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A clear, brief, broad-spectrum survey of philosophies and philosophic issues relating to education, highlighting the relationship between philosophic starting points and educational outcomes--between theory and practice. Annotation copyrighted by Book News, Inc., Portland, OR
Whether expressed in theological or secular terms, evil poses a problem about the world's intelligibility. It confronts philosophy with fundamental questions: Can there be meaning in a world where innocents suffer? Can belief in divine power or human progress survive a cataloging of evil? Is evil profound or banal? Neiman argues that these questions impelled modern philosophy. Traditional philosophers from Leibniz to Hegel sought to defend the Creator of a world containing evil. Inevitably, their efforts--combined with those of more literary figures like Pope, Voltaire, and the Marquis de Sade--eroded belief in God's benevolence, power, and relevance, until Nietzsche claimed He had been murdered. They also yielded the distinction between natural and moral evil that we now take for granted. Neiman turns to consider philosophy's response to the Holocaust as a final moral evil, concluding that two basic stances run through modern thought. One, from Rousseau to Arendt, insists that morality demands we make evil intelligible. The other, from Voltaire to Adorno, insists that morality demands that we don't.
As technology continues to advance, the use of computers and the Internet in educational environments has immensely increased. But just how effective has their use been in enhancing children's learning? In this thought-provoking book, Christina E. Erneling conducts a thorough investigation of scholarly journal articles on how computers and the Internet affect learning. She critiques the influential pedagogical theories informing the use of computers in schools - in particular those of Jean Piaget and 'theory of mind' psychology. Erneling introduces and argues for a discursive approach to learning based on the philosophy of Ludwig Wittgenstein and the psychology of Lev Vygotsky. This book not only addresses an urgent pedagogical problem in depth, but also challenges dominant assumptions about learning in both developmental psychology and cognitive science.
Philosophy of Education in Action is an innovative, inquiry-based introductory text that invites readers to study philosophy of education through the lens of their own observations and experiences. Structured according to a "Wonder Model of Inquiry," each chapter begins by posing a fundamental What if question about curriculum, pedagogy, and the role of the school before investigating the various philosophical perspectives that guide and influence educational practices. Classroom vignettes and examples of actual schools and educational programs help to ground philosophical perspectives in real-world scenarios, while the book’s unique inquiry-based approach leads students to both think critically about philosophical questions and apply the concepts to their own teaching. Features of the text include: What if questions that structure each chapter to pique students' curiosity, stimulate creativity, and promote critical thinking. Authentic classroom vignettes that encourage students to analyze what it means to "do" philosophy and to reflect upon their own practices, examine their role in the educational process, and articulate their own philosophical beliefs. A concluding section asking readers to imagine and design their own hypothetical school or classroom as a project-based means of analyzing, synthesizing, and evaluating the different philosophies discussed. Accessible and thought-provoking, Philosophy of Education in Action provides a dynamic learning experience for readers to understand and apply philosophy in educational practice.
With All Your Mind makes a compelling case for the value of thinking deeply about education in America from a historically orthodox and broadly ecumenical Christian point of view. Few people dispute that education in America is in a state of crisis. But not many have posed workable solutions to this serious problem. Michael Peterson contends that thinking philosophically about education is our only hope for meaningful progress. In this refreshing book, he invites all who are concerned about education in America to "participate" in his study, which analyzes representative theories and practical strategies that reveal the power of Christian ideas in this vital area.
Problems in Philosophy of Education canvasses several of the leading issues in philosophy of education. These include the disconnect between the disciplines of philosophy and philosophy of education, the strained relationship between educational practice and philosophy of education, the role of educational research in philosophy of education, and the lack of an independent scholarship for philosophy of education. James Scott Johnson argues for a philosophy of education separate and distinct from both the disciplines of philosophy and education and claims that philosophy of education should raise and address its own questions and concerns. Supporting this is a model of how philosophy of education should originate basic questions, together with a set of philosophic presuppositions regarding the model's logic, ethics, politics, and relationship to science and social science.
A general introduction to key issues in the philosophy of education. The chapters are accessible to readers with no prior exposure to philosophy of education, and provide both surveys of the general domain they address, and advance the discussion in those domains.
Many people, whether educators or not, will agree that an education that does not inspire wonder is barren. Wonder is commonly perceived as akin to curiosity, as stimulating inquiry, and as something that enhances pleasure in learning, but there are many experiences of wonder that do not have an obvious place in education. In Wonder and Education, Anders Schinkel theorises a kind of wonder with less obvious yet fundamental educational importance which he calls 'contemplative wonder'. Contemplative wonder disrupts frameworks of understanding that are taken for granted and perceived as natural and draws our attention to the world behind our constructions, sparking our interest in the world as something worth attending to for its own sake rather than for our purposes. It opens up space for the consideration of (radical) alternatives wherever it occurs, and in many cases is linked with deep experiences of value; therefore, it is not just important for education in general, but also, more specifically, for moral and political education.