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Journal articles on the topic 'John Dewey'

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Published: 4 June 2021
Last updated: 10 March 2023

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1

Roth, Robert J. "John Dewey." International Philosophical Quarterly 33, no. 1 (1993): 117–22. http://dx.doi.org/10.5840/ipq199333161.

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2

Galter, Maria Inalva, and Aparecida Favoreto. "John Dewey." Linhas Crí­ticas 26 (August 20, 2020): 1–15. http://dx.doi.org/10.26512/lc.v26.2020.28281.

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Examina-se a concepção de democracia de John Dewey em relação à sua perspectiva de sociedade e escola em Democracia e educação. Postula-se que o autor respondia aos problemas humanos decorrentes da industrialização, urbanização, imigração, do progresso científico e tecnológico que marcaram a sociedade burguesa, em especial os Estados Unidos da América, nas décadas finais do século XIX e iniciais do século XX. Para Dewey, a escola cumpria papel importante na formação e influia no desenvolvimento de atitudes intelectuais de iniciativa, capacidade de reflexão, espírito livre e responsabilidade social. Enfim, para o autor, tais atitudes favoreceriam maior intercâmbio e comunicação que contribuíram para a promoção da democracia.
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3

Rucker, Darnell. "John Dewey." Newsletter of the Society for the Advancement of American Philosophy 17, no. 52 (1989): 8. http://dx.doi.org/10.5840/saap1989175223.

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4

Fontinell, Eugene. "John Dewey." Newsletter of the Society for the Advancement of American Philosophy 20, no. 63 (1992): 19–22. http://dx.doi.org/10.5840/saap1992206330.

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5

Shea, John. "John Dewey." Newsletter of the Society for the Advancement of American Philosophy 24, no. 74 (1996): 40–41. http://dx.doi.org/10.5840/saap1996247420.

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6

Switankowsky, lrene S. "John Dewey." Newsletter of the Society for the Advancement of American Philosophy 28, no. 86 (2000): 34–36. http://dx.doi.org/10.5840/saap2000288616.

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7

Edel, Abraham. "John Dewey." International Studies in Philosophy 32, no. 4 (2000): 140–43. http://dx.doi.org/10.5840/intstudphil200032465.

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8

Eldridge, Michael. "John Dewey." International Studies in Philosophy 35, no. 4 (2003): 172–73. http://dx.doi.org/10.5840/intstudphil200335435.

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9

LEVINE, BARBARA, and RICHARD FIELD. "JOHN DEWEY." Notes and Queries 35, no. 3 (September 1, 1988): 344—a—344. http://dx.doi.org/10.1093/nq/35-3-344a.

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10

Westbrook, Robert B. "John Dewey." Prospects 23, no. 1-2 (March 1993): 277–91. http://dx.doi.org/10.1007/bf02195040.

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11

Miettinen, Reijo. "Miten kokemuksesta voi oppia?" Aikuiskasvatus 18, no. 2 (May 15, 1998): 84–97. http://dx.doi.org/10.33336/aik.92491.

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Artikkelissa käsitellään sitä, miten David Kolb perustelee teoksessaan Experiential Learning kokemusoppimisen malliaan, mitä hän esittää John Deweyn siitä sanoneen, sekä verrataan tätä esitystä Dewey-tutkijoiden tulkintaan kokemuksen ja reflektiivisen ajattelun luonteesta Deweyn filosofiassa.
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12

Meilleur, Maurice. "John Dewey Redux." Antioch Review 63, no. 1 (2005): 173. http://dx.doi.org/10.2307/4614787.

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13

Talisse, Robert. "Understanding John Dewey." Newsletter of the Society for the Advancement of American Philosophy 23, no. 72 (1995): 14–16. http://dx.doi.org/10.5840/saap1995237232.

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14

Dueck, Jeffrey F. "Becoming John Dewey." Newsletter of the Society for the Advancement of American Philosophy 32, no. 98 (2004): 58–61. http://dx.doi.org/10.5840/saap2004329816.

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15

Tiles, J. E. "Understanding John Dewey." International Studies in Philosophy 29, no. 2 (1997): 117–18. http://dx.doi.org/10.5840/intstudphil199729246.

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16

Ayers, William C., and William H. Schubert. "John Dewey Lives." Schools 9, no. 1 (March 2012): 7–26. http://dx.doi.org/10.1086/665019.

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17

Evans, Karen G. "Reclaiming John Dewey." Administration & Society 32, no. 3 (July 2000): 308–28. http://dx.doi.org/10.1177/00953990022019452.

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18

Danforth, Scot. "Disability in the Family: John and Alice Dewey Raising Their Son, Sabino." Teachers College Record: The Voice of Scholarship in Education 120, no. 2 (February 2018): 1–30. http://dx.doi.org/10.1177/016146811812000203.

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Background/Context The current biographic understanding of John Dewey's experience adopting and raising an Italian boy named Sabino emphasizes the theme of finding an emotional replacement for Morris and Gordon, two young sons who had tragically died on family trips to Europe. Lacking is substantive attention to the fact that John Dewey's son had a physical disability who grew up during the early surge of eugenics thought in American popular life. The leading biographer Jay Martin has portrayed John and Alice Dewey as rescuing Sabino from poverty, an experience that gave John Dewey “a special empathy for the second-best, the second-class citizen, the loser in society. “ What is missing from all biographic research on the Deweys is their experience of raising a boy with a physical disability during a historical time when disabilities were highly stigmatized. Purpose/Objective/Research The purpose of this historical study is to supplement the current understanding of John Dewey fathering an adopted son with an account that attends to the fact that young Sabino had a physical disability. Working in the disability studies tradition, this analysis explores both how the Deweys contended with Sabino's bone tuberculosis as an illness requiring medical treatment and how they navigated the complex political context of deeply discriminatory attitudes surrounding disabled persons. The conclusion initiates a discussion of the larger questions concerning how the experiences of fathering a boy impacted directly by disability oppression might have influenced John Dewey's political activity and scholarship. Research Design This historical analysis utilizes prior biographic research, published and unpublished works by John Dewey, and primary historical documents such as family letters and medical and popular publications of the era. Conclusions/Recommendations This analysis finds that John and Alice Dewey were very loving and attentive parents who endured many struggles due to their child's disability. They worried about their son's health, and they capably navigated the available medical options. They were troubled by their son's suffering and pain, and they worked together with great consistency to comfort and support him. Further, they directly confronted disability prejudice, including educational segregation, and worked assiduously against the powerful cultural assumption that their disabled son should lead a life of anything less than full participation in the community. The article concludes with a preliminary examination of how these experiences influenced John Dewey's political writings and activities.
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19

Bossle, Michael. "Kunst als Erfahrung." PADUA 10, no. 1 (February 1, 2015): 12–18. http://dx.doi.org/10.1024/1861-6186/a000223.

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Im Mittelpunkt dieses Beitrages steht ein teilweises Ausbuchstabieren von John Deweys Werk „Kunst als Erfahrung“, das 1934 als Zusammenfassung einer Vorlesungsreihe in den Vereinigten Staaten erschien und 1980 erstmals ins Deutsche übersetzt wurde (Vgl. Dewey, 1980)
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20

Brinkmann, Svend. "INDIVID, DEMOKRATI OG PSYKOLOGI I EN PRAGMATISK OPTIK." Psyke & Logos 27, no. 1 (July 31, 2006): 19. http://dx.doi.org/10.7146/pl.v27i1.8290.

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En af de psykologer, der grundigst har tematiseret forholdet mellem psykologi og demokrati, er John Dewey. I denne artikel søger jeg at reaktualisere Deweys pragmatiske perspektiv på forholdet mellem individet, demokrati som en livsform og psykologien som videnskab. Ifølge Dewey opstår et psykologisk individ med et komplekst indre liv først i historien, når de ydre, demokratiserede sociale former kræver bestemte overvejelser og valg af de enkelte mennesker. Artiklen redegør for Deweys demokratiteori, der hænger tæt sammen med hans socialpsykologiske forståelse af sociale processer som dynamiske og foranderlige. Han afviste som utilstrækkeligt, hvad han kaldte »demokrati som et formelt system«, og ville supplere dette med et syn på demokrati som en livsform, båret af kommunikationsprocesser. Desuden tematiseres Deweys syn på psykologiens og de øvrige socialvidenskabers rolle som medskaber af en informeret offentlighed. Ifølge Dewey er psykologiens opgave ikke passivt at afspejle en uforanderlig virkelighed, men at indgå som problemløsningsredskab, særligt i forhold til at gøre den demokratiske offentlighed i stand til at træffe praktisk fornuftige afgørelser.
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21

Arifin, Nur. "Pemikiran Pendidikan John Dewey." As-Syar'i: Jurnal Bimbingan & Konseling Keluarga 2, no. 2 (April 21, 2020): 168–83. http://dx.doi.org/10.47467/as.v2i2.128.

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ABSTRACT According to John Dewey, education is a process of forming fundamental fundamental abilities, both concerning thinking (intellectually) and feeling power (emotionally), leading to human and ordinary human nature. Education as a rearrangement or reconstruction of various experiences and events experienced in an individual's life so that everything new becomes more focused and meaningful. John Dewey adheres to pragmatism. That is, the educational process is only about ideas that can be put into practice that are correct and useful. Ideas that exist only in ideas are also indecisive about the reality of sense objects, they are nonsense to pragmatism. The philosophy of thinking about education is reflective thinking, which is a way of thinking that starts from the problems that are faced with it to be solved. According to John Dewey, learning should be focused on practice and trial and error. Humans must be active, full of interest, and ready to explore. Therefore education must be restructured not only as preparation for maturity, but education as a continuation of the growth of the mind and the continuation of life light. Education is directed at social efficiency by providing the ability to participate in activities for the fulfillment of common interests and welfare freely and maximally. John Dewey criticized a lot of traditional education patterns, namely education patterns that make children the object of education, not the subject of education. He does not agree with the concept of traditional education, which states that the focus of education is outside children, whether it be teachers, books, infrastructure, or others. Because the concept of traditional education makes school a formal place for listening, for mass instruction, and separate from life. Traditional education patterns will not be able to see children as living things that grow in their own experiences and then develop them in an environment in accordance with their basic potential. Therefore education needs to be organized in a democratic manner. All adult students are encouraged to participate in shaping the values ​​that govern life together. The science of education cannot be separated from philosophy, that the purpose and aim of the school is to generate a democratic attitude to life and to develop it.
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22

Arifin, Nur. "Pemikiran Pendidikan John Dewey." As-Syar'i: Jurnal Bimbingan & Konseling Keluarga 2, no. 2 (April 21, 2021): 204–19. http://dx.doi.org/10.47467/assyari.v2i2.128.

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ABSTRACT According to John Dewey, education is a process of forming fundamental fundamental abilities, both concerning thinking (intellectually) and feeling power (emotionally), leading to human and ordinary human nature. Education as a rearrangement or reconstruction of various experiences and events experienced in an individual's life so that everything new becomes more focused and meaningful. John Dewey adheres to pragmatism. That is, the educational process is only about ideas that can be put into practice that are correct and useful. Ideas that exist only in ideas are also indecisive about the reality of sense objects, they are nonsense to pragmatism. The philosophy of thinking about education is reflective thinking, which is a way of thinking that starts from the problems that are faced with it to be solved. According to John Dewey, learning should be focused on practice and trial and error. Humans must be active, full of interest, and ready to explore. Therefore education must be restructured not only as preparation for maturity, but education as a continuation of the growth of the mind and the continuation of life light. Education is directed at social efficiency by providing the ability to participate in activities for the fulfillment of common interests and welfare freely and maximally. John Dewey criticized a lot of traditional education patterns, namely education patterns that make children the object of education, not the subject of education. He does not agree with the concept of traditional education, which states that the focus of education is outside children, whether it be teachers, books, infrastructure, or others. Because the concept of traditional education makes school a formal place for listening, for mass instruction, and separate from life. Traditional education patterns will not be able to see children as living things that grow in their own experiences and then develop them in an environment in accordance with their basic potential. Therefore education needs to be organized in a democratic manner. All adult students are encouraged to participate in shaping the values ​​that govern life together. The science of education cannot be separated from philosophy, that the purpose and aim of the school is to generate a democratic attitude to life and to develop it.
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23

Waddington, David I. "John Dewey: Closet Conservative?" Paideusis 17, no. 2 (October 21, 2020): 51–63. http://dx.doi.org/10.7202/1072430ar.

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Several well-known scholars, including Clarence Karier, Walter Feinberg, and Eamonn Callan, have offered arguments suggesting that John Dewey was more politically conservative than is generally thought. Karier and Feinberg base their respective cases on Dewey’s involvement with Polish community during World War I, while Callan relies heavily on some remarks offered in one of Dewey’s later works, Ethics. In the following account, it is suggested that neither of these analyses withstands careful scrutiny. In the case of the Polish affair, Karier and Feinberg are not able to marshal sufficient evidence to condemn Dewey convincingly, and there is a significant quantity of counterevidence which indicates that Dewey’s intentions were benign. Callan’s case, though seemingly convincing, is undermined by the joint authorship of the Ethics and by information contained in Dewey’s correspondence. In conclusion, it is argued that the more popular understanding of Dewey as a left-liberal reformer is, in fact, correct.
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24

Radcliffe, Robert J. "CONFUCIUS AND JOHN DEWEY." Religious Education 84, no. 2 (March 1989): 215–31. http://dx.doi.org/10.1080/0034408890840206.

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25

Ernest, R. House. "Is John Dewey Eternal?" Educational Researcher 23, no. 1 (January 1994): 15–16. http://dx.doi.org/10.3102/0013189x023001015.

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26

Ilundáin-Agurruza, Jesús. "John Dewey—Experiential Maverick." Sport, Ethics and Philosophy 8, no. 3 (July 3, 2014): 271–84. http://dx.doi.org/10.1080/17511321.2014.981360.

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27

Fallace, Thomas D. "Was John Dewey Ethnocentric?" Educational Researcher 39, no. 6 (August 2010): 471–77. http://dx.doi.org/10.3102/0013189x10379047.

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28

Thayer, H. S. "John Dewey 1859–1952." Royal Institute of Philosophy Supplement 19 (March 1985): 69–89. http://dx.doi.org/10.1017/s1358246100004537.

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It is generally agreed that the most influential philosophers in America are Charles S. Peirce, William James and John Dewey. James's fame came rather suddenly in the latter half of his life—roughly, from 1880 to 1910; it flourished with the appearance of his Principles of Psychology (1890) and shortly thereafter with his advocacy of pragmatism and radical empiricism. James was acclaimed in England and Europe as well as in America. Peirce, on the other hand, was almost entirely neglected; his work remained unknown to all but a few philosophers and his chief acknowledgment was as a scientist and logician. His importance began to be recognized and his immense researches and writings studied some twenty-five years after his death. It was otherwise with Dewey. During his long lifetime his ideas not only engaged the reflections and critical discussions of philosophers, he also had a profound and contagious influence on education, the social sciences, aesthetics, and political theory and practice. In this respect his thought has reached a wider audience in America than that of either Peirce or James. In his day lawyers, labour leaders, scientists and several heads of state attested to the vitality of his wisdom.
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29

Schneider, Jan-H. "John dewey in france." Studies in Philosophy and Education 19, no. 1-2 (March 2000): 69–82. http://dx.doi.org/10.1007/bf02764153.

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Thayer, H. S. "John Dewey 1859–1952." Royal Institute of Philosophy Supplement 19 (March 1985): 69–89. http://dx.doi.org/10.1017/s0957042x00004533.

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It is generally agreed that the most influential philosophers in America are Charles S. Peirce, William James and John Dewey. James's fame came rather suddenly in the latter half of his life—roughly, from 1880 to 1910; it flourished with the appearance of his Principles of Psychology (1890) and shortly thereafter with his advocacy of pragmatism and radical empiricism. James was acclaimed in England and Europe as well as in America. Peirce, on the other hand, was almost entirely neglected; his work remained unknown to all but a few philosophers and his chief acknowledgment was as a scientist and logician. His importance began to be recognized and his immense researches and writings studied some twenty-five years after his death. It was otherwise with Dewey. During his long lifetime his ideas not only engaged the reflections and critical discussions of philosophers, he also had a profound and contagious influence on education, the social sciences, aesthetics, and political theory and practice. In this respect his thought has reached a wider audience in America than that of either Peirce or James. In his day lawyers, labour leaders, scientists and several heads of state attested to the vitality of his wisdom.
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31

Accorsi, Fernanda Amorim, and Teresa Kazuko Teruya. "John Dewey no cinema." Novos Olhares 7, no. 2 (December 5, 2018): 15–22. http://dx.doi.org/10.11606/issn.2238-7714.no.2018.149406.

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Este artigo problematiza o filme americano Além da sala de aula (Beyond the blackboard, EUA), de 2011, cuja história retrata a escola de um abrigo temporário em que estudam os filhos de pessoas que não têm onde morar. O filme evidencia o papel da professora Stacey Bess, interpretada pela atriz canadense Emily VanCamp. Nosso eixo de análise tem como base os princípios educativos discutidos no livro Vida e educação, de John Dewey. Objetivamos verificar, em especial, a prática docente, o comportamento dos alunos e os conceitos de educação e escola exibidos no filme e compará-los com os apresentados no livro de Dewey. Constatamos que, embora o filme não anuncie as premissas educativas do autor, a prática pedagógica apresentada se assemelha àquela defendida por ele, bem como os conceitos de aluno, escola e educação apresentados também têm relação com as discussões realizadas por Dewey.
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32

Martin, Estelle. "Chris Athey; John Dewey." Early Years Educator 10, no. 3 (July 2008): 24–26. http://dx.doi.org/10.12968/eyed.2008.10.3.29503.

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33

Varotto, Michele, and Alessandra Arce Hai. "Vestígios da presença das ideias educacionais de John Dewey em uma escola normal paulista nas décadas de 10 e 20 do século XX." Revista HISTEDBR On-line 13, no. 51 (September 20, 2013): 222. http://dx.doi.org/10.20396/rho.v13i51.8640274.

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O presente artigo propõe-se a investigar como as ideias educacionais de John Dewey foram apropriadas na formação de professores no interior da Antiga Escola Normal Secundária de São Carlos–SP. Para compreender esses preceitos buscou-se estudar e analisar os artigos publicados na Revista da Escola Normal de São Carlos (feita sob a responsabilidade dos docentes da instituição, entre 1916-1923), na qual se destacaram pela apropriação e discussão direta das concepções educacionais de John Dewey. Os resultados obtidos por esse estudo demonstram a presença e apropriação de John Dewey no interior da instituição, bem como permitem a compreensão do movimento das ideias pedagógicas de John Dewey no contexto brasileiro.
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34

Cunha, Marcus Vinicius. "Experiência e afeto em Dewey: uma conexão orgânica." Educação em Foco 20, no. 2 (April 29, 2016): 251. http://dx.doi.org/10.22195/2447-5246v20n220152930.

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Experiência é uma das noções mais importantes da concepção educacional desenvolvida no século XX, e John Dewey é o autor mais citado quando o assunto é experiência. Este trabalho analisa a noção de experiência na filosofia de John Dewey, focalizando especialmente o livro Experiência e educação. Esse exame é complementado por reflexões de Jim Garrison em Dewey and Eros e por alguns excertos de Arte como experiência de Dewey.
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35

Deledalle, Gérad. "Peirce og den amerikanske filosofi." Slagmark - Tidsskrift for idéhistorie, no. 16 (February 1, 2018): 43–55. http://dx.doi.org/10.7146/sl.v0i16.103608.

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USA har frembragt to store filosoffer: den ene, Charles S. Peirce, er filosoffernes filosof, den anden, John Dewey, er menigmands filosof. John Dewey, der fulgte Peirces timer på John Hopkins i 1882-84, fik rent umiddelbart praktisk taget intet ud af Peirces undervisningl.
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36

Nascimento, Edna Maria Magalhães. "A epistemologia pragmatista de John Dewey." Filosofia e Educação 14, no. 2 (September 5, 2022): 119–44. http://dx.doi.org/10.20396/rfe.v14i2.8668377.

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Dewey desenvolveu um programa doutrinário que visa mostrar como o conhecimento se funda na experiência. Essa é a dimensão científico-naturalista da sua obra. Nesse sentido, o seu projeto consiste numa rigorosa argumentação contra as explicações em que a experiência e a natureza são apresentadas com base em distinções arbitrárias. Na obra, Reconstruction in Philosophy [Reconstrução em Filosofia], Dewey desenvolveu seu projeto metafísico de dimensão historicista, propondo uma reconstrução para a filosofia. Em Experience and Nature [Experiência e Natureza], ele apresentou uma visada científica para a metafísica. Nessa obra, Dewey tenta pensar um sistema desenvolvido a partir da aplicação do método científico à filosofia tendo como base uma concepção filosófica da experiência. As concepções de Dewey acerca do conhecimento, do uso inteligente da razão e da natureza social da filosofia concorrem para a constituição de sua concepção de ciência. Nas duas obras fica evidente a sua crítica à noção tradicional de conhecimento como representação da realidade. Contra isso, Dewey passa a designar o conhecimento como um conjunto de “crenças” e “proposições” tomadas como garantias de usos ou assertividade garantida. Dewey se opõe à forma pela qual o problema epistemológico é formulado pela tradição, ou seja, a partir de uma posição realista ingênua no qual o conhecimento é visto como representação, desconsiderando o processo de conexão entre as coisas e entre o conhecedor e as coisas.
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Jerry L. Williams. "The Poetry of John Dewey." Education and Culture 32, no. 2 (2016): 50. http://dx.doi.org/10.5703/educationculture.32.2.0050.

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38

Rosenbaum, Stuart. "Relativism, Pragmatism, and John Dewey." American Catholic Philosophical Quarterly 87, no. 2 (2013): 321–45. http://dx.doi.org/10.5840/acpq201387225.

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39

Taylor, Bob Pepperman. "John Dewey and Environmental Thought." Environmental Ethics 12, no. 2 (1990): 175–84. http://dx.doi.org/10.5840/enviroethics199012219.

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40

Harrison, Stanley. "John Dewey and Environmental Philosophy." International Philosophical Quarterly 45, no. 3 (2005): 400–402. http://dx.doi.org/10.5840/ipq200545332.

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41

Hampel, Robert L., and Robert B. Westbrook. "John Dewey and American Democracy." History of Education Quarterly 32, no. 3 (1992): 409. http://dx.doi.org/10.2307/368571.

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42

Knoll, Michael. "John Dewey und die Projektmethode." Bildung und Erziehung 45, no. 1 (January 1992): 89–108. http://dx.doi.org/10.7788/bue-1992-0108.

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43

Norden, Bryan W. Van, and Robert B. Westbrook. "John Dewey and American Democracy." Philosophy East and West 43, no. 2 (April 1993): 341. http://dx.doi.org/10.2307/1399627.

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44

Tiles, J. E., and Raymond Boisvert. "John Dewey: Rethinking Our Time." Philosophy East and West 48, no. 4 (October 1998): 671. http://dx.doi.org/10.2307/1400027.

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45

Halpern, Catherine. "John Dewey - Éduquer par l'expérience." Les Grands Dossiers des Sciences Humaines N° 45, no. 12 (March 8, 2017): 13. http://dx.doi.org/10.3917/gdsh.045.0013.

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46

Stiegler, Barbara. "Walter Lippmann et John Dewey." Commentaire Numéro 174, no. 2 (May 27, 2021): 359–68. http://dx.doi.org/10.3917/comm.174.0359.

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47

Kloppenberg, James T., and Robert B. Westbrook. "John Dewey and American Democracy." American Historical Review 97, no. 3 (June 1992): 919. http://dx.doi.org/10.2307/2164912.

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48

Sleeper, R. W. "John Dewey and American Democracy." Newsletter of the Society for the Advancement of American Philosophy 19, no. 60 (1991): 11–14. http://dx.doi.org/10.5840/saap1991196024.

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49

Stone, Jerome. "Reinhold Niebuhr and John Dewey." Newsletter of the Society for the Advancement of American Philosophy 22, no. 68 (1994): 34–36. http://dx.doi.org/10.5840/saap1994226817.

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50

Ward, Roger. "John Dewey: Rethinking our Time." Newsletter of the Society for the Advancement of American Philosophy 28, no. 87 (2000): 18–22. http://dx.doi.org/10.5840/saap2000288729.

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