-se analisar a retórica Sofista como um instrumento de formação do cidadão democrático. Para a consecução de tais objetivos utilizou-se a metodologia de análise retórica desenvolvida por Chaïm Perelman e Lucie Olbrechts-Tyteca tendo por base os Tópicos de Aristóteles. Por meio da análise retórica podemos identificar e analisar o que chamamos de marcos discursivos, determinadas formas típicas de elaborar e solucionar problemas filosóficos expressos em formas argumentativas peculiares; a localização dos marcos discursivos nos permite refletir sobre a função dessas formas típicas de argumentar na constituição das propostas educacionais peculiares presentes em autores que compartilham certos núcleos argumentativos. O primeiro capítulo explicita a questão central que rege toda a estrutura do trabalho, apresentando a analogia da educação com a agricultura, cuja origem é atribuída por Jaeger aos Sofistas. O segundo capítulo aborda as concepções gerais da Sofística e do Pragmatismo com o intuito de aproximar o leitor das principais características dessas abordagens filosóficas. O terceiro capítulo examina a divisão da realidade entre dois terrenos, superior e inferior, iniciada nas discussões filosóficas ocorridas na Grécia Clássica e caracterizada pela oposição entre physis (a natureza cuja ordem independe da ação humana) e nómos (a convenção diretamente relacionada às decisões humanas). O quarto capítulo é resultado das reflexões elaboradas nos capítulos anteriores, e examina o poder e a importância da palavra/comunicação na vida do homem e da sociedade democrática para a formação dos consensos que regem as relações entre os homens e desses com o mundo no qual estão inseridos. A argumentação dos Sofistas e Dewey evidenciam que o desenvolvimento do homem e da inteligência humana por meio do método experimental é possível somente quando os indivíduos se integram nas atividades grupais. Ao se envolverem nas discussões a respeito da homonoia, dos consensos que regulam e direcionam a vida da sociedade, com os recursos do poder do lógos, os homens se tornam ativos participantes na busca pelo bem comum, criando assim a sociedade e, ao mesmo tempo, criando a si mesmos como cidadãos. Mediada pelos métodos democráticos de persuasão, raciocínio, comunicação, deliberação e debate, a participação viabiliza experiências mais amplas, ricas, emancipadoras e compartilhadas. O alcance e a concretização dessa participação, no entanto, só é possível se os indivíduos tiverem uma educação retórica que o habilite a examinar as diversas opiniões que se apresentam e elaborar um juízo sobre qual delas responderá, da melhor maneira possível, ao problema enfrentado e, se for o caso, ter criatividade e discernimento para criar novas perspectivas de ação.
The present work aims to investigate the influence of Sophists’ philosophical and educational principles, especially Protagoras, Gorgias and Hippias, in the educational philosophy of John Dewey. Concomitantly, we aim to analyze the Sophistical rhetoric as an instrument of formation of the democratic citizen. For reaching our goals we use a methodology of rhetorical analysis developed by Chaim Perelman and Lucie Olbrechst-Tyteca based on the Topics of Aristotle. Through rhetorical analysis, we can identify and analyze what we call discursive frameworks, which are certain typical forms of elaboration and solution of philosophical problems expressed in peculiar argumentative forms; the localization of discursive frameworks allows us to reflect on a function of these typical forms of argument in the constitution of educational proposals. The first chapter explains the central question that rules the whole structure of work, presenting an analogy of education with agriculture, which origin is attribute to the Sophists by Jaeger. The second chapter deals with general concepts of the Sophistical Movement and Pragmatism in order to show to the reader the main characteristics of these philosophical approaches. The third chapter examines a division of reality between two realms, one low and another high; this division initiated in philosophical discussions in Classical Greece and it was characterized by opposition between physis (a condition of the order independent of human action) and nómos (the convention related to human decision). The fourth chapter is a result of the reflections elaborated in the previous chapters, and it examines the power and importance of the word/communication in the life of man and of the democratic society for the formation of the consensuses that govern the relations between men and the world which they are inserted. The arguments of the Sophists and Dewey evidence that the development of man and human intelligence through the experimental method is possible just when men integrated themselves in group activities. By becoming involved in the discussions about the homonoia, the consensus, which regulates and directs the life of society, with the resources of the power of lógos, men become active participants in the search for the common good, thus creating a society and at the same time, creating themselves as citizens. Mediated by democratic methods of persuasion, reasoning, communication, deliberation and debate, participation enables the broadest, richest, emancipatory and shared experiences. However, the scope and concretization of this participation is possible if individuals have a rhetorical education which enables them to examine diverse opinions and make a judgment about which of all is the better answer to solve the problem, and, how to be creative and have insight to create new perspectives for action
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Cavallari, Filho Roberto [UNESP]. "Experiência, filosofia e educação em John Dewey: as muralhas sociais e a unidade da experiência." Universidade Estadual Paulista (UNESP), 2007. http://hdl.handle.net/11449/96372.
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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...
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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Plapler, Denis. "O diálogo e a construção do conhecimento: apontamentos a partir de John Dewey e Matthew Lipman." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/48/48134/tde-01042015-135942/.
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Por meio deste trabalho pretende-se examinar a função da escola como instituição e do professor como agente ativo dentro desta instituição através do pensamento de John Dewey e de Matthew Lipman. Para isto a pesquisa irá se debruçar sobre a concepção de conhecimento, de filosofia e de educação no pensamento destes dois filósofos e educadores. Posteriormente a pesquisa objetiva aproximar o que Dewey diz a respeito do conhecimento e da educação daquilo que Lipman afirma a respeito da filosofia, para assim verificar se, tomando como base a concepção de conhecimento em Dewey, o método de ensino desenvolvido por Lipman para a filosofia pode aplicar-se não apenas ao ensino desta como disciplina, mas também a outras áreas do conhecimento.The present work reconsider the school function as an institution and the teacher\'s roll. There for this research will make an exams about the conception of the knowledge in philosophy and education, in the thought of John Dewey and Matthew Lipman. The research try to approximate the two authors, taking this process as a base of knowledge in Dewey, the teaching method developed by Lipman for the philosophy can be apply not only in this subject but as the education in general.
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Väkevä, L. (Lauri). "Kasvatuksen taide ja taidekasvatus:estetiikan ja taidekasvatuksen merkitys John Deweyn naturalistisessa pragmatismissa." Doctoral thesis, Oulun yliopisto, 2004. http://urn.fi/urn:isbn:9514273109.
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Abstract John Dewey has been widely accepted as a modern classic in educational philosophy. Dewey's general philosophy has gained new interest lately, as well. This interest reflects both a need to find alternatives for analytic and continental philosophies, as well as a need for a naturalistic critique of the modernist presuppositions of Cartesian and transcendental philosophies. Dewey's reconstructive philosophy has encouraged the approach of this study. The reconstructive approach combines the synchronic and diachronic analyses of philosophical concepts with a pragmatist critique that trusts in the power of philosophy to guide human practice. The possibility of such pragmatist critique explains the central role of pedagogy in Dewey's philosophy: Dewey saw pedagogy as a social laboratory where philosophical concepts are tested for their pragmatic potential in enhancing democratic cultural formation. The present study is guided by the central idea that the naturalistic outlook of Dewey's mature philosophy can serve as a thematic framework for contemporary philosophies of art and music. Recent readings of Dewey's work suggest important links between his pedagogy and aesthetics. If Dewey's later philosophy is examined systematically, it becomes clear that his concept of (a)esthetic experience has an important summative function; it unifies his ideas concerning epistemology, ontology, and moral theory in a "soft" naturalistic anthropologic-pedagogical perspective. Dewey finds the core of existence in the process of human growth where experience is continually transformed into culture through communicative practice. Ideally, human growth involves both an immediate, aesthetic dimension, as well as a mediated, instrumental dimension. An important function of art is to bring out the aesthetic moments of growth. With this thesis in mind, Dewey radically extends his concept of art to comprise all cultural practices that balance their means with their ends. Art educates as it is worked out in means-ends-praxis, that is, in social practice that aims both at mediate and immediate good. In the framework of Dewey's naturalistic pragmatism, art education has two crucial functions: (1) to work out the possibilities of aesthetic expression and perception in a pragmatic process of learning by doing; and 2) to point out the paradigmatic moments of meaning making in the best of art. To the philosophers of music education, Dewey's philosophy can open up a new critical horizon where both aesthetic and praxial outlooks can meet in the experimental terms of naturalistic pragmatismTiivistelmä John Deweyn asema pedagogiikan klassikkona on tunnustettu jo vuosikymmeniä. Myös Deweyn laajempi filosofia on saanut osakseen uutta kiinnostusta. Tämä kiinnostus liittyy sekä vaihtoehtojen hakemiseen analyyttiselle ja mannermaiselle filosofialle että modernin filosofian kartesiolaisten ja transsendentaalisten lähtökohtien naturalistiseen kritiikkiin. Deweyn filosofialle ominainen rekonstruktiivinen lähestymistapa on innoittanut käsillä olevaa tutkimusta. Rekonstruktiivinen lähestymistapa edellyttää filosofisten käsitysten synkronisen ja diakronisen analyysin ohella pragmatistista kritiikkiä, johon liittyy luottamus filosofian voimaan ohjata inhimillisiä käytäntöjä. Pragmatistisen kritiikin mahdollisuus selittää pedagogiikan keskeisen aseman Deweyn filosofiassa. Deweylle kasvatus on laboratorio, joka tarjoaa mahdollisuuden koetella filosofisten käsitysten pragmatistista toimivuutta demokraattisen kulttuurin rakennusaineina. Tämän tutkimuksen temaattisena johtolankana toimii ajatus Deweyn myöhäiskauden naturalistisen pragmatismin soveltuvuudesta oman aikamme taide- ja musiikkikasvatusfilosofiseksi tarkastelutavaksi. Uudemmassa Dewey-tutkimuksessa onkin tuotu esiin Deweyn estetiikkaan ja pedagogiikan välisiä yhtymäkohtia. Tarkasteltaessa Deweyn myöhäiskauden filosofiaa kokonaisuutena, mikä on tämän työn tavoitteena, on lisäksi helppo huomata, että esteettisen kokemuksen käsitteellä on tärkeä asema hänen tiedonfilosofiansa, ontologiansa ja moraalifilosofiansa täydentäjänä. Deweylle inhimillisen eksistenssin ytimessä on kasvuprosessi, jossa kokemuksesta muovataan demokraattista kulttuuria kommunikatiivisessa toiminnassa. Tähän pragmatistiseen merkityksen tuoton prosessiin (ja siihen liittyvään pedagogiseen projektiin) liittyy parhaimmillaan esteettinen ulottuvuus. Kasvu sulkee sisäänsä sekä välineellisiä että välittömästi koettuja momentteja. Taiteen tärkeänä tehtävänä on tuoda esiin kasvuprosessiin liittyviä esteettisiä momentteja osana pragmaattista merkityksen tuottoa. Taide käsittääkin Deweylla kaiken kulttuurisen toiminnan, johon liittyy keinojen ja päämäärien välinen tasapaino. Kasvattavana toimintana taide on means-ends-praksista, keinonsa ja päämääränsä tasapainottavaa yhteiskunnallista käytäntöä, joka pyrkii samanaikaisesti sekä välilliseen että välittömään hyvään. Taidekasvatukselle jäsentyy Deweyn naturalistisessa pragmatismissa kaksi päätehtävää: (1) harjoituttaa esteettisen ilmaisun ja havainnon mahdollisuuksia pragmaattisessa tekemällä oppimisessa ja (2) osoittaa taiteissa kulminoituvia inhimillisen merkityksentuoton paradigmaattisia momentteja. Musiikkikasvatusfilosofeille Deweyn filosofia voi avata uuden kriittisen horisontin, jossa sekä perinteinen esteettinen näkökulma että uudempi praksiaalinen näkökulma voivat kohdata toisensa naturalistisen pragmatismin eksperimentaalisessa viitekehyksessä
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Dunn, Jeffery W. "Neoliberalism and the `Religious' Work of Schools: The Teacher as Prophet in Dewey's Democratic Society." The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu1491497413183457.
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Sbrana, Roberta Aline [UNESP]. "A filosofia educacional de John Dewey e Jean-Jacques Rousseau: um estudo comparativo por meio da Análise Retórica." Universidade Estadual Paulista (UNESP), 2018. http://hdl.handle.net/11449/157240.
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Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)
Cet article compare le discours philosophique et pédagogique de Jean-Jacques Rousseau à John Dewey afin d'identifier les similitudes entre eux, sans pour autant négliger les différences, en se concentrant sur la société de thèmes, de l'éducation et de l'homme. La comparaison est faite au moyen d'une analyse rhétorique, méthodologie basée sur la Rhétorique d'Aristote et la nouvelle rhétorique de Perelman et Olbrechts-Tyteca. L'intention est de vérifier que Rousseau, ainsi que Dewey, peuvent être qualifiés en tant que partisan de la tradition rhétorique discursive et sa proposition éducative exprime les principes de la pédagogie de la rhétorique. L'introduction présente les significations attribuées à la rhétorique à travers l'histoire, en soulignant sa pertinence dans la recherche portant sur les discours pédagogiques. Les trois premiers chapitres sont consacrés à l'analyse des trois thèmes dans les discours de Rousseau et Dewey, présenter leurs stratégies argumentatives et les étapes de discours. En raison de l'identification des caractéristiques typiques de la rhétorique sophistique dans le discours des deux le quatrième chapitre défend l'inclusion de Rousseau dans la tradition rhétorique, comme cela se fait avec Dewey, et estime que leurs concepts éducatifs sont familiers avec la pédagogie de la rhétorique, comme la philosophie contexte éducatif. Dans les considérations finales sont présentées les contributions possibles de cette analyse à l'éducation dans le temps présent
Este trabalho compara o discurso filosófico e educacional de Jean-Jacques Rousseau com o de John Dewey com o objetivo de identificar aproximações entre eles, sem desprezar eventuais diferenças, focalizando os temas sociedade, educação e homem. A comparação é feita por meio da análise retórica, metodologia fundamentada na Retórica de Aristóteles e na nova retórica de Perelman e Olbrechts-Tyteca. A intenção é verificar se Rousseau, assim como Dewey, pode ser qualificado como partidário da tradição discursiva retórica e se a sua proposta educacional expressa os princípios da pedagogia retórica. A introdução discute os significados atribuídos à retórica no decorrer da história, destacando a sua relevância em pesquisas que examinam discursos pedagógicos. Os três primeiros capítulos são dedicados à análise dos três temas nos discursos de Rousseau e de Dewey, apresentando suas estratégias argumentativas e marcos discursivos. Devido à identificação de traços típicos da retórica sofista no discurso de ambos, o quarto capítulo defende a inserção de Rousseau na tradição retórica, como se faz com Dewey, e considera que as suas concepções educacionais têm familiaridade com a pedagogia retórica, tal qual a filosofia educacional deweyana. Nas considerações finais são apresentadas possíveis contribuições desta análise para a educação na atualidade.
This work compares Jean-Jacques Rousseau's philosophical and educational discourse with John Dewey's in order to identify approximations between them, without neglecting any differences, focusing on the themes of society, education and man. The comparison is made through rhetorical analysis, a methodology based on Aristotle's Rhetoric and the new rhetoric of Perelman and Olbrechts-Tyteca. The intention is to verify whether Rousseau, like Dewey, can be qualified as a partisan of the rhetorical discursive tradition and whether his educational proposal expresses the principles of rhetorical pedagogy. The introduction discusses the meanings attributed to rhetoric throughout history, highlighting its relevance in research that examines pedagogical discourses. The first three chapters are dedicated to the analysis of the three themes in the speeches of Rousseau and Dewey, presenting their argumentative strategies and frameworks. Due to the identification of typical features of sophist rhetoric in their discourse, the fourth chapter argues for Rousseau's insertion into the rhetorical tradition, as is done with Dewey, and considers that his educational conceptions are familiar with rhetorical pedagogy, just as philosophy educational background. In the final considerations are presented possible contributions of this analysis to the education in the present time.
FAPESP: 2015/07644-6
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Vallin, Olesya. "Circuits of Civilization: Progressive Democratic Character Education in the Process of Globalization." Thesis, Linköping University, Centre for Applied Ethics, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-9199.
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This thesis interprets John Dewey’s theory of the moral life in the global context in order to shed a light on major ethical challenges of the process of globalization. Dewey’s perspective provides an explanation of (1) formation of the individual commitments to particular sets of values,(2) justification of the responsibilities to the distanced peoples as opposed to the responsibilities to the nearest and dearest peoples and (3)the meaning of democratic social arrangements on the global scale.
In order to find a theoretical basis for justification of democracy in the globalizing world, the thesis reviews Dewey’s educational philosophy. His inquiry in the underlying ideas of public education reveals its core democratic meaning which points out the necessity of progressive democratic character education. This thesis suggests that in the current global context the existing educational bodies (such as UNDP and UNESCO) are insufficient in providing such a humanistic education which would actualize democracy as interdependence of all humans within civilization.
In order to establish a just social order which would be responsive to every human being within civilization there is the need to maintain a democratic mode of associated living on the global scale where every human partakes in the accumulation of knowledge of civilization and benefits from it in return. Relying on Dewey's theoretical basis the thesis suggests the criteria which the global educational institution should fulfil in order to maintain democracy as a mode of associated living in the global society.
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Point, Christophe. "John Dewey : propositions pour une reconstruction démocratique de l’université : éléments théoriques, historiques et prospectifs pour une philosophie de l’éducation pragmatiste de l’enseignement supérieur." Thesis, Université de Lorraine, 2020. http://www.theses.fr/2020LORR0161.
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Le travail de thèse présenté ici relève d’une démarche transdisciplinaire pragmatiste où se croisent la philosophie de l’éducation, l’épistémologie, l’éthique et la philosophie politique pour tenter de répondre à la question suivante : qu’est-ce que le pragmatisme de John Dewey peut nous apporter comme outils théoriques pour penser l’avenir des institutions universitaires actuelles ? Pour répondre à ce problème, nous émettons l’hypothèse que la conception complexe et étendue de la démocratie par la philosophie pragmatiste fournit un cadre théorique rigoureux et pertinent sur le plan épistémologique, éthique et pédagogique pour reconstruire un nouveau projet politico-éducatif d’université démocratique. C’est donc ce projet bien particulier d’université que nous reconstruisons de trois façons ici. Tout d’abord, sur un plan théorique, nous cherchons à rendre compte de ce qu’a été ce projet à l’époque de John Dewey. Puis, historiquement, nous étudions les expérimentations universitaires menées à cette époque, en différents lieux des Etats-Unis, à partir de ce projet. Enfin, de manière prospective, nous cherchons à formuler, à partir de ces deux premières enquêtes théoriques et historiques, de nouveaux éléments pour actualiser ce projet pour notre époque. L’ambition de ce travail est donc de proposer des pistes de réflexion nouvelles pour l’avenir de l’université à partir d’une philosophie de l’éducation, démocratique et pragmatiste, de l’enseignement supérieurThe PhD work submitted here is inspired by a transdisciplinary pragmatist approach in which philosophy of education, epistemology, ethics and political philosophy converge in an attempt to answer the following question: What can John Dewey's pragmatism bring us as theoretical tools for thinking about the future of today's academic institutions? To answer this question, we hypothesize that the complex and extensive conception of democracy by the pragmatist philosophy provides a rigorous theoretical framework and a relevant epistemological, ethical and pedagogical perspective for reconstructing a new political-educational project of a democratic university. So it's this particular university project that we're reconstructing in three ways here. First of all, on a theoretical point of view, we're trying to account for what that project was in the time of John Dewey. Then, historically, we examine the academic experiments carried out at that time, in different places in the United States, based on this project. Finally, in a prospective way, we seek to formulate, from these first two theoretical and historical investigations, new elements to update this project for our days. The ambition of this work is to propose new ways of thinking about the future of the university based on a democratic and pragmatic philosophy of education in higher education
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Logsdon, Leann F. "Re-imagining Arts-centered Inquiry as Pragmatic Instrumentalism." Digital Archive @ GSU, 2011. http://digitalarchive.gsu.edu/eps_diss/74.
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Arts education must continually provide justification for its inclusion in the K-12 curriculum. This dissertation utilizes philosophical and conceptual analysis to probe the tensions, ironies, and contradictions that permeate the arts education advocacy discourse. Using evidence from advocacy materials published online, scholarly critiques of themes in the advocacy discourse, and research reports describing school-based arts programs, I construct an argument that posits generative consequences for student learning when arts-centered inquiry is reimagined as pragmatic instrumentalism. Such a reimagining of arts-centered inquiry seeks to draw a distinction between utilitarian justifications for the arts and instrumental benefits the arts provide individual students in mediating complex and connected learning. In reclaiming the term “instrumental” for arts-centered inquiry, I offer a way to restore the notion of generativity to arts learning and a means to promote greater understanding among practitioners, researchers, policymakers, and advocates.
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Raber, Jesse Benjamin. "Progressivism's Aesthetic Education: The Bildungsroman and the Struggle for the American School, 1890-1920." Thesis, Harvard University, 2014. http://dissertations.umi.com/gsas.harvard:11614.
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During the Progressive Era, literary writers such as Abraham Cahan, Willa Cather, and Charlotte Perkins Gilman engaged with ideas emerging from the newly consolidated educational profession about art's capacity to mediate between individual and social development. These ideas varied widely in their philosophical, pedagogical, and political implications, but all reinforced the authority of professional educators at the expense of democratically elected boards of education. Novels working through these ideas can be usefully theorized as Bildungsromane if the definition of the Bildungsroman is refined to be more sensitive to the wide range of educational philosophies that can inform it, and to the range of attitudes, from critical to worshipful, that it can assume toward these philosophies. This reimagining of the genre opens up the possibility that the Bildungsroman, and the Bildung idea more broadly, can have a more positive political valence than most scholars have acknowledged. In particular, a viable project of aesthetic education can be discerned in the philosophy of John Dewey, although it lacks a clear literary corollary.
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Renier, Samuel. "Éducation, Science et Société dans la dernière philosophie de John Dewey (1929-1939) : de la continuité de l'enquête à l'inquiétude des frontières." Thesis, Lyon 2, 2014. http://www.theses.fr/2014LYO20117.
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Le 26 février 1929, le philosophe américain John Dewey prononce une conférence devant un public d’étudiants et d’enseignants dans lequel il se prononce nettement en faveur de la mise en place d’une science de l’éducation, dont il développe les principales caractéristiques. La décennie qui suit va alors s’avérer d’une grande richesse intellectuelle et voir Dewey travailler ardemment à l’approfondissement et à l’élargissement de sa réflexion philosophique en direction de nouveaux champs et de nouvelles problématiques. Paradoxalement, cette période est également celle où son œuvre éducative semble la moins bien connue, en comparaison de ses premiers travaux sur le sujet, qui contribuèrent à sa renommée précoce sur le plan international. L’ambition du présent travail est donc d’étudier la réflexion éducative qu’il mène dans cette période, à la lumière du renouveau qu’elle apporte dans la compréhension globale de son œuvre. A travers la science de l’éducation, l’enjeu est alors d’observer en quoi la réflexion éducative de Dewey est susceptible de rejoindre ses théories du social et de la connaissance afin de proposer un schème d’analyse cohérent, à même de nous aider à faire face à l’inquiétude d’un monde en perpétuelle évolutionOn November 26th 1929, American philosopher John Dewey gave an address to an audience comprising students and teachers, in which occasion he advocated for the development of a Science of education and described its main features. The following decade is then one of a great intellectual wealth and sees Dewey working hard to broaden and deepen the range of his philosophical thought towards new fields and new problems to deal with. Surprisingly enough, this period also seems to be one concerning which his contribution to education appears to be of less importance, when compared to his first achievements in the field which brought him an early and international fame. The scope of our paper is accordingly to study the educational thinking entertained by Dewey at that time, at the dawn of the renewed light it sheds over the comprehensive significance of his work. Through a Science of education, our aim is then to analyze how Dewey’s educational thinking may connect to his theories of science and society in order to provide a consistent scheme of analysis, which may reveal itself helpful in facing the inquietude of a world in constant evolution
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Roth, Elizabeth H. "The Emerging Paradigm of Reader-Text Transaction: Contributions of John Dewey and Louise M. Rosenblatt, with Implications for Educators." Diss., Virginia Tech, 1998. http://hdl.handle.net/10919/26013.
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This dissertation will trace the emerging paradigm of transaction as a model for the dynamics of the reading process.
The paradigm of transaction, implicit in John Dewey's writings as early as 1896 in "The Reflex Arc Concept in Psychology," was originally described in terms of "interaction" between organism and environment. Only in 1949, in the twilight of his career, did Dewey definitively distinguish between "transaction" and "interaction," ascribing a mutually transformative character to the former process. In Knowing and the Known, Dewey and co-author Arthur F. Bentley (1949) proposed adoption of a wholly new "transactional vocabulary" as a precision tool for a new mode of scientific inquiry, whereby inquiry itself was recognized as a species of transaction between inquirer and observed phenomena.
Even before the publication of Knowing and the Known, literary theorist Louise M. Rosenblatt had applied an implicitly transactional model of the relationship between organism and environment to the relationship between reader and text. She described this dynamic model of the reading process in Literature as Exploration (first published in 1938), a work that has inspired an ongoing revolution in the teaching of reading and literature at all instructional levels. In the first edition of this work, Rosenblatt employed Dewey's original term--"interaction"--to describe the dynamic relationship between reader and text. Following the publication of Knowing and the Known in 1949, Rosenblatt began systematically to appropriate Dewey and Bentley's transactional terminology in her analysis of the reader-text relationship.
Educators who share the transactional vision of Dewey and Rosenblatt tend to see the role of the teacher as that of a facilitator of reader-text transaction and of reader-reader transaction as arbitrated by the text, rather than as an imparter of authoritative interpretations of texts. Envisioning potentialities for students' growth through such transactions gives rise neither to sanguine optimism nor to despair, but rather to a hopeful meliorism.Ph. D.
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Alix, Sébastien-Akira. "L'éducation progressiste aux États-Unis : histoire, philosophie et pratiques (1876-1919)." Thesis, Sorbonne Paris Cité, 2016. http://www.theses.fr/2016USPCB196.
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La période allant de 1876 à 1919 constitue un tournant dans l'évolution de l'enseignement aux États-Unis : c'est le moment de l'incorporation des principes de la pensée progressiste en éducation au cœur du système éducatif américain. En l'espace de quelques décennies, les objectifs de ce système sont radicalement modifiés : aux idéaux d'une culture scolaire mettant l'accent sur l'exigence académique, l'enseignement des disciplines et la magistralité sont substitués ceux d'une éducation socialement efficace, centrée sur l'enfant, sur la nécessité de respecter son régime propre et de former les futurs citoyens pour la démocratie. Cette révolution pédagogique, que le philosophe John Dewey a pu qualifier de « copernicienne », inverse complètement les principes au fondement du projet éducatif américain. Le présent travail de thèse a pour objet, d'une part, de comprendre et d'expliquer les origines et les fondements théoriques et épistémologiques de la pensée progressiste qui a présidé aux transformations de l'enseignement américain entre 1876 et 1919 et, d'autre part, de montrer comment ces présupposés épistémologiques ont pu s'instaurer et s'inscrire dans les pratiquesThe period 1876-1919 constitutes a turning point in the history of American education: rapid social changes in American society carried with them implications for a new conception of education; a radically new vision of the role of schooling emerged. In a few decades, the educational system of the United States adopted new methods and ideas: the ideals of a teacher-centered education, of an academic curriculum and of a liberal education given to all students that had been the staples of education for many generations shifted to those of meeting children's needs, of a child-centered education tied to democracy. This shifting of the center of gravity in American education represented a revolution that the philosopher John Dewey considered to be copernican. This doctoral thesis traces the evolution of this major shift in American education. It aims at understanding and explaining the origins and founding principles of progressive education that wrought these massive changes in American education between 1876 and 1919. Furthermore, it aims at showing how these principles may have exerted an impact in America's schoolrooms
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Kim, Sang Hyun. "John Dewey's Ideas on Authority and Their Significance for Contemporary Korean Schools." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1296673890.
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Arneback, Emma. "Med kränkningen som måttstock : om planerade bemötanden av främlingsfientliga uttryck i gymnasieskolan." Doctoral thesis, Örebro universitet, Institutionen för humaniora, utbildnings- och samhällsvetenskap, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:oru:diva-20435.
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The aim of this dissertation is to map and analyse planned responses to expressions of racism in upper secondary schools. Three questions are in focus: (1) What courses of action, in response to expressions of racism, are advocated in philosophical texts and equal treatment plans for upper secondary schools? (2) What consequences have these courses of action for the formation of the mission of schools, the responsibility of teachers, and the limits of free speech? (3) What kinds of expressions of racism are these courses of action intended to be a response to? The study takes its point of departure in two theoretical traditions: Pierre-André Taguieff’s categorisations of racism are used to define the problem in the dissertation, while John Dewey’s moral philosophy provides the methodological base. From an analysis of equal treatment plans four temporal phases are identified. In the first phase, preventive measures, the purpose is to prevent students from developing racism. In phase two, limitations in schools, the dominant course of action is to prohibit violations in schools. The third phase, corrective measures, is concerned with how to handle situations that are contrary to the limitations in schools. The final phase, limitations on schools, relates to when schools are required to transfer responsibility for action to the social services, work environment or police authorities. The results indicate that the national laws (since 2006) have a strong impact on equal treatment plans, and that ‘non-violation’ becomes a dominant moral principle that displaces or subsumes other views of morality. How the non-violation principle is applied also affects the space for political conversations on topics that can be hurtful. Finally, the analysis indicates that equal treatment plans are mainly concerned with expressions of racism among students, and pay little attention to expressions of racism that occur in the organization of schools. The plans thus describe schools as a force for good that seeks to combat (potential) racism among students.
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Stormats, Karen. "Flipp i tal och handling : En fallstudie om undervisningsmetoden flipp i tre gymnasielärares tal och handling." Licentiate thesis, Karlstads universitet, Institutionen för pedagogiska studier (from 2013), 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-74666.
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Flipped Classroom (flipp) is described in both school and scientific contexts as a new teaching method where the individual pupil and her active learning is placed at the center and where lesson time to a greater extent is used for discussion and laboratory work, while information gathering takes place outside lesson time via ICT. Flipp has in recent years become widely spread in Sweden, which is why it is interesting to investigate flipp in a Swedish context. This has so far been made to a very limited extent. This study aims to deepen the understanding of flipp as a teaching method as the method appears in the speech and actions of upper secondary school teachers who claim they use flipp when they teach. The study addresses three general issues. First, teachers' purposes with flipp are explored, second, the roles that emerge in flipped teaching is investigated and third, individualization in teaching where flipp is applied. The study is a case study based on interviews and observations with three upper secondary school teachers who flip their teaching. The study is based on social constructivist theory formation and Dewey's progressivist philosophy of education is the discussion partner in this study. Previous research suggests that in the development of flip, inspiration was drawn from pedagogical ideas from the early 1900s, which makes it advisable to discuss possible points of contact between flipp as expressed in the case study, and progressivism. Previous research presents flipp as a method for creating flexibility and individualization as well as a method that helps the teacher and students spend more time together for laboratory work and discussions. The teachers express that flipping helps the students to become active during lessons. Observations, however, show that there are significant problems with the students not preparing for the lesson to the extent that was expected, which will have negative consequences for the opportunities to work and discuss during lessons as intended. The study thus shows evidence that there is a discrepancy between the image that the teachers produce and the image of the flip that has been observed.Denna licentiatuppsats handlar om hur gymnasielärare som flippar uppfattar och tillämpar undervisningsmetoden. I studien undersöks vilka syften lärarna har med att flippa, vilka roller lärare och elever har när man flippar och i vilken mån flipp kan bidra till att individualisera undervisningen. Tre verksamma gymnasielärare har deltagit i studien och de har intervjuats och observerats vid flera tillfällen. Flipp beskrivs av lärarna som har deltagit i studien som en undervisningsmetod som kan bidra till att de kan göra undervisningen mera individualiserad och flexibel. Studien visar även att den omdisponering av tid, som flipp syftar till, innebär att lärare ger elever ansvar för att på egen hand arbeta med grundläggande kunskapsinhämtning, vilket i kombination med andra bärande element i flipp, kan missgynna elever som av olika anledningar har svårigheter i skolan. Karen Stormats är verksam som lärarutbildare vid Högskolan Dalarna. Hon har tidigare erfarenhet av undervisning i historia och samhällskunskap på gymnasiet. Under tiden som forskarstuderande har Karen ingått i forskarskolan Skolnära, ett samarbete mellan Pedagogisk utveckling Dalarna (PUD), Högskolan Dalarna och Karlstads universitet.
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Dorsa, Ana Daniele de Godoy. "Continuidade entre estética e investigação na teoria da arte deweyana: a educação entre arte e ciência, valor e método, ou entre o ideal e o real." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/48/48134/tde-22012014-145747/.
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A presente pesquisa, de natureza teórico-filosófica, argumenta descritivamente a teoria estética do filósofo americano John Dewey, em função do seu chamado \"princípio de continuidade\", próprio do sistema filosófico deweyano como um todo. Nessa empreitada, privilegiou-se o recorte da continuidade entre o estético e o científico, ou entre valor e investigação enquanto característica essencial de tal teoria estética. Na observação dos pressupostos filosóficos gerais do filósofo, verificou-se que sua estética se estabelece, necessariamente, em continuidade ao método experimental das ciências naturais, consolidando proposições características essenciais de sua teoria da arte: Dewey crê na supremacia da contingência do processo que é a própria natureza, contínua, cumulativa, em sentido amplo, o que justifica que o ideal deva deixar de ser contemplativo para se converter num instrumental operativo, ou seja, um método experimental em virtude do meio; assim sendo, a estética deweyana deve ser compreendida, principalmente, em seu caráter investigativo, ou seja, em continuidade à ciência; Dewey rejeita os dualismos filosóficos, a metafísica e a epistemologia tradicionais; logo, sua estética desconsidera igualmente qualquer \"transcendental\" ou \"transcendente\" em termos clássicos; portanto, a arte ou estética, seja ela ato expressivo ou cultura, se daria entre diversos ritmos contínuos, nunca dualistas ou hierárquicos, no sentido da busca de um ideal Absoluto. Segundo a estética de Dewey, o valor reside precisamente no ritmo próprio do processo por exemplo: entre tensão e harmonia, comum e extraordinário, real e ideal etc. Dessa articulação ativa entre os vários aspectos em continuidade é que surgiria o ato expressivo, pela experiência singular imaginativa, e a cultura como um todo, mediante a comunicação.The present theoretical-philosophical research argues descriptively about the aesthetic theory of the american philosopher John Dewey, in regards to the principle of continuity\" within Dewey\'s philosophical system as a whole. Bearing that in mind, the continuity of the aesthetic and the scientific were focused, as well as value broadly conceived and knowledge viewed as a scientific approach, and as the essential feature of Dewey\'s aesthetic theory. Thus, through the observation of the philosophers general assumptions, it has been verified that his aesthetics is necessarily established in continuity with experimental methods of natural sciences, which consolidates a few of the essential features propositions of his art theory: Dewey\'s supreme belief in the contingent of the process, which is continuous, cumulative, and broadly conceived as nature itself, implies that the ideal must cease to be contemplative and thus become instrumental and operative, which means it should become an experimental method in virtue of the environment. Therefore: Dewey\'s aesthetics must be primarily understood within its investigative character, that is, in its continuity to science; Deweys rejection of traditional metaphysics, epistemology, and philosophical dualisms prevents any classical interpretation of \"transcendental\" or \"transcendent\". Therefore art or aesthetics, as acts of expression or culture, should be continuous to a diversity of rhythms, but never dualistic or hierarchical in the sense of any ideal in pursuit of the Absolute. According to Dewey\'s aesthetics, value resides precisely in the pace of the process itself, such as between tension and harmony, ordinary and extraordinary, real and ideal and so on. From this active articulation between all the aspects of continuity an expressive act would emerge, as the realm of a singular imaginative experience, and of culture as a whole, through communication.
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Carreras, Carla. "L'herència deweyana: la Philosophy for Children de Matthew Lipman i les bases del coneixement." Doctoral thesis, Universitat de Girona, 1997. http://hdl.handle.net/10803/7823.
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L'objectiu d'aquest treball s'emmarca dintre del que tradicionalment s'ha anomenat teoria del coneixement, perquè pretén examinar alguns conceptes bàsics que fonamenten i participen en el procés de coneixement. Tot això, des duna perspectiva clarament pragmatista i, més específicament, deweyana.Optar per una perspectiva clarament deweyana suposa una reformulació de nocions tradicionalment emprades per la filosofia en general i per la teoria del coneixement en particular. Els primers conceptes afectats són els de "filosofia" i "coneixement", que hauran de ser reconstruïts.
Però si la noció de coneixement ha de ser replantejada, també ho haurà de ser la qüestió de les seves bases: en el millor dels casos, les bases tradicionals del coneixement no podran ser interpretades com fins ara; en el pitjor dels casos, caldrà substituir-les per noves bases. És evident que no es pot construir un nou edifici sobre vells fonaments. Així, l'anàlisi de les bases del coneixement haurà d'incidir en les diferències respecte a la interpretació tradicional del coneixement.
Aquesta investigació estableix, com a hipòtesi inicial, que la noció reconstruïda de coneixement té com a condicions de possibilitat - el que hem anomenat "bases del coneixement" - l'experiència, la comunitat de recerca i el judici. Si és cert que són condicions de possibilitat del coneixement, aleshores haurien d'aparèixer com a nocions fonamentals de qualsevol teoria del coneixement - sempre que s'acceptin d'entrada els pressupòsits pragmatistes.
D'altra banda, el coneixement sempre ha estat vinculat a l'educació. Així, segons la visió tradicional, el coneixement era substancial, mentre que l'educació (identificada amb la instrucció) era el procés pel qual s'adquiria aquesta fi-en-si.
Ara bé, que el coneixement ja no sigui substancial sinó instrumental no significa que desaparegui la seva íntima relació amb l'educació, sinó que - necessàriament - es replantegi: l'educació passa a ser el procés obert, social, de diàleg, en el qual es desenvolupa el coneixement; un coneixement que ja no és un fi-en-si sinó que retroalimenta el mateix procés "educatiu", enriquint-lo.
Hem dit que les condicions de possibilitat del coneixement són l'experiència, la comunitat de recerca i el judici. Però, alhora, aquests resulten ser també els fonaments filosòfics de l'educació; respondre realment a les necessitats dels individus i de la societat.
Experiència, recerca, diàleg i judici sorgeixen tant de la mateixa naturalesa de la filosofia com de la naturalesa de l'educació. Són alhora elements d'una filosofia reconstruïda i assumpcions del paradigma reflexiu en l'educació. Així doncs, podríem dir que el judici, l'experiència de l'individu i la comunitat de recerca (aquesta en tant que context en què es donen el diàleg filosòfic i la recerca) esdevenen pressupòsits inevitables de la "nova" filosofia i de la "nova educació. "Aprendre a pensar pel propi compte" - que apareix com a l'objectiu de l'educació - suposa atendre a totes i cadascuna d'aquestes bases.
En aquest context, la filosofia o teoria de l'educació esdevé una teoria filosòfica del coneixement: una reflexió sobre el coneixement i el pensament, sobre les condicions de possibilitat del coneixement, sobre els seus límits.
Aquest plantejament s'enfronta explícitament a altres alternatives força més comunes i que volem intentar d'evitar:
-un estudi de la filosofia de l'educació i/o de la teoria del coneixement simplement historicista, com a mer compendi de teories i autors ordenats més o menys cronològicament;
-una reflexió abstracta sobre el coneixement, sense cap mena de contrastació empírica;
-una investigació sociològica sobre el coneixement en el qual es privilegiïn els condicionaments sociològics (que no vol dir necessàriament socials) de l'adquisició del coneixement basant-se en realitats culturals i educatives existents però oblidant tot fonament filosòfic; o
-una teoria sobre el coneixement de caire marcadament psicologista.
Per tal d'evitar fer hipòtesis i reflexions en el buit, concretem el nostre estudi en un projecte concret: Philosophy for Children, perquè entenem que és una teoria del coneixement portada a la pràctica filosòfica; que posa en joc, doncs, les mateixes bases que garanteixen el coneixement.
Així, aquesta investigació no és solament una reflexió sobre les bases epistemològiques de Philosophy for Children, ni una apologia del projecte, sinó que pretén posar i analitzar les bases d'una visió més global del coneixement prenent en consideració totes les seves vessants. En aquest sentit, Philosophy for Children en és útil en la mesura que serveix de suport concret per a la nostra anàlisi.
Així doncs, establim que les bases del coneixement - en la seva acceptació pragmatista - són tres: experiència, comunitat de recerca i judici. Alhora, aquests elements són també condicions d'una educació reflexiva. Queden així estretament vinculades la filosofia i l'educació.
Confirmar aquestes hipòtesis suposa una sèrie de passos:
1r. Analitzar la noció de filosofia que hi ha al darrera d'aquesta concepció del coneixement. No pretenem que les nostres conclusions siguin vàlides universalment (trairíem el mateix esperit pragmatista!) sinó solament que ho són en l'espai que queda delimitat per una determinada manera d'entendre la filosofia.
2n. Investigar cadascuna de les bases del coneixement en el context de les filosofies de Dewey i , especialment, de Lipman per tal d'oferir-ne una interpretació i veure en quina mesura es vinculen amb el coneixement. Això suposarà, en algun cas, recórrer a algun altre autor, per tal d'afinar més en la demarcació del concepte en qüestió.
3r. Clarificar el concepte d'educació relacionat amb el coneixement i establir els lligams corresponents amb cadascuna de les bases analitzades.
Un cop fets aquests passos esperem que quedarà manifest que l'experiència, la comunitat de recerca i el judici són bases del coneixement i, alhora, elements essencials de qualsevol procés educatiu.
Tot això, a més, ha d'anar acompanyat de l'exigència d'un paper actiu del filòsof en el procés educatiu. No n'hi ha prou amb "baixar la filosofia del cel a la terra"; cal que, a més, aquest descens repercuteixi en la manera com l'home es relaciona amb els altres i amb el seu entorn. Només així podrà ser superat el vell dualisme entre pensament i acció.
This research deals with the bases of knowledge. We concentrate in the concept of knowledge from a pragmatist point of view (and, specifically, from a deweyan perspective). We look for the possibility conditions of an instrumental and naturalistic knowledge. In order to avoid a treatment of the subject in a merely abstract way, we focus our attention on a concrete project, Matthew Lipman's Philosophy of Children.
We work out the hypothesis according to which the concepts of experience, community of inquiry, and judgment constitute the necessary bases of knowledge. So, we analyze these notions in Lipman's project from a deweyan perspective in order to see how they can construct knowledge.
The analysis of these notions implies also the reconstruction of the concept of philosophy itself, which is now intimately related to education. This is the only way to overcome the dualism between theory and practice, against which Dewey always fought.
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Dwight, James Scutt III. "Hyperpedagogy: Intersections among poststructuralist hypertext theory, critical inquiry, and social justice pedagogies." Diss., Virginia Tech, 2003. http://hdl.handle.net/10919/11132.
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Hyperpedagogy seeks to actualize social justice pedagogies and poststructuralist theorizing in digitally enhanced and online learning environments. Hyperpedagogy offers ways to incorporate transactional pedagogies into digital curricula so that learners throughout the United States' pluralistic culture can participate in e-learning. Much of the hyperbole promoting e-learning is founded on social-efficiency pedagogies (i.e. preparing tomorrow's workers for the information-based, new global economy) that tend to homogenize culturally pluralistic learners. The premium placed on a strict adherence to rigid learning systems inculcated within standards-based reform movements typically, moreover, discriminate against historically marginalized learners. Hyperpedagogy seeks to elucidate the closeting of privilege in e-learning so that learners of color, female learners, and homosexual learners can be better represented in the literature than is currently practiced.Ph. D.
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Sigman, Aprill C. "Depicting the role of problem solving in mathematics education throughout the twentieth century : finding basic themes through an historical perspective." Virtual Press, 1997. http://liblink.bsu.edu/uhtbin/catkey/1050230.
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Problem solving is a central activity of mathematics and has been throughout its history. Recognizing the problem of problem solving, however, seems to be less explicit in the historical record. In studying three principal contributors to the study of problem solving-Rene Descartes, John Dewey, and George Polya-I have found that problems arise in two broad categories. Mathematics itself generates more mathematical problems, and problems embedded in a wider context can generate mathematics. Recognizing a mathematical problem in a rich context-problem finding-has received much less attention. John Dewey recognized the importance of problem finding and emphasized its role in problem solving. Descartes and Polya spent less time on problem finding, Polya the least of all.Department of Mathematical Sciences
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Brown, Matthew J. "Science and experience a Deweyan pragmatist philosophy of science /." Diss., [La Jolla] : University of California, San Diego, 2009. http://wwwlib.umi.com/cr/ucsd/fullcit?p3359062.
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Thesis (Ph. D.)--University of California, San Diego, 2009.Title from first page of PDF file (viewed July 14, 2009). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references (p. 224-232) and index.
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Fu, Hui. "Confucians and Dewey on community." [College Station, Tex. : Texas A&M University, 2006. http://hdl.handle.net/1969.1/ETD-TAMU-1836.
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Mullins, Jr Ricky Dale. "Dewey, Disability, and Democratic Education." Diss., Virginia Tech, 2019. http://hdl.handle.net/10919/89091.
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This dissertation is comprised of three manuscripts that coalesce around the topics of Dewey, Disability, and Democratic Education. Each manuscript is formatted for publication and the dissertation itself is prefaced by information that explains my background and how it connects to my current research. As such, the work contained in this dissertation is a product of my experiences as a social studies teacher, special educator, and administrator. Henceforth, my work focuses on Dewey, Disability, and Democratic Education. My research interests culminate in a three-article dissertation. The first paper is entitled, "Using Dewey to Problematize the Notion of Disability in Public Education." A version of this paper is currently under review for publication. In this paper I situate Dewey's theoretical underpinnings in the conversation around special education. Previous scholars of Dewey and disability have examined the ways in which his work speaks to educational growth and educational opportunity; my work adds to this body of research. However, my work is unique in that not only do I discuss pluralistic, communicative, participatory democracy as it pertains to students with disabilities, I also examine how Deweyan democracy can take shape, specifically within the context of an Individualized Education Plan (IEP) meeting. I conclude by arguing that Deweyan democracy is not only ideal, but realistic, attainable, and necessary, especially in the lives of students with disabilities.
In my second paper, I use the Schools and Staffing Survey (SASS) dataset in a paper entitled, "Can We Meet Our Mission? Examining the Professional Development of Social Studies Teachers to Support Students with Disabilities and Emergent Bilingual Learners." A version of this paper has been accepted for publication in The Journal of Social Studies Research. In this work, I first examine the social studies scholarship looking at students with disabilities and emergent bilingual learners, as well as research about the nature of professional development within the social studies. I then analyze the number of students with disabilities and emergent bilingual learners that we support in the social studies to provide a portrait of the field. Next, I examine the extent to which social studies teachers receive professional development to support those student groups, as well as the extent to which the social studies teachers found the professional development to be useful. My findings indicate that social studies teachers do not receive substantial professional development to support the learning of all students, as evidenced by the limited amount of professional development received focusing on students with disabilities and emergent bilingual learners.
In my third paper, I build on previous research examining the possibilities and benefits of participating in informal learning spaces such as Twitter in a paper entitled, "'So I Feel Like We Were Theoretical, Whereas They Actually Do It': Navigating Twitter Chats For Teacher Education." A version of this paper is also under review for publication. In this paper, specifically, I examine the experiences and perceptions of pre-service social studies teachers who particip¬¬¬¬ated in a discipline specific Twitter chat known as #sschat. My findings indicate that pre-service teachers found value in the chat when they were able to share resources with practicing teachers and build professional learning networks. However, there were instances when the pre-service teachers felt like they contributed little because they did not have direct experience with teaching. Additionally, the pre-service teachers expressed dissatisfaction with using Twitter as a platform for professional chats. However, I still contend and conclude that the utility of such chats outweighs the negatives. Therefore, this study sheds light on the potentiality and necessity of utilizing Twitter chats as a space to provide ongoing and systematic support to pre-service teachers to help not only them, but the field of social studies education move forward. These papers when considered together form a foundation of scholarship and further inquiry focused on Dewey, Disability, and Democratic Education, on which I plan to build in the years to come.Doctor of Philosophy
When I completed my undergraduate social studies teaching program, the job market appeared bleak in the coalfields of southwest Virginia. Coal, no longer king, had driven the economy for years. With its decline, my community barely managed to survive. My advisor at the time, honest and plain-spoken, told me that unless I obtained a license in special education, I would most likely not obtain a teaching job. Unlike many other areas of the country, in my hometown unless you could do other things like coach or drive a bus, a license to teach social studies was of little value. There was not much money and a new hire had to be willing to do many different jobs to prove his or her worth. Luckily, I had gotten my Commercial Driver License (CDLs) through a training program offered by the county school board, and I was consequently able to obtain a position, although not as a social studies teacher. I started my career in education as a special educator and substitute school bus driver. In this position I worked in an alternative education setting and taught vocational skills to secondary students with significant disabilities (in the institutional meaning of the word). From the start of my career, I aspired to become an administrator, so I enrolled in and completed a degree in Administration and Supervision. As I was working on that degree, I moved to the general education high school level, where I held a position teaching social studies and special education in an inclusive setting. Shortly thereafter, I obtained a job as an assistant principal. The part I enjoyed most about this position was working with and thinking about how to help teachers become better at their craft. At this point is when I decided to pursue a PhD in social studies education, so I could develop my interest into a body of research and eventually a career. Two years into my PhD program I was still grappling with who I was as a scholar. As I familiarized myself with social studies scholarship, I discovered that in my first position as an alternative education special educator, I was essentially preparing my students for the responsibilities of citizenship, which is the mission of the field of social studies (NCSS, 2013). Nevertheless, it was not until I started reading the work of John Dewey that I truly realized the complexity of what I experienced when I taught in the alternative education setting. That position allowed me to examine an element that I otherwise, would not have had the privilege to see; the complexity and intellect required for physical labor (Rose, 2004) and the inter-workings of true, vibrant, Deweyan democracy. Dewey’s work sparked a new interest in me and I started developing a deep-seated curiosity about how his theoretical underpinnings related to disability and democratic education. My interest in disability then caused me to ask other questions about social studies in relation to special education, which made me reflect on my prior experiences as a social studies educator. Although I had a license in special education, there were many instances in which I felt unprepared and unsupported in addressing the needs of all students in my classes which included general education students, students with disabilities (SWDs), and emergent bilingual learners (EBLs). I began to wonder if my feelings of unpreparedness and lack of support were in isolation. As I parsed the literature, I found that there was not a significant amount of research focused specifically on the extent to which social studies teachers felt they were prepared and supported to address the needs of all learners in their classroom. Additionally, my experience in both public education and teacher education gave me insight to realize that school systems do not have funding to provide specialized professional development and similarly, teacher education is under financial constraints as well. Therefore, I began examining what informal spaces such as Twitter offer educators in terms of professional support and development. My interests and curiosity fueled my scholarly work and eventually culminated into three distinct, but interconnected manuscripts. The three manuscripts that follow coalesce around my interests in Dewey, Disability, and Democratic Education.
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Weber, Eric Thomas. "Constructing justice : Rawls, Dewey, and education /." Available to subscribers only, 2007. http://proquest.umi.com/pqdweb?did=1459906771&sid=2&Fmt=2&clientId=1509&RQT=309&VName=PQD.
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Zaslow, Josh. "Communication and inquiry: John Dewey on the role of language in intelligence." Thesis, University of Ottawa (Canada), 2009. http://hdl.handle.net/10393/28301.
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In this thesis I examine John Dewey's discussion of the natural bases of inquiry---his attempt to show how intelligent behaviour is continuous with, and a special case of, organic behaviour more generally conceived. I argue that as "the tool of tools", he takes language to be a crucial element in intelligence as it enables an organism to exert control over the formation of its habits through inquiry (EN: 134). For behaviour to be intelligent, he thinks, not only requires an organism to exert control over its habit formation but also requires that an organism exercise control over its behaviour using the best means available. The scientific method of forming beliefs, he claims, provides the best available basis for intelligent action. It is for this reason that Dewey takes scientific inquiries, in particular, to be exemplary of inquiry and why he identifies the scientific method as method of intelligence.
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Coleman, Jacob W. "An Aesthetic Experience of Comedy: Dewey and Incongruity Theory." Ohio University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1618336603730402.
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Patterson, Michael Lewis. "The public philosophy of John Dewey and the evolution of law enforcement." Thesis, Texas A&M University, 2004. http://hdl.handle.net/1969.1/457.
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This thesis identifies the convergence between John Dewey's ideas regarding the public and the evolution of law enforcement practices. There are four areas covered, those being responses to major shifts in cultural activities and assumptions, learning as continuous, Dewey's ethics and the role of discretion in law enforcement, and community as participatory and inclusive. Dewey's ideas in these four areas are explained and examples are provided that demonstrate the convergence. Particular attention is given to the changes brought about by the migration from the professional model to the community policing model. The thesis also claims that both models are necessary for law enforcement to have a sufficient repertoire to provide their services and that deciding which model to use should be based on what the task is. It also states that law enforcement should be open to future developments that can improve how law enforcement services are provided.
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Knight, Philip J. "Philosophical pragmatism and religious belief : interpreting Christian non-realism through John Dewey and Richard Rorty." Thesis, Durham University, 1996. http://etheses.dur.ac.uk/5308/.
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In this thesis I consider the account of religious non-realism in the work of Don Cupitt and in other prominent writers belonging to the 'Sea of Faith' network. I argue that the appropriate context of the non-realists understanding of religious belief is provided by philosophical pragmatism as this is presented in the work of John Dewey and Richard Rorty. This context outlines important aspects of the 'Sea of Faith' religious non-realists' self-understanding; and provides them with an argumentative resource which they can employ against alternative critical-realist approaches to religious belief I show that John Dewey's understanding of religious faith coheres with many of the ideas expressed by religious non-realists and that Rorty's pragmatism provides religious non-realism with a contemporary philosophical articulation of its theology. In order to defend this assertion I argue that Rorty's pragmatism does not necessarily lead to radical subjectivism nor to a dangerous political ideology as some interpreters have suggested. Further, I argue that his ideas are open to theological appropriation and that his rejection of religious belief is tempered by a tolerance toward those who still find a use for it. Rorty, I claim, has such a use. He employs the term 'God' as a backdrop against which he can present his own account of a pragmatic culture. I show that his work contains positive references to the influence that religious belief has had on the development of such a culture and argue that this pragmatic culture fits well with a non-realist understanding of religious belief
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Brady, Michael E. "EVOLUTION AND THE TRANSFORMATION OF AMERICAN PHILOSOPHY." OpenSIUC, 2013. https://opensiuc.lib.siu.edu/dissertations/665.
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The argument of this dissertation is that the full and continued importance of evolution to the foundations and practice of American philosophy has not been fully recognized. The years surrounding the first appearance of the theory of evolution on American shores were full of scientific uncertainty and philosophical excitement. William James, Charles Sanders Peirce, and John Dewey responded to this uncertainty and excitement with a unique interpretation of evolution that recognized the deeply constructive and interactive nature of all living beings. This living idea of evolution fed back into many aspects of their mature philosophies. The early historians and commentators of this period, such as Herbert W. Schneider, and Phillip P. Wiener, whatever their view of evolution, did not fully understand the change that had just taken place in philosophy and biological science. They missed the radical change in the causal structure of science and philosophy implied by evolutionary philosophy. Later commentators on this period, with a few notable exceptions, have continued this trend. This has contributed to a disconnect of James, Peirce, and Dewey from the larger narrative of evolutionary philosophy. In this dissertation I reconnect James, Peirce, and Dewey to this larger historical narrative. I show how the narrative they began is still vitally important to our understanding of American philosophy and the philosophy of evolution.
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Festenstein, Matthew. "Pragmatism and political theory." Thesis, University of Cambridge, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.321482.
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Kauppi, V. M. (Veli-Mikko). "Sorrettujen estetiikka:Paulo Freire, John Dewey ja sarjakuvan opetus Suomessa." Master's thesis, University of Oulu, 2016. http://urn.fi/URN:NBN:fi:oulu-201606042299.
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Tämä kasvatustieteen pro gradu -tutkielma pyrkii hahmottamaan sarjakuvan opetusta suomalaisessa kontekstissa. Sen tarkoitus on laajentaa sarjakuvasta tarjolla olevan tutkimuksen määrää alalla, jonka tieteellinen tutkimus on varsin olematonta. Vaikka sarjakuva taidemuotona on viimeistään tällä vuosituhannella alkanut saavuttaa asemaa taiteen kentässä myös akateemisen tutkimuksen silmissä, siitä tehty tutkimus keskittyy lähinnä taideteoreettiseen tai sarjakuvaa välineellistävään tutkimukseen. Oma tutkielmani pyrkii vastaamaan omalta osaltaan sarjakuvan opetukseen liittyviin tiedonmuodostuksellisiin kysymyksiin ja viemään tutkimusta siten soveltavampaan, tässä tapauksessa pedagogiseen suuntaan. Pyrin vastaamaan siihen, millainen on sarjakuvan opetuksen asiantuntijoiden pedagoginen filosofia ja käytäntö sekä siihen, miten haastattelemani asiantuntijat asemoivat alansa suhteessa ympäröivään todellisuuteen.
Tutkimus toteutettiin sähköpostitse haastattelemalla sarjakuvan opettamisen asiantuntijoita puolistrukturoidun haastattelun keinoin. Kertynyt haastatteluaineisto analysoitiin tutkimuksen teoreettisen viitekehyksen mukaisesti Paulo Freiren ja John Deweyn teorioihin peilaten sisällönanalyysin keinoin, osin tukeutuen myös narratiivisen tutkimuksen analyysitapoihin.
Tutkimustuloksista nousivat esiin merkittävät muutokset sarjakuva-alalla, mikä väistämättä kyseenalaisti aiemman tutkimuksen pohjalta tehtyjä hypoteeseja eikä voi olla vaikuttamatta lähes kaikkeen sarjakuvaan liittyvään, mukaan lukien sarjakuvan opetus. Samalla rakentui vahvoja narratiiveja alan toimijuudesta. Sarjakuvan opetusta voidaan tutkimukseni tavoin analysoida tieteellisessä tutkimuksessa esimerkiksi kriittisen pedagogiikan tai John Deweyn teorioiden mukaisesti, mutta sitä voisi ja kenties tulisi lähestyä myös yllättävämmistä viitekehyksistä.
Tutkimukseni asettaa haasteen myös muille sarjakuvasta kiinnostuneille tutkijoille siirtyä alan tutkimuksessa soveltavampaan suuntaan, pois taideteoreettisesta tarpeesta perustella olemassaolonsa. Samoin kyseenalaistan alan vanhemman tutkimuksen ajanmukaisuuden ja haastan sarjakuvan perustavanlaatuisesta tutkimuksesta kiinnostuneet päivittämään tietoja sarjakuvasta nykyaikaan.
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Bastien, Stephane. "De l'expérience esthétique à la visée éthique: Variations sur l'identité, l'art et la vie bonne Ricoeur, Dewey, Emerson." Thesis, University of Ottawa (Canada), 2005. http://hdl.handle.net/10393/29195.
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Notre thèse de doctorat propose une étude systématique de la relation entre l'expérience esthétique et la visée éthique. Cette relation est celle de l'interaction, de la continuité et de la complémentarité entre ces dimensions de l'expérience humaine. Plus encore, notre enquête philosophique veut répondre à la question centrale: En quoi l'expérience esthétique est-elle une condition de possibilité de la visée éthique? Pour traiter cette problématique, nous avons cherché à rendre explicites les liens souterrains qui existent entre ces deux sphères d'activités humaines, ainsi qu'à dégager ses applications pour une conception du soi, chez trois philosophes importants, soit Paul Ricoeur, John Dewey et Ralph Waldo Emerson. Nous étudions, dans un premier temps, les notions de texte comme paradigme de l'action, d'identité narrative, de visée éthique et de raison (sagesse) pratique telles que décrites par Ricoeur. Dans un deuxième temps, nous comparons la pensée de Ricoeur avec les analyses de l'expérience esthétique et éthique développées par Dewey. C'est à partir de Ricoeur et de Dewey que nous exposons, dans un troisième temps, cette relation chez Emerson. Il ne s'agit aucunement de réduire la morale à l'art, ni de soumettre l'art à la morale, mais de montrer en quoi l'expérience esthétique, en ce qu'elle est l'expérience d'une certaine unité ou complétude---de même que l'art (e.g. la littérature), en ce qu'il nous permet d'explorer (sur le plan de l'imaginaire) des possibilités d'existence---, est une condition de l'éthique comprise comme la visée de la vie bonne. Aussi, nous croyons que notre investigation implique une conception de l'être humain en tant qu'être en relation, agissant, pensant. Nous maintenons que l'esthétique et l'éthique convergent également sur le plan d'une sagesse pratique et débouchent sur un ensemble de réflexions ontologiques et métaphysiques.
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Friedman, Randy L. "The reconstruction of religion in classical American philosophy /." View online version; access limited to Brown University users, 2005. http://wwwlib.umi.com/dissertations/fullcit/3174603.
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Marcondes, Ofélia Maria. "Dewey: estética social e educação democrática." Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/48/48134/tde-23012018-162651/.
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Esta tese tem por objetivo apresentar a investigação sobre a experiência estética e sua relação com a educação democrática e a democracia criativa a partir da filosofia da experiência de John Dewey. O ponto central da pesquisa é o que Dewey compreende como arte e como a experiência humana pode ser qualificada como estética, educativa e democrática. A experiência humana é o resultado das interações do ser humano e o meio em virtude do qual ele vive de modo a manter o fluxo da vida. O trabalho é uma análise teórico-bibliográfica das obras de Dewey, salientando a necessidade de se usar o método da inteligência para a solução de problemas e o papel da imaginação neste processo. Nossas análises buscaram o entrelaçamento por meio de um estudo aprofundado dos conceitos deweyanos no sentido da compreensão 1. da arte como a própria expressão humana, sendo que o principal produto da arte é o conhecimento e que resulta na ressignificação da vida e na reconstrução dos valores sociais; 2. da educação como reconstrução da experiência, sendo que educar é oferecer as melhores condições para novas experiências e sua ampliação; 3. da democracia como o modo de vida que tem como princípios a cooperação e a liberdade. Na filosofia da estética de John Dewey a apreciação é a fonte da reconstrução de valores sociais; é também uma epistemologia reconstruída que elucida sobre o papel da imaginação na solução de problemas. Nossa pesquisa coloca luz nas relações e na continuidade entre arte, educação e democracia, sendo que a imaginação e o pensamento são os elos que ligam uma experiência e outra. A estética de Dewey é uma estética social cujo principal produto da arte é o conhecimento, a educação democrática é processo ativo e criador que contribui para a reconstrução do mundo e a democracia é criativa na reconstrução contínua de um modo de vida cooperativo e livre.This thesis aims to present research on the aesthetic experience and its relation to democratic education and creative democracy from the philosophy of John Dewey\'s experience. The focal point of this research is what Dewey understands as art and how the human experience can be classified as aesthetic, educational and democratic. Human experience is the result of the interactions of the human being and the environment under which they live in order to maintain the flow of life. This study is a theoretical-bibliographic analysis of Dewey\'s works, emphasizing the need to use the method of intelligence for problem solving and the role of imagination in this process. Our reviews have sought interweaving through an in-depth study of Deweyan concepts in terms of understanding 1. art as a human expression itself, being the main product of art the knowledge, resulting in the re-signification of life and the reconstruction of social values; 2. education as a reconstruction of experience, whereas to educate is to offer the best conditions for new experiences and their expansion; 3. democracy as the way of life which has as principles collaboration and freedom. Under John Dewey\'s philosophy of aesthetics appreciation is the source of the reconstruction of social values; it is also a reconstructed epistemology that elucidates the role of imagination in solving problems. Our research clarifies the relationships and continuity among art, education and democracy, whereas imagination and thought are the bonds that link one experience and another. Dewey\'s aesthetic is a social aesthetic, whose main product of art is knowledge; democratic education is an active and creative process that contributes to the reconstruction of the world, and democracy is creative in the sustained reconstruction of a collaborative and free way of life.
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Cockerham, David M. "Toward a common democratic faith the political ethics of John Dewey and Jacques Maritain /." [Bloomington, Ind.] : Indiana University, 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3238498.
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Thesis (Ph.D.)--Indiana University, Dept. of Religious Studies, 2006."Title from dissertation home page (viewed July 12, 2007)." Source: Dissertation Abstracts International, Volume: 67-10, Section: A, page: 3837. Adviser: Richard B. Miller.
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Peabody, Robyn. "John Dewey's Theory of Growth and Amy Allen's Feminist Theory of Power Applied to the Work of Domestic Violence Shelters." Bowling Green State University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1272226209.
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Penny, William 1947. "John Dewey, Rudolf Laban and the development of American movement education." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22455.
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This thesis examines the influence the educational theories of John Dewey have had on the development of modern movement education in American schools.It does this in three parts. Firstly through an examination of the educational writings of John Dewey within the general context of his philosophical writings and as they are directly related to pedagogical principles. Secondly through an examination of the development of movement education with particular reference to the theories of Rudolf Laban. Thirdly by tracing modern American Movement education historically and developmentally.
The third aspect examines the strong theoretical relationship between Laban and Dewey. It also illustrates the link between them as developed by the current theorists and practitioners of movement education.
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Cherlin, Paul Benjamin. "A Naturalistic Ontology of Generic Traits and Emergent Phenomena: Reinterpreting the Metaphysics of John Dewey." OpenSIUC, 2017. https://opensiuc.lib.siu.edu/dissertations/1344.
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I offer an interpretive reconstruction of John Dewey’s naturalistic metaphysics. I explore the function and interrelation of a number of terms that are central to Dewey’s metaphysics, including “nature,” “continuity,” “generic traits of existence,” the “qualitative,” “experience,” and “emergence.” In place of a strictly “pluralistic” idea of nature, I suggest that a Deweyan model provides the basis for understanding nature as a continuous whole. The generic traits of existence are the most general ontological features of nature; they are operative in all that exists, but manifest in unique ways within every particular existence. Because all things share these traits, they can be understood as the ground for naturalistic continuity, for how all existences are capable of interacting within a common world. Generic traits are best understood as the underlying patterns or rhythms of nature, patterns that are “tensional” or oppositional. I propose that “tension” is at the heart of any productive process. Through characterizing generic traits in this way, I link them to an emergent theory of generation. Thus, the generic traits of existence are the common grounds for particular existences, relations among existences, and the generation of new existences and relations. Experience is a broad term, but Dewey provides the basis for differentiating among types of experience in accordance with their functionalities, as well as their contextual “size” or “scope.” We can discuss Deweyan experience as an integrated series of emergent contexts or fields that include what he terms, in order of diminishing size, culture, mind, subconscious, consciousness, and cognitive thought. This emergent scheme shows why culture is a directive field of experience, and that cognitive or reflective thought is only a small portion of our experiential process. Through reflecting upon the nature of various experiential contexts, through treating these contexts as our empirical data, we can engage in what Dewey terms “metaphysical inquiry.” If knowledge itself is understood within a broader experiential context, the ways in which knowledge integrates into experience, the “forms” of our meanings, can tell us a great deal about basic features of existence.
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Taylor, Patrick. "A Pragmatic Realism: Events, Powers, and Relations in the Metaphysics of Objective Relativism." Thesis, University of Oregon, 2013. http://hdl.handle.net/1794/12993.
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The early twentieth century witnessed the emergence of "objective relativism," a distinctly American school of metaphysical realism inspired by the works of John Dewey and A.N. Whitehead. Largely forgotten, objective relativism provided a metaphysical framework, based upon an ontology of events and relations rather than substances and discrete properties, that has continued relevance for contemporary metaphysical discussions. In this thesis, I attempt to chart the boundaries and pathways of this ontology, outlining what Dewey calls the "ground-map of the province of criticism." In particular, the ground-map of objective relativism is invoked to situate and analyze the model of psycho-physical emergence outlined in Dewey's Experience and Nature. Because it is a relational ontology, objective relativism avoids problems with emergence common to substantival models. Additional analyses of its ontological premises, both in Dewey's writings and elsewhere, demonstrate how compelling accounts of causation, consciousness, and meaning may be formulated within this model.
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Smith, Clancy Nathaniel. "The Organic Circuit: Investigations into John Dewey's Cycles of Naturalism and Instrumentalism." [Kent, Ohio] : Kent State University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=kent1208808372.
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Thesis (M.A.)--Kent State University, 2008.Title from PDF t.p. (viewed June 17, 2009). Advisor: Frank Ryan. Keywords: Dewey, Peirce, James, Shook, non-reflective, experience, naturalism, instrumentalism. Includes bibliographical references (p. 148).