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Thinking: The journal of philosophy for children最新文献

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Values Education in Schools: A Resource Book for Student Inquiry 学校价值观教育:供学生探究的参考书
Pub Date : 2009-10-01 DOI: 10.5840/THINKING200919428
M. Pritchard
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引用次数: 0
Introduction: Philosophy, Education and the Care of the Self 导言:哲学、教育和自我关怀
Pub Date : 2009-10-01 DOI: 10.5840/THINKING200919422
M. Gregory, M. Laverty
The papers collected in this special issue of Thinking were presented at the Group Meeting of the Institute for the Advancement of Philosophy for Children at the 2009 Annual Meeting of the American Philosophy Association, Eastern Division, in December 2009 in Manhattan. The theme of that session, to which these authors responded, was “Philosophy, Education and the Care of the Self.” Our aim in constructing this theme was to bring together two areas of scholarship, to which, we believe, Philosophy for Children has much to contribute, and from which it has much to learn. The first area of scholarship we might refer to as ‘Philosophy as the Care of the Self,’ or ‘Philosophy as a Way of Life.’ Scholars working in this field practice and promote philosophy as a category of disciplines for ethical, aesthetic and psychological or spiritual self-transformation. This tradition begins with philosophers of Greek, Roman, Indian and Chinese antiquity, for whom the wisdom or sophia that philosophy pursues is not knowledge but a well-lived life. Richard Shusterman, for example, recommends “the idea of philosophy as a deliberative life-practice that brings lives of beauty and happiness to its practitioners,” and observes that “philosophy’s solutions to life’s riddles are not propositional knowledge but transformational practice” (1997, 25). Certain kinds of knowledge and understanding are, of course, necessary for this pursuit, but are not sufficient, because to truly live well – e.g., with purpose, integrity, equanimity and compassion – requires self-transformation through physical, intellectual and psychological exercise. As Martha Nussbaum explains, many of the ancients employed a medical analogy, describing philosophy as a set of therapeutic or curative practices for various diseases or afflictions of the soul. In this tradition, a philo-sopher is anyone who is engaged in self-confrontation and self-work, and need not be a scholar. Early accounts of philosophy as a way of life describe whole ways of life that included habits of diet and exercise, the discipline of desire, and the cultivation of worthy passions, meaningful friendships, helpful attitudes toward death, and many other aspects of caring for the self, the community, the stranger and the natural world. Scholarship in the form of theoretical discourse may help to explain and justify such ways of life, and certain forms of scholarly discipline – those that decenter the ego for the sake of reasonableness, fairness to others and truth – are themselves self-transformative practices. But as Socrates so tirelessly cautioned, discourse – even highlydisciplined, scholarly discourse – can also be a distraction from self-work, and even detrimental to it, e.g. when it becomes a means to self-aggrandizement. Jacob Needleman has observed that in both of Western culture’s originary traditions – Judaism and “Hellenic spiritual philosophy” – the ideal of reason was understood not merely as instrumentalist rationali
2009年12月在曼哈顿举行的美国哲学协会东部分会2009年年会上,《思考》特刊中收录的论文在儿童哲学进步研究所小组会议上发表。这次会议的主题是“哲学、教育和自我关怀”,这些作者对此做出了回应。我们构建这一主题的目的是将两个学术领域结合在一起,我们相信,儿童哲学在这方面有很多贡献,也有很多值得学习的地方。学问的第一个领域,我们可以称之为“作为自我关怀的哲学”或“作为生活方式的哲学”。在这一领域工作的学者实践并推动哲学作为伦理、美学和心理或精神自我转化的学科类别。这一传统始于希腊、罗马、印度和中国古代的哲学家,对他们来说,哲学追求的智慧或索菲亚不是知识,而是美好的生活。例如,理查德·舒斯特曼(Richard Shusterman)推荐“哲学是一种深思熟虑的生活实践,为实践者带来美丽和幸福的生活”,并观察到“哲学对生活谜题的解决方案不是命题知识,而是转化实践”(1997,25)。当然,某些类型的知识和理解对于这种追求是必要的,但还不够,因为要真正活得好——例如,有目的、正直、平静和同情——需要通过身体、智力和心理锻炼来自我转化。正如玛莎·努斯鲍姆(Martha Nussbaum)所解释的那样,许多古人采用医学类比,将哲学描述为一套治疗各种疾病或灵魂痛苦的治疗方法。在这个传统中,哲学家是任何从事自我对抗和自我工作的人,而不一定是学者。早期关于哲学作为一种生活方式的描述描述了整个生活方式,包括饮食和锻炼的习惯,欲望的纪律,有价值的激情的培养,有意义的友谊,对死亡的有益态度,以及关心自我、社区、陌生人和自然世界的许多其他方面。理论论述形式的学术可能有助于解释和证明这种生活方式,而某些形式的学术纪律——那些为了理性、对他人的公平和真理而去中心化自我的学术纪律——本身就是自我变革的实践。但正如苏格拉底孜孜不倦地告诫的那样,话语——即使是高度自律的学术话语——也可能分散自我工作的注意力,甚至对自我工作有害,例如,当它成为自我扩张的手段时。雅各布·尼德曼(Jacob Needleman)观察到,在西方文化的原始传统——犹太教和“希腊精神哲学”——中,理性的理想不仅被理解为从激情中解放出来的工具主义理性,而且被理解为将这种思维与面向真实和美好的感知、直觉和价值能力相结合的智力活动(2002,48)。由于这个原因,几个世纪以来,这个传统的哲学家们一直贬低那些仅仅是学术研究的哲学家——正如塞内卡所说,他们“把对智慧(哲学)的热爱变成了对文字(语言学)的热爱”(引用于Hadot 2002, 174)。此外,他们还主张在论证和概念分析的认知实践中进行实际的、身体的和沉思的练习,这是哲学目的的核心。作为自我关怀的哲学实践的最重要特征之一是,这种实践只能从一种真正的自我不满感开始。这种感觉可能源于一种更普遍的不满感、厌世感或痛苦感,但在某种程度上,必然会发展成对自己道德迷失、精神不安,或者至少是对自己哲学无知的存在意识。苏格拉底在这段对话中告诫亚西比德
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引用次数: 0
Reading Feminist Desires 解读女权主义者的欲望
Pub Date : 2009-10-01 DOI: 10.5840/THINKING2009192/315
Stephanie A. Burdick-Shepherd
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引用次数: 0
Dialogue, the Care of the Self, and the Beginning of Philosophy 对话、自我关怀和哲学的开端
Pub Date : 2009-10-01 DOI: 10.5840/THINKING200919423
Darryl DeMarzio
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引用次数: 1
Towards a Feminist Philosophy of Education 走向女性主义教育哲学
Pub Date : 2009-10-01 DOI: 10.5840/THINKING2009192/318
A. Sharp, M. Gregory
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引用次数: 4
Learning to Philosophize: Positive Impacts and Conditions for Implementation: A Synthesis of 10 Years of Research (1995 - 2005) 学习哲学:积极影响和实施条件:10年研究综合(1995 - 2005)
Pub Date : 2008-10-01 DOI: 10.5840/THINKING200818415
marie-france daniel
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引用次数: 15
Can Animals Think?: The Five Most Important Methods of Philosophizing with Children 动物会思考吗?与孩子进行哲学思考的五种最重要的方法
Pub Date : 2008-10-01 DOI: 10.5840/THINKING200818414
E. Martens, Hope Hague
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引用次数: 3
Hope Instead of Cognition? : The community of Inquiry as a Culture for Human Rights based on richard Rorty’s Understanding of Philsophy 希望代替认知?:基于罗蒂哲学理解的人权文化探究共同体
Pub Date : 2008-10-01 DOI: 10.5840/THINKING200818413
B. Weber
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引用次数: 2
Didactic Implementation of Ekkehard Marten’s Five Finger Model: Example: The Unit “Who am I? Dealing with Capabilities” Ekkehard Marten五指模型的教学实施:以“我是谁?”处理能力”
Pub Date : 2008-10-01 DOI: 10.5840/THINKING200818412
Eva Marsal, Hope Hague
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引用次数: 2
Teaching Philosophy Using Music Videos 使用音乐视频的教学理念
Pub Date : 2008-04-01 DOI: 10.5840/THINKING20081917
Charlene Tan
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引用次数: 0
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Thinking: The journal of philosophy for children
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