07 naturalism&humanism 11sept09 kuchaidayangain

8/8/2019 07 Naturalism&Humanism 11sept09 Kuchaidayangain

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N a t u r a l i s m & H u m a n i s m Friday, 11 September 2009

N ATURALISM & HUMANIS M

LEARNING AND EDUCATION DEVELOPMENTENVIRONMENT FOR LEARNINGFOCUS : JOHN DEWEYISSUE : EDUCATION OF AN ARCHITECT


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The core of the humanistic philosophy is naturalism the proposition

that the natural world proceeds according to its own internal dynamics,without divine or supernatural control or guidance, and that we human

beings are creations of that process. It is instructive to recall that the

philosophers of the early humanistic movement debated as to which term

more adequately described their position: humanism or naturalism . The

two concepts are complementary and inseparable

- Dr. Morris is Founder and PresidentEmeritus of the Insti tute for Creation

Research.

http://www.icr.org/i/pdf/imp/imp-332.pdf


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no other reality aside

from nature and theworld perceived by thefive senses

one of the most significantproducts of the 19th centuryatheistic atmosphere , influenced

Darwin and drove him tooffer an atheistic explanation forlife

nature itself wasregarded as its owncreator and arbiter

N ATURALISM

Concepts such as Mother Natureor clichs such as "Nature gavesome people superior abilities;nature made humans what theyare ,"

result of preconceptionsimposed by naturalism.

Naturalists were great admirers of theperfection in the physical world , yetfound it difficult to give a satisfactoryanswer to how this came into being.Since they adopted positivist dogma,and believed only in concepts whoseexistence could be established by

means of experiment and observation ,they fiercely rejected thefact that nature was

created by Allah . In their view,nature created itself.Darwin's theory servednaturalist/materialist philosophy, or tobe more accurate, the atheism thatunderlay it. It therefore receivedsupport and was imposed on society asif it were a major scientific truth.Otherwise, it would have been regarded

as the speculation of an amateurbiologist and quickly forgotten.

Aug 15, 2009

http://us1.harunyahya.com/Detail/T/EDCRFV/productId/16487/NATURALISM


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H UMANISM

http : //www.allaboutphilosophy.org/naturalism.htm

Humanism: A Belief with no Purpose or Objective Values

Humanism holds that the universe exists for no purpose . that does not necessitate any kind of meaning. Weare the result of a blind and random process. Humanism differs from the moreextreme philosophy of nihilism, in that life can have a meaning if weassign a meaning to it . Life is only worth living if we ourselves make it worthwhile andenjoyable. Humanism maintains that no objective or universal values exist. A person may be moral if he or she

creates a system of values and lives according them. A humanist would maintain that no one isobligated to be moral . Therefore, humanism fails to provide moral objections toimmoral behavior.

Obviously, if no moral absolutes exist, you can't demonstrate that anything is wrong or evil. Thus, in a humanist society, no one can really judge or condemn the choices or actions of others .


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H UMANISM


Humanism: Life Without Real Meaning

Humanism is fostered by the teaching of evolutionary science,materialism and moral relativism in our popular media and publicschool system. We ve removed God from the equations. Without God , we lose any transcendent purposefor the universe in which we live.

What difference would it really make whether we lived like a Billy Graham or an Osama Bin Laden?Everyone's fate would be the same anyway. This is the ultimate outlook of those who base their belief system

on humanism. Eat, drink and be merry for tomorrow we die. Rather bleak, we think. Investigate foryourself .

W ithout God, we lose any transcendent purpose to give meaning to our individual lives.W e are nothing more than bugs struggling with survival until we die. All the achievements,

the sacrifices, the good and beautiful acts of some people, the ugly and dark acts of others, are ultimately futile efforts of life. W ithout God, we lose any possibility for life after

death. W hen you remove the hope of heaven,you remove the ultimate value and

purpose of life


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/ L E A R N I N G A N D E D U C A T I O N D E V E L O P M E N T /

/ E N V I R O N M E N T F O R L E A R N I N G /

/ F O C U S : J O H N D E W E Y /

/ I S S U E : E D U C A T I O N O F A N A R C H I T E C T /


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L EARNING AND E DUCATION D EVELOPMENT

E d u c a t i o n developed from the human struggle forsurvival and enlightenment. It may beFORMALor INFORMAL.

Informal education refers to the

general social processby which human beings

acquire the knowledgeand skills needed tofunction in their culture.

Formal education refers tothe process by whichteachers instructstudents in coursesof study withininstitutions .

M i c r o s o f t E n c a r t a 2 0 0 9 . 1 9 9 3 - 2 0 0 8 M i c r o s o f t C o r p o r a t i o n . A l l r i g h t s r e s e r v e d .


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M i c r o s o f t E n c a r t a 2 0 0 9 . 1 9 9 3 -

2 0 0 8 M i c r o s o f t C o r p o r a t i o n . A l l r i g h t sr e s e r v e d .

Before the invention of reading and writing,people lived in an environment in whichthey struggled to survive against naturalforces, animals, and other humans.

To survive, preliterate people developedskills that grew into cultural andeducational patterns.

transmit it, or pass it on, from adults to children.

sharing information about gathering food and providing shelter;making weapons and other tools; learning language; and acquiring thevalues, behavior, and religious rites or practices of a given culture

Through direct, informal education, parents, elders, and priests taughtchildren the skills and roles they would need as adults

eventually formed the moral codes that governed behavior

used an oral tradition, or story telling, to pass on their culture andhistory from one generation to the next

By using language, people learned to create and use symbols, words,or signs to express their ideas

When these symbols grew into pictographs and letters, human beingscreated a written language and made the great cultural leap to literacy

I only created jinn and man toworship Me.(Surat adh-Dhariyat, 56)


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Dan (ingatlah) Aku tidak menciptakan jin dan manusia melainkan untukmereka menyembah dan beribadat kepadaKu.( Adz- Dzaariyaat 51 : 56 ) I only created jinn and man to

worship Me.(Surat adh-Dhariyat, 56)

Disini Allah menjelaskan bahawa penciptaan khalifah di bumi adalah dibawahpengetahuan Tuhan Yang Maha Mengetahui. Ianya juga amat bererti di sisi Allahs.w.t untuk menciptakannya dan seterusnya untuk mentadbir bumi ini. Allah juayang mengutuskan para RASUL SEBAGAI KHALIFAH di muka bumi sebagai

PETUNJUK JALAN KEBENARAN yang mana di zaman itu di penuhi dengan zamankegelapan dan kejahilan. Dari Nabi Adam a.s hingga Nabi Muhammad s.a.w iaitunabi akhir zaman diberikan amanah sebagai pesuruh di jalan Allah. Danseterusnya kepada para sahabat , tabi tab iin hinggalah umat Muhammad s.a.w dihari ini.

http://nicesweetspace.blogspot.com/

Di dalam ayat yang lain yang bermaksud :

Dan (ingatlah) ketika Tuhanmu berfirman kepada malaikat: SesungguhnyaAku hendak menjadikan seorang khalifah di bumi. Mereka bertanya (tentanghikmat ketetapan Tuhan itu dengan berkata): Adakah Engkau (Ya Tuhan kami)hendak menjadikan di bumi itu orang yang akan membuat bencana danmenumpahkan darah (berbunuh-bunuhan), padahal kami sentiasa bertasbih

dengan memujiMu dan mensucikanMu?. Tuhan berfirman: SesungguhnyaAku mengetahui akan apa yang kamu tidak mengetahuinya.( Al-Baqarah 02: 30)


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Kemudian Kami jadikan kamu (wahai umat Muhammad) khalifah-khalifah dibumi menggantikan mereka yang telah dibinasakan itu, supaya Kami melihatapa pula corak dan bentuk kelakuan yang kamu akan lakukan.( Yunus 11 : 14)

I only created jinn and man toworship Me.(Surat adh-Dhariyat, 56)

Disini Allah menjelaskan bahawa penciptaan khalifah di bumi adalah dibawahpengetahuan Tuhan Yang Maha Mengetahui. Ianya juga amat bererti di sisi Allahs.w.t untuk menciptakannya dan seterusnya untuk mentadbir bumi ini. Allah juayang mengutuskan para RASUL SEBAGAI KHALIFAHdi muka bumi sebagaiPETUNJUK JALAN KEBENARANyang mana di zaman itu di penuhi dengan zaman

kegelapan dan kejahilan. Dari Nabi Adam a.s hingga Nabi Muhammad s.a.w iaitunabi akhir zaman diberikan amanah sebagai pesuruh di jalan Allah. Danseterusnya kepada para sahabat , tabi tab iin hinggalah umat Muhammad s.a.w dihari ini.

http://nicesweetspace.blogspot.com/

Hakikat penciptaan manusia ialah manusia dilahirkan sebagai khalifahdengan menjadikan AL-QURAN DAN AL-SUNNAH SEBAGAI PANDUAN.Khalifah mempunyai peranan yang amat besar di dalam kehidupan di duniahari ini. Baik dan buruk kehidupan hari ini bergantung kepada khalifah yangmengetuainya. Tetapi khalifah pada asalnya ialah khalifah yang terserlahkehebatannya dan kekuatannya dalam menerajui sesuatu kafilah atau kaum.Khalifah disini ialah seluruh umat Islam yang mana diketuai oleh khalifahyang mempunyai ILMU PENGETAHUANagama Islam yang mendalam dandipilih berdasarkan syura. Sebagai contoh khalifah Ar- Rasyidin yang dilantikberdasarkan syura mengikut peringkat serta kredibiliti khalifah setelahkewafatan Nabi yang Ummi iaitu Muhammad s.a.w di zaman tersebut.


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http://harunyahya.com/books/science/miracle_eye/miracle_eye_04.php

God brought you out of your mothers'wombs knowing nothing at all, andgave you hearing, sight and hearts sothat perhaps you would show thanks.(Qur'an, 16: 78)

LEARNING TO SEEvisual organs newborn babies cannot see their

surroundings clearly.

can only separate between light and dark.e.g.; situation you move to a country where theyspeak a foreign language.completely incomprehensible.slowly you gain an understanding

The first phase - learn to follow objects with the eyes.after birth, the baby can follow a source of brightlight with its eyes.

A few weeks - the eye's lens begins to adjust itself, letting thebaby focus on nearby objects.

Soon baby can grasp these objects with its hands, it finds thatin order to see objects placed close, all it needs todo is move its eyes a little.

Next - able to gaze up and down in order to see high and low-placed objects, and three-dimensional vision.the sizes of objects, compare distances.

until the child's third year - shall achieve a complete visualability.In the process just explained, the child effectivelyteaches itself.

But how can a newborn possibly teach itself how to see,completely on its own?

God, W ho created people and their eyes, gives us theanswer in His book. The Qur'an says that humanscome out of their mother's womb knowing absolutelynothing; and that sight, hearing and hearts areblessed upon them:


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Al-M'idah : 27-32http://islam.elvini.net/rasul.cgi?nabi1

Qabil dan Iqlima Habil dan Labuda


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http://www.infed.org/biblio/b-learn.htm

LE ARNINGthe insatiable curiosity that drives the adolescent boy toabsorb everything he can seeor hear or read about gasoline engines in order toimprove the efficiency and speed of his 'cruiser'

"I am discovering, drawing in from theoutside, and making that which is drawnin a real part of me."

experience of the learner progresses

"No, no, that's not what I want"

"Wait! This is closer to what I am interested in, what I need"

"Ah, here it is! Now I'm grasping and comprehending what I need and what I want to know!"

Carl Rogers 1983: 18-19

What is learning? Is it a change in behavior or understanding? Is it a process?


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http://www.infed.org/biblio/b-learn.htm

educational policymakers and practitioners

do not figure strongly in professional educationprogrammes for teachers and those withindifferent arenas of informal education

What is learning? Is it a change in behavior or understanding? Is it a process?

E.g.: In Britain and Northern Ireland

as if it is something is unproblematicand that can be taken for granted

Get the instructional regime right, the messageseems to be, and learning (as measured bytests and assessment regimes) will follow

lack of attention to the nature of learning inevitably leadsto an impoverishment of education. It isn't simply that theprocess is less effective as a result, but what passes for education can actually diminish well-being.


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http://www.newhorizons.org/nhfl/about/organization.htm


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http://azlyrahman-illuminations.blogspot.com/2008/12/how-to-fix-malaysian-education-part-2.html

how best to educate the children of our nation

"nurture of class consciousness".

FRIDAY, DECEMBER 05, 2008How to fix Malaysian education, Part 2

TO: OPINION LEADERS IN EDUCATION

concepts to work on:

"nature of the human beings",

"nature of the human mind",

"nature of learning and teaching",

"nature of change",

"nature of intellectual freedom",

"nurture of human intelligence",

"nurture of multiculturalism"


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http://www.persuasive.net/do-you-have-mad-learning-skills/

The Process of learning:

Subconscious Incompetencefirst stage in the process of learning.means that you are NOT consciously ware of what skill you lack.as you come across situations you re unfamiliar with, you ll start to ponder about it.

You are not aware you don t know how to drive a car.

C onscious Incompetencemeans that you are aware that you lack a particular skill.begin to realize that learning something new will enable you to be more effective and productive.practice makes perfect ,

create goals.Now that you ve c om e acr oss a situation where y ou n eed to dri ve a car, you start practicing .

C onscious C ompetencethe person is now performing the skill persistently.able to perform the skill, but still put full concentration and focus in using your skill right.

You are now able to drive a car, but need to focus on when to brake, your turn signals, adjusing themirror, etc.

Subconscious C ompetencefinal stage in the process of learning

able to perform the task without thinking.The skill becomes automatic and operates as if it were second nature.able to do multi-tasking at the same time.

Now you r e a ble to dri ve a car with eas e. Y ou stop paying att ention to all th e b asics of dri v ing . Now your a bl e to talk on th e c e ll phon e, chang e g ears, and eat whil e dri v ing

Th es e ar e th e stag es in which w e l earn . An addition to this, th er e is also a way w e r e- l earn so me thing .Now that your fa miliar at our l earning proc ess, what is a skill your looking to mast er, and which stag e ar e you at right now?


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http://www.newhorizons.org/nhfl/about/organization.htm

Experience Is The Best TeacherShaman Elder Maggie Wahl.

http://www.themystica.org/mystica/articles/e/experience_is _the_best_teacher.html

Pengalaman adalah sekolah yang paling baik,tetapi yurannya amat mahal

- Cikgu Mokhtar SMTKL, 2001


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E NVIRONMENT FOR L EARNING

http://www.highlandschools-virtualib.org.uk/ltt/inclusive_enjoyable/environment.htm

Learning and Teaching should be Inclusive and Enjoyable

The Learning Environment For education in school to be effective, the environment needs tobe conducive to learning, allowing the students space and timeto interact within the learning and teaching process. Creatingand maintaining stimulating learning environments can beachieved through effective classroom organisation, interactive

and whole school displays and a climate of innovation

The best learning environment

high challenge and low stress

positive teacher behaviour influences performance

Constant and varied exposure to new material encourages quicker and deeper learningDifferentiated structures are necessary for effective individualised learning

Music can be used to improve recall as well as create the chosen learning environment

Incorporate a range of teaching strategies within planning

resources are appropriate, accessible, identifiable and relevant

Environment should be independent and active

Good visual displaycan improve recall and attention by up to 80%

Equal opportunities form an integral part of the formal and informal curriculum

Points Arising from Research


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The Learning Environment

W hole school display linked to theme, which supports a planned set of values ofthe whole school community

Good learning and teaching displays in classrooms and corridors reflecting a broadand balanced curriculum which is well matched to the needs

Displays include a variety of languages and scripts, positive images of minoritygroups and positive role models

Teaching resources and displays reflecting the multi-cultural and social diverse

nature of local and wider communitiesProvide opportunities for students to interact with a culturally and socially diverserange of people

e.g. through visits, visitors, pen friends, exchangesLitter, graffiti or vandalismGood development of school groundsTidy staff room and officesA planned programme of improvements to the school environment

Purposefully organised classroomsUp to date ICT is accessibleStaff take on responsibilities for areas of the school

Key Elements of the Learning Environment

The visual environment


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Use visual display around the room to highlight key topics, key words, and keyconcepts

Use visual display to tell the story of the topic which is being studied

visual display provides a good balance of images, symbols, pictures,colour and text

Paint games on playground surfaces

Purchase games equipment, which encourages physical activity and co-operative play

Plant bulbs, trees and sensory gardens

Increase the provision of litter and recycling bins

Install benches and tables


The external environment


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work in public areas and classrooms

students know where material, equipment and other learning resources are kept

Renovate toilets and shower blocks(e.g. fixing locks on doors, improving lighting and ventilation)

Better checking systems for toilets(e.g. ensuring soap and paper are available)

Locate water-drinking stations

Paint murals

Redecorate areas in bright colours

Carpet classrooms and corridors

Relocate coat racks and ensure easy stowing systems for shoes

Fit blinds in sun trap rooms

Create health notice boards


The internal environment


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http://www.virtualschool.edu/ile/

Award-WinningILE implements the teaching infrastructure upon which the lead developer's Taming the Electronic

Frontier course was based. This course won the $25,000 Paul Allen Foundation competition in 1997 asthe best distance education course nationwise.

F uture Learning Environment

Interactive Learning Environment (ILE), a free, open source

environment for building web-based learning environments

interactive learning environments.

Comparable environments

unlimited expertise whilethe latter only requireslearning new skills as youneed them from the built-in tutorial.

surprisingly easy

Self Contained

ILE's libraries, and an ILE-basedtutorial, to be installedcollectively or individuallyas desired.

transform the tutorialcontents into yourown.

Web-based Administration

FreeIt can be downloaded from

the installation/downloading

tutorial.


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http://fle3.uiah.fi/

Developed by Learning Environments for Progressive Inquiry Research GroupUIAH Media Lab, University of Art and Design HelsinkiIn cooperation with Centre for Research on Networked Learning and Knowledge Building,Department of Psychology, University of Helsinki.

Fle3 is a web-based learning environment is supported by the European Commission in the Information Society Technologies (IST) framework;IST-00-III.2 'School of Tomorrow' (ITCOLE project), Nordic Council of Ministers, the Nordic Governments (NordUnet2 / Fle2 project) andUIAH Media Lab.

Open SourceFree Software

GNU General Public Licence (GPL)

K nowledge Building tool

W ebTops

Knowledge Type sets

Progressive Inquiry

Design Thinking

Jamming tool

XML format (compatible with the Educational ModellingLanguage - EML).

Zope product

Operating Systems (GNU/Linux, MacOS X, *BSD, etc.) andMicrosoft W indows.

F uture Learning Environment

Fle3 >


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http://www.teachernet.gov.uk/teachingandlearning/library/learningenvironment/

C reating a learning environment for thefuture?


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/ B I O G R A P H Y /

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/ I N T R O D U C T I O N T O J O H N D E W E Y S

P H I L O S O P H Y O F E D U C A T I O N /

/ J O H N D E W E Y : T H E M O D E R N F A T H E R O F

E X P E R I E N T I A L E D U C A T I O N /

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FOCUS : J OHN D EWEY

http://images.google.com.my/images?hl=en&safe=off&rlz=1C1CHMB_enMY338MY338&q=john+dewey&um=1&ie=UTF-8&ei=5tuiSt6pJNj-kAXr3tGBBA&sa=X&oi=image_result_group&ct=title&resnum=14

J ohn Dewey W estern Philosophy20th-century philosophy

Full name J ohn DeweyBorn October 20, 1859 in

Burlington, Vermont, USADied J une 1, 1952 (aged 92)School/tradition Pragmatism

Main interests Philosophy of education,Epistemology,Journalism, Ethics

Notable ideas Educational progressivismMajor books include

"Democracy andEducation" (1916)

"Logic" (1938)"Experience andEducation" (1938).

Influenced by Plato, J ean- J acquesRousseau, G. W . F. HegelCharles S. Peirce, W illiamJ ames G. T. Ladd

Influenced George Santayana, RichardRorty, Hilary Putnam,Cornel W est, J urgenHabermas, Sidney Hook,Noam Chomsky, Hu Shi,Thorstein Veblen, Youngradicals, Mordecai Kaplan,Maxine Greene

BiographyHad a profound impact onprogressive education

Rejected authoritarian teachingmethods.

His educational theories werepermeated by his primary ethicalvalue of democracy.

Regarded education in ademocracy as a tool to enablethe citizen to integrate his or herculture and vocation usefully.

To accomplish these aims,Dewey said radical reform wasneed of both pedagogicalmethods and curricula.

He lectured all over the worldand prepared educational surveysfor Turkey, Mexico, and the SovietUnion.

http://wilderdom.com/experiential/JohnDeweyPhilosophyEducation


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http://smed-timeline.wikispaces.com/file/view/John_Dewey_TimelineSMED705.jpg

Life & Work : timeline


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FOCUS : J OHN D EWEYLife & Work

Dewey was born in Burlington, Vermontof modest family origins. He attendedthe University of Vermont , from which hegraduated in 1879. After three years as ahigh school teacher in Oil City,Pennsylvania, Dewey decided that he wasunsuited for employment in primary orsecondary education.

After studying one year under G. Stanley Hall,

working in the first American laboratory of psychology, Dewey received his Ph.D. fromthe School of Arts & Sciences at JohnsHopkins University. In 1884, he took a facultyposition at the University of Michigan (1884-1888 and 1889-1894) with the help of GeorgeSylvester Morris. H is unpublished and nowlost dissertation was titled "The Psychologyof Kant".

In 1894 Dewey joined the newly foundedUniversity of Chicago (1894-1904) where heshaped his belief in an empirically based theoryof knowledge aligning his ideals with the newlyemerging Pragmatic school of thought. His timeat the University of Chicago resulted in four

essays collectively entitled Thought and itsSubject-Matter which was published withcollected works from his colleagues at Chicagounder the collective title Studies in Logical Theory(1903).

During this time Dewey also founded the Universityof Chicago Laboratory Schools where he was able to

actualize his pedagogical beliefs which providedmaterial for his first major work on education, TheSchool and Society (1899). Disagreements with theadministration ultimately led to his resignatio n fromthe University at which point he left for the EastCoast. In 1899, John Dewey was elected president of the American Physiological Associations.

http:// en.wikipedia.org/wiki/John_Dewey


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FOCUS : J OHN D EWEYLife & Work

From 1904 until his death he was professorof philosophy at both Colombia Universityand Teachers College . In 1905 he becamepresident of the American Physiological

Associations. He was a long-time member of the American Federation of Teachers.Along with the historian Charles Beard,economists Thorstein Veblen and JamesHarvey Robinson, Dewey is one of thefounders of The N ew School of SocialResearch.

While each of these works focuses on one particularphilosophical theme, Dewey wove all of his major

themes into everything he wrote.H

is professionallife was extremely productive and consisted of over 700 articles in 140 journals, and roughly 40books.Dewey married twice , with first wife Alice Chipman,who bore him six children and second wife RobertaLowitz Grant.

Dewey's most significant writings were " The Reflex ArcConcept in Psychology" (1896), a critique of a standardpsychological concept and the basis of all his furtherwork; Democracy and Education (1916), his celebratedwork on progressive education; Human Nature andConduct (1922), a study of the role of habit in humanbehavior; The Publics & Its Problem (1927), a defense of democracy written in response to Walter Lippmann sThe Phantom Public (1925); Experience and Nature(1925), Dewey's most "metaphysical" statement;

Art as Experience (1934), Dewey's major work onaesthetics; A Common Faith (1934), a humanisticstudy of religion, which was originally delivered asthe Dwight H. Terry Lectureship at Yale; Logic: TheTheory of Inquiry (1938), an examination of Dewey'sunusual conception of logic; Freedom and Culture(1939), a political work examining the roots of fascism; and Knowing & The Known (1949), a bookwritten in conjunction with Arthur F. Bentley thatsystematically outlines the concept of trans-actionwhich is central to his other works.

http:// en.wikipedia.org/wiki/John_Dewey


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FOCUS : J OHN D EWEYIntroduction To John Dewey Philosophy of EducationEducation is life itself.

- John Dewey

John Dewey (1859-1952) believed that learning wasactive and schooling unnecessarily long andrestrictive. His idea was that children came to school todo things and live in a community which gave themreal, guided experiences which fostered their capacityto contribute to society. For example, Dewey believedthat students should be involved in real-life tasks andchallenges:

m aths could be learnt via learning

proportions in cooking or figuringout how long it would take to get fro m one place to another by m ule

history could be learnt by experiencing how people lived,geography, what the cli m ate waslike, and how plants and ani m alsgrew, were i m portant subjectsDewey had a gift f or suggesti ng ac tivities t ha t cap tu r ed t he cente r o f w ha t his cla sses we r e stu d yi ng.Dewey's e d uca ti on ph i losoph y helped f or w ard t he" progressive education " m ove m ent, and spawned thedevelop m ent of " experiential education " progra m sand experi m ents.



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FOCUS : J OHN D EWEYThe Modern Father of Experiential EducationDewey is lauded as the greatest educational

thinker of the 20th century. His theory of experience continues to be much read and discussed not only

within education, but also in psychology andphilosophy. Dewey's views continue to strongly influencethe design of innovative educationalapproaches , such as in outdoor education, adulttraining, and experiential therapies.In the 1920's / 1930's, John Dewey became famous forpointing out that the authoritarian, strict, pre-ordainedknowledge approach of modern traditional education wastoo concerned with delivering knowledge, and not enoughwith understanding students' actual experiences.Dewey became the champion, or philosophical father of experiential education, or as it was then referred to,

progressive education . But he was also critical of completely "free, student-driven" educationbecause students often don't know howto structure their own learningexperiences for maximum benefit.



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FOCUS : J OHN D EWEYThe Modern Father of Experiential Education

Why do so many students hate school? It seems anobvious, but ignored question.

Dewey said that an educator must take intoaccount the unique differences betweeneach student. Each person is different geneticallyand in terms of past experiences. Even when a standardcurricula is presented using established pedagogicalmethods, each students will have a different quality of

experience . Thus, teaching and curriculum must be designedin ways that allow for such individual differences.For Dewey, education also a broader social purpose, whichwas to help people become more effective members of

democratic society. Dewey argued that the one-way delivery style of authoritarian

schooling does not provide a goodmodel for life in democraticsociety. Instead, students need educational experienceswhich enable them to become valued, equal, andresponsible members of society.

The most common misunderstandingabout Dewey is that he was simply

supporting progressiveeducation. Progressive education,

according to Dewey, was a wild swingin the philosophical pendulum,

against traditional educationmethods. In progressive education,

freedom was the rule, with studentsbeing relatively unconstrained by

the educator. The problem withprogressive education, said Dewey, is

that freedom alone is no

solution. Learning needs astructure and order, and must bebased on a clear theory of

experience, not simply the whim of teachers or students .



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FOCUS : J OHN D EWEYThe Modern Father of Experiential Education

Thus, Dewey proposed that education be designed on the

basis of a theory of experience . We mustunderstand the nature of how humans have theexperiences they do, in order to design effectiveeducation . In this respect, Dewey's theory of experiencerested on two central tenets -- continuity and interaction.C ontinuity refers to the notion that humans aresensitive to (or are affected by ) experience. Humans

survive more by learning from experience after they areborn than do many other animals who rely primarily onpre-wired instinct. In humans, education is critical forproviding people with the skills to live in society. Deweyargued that we learn something from every experience,whether positive or negative and ones accumulatedlearned experience influences the nature of one's future

experiences. Thus, every experience in some wayinfluences all potential future experiences for an

individual. Continuity refers to this idea that eachexperience is stored and carried on intothe future, whether one likes it or not.



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E PISTEMOLOGY


Epistemology: known as Theory Of Knowledge is the branch of philosophy thatStudies The N ature, Methods, Limitations and Validity of Knowledge and Belief.

KnowledgeDistinguishing knowing that from knowing how

Propositional knowledge also known as "knowledge-that" or "knowledge-how."According to John Dewey, this concepts that reflect three historic levels of organization and presentation. In the order of

chronological appearance, these are:

Self-Action : Prescientific concepts regarded humans, animals, and things as possessing powers of their own whichinitiated or caused their own actions.

Interaction : as described by Newton, where things, living and inorganic, are balanced against something in a systemof interaction.

Transaction : where modern systems of descriptions and naming are employed to deal with multiple aspects andphases of action without any attribution to ultimate, final, or independent entities, essences, or realities.

A series of characterizations of Transactions indicate the wide range of considerations involved.

Is knowledge a subset of that whichis both true and believed?

It addresses the questions:W hat is knowledge?

How is knowledge acquired?W hat do people know?

How do we know what we know?W hy do we know what we know?


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B eliefs

Statements of "belief" mean that the speaker predicts something thatwill prove to be useful or successful in some sense ;perhaps the speaker might "believe in" his. For example, to believe that the sky is blue is to think that the proposit ion "The

sky is blue" is true.

Knowledge entails belief, so the statement, "I know the sky is blue, but I don't believe it", is self-contradictory. On the other

hand, knowledge about a belief does not avoid an endorsement

(public statement or fact) of its truth . For example, "I know about astrology, but I don'tbelieve in it" is perfectly acceptable. It is also possible that someone believes in astrology but knows virtually nothing about

it.

Belief is a subjective personal basis for individual behavior , whiletruth is an objective state independent of the individual. On occasion, knowledge and belief can conflict producing cognitive

dissonance. Means, is an uncomfortable feeling caused by holding two contradictory idea.


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Truth s

Whether someone's belief is true is not a prerequisite for someone to believe it. On the other hand, if

something is actually k no w n , then it categorically

cannot be false . For example, a person believes that a particular bridge is safe enoughto support them, and attempts to cross it; unfortunately, the bridge collapses under their weight. It

could be said that they bel ieve d that the bridge was safe, but that this belief was mistaken. It would

no t be accurate to say that they k new that the bridge was safe, because plainly it was not. By

contrast, if the bridge actually supported their weight then they might be justified in subsequently

holding that he k new the bridge had been safe enough for his passage, at least at that particular time.

For something to count as knowledge, it must

actually be true.


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L OGIC AND M ETHOD


Logic: The Art and Science of Reasoning. More Specifically, it is defined as The F ormalSystematic Study of the Principles of Valid Inference and C orrect Reasoning.

Logic concerns the structure of statements and

arguments , in formal system of inference and natural language. Topics include

validity, fallacies and paradoxes, reasoning using provability

and arguments involving causality and time.

A ESTHETICS

He wrote a book; Ar t a s Ex per ienc e (1934) that talk on aesthetics. It is, according to his place in the

Pragmatist tradition that emphasizes community, a study of the individual art object as embedded

in (and inextricable from) the experiences of a local culture.


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FOCUS : J OHN D EWEYSummary of Dewey s Experience & Education

C hapter 3: C riteria of ExperienceDewey argues that there aretwo abstract principleswhich explain the nature of experience:

(i) continuity (that allexperiences are carriedforward and influence futureexperiences) and(ii) interaction (presentexperiences arise out of therelationship between thesituation and the individuals

stored past).

C hapter 1: Traditional vs.Progressive EducationDewey polarizes traditionaland progressiveeducations respectivephilosophies and arguesthat progressivelyeducation has to do morethan simply react to theproblems of traditionaleducation; progressiveeducation must be rigorous

in developing its methods.

C hapter 2: The Need of aTheory of ExperienceDewey offers a theory of education based on needing tounderstand the nature of experience. He argues that wemust understand howexperience occurs in order todesign and conducteducation for the benefit of individuals in society both inthe present and the future.

education and democracy are intimately connected.

good education should have both a societal

purpose and purposefor the individual student.

F reedom for the sake of freedom is a weak

philosophy of education.

ed uca t or s must fi r st u nd er st and t he na tu r e o f hum an ex per ienc e.


FOCUS J OHN D EWEY


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FOCUS : J OHN D EWEYSummary of Dewey s Experience & Education

Chapter 8: Experience -The Means and Goals

of EducationDewey briefly sums upand reiterates hisunderlying argumentsabout the importance of having a theory of

experience if one is toable to be an effectiveeducator.

Chapters 4 to 7: SocialC ontrol; The Nature of

F reedom; The Meaning of Purpose; ProgressiveOrganization of SubjectMatter Dewey explores and explainsthe principles of continuity

and interaction with regard toconcrete educationalchallenges : social control(Ch4), freedom (Ch5),purpose (Ch6), and theprogressive organization of subject matter(Ch7).

T her e is a st ron g em pha sis on t he su bj ective qu al ity o f a stu d ent's ex per ience and t he necessity f or t he te ach er o f und e r st and i ng t he stu d ents' pa st ex per ienc es i n ord e r t o effe ctive l y d esig n a seque nc e o f l i bera ti ng e d uca ti onal

ex per ienc es t o allo w t he per son t o fu l fi ll t hei r po te nti al a sa mem ber o f soc iety.



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FOCUS : J OHN D EWEYSummary of Dewey s My Pedagogic Creed

[Excerpted from the article, "My Pedagogic Creed," T he School Journal ,Vol. LIV, No.3 (January 16, 1897), pp. 77-80]

ARTICLEI -- What Education Is

I believe that all education proceeds bythe participation of the individual in the

social consciousness of the race. Thisprocess begins unconsciously almost at

birth, and is continually shaping the

individual's powers, saturating hisconsciousness, forming his habits, training

his ideas, and arousing his feelings andemotions. Through this unconscious

education the individual gradually comesto share in the intellectual and moral

resources which humanity has succeededin getting together.

I believe that the only true educationcomes through the stimulation of thechild's powers by the demands of the

social situations in which he findshimself. Through these demands he is

stimulated to act as a member of aunity, to emerge from his original

narrowness of action and feeling, and toconceive of himself from the standpointof the welfare of the group to which hebelongs. Through the responses which

others make to his own activities hecomes to know what these mean in

social terms.

I believe that this educationalprocess has two sides - onepsychological and one sociological ;and that neither can besubordinated to the other orneglected without evil resultsfollowing. Of these two sides, thepsychological is the basis. Thechild's own instincts and powersfurnish the material and give thestarting point for all education.

I believe that knowledge of socialconditions, of the present state of civilization, is necessary in orderproperly to interpret the child'spowers. The child has his owninstincts and tendencies, but we donot know what these mean until wecan translate them into their socialequivalents.

http://www.cooperativeindividualism.org/dewey-john_my-pedagogic-creed.html


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ARTICLEII -- What the School Is

I believe that the school is primarily asocial institution . Education being asocial process, the school is simplythat form of community life in which

all those agencies are concentratedthat will be most effective in bringingthe child to share in the inheritedresources of the race, and to use hisown powers for social ends.

I believe that the school mustrepresent present life - life asreal and vital to the child asthat which he carries on inthe home, in theneighborhood, or on theplayground.

I believe that the school,as an institution, shouldsimplify existing social life;should reduce it, as itwere, to an embryonicform. Existing life is so

complex that the childcannot be brought intocontact with it withouteither confusion ordistraction; he is eitheroverwhelmed by themultiplicity of activities

which are going on, sothat he loses his ownpower of orderly reaction,




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ARTICLEIII -- The Subject-MatterOf Education

I believe that the social life of the childis the basis of concentration, orcorrelation, in all his training or growth.The social life gives the unconsciousunity and the background of all hisefforts and of all his attainments.

I believe, therefore, thatthe true center of correlation on the schoolsubjects is not science, nor

literature, nor history, norgeography, but thechild's own socialactivities.

I believe that education cannot be unified

in the study of science , or so-callednature study, because apart from humanactivity, nature itself is not a unity; naturein itself is a number of diverse objects inspace and time , and to attempt to makeit the center of work by itself, is tointroduce a principle of radiation ratherthan one of concentration.

I believe that there is,therefore, nosuccession of studies inthe ideal schoolcurriculum. If educationis life, all life has, from

the outset, a scientificaspect, an aspect of artand culture, and anaspect of communication. Theprogress is not in thesuccession of studies

but in the developmentof new attitudestowards, and newinterests in, experience.




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ARTICLEIV -- The Nature of Method

I believe that the image is thegreat instrument of instruction . What a child getsout of any subject presentedto him is simply the imageswhich he himself forms withregard to it.

I believe that interestsare the signs andsymptoms of growingpower. I believe thatthey representdawning capacities.Accordingly theconstant and carefulobservation of interests is of theoutmost importancefor the educator.




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Summary of Dewey s My Pedagogic Creed


ARTICLE V -- The School andSocial Progress

I believe that everyteacher should realizethe dignity of his calling;that he is a socialservant set apart for themaintenance of propersocial order and thesecuring of the rightsocial growth.

I believe that in this waythe teacher always is theprophet of the true Godand the usherer in of thetrue kingdom of God.

I believe that education is aregulation of the process of coming to share in the socialconsciousness; and that the

adjustment of individualactivity on the basis of thissocial consciousness is theonly sure method of socialreconstruction.

I believe, finally, thatthe teacher is engaged,not simply in thetraining of individuals,but in the formation of the proper social life.

I believe that education isthe fundamental method of

social progress and reform.



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Humanist Manifesto 1

John Dewey , was one of the chief signers of the 1933H um an ist M an ifest o . It seems the Humanists have been interested inAmerica's education system for nearly a century.

Humanism: Some Thoughts from the Humanist Manifesto IHumanism was codified by 34 of its leaders in 1933. Although many other versionsof humanism have appeared before and since, here are some excerpts from the

original H um an ist M an ifest o I:

FIRST: Religious humanists regard the universe as self-existing andnot created. SECOND: Humanism believes that man is a part of nature and that hehas emerged as a result of a continuousprocess.




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THIRD: Holding an organic view of life, humanists find that the traditional dualismof mind and body must be rejected. FOURTH: Humanismrecognizes that man's religious culture and civilization , as clearly depicted byanthropology and history, are the product of a gradualdevelopment due to his interaction with his

natural environment and with his social heritage.The individual born into a particular culture is largely molded by that culture.FIFTH : Humanism asserts that the nature of the universedepicted by modern science makes

unacceptable any supernatural or cosmicguarantees of human values. Obviously humanism does not denythe possibility of realities as yet undiscovered, but it does insist that the way to determine the existenceand value of any and all realities is by means of intelligent inquiry and by the assessment of their relations to human needs. Religion must formulate its hopes and plans in the light of the scientific spiritand method.




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EIGHTH: Religious Humanism considers the complete realizationof human personality to be the end of man's lifeand seeks its development and fulfillment in thehere and now. This is the explanation of the humanist's social passion. NINTH: In the placeof the old attitudes involved in worship and prayer the humanist finds his religiousemotions expressed in a heightened sense of personal life and in a cooperative effort topromote social well-being. TENTH: It follows that there will be nouniquely religious emotions and attitudes of the kind hitherto associatedwith belief in the supernatural.




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FINAL PARAGRAPH: So stand the theses of religious humanism. Though we consider

the religious forms and ideas of our fathers no longer adequate, the quest forthe good life is still the central task formankind. Man is at last becoming aware that he alone isresponsible for the realization of the world of his dreams, that hehas within himself the power for its achievement. He must setintelligence and will to the task.

They have been absolutely

successful in teaching children thatGod is imaginary and contrary to"science."




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Q uoteEducation is a social process . Education isgrowth. Education is, not a preparation for life;education is life itself.

Failure is instructive. The person who reallythinks learns quite as much from his failures asfrom his successes.

Genuine ignorance is profitable because it islikely to be accompanied by humility, curiosity,and open mindedness; whereas ability to repeatcatch-phrases, cant terms, familiar propositions,gives the conceit of learning and coats the mindwith varnish waterproof to new ideas.

Just as a flower which seems beautiful and hascolor but no perfume, so are the fruitless wordsof the man who speaks them but does them not.

We can have facts without thinking but we

cannot have thinking without facts.

Man is not logical and his intellectual history is arecord of mental reserves and compromises. Hehangs on to what he can in his old beliefs evenwhen he is compelled to surrender their logicalbasis.

No man's credit is as good as his money.

One lives with so many bad deeds on one's

conscience and some good intentions in one's heart.

Skepticism: the mark and even the pose of theeducated mind.

Such happiness as life is capable of comes from thefull participation of all our powers in the endeavor towrest from each changing situations of experience its

own full and unique meaning.

There is more than a verbal tie between the wordscommon, community, and communication... Try theexperiment of communicating, with fullness andaccuracy, some experience to another, especially if itbe somewhat complicated, and you will find yourown attitude toward your experience changing.

To find out what one is fitted to do, and to secure anopportunity to do it, is the key to happiness.

W ithout some goals and some efforts to reach it,no man can live.



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ISSUE : E DUCATION OF AN A RCHITECT


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Architectural education has demonstrated that in order to deal with the issuesenumerated by the critics, in order for the work to be truly of this, our modern world, itwas crucial not to abandon the discipline of architecture & reserve it for either planning& engineering, or for sociology, psychology, or anthropology, or to take on in nostalgicor populist evasions.

EDUCATION OF AN ARCHITECT : A POINT OF VIEW THE COOPER UNION SCHOOL OF ART & ARCHITECTURE . THE MONACELL PRESS .

The tradition of a theoretical education for architects, based on the belief thatarchitecture was, like problem-solving , dependent on the notion of theory as amethodology whose value depended exclusively on its efficient applicability following ascientific model. As opposed to traditional apprenticeship, the theoretical lessons of the architect consisted of information imparted in the classroom, which the architect

would apply to solve planning problems.

This is why theory, according to contemporary critical accounts, appears to be taughtthrough practice. However, the theory & practice at stake here are not simply identicalto applied science & methodology & the Cooper program was not a reversal of whatwas happening in other schools & universities. A seeming lack of theory does notstand for an absence of thought, bringing architecture into some sort of aesthetic darkbox. On the contrary, what was at stake was a thoughtful redefinition of the terms &relationships.

This insight, best summarized as knowing through making appeared as the result of the deeply intimate & born-from-experience appreciation of the European artistic avant-garde.



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This relationship to artistic practices was unique at Cooper, allowing students toexperience & understand the ability of art to embody truth , a relationship to reality of a very different nature than the scientific truth as correspondence & the reductivethinking that underscored the architectural education.


Rather, significant poetic work must be both metaphorical & critical . In retrospect, it iseasy to see why, understood as a form of thoughtful meditation, as source of discoverythat questioned the positivistic assumption of savoir pour prevoir (to know in order topredict/plan), the education of the architect at Cooper , emphasizing making, couldassure its own future growth, & even a critique of the rigidly abstruse theoretical

restrictions that founded it.

Architectural education programs around the world continue to struggle , as we all mustcontinue, to internalize Cooper s most profound lesson : the possibility of a work, apedagogical program, to remain continually open to spiritual development, beyondformal . Everyone of us face the issues always anew, measuring our actions everydayagainst the fundamental questions that make us human . This is a painful, personal taskthat is the mark of relevant human works & that a true students of architecture mustlearn to undertake.



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Architectural work could be a receptacle of cultural meanings that opened the work toparticipation by the inhabitant, obviously far beyond issues of use or social convenience: its could address the questions that myth, poetry, & philosophy have always posed forthe purpose of grounding humanity in view of our self-conscious mortality & ourcommon capacity to think the infinite.


Indeed, no one could deny, then or today, that the architects need s to be well-educated , not a s a filing cabinet of specialized know-how & discrete information butrather as someone who knows where he or she stands, becoming responsible for apersonal making in view of dilemmas of contemporary culture, understanding why onemakes (& what one accepts as an ethical task) & not only how.

The radical criticism of problem solving & planning as a modelfor architectural work & architectural education???it isunimaginable & thoughtfulness, one that even today many schools(& in deed, too many practitioners)fail to recognize.

We have come to realize that words are indeed important & that architect must learn toarticulate poetic intentions in language , grounded in history, whose horizon, like spaceof architecture, is also linguistic. The ethical imperative of architecture demands that welearn to speak properly in order to act properly.

THE END


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07 naturalism&humanism 11sept09 kuchaidayangain

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