The aim of this paper is to elucidate the nature and viability of teaching philosophy establishing their impact on the construction of philosophy in developing countries such as Peru. This article is inserted in the c...The aim of this paper is to elucidate the nature and viability of teaching philosophy establishing their impact on the construction of philosophy in developing countries such as Peru. This article is inserted in the context of the need to rethink the missed philosophy marked by Badiou who proposes two ideas and binding areas： Philosophy is a reflection on all that is in the infinite universe, including humans; and, being the reflection （thinking） an innate characteristic of the human being, then, in some way, we are philosophers. It follows two thoughts that philosophy is not taught or learned but is assumed in the measure of their level of education and knowledge. In such conditions, it is not the teaching of philosophy that which has to build philosophy or form ＂philosophers,＂ but is education. It is established, therefore, that between the philosophy and the education, there is a direct relationship in the sense that the first is based on the second and a good education is a prerequisite for the development of philosophy in a society condition. For this important reason, developing countries still do not have adequate conditions for sustained construction of philosophy because they have educational models that prevent it from radiating a good education to society. Being a good carrier of a good education philosophy, a poorly educated person has limitations to acquire of philosophical thinking. Therefore, these reasons are that in these countries, the teaching philosophy has proved to be unsuccessful. Being poor education in underdeveloped societies, where language skills and science are below international standards, it is easy to deduce that such societies are facing philosophy and devoid of conditions to form part of their cultures. Our hypothesis is that philosophy in a society cannot be built on the basis of the teaching of philosophy, but on the basis of a good education. The fact that in underdeveloped societies, as is the case of Peru, there is no philosophy in terms of what it means in modern times, is not because there is no teaching of philosophy but because there is archaic educational models. In these countries, the education model is anti-philosophical. Our approach is based on the education system prevalent in underdeveloped countries such as Peru, which is not feasible ＂teaching philosophy＂ to steadily build philosophy as part of national cultures, and instead it is necessary for the design and implementation of new models of education.展开更多
The author examines the differentiation of self-identity, school treatment, and academic struggle between two Asian American students in U.S. Midwest urban school environments. Using an interview study, the author foc...The author examines the differentiation of self-identity, school treatment, and academic struggle between two Asian American students in U.S. Midwest urban school environments. Using an interview study, the author focuses on understanding the students＇ perspectives in relation to the label of model minority. The purpose of the study is to investigate how social, academic, and economic factors affect these students, including different outcomes in terms of school achievement and self-identity formation. The findings aim to help urban educators approach complex factors regarding minority students＇ educational opportunities. Comprehensive results identified that： （1） The concept of model minority significantly affects Asian American students at all levels of daily life; （2） Urban schools continue reinforcing social reproduction and producing perceptions based on socioeconomic background and intersectional discrimination; （3） The evidence in the study shows that school environments do not aid students in valuing their cultural capital; （4） Students from different social classes present different linguistic and behavioral patterns; and （5） Social stratification significantly influences students＇ perspectives in response to the Asian stereotype, self-identity, and racial hierarchy in school and society.展开更多
文摘The aim of this paper is to elucidate the nature and viability of teaching philosophy establishing their impact on the construction of philosophy in developing countries such as Peru. This article is inserted in the context of the need to rethink the missed philosophy marked by Badiou who proposes two ideas and binding areas： Philosophy is a reflection on all that is in the infinite universe, including humans; and, being the reflection （thinking） an innate characteristic of the human being, then, in some way, we are philosophers. It follows two thoughts that philosophy is not taught or learned but is assumed in the measure of their level of education and knowledge. In such conditions, it is not the teaching of philosophy that which has to build philosophy or form ＂philosophers,＂ but is education. It is established, therefore, that between the philosophy and the education, there is a direct relationship in the sense that the first is based on the second and a good education is a prerequisite for the development of philosophy in a society condition. For this important reason, developing countries still do not have adequate conditions for sustained construction of philosophy because they have educational models that prevent it from radiating a good education to society. Being a good carrier of a good education philosophy, a poorly educated person has limitations to acquire of philosophical thinking. Therefore, these reasons are that in these countries, the teaching philosophy has proved to be unsuccessful. Being poor education in underdeveloped societies, where language skills and science are below international standards, it is easy to deduce that such societies are facing philosophy and devoid of conditions to form part of their cultures. Our hypothesis is that philosophy in a society cannot be built on the basis of the teaching of philosophy, but on the basis of a good education. The fact that in underdeveloped societies, as is the case of Peru, there is no philosophy in terms of what it means in modern times, is not because there is no teaching of philosophy but because there is archaic educational models. In these countries, the education model is anti-philosophical. Our approach is based on the education system prevalent in underdeveloped countries such as Peru, which is not feasible ＂teaching philosophy＂ to steadily build philosophy as part of national cultures, and instead it is necessary for the design and implementation of new models of education.
文摘The author examines the differentiation of self-identity, school treatment, and academic struggle between two Asian American students in U.S. Midwest urban school environments. Using an interview study, the author focuses on understanding the students＇ perspectives in relation to the label of model minority. The purpose of the study is to investigate how social, academic, and economic factors affect these students, including different outcomes in terms of school achievement and self-identity formation. The findings aim to help urban educators approach complex factors regarding minority students＇ educational opportunities. Comprehensive results identified that： （1） The concept of model minority significantly affects Asian American students at all levels of daily life; （2） Urban schools continue reinforcing social reproduction and producing perceptions based on socioeconomic background and intersectional discrimination; （3） The evidence in the study shows that school environments do not aid students in valuing their cultural capital; （4） Students from different social classes present different linguistic and behavioral patterns; and （5） Social stratification significantly influences students＇ perspectives in response to the Asian stereotype, self-identity, and racial hierarchy in school and society.
