教师研究和发展ppt课件

1、 Phenomenological Understanding of Teaching: Teacher research and teacher developmentThe essence of teacher development is the incessant deepening of their authentic understanding about the everydayness of their life, including the normal and mundane teaching activities, regardless of the authority

2、of dominant discourse. You wont knows what I mean before you start to talk.What kinds of education are most likely to help teachers prepare for effective teaching?What kinds of knowledge and what sort of know-how should teachers have in order to do their jobs well? What are the competences that teac

3、hers should have to help students learn? Are these questions asked in a right order?lKnowledge in practice (Reflection in action) The role teachers could playlKnowledge on practice (Reflection on reflection-in-action) The role teachers as researchers could playlKnowledge for practice (Reflection for

4、 reflection-in-action) The role teacher educators could play (symbolization) SkillKnowledgeUnderstandingCook Football player Theorist Policy maker Teacher 庖丁為文惠君解牛，手之所觸，肩之所倚，足之所履，膝之庖丁為文惠君解牛，手之所觸，肩之所倚，足之所履，膝之所踦，砉然響然，奏刀騞然，莫不中音。合於所踦，砉然響然，奏刀騞然，莫不中音。合於之舞，之舞，乃中乃中之會。文惠君曰：嘻，善哉！技蓋至此乎？之會。文惠君曰：嘻，善哉！技蓋至此乎？庖丁釋刀對

5、曰：臣之所好者道也，進乎技矣。始臣之解牛庖丁釋刀對曰：臣之所好者道也，進乎技矣。始臣之解牛之時，所見無非全牛者。三年之後，未嘗見全牛也。方今之之時，所見無非全牛者。三年之後，未嘗見全牛也。方今之時，臣以神遇而不以目視，官知止而神欲行。依乎天理，批時，臣以神遇而不以目視，官知止而神欲行。依乎天理，批大郤，導大窾，因其固然。技經肯綮之未嘗，而況大軱乎？大郤，導大窾，因其固然。技經肯綮之未嘗，而況大軱乎？良庖歲更刀，割也；族庖月更刀，折也。今臣之刀十九年矣，良庖歲更刀，割也；族庖月更刀，折也。今臣之刀十九年矣，所解數千牛矣，而刀刃若新發於硎。彼節者有間，而刀刃者所解數千牛矣，而刀刃若新發於硎。彼節者

6、有間，而刀刃者無厚；以無厚入有間，恢恢乎其於游刃必有餘地矣。是以十無厚；以無厚入有間，恢恢乎其於游刃必有餘地矣。是以十九年而刀刃若新發於硎。雖然，每至於族，吾見其難為，怵九年而刀刃若新發於硎。雖然，每至於族，吾見其難為，怵然為戒，視為止，行為遲，動刀甚微，謋然已解，如土委地。然為戒，視為止，行為遲，動刀甚微，謋然已解，如土委地。提刀而立，為之四顧，為之躊躇滿志，善刀而藏之。文惠提刀而立，為之四顧，為之躊躇滿志，善刀而藏之。文惠君曰：善哉！吾聞庖丁之言，得養生焉。君曰：善哉！吾聞庖丁之言，得養生焉。F1: I think today Christmas is the domestic and c

7、ommercial festival; so more and more people in China will accept it. And the second one: Chinese people will regard Christmas as important as Spring Festival in the near future?Chorus: No.F1: Who can tell your opinion?M: I think the Spring Festival is the traditional Chinese Festival. Its more impor

8、tant than Christmas.F1: Could you tell in detail?M: I am sorryF1: I(long silent)T: I think Christmas will never become an important occasion, just like Spring Festival.F4: Why?T: Why? Who would like to help me? Anybody?F5: We are Chinese. Spring Festival is a Chinese Festival.lWe say that we conduct

9、 a conversation, but the more fundamental a conversation is, the less its conduct lies within the will of either partner. Thus a fundamental conversation is never one that we want to conduct. Rather, it is generally more correct to say that we fall into conversation, or even that we become involved

10、in it. No one knows what will come out in a conversation. Understanding or its failure is like a process which happens to us. Thus we can say that something was good conversation or that it was a poor one. All this shows that a conversation has a spirit of its own, and that language used in it bears

11、 its own truth within it, ie that it reveals something which henceforth exists. - GadamerlTechnical reasonlStrategic reasonlUnderstanding reason Habermas elaboration:Instrumental action /manipulating thingsStrategic action/ manipulating peopleCommunicative action/ emancipationlUnderstanding teaching

12、 means being able to manage learning using language as a knife, being a match for the horizon of students understanding, being competent to be there in the classroom. lInterpretation: making sense of something, making something intelligible, What is understood is not something new, nor the acquiring

13、 of information about what is understood, rather it discovers itself, Being or Dao (the authentic and natural route 游刃有餘的游刃有餘的自然空间自然空间).l“Interpretation is not a means through which understanding is achieved, but it has passed into the content of what is understood.” (Gadamer: 359)lCommunication ser

14、ves the function to point out the route.Thoughts reduced to paper are generally nothing more than the footprints of a man walking in the sand. It is true that we see the path he has taken, but to know what he saw on the way, we must use our own eyes. SchopenhauerQuestions to focus onWhats the event?

15、 What series of practices the meeting belongs to in terms of its historical intertextual context?In what sense does the meeting constitute a particular form of institutional practice?Does the meeting agenda imply a means-ends institutional discourse?What is the internal relationship among the partic

16、ipants? Does the relationship imply a hierarchical institutional structure?What a particular form of teachers identity (knowledge) it represents or constructs? University Officials IAO Document College organised Students meetings Written report University/Department leaders meetings Teachers Initiat

17、ed Meeting Staff Meetings Staff Group Discussion it does not communicate in such a way as to let this entity be appropriated in a primordial manner, but communicate rather by following the route of gossiping and passing the word along. What is said-in-the-talk as such, spreads in wider circles and t

18、akes on an authoritative character. Things are so because one says so.(Heidegger 1962:212)Other is proximally there in terms of what “they” have heard about him, what “they” say in their talk about him, and what “they” know about him. Into primordial Being-with-one-another, idle talk first slips its

19、elf in between. Everyone keeps his eye on the Other first and next, watching how he will comport himself and what he will say in reply. Being-with-one-another in the “they” is by no means an indifferent side-by-side-ness in which everything has been settled, but rather an intent, ambiguous watching

20、of one another, a secret and reciprocal listening-in. Under the mask of “for-one-another”, an “against-one-another” is in play.The way that teachers are trained, the way that schools are organized, the way that the educational hierarchy operates, and the way that education is treated by political de

21、cision makers results in a system that is more likely to retain the status quo than to change. (Fullan,1993 p. 3)吾安得夫忘言之人而與之言哉？吾安得夫忘言之人而與之言哉？The situation stands revealed as soon as we speak of things in the strict sense as mere things. The “mere,” after all, means the removal of the character of us

22、efulness and of being made. Heidegger, 1971 p.30)Understanding will naturally stand out when the language that covers it up is cleared away. lIf I have a book to have understanding in place of me, a spiritual adviser to have a conscience for me, a doctor to judge my diet for me, and so on, I need no

23、t make any efforts at all. I need not think, so long as I can pay; other will soon enough take the tiresome job over for me. -KantlChapter 5, 8, 11lWhat forms of reason are removed by Mr. Keating? lIn what ways can we look at things differently?lWhen is it possible for an original poem to emerge (th

24、inking, teachers understanding)? SkillKnowledgeUnderstandingCalculative thinking“Wait-time”questionnaireMeasure your lifeStrategic thinkingMicro teachingusefulnessJob, moneyReflective thinking ? Narrative thinking Aesthetic thinking In which aspects is contemporary education shaped by calculative th

25、inking? How is teachers life in the classroom dominated by the causal force of measuring? lHelping teachers remove thinking obstacleslBuilding an authentic talking communitylSearch for the language of thinkinglBringing teachers into primordial understanding (data investigation)Kuhn famously argues t

26、hat science proceeds by revolutionary interpretive shifts in which one scientific “paradigm” displaces another. When paradigms change, there are usually significant shifts in the evaluative criteria determining the legitimacy both of problems and of proposed solutions. The history of science is mark

27、ed by discontinuity. lLanguage teaching methodlSyllabuslTextbooklExaminationl Teacher Development Experienced in RICH InnovationHuang Aifeng and Hu MeixinForeign Languages CollegeZhejiang Normal UniversityApril 12, 2019Teacher as curriculum and curriculum as praxisTeacher expertiseTeacher identityTe

28、acher changeTeacher reflectionNarrative inquiryTeacher researchLearning communityInstitutional practice ( Wu Zongjie, 2019)lInstitutional symbolic practice lTeaching and learning methodslCurriculum contentlEvaluation policylBelief systems in talkBuilding a shared enterpriseCreating an Ideal speech s

29、ituationDeveloping common language repertoire-Talking authentically-Back to narrativeReification for understandingCritical discourse analysis(Wu Zongjie, 2019)lTeaching what the teacher does not know.lTeaching as being therelTeaching who we arelTeaching something beyond wordslTeaching as an elaborat

30、ion of students curiositylTeachers form a professional community and meet regularly to discuss what has happened in the classroom for a better understanding of their daily activities. (See data)lTeachers tell and share their secret stories as parts of their professional lifelTelling stories is a way to understand self, and thus reshapes their identity as an intellectual rather than a teaching tool (worker) (Stories are not told for illustrating theory.)lResearch is a way of being for facilitating primordial underst