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1.
This article argues that the dominant sustainable development approach fails to acknowledge the interconnectedness and interrelatedness of social and environmental issues, and that sustainability requires a ‘transformational’ approach, involving a fundamental change in how humans relate to each other and to nature. The authors propose that virtue ethics, grounded in Aristotle’s Nicomachean Ethics, provides a framework with which to tackle such a transformation; to redress the human-nature relationship and help foster a more ecological perspective; to facilitate a more holistic and integrative view of sustainability; and to explore questions of how to live and flourish within a more sustainable world. Beginning with an overview of virtue ethics and critique of current approaches in environmental virtue ethics, this article proposes a new virtue, ‘harmony with nature’, that addresses the interconnectedness of our relationship with nature. This is followed by a proposal for the re-visioning of human flourishing as being necessarily situated within nature. The article concludes with some of the implications of a virtue ethics approach to sustainability, and the new virtue, for both sustainability education and moral education.  相似文献   

2.
This paper engages questions about ends in environmental education research. In doing so, I argue that such questions are essentially normative, and that normative questions are underrepresented in this field. After cautioning about perils of prescribing research agendas, I gently suggest that in environmental education key normative questions exist at the intersection of ‘education’ and ‘ethics’, and that they point to an area of research that deserves more attention. In describing the intersecting nature of these ideas, I show that how education is conceived in turn shapes interpretations of ethics, and vice versa. Seen this way, I also show how ethics inquiry in an educational context can be conceived as a means to explore controversy, dissonance, unconventional ideas, and to imagine new possibilities. Finally, I argue that research at this intersection of education and ethics can provide insights that can enable us to teach, inquire, and ultimately live as if the world mattered.  相似文献   

3.
ABSTRACT

An act of respect when researching with indigenous children is recognising the community’s code of ethics, its intellectual and environmental property, and acknowledging its right to self-determination. Within India, the indigenous communities constitute over 84 million people, but their voice has been marginalised particularly in the context of education. This paper foregrounds ethical considerations when researching with indigenous groups, specifically outlining dilemmas that arose from working alongside Sabar children of Jharkhand, India. It identifies how ethnomethodological methods and participatory tools have empowered this marginalised voice, enabling multinodal expressions and access to data that other methods may not have elicited. Findings highlight children as legitimate meaning-makers of their world, as ‘beings’, and not merely ‘becomings’. The paper discusses the ethical strategies adopted in consideration of its indigenous participants that have enabled generation of data beyond barriers of language, power and privilege. It navigates the nature and practice of ethics examined in the context of indigeneity through acknowledgement of ‘paradigmatic’ and ‘situated’ ethics, and an ethic of reciprocity. It concludes the relevance of ethics of difference in postcolonial education and research.  相似文献   

4.
This article uses Foucault’s concept of the care of the self to interrogate the accounts of ethical agency provided by professionals involved in the settlement of refugees, in a global and national context marked by fear of the stranger and the embrace of neoliberal political rationalities. An argument is made to ‘free the professional self’ by refusing an individualised, psychologised and dehistoricised approach in working with refugees and asylum seekers. In its place, a threefold ‘ethics of engagement’ for ‘international citizenship’ is proposed as a way forward to further professionalism and civic action. By understanding the refugee problem as an ‘integral part of North-South relations’ rather than as a ‘Third World’ problem, new possibilities are opened for an ethics of civility and an ethics of care.  相似文献   

5.
This paper presents an attempt to apply Jacques Rancière’s emancipatory pedagogy of ‘the ignorant schoolmaster’ to environmental education, which emphasises environmental ethics. The paper tells the story of a philosophy of nature project in the framework of an environmental adult education course at a Second Chance School in Greece, where adult students researched ancient Greek philosophy of nature, discovered and adopted environmental values and taught their schoolmates. The paper presents the findings of this pedagogical experiment and evaluates the benefits and the skills that students can acquire through emancipatory pedagogy and through peer teaching and learning. Α cross-disciplinary combination of emancipatory pedagogy, environmental education, philosophy of nature and environmental ethics that can empower students and strengthen their environmental conscience with emphasis in ecocentric and ecojustice values is proposed. Τhe role of the teacher as a student, who continues to investigate and learn, trusting the intelligence and the abilities of his/her students is also examined. Furthermore, it is argued that there is a need to focus on the role of philosophy of nature and environmental ethics in environmental education and, because of its wealth and subtlety, ancient Greek philosophy can contribute to this emancipatory, environmental education paradigm.  相似文献   

6.
Educational interventions are often administered at scale in diverse settings as part of international development programmes. Their implementation is subject to a linear process that begins with finding out ‘what works’ at a local level, frequently through the use of randomised controlled trials, and continues with rolling out the intervention to the whole population at a national or even transnational level. This process often fails to consider the role cultural, political, and historical factors play in the perceived success of the local intervention, which can compromise both the impact and the ethics of at-scale implementation. To help address this issue, this paper argues for a definition of scalability that incorporates the ethics of the practice of scaling. It points to the potential of collaborative multi-sited ethnographic research to identify nuanced understandings of the different ethics systems endogenous to individual sites of implementation, in lieu of the universalising notions of ethics that are embedded in mainstream, linear notions of scalability. In so doing, it makes the case for multi-sited critical ethnography as a methodology of choice in researching the scalability of interventions in the context of development projects in the ‘Global South’.  相似文献   

7.
This paper describes a method of introducing ethics to a second-year class of civil engineering students. The method, known as a ‘structured controversy’, takes the form of a workshop where the students assume the identity of stakeholders having an interest in a proposed development in an environmentally sensitive region. The instructor enhances the workshop by deliberately feeding incorrect information into a catalogue of facts that each stakeholder has at their disposal. After the workshop, the instructor draws out three ethical frameworks from which the stakeholders operate. A key component of the exercise is that the students do not know beforehand that the environmental workshop is being used to introduce ethics. When the connection is revealed, the students appreciate that much of their behaviour during the role-play was because they inadvertently adhered to an unknown ethical platform. Since it is an environmental simulation, an explicit connection can be made to the debate over ‘who’ to include in the moral community. In addition, a link can be drawn to the notion of sustainable development which, in this paper, is advocated as an ethical rather than a technical concept.  相似文献   

8.
This paper outlines a theoretical context for research into ‘the subject of ethics’ in terms of how students come to see themselves as self-reflective actors. I maintain that the ‘subject of ethics’, or ethical subjectivity, has been overlooked as a necessary aspect of creating politically transformative spaces in education. At the heart of egalitarian politics lies a fundamental tension between the equality of voices (or ways of being) and the notion that one way of being or one voice may be deemed more legitimate than another; which in turn puts the equality of beings into question. Building from Michel Foucault’s work regarding ethics and subjectivity, I suggest that a ‘subject of ethics’ can be viewed, in part, as a series of relations of self that form the horizon upon which a subject comes to work on themselves relative to moral codes and power relations. Ethical relations of self can be a useful concept for those interested in educational research that furthers social and ecological justice. In the conclusion of this paper I also discuss the limitations of locating ethics entirely within a constituted human subject.  相似文献   

9.
How a Deweyan science education further enables ethics education   总被引：1，自引：0，他引：1  
This paper questions the perceived divide between ‘science’ subject matter and ‘moral’ or ‘ethical’ subject matter. A difficulty that this assumed divide produces is that science teachers often feel that there needs to be ‘special treatment’ given to certain issues which are of an ethical or moral nature and which are ‘brought into’ the science class. The case is made in this article that dealing with ethical issues in the science class should not call for a sensitivity that is beyond the expertise of the science teacher. Indeed it is argued here that science teachers in particular have a great deal to offer in enabling ethics education. To overcome this perceived divide between science and values it needs to be recognised that the educative development of learners is both scientific and moral. I shall be using a Deweyan perspective to make the case that we as science teachers can overcome this apparent divide and significantly contribute to an ethics education of our students.  相似文献   

10.
This paper introduces the idea of enculturation to sociology as a compliment to socialisation in the context of Bourdieu’s ‘collective enterprise of inculcation’ and social theory. Enculturation is positioned as a concept that can be used to address formal education as a factor in social reproduction. Following a discussion of socialisation and enculturation and their interrelation, they are further examined in the context of medical education. In particular, I focus on the moral and ethical aspects of medical education and the social or professional reproduction of medical students. I differentiate between ‘medical morality’ or ‘ethos’ and ‘medical ethics’ or ‘eidos’, arguing that the reproduction of the former is predominantly a matter of socialisation whilst the reproduction of the latter is a primarily a function of enculturation. Nevertheless I make clear that any eidos is not independent of the ethos in which is exists and that, therefore, any medical ethics is dependent on the socio-cultural institution of medicine and its moral ethos. Utilising the concepts of eidos and enculturation in Bourdieuan social theory facilitates a focus on the neglected cognitive aspects of social life, including explicitly pedagogic activities, and provides for a degree of indeterminacy or ‘freedom’ in a theoretical perspective that has been criticised for its deterministic implications.  相似文献   

11.
The metaphysical ethics of Levinas appeals to many philosophers of education because it seems to promise ethics and social justice without recourse to moral norms, ‘totalising’ political systems or religious belief. However, the notion that the subject can be detached from its worldly being—that one can posit a primordial metaphysical pre‐conscious pre‐phenomenal self which stands in ethical relation to a primordial metaphysical pre‐conscious pre‐phenomenal Other—is highly questionable. From an empirical perspective, our experience of the world and of ourselves can only be conceived in social, cultural and linguistic terms; the self‐referential lexicon Levinas employs to depict the relation between the transcendental subject and the Other ‘in his alterity’ renders his metaphysical assertions impossible to evaluate or give determinate form. From a transcendental perspective, Levinas's metaphysical abstractions simply do not have the power to motivate people to behave ethically. Instead of contributing toward the transformation of education and society envisaged by many philosophers of education, the ‘ethics of the Other’ merely generates an esoteric discourse.  相似文献   

12.
Educational theorists working within the tradition of Jacques Derrida and Emmanuel Levinas’s thought, posit teaching to be a site of implied ethics, that is, a realm in which non-violent or less violent relations to the other are possible. Derrida links ethics to the realm of friendship, enabling one to understand teaching as a site of the ethics of friendship. I clarify how friendship, as a re-metaphorization of differance, opens us up to a conception of teaching that provides a counterpoint to the current discourse of ‘effective’ teaching. I draw out the implications of the Derridean conception of friendship for the educator in his or her philosophical orientation towards teaching and attempt to show that friendship points the educator towards an orientation that enables a ‘fine tuning’ and opening up of one’s sense of obligation and responsibility to one’s students in ways that cannot be circumscribed to current or institutionally sanctioned ways of understanding the activity of teaching, especially as it is often envisioned in American public education.  相似文献   

13.
Processes of normalizing assumptions and values have been the subjects of theoretical framing and critique for several decades now. Critique has often been tied to issues of environmental sustainability and social justice. Now, in an era of global warming, there is a rising concern that the results of normalizing of present values could be catastrophic. Often, when such concerns arise, education is invoked as a remedial tool, a solution to a crisis and a way of imposing change. However, education is a much-used, yet complicated and sometimes paradoxical, term. Appropriate educational responses to ‘catastrophes’ are contentious, messy and inherently interdisciplinary. This paper will explore intersections of educational philosophy, environmental ethics and social theory to provide some considerations for framing educational responses to the ‘normalizing of catastrophe’.  相似文献   

14.
This paper brings together themes from the varied texts of Gilles Deleuze in outlining a Deleuzo-feminist ethics that speaks to contemporary debates in education. Drawing on Deleuze's (1988) engagement with Spinozan ethics, Foucault's (1987) ‘practice of freedom’, the Nietzschean ‘doctrine of judgment’ and ‘system of cruelty’ (Deleuze 2001), and Bergsonian ‘fabulatory processes’ (Deleuze 1995), we explore the poststructuralist distinction between ethics and morality and its implications for feminist responses to neoliberal educational practices, identities and cultures. Following Gannon (2012a, 2012b) and others (e.g. Braidotti 1996, 2000; Colebrook 2000; Grosz 2000, 2002; Wyatt and Davies 2011), we mobilise Deleuzian accounts of subjectivity, corporeality and difference in reconfiguring the existential dimension of teaching as an ethico-aesthetic relationality. A Deleuzo-feminist ethics of empowerment promises: escape from systems of cruelty that mark, shame and blame; the politicisation of such systems; productive experimental alliances and an alternative mode of existence to that prescribed for the teaching and student body by neoliberal rationalisation and bureaucratic proceduralism.  相似文献   

15.
This article addresses the important questions that higher education institutions ask concerning their impact on their students’ sustainability-related attributes ‘How do our students’ worldviews change as they experience higher education with us?’ The process of monitoring such a dynamic entity is fraught with statistical complexity but may not be impossible for an institution willing to ask whether or not its educational efforts in ‘education for sustainability’, ‘education for sustainable development’ or ‘environmental education’, and campus sustainability developments, are paralleled by changes in the attitudes of its students. We describe here a longitudinal survey process based on the revised New Ecological Paradigm scale, with two cohorts of students, in three programmes of study, operating over four years, with multiple survey inputs by each student. We implemented the longitudinal analysis using a linear mixed-effects model and describe here the development and testing of this model. We conclude that higher education institutions can benchmark the sustainability attributes of their students and monitor changes, if they are minded to. We invite higher education practitioners worldwide to join us in further developing suitable research instruments, processes and statistical models, and in further analysing the assumptions that link higher education to sustainability and to global citizenship.  相似文献   

16.
走向实用是环境美德伦理学的本质规定与必然归宿,其实现方式是通过第一性的环境美德指导人类的环境行为。由环境美德伦理学概念的合理性、自洽性可以确证环境美德伦理学何以可能。由于环境伦理语境下人伦美德的局限性,环境美德应实现对人伦美德的改造与扩充。环境美德教育的目的是通过环境美德影响环境行为,从行为者的角度解决环境问题。  相似文献   

17.
This article claims that Freire’s work offers an important ground for a potential theory of intercultural ethics and, for that purpose, examines his ideas at different levels: (1) the ontological; (2) the ideological; (3) the political; (4) languages and languaging; and (5) cultural identity and diversity. Freire never used the word ‘intercultural’, although it is suggested here that this is due to the fact that terminology related to cultural diversity has changed over time and in his day this term was not yet common currency. Moreover, Freire uses more often the term ‘multiculturalidade’ rather than ‘multiculturalismo’ (multiculturalism) since the former suffix ‘-dad(e)’ has a different meaning which refers to the ontological nature of the condition and is more usual in both Portuguese and Spanish. This article also argues for the relevance of a theory of intercultural ethics in the contemporary world that imprints (inter)cultural flexibility on the current hermeneutics of ethics while preventing excessive abuses on behalf of relativism, dogmatism, essentialism and fundamentalism.  相似文献   

18.
An ethic of care acknowledges the centrality of the role of caring relationships in moral education. Care ethics requires a conception of ‘care’ that differs from the quotidian use of the word. In order to teach care ethics more effectively, this article discusses four interrelated ways that teachers’ understandings of care differ from care ethics: (1) conflating the term of reference ‘care’ with its quotidian use; (2) overlooking the challenge of developing caring relationships; (3) tending toward monocultural understandings of care; and (4) separating affect and intellect. Awareness of these conceptions of care supports teacher educators to teach care ethics in more meaningful and relevant ways. We explore stories and their dramatization as a medium to facilitate effective and in-depth teaching of care ethics.  相似文献   

19.
This article focuses attention on an underexamined issue in the literature on educational research ethics: how ethical authority is established in educational research. We address this from a perspective that disrupts naturalised approaches to ethics, arguing that rather than seeking ‘rights’ or ‘wrongs’, researchers are always tasked with constructing ethical stances. Attention can then be placed on the array of embodied and objectified resources that might be recruited in establishing these. Through an engagement with published academic accounts of ethical reflection and decision-making, the article explores the ways that educational researchers achieve or sometimes question their ethical security in respect of their research activity. The analysis we present draws out the referential strategies that constitute ethical subjectivity and maps the diversity of anchoring points that might be recruited in this action. We also draw attention to the process of recontextualisation that is inevitable when one activity (or aspect of an activity) regards another, introducing necessary incoherence into ethical practice. The case we present celebrates rather than seeking to conceal or repair such disruption.  相似文献   

20.
In philosophical use, ‘ethics’ and ‘moral philosophy’ are more closely synonymous—one deriving from Greek, ethikē and the other from Latin moralis. In typical social science paradigms, there generally prevails a consensual sense of contemporary everyday use of ethics, except where earlier usage sustains discourse in terms of morals—as with moral psychology. This article takes a recent publication in this journal by Patrick Welch to propose a ‘conversation’ between theoretic and empirical approaches to ethics and morals. This is illustrated using works by Joseph Ratzinger to suggest a natural law approach that brings together premises and empirics in ethical and moral discourse and action. This kind of integration helps the discovery and owning of truth that is ‘not of one’s own making’. Such a synthetic approach is especially relevant to raising student identity with ethical/moral issues and in assisting their building of psychological structures and processes that support education in ethical/moral reasoning and action.  相似文献   

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