By Chi-Ming Lam
Lam, Chi-Ming - Childhood, Philosophy and Open Society. Implications for schooling in Confucian historical past Cultures (Education within the Asia-Pacific sector: matters, matters and customers, Vol. 22). 2013, XIII, 185 p. 1 illus. ISBN: 978-981-4451-05-5 (Print) 978-981-4451-06-2 (Online)
The first try and explicate how Lipman’s Philosophy for kids programme is helping to accomplish Popper’s academic perfect of fostering serious pondering in kids for complete participation in an open society
In constructing a Popperian conception and perform of schooling, not just explores Popper’s epistemological, political, and pedagogical matters, but additionally considers the comparable sociological implications
Reports the 1st systematic research into the effectiveness of Lipman’s Philosophy for kids programme on selling children’s serious considering in Hong Kong, China – arguably a Confucian historical past society
The objective of this booklet is to increase a idea and perform of schooling from Karl Popper’s falsificationist philosophy for selling an open society. particularly, the e-book is designed to advance an instructional programme for reaching Popper’s perfect of fostering serious pondering in little ones for complete participation in an open democratic society.
Arguing that Matthew Lipman’s Philosophy for kids (P4C) programme can fulfil the necessities of Popper’s academic perfect in colleges, this learn carried out an test to evaluate the effectiveness of the programme in selling students’ severe considering in Hong Kong, China – arguably a Confucian background society. the scholars who have been taught P4C have been discovered to accomplish higher within the reasoning try out than those that weren't, to be able to discussing philosophical difficulties in a reliable manner, and to have a truly optimistic perspective in the direction of doing philosophy within the school room. It used to be additionally came upon that P4C performed a big position in constructing the students’ severe thinking.
Considering that the development of kids by way of adults as incompetent within the experience of missing cause, adulthood, or independence reinforces the normal constitution of grownup authority over little ones in society, it runs counter to the aim of fostering serious considering in childrens. in order to go back justice to youth and to successfully advertise serious considering in childrens, this learn instructed reconstructing the idea that of adolescence, highlighting the significance of creating a coherent public coverage on promoting of service provider in young ones and in addition the significance of empowering them to take part actively in study, felony, and academic institutions.
Keywords: young children organization in Hong Kong - Confucian historical past cultures - Karl Popper - Matthew Lipman - Philosophy for kids - Popperian thought schooling - children's serious pondering - notion of adolescence - academic programme serious considering - selling open society
Table of contents
Front topic. Pages i-xiii
Introduction. Pages 1-6
Theoretical and useful Justifications for Popper’s Non-justificationism. Pages 7-39
Education for Open Society as a tutorial perfect. Pages 41-65
An Empirical examine of the Effectiveness of Lipman’s Philosophy for kids Programme on selling Children’s serious pondering in Hong Kong, China. Pages 67-120
Reconceptualisation of youth for selling Justice in an Open Society. Pages 121-169
Conclusions. Pages 171-178
Back subject. Pages 179-185
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Additional info for Childhood, Philosophy and Open Society. Implications for Education in Confucian Heritage Cultures
This point is echoed by Munro (2002), who contends that Popper is “attempting to prescribe not describe science since scientists themselves do talk of theories being more or less probable, of being supported by the evidence” (p. 466). Yet, it can be argued that what Mulkay, Gilbert, and Munro are in fact portraying is how some scientists talk about what they believe they are doing when they are doing science rather than how scientific knowledge really grows, while Popper – in presenting his falsificationist method – is putting forward his hypothesis of what method is logically and empirically better at attaining scientific explanations and is not referring to the perceived fallible opinions of experts about that process (Gomory, 2002).
At personal level, Michael Faraday advocated ignoring disconfirmatory evidence when dealing with a novel hypothesis until the hypothesis was wellconfirmed (Tweney, 1989), while Robert Millikan reported only those observations that fitted his hypothesis when publishing the experimental work on determining the electric charge of a single electron (Henrion & Fischhoff, 1986). At institutional level, just as Newton’s concept of universal gravity was rejected by Huygens and Leibniz due to their resistance to the idea of a force extending throughout space not reducible to matter and motion, scientific discoveries have often met with resistance from scientists themselves, especially from those whose theoretical positions were challenged by the discoveries; in fact, the typical reaction of scientists to the challenge of anomalous data to the existing theory is to challenge the data first and, if the data prove reliable, then to complicate the theory just enough to accommodate the anomalous result (Nickerson, 1998).
That is, why don’t they expect to falsify their hypotheses when performing negative tests? Does it reveal a disbelief at heart in the utility of falsificatory strategies? At any rate, do these strategies work in reality? 2 Should Students Be Taught to Falsify? Judging from the results of several studies conducted by Michael Gorman and his colleagues in the 1980s, there appear to be grounds for cautious optimism about the utility of falsification. To begin with, in the above-mentioned study on how different strategies affect the performance of groups in the task adapted from “New Eleusis” (in Experiment 2), Gorman et al.
Childhood, Philosophy and Open Society. Implications for Education in Confucian Heritage Cultures by Chi-Ming Lam