Running head: WHY MINIMALLY GUIDED INSTRUCTION DOES NOT WORK Why Minimal Guidance during Instruction Does Not Work: An Analysis of the Failure of Constructivist, Discovery, Problem-Based, Experiential, and Inquiry-Based Teaching

The assumption that there are innate integrative or actualizing tendencies underlying personality and social development is reexamined. Rather than viewing such processes as either nonexistent or as automatic, I argue that they are dynamic and dependent upon social-contextual supports Pertaining to basic human psychological needs. To develop this viewpoint, I conceptually link the notion of integrative tendencies to specific developmental processes, namely intrinsic motivation; internalization; and emotional integration. These processes are then shown to be facilitated by conditions that fulfill psychological needs for autonomy, competence, and relatedness, and forestalled within contexts that frustrate these needs. Interactions between psychological needs and contextual supports account, in part, for the domain and situational specificity of motivation, experience, and relative integration. The meaning of psychological needs (vs. wants) is directly considered, as are the relations between concepts of integration and autonomy and those of independence, individualism, efficacy, and cognitive models of “multiple selves.”

Psychological Needs and the Facilitation of Integrative Processes

Reflexivity is commonly used in qualitative research and has been posited and accepted as a method qualitative researchers can and should use to legitimize, validate, and question research practices and representations. This paper closely examines the role of reflexivity as a methodological tool as it intersects with debates and questions surrounding representation and legitimization in qualitative research, within modernist and postmodernist ideologies, and pays close attention to how reflexivity is being defined and used in present-day research. Specifically, the author identifies and discusses the problematics of four common trends in present-day uses of reflexivity: reflexivity as recognition of self, reflexivity as recognition of other, reflexivity as truth, and reflexivity as transcendence. The author argues for a move away from comfortable uses of reflexivity to what she terms uncomfortable reflexive practices and provides an overview of the work of three authors who practice reflexivities of disco...

Confession, catharsis, or cure? Rethinking the uses of reflexivity as methodological power in qualitative research

Although the arts are often thought to be closer to the rim of education than to its core, they are, surprisingly, critically important means for developing complex and subtle aspects of the mind, argues Elliot Eisner in this engrossing book. In it he describes how various forms of thinking are evoked, developed, and refined through the arts. These forms of thinking, Eisner argues, are more helpful in dealing with the ambiguities and uncertainties of daily life than are the formally structured curricula that are employed today in schools. Offering a rich array of examples, Eisner describes different approaches to the teaching of the arts and the virtues each possesses when well taught. He discusses especially nettlesome issues pertaining to the evaluation of performance in the arts. Perhaps most important, Eisner provides a fresh and admittedly iconoclastic perspective on what the arts can contribute to education, namely a new vision of both its aims and its means. This new perspective, Eisner argues, is especially important today, a time at which mechanistic forms of technical rationality often dominate our thinking about the conduct and assessment of education.

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The Arts and the Creation of Mind

Thinking, particularly reflective thinking or inquiry, is essential to both teachers’ and students’ learning. In the past 10 to 15 years numerous commissions, boards, and foundations as well as states and local school districts have identified reflection0 inquiry as a standard toward which all teachers and students must strive. However, although the cry for accomplishment in systematic, reflective thinking is clear, it is more difficult to distinguish what systematic, reflective thinking is. There are four problems associated with this lack of definition that make achievement of such a standard difficult. First, it is unclear how systematic reflection is different from other types of thought. Second, it is difficult to assess a skill that is vaguely defined. Third, without a clear picture of what reflection looks like, it has lost its ability to be seen and therefore has begun to lose its value. And finally, without a clear definition, it is difficult to research the effects of reflective teacher education and professional development on teachers’ practice and students’ learning. 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.

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Defining Reflection: Another Look at John Dewey and Reflective Thinking

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.

玉珏王

Papers

经验与教育 = Experience and education

玉珏 王

Papers

经验与教育 = Experience and education

玉珏王