Böcker av John Dewey

¿ 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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