Bøker av John Dewey

Based on John Dewey's lectures on esthetics, delivered as the first William James Lecturer at Harvard in 1932, Art as Experience has grown to be considered internationally as the most distinguished work ever written by an American on the formal structure and characteristic effects of all the arts: architecture, sculpture, painting, music, and literature.

Experience and Educationis the best concise statement on education ever published by John Dewey

John Dewey was America's greatest public philosopher. This book gathers the clearest and most powerful of Dewey's public writings and shows how they continue to speak to the challenges we face today.

This collection of essays by philosopher and educator John Dewey covers a wide range of topics in educational theory and practice. With essays on the nature of experience, the role of the teacher, and the aims of education, Dewey offers a thoughtful and nuanced approach to the problems and challenges of modern schooling. This book is essential reading for anyone interested in the philosophy of education and the history of pedagogy.This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it.This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

"China, Japan, and the U.S.A." by John Dewey provides a profound exploration of the intricate relationships and cultural dynamics between these three nations during a pivotal period in history. Dewey, a distinguished philosopher and educator, delves into the geopolitical landscape, offering insightful observations on the interactions and influences shaping the destinies of China, Japan, and the United States. Through the lens of philosophy and pragmatism, Dewey analyzes the social, political, and economic forces at play, shedding light on the evolving global order. The narrative unfolds as a thoughtful dialogue, addressing issues of diplomacy, cultural exchange, and the pursuit of common goals. This intellectual journey serves as a guide for readers seeking a nuanced understanding of the interconnections between Eastern and Western philosophies. As tensions and alliances ebb and flow, Dewey's work remains a timeless reflection on the dynamics of international relations. Ideal for scholars, diplomats, and those interested in the intersection of philosophy and geopolitics, this book offers a comprehensive exploration of China, Japan, and the U.S.A. during a transformative period, as seen through the perceptive eyes of John Dewey. Dive into the pages and uncover the philosophical undercurrents that continue to shape these nations' interplay on the global stage.

In this classic text, philosopher John Dewey outlines an introductory course on ethics. He discusses the historical development of moral philosophy and ethical theories, as well as contemporary issues such as moral education and social reform. Dewey's pragmatic approach to ethics emphasizes the importance of moral intelligence and practical reasoning.This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it.This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

"Moral Principles in Education" is a book written by the influential American philosopher and educator John Dewey. The book was published in 1909 and is part of Dewey's broader body of work on education and philosophy.In "Moral Principles in Education," Dewey explores the relationship between education and the development of moral principles. He argues that moral education should be an integral part of the educational process and that moral principles should be taught in the context of real-life experiences and situations. Dewey emphasizes the importance of active learning, problem-solving, and democratic principles in moral education.Dewey's ideas on education and ethics have had a lasting impact on the field of education, and his writings continue to be influential in discussions about the role of education in shaping moral character and responsible citizenship. This book is an important work in Dewey's educational philosophy and his broader contributions to pragmatism and progressive education.

"New Essays Concerning Human Understanding" is a philosophical work written by the German philosopher Gottfried Wilhelm Leibniz. John Dewey, on the other hand, was an American philosopher and educator known for his work in pragmatism and education.Leibniz's "New Essays Concerning Human Understanding" is a response to John Locke's "An Essay Concerning Human Understanding." In this work, Leibniz presents his own philosophical views on the nature of human understanding, knowledge, and the mind. He critiques Locke's empiricist approach and argues for the existence of innate ideas and principles.John Dewey, on the other hand, is known for his contributions to the philosophy of education and his pragmatic philosophy, which emphasizes the importance of experience and practical problem-solving in learning and philosophy.

"Human Nature and Conduct" is a seminal work by the American philosopher and psychologist John Dewey, published in 1922. This book is a profound exploration of the intricate relationship between human nature and human behavior, reflecting Dewey's influential contributions to the fields of philosophy and psychology.Dewey's central premise is that human conduct is not solely determined by inherent, fixed traits but is profoundly shaped by the ongoing interaction between an individual's innate tendencies and their social and environmental context. He emphasizes the dynamic nature of human behavior and the impact of social influences in shaping individual actions.Dewey's work challenges rigid notions of human nature and highlights the flexibility and adaptability of human behavior in response to various situations and stimuli. He argues that individuals are not passive products of their genetic makeup but active agents who engage with and respond to their surroundings.Throughout "Human Nature and Conduct," Dewey explores the role of habit, culture, and education in molding human conduct. He argues that habits are the bridge between human nature and conduct, as they encapsulate an individual's past experiences and responses. Culture and education, according to Dewey, play crucial roles in shaping these habits and, consequently, human behavior.Dewey's philosophical and psychological insights extend to ethics and morality. He contends that ethical behavior arises from a sense of responsibility within a social context, where individuals are mindful of the consequences of their actions on the broader community. This perspective challenges traditional, rigid ethical frameworks and supports a more pragmatic and context-sensitive approach.In summary, "Human Nature and Conduct" by John Dewey is a profound exploration of the dynamic relationship between human nature and behavior. Dewey's work challenges fixed notions of human nature, highlighting the influence of social and environmental factors. It underscores the adaptability and responsiveness of individuals in shaping their own conduct. Dewey's insights extend to ethics and education, promoting a more flexible and context-sensitive approach to understanding human behavior and morality.

Moral Principles in Education, a classical book, has been considered essential throughout the human history, and so that this work is never forgotten we at Alpha Editions have made efforts in its preservation by republishing this book in a modern format for present and future generations. This whole book has been reformatted, retyped and designed. These books are not made of scanned copies of their original work and hence the text is clear and readable.

"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.

¿ 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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