999 resultados para Boyer, Ida Porter--1859-1952


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Collection primarily documents McCulloch's research on women's legal status, and her work with the Illinois Equal Suffrage Association, the National American Woman Suffrage Association, and the League of Women Voters. There is also documentation of women in the legal profession, of McCulloch's friendships with the other women suffragists and lawyers, and some biographical material. The papers contain little information about her family or social life.

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In Dewey, philosophy and education are inseparable. It is often forgotten that Dewey’s conception of school and education has only been possible because he conceived thought in terms of lived experience, of constantly tested experience, of incessant research; in other words, of 'continuous search' of 'effective means of action'. In addition, according to Dewey, true education is an education in democracy, and that means investing in an education that deals with thought. The service to democratic progress is done precisely through an education in reasonability and taking into account the experience

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Margaret S. Archer (s. 1943) on tunnettu sosiologi ja yhteiskuntateoreetikko, niin kutsutun kriittisen realismin koulukunnan johtavia edustajia. Leimallisinta hänen teorialleen on erottaa ihmisten toiminta ja sosiaaliset rakenteet toisistaan ja mieltää ne dualistiseen tapaan kahdeksi emergentiksi todellisuuden tasoksi. Kummankin tason olioilla on omanlaisensa olemukset ja omia, mihinkään muuhun palautumattomia voimia, joiden ansiosta ne voivat olla aidoissa vuorovaikutuksissa muiden olioiden kanssa. Archerin mukaan tämä ontologinen oppi ja siihen tukeutuva analyyttinen dualismi on tärkeää yhteiskuntatieteiden metodologian kannalta, sillä toiminnan ja rakenteiden välistä vuorovaikutusta ei voida oikein ymmärtää, ellei niitä tällä tavoin eroteta toisistaan. Tässä tutkielmassa Archerin yhteiskuntateoriaa esitellään, eritellään ja arvioidaan kriittisesti pragmatistisesta, eritoten John Deweyn (1859– 1952) ajattelusta ammentavasta näkökulmasta, josta on luontevaa kyseenalaistaa monet perinteiset filosofiset dualismit. Samalla kun Archerin teoria paikannetaan yhteiskuntateorioiden kenttään, sen enemmän tai vähemmän julkilausutut käsitykset yhteiskunnasta ja kollektiiveista, ihmisyydestä, toimijuudesta, mielestä, kielestä ja sosiaalisista mekanismeista sekä niitä etsivistä tieteenaloista nostetaan tarkasteltaviksi. Archerin teorian vertailu monessa suhteessa erilaiseen pragmatistiseen lähestymistapaan, joka ei erota toimintaa ja rakenteita ontologisesti toisistaan vaan kannustaa ymmärtämään ne olennaisesti toisistaan riippuvaisiksi, valaisee Archerin teorian kriittisiä pisteitä ja paikoin kiistanalaisia oletuksia. Tutkielma paitsi selventää, myös haastaa ja koettelee Archerin teoriaa ja puntaroi parhaita argumentteja sen puolesta ja sitä vastaan.

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Soitinnus: naiskuoro (SSA)

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Soitinnus: naiskuoro, harmoni, piano 4-kät.

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The writings of John Dewey (1859-1952) and Simone Weil (1909-1943) were analyzed with a view to answering 3 main questions: What is wisdom? How is wisdom connected to experience? How does one educate for a love of wisdom? Using a dialectical method whereby Dewey (a pragmatist) was critiqued by Weil (a Christian Platonist) and vice versa, commonalities and differences were identified and clarified. For both, wisdom involved the application of thought to specific, concrete problems in order to secure a better way of life. For Weil, wisdom was centered on a love of truth that involved a certain way of applying one's attention to a concrete or theoretical problem. Weil believed that nature was subject to a divine wisdom and that a truly democratic society had supernatural roots. Dewey believed that any attempt to move beyond nature would stunt the growth of wisdom. For him, wisdom could be nourished only by natural streams-even if some ofthem were given a divine designation. For both, wisdom emerged through the discipline of work understood as intelligent activity, a coherent relationship between thinking and acting. Although Weil and Dewey differed on how they distinguished these 2 activities, they both advocated a type of education which involved practical experience and confronted concrete problems. Whereas Dewey viewed each problem optimistically with the hope of solving it, Weil saw wisdom in, contemplating insoluble contradictions. For both, educating for a love of wisdom meant cultivating a student's desire to keep thinking in line with acting-wanting to test ideas in action and striving to make sense of actions observed.

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In this thesis I sought to capture something of the integrity of John Dewey's larger vision. While recognizing this to be a difficult challenge, I needed to clear some of the debris of an overly narrow reading of Dewey's works by students of education. The tendency of reducing Dewey's larger philosophical vision down to neat theoretical snap shots in order to prop up their particular social scientific research, was in my estimation slowly damaging the larger integrity of Dewey's vast body of work. It was, in short, killing off the desire to read big works, because doing so was not necessary to satisfying the specialized interests of social scientific research. In this thesis then I made a plea for returning the Humanities to the center of higher education. It is there that students learn how to read and to think—skills required to take on someone of Dewey's stature. I set out in this thesis to do just that. I took Dewey's notion of experience as the main thread connecting all of his philosophy, and focused on two large areas of inquiry, science and its relation to philosophy, and aesthetic experience. By exploring in depth Dewey's understanding of human experience as it pertains to day-to-day living, my call was for a heightened mode of artful conduct within our living contexts. By calling on the necessity of appreciating the more qualitative dimensions of lived experience, I was hoping that students engaged in the Social Sciences might begin to bolster their research interests with more breadth and depth of reading and critical insight. I expressed this as being important to the survival and intelligent flourishing of democratic conduct.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

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Pós-graduação em Educação Escolar - FCLAR

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Este artículo indaga sobre dos instituciones de la Universidad Nacional de La Plata durante su período fundacional (1905-1920): el Internado del Colegio Nacional, fundado en 1906, cuyo director-tutor fue el pedagogo Ernesto Nelson, y la Facultad de Ciencias de la Educación, creada en 1914, cuyo primer decano fue Víctor Mercante. Se analiza el modo en que ambas instituciones respondieron a concepciones pedagógicas divergentes en un mismo período. El artículo trata acerca de la influencia que el Internado recibió de la filosofía educacional de Dewey (1859-1952) -pensador pragmatista representante del movimiento escolanovista-, así como de la recibida por la Facultad de Ciencias de la Educación, que respondió en cambio a la filosofía científica del positivismo de base experimental de Comte y Spencer. Ambas corrientes son analizadas en su base filosófica y educacional. En el caso del Internado, se analizan los trabajos de su director Ernesto Nelson, quien mantuvo vínculos intelectuales y educacionales con Dewey, y se hace también referencia al proyecto del doctor Joaquín V. González basado en las propuestas pedagógicas de los internados secundarios ingleses de la época. En lo que se refiere a la Facultad de Ciencias de la Educación, se analiza en este trabajo la propuesta institucional del doctor Mercante, quien implementó planes de estudio y concepciones pedagógicas basadas en el positivismo científico-experimental europeo.