De sociale paedagogick van John Dewey en haar filosofiese grondslag ...M. J. Portielje, 1920 - 221 Seiten |
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Häufige Begriffe und Wortgruppen
absolutisme abstrakt afhankelik afzonderlike aktiviteiten algemene Amerikaanse beginsel belangstelling beschouwen betekenis bewustzijn biezondere biologie demokratiese denken denkproses DEWEY dikwels discipline doel dualismen duidelik education educational eenheid ekonomiese empiristen ervan ervaring Essays ethiese experience faktoren filosofie funktie fysiese geest geestelike gewoonlik goed groei handelingen HERBART historiese Ibid idealen idee ideeën individu individuele intellektuele James John Dewey kennis kennisleer Kerschensteiner kind kinderlike konkrete konsequenties kontinuiteit krachten kulturele vorming leerling leerplan leervakken leren lichamelike life logica logiese maatschappelik leven maken materiaal mechaniese menselike methode middel mind moeilikheden mogelik natuurlike nodig noodzakelik objektieve onderwijs onderwijzer onmiddellike ontwikkeling onze oorspronkelike opvatting opvoeder opvoedkundige organies paeda paedagogiek pelike persoonlike Plato Pragmatisme praktiese praktijk probleem proses psychologie resultaat school schoolsysteem slechts sociale sociologie standpunt stof studievakken Südd techniese tegenwoordige terwijl theoretiese theorie uiterlike vakken verband verschillende verstandelike voorwaarden vormen waarde wanneer wereld werkelikheid werkzaamheden wetenschap wetenschappelike wijze zedelike opvoeding zekere zichzelf zoals zowel
Beliebte Passagen
Seite 72 - I believe that much of present education fails because it neglects this fundamental principle of the school as a form of community life. It conceives the school as a place where certain information is to be given, where certain lessons are to be learned, or where certain habits are to be formed. The value of these is conceived as lying largely in the remote future; the child must do these things for the sake of something else he is...
Seite 207 - The only way to prepare for social life is to engage in social life. To form habits of social usefulness and serviceableness apart from any direct social need and motive...
Seite 88 - ... connect with others — which is not capable of free and full communication. What is termed spiritual culture has usually been futile, with something rotten about it, just because it has been conceived as a thing which a man might have internally — and therefore exclusively. What one is as a person is what one is as associated with others, in a free give and take of intercourse.
Seite 89 - I believe, finally, that the teacher is engaged, not simply in the training of individuals, but in the formation of the proper social life. I believe that every teacher should realize the dignity of his calling; that he is a social servant set apart for the maintenance of proper social order and the securing of the right social growth. I believe that in this way the teacher always is the prophet of the true God and the usherer in of the true kingdom of God.
Seite 83 - The dualism is too deeply established to be easily overthrown; for that reason, it is the particular task of education at the present time to struggle in behalf of an aim in which social efficiency and personal culture are synonyms instead of antagonists.
Seite 51 - Better it is for philosophy to err in active participation in the living struggles and issues of its own age and times than to maintain an immune monastic impeccability, without relevancy and bearing in the generating ideas of its contemporary present.
Seite 178 - The interest is always the sign of some power below; the important thing is to discover this power. To humor the interest is to fail to penetrate below the surface and its sure result is to substitute caprice and whim for genuine interest.
Seite 103 - I BELIEVE THAT —The question of method is ultimately reducible to the question of the order of development of the child's powers and interests. The law for presenting and treating material is the law implicit within the child's own nature.
Seite 178 - If we fancy some strong emotion, and then try to abstract from our consciousness of it all the feelings of its bodily symptoms, we find we have nothing left behind, no 'mind-stuff...
Seite 182 - Thinking begins in what may fairly enough be called a. forked-road situation, a situation which is ambiguous, which presents a dilemma, which proposes alternatives. As long as our activity glides smoothly along from one thing to another, or as long as we permit our imagination to entertain fancies at pleasure, there is no call for reflection. Difficulty or obstruction in the way of reaching a belief brings us, however, to a pause.