This paper discusses what Ralph Waldo Emerson believes to be the aim of education and how he thinks the aim is to be reached.

It is the purpose of this thesis to define and explain the educational philosophy of instrumentalism as developed by John Dewey.

The writer's problem as reported in this thesis is to make an analysis of certain curriculum principles in terms of five selected basic philosophic concepts: pragmatism, instrumentalism, humanism, rationalism, and idealism.

The purpose of the project was to provide first grade teachers at the Baldwin Park Unified School District with teaching approaches, tools, and strategies in instructing their students in character development education. These approaches, tools, and strategies will support students' academic learning as they develop a deeper comprehension of responsibility skills.

No description available.

This study investigates the development and implementation of the South African National Qualifications Framework (NQF) since its conceptualisation in the early 1980s, up to 2005. Premised on the concern that power struggles are having a negative effect on the development and implementation of the NQF, the purpose of the study is to support improved future development and implementation of the NQF by describing the amalgamation of the different and contradictory views that support the development of an NQF that replaces all existing and divisive education and training structures in South Africa - the NQF discourse. A further purpose of the study is to reveal this NQF discourse as a system in which power is exercised, and then to make recommendations on minimising the negative effects of the power struggles. Based within a Foucauldian theoretical framework, the study includes an extensive review of local and international literature on NQF development and implementation that is used to develop an NQF typology to describe and analyse the various aspects of the NQF. The literature review is followed by a qualitative analysis, using Foucauldian archaeology and genealogy, of an empirical dataset containing 300 interviews (including focus groups) with NQF stakeholders, 90 responses to discussion documents and 72 news articles published between 1995 and 2005. The findings of the study confirm the initial concern that power struggles are having a negative effect on the development and implementation of the South African NQF. The findings also show that the very same power struggles can have positive effects, but that in the South African NQF discourse, the balance of power is skewed towards the negative. Importantly, it was found that NQF development and implementation cannot be divorced from power, and that rather than attempting to undermine power within the NQF discourse, efforts can be better spent on three focused activities: 1. Inculcating an understanding of the NQF as a social construct. 2. Improving the compatibility between the NQF and the South African context. 3. Bridging the entrenched differences between educationalism and vocationalism. / Educational Studies / D. Ed. (Philosophy of Education)

Dissertation (PhD)--University of Stellenbosch, 2001. / ENGLISH ABSTRACT: The central question of this thesis is whether education policy frameworks are sufficient to transform the higher education system in South Africa. I hold that higher education policy initiatives promulgated in statutory documents such as the White Paper 3 on Higher Education Transformation of 1997 and the Higher Education Act of 1997 are not sufficient to guide educational transformation in universities. My main claim is that as higher education role players we also need to pursue practices driven from "inside" (Gutman 1998: 34) whereby we can develop the "strength of will" to contribute towards initiating equal access and development and, enhancing accountability and quality at our universities. I hold that in order to practice higher education transformation from "inside" (Gutman 1998: 34), one can justifiably pursue a reflexive democratic praxis for the reason that it involves a form of "doing action" with some worthwhile, rational end in mind. It has to do with engaging in reflexive and democratic action attuned to social experience, more specifically higher education, where possibilities may be contemplated, reflected upon, transformed and deepened. To deepen our understanding of our actions involves asking questions about "what we have not thought to think" (Lather 1991: 156). I argue that philosophy of education, more specifically conceptual analysis, is an indispensable means by which we can develop such a deeper, clearer, more informed and better reasoned understanding about the current shifts in higher education transformation in post- apartheid South Africa. Simultaneously, I use conceptual analysis to show why and how the idea of a reflexive democratic praxis can become a "satisfying sense of personal meaning, purpose, and commitment" (Soltis 1998: 196) to guide our activities as educators in the higher education realm. The general principle, which shapes a reflexive democratic praxis, is rationality. Rationality is shaped by logically necessary conditions such as "educational discourse", "reflexive action" and "ethical activity to promote the moral good" in the forms of truthtelling and sincerity, freedom of thought, clarity, non-arbitrariness, impartiality, a sense of relevance, consistency and respect for evidence and people. My contention is that appealing to moral notions of rationality is where the strength of a reflexive democratic praxis lies. In this sense I further elucidate rationality which I argue can create spaces for achieving democratic education which, in tum, holds much promise for shaping teaching and learning through distance education, research and community service in the context of higher education transformation in South Africa. I use "touchstones" which evolve out of rationality, namely access, relevance and dialogism, to show how the idea of a reflexive democratic praxis can contribute towards shaping higher education transformation in South Africa. I provide an overview of the South African higher education policy framework, in particular its concern with issues of equality, development, accountability and quality, which can be linked to and guided by "touchstones" of a reflexive democratic praxis. A reflexive democratic praxis implies a shift towards socially distributed knowledge production which in turn shapes higher education transformation. By reflecting on instances related to the institution where I work, I argue that a more nuanced understanding of higher education has the potential to initiate equal access and , development on the one hand, and to enhance accountability and quality on the other hand. I conclude with the idea that a reflexive democratic praxis can provide higher education practitioners with a conceptual frame to organise their discourses in such a way as to contribute towards transforming their activities and that of their institutions. In this way they might contribute towards addressing the demands of equality, development, accountability and quality in South African higher education. KEYWORDS: Philosophy of education, conceptual analysis, reflexivity, democracy, praxis, higher education, transformation and South Africa. / AFRIKAANSE OPSOMMING: Die sentrale kwessie wat hierdie proefskrif aanspreek, is die vraag of die raamwerke vir onderwysbeleid genoegsaam is vir die transformasie van hoër onderwys in Suid-Afrika. Ek is van mening dat die proklamasie van inisiatiewe ten opsigte van die beleid vir hoër onderwys in statutêre dokumente soos die Witskrif 3 oor die Transformasie van Hoër Onderwys (1997) en die Wet vir Hoër Onderwys (1997) nie genoegsaam is om transformasie aan universiteite te rig nie. My hoofstandpunt is dat ons, die rolspelers in hoër onderwys, ook aandag moet gee aan praktyke wat "van binne uit" gedryf word (Gutman 1998: 34). Op so 'n manier kan ons die "wilskrag" ontwikkel wat sal bydra tot die inisiering van gelyke toelating en ontwikkeling en die versterking van verantwoordelikheid en kwaliteit aan ons universiteite. Ek is van mening dat dit geregverdig is om die transformasie van hoër onderwys "van binne uit" te bewerkstellig deur 'n refleksiewe demokratiese praktyk omdat dit 'n soort aksie verg wat 'n betekenisvolle rasionele doel het. Dit gaan oor refleksiewe en demokratiese aksies wat afgestem is op sosiale ondervinding, veralop die hoër onderwys, waar verskillende moontlikhede oorweeg kan word, daaroor gereflekteer kan word en dit dan getransformeer en verdiep kan word. Ter wille van die verdieping van ons begrip van ons aksies moet vrae gevra word oor "what we have not thought to think" (Lather 1991: 156). My argument is dat die filosofie van die opvoeding, meer spesifiek 'n konseptuele analise, 'n onontbeerlike manier is om 'n dieper, duideliker, meer informatiewe en beter beredeneerde begrip te ontwikkel van die huidige klemverskuiwings in die transformasie van die hoër onderwys in 'n post-apartheid Suid-Afrika. Daarmee saam gebruik ek konseptuele analise om aan te toon waarom en hoe die idee van 'n refleksiewe demokratiese praktyk 'n "satisfying sense of personal mearung, purpose, and commitment" (Soltis 1998: 196) kan word om ons aktiwiteite as opvoedkundiges in die hoër onderwys te kan rig. Die algemene beginsel wat aan 'n refleksiewe demokratiese praktyk sy vorm gee is 'n rasionaliteit. Rasionaliteit word gevorm deur logies-noodsaaklike beginsels, bv "opvoedkundige diskoers", "refleksiewe aksie" en "etiese aktiwiteite wat goeie moraliteit bevorder" soos dit aangetref word in die praat van die waarheid, opregtheid, vryheid van denke, helderheid, nie-arbitrêrheid, onpartydigheid, 'n sin vir relevansie, konstantheid en respek vir bewysstukke en mense. My standpunt is dat die sterkte van 'n refleksiewe demokratiese beleid daarin geleë is dat dit aanspraak maak op morele kwessies van rasionaliteit. Ek verklaar rasionaliteit in hierdie sin verder deur te beweer dat dit die plek is om demokratiese onderwys te verwerklik, wat op sy beurt groot beloftes inhou vir onderrig en leer deur middel van afstandsonderwys, navorsing en gemeenskapsdiens in die konteks van die transformasie van hoër onderwys in Suid-Afrika. Ek gebruik kwaliteitsaanduiders wat ontwikkel uit rasionaliteit, naamlik toeganklikheid, relevansie en samevattings om aan te toon hoe die idee van 'n refleksiewe demokratiese praktyk kan bydra tot die vorming van die transformasie van hoër onderwys in Suid- Afrika. Ek verskaf 'n oorsig oor die raamwerk vir die Suid-Afrikaanse beleid oor hoër onderwys, In die besonder oor aspekte soos gelykheid, ontwikkeling en verantwoordbaarheid, wat gekoppel kan word aan en geng kan word deur die kwaliteitsaanduiders van 'n refleksiewe demokratiese praktyk. 'n Refleksiewe demokratiese praktyk impliseer 'n klemverskuiwing in die rigting van sosiaal-verspreide kennisproduksie wat vorm gee aan die transformasie van hoër onderwys. Deur te reflekteer oor gebeure wat verband hou met die inrigting waar ek werk, argumenteer ek dat 'n fyner genuanseerde omskrywing van hoër onderwys die potensiaal het om aan die een kant gelyke toeganklikheid en ontwikkeling te inisieer en aan die ander kant om verantwoordbaarheid en kwaliteit te versterk. Ek sluit af met die gedagte dat 'n refleksiewe demokratiese praktyk die praktisyns van hoër onderwys van 'n konseptuele raamwerk kan voorsien wat hul diskussies op so 'n manier salorganiseer dat dit sal bydra tot die transformasie van hulle aktiwiteite en die van die inrigtings waarby hulle betrokke is. Op so 'n manier kan 'n bydrae gelewer word tot die aanspreek van die eise van gelykheid, ontwikkeling en verantwoordbaarheid en kwaliteit van hoër onderwys in Suid-Afrika. SLEUTELBEGRIPPE: Filosofie van die opvoeding. konseptuele analise, refleksiwiteit, demokrasie, praktyk, hoër onderwys, transformasie en Suid-Afrika.

Noam Chomsky, figure notoire du cognitivisme innéiste en psycholinguistique, est aussi un important penseur américain et activiste politique ayant écrit sur une multitude de sujets, issus de domaines variés : politique interne et étrangère des États-Unis, critique des médias de masse et enjeux sociaux liés aux droits de l’Homme, pour ne nommer que ceux-ci. Par contre, et malgré l’abondance de ses écrits à ce propos, Chomsky est, à ce jour, très peu étudié en philosophie de l’éducation : ce mémoire de maîtrise s’inscrit ainsi dans une perspective d’exploration, de définition et d’analyse de la pensée éducative chomskyenne, dans le but de présenter et réfléchir la portée possible d’une telle pensée dans l’axe philosophique des recherches en éducation. Devant la rareté, voire l’absence de recherches francophones et anglophones concernant notre objet d’étude, plus d’une centaine de livres, articles, entrevues et vidéos portant sur la philosophie chomskyenne et celle de grands penseurs humanistes, critiques ou opposés aux postulats chomskyens ont été retenus, lus et analysés dans le cadre de ce projet. Deux objectifs précis ont guidé ce mémoire : d’abord, présenter et analyser la pensée éducative chomskyenne en regard de ses fondements philosophiques et de ses ancrages intellectuels dans les traditions humaniste et critique en philosophie éducative, puis mettre en lumière l’unicité de cette pensée par rapport à ces traditions et à quelques courants opposés en éducation. Au terme de ce mémoire, nous espérons ainsi répondre aux questions suivantes : dans quelle mesure Chomsky s’inscrit-il dans les traditions humaniste et critique en éducation? Peut-il être considéré comme un héritier de la pensée de certains philosophes particuliers? En quoi sa pensée, relative à la philosophie de l’éducation, est-elle pertinente et innovante pour ce domaine fondamental? Et, finalement, quelles critiques pouvons-nous lui adresser? / Noam Chomsky, a notorious figure of nativist cognitivism in psycholinguistics, is also an important American thinker and political activist who writes on a variety of topics from various fields : internal and foreign policy of the United States, criticism of mass media and social issues related to human rights, to name a few. However, despite the abundance of his writings on this subject, Chomsky has been, to this day, rarely studied in philosophy of education: this thesis is thus part of an exploration perspective, definition and analysis of Chomsky's educational thought, in order to present and consider the possible scope of such thinking in the philosophical aspects of research in education. Considering the absence of academic French or English research on this object of study, more than a hundred books, articles, interviews and videos on the chomskyan educational philosophy and other great humanist, critical or opposed thinkers to chomskyan postulates have been selected, read and analyzed as part of this project. Two specific objectives guided this thesis : first, to present and analyze Chomsky's educational thought in terms of its philosophical influences and its anchoring in the intellectual humanist and critical traditions in educational philosophy, and to highlight the uniqueness of his thought in relation to these traditions and some opposing theories or points of view. At the end of this thesis, we hope to answer the following questions: to what extent Chomsky fits into humanistic and critical traditions in education? Can he be considered an heir to the thought of specific philosophers? How does his thoughts on philosophy of education are relevant and innovative in this fundamental field? And, finally, what critics can we address it?

The current study explores what characterizes the relationship between the pedagogical processes within a school culture of creativity in a Reggio Emilia-inspired school in the Southeastern United States. The questions which frame the study are: 1. How is a culture of creativity fostered within a Reggio Emilia-inspired school? 2. Within a culture of creativity, what characterizes the relationship between the pedagogical processes of curriculum and assessment? The research was designed as ethnography and incorporates multiple data sets which provide layers of rich and descriptive information that reveal how to foster a culture of creativity in a school for young children. These data sets were generated by the researcher and the study participants over 18 weeks of ethnographic fieldwork and participant observation. These data sets include class group observations, professional development observations, interviews, focus groups, and audio-photo vignettes of the life of the Reggio Emilia-inspired school which served as the research site for the ethnography. Through ongoing, iterative, and eclectic processes of qualitative data analysis, the researcher identified four emergent themes in the combined data generated during fieldwork. These themes represent the four findings of the study and are presented in the work in terms of answers to research questions, as well as how they support study conclusions, implications, and suggestions for future research in early childhood education. The four thematic findings that emerged in the ethnographic data generated for this study are: The Protagonists, The Daily Life, Research and Analysis, and Languages of Expression. / Includes bibliography. / Dissertation (Ph.D.)--Florida Atlantic University, 2013.

廖英慶. / 據手稿本影印. / Thesis (M.A.)--香港中文大學. / Ju shou gao ben ying yin. / Includes bibliographical references (leaves 145-149). / Liao Yingqing. / Thesis (M.A.)--Xianggang Zhong wen da xue. / Chapter 第一章 --- 緒論 --- p.4 / Chapter 第一節 --- 本文的研究動機和目的 --- p.6 / Chapter 第二節 --- 本文的研究方法及步驟 --- p.12 / Chapter 第三節 --- 本文的資料來源 --- p.18 / Chapter 第二章 --- 二程的思想背景 --- p.25 / Chapter 第一節 --- 二程思想的歷史背景 --- p.26 / Chapter 第二節 --- 二程思想的學術淵源 --- p.39 / Chapter 第三節 --- 二程的性格及道德取向的差異 --- p.44 / Chapter 第四節 --- 本章結語 --- p.48 / Chapter 第三章 --- 二程教育思想的哲學基礎 --- p.53 / Chapter 第一節 --- 明道的義理規模 --- p.53 / Chapter 一 --- 明道的本體論──道，一本也 --- p.53 / Chapter 二 --- 明道的工夫論──學者須先識仁 --- p.55 / Chapter 第二節 --- 伊川的義理規模 --- p.60 / Chapter 一 --- 伊川的本體論──心如穀種 --- p.60 / Chapter 二 --- 伊川的工夫論──涵養須用敬，進學則在致知 --- p.62 / Chapter 第三節 --- 明道和伊川哲學思想之異同 --- p.65 / Chapter 一 --- 關於天道、天理之體悟不同 --- p.65 / Chapter 二 --- 關於心、性、情之體悟不同 --- p.66 / Chapter 三 --- 關於實踐工夫之體悟不同 --- p.67 / Chapter 第四節 --- 本章結語 --- p.71 / Chapter 第四章 --- 二程教育思想之比較 --- p.74 / Chapter 第一節 --- 明道教育思想之體系 --- p.75 / Chapter 一 --- 明道的教育目的和效用 --- p.75 / Chapter 二 --- 明道的教育內容 --- p.80 / Chapter 三 --- 明道的教育方法 --- p.86 / Chapter 第二節 --- 伊川教育思想之體系 --- p.97 / Chapter 一 --- 伊川的教育目的和效用 --- p.97 / Chapter 二 --- 伊川的教育內容 --- p.101 / Chapter 三 --- 伊川的教育方法 --- p.106 / Chapter 第三節 --- 明道和伊川教育思想之異同 --- p.120 / Chapter 一 --- 教育的目的和效用方面 --- p.120 / Chapter 二 --- 教育的內容方面 --- p.121 / Chapter 三 --- 教育的方法方面 --- p.122 / Chapter 第四節 --- 本章結語 --- p.125 / Chapter 第五章 --- 二程教育思想的現代意義 --- p.135 / Chapter 第一節 --- 道德教育的重建 --- p.135 / Chapter 第二節 --- 知識系統的建立 --- p.138 / Chapter 第三節 --- 師道尊嚴之重整與師生關係之改善 --- p.140 / Chapter 第四節 --- 讀書方法的啟示 --- p.142 / 主要參考書目 --- p.145