Lev Vygotsky Theories Analysis

Lev Vygotsky Theories Analysis Lev Vygotsky was a developmental psychologist born in Russia in 1896 in Byelorussia and passed away in 1934 due to Tuberculosis. Throughout his lifetime Vygotsky went from Medical school to law school, from law school to literature, and from literature to psychology. Although he was in the five percent of Jews allowed to attend a university he wasnt allowed to study to be the teacher that he desired to be. After finding an interest in psychology he began to explore child development and child psychology. He graduated from the University of Moscow with a degree in literature. According to Vygotsky the overall goal of education is to generate and lead development which is the result social learning through internalization of culture and social relationships. (The Educational Theory of Lev Vygotsky: an analysis) Lev Vygotsky was intrigued by the relationship between learning and human development. In addition to his theories he wrote over a hundred books and articles that were all stored in a secret library and were not published until after his death. His two major recognized pieces are The Psychology of Art and The crisis in Psychology. Two of his main concepts were inner speech and the zone of proximal development. Vygotsky believed that inner speech is what guides a childs planning and other thought processes. He also believed that learning leads development and the immaturity of students conscious awareness and mastery of their thinking at a school age and sets the stage for his concept of the zone of proximal development (Education Encyclopedia: Lev Vygotsky). Vygotskys theory is called sociocultural because it focuses on how values, beliefs, skills, and traditions are transmitted to the next generation. He considered the child as a whole, and believed in a connection between culture a nd development. He believed that childrens skills and interactions varied by culture and that a child learns through family not through stages. Vygotsky thought that a large amount of learning was through play because language and development are built upon each other. When a mentor thinks that a student is ready for a new challenge and can conquer the challenge almost independently, a zone of proximal development is drawn. It is a range of learning that would be what a child can learn on its own but better with the help of someone else. Scaffolding involves encouragement and assistance in the form of advice and suggestions to aid a child in mastering a new concept (Davison). Through what Vygotsky called dialogues, we socially interact and communicate with others to learn the cultural values of our society. The sociocultural theory suggests that learning is active and constructive. Vygotsky claimed that interaction and direct teaching were critical aspects of a childs cognitive deve lopment and that a childs level of thinking could be advanced by such interaction. Language is socially based and childrens speech during age three to seven is tied to what children think. The development of language is considered to be a major principle of Vygotskys sociocultural theory. The language of a certain group of people indicates their cultural beliefs and value system. He thinks that children gradually grow intellectually and begin to function on their own because of assistance. He also says that a childs cognitive abilities increase through exposure to information that is new, interesting, and easy to understand. When children play and cooperate with others they learn what is important in their society and advance cognitively in their understanding of the world. The sociocultural theory suggests that development is a reciprocal transaction between the people in a childs environment and the child. According to Vygotsky, people and settings influence a child and in return influences the people and settings. He also suggested that children with and without disabilities be taught together, he thought isolation would hinder social Development. As a constructivist, Vygotsky believed that learning is affected by the context in which an idea is taught as well as by students beliefs and attitudes. Vygotsky felt that learning happens before development can occur and that children learn because of history and symbolism. Lev Vygotsky is considered a seminal thinker in psychology, and much of his work is still being discovered and explored today. While he was like Skinner, Pavlov, Freud and Piaget, his work never attained their level of acknowledgement during his lifetime. Part of this was because his work was often criticized by the Communist Party in Russia, and so his writings were largely inaccessible to the Western world, his early death at age 38 also contributed. Vygotsky was one of the first people to recognize and acknowledge the importance of culture and as today becomes more multicultural the sociocultural theory is helping us understand the influences on development. In conclusion, cognitive development plays a key role in learning and thinking methods of children. Vygotsky offers some incredible insight into the possible ways children learn and by using these theories it is possible to create a more conducive learning environment for each child. I believe that principles such as scaffoldi ng, co-constructed knowledge, dialogue, and cultural tools are all important components of a students knowledge acquisition. By helping students within their zone of proximal development, we offer them useful learning strategies which they internalize and utilize later. Works Cited Browne, Gordon. Beginnings and Beyond. Thomson Delmar Learning , n.d. -. Beginnings and Beyond. Thompson, n.d. Davison, Brandi. Piaget Vs. Vygotsky. Ac Associated Content 08 December 2006. Feldmen, Robert. Child Development 5th edition. Prentice Hall, n.d. Gredler, Margaret E. Education Encyclopedia: Lev Vygotsky. 10 23 2009. . K. Geonnotti, D. Passalacqua. The Educational Theory of Lev Vygotsky: an analysis. 2007. .

Self-Proclaimed Philosopher “Charlotte Perkins Gilman”

Charlotte Perkins Gilman was a self-proclaimed philosopher, writer, educator and an intellectual activist of the women's movement from the late 1890's through the mid-1920's. She demanded equal treatment for women as the best means to advance society's progress. She was an extraordinary woman who waged a lifelong battle against the restrictive social codes for women in late nineteenth-century America. Mrs. Gilman was born Charlotte Anna Perkins on July 3, 1860, in Providence, Rhode Island. She was the grandniece of Harriet Beecher Stowe. She attributed her lifelong talent for speaking and her writing ability to her Beecher heritage. Most of what Charlotte learned was self-taught, since her formal schooling was only about six or seven years. Gilman believed early on that she was destined to dedicate her life to serving humanity. When her lover unexpectedly proposed, she was suddenly torn between work and marriage. After years of debating whether to marry or not to marry, she consented and to the best of her abilities carried on the traditional roles of wife and mother, only to suffer a nervous breakdown. When her treatment of total rest drove her close to insanity, she was cured by removing herself physically from her home, husband, and finally her daughter, and by taking part in and writing about the social movements of the day. Later in life she married her first cousin, George Gilman, and again suffered from depression though not as severely as she had suffered throughout her first marriage. Using her life experiences as a female within a male dominated society, Gilman wanted to redefine womanhood. She declared that women were equal to men in all aspects of life. This new woman she described was to be an intelligent, well-informed and well-educated thinker. She would also be the creator and the expresser of her own ideas. She was to be economically self-sufficient, socially independent, and politically active. She would share the opportunities, duties and responsibilities of the workplace with men, and together they would take care of their home. Finally, this new woman was to be informed, assertive, confident, and influential, as well as compassionate, loving, and sensitive, at work and at home. This vision of the future female went against the traditional role of womanhood, not to mention the concepts and values of family, home, religion, community, and democracy. These views have labeled Gilman as a feminist, but theses ideas clearly have a place within educational history. Gilman showed the need to develop higher learning institutions for teacher education and to offer women a place that would train them to think more critically. She viewed the education of women as an essential part of a democratic society. She felt by educating women and thus feminizing society that gender discrepancies within society would end. Gilman began to explore the issue of gender discrepancy within society in the mid-1880's when she first began her career as a writer. Her first published essays focused on the inequality found within marriage and child-rearing. Her well received short story The Yellow Wallpaper told the story of a new mother who was nearly driven insane by the overwhelming traditional duties piled upon her as a wife and mother. The story mirrored that of her own experiences after the birth of her only child. In her highly successful publication of Women and Economics, she studied the issues of gender discrepancy and the relationship between education and women. Gilman stated that humans â€Å"are the only animal species in which the female depends upon the male for food, the only animal in which the sex-relation is also an economic relation. † She said that women's economic dependence resulted in their being â€Å"denied the enlarged activities, which have developed intelligence in man, denied the education of the will, which only comes, by freedom and power. To Gilman, the liberation of women required education and the opportunity to use what they learned to establish social as well as economic independence. In Gilman's journal called the Forerunner, she said the goal of education was to teach men, women and children to think for themselves instead of excepting other people's opinions as their own. She felt that learning centers at the turn of the century were teaching females with masculine content and philosophy. Gilman maintained that the educational philosophy needed to be changed because it was still too narrow in thinking since masculine traits were defined as human while female traits were defined as something other. She felt that these women were being educated to think like men. Once education was feminized, she believed that women could place an emphasis on social responsibility and specialized knowledge, which would develop them to their full potential. Gilman said that by teaching women to dedicate their lives to the common good that it would free them from the daily household routines and help them to recognize their connection and contribution to the world around them and become active members of the economy. In her work entitled Concerning Children she stated that a civilized society is responsible for raising civilized children and that it was the responsibility of everyone in the community to accomplish this by attending to the needs of its young. In Herland, another of her works, she said that children should start their education in infancy. Well-trained professionals should teach this education since motherhood was not a guarantee of teaching abilities. Throughout her long career as a feminist writer and lecturer, Gilman was never comfortable with labels. â€Å"I was not a reformer but a philosopher,† she wrote in her autobiography. â€Å"I worked for various reforms†¦ my business was to find out what ailed society, and how most easily and naturally to improve it. This method was through education. She used her lectures and publications to teach present and future generations about the possibilities that lay open to them. Gilman's writings about the tensions and struggles between marriage and career, social expectations, and personal goals continue to impact women's decisions. Her arguments have greatly heightened our understanding of the power of social norms on individuals, making Gilman's life and literary works a role model for many. Even though these works were written a century ago, Gilman's view of womanhood and education remains important as society continues to struggle with issues of gender and women continue to struggle for equality and independence. Self-Proclaimed Philosopher â€Å"Charlotte Perkins Gilman† Charlotte Perkins Gilman was a self-proclaimed philosopher, writer, educator and an intellectual activist of the women's movement from the late 1890's through the mid-1920's. She demanded equal treatment for women as the best means to advance society's progress. She was an extraordinary woman who waged a lifelong battle against the restrictive social codes for women in late nineteenth-century America. Mrs. Gilman was born Charlotte Anna Perkins on July 3, 1860, in Providence, Rhode Island. She was the grandniece of Harriet Beecher Stowe. She attributed her lifelong talent for speaking and her writing ability to her Beecher heritage. Most of what Charlotte learned was self-taught, since her formal schooling was only about six or seven years. Gilman believed early on that she was destined to dedicate her life to serving humanity. When her lover unexpectedly proposed, she was suddenly torn between work and marriage. After years of debating whether to marry or not to marry, she consented and to the best of her abilities carried on the traditional roles of wife and mother, only to suffer a nervous breakdown. When her treatment of total rest drove her close to insanity, she was cured by removing herself physically from her home, husband, and finally her daughter, and by taking part in and writing about the social movements of the day. Later in life she married her first cousin, George Gilman, and again suffered from depression though not as severely as she had suffered throughout her first marriage. Using her life experiences as a female within a male dominated society, Gilman wanted to redefine womanhood. She declared that women were equal to men in all aspects of life. This new woman she described was to be an intelligent, well-informed and well-educated thinker. She would also be the creator and the expresser of her own ideas. She was to be economically self-sufficient, socially independent, and politically active. She would share the opportunities, duties and responsibilities of the workplace with men, and together they would take care of their home. Finally, this new woman was to be informed, assertive, confident, and influential, as well as compassionate, loving, and sensitive, at work and at home. This vision of the future female went against the traditional role of womanhood, not to mention the concepts and values of family, home, religion, community, and democracy. These views have labeled Gilman as a feminist, but theses ideas clearly have a place within educational history. Gilman showed the need to develop higher learning institutions for teacher education and to offer women a place that would train them to think more critically. She viewed the education of women as an essential part of a democratic society. She felt by educating women and thus feminizing society that gender discrepancies within society would end. Gilman began to explore the issue of gender discrepancy within society in the mid-1880's when she first began her career as a writer. Her first published essays focused on the inequality found within marriage and child-rearing. Her well received short story The Yellow Wallpaper told the story of a new mother who was nearly driven insane by the overwhelming traditional duties piled upon her as a wife and mother. The story mirrored that of her own experiences after the birth of her only child. In her highly successful publication of Women and Economics, she studied the issues of gender discrepancy and the relationship between education and women. Gilman stated that humans â€Å"are the only animal species in which the female depends upon the male for food, the only animal in which the sex-relation is also an economic relation. † She said that women's economic dependence resulted in their being â€Å"denied the enlarged activities, which have developed intelligence in man, denied the education of the will, which only comes, by freedom and power. To Gilman, the liberation of women required education and the opportunity to use what they learned to establish social as well as economic independence. In Gilman's journal called the Forerunner, she said the goal of education was to teach men, women and children to think for themselves instead of excepting other people's opinions as their own. She felt that learning centers at the turn of the century were teaching females with masculine content and philosophy. Gilman maintained that the educational philosophy needed to be changed because it was still too narrow in thinking since masculine traits were defined as human while female traits were defined as something other. She felt that these women were being educated to think like men. Once education was feminized, she believed that women could place an emphasis on social responsibility and specialized knowledge, which would develop them to their full potential. Gilman said that by teaching women to dedicate their lives to the common good that it would free them from the daily household routines and help them to recognize their connection and contribution to the world around them and become active members of the economy. In her work entitled Concerning Children she stated that a civilized society is responsible for raising civilized children and that it was the responsibility of everyone in the community to accomplish this by attending to the needs of its young. In Herland, another of her works, she said that children should start their education in infancy. Well-trained professionals should teach this education since motherhood was not a guarantee of teaching abilities. Throughout her long career as a feminist writer and lecturer, Gilman was never comfortable with labels. â€Å"I was not a reformer but a philosopher,† she wrote in her autobiography. â€Å"I worked for various reforms†¦ my business was to find out what ailed society, and how most easily and naturally to improve it. This method was through education. She used her lectures and publications to teach present and future generations about the possibilities that lay open to them. Gilman's writings about the tensions and struggles between marriage and career, social expectations, and personal goals continue to impact women's decisions. Her arguments have greatly heightened our understanding of the power of social norms on individuals, making Gilman's life and literary works a role model for many. Even though these works were written a century ago, Gilman's view of womanhood and education remains important as society continues to struggle with issues of gender and women continue to struggle for equality and independence. Self-Proclaimed Philosopher â€Å"Charlotte Perkins Gilman† Charlotte Perkins Gilman was a self-proclaimed philosopher, writer, educator and an intellectual activist of the women's movement from the late 1890's through the mid-1920's. She demanded equal treatment for women as the best means to advance society's progress. She was an extraordinary woman who waged a lifelong battle against the restrictive social codes for women in late nineteenth-century America. Mrs. Gilman was born Charlotte Anna Perkins on July 3, 1860, in Providence, Rhode Island. She was the grandniece of Harriet Beecher Stowe. She attributed her lifelong talent for speaking and her writing ability to her Beecher heritage. Most of what Charlotte learned was self-taught, since her formal schooling was only about six or seven years. Gilman believed early on that she was destined to dedicate her life to serving humanity. When her lover unexpectedly proposed, she was suddenly torn between work and marriage. After years of debating whether to marry or not to marry, she consented and to the best of her abilities carried on the traditional roles of wife and mother, only to suffer a nervous breakdown. When her treatment of total rest drove her close to insanity, she was cured by removing herself physically from her home, husband, and finally her daughter, and by taking part in and writing about the social movements of the day. Later in life she married her first cousin, George Gilman, and again suffered from depression though not as severely as she had suffered throughout her first marriage. Using her life experiences as a female within a male dominated society, Gilman wanted to redefine womanhood. She declared that women were equal to men in all aspects of life. This new woman she described was to be an intelligent, well-informed and well-educated thinker. She would also be the creator and the expresser of her own ideas. She was to be economically self-sufficient, socially independent, and politically active. She would share the opportunities, duties and responsibilities of the workplace with men, and together they would take care of their home. Finally, this new woman was to be informed, assertive, confident, and influential, as well as compassionate, loving, and sensitive, at work and at home. This vision of the future female went against the traditional role of womanhood, not to mention the concepts and values of family, home, religion, community, and democracy. These views have labeled Gilman as a feminist, but theses ideas clearly have a place within educational history. Gilman showed the need to develop higher learning institutions for teacher education and to offer women a place that would train them to think more critically. She viewed the education of women as an essential part of a democratic society. She felt by educating women and thus feminizing society that gender discrepancies within society would end. Gilman began to explore the issue of gender discrepancy within society in the mid-1880's when she first began her career as a writer. Her first published essays focused on the inequality found within marriage and child-rearing. Her well received short story The Yellow Wallpaper told the story of a new mother who was nearly driven insane by the overwhelming traditional duties piled upon her as a wife and mother. The story mirrored that of her own experiences after the birth of her only child. In her highly successful publication of Women and Economics, she studied the issues of gender discrepancy and the relationship between education and women. Gilman stated that humans â€Å"are the only animal species in which the female depends upon the male for food, the only animal in which the sex-relation is also an economic relation. † She said that women's economic dependence resulted in their being â€Å"denied the enlarged activities, which have developed intelligence in man, denied the education of the will, which only comes, by freedom and power. To Gilman, the liberation of women required education and the opportunity to use what they learned to establish social as well as economic independence. In Gilman's journal called the Forerunner, she said the goal of education was to teach men, women and children to think for themselves instead of excepting other people's opinions as their own. She felt that learning centers at the turn of the century were teaching females with masculine content and philosophy. Gilman maintained that the educational philosophy needed to be changed because it was still too narrow in thinking since masculine traits were defined as human while female traits were defined as something other. She felt that these women were being educated to think like men. Once education was feminized, she believed that women could place an emphasis on social responsibility and specialized knowledge, which would develop them to their full potential. Gilman said that by teaching women to dedicate their lives to the common good that it would free them from the daily household routines and help them to recognize their connection and contribution to the world around them and become active members of the economy. In her work entitled Concerning Children she stated that a civilized society is responsible for raising civilized children and that it was the responsibility of everyone in the community to accomplish this by attending to the needs of its young. In Herland, another of her works, she said that children should start their education in infancy. Well-trained professionals should teach this education since motherhood was not a guarantee of teaching abilities. Throughout her long career as a feminist writer and lecturer, Gilman was never comfortable with labels. â€Å"I was not a reformer but a philosopher,† she wrote in her autobiography. â€Å"I worked for various reforms†¦ my business was to find out what ailed society, and how most easily and naturally to improve it. This method was through education. She used her lectures and publications to teach present and future generations about the possibilities that lay open to them. Gilman's writings about the tensions and struggles between marriage and career, social expectations, and personal goals continue to impact women's decisions. Her arguments have greatly heightened our understanding of the power of social norms on individuals, making Gilman's life and literary works a role model for many. Even though these works were written a century ago, Gilman's view of womanhood and education remains important as society continues to struggle with issues of gender and women continue to struggle for equality and independence.

God Is Not Dead - 904 Words

God is dead. God remains dead. And we have killed him... What was holiest and most powerful of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? Friedrich Nietzsche (In Die Frà ¶hliche Wissenschaft, 1882) â€Å"I am what I am† God â€Å"In Him we live and move and have our being† Apostle Paul It has happened since the birth of time. It happened when the Da Vinci code and the God delusion was published. It happened with Charles Darwin’s evolution theory†¦ In fact, it happens every day in the lives of thousands of Christians and non- Christians: Doubting God. Throughout mankind’s history, faith has been like a delicate butterfly that swirls and twirls amongst us. We see it, and then†¦show more content†¦If we have the power to kill God by not believing in Him†¦ Then He is not really God. Nietzsche is placing the authorship of God into human hands. In this it can clearly be seen that Nietzsche’s statement has one fundamental flaw: He did not know who God is. If God is God: the consequence is that He cannot be killed, and cannot be started or stopped by human actions. Now that I have revealed the flaws in Nietzsche’s view of God, I think it necessary to look to who God really is for my opinion to be successfully conveyed. For all of us, God is a lot of things. He is Lord, Creator, Redeemer, Shepherd, Love, Justice, Holy, Faithful, Master, and for some simply Nature. The universal truth, however, is that we have our origin in God. This is true. Whether He used evolution or Adam and Eve (I do not want to explore that subject right now) - we are because of Him. He is our origin, not we His. And therefore, our lack of faith does not diminish His being. It is a simple principle: When you close your eyes: the world does not cease to exist; you simply don’t acknowledge it for the moment. The other understood characteristic of God†¦ that which makes Him God: is that He is beyond our grasp. The moment we can rationalise Him- He is not God. The very essence, the greatest difference between God and us, is cognisance. This is the heart of my argument today: the moment we can rationalise or understand or prove God: we are denying Him- denying His Godliness. We areShow MoreRelatedThe Gods And Gods Of The Dead1924 Words   |  8 PagesHades Hades was the god of the underworld and god of the dead. He was the oldest male child of Cronus and Rhea.Hades and his brothers Zeus and Poseidon defeated their father (Cronus) and the Titans to end their reign, taking control over the world. â€Å"He was later known to the Greeks as Plouton.†(Hades †¢ Facts and Information on Greek God Hades. Greek Gods Goddesses. 2010. Web. 16 Dec. 2015. ) The Romans changed to Pluto when they adopted the religion. 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