Experience and Educationis the best concise statement on education ever published by John Dewey, the man acknowledged to be the pre-eminent educational theorist of the twentieth century. Written more than two decades after Democracy and Education(Dewey's most comprehensive statement of his position in educational philosophy), this book demonstrates how Dewey reformulated his ideas as a result of his intervening experience with the progressive schools and in the light of the criticisms his theories had received. Analysing both "traditional" and "progressive" education, Dr. Dewey here insists that neither the old nor the new education is adequate and that each is miseducative because neither of them applies the principles of a carefully developed philosophy of experience. Many pages of this volume illustrate Dr. Dewey's ideas for a philosophy of experience and its relation to education. He particularly urges that all teachers and educators looking for a new movement in education should think in terms of the deeped and larger issues of education rather than in terms of some divisive "ism" about education, even such an "ism" as "progressivism." His philosophy, here expressed in its most essential, most readable form, predicates an American educational system that respects all sources of experience, on that offers a true learning situation that is both historical and social, both orderly and dynamic.

经验与教育 = Experience and education

Preparing the books to read every day is enjoyable for many people. However, there are still many people who also don't like reading. This is a problem. But, when you can support others to start reading, it will be better. One of the books that can be recommended for new readers is experience and education. This book is not kind of difficult book to read. It can be read and understand by the new readers.

Experience and Education.

Course Description In this course, we will explore the question of the actual and potential connections between democracy and education. Our focus of attention will be placed on a critical examination of democratic theory and its implications for the civic education roles and contributions of teachers, adult educators, community development practitioners, and community organizers. We will survey and deal critically with a range of competing conceptions of democracy, variously described as classical, republican, liberal, radical, marxist, neomarxist, pragmatist, feminist, populist, pluralist, postmodern, and/or participatory. Using narrative inquiry as a means for illuminating and interpreting contemporary practice, we will analyze the implications of different conceptions of democracy for the practical work of civic education.

Democracy and education.

The End of History and the Last Man

From a world history perspective, the most noticeable trend in the history of the late 19th century was the domination of Europeans over Non­Europeans. This domination took many forms ranging from economic penetration to outright annexation. No area of the globe, however remote from Europe, was free of European merchants, adventurers, explorers or western missionaries. Was colonialism good for either the imperialist or the peoples of the globe who found themselves subjects of one empire or another? A few decades ago, the answer would have been a resounding no. Now, in the wake of the collapse of the Soviet Union, the more or less widespread discrediting of Marxist and Leninist analysis, and the end of the Cold War, political scientists and historians seem willing to take a more positive look at Nineteenth Century Imperialism. One noted current historian, Niall Ferguson has argued that the British Empire probably accomplished more positive good for the world than the last generation of historians, poisoned by Marxism, could or would concede. Ferguson has argued that the British Empire was a \" liberal \" empire that upheld international law, kept the seas open and free, and ultimately benefited everyone by ensuring the free flow of trade. In other words, Ferguson would find little reason to contradict the young Winston Churchill's assertion that the aim of British imperialism was to: give peace to warring tribes, to administer justice where all was violence, to strike the chains off the slave, to draw the richness from the soil, to place the earliest seeds of commerce and learning, to increase in whole peoples their capacities for pleasure and diminish their chances of pain. It should come as no surprise that Ferguson regards the United States current position in the world as the natural successor to the British Empire and that the greatest danger the U.S. represents is that the world will not get enough American Imperialism because U.S. leaders often have short attention spans and tend to pull back troops when intervention becomes unpopular. It will be very interesting to check back into the debate on Imperialism about ten years from now and see how Niall Ferguson's point of view has fared! The other great school of thought about Imperialism is, of course, Marxist. For example, Marxist historians like E.J. Hobsbawm argue that if we look at the l9th century as a great competition for the world's wealth and …

The New Imperialism

It has become commonplace amongst many critical theorists to speak about a ‘crisis of hope’ as an actually existing social condition to be observed, described and acted upon in postmodern capitalist societies. The hypothesis is that it is becoming increasingly difficult to undertake transformative social action because contemporary cultural practices not only disable the critical imagination of alternatives and the organization of collective action, but also produce types of human beings for whom these practices are subjectively meaningless. However, this new orthodoxy of a ‘crisis of hope’ and the concomitant turn towards utopian thought in a variety of disciplines have yet to be interpreted. Are these accurate diagnoses of a new, empirically existing form of ideologically-based determinism in post-modern capitalist societies? Are they discourses expressing class-specific critiques of a disempowered socialist resistance, straining against the hegemony of neo-liberal ‘utopias’ in a largely post-socialist world? Are new theories of hope and utopia enabled by the ‘affective turn’ in critical and cultural theory, which opens possibilities to inquire into affective phenomena such as respect, love, need, fear and desire? Or might they be interpreted as secular theodicies which seek to explain – again, still – how and why injustice, irrationality and inhumanity continue to be so legitimately executed in and by ostensibly ‘enlightened’, privileged, democratic and humane societies? This paper will seek to contextualise the current discourses of the ‘crisis of hope’ through interrogating these questions, and consider the significance of this concept for inspiring and informing critical socio-political practice.

Rethinking the 'crisis of hope' in critical theory

In this paper, we consider the difficulties and potentialities of cultivating inclusive, democratic relationships in popular higher education today.

A practice that aspires: pedagogies of creativity, democracy and inclusion in popular higher education

Introduction I have been asked to speak today about some new developments in ‘critical pedagogy’, particularly around the education of hope and its relationship to social justice. Before doing so, however, I would like to situate this paper in the framework set out by Cummings in the summary paper of the first seminar in this series. The paper highlights four types of ‘interventions’ now being taken, by the state and a whole range of non-state organisations, to promote emotional well-being in education: (1) urgent interventions for those with special needs of care, (2) the general promotion of positive attitudes and attributes in schools and universities, (3) extra support for emotional damage and stress, and (4) the systematic teaching of subjects that will be useful in developing emotional competence and management, especially to ‘prepare them for the rapid change and uncertainty of modern life’ (Cummings 2009: 3-4). This typology clearly covers a wide range of formal educational practices, from ‘nurture groups’ and ‘buddy schemes’ to positive psychology, ‘stress workshops’, and the writing of new university curricula for ‘lifelong learning’. It also includes other sorts of educational interventions that I have seen or been engaged with more internationally, such as liberal humanities education in the United States and (what I consider to be) a very well-financed and very ideologically-driven movement to institutionalise ‘civic education’ and ‘critical thinking’ in the former Soviet republics of Central Asia. i

Educating the emotions: the new biopolitics of critical pedagogy

The demands and values of the neo-liberal market economy in western universities has changed the terrain of higher education, re-structuring managerial practices and processes and affecting the role and functions of the university and the beliefs about who can participate (Lambert, 2009). The resulting model of mass higher education is accompanied with increasing demands of students and the ideology of the student as a paying ‘customer’ or ‘consumer’, directly impacting on pedagogic practices, principles and relations between staff and students.

The ‘student as consumer’ model limits the role and participation of student voice and has come under increased scrutiny with a number of other models or metaphors suggested to help define the student –university relationship such as ‘students as co-producers’ or the concept of ‘communities of practice’ in learning (McCulloch, 2009; Streetling and Wise, 2009). 

A co-producer model encourages reflection and cultural change to approaches in teaching and learning and quality enhancement processes; at an institutional level to decision making and policy formation; and a subject level to direct participation and membership of committees, review panels and validations. The extent to which students ‘buy-in’ to work as partners with staff in enquiry and the willingness of staff to engage in ‘power sharing’ are key determinants in redefining the student–lecturer relationship (Bishop et al., 2012).

This presentation will explore and discuss the challenges, tensions and barriers facing emancipatory models of working, for what is ultimately an institutional responsibility for managing ongoing improvement.

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Sarah Amsler

Papers

Rethinking the 'crisis of hope' in critical theory

A practice that aspires: pedagogies of creativity, democracy and inclusion in popular higher education

Educating the emotions: the new biopolitics of critical pedagogy

Challenges, tensions and barriers to emancipatory models of student voice