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

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Published: 4 June 2021

Last updated: 6 February 2022

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1

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

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<p>The reason for this publication has been our interest in educational issues on the one hand, and, on the other, in the philosophy of education of J. Dewey. This resulted in further approaching the philosophy of Pragmatism and considering its influence on J. Dewey’s philosophy of education. At the same time, we have sought the influences on his work from Aristotelian thought. In this direction, we show that the American philosopher considered the philosophy of pragmatism as applicable to a democratic education, which is also considered to be moral education.</p>

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2

Garrison, Jim. "John Dewey, Unmodern Philosophy and Modern Philosophy." Educational Theory 64, no. 2 (April 2014): 195–203. http://dx.doi.org/10.1111/edth.12057.

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3

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

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4

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

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This review paper on John Dewey, the pioneering educationist of the 20th century, discusses his educational thoughts, and writings, which gave a new direction to education at the turn of the century. Dewey’s contributions are immense and overwhelming in the fields of education, politics, humanism, logic, and aesthetics. This discussion will focus on Dewey and his philosophy related to educational approaches, pedagogical issues, and the linkages that he made between education, democracy, experience, and society. At the heart of his educational thought is the child. Dewey’s idea on humanism springs from his democratic bent and his quest for freedom, equity, and the value of child’s experiences.

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5

Stotts, Alexandra. "Dewey Reconfigured." Teaching Philosophy 24, no. 1 (2001): 91–94. http://dx.doi.org/10.5840/teachphil200124110.

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

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7

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

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8

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

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9

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

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10

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

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11

Jackson, Philip W. "Eco on Dewey." Studies in Philosophy and Education 10, no. 4 (1991): 337–44. http://dx.doi.org/10.1007/bf00364548.

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Zaytsev, Aleksandr V. ""Critical thinking" in the context of John Dewey's philosophy of education." Vestnik Kostroma State University. Series: Pedagogy. Psychology. Sociokinetics, no. 3 (2019): 222–25. http://dx.doi.org/10.34216/2073-1426-2019-25-3-222-225.

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The article discusses the innovative method of critical thinking or, more precisely, critical reflection in the field of education, formulated by the American philosopher and twentieth-century educator John Dewey. The author shows that the development of John Dewey of this method has passed practical approbation in a number of American schools, has received positive feedback and has been introduced into the pedagogic and educational practice. The "critical thinking" theory of has not lost its topicality in modern conditions.

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13

Gonon, Philipp. "Education, not democracy? The apolitical dewey." Studies in Philosophy and Education 19, no. 1-2 (March 2000): 141–57. http://dx.doi.org/10.1007/bf02764157.

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14

Chengbing, WANG, and DONG Ming. "Education and the Reconstruction of a Democratic Society: Two Main Themes in Dewey’s Philosophy of Education." Beijing International Review of Education 1, no. 4 (December 6, 2019): 645–57. http://dx.doi.org/10.1163/25902539-00104005.

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Education and the reconstruction of a democratic society are two themes about which Dewey was especially concerned throughout his life. On the one hand, Dewey regarded education as growth, emphasizing that the end of education is nothing but itself. Dewey received a barrage of criticism for this, as some people saw it as a theory advocating the aimlessness of education. On the other hand, the growth in Dewey’s theory is more than the growth of the individual: it also involves thinking from a social perspective, and thus is democracy-oriented growth. However, Robert B. Westbrook and Aaron Schutz point out that Dewey’s method of starting with local communities to develop a Great Community has its problems, and his proposal to transform society through schools also faces enormous difficulties. This paper firstly clarifies Dewey’s concept of growth. Then, it discusses the relationships among growth, education, and democracy in Dewey’s thoughts. Finally, it analyzes the problems that existed during the development of a democratic society and argues for Dewey’s ideal of a Great Community, which has been questioned.

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15

Weber, Eric Thomas. "Dewey and Rawls on Education." Human Studies 31, no. 4 (November 25, 2008): 361–82. http://dx.doi.org/10.1007/s10746-008-9101-1.

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16

Arifin, Nur. "Pemikiran Pendidikan John Dewey." As-Syar'i: Jurnal Bimbingan & Konseling Keluarga 2, no. 2 (April 21, 2021): 204–19. http://dx.doi.org/10.47467/assyari.v2i2.128.

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ABSTRACT According to John Dewey, education is a process of forming fundamental fundamental abilities, both concerning thinking (intellectually) and feeling power (emotionally), leading to human and ordinary human nature. Education as a rearrangement or reconstruction of various experiences and events experienced in an individual's life so that everything new becomes more focused and meaningful. John Dewey adheres to pragmatism. That is, the educational process is only about ideas that can be put into practice that are correct and useful. Ideas that exist only in ideas are also indecisive about the reality of sense objects, they are nonsense to pragmatism. The philosophy of thinking about education is reflective thinking, which is a way of thinking that starts from the problems that are faced with it to be solved. According to John Dewey, learning should be focused on practice and trial and error. Humans must be active, full of interest, and ready to explore. Therefore education must be restructured not only as preparation for maturity, but education as a continuation of the growth of the mind and the continuation of life light. Education is directed at social efficiency by providing the ability to participate in activities for the fulfillment of common interests and welfare freely and maximally. John Dewey criticized a lot of traditional education patterns, namely education patterns that make children the object of education, not the subject of education. He does not agree with the concept of traditional education, which states that the focus of education is outside children, whether it be teachers, books, infrastructure, or others. Because the concept of traditional education makes school a formal place for listening, for mass instruction, and separate from life. Traditional education patterns will not be able to see children as living things that grow in their own experiences and then develop them in an environment in accordance with their basic potential. Therefore education needs to be organized in a democratic manner. All adult students are encouraged to participate in shaping the values that govern life together. The science of education cannot be separated from philosophy, that the purpose and aim of the school is to generate a democratic attitude to life and to develop it.

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17

Edel, Abraham. "John Dewey., Philosophy and Education in Their Historical Relations." International Studies in Philosophy 26, no. 4 (1994): 122–23. http://dx.doi.org/10.5840/intstudphil199426494.

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18

Kim, Suk-Ki. "The Making of Physical Education Important - focused on concept of growth based on Dewey’s education philosophy -." Journal of the Korean Society for the Philosophy of Sport, Dance, & Martial Arts’ 26, no. 2 (June 30, 2018): 83–95. http://dx.doi.org/10.31694/pm.2018.06.26.2.007.

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19

Schneider, Jan-H. "John dewey in france." Studies in Philosophy and Education 19, no. 1-2 (March 2000): 69–82. http://dx.doi.org/10.1007/bf02764153.

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Isriyah, Mudafiatun, and Blasius Boli Lasan. "Classical philosophy: influence the education philosophy of age." TERAPUTIK: Jurnal Bimbingan dan Konseling 1, no. 3 (March 15, 2018): 202. http://dx.doi.org/10.26539/1376.

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Education with philosophy has a close relationship because philosophy is a view of life that leads to the goal of education. According to Dewey, changes that occur in society must exist and inevitable because education is always changing. The perennialism view at the moment that education is regarded as a container to direct the center of culture. While human beings are able to solve the problem and achieve its goals rationally. This condition of development in the flow of philosophy one of which is essentialism. And education as a tool to process humanize human, with the difference of orientation and philosophy that became his belief. Differences philosophy in a nation will bring a difference in the perspective or purpose of education itself. Learning with the P4C contributes to raising children to be sensitive individuals who respect different perspectives and are able to shape their own rights, have ethical values, take care and improve themselves, and embrace new ideas.

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21

Michalos, Alex C. "The Politics of John Dewey." Teaching Philosophy 9, no. 3 (1986): 282–83. http://dx.doi.org/10.5840/teachphil19869356.

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22

Stables, Andrew. "Semiosis, Dewey and Difference: Implications for Pragmatic Philosophy of Education." Contemporary Pragmatism 5, no. 1 (April 21, 2008): 147–61. http://dx.doi.org/10.1163/18758185-90000085.

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23

Thibeault, Matthew D. "Dewey’s Musical Allergy and the Philosophy of Music Education." Journal of Research in Music Education 68, no. 1 (January 15, 2020): 31–52. http://dx.doi.org/10.1177/0022429419896792.

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This historical study explores John Dewey’s ideas regarding music and music education through primary sources (his published writings, correspondence, and transcriptions of class lectures) and secondary sources (biographies and related scholarly literature). Dewey’s belief that he was unmusical is presented, including via a consideration of his novel conception of rhythm absent musical examples. Despite this belief, this study posits a case for a musical Dewey. This is presented through examples in his work that, while scattered, demonstrate several themes: that music is rooted in ritual and social experience, that it is embodied with regard both to creation and perception, and that it has important connections to everyday life. Dewey’s dislike of jazz is interpreted as a resistance to commercialized and commoditized mass culture. The progressive music program at the University of Chicago’s Laboratory School that Dewey established exemplifies his commitment to music education, and new research connects that progressive program to Hull House and Jane Addams through the shared employment of music teacher Eleanor Smith. The discussion considers how Dewey’s musical ideas complement his painterly aesthetics and also calls for a resistance to unmusicality as a conception, instead turning toward music as innate to all humans.

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24

Allen, Ansgar. "Ideas of education: philosophy and politics from Plato to Dewey." British Journal of Educational Studies 62, no. 3 (July 3, 2014): 355–57. http://dx.doi.org/10.1080/00071005.2014.944392.

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25

Saito, Naoko. "PHILOSOPHY AS TRANSLATION: DEMOCRACY AND EDUCATION FROM DEWEY TO CAVELL." Educational Theory 57, no. 3 (August 2007): 261–75. http://dx.doi.org/10.1111/j.1741-5446.2007.00256.x.

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26

Semetsky, Inna, and Cary Campbell. "Semiotics and/as Education." Chinese Semiotic Studies 14, no. 1 (February 23, 2018): 121–28. http://dx.doi.org/10.1515/css-2018-0007.

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Abstract Inna Semetsky has written extensively on the philosophy of education, semiotics, and the art of Tarot, often in the same breath, drawing upon the thought of Charles Peirce, John Dewey, Carl Jung, and Gilles Deleuze, among others. Over the last decade she has launched a new interdisciplinary field of inquiry called edusemiotics (or educational semiotics) that uses semiotics to conceptualize the foundations of learning and education. In this interview Cary Campbell discusses with Semetsky: some of the details of the edusemiotic program (what it is, and purports to do); her work and collaboration with the late philosopher John Deely; her involvement in Tarot (as an active reader and a scholar of the subject); and her career of writing and research at large.

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27

Leseigneur, Clarisse. "is there a form of citizenship specific to philosophy for children?" childhood & philosophy 17 (February 28, 2021): 01–18. http://dx.doi.org/10.12957/childphilo.2021.55786.

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Due to the obvious and widely studied Deweyan foundations in the educational program elaborated by philosopher Mathew Lipman, Philosophy for Children (P4C) is often presented as a continuation of Dewey’s democratic ideal, as a mode of associated living. I argue that there is a democratic model specific to Lipman’s P4C, that cannot be reduced to Dewey’s theories. To do so, I propose to compare Dewey’s and Lipman’s educational models through the Bourdieusian notion of habitus, understood as a set of lasting mental dispositions, following a specific social conditioning, revealed by some practical habits. Studying in depth Dewey’s and Lipman’s educational recommendations concerning inquiry does not only reveal that they are structured according to different rationalities, it also highlights the fact that they tend to develop different habits and dispositions in the child, that ultimately form two distinct citizen habitus. Dewey’s habitus could be called experimental and Lipman’s habitus dialogical and they both correspond to their respective reflections on democracy and the role a citizen should be playing. I conclude by highlighting the interesting possibilities that stem from the analysis and comparison of educational models through the notion of habitus.Resumen: En razón de las indudables y ampliamente estudiadas fundaciones deweyana en la pedagogía elaborada por el filósofo Mathew Lipman, la filosofía para niños es generalmente presentada como una continuación del ideal democrático de John Dewey, como un modo de vida asociada. Sostengo que existe un modelo democrático específico a la filosofía para niños como la que fue elaborada por Lipman, que no se puede reducir a las teorías de Dewey. Para mostrar eso, propongo de comparar las pedagogías de Dewey y de Lipman a través de la noción bourdieusiana del habitus, entendida como un conjunto de disposiciones mentales duraderas, proveniente de un condicionamiento social específico, que se manifiesta por hábitos prácticos. Un estudio en profundidad de las recomendaciones educativas de Dewey y de Lipman en cuento a la encuesta no sólo revela que están organizadas por racionalidades diferentes, sino también que desarrollan hábitos y disposiciones diferentes en el niño, que últimamente forman dos habitus ciudadanos distintos. El habitus de Dewey se puede llamar experimental, y el de Lipman un habitus dialógico, los dos corresponden a sus reflexiones respectivas sobre la democracia y el rol del ciudadano. Concluyo subrayando las posibilidades interesantes que emerjan de la analiza y comparación de las pedagogías a través de la noción de habitus.

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28

Galvão, Pedro. "A Ciência na Educação Segundo John Dewey." Philosophica: International Journal for the History of Philosophy 6, no. 12 (1998): 129–44. http://dx.doi.org/10.5840/philosophica199861226.

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Education plays a very special role in Dewey’s System of thought. And according to Dewey, science, being knowledge at its best, has an unsurpassable educational value which every genuine democracy must take seriously. Here I try to show how and why Dewey developed this point of view. I start by considering how, in Dewey’s System, education is seen as a form of experience deeply significant to philosophy. Then I try to stress the most inte resting points concerning Dewey’s view of education as a social process. This leds me to explain why Dewey thought that the best kind of education should occur in a democratic environment and what does he mean by that. At this point it becomes possible (I hope) to effectively understand where Dewey saw the educational value of scientific knowledge and how, according to him, should that value be promoted. Since the superiority of scientific knowledge lies in its method, Dewey argued, science becomes deprived of all its educational value whenever is taught, as ususal, as a mere ready-made subject-matter.

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29

Neiman, Alven. "Rorty's Dewey: Pragmatism, education and the public sphere." Studies in Philosophy and Education 15, no. 1-2 (1996): 121–29. http://dx.doi.org/10.1007/bf00367521.

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30

Fott, David. "John Dewey and the Mutual Influence of Democracy and Education." Review of Politics 71, no. 1 (2009): 7–19. http://dx.doi.org/10.1017/s0034670509000023.

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AbstractFor Dewey education is the growth of mental powers, where “growth” has no fixed content but involves the increasing harmonization of individuals with society. That harmonization must respect the uniqueness of each person and his capacity for intelligence. Education aims to develop a model democratic society, which Dewey sees as similar to an ideal community of scientific inquirers. That comparison is highly questionable, however. Dewey's curricular emphases include science, geography, history, literature, and fine arts, the last two of which promote a greater appreciation for all of human life—provided society is not too separated into classes. Related to social division is what he considers the false problems of epistemology, with its separation between mind and world. But Dewey's failure to think more rigorously about the relation of philosophy to science makes his philosophy a poor bulwark against postmodernism.

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31

Biesta, Gert J. J. "Review article on John Tiles' Dewey." Studies in Philosophy and Education 15, no. 4 (October 1996): 383–94. http://dx.doi.org/10.1007/bf00368494.

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32

Boisvert, Raymond D. "John Dewey: An ?old-fashioned? reformer." Studies in Philosophy and Education 13, no. 3-4 (1995): 325–41. http://dx.doi.org/10.1007/bf01077687.

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33

Khasawneh, Omar M., Ruba M. Miqdadi, and Abdulhakeem Y. Hijazi. "Implementing Pragmatism And John Deweys Educational Philosophy In Jordanian Public Schools." Journal of International Education Research (JIER) 10, no. 1 (March 3, 2014): 37–54. http://dx.doi.org/10.19030/jier.v10i1.8465.

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The teachings and writings of John Dewey, an American philosopher and educator, offer insightful influences on contemporary education, not only in the United States but also worldwide. His philosophy of education, commonly referred to as Pragmatism, focused on learning by doing as an alternative to rote knowledge and strict teaching. The purpose of this study is to investigate the extent to which this philosophical thought is implemented in Jordanian public schools according to Jordanian teachers. Both quantitative and qualitative methods were employed in this study. The findings reveal that Jordanian teachers believe Pragmatism is implemented in Jordan to a moderate degree.

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34

Bergman, Roger. "John Dewey on Educating the Moral Self." Studies in Philosophy and Education 24, no. 1 (March 2005): 39–62. http://dx.doi.org/10.1007/s11217-005-7985-z.

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35

Fadhlullah, Irfan. "Kritik atas Pemikiran Humanisme Pendidikan John Dewey." el-Buhuth: Borneo Journal of Islamic Studies 2, no. 1 (December 31, 2019): 43–61. http://dx.doi.org/10.21093/el-buhuth.v2i1.1597.

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Education is one of a container to get science. The various education stated by the scientists a western education has a decisive output students. Because in the concept of education has a philosophy that used as basis in developing their activities in the direction of education were. Islamic have the cincept of tarbiyah of course also has the basis of the muslim scholar ever incised ink gold in his days. The concept of Islamic education did not refuse modern concept as has beeb thriving now, but in the concept of Islamic education is self have whose distinctiveness not necessarily owned by the concept of a western education. Therefore in order to criticize the concept of education, the writer uses a qualitative descriptive approach with the type of library research. This type of library research is done by collecting some literature from books, journal and previous research result that have a theme related to the purpose of enriching references.

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36

Pope, Nakia S. "Dewey Hates Hobbits." Contemporary Pragmatism 13, no. 2 (July 15, 2016): 181–204. http://dx.doi.org/10.1163/18758185-01302004.

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In 2010, David Waddington published a paper in Studies in Philosophy of Education entitled “Troublesome Sentiments: The Origins of Dewey’s Antipathy to Children’s Imaginative Activities.” In this article, Waddington embarks on a genealogical account of Dewey’s “apparent hostility toward children’s imaginative pursuits.” (p. 351). This paper extends and refines Waddington’s argument, arguing that the distinction between fantasy and creative imagination is an important one to understanding Dewey. I conclude that Dewey’s antipathy is really focused on fantasy. This antipathy extends throughout much of his educational, psychological, and aesthetic work. Dewey’s distain for fantasy rests on his arguments about the creative and productive purposes of thought and activity. He feels that fantasy, dealing with the unreal and overly emotional aspects of thought, is unproductive and, occasionally, dangerous. I argue that this is an underestimation of fantasy, one that rests on a conflation of fantasy as an activity with the fantastic as subject matter. I argue that Dewey underestimates fantasy, demonstrating that it might serve the moral and aesthetic purposes that drive his account of imagination.

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37

Allemann-Ghionda, Cristina. "Dewey in postwar-Italy: The case of re-education." Studies in Philosophy and Education 19, no. 1-2 (March 2000): 53–67. http://dx.doi.org/10.1007/bf02764152.

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38

Garrison, Jim. "Introduction: Education and the New Scholarship on John Dewey." Studies in Philosophy and Education 13, no. 3-4 (1995): 169–74. http://dx.doi.org/10.1007/bf01077676.

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39

Prawat, Richard S. "Dewey and Peirce, the Philosopher's Philosopher." Teachers College Record 103, no. 4 (August 2001): 667–721. http://dx.doi.org/10.1111/0161-4681.00131.

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40

Weitz, Betty A. "Equality and justice in education: Dewey and Rawls." Human Studies 16, no. 4 (October 1993): 421–34. http://dx.doi.org/10.1007/bf01323026.

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Stinson, David W. "Dewey, Freire, and Foucault and an Ever-Evolving Philosophy of (Mathematics) Education." Journal of Research in Curriculum Instruction 20, no. 2 (April 2016): 70–78. http://dx.doi.org/10.24231/rici.2016.20.2.70.

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42

Ryg, Matthew Alan. ""The Cambridge Companion to Dewey," ed. Molly Cochran." Teaching Philosophy 35, no. 4 (2012): 436–40. http://dx.doi.org/10.5840/teachphil201235449.

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43

Lehmann-Rommel, Roswitha. "The renewal of dewey — trends in the nineties." Studies in Philosophy and Education 19, no. 1-2 (March 2000): 187–218. http://dx.doi.org/10.1007/bf02764159.

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44

Nubiola, Jaime. "The Reception of Dewey in the Hispanic World." Studies in Philosophy and Education 24, no. 6 (November 2005): 437–53. http://dx.doi.org/10.1007/s11217-005-1859-2.

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45

WAKS, Leonard J. "Democratic Self-Cultivation." Beijing International Review of Education 1, no. 4 (December 6, 2019): 626–44. http://dx.doi.org/10.1163/25902539-00104004.

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In this paper I draw on the concept of Confucian self -cultivation to strengthen John Dewey’s democratic education project. For Dewey, democracy is primarily a form of associated living, marked by the broad sharing of interests and rich communication among social groups. In appealing to Confucian philosophy to bolster Dewey’s educational project I adopt the framework of global Intercultural philosophy, placing philosophical approaches from different cultural traditions together to augment intellectual resources and advance philosophical understanding. This approach initially dictates a comparative method: “setting into dialogue sources from across cultural, linguistic, and philosophical streams” (Littlejohn, n.d.). I draw particularly upon the Analects of Confucius, the collected works of John Dewey, and standard interpretive works. But I go beyond mere comparison, to argue for an enriched form of democratic education, bolstered by Confucian insights, and suitable for contemporary Western democracies.

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46

Ibrahim, Ruslan. "FILSAFAT PROGRESIVISME PERKEMBANGAN PESERTA DIDIK." Al-Riwayah: Jurnal Kependidikan 10, no. 1 (November 9, 2018): 151–66. http://dx.doi.org/10.32489/al-riwayah.156.

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This article explains the philosophical view of progressivism about learners. Progressive philosophy sees that education is not just transferring knowledge to learners, but training their abilities and skills by providing the right stimulus. In the field of education, this philosophy was pioneered by the educational leader, John Dewey, with the main jargon of education as an instrument of social reconstruction. Progressive philosophy has the principle that learners should be educated to be human beings who can understand life in the future. For that, learners should be allowed to be free, active, creativity, and dynamic in accordance with the context of life.

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Ibrahim, Ruslan. "Filsafat Progresivisme Perkembangan Peserta Didik." Al-Riwayah : Jurnal Kependidikan 10, no. 1 (April 2, 2018): 151–66. http://dx.doi.org/10.47945/al-riwayah.v10i1.147.

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This article explains the philosophical view of progressivism about learners. Progressive philosophy sees that education is not just transferring knowledge to learners, but training their abilities and skills by providing the right stimulus. In the field of education, this philosophy was pioneered by the educational leader, John Dewey, with the main jargon of education as an instrument of social reconstruction. Progressive philosophy has the principle that learners should be educated to be human beings who can understand life in the future. For that, learners should be allowed to be free, active, creativity, and dynamic in accordance with the context of life.

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48

Saito, Naoko. "Changing Politics: Thoreau, Dewey and Cavell, and Democracy as a Way of Life." Contemporary Pragmatism 15, no. 2 (June 1, 2018): 179–93. http://dx.doi.org/10.1163/18758185-01502001.

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This paper reconsiders the meaning of political action by way of a dialogue between Dewey, Thoreau, and Cavell. These philosophers demonstrate possibilities of political engagement and participation. Especially in response to the psychological and emotional dimensions of political crisis today, I shall claim that American philosophy can demonstrate something beyond problem-solving as conventionally understood in politics and that it has the potential to re-place philosophy in such a manner that politics itself is changed. First, I shall draw a contrast between the ways of political action demonstrated respectively by Dewey and Thoreau. Some points of divergence are revealed within American philosophy. I shall then explore the partially different sense of political action implied by Cavell’s ordinary language philosophy, identifying this as the politics of acknowledgment. Finally, I shall propose the idea of challenging inclusion as an alternative political education for human transformation, taking this as a key to changing politics.

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Bittner, Stefan. "German readers of dewey — before 1933 and after 1945." Studies in Philosophy and Education 19, no. 1-2 (March 2000): 83–108. http://dx.doi.org/10.1007/bf02764154.

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Bruno-Jofre, Rosa, and Gonzalo Jover. "The Readings of John Dewey’s Work and the Intersection of Catholicism: The Cases of the Institución Libre de Enseñanza and the Thesis of Father Alberto Hurtado, S.J. on Dewey." Encounters in Theory and History of Education 10 (October 27, 2009): 3–22. http://dx.doi.org/10.24908/eoe-ese-rse.v10i0.2125.

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This paper examines the way the intersections with religion affected the readings of Dewey and progressive education themes in two discursive Spanish-speaking scenarios. The first scenario refers to how Dewey was read by the Spanish Institución Libre de Enseñanza within the context of the religious (Catholic) debate that took place in Spain during the first decade of the twentieth century. The second refers to the reading of Dewey by Father Alberto Hurtado (recently canonized), a Chilean Jesuit priest, a graduate from Louvain in 1935, and founder of the Hogar de Cristo, who had an important educational presence in Chile. The intersection of Catholicism was relevant in the two scenarios although the mediations were substantially different. Both readings purposely separated Dewey’s pedagogical thinking from his pragmatist philosophy. However, while Father Hurtado did a Catholic reading to articulate Dewey’s pedagogical thinking with religious transcendence, the members of the Institución read Dewey with the intention of liberating education from religious dogmatism, but still keeping a transcendental vision of the humane. The two scenarios show not only that habits and belief systems set limits on what can be integrated in a concept of education, but also the relevance of contingent conditions in the articulation of educational theories and practices.

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