Bøger af John Dewey

1922. This insightful treatise on the essential components of human nature by the great American philosopher and educator John Dewey grew from a series of three lectures presented at Leland Stanford Junior University upon the West Memorial Foundation. One of the topics included was Human Conduct and Destiny. In his own words, Dewey has, set forth a belief that an understanding of habit and different types of habit is the key to social psychology, while the operation of impulse and intelligence gives the key to individualized mental activity. See other titles by this author available from Kessinger Publishing.

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Thank you for checking out this book by Theophania Publishing. We appreciate your business and look forward to serving you soon. We have thousands of titles available, and we invite you to search for us by name, contact us via our website, or download our most recent catalogues. In the spring of 1918 I was invited by Leland Stanford Junior University to give a series of three lectures upon the West Memorial Foundation. One of the topics included within the scope of the Foundation is Human Conduct and Destiny. This volume is the result, as, according to the terms of the Foundation, the lectures are to be published. The lectures as given have, however, been rewritten and considerably expanded. An Introduction and Conclusion have been added. The lectures should have been published within two years from delivery. Absence from the country rendered strict compliance difficult; and I am indebted to the authorities of the University for their indulgence in allowing an extension of time, as well as for so many courtesies received during the time when the lectures were given. Perhaps the sub-title requires a word of explanation. The book does not purport to be a treatment of social psychology. But it seriously sets forth a belief that an understanding of habit and of different types of habit is the key to social psychology, while the operation of impulse and intelligence gives the key to individualized mental activity. But they are secondary to habit so that mind can be understood in the concrete only as a system of beliefs, desires and purposes which are formed in the interaction of biological aptitudes with a social environment.

The sailor is more likely to be given to what we now term superstitions than say the weaver, because his activity is more at the mercy of sudden change and unforeseen occurrence. But even the sailor while he may regard the wind as the uncontrollable expression of the caprice of a great spirit, will still have to become acquainted with some purely mechanical principles of adjustment of boat, sails and oar to the wind. Fire may be conceived as a supernatural dragon because some time or other a swift, bright and devouring flame called before the mind's eye the quick-moving and dangerous serpent. But the housewife who tends the fire and the pots wherein food cooks will still be compelled to observe certain mechanical facts of draft and replenishment, and passage from wood to ash.

John Dewey (1859 - 1952) was an American philosopher, psychologist, and educational reformer whose ideas have been influential in education and social reform. Dewey is one of the primary figures associated with philosophy of pragmatism and is considered one of the founders of functional psychology. A well-known public intellectual, he was also a major voice of progressive education and liberalism. Although Dewey is known best for his publications concerning education, he also wrote about many other topics, including epistemology, metaphysics, aesthetics, art, logic, social theory, and ethics. In this book: Democracy and Education Moral Principles in Education How We Think The Child and the Curriculum Reconstruction in Philosophy German philosophy and politics China, Japan and the U.S.A.

This anthology is a thorough introduction to classic literature for those who have not yet experienced these literary masterworks. For those who have known and loved these works in the past, this is an invitation to reunite with old friends in a fresh new format. From Shakespeare's finesse to Oscar Wilde's wit, this unique collection brings together works as diverse and influential as The Pilgrim's Progress and Othello. As an anthology that invites readers to immerse themselves in the masterpieces of the literary giants, it is must-have addition to any library

Democracy and Education: An Introduction to the Philosophy of Education is a 1916 book by John Dewey. Dewey sought to at once synthesize, criticize, and expand upon the democratic (or proto-democratic) educational philosophies of Jean-Jacques Rousseau and Plato. He saw Rousseau's philosophy as overemphasizing the individual and Plato's philosophy as overemphasizing the society in which the individual lived. An important, controversial, and often cited work on public education. Dewey discusses the role of public education in a democracy and the different methods for achieving quality in education. After its initial publication, this book began a revolution in educational thinking; one that emphasized growth, experience, and activity as key elements in promoting democratic qualities in students and educators alike.

"Education is thus a fostering, a nurturing, a cultivating, process. All of these words mean that it implies attention to the conditions of growth"The following pages embody an endeavor to detect and state the ideas implied in a democratic society and to apply these ideas to the problems of the enterprise of education. The discussion includes an indication of the constructive aims and methods of public education as seen from this point of view, and a critical estimate of the theories of knowing and moral development which were formulated in earlier social conditions, but which still operate, in societies nominally democratic, to hamper the adequate realization of the democratic ideal. As will appear from the book itself, the philosophy stated in this book connects the growth of democracy with the development of the experimental method in the sciences, evolutionary ideas in the biological sciences, and the industrial reorganization, and is concerned to point out the changes in subject matter and method of education indicated by these developments.John Dewey was an American philosopher, psychologist, and educational reformer whose ideas have been influential in education and social reform. He was one of the most prominent American scholars in the first half of the twentieth century.This Premium Edition comes with an Easy to Read Layout making reading comfortable.

Life is growth. Education is therefore essential to human life as it fosters for individuals the capacity to perpetuate growth. This is the theory expressed by John Dewey in this critical review of the philosophy of education. Throughout this work Dewey traces the aims of education to their philosophic and historical bases, and explains how differing aims can lead students to gain not only differing levels of knowledge, but also different morals and values. The values taught to students may or may not be explicit, but they have an effect on society. Dewey argues that certain values are more conducive to a truly democratic society and that a good educational system should be designed to encourage precisely these values.Specifically, Dewey takes issue with schools that rely heavily on testing and memorization. He argues that this type of education is a result of a duality that regards practice as in opposition and inferior to theory. Education that is dependent on strict discipline and conformity breeds a society that is conformist, low in initiative, and acquiescent to authority. A better system would allow the students some level of freedom to define their own suitable projects that teachers could guide in ways to ensure the students learn core skills such as literacy, arithmetic, and the natural sciences through practical applications. Such an interactive education would also be a way for students from different backgrounds to interact with each other. This has the positive effect of breaking down class barriers and building a more empathetic society.Though it was written over one hundred years ago, many of the themes and concerns voiced by Dewey can be found in modern-day critiques of the educational system. In addition to lambasting an over-reliance on testing, Dewey questions over-specialization, teaching of abstractions over applications, and the lack of time spent on developing skills that can be used outside of school.

How We Think is a mandatory read for education professionals and teachers to introspect our self and know how the education system has taken a massive change for teachers as well as the pupils. The contemporary education system has created a challenge for educators, as the teachers now no longer can deal with masses; rather they have to do it individually. Are we able to inculcate the education to the young minds without spoiling their childhood of ardent curiosity and fertile imagination? Written by the American philosopher and educational reformer John Dewey, this book will let us understand the contemporary young minds and how to feed them without spoiling their nature and inborn abilities.

¿ Education as a Necessity of Life¿ Education as a Social Function¿ Education as Direction¿ Education as Growth¿ Preparation, Unfolding, and Formal Discipline¿ Education as Conservative and Progressive¿ The Democratic Conception in Education¿ Aims in Education¿ Natural Development and Social Efficiency as Aims¿ Interest and Discipline¿ Experience and Thinking¿ Thinking in Education¿ The Nature of Method¿ The Nature of Subject Matter¿ Play and Work in the Curriculum¿ The Significance of Geography and History¿ Science in the Course of Study¿ Educational Values¿ Labor and Leisure¿ Intellectual and Practical Studies¿ Physical and Social Studies: Naturalism and Humanism¿ The Individual and the World¿ Vocational Aspects of Education¿ Philosophy of Education¿ Theories of Knowledge¿ Theories of Morals

" ¿HE who knows me only by my writings does not know me,¿ said Leibniz. These words¿true, indeed, of every writer, but true of Leibniz in a way which gives a peculiar interest and charm to his life¿must be our excuse for prefacing what is to be said of his ¿New Essays concerning the Human Understanding¿ with a brief biographical sketch.Gottfried Wilhelm Leibniz was born in Leipzig June 21, 1646. His father, who died when Leibniz was only six years old, was a professor in the university and a notary of considerable practice. From him the future philosopher seems to have derived his extraordinary industry and love of detail. Such accounts as we have of him show no traces of the wonderful intellectual genius of his son, but only a diligent, plodding, faithful, and religious man, a thoroughly conscientious husband, jurist, and professor. Nor in the lines of physical heredity can we account for the unique career of Leibniz by his mother¿s endowments. The fact, however, that she was patient in all trial, living in peace with her neighbors, anxious for unity and concord with all people, even with those not well disposed to her, throws great light upon the fundamental trait of Leibniz¿s ethical nature"

In the spring of 1918 I was invited by Leland Stanford Junior University to give a series of three lectures upon the West Memorial Foundation. One of the topics included within the scope of the Foundation is Human Conduct and Destiny. This volume is the result, as, according to the terms of the Foundation, the lectures are to be published. The lectures as given have, however, been rewritten and considerably expanded. An Introduction and Conclusion have been added. The lectures should have been published within two years from delivery. Absence from the country rendered strict compliance difficult; and I am indebted to the authorities of the University for their indulgence in allowing an extension of time, as well as for so manycourtesies received during the time when the lectures were given. Perhaps the sub-title requires a word of explanation. The book does not purport to be a treatment of social psychology. But it seriously sets forth a belief that an understanding of habit and of different types of habit is the key to social psychology, while the operation of impulse and intelligence gives the key to individualized mental activity. But they are secondary to habit so that mind can be understood in the concrete only as a system of beliefs, desires and purposes which are formed in the interaction of biological aptitudes with a social environment." John Dewey

Das Buch "Moralische Grundsätze in der Erziehung und das Kind und der Lehrplan" erklärt Ihnen auf einfache Weise, wie moralische Werte in die Erziehung integriert werden können, warum sie so wichtig sind und was Sie alles beachten müssen. Der Autor vermittelt nicht nur theoretisches Wissen, sondern gibt auch viele praktische Tipps und Beispiele für den Alltag. Sichern Sie Ihren Kindern jetzt eine solide moralische Grundlage für ihr zukünftiges Leben - ein muss für Eltern, Pädagogen oder Erzieher!

In Democracy and Education, Dewey argues that the primary ineluctable facts of the birth and death of each one of the constituent members in a social group determine the necessity of education. On one hand, there is the contrast between the immaturity of the new-born members of the group (its future sole representatives) and the maturity of the adult members who possess the knowledge and customs of the group. On the other hand, there is the necessity that these immature members be not merely physically preserved in adequate numbers, but that they be initiated into the interests, purposes, information, skill, and practices of the mature members: otherwise the group will cease its characteristic life. Dewey observes that even in a "savage" tribe, the achievements of adults are far beyond what the immature members would be capable of if left to themselves. With the growth of civilization, the gap between the original capacities of the immature and the standards and customs of the elders increases. Mere physical growing up and mastery of the bare necessities of subsistence will not suffice to reproduce the life of the group. Deliberate effort and the taking of thoughtful pains are required. Beings who are born not only unaware of, but quite indifferent to, the aims and habits of the social group have to be rendered cognizant of them and actively interested. According to Dewey, education, and education alone, spans the gap. Dewey's ideas were never broadly and deeply integrated into the practices of American public schools, though some of his values and terms were widespread. Progressive education (both as espoused by Dewey, and in the more popular and inept forms of which Dewey was critical) was essentially scrapped during the Cold War, when the dominant concern in education was creating and sustaining a scientific and technological elite for military purposes. In the post-Cold War period, however, progressive education had reemerged in many school reform and education theory circles as a thriving field of inquiry learning and inquiry-based science. Some find it cumbersome that Dewey's philosophical anthropology, unlike Egan, Vico, Ernst Cassirer, Claude Lévi-Strauss, and Nietzsche, does not account for the origin of thought of the modern mind in the aesthetic, more precisely the myth, but instead in the original occupations and industries of ancient people, and eventually in the history of science. A criticism of this approach is that it does not account for the origin of cultural institutions, which can be accounted for by the aesthetic. Language and its development, in Dewey's philosophical anthropology, have not a central role but are instead a consequence of the cognitive capacity. While Dewey's educational theories have enjoyed a broad popularity during his lifetime and after, they have a troubled history of implementation. Dewey's writings can also be difficult to read, and his tendency to reuse commonplace words and phrases to express extremely complex reinterpretations of them makes him susceptible to misunderstanding. So while he held the role of a leading public intellectual, he was often misinterpreted, even by fellow academics. Many enthusiastically embraced what they mistook for Dewey's philosophy, but which in fact bore little or a distorted resemblance to it. ... (Wikipedia.org)

This edition features large print and Atkinson Hyperlegible font (a new typeface created in partnership with Braille Institute - greater legibility and readability for low vision readers). John Dewey was a prominent American philosopher, psychologist, and educational reformer. His ideas and philosophies, especially pragmatism, have had a significant impact on education and social change. He is also recognized as one of the pioneers in the field of functional psychology.In How We Think, Dewey offers a comprehensive yet insightful examination of the process by which we transform concepts into tools for solving our personal, social, and political problems. Dewey also argues that different activities, such as theoretical and practical thinking, art and science, and logic and psychology, are interrelated and mutually supportive. He advocates an approach to education that emphasizes the scientific spirit and the connection of new information to students' own observations and experiences. This work offers valuable insights for students of philosophy, psychology, and education.

In Democracy and Education, Dewey argues that the primary ineluctable facts of the birth and death of each one of the constituent members in a social group determine the necessity of education. On one hand, there is the contrast between the immaturity of the new-born members of the group (its future sole representatives) and the maturity of the adult members who possess the knowledge and customs of the group. On the other hand, there is the necessity that these immature members be not merely physically preserved in adequate numbers, but that they be initiated into the interests, purposes, information, skill, and practices of the mature members: otherwise the group will cease its characteristic life. Dewey observes that even in a "savage" tribe, the achievements of adults are far beyond what the immature members would be capable of if left to themselves. With the growth of civilization, the gap between the original capacities of the immature and the standards and customs of the elders increases. Mere physical growing up and mastery of the bare necessities of subsistence will not suffice to reproduce the life of the group. Deliberate effort and the taking of thoughtful pains are required. Beings who are born not only unaware of, but quite indifferent to, the aims and habits of the social group have to be rendered cognizant of them and actively interested. According to Dewey, education, and education alone, spans the gap. Dewey's ideas were never broadly and deeply integrated into the practices of American public schools, though some of his values and terms were widespread. Progressive education (both as espoused by Dewey, and in the more popular and inept forms of which Dewey was critical) was essentially scrapped during the Cold War, when the dominant concern in education was creating and sustaining a scientific and technological elite for military purposes. In the post-Cold War period, however, progressive education had reemerged in many school reform and education theory circles as a thriving field of inquiry learning and inquiry-based science. Some find it cumbersome that Dewey's philosophical anthropology, unlike Egan, Vico, Ernst Cassirer, Claude Lévi-Strauss, and Nietzsche, does not account for the origin of thought of the modern mind in the aesthetic, more precisely the myth, but instead in the original occupations and industries of ancient people, and eventually in the history of science. A criticism of this approach is that it does not account for the origin of cultural institutions, which can be accounted for by the aesthetic. Language and its development, in Dewey's philosophical anthropology, have not a central role but are instead a consequence of the cognitive capacity. While Dewey's educational theories have enjoyed a broad popularity during his lifetime and after, they have a troubled history of implementation. Dewey's writings can also be difficult to read, and his tendency to reuse commonplace words and phrases to express extremely complex reinterpretations of them makes him susceptible to misunderstanding. So while he held the role of a leading public intellectual, he was often misinterpreted, even by fellow academics. Many enthusiastically embraced what they mistook for Dewey's philosophy, but which in fact bore little or a distorted resemblance to it. ... (Wikipedia.org)

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