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Journal articles on the topic 'Elementary Education and John Dewey'

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Published: 4 June 2021

Last updated: 16 February 2022

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1

Fauzi, Muhamad Restu. "PENDIDIKAN HOLISTIK ANAK SD DITINJAU DARI TEORI REKONSTRUKSI SOSIAL JOHN DEWEY." As-Salam: Jurnal Studi Hukum Islam & Pendidikan 8, no. 2 (December 27, 2019): 151–68. http://dx.doi.org/10.51226/assalam.v8i2.159.

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This article aims to understand the concept of holistic education for elementary school children according to John Dewey's theory of social reconstruction. Many parents think that education is the responsibility of the teacher at school so that it makes parents often off responsibility. John Dewey argues that education requires communication because humans are social creatures. Social learning is based on behavior in which children learn new things by observing other people. This research method is carried out by literature study of journals and other scientific works that have relevance to holistic education as the main source of research. The results of this study explain that holistic education is an effort to maintain overall personal development including: intellectual-emotional, physical-social, aesthetic and spiritual; According to John Dewey's theory of Social Reconstruction, holistic education for elementary school children must be supported by all elements, both from school, family and society in personality development in order to form positive personalities in children. The contribution of this research is to provide an understanding for educators, parents and the community about the function of holistic education and to clarify their respective roles.

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2

Sadovnik, Alan R., Susan F. Semel, Ryan W. Coughlan, Bruce Kanze, and Alia R. Tyner-Mullings. "PROGRESSIVE EDUCATION IN THE 21ST CENTURY: THE ENDURING INFLUENCE OF JOHN DEWEY." Journal of the Gilded Age and Progressive Era 16, no. 4 (October 2017): 515–30. http://dx.doi.org/10.1017/s1537781417000378.

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This essay examines three schools in New York City—the City and Country School founded in 1914—and two founded in 1974 and 1984—Central Park East Elementary School 1 and Central Park East Secondary School—with respect to how they reflected Deweyan pedagogic practices and Dewey's belief in democratic education.1 It analyzes whether such pedagogic practices can be maintained over time. City and Country, founded by Caroline Pratt, reflected many of Dewey's ideas and remains true to its founder's vision today. CPE 1 founded by Deborah Meier with five teachers reflected the progressive ideas of its founder, many of which were consistent with Deweyan philosophy. It remains progressive although there have been recent attempts to make it more traditional. CPESS, founded by Deborah Meier, reflected both Deweyan philosophy and the ideas of Theodore Sizer. After Meier left in the 1990s, the school became less progressive and eventually was closed and then reopened as a traditional high school. These histories indicate that Dewey's work on education was at the core of all of these schools’ philosophies and practices. Although there have been uneven successes in keeping Dewey's progressive practices alive, they demonstrate that Dewey's work is relevant and is being practiced today.

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3

Miovska-Spaseva, Suzana. "The Educational Theory of John Dewey and its Influence on Educational Policy and Practice in Macedonia." Espacio, Tiempo y Educación 3, no. 2 (July 18, 2016): 207. http://dx.doi.org/10.14516/ete.2016.003.002.009.

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The paper gives an overview of the impact that the educational theory of the American philosopher and educator John Dewey has had on education in Macedonia since the establishment of the educational system after the Second World War. Within this framework two periods are identified and analysed. One refers to forty-five years of socialist development, during which the traces of Dewey’s presence and influence are recognized in the policy documents that shaped the education in the Socialist Republic of Macedonia as part of the former Yugoslav federation. The analysis of the second period covers the last twenty-five years of development of education in the socio-political context of a sovereign state, and is focused on reform initiatives for improving the teaching process introduced in the 90s of the past century. They are marked by the implementation of three major international projects that altered the traditional teaching organization and methodology in elementary and secondary public schools in Macedonia: Active teaching-Interactive learning, Step by step and Reading and writing for critical thinking. The theoretical foundations of these projects are explored, and common elements that can be traced back to Dewey’s educational concepts and values are identified and discussed.

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4

Westbrook, Robert B. "John Dewey." Prospects 23, no. 1-2 (March 1993): 277–91. http://dx.doi.org/10.1007/bf02195040.

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5

Hein, George E. "John Dewey and Museum Education." Curator: The Museum Journal 47, no. 4 (October 2004): 413–27. http://dx.doi.org/10.1111/j.2151-6952.2004.tb00136.x.

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6

Ernest, R. House. "Is John Dewey Eternal?" Educational Researcher 23, no. 1 (January 1994): 15–16. http://dx.doi.org/10.3102/0013189x023001015.

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7

Fallace, Thomas D. "Was John Dewey Ethnocentric?" Educational Researcher 39, no. 6 (August 2010): 471–77. http://dx.doi.org/10.3102/0013189x10379047.

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8

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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9

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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10

Kaminsky, James S. "John Dewey, Gothic and Modern." British Journal of Educational Studies 58, no. 3 (September 14, 2010): 249–66. http://dx.doi.org/10.1080/00071005.2010.500608.

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11

Hampel, Robert L., and Robert B. Westbrook. "John Dewey and American Democracy." History of Education Quarterly 32, no. 3 (1992): 409. http://dx.doi.org/10.2307/368571.

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12

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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13

Andrade, Erika Natacha Fernandes de, and Marcus Vinicius da Cunha. "O discurso psicológico de John Dewey." Revista Brasileira de Educação 18, no. 53 (June 2013): 339–54. http://dx.doi.org/10.1590/s1413-24782013000200006.

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Este trabalho examina o discurso do filósofo e educador americano John Dewey (1859-1952) sobre o tema "natureza humana", adotando como referência o livro Human nature and conduct: an introduction to Social Psychology. Nesse livro, publicado em 1922, Dewey discute conceitos fundamentais da psicologia - instinto, hábito, inteligência e outros - e propõe uma nova ciência psicológica; suas elaborações abrangem os campos da filosofia, da psicologia e da educação. A metodologia para análise do discurso segue os estudos desenvolvidos pelo Grupo de Pesquisa Retórica e Argumentação na Pedagogia, os quais se baseiam nas teorias de Chaïm Perelman e Stephen Toulmin.

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14

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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15

Hendley, Brian, and Jay Martin. "The Education of John Dewey: A Biography." Canadian Journal of Education / Revue canadienne de l'éducation 27, no. 1 (2002): 142. http://dx.doi.org/10.2307/1602193.

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16

Ryan, Alan. "What did John Dewey Want?" Royal Institute of Philosophy Supplement 45 (March 2000): 157–73. http://dx.doi.org/10.1017/s1358246100003374.

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Although this essay focuses on the ideas of one individual—the American philosopher of education, John Dewey—its purpose is to raise questions about those ideas rather than their author. Dewey is famous for inventing (or spreading) some familiar ideas: that educational reform is at the heart of creating a democratic society, that the classroom is as important to democracy as the polling booth, that the central aim of education is to foster the individuality of the child and that teachers must teach children how to think for themselves rather than pass on cut and dried knowledge. These ideas have been resisted by philosophers who have thought that the aim of education is to teach children some defined and circumscribed skills, or to transmit to them as much factual information as they can usefully be given during their school years. They have also been resisted by thinkers who have wanted to limit the scope of education, to say that schools exist to serve limited, non-political purposes, and that ‘schooling’ properly ends at sixteen, eighteen, or twentyone when it sends adequately educated students out into the world to earn a living, raise a family, and do their wider social and political duty.

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17

Arnstine, Donald, and Sidney Hook. "John Dewey: An Intellectual Portrait." Journal of Aesthetic Education 31, no. 1 (1997): 120. http://dx.doi.org/10.2307/3333480.

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18

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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19

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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20

Thayer, H. S. "John Dewey 1859–1952." Royal Institute of Philosophy Supplement 19 (March 1985): 69–89. http://dx.doi.org/10.1017/s1358246100004537.

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It is generally agreed that the most influential philosophers in America are Charles S. Peirce, William James and John Dewey. James's fame came rather suddenly in the latter half of his life—roughly, from 1880 to 1910; it flourished with the appearance of his Principles of Psychology (1890) and shortly thereafter with his advocacy of pragmatism and radical empiricism. James was acclaimed in England and Europe as well as in America. Peirce, on the other hand, was almost entirely neglected; his work remained unknown to all but a few philosophers and his chief acknowledgment was as a scientist and logician. His importance began to be recognized and his immense researches and writings studied some twenty-five years after his death. It was otherwise with Dewey. During his long lifetime his ideas not only engaged the reflections and critical discussions of philosophers, he also had a profound and contagious influence on education, the social sciences, aesthetics, and political theory and practice. In this respect his thought has reached a wider audience in America than that of either Peirce or James. In his day lawyers, labour leaders, scientists and several heads of state attested to the vitality of his wisdom.

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21

Thayer, H. S. "John Dewey 1859–1952." Royal Institute of Philosophy Supplement 19 (March 1985): 69–89. http://dx.doi.org/10.1017/s0957042x00004533.

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It is generally agreed that the most influential philosophers in America are Charles S. Peirce, William James and John Dewey. James's fame came rather suddenly in the latter half of his life—roughly, from 1880 to 1910; it flourished with the appearance of his Principles of Psychology (1890) and shortly thereafter with his advocacy of pragmatism and radical empiricism. James was acclaimed in England and Europe as well as in America. Peirce, on the other hand, was almost entirely neglected; his work remained unknown to all but a few philosophers and his chief acknowledgment was as a scientist and logician. His importance began to be recognized and his immense researches and writings studied some twenty-five years after his death. It was otherwise with Dewey. During his long lifetime his ideas not only engaged the reflections and critical discussions of philosophers, he also had a profound and contagious influence on education, the social sciences, aesthetics, and political theory and practice. In this respect his thought has reached a wider audience in America than that of either Peirce or James. In his day lawyers, labour leaders, scientists and several heads of state attested to the vitality of his wisdom.

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22

Phillips, Alan G. "John Dewey and His Religious Critics." Religion & Education 29, no. 1 (April 2002): 31–40. http://dx.doi.org/10.1080/15507394.2002.10012291.

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23

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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24

Dennis, Lawrence J., and Douglas Knapp. "Viewpoint: John Dewey as Environmental Educator." Journal of Environmental Education 28, no. 2 (January 1997): 5–9. http://dx.doi.org/10.1080/00958964.1997.9942817.

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25

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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26

Feinberg, Walter, and Carlos Alberto Torres. "Democracy and Education: John Dewey and Paulo Freire." Educational Practice and Theory 23, no. 1 (January 1, 2001): 25–37. http://dx.doi.org/10.7459/ept/23.1.03.

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27

Ansbacher, Ted. "An interview with John Dewey on science education." Physics Teacher 38, no. 4 (April 2000): 224–27. http://dx.doi.org/10.1119/1.880512.

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28

Freeman-Moir, John. "William Morris and John Dewey: Imagining Utopian Education." Education and Culture 28, no. 1 (2012): 21–41. http://dx.doi.org/10.1353/eac.2012.0002.

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29

White, Brian. "Scapegoat: John Dewey and the character education crisis." Journal of Moral Education 44, no. 2 (April 3, 2015): 127–44. http://dx.doi.org/10.1080/03057240.2015.1028911.

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30

Olitzky, Kerry M. "THE IMPACT OF JOHN DEWEY ON JEWISH EDUCATION." Religious Education 81, no. 1 (January 1986): 5–18. http://dx.doi.org/10.1080/0034408600810102.

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31

Huggler, Jørgen. "John Deweys kritik af liberal education." Studier i Pædagogisk Filosofi 5, no. 2 (December 13, 2017): 79. http://dx.doi.org/10.7146/spf.v5i2.96929.

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The paper deals with John Dewey’s aversion against liberal education and his concern about a ‘dual track’ educational system separating liberal education and vocational education. It investigates the reason why Dewey maintains that the philosophical ‘dualisms’ culminates in the question on vocation.

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32

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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33

Muhamad, Muslim Hassan, and Sarkar Hama Rashid Saeed. "Pedagogical Thinking in Pragmatism John Dewey." Journal of University of Raparin 8, no. 2 (June 13, 2021): 168–91. http://dx.doi.org/10.26750/vol(8).no(2).paper8.

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The process of life is linked to continuity and survival among all the organisms, and human being in nature are the most intelligent living organism unlike all other organisms in the sense that he is a social being since he desires to live in civilized life. By civilized life we mean a life where all individuals live in society for the sake of fulfilling the diverse needs they are unable to fulfill by themselves, because survival and continuity is not uneasy task since they constantly changing and increasing, so the members of a given society have to take the responsibility for achieving each other’s needs. The concept of education in the human society is said to be more different and extensive than other living things is because this process consists of developing mature members for the society, so that they can take the responsibility placed on them by that the society. The function of education is to determine the most appropriate methods, which are represented by the educational thinking of the thinkers and philosophers who organize the process of education and its suitability in a way that is compatible with all times, environment and. Pragmatism is considered as one of the approaches that has a great role in solving problems taking place among communities, so that education becomes a tool for solving problems associated with the human social live.

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34

LaVigne, Michelle. "John Dewey and the Artful Life." Quarterly Journal of Speech 99, no. 4 (November 2013): 518–22. http://dx.doi.org/10.1080/00335630.2013.778530.

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35

Myers, William T. "John Dewey & Moral Imagination (review)." Journal of Aesthetic Education 39, no. 2 (2005): 107–14. http://dx.doi.org/10.1353/jae.2005.0020.

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36

Rahmatullah, Muhammad. "PENDIDIKAN KEPESANTRENAN DALAM PERSPEKTIF PROGRESIVISME JOHN DEWEY." Didaktika Religia 3, no. 2 (July 24, 2015): 71–94. http://dx.doi.org/10.30762/didaktika.v3i2.163.

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This paper discusses Islamic boarding schools from educational progressivism.Islamic boarding school is one typical and traditional education in Indonesia.This kind of education is considered no longer relevant in the modern world.Islamic boarding schools are freer and more open compared to formal education.Therefore, this kind of education tends to be more progressivism as proposedby John Dewey. Dewey requires that education must involve students directlywith investigation and experimentation. The material is taught to be somethingpractical in life. In addition, the school must be democratic so that it reflects thesocial system represented the school. From the writer’s observation, it was foundthat the preconditions of Islamic boarding schools meet progresissvisme.Kata Kunci: Education, Islamic boarding schools, Progressivism, John Dewey.

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37

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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38

Cunha, Marcus Vinicius da, and Leonardo Freitas Sacramento. "Os gregos nas estratégias argumentativas de John Dewey." Revista Brasileira de Educação 12, no. 35 (August 2007): 278–89. http://dx.doi.org/10.1590/s1413-24782007000200008.

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O presente trabalho analisa as referências feitas por John Dewey à filosofia e à vida social da Grécia clássica no livro Democracia e educação, as quais são relacionadas a concepções de sociedade, conceituações filosóficas e proposições educacionais. O objetivo é elucidar o modo como Dewey apropria-se dos gregos na composição dos argumentos que dão sustentação às teses que deseja comunicar a seus leitores. Os recursos analíticos empregados baseiam-se no estudo das práticas retóricas e dialéticas desenvolvido por Perelman e Olbrechts-Tyteca em seu Tratado da argumentação: a nova retórica e na crítica da forma silogística elaborada por Toulmin no livro Os usos do argumento.

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39

Shea, William M. "John Dewey and the Crisis of the Canon." American Journal of Education 97, no. 3 (May 1989): 289–311. http://dx.doi.org/10.1086/443928.

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40

Fallace, Thomas. "John Dewey and the New Left, 1960-1988." Journal of Curriculum Studies 52, no. 5 (June 24, 2020): 593–607. http://dx.doi.org/10.1080/00220272.2020.1783702.

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41

Granger, David A. "RECOVERING THE EVERYDAY: JOHN DEWEY AS EMERSONIAN PRAGMATIST." Educational Theory 48, no. 3 (September 1998): 331–49. http://dx.doi.org/10.1111/j.1741-5446.1998.00331.x.

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42

Schubert, William H. "John Dewey and Elliot Eisner: Relationships and Influences." Journal of Curriculum and Pedagogy 9, no. 1 (January 2012): 36–38. http://dx.doi.org/10.1080/15505170.2012.684844.

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43

Beineke, John A. "The Investigation of John Dewey by the FBI." Educational Theory 37, no. 1 (December 1987): 43–52. http://dx.doi.org/10.1111/j.1741-5446.1987.00043.x.

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44

Bullert, Gary. "John Dewey on War and Fascism: A Response." Educational Theory 39, no. 1 (December 1989): 71–80. http://dx.doi.org/10.1111/j.1741-5446.1989.00071.x.

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45

Westgaard, Odin. "Allow Me to Introduce…John Dewey." Performance Improvement Quarterly 3, no. 4 (October 22, 2008): 108–17. http://dx.doi.org/10.1111/j.1937-8327.1990.tb00481.x.

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46

Zhang, Grace Xinfu, and Ron Sheese. "100 YEARS OF JOHN DEWEY AND EDUCATION IN CHINA." Journal of the Gilded Age and Progressive Era 16, no. 4 (October 2017): 400–408. http://dx.doi.org/10.1017/s1537781417000299.

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Only a few years following the publication of Democracy and Education, from May 1919 to July 1921, John Dewey traveled and lectured in China. He arrived an already famous American psychologist, philosopher, and educator; but over the course of the years after his departure, that fame diminished, turning to infamy in the 1950s and 1960s, only to be somewhat restored in recent decades. The changing attitudes of the Chinese to Dewey and his ideas are associated with the changing, and often tumultuous, cultural and political context for education in China from the time of his visit through the following century. Hu Shi and Tao Xingzhi, PhD students of Dewey at Columbia University, were prominent Chinese educators who adapted Dewey's educational concepts to the Chinese environment, and their work continues to influence educational debate in China today. While there is desire among many contemporary educators for educational reforms that would be in line with Dewey's principles, there are equal or greater pressures for maintaining systems focused on examinations and memorization.

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47

Brosio, Richard A., William Andrew Paringer, Arthur E. Lean, and William Edward Eaton. "John Dewey and the Paradox of Liberal Reform." History of Education Quarterly 31, no. 3 (1991): 426. http://dx.doi.org/10.2307/368391.

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48

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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49

Jackson, Nate. "John Dewey and the Possibility of Particularist Moral Education." Southwest Philosophy Review 32, no. 1 (2016): 215–24. http://dx.doi.org/10.5840/swphilreview201632122.

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50

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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