Can computers and other information technologies reinvigorate Dewey’s vision of linking school with society? Pedagogical praxis suggests a reconfiguration of educational practices in which technology helps young people learn to think as professionals and thus see the world in ways that are grounded in meaningful activity and aligned with the core skills, habits, and understandings of a postindustrial society.
This article challenges five basic arguments put forward by Haithe Anderson and asserts that liberalism and multiculturalism, while tenuous and complex, are compelling and in fact do offer hope for the future.
This article constitutes a critique from the inside of constructivist pedagogy.
This article examines the implications of John Dewey's democratic philosophy for contemporary education for global understanding. Its special focus is on his idea of mutual learning through difference - a democratic principle that was put to the test in his own cross-cultural encounter with Japan in 1919. Using Dewey's difficult experience in Japan as a context, I then consider how contemporary Japanese education can best engage with a philosophical question he left, a question involving the difficulty of understanding the different in the absence of common ground.
Using the popular movie The Matrix to evoke both metaphors for human existence and models for teaching and learning, this article revisits arguments made by educators, philosophers, linguists, and anthropologists that metaphors govern our ways of perceiving, naming, and acting in the world, whether we are aware of this phenomenon or not.
This essay argues that certain popular postmodern themes are importantly insightful but best relocated within a criticalist framework.
Stanic and Russell, in the September, 2002 issue of TCR, present arguments that refute Prawat's thesis that Dewey underwent a dramatic mid-career change in his philosophy. In response to this critique, Prawat presents new evidence to support the claim.
The authors respond to Richard Prawat's article in the June 2003 issue of TCR.
This article suggests that Dewey’s educational theory was more or less consistent throughout his career. This consistency was essential to his later interests in the role of participatory democracy in social and political venues.
This article uses the popular movie The Matrix to evoke both metaphors for human existence and models for teaching and learning, it examines two metaphors that have dominated notions of and approaches to education in the United States, and it argues for seeking, crafting, and embracing metaphors that cast students as the principal creators of their education and themselves.
The article reports on a quasi experimental study, which examined the relative effectiveness of two instructional approaches (an innovative approach developed by the author and a case-study approach) at fostering idea-based, transformative experiences in a high school science class. The construct of an idea-based, transformative experience was derived from Dewey's work on aesthetics, experience, and education. Such experience involves the active use of a concept and an expansion of perspection and value.
In the article, we present a well-documented response to claims Richard Prawat made about John Dewey in two recent articles in the Teachers College Record (the first published in 2000, the second in 2001.) Focusing on Dewey's views on the role of the teacher, the place of aesthetics and ethics in inquiry, the form of concepts, and the generation of ideas, we conclude that Prawat's hypothesis of discontinuity cannot be sustained.
This paper addresses the three main criticisms a leading Deweyan scholar raises about a thesis that Prawat develops in the August 2001 issue of the Teachers College Record: This is the notion that John Dewey underwent a dramatic mid-career shift in thinking that changed the way he viewed knowledge, learning, and education.
It is the purpose of this article to restore some clarity to the concept of reflection and what it means to think, by going back to the roots of reflection in the work of John Dewey. I look at four distinct criteria that characterize Dewey’s view and offer the criteria as a starting place for talking about reflection, so that it might be taught, learned, assessed, discussed, and researched, and thereby evolve in definition and practice, rather than disappear.
This paper is an exposition of a definition of art that Dewey gave in a talk to teachers in 1906.
This essay addresses the events of September 11th from the perspective of pragmatism.
This article proposes to explain why education is so difficult and contentious by arguing that educational thinking draws on only three fundamental ideas—that of socializing the young, shaping the mind by a disciplined academic curriculum, and facilitating the development of students’ potential. The problems we face in education are due to the fact that each of these ideas is significantly flawed and also that each is incompatible in basic ways with the other two.
In this paper, the question of the relationship of education to conceptions of individual well-being within the broader context of political theory is pursued.
A response to Richard Prawat.
The author presents a series of arguments that point to discontinuity rather than continuity in John Dewey’s philosophical views. Dewey’s later ideas, he argues, map onto those of the less well known originator of pragmatism, Charles Sanders Peirce.
This paper maps out John Dewey's vision of democratic education and concludes that while useful to educators it is ultimately inadequate to serve the needs of students living in a diverse and contentious society.
Dewey, educationally, has been viewed as an inductionist who places a high priority on hands-on, project or activity based learning. Some scholars cast him as a discipline-based, “social constructivist.” This paper addresses this inconsistency of view.
An inquiry into Western representations of childhood in art, literature, social and cultural history, philosophy, psychoanalysis and religion. Implications are considered for the future of the adult-child relation in child rearing and education.
This article presents Macaulay’s views as expressed in her noteworthy work Letters on Education, printed originally in 1787 and in revised form in 1790.
Arthurdale, West Virginia, was created by New Deal policymakers as a resettlement community for displaced coal miners. Its schools were a landmark in efforts to bring Deweyan ideals of progressive education to bear on community life. This article examines the pedagogy developed at Arthurdale and the history of the homestead in order to illuminate the ambiguities of educators’ efforts to promote community.
Understanding the unique needs and aspirations of individual students
A consideration of the changing knowledge base for pedagogy, the domain of the pedagogical sciences, and the intersection with culture.
This paper examines inclusion as both a conversational and a theoretical idea, investigating whether scholarly standards and the universal claims of science function to exclude certain individuals and groups. The paper argues that inclusion is best understood as a moral rather than an epistemological virtue.
The author discusses how Ralph Waldo Emerson and Stanley Cavell can help Americans learn from one another by practicing the art of reception and finding ways to acknowledge what they possess in common rather than artificially recreating common culture. The article examines Emerson's poetics of reception and Cavell's philosophy of adult education.
This paper argues that one of the most significant and best documented moments in John Dewey's private life, his love affair with Aniza Yezierska. It sheds considerable light not only on his character but also on the strengths and weaknesses of his philosophical conception of the moral life.