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1.
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2.
In his 2012 article Philosophy of Education for the Public Good: Five Challenges and an Agenda, Gert Biesta identifies five substantial issues about the future of education and the work required to address these issues. This article employs a Heideggerian reading of education to evaluate ‘Biesta’s truth’. I argue that Biesta’s point of view (a) underestimates knowledge’s predominance and relativism; (b) frames intentionality in pre-Heideggerian terms, which—although not a problem in itself because an individual is free to choose a particular perspective on the concept—raises the issue of consistency in Biesta’s theoretical framework; and (c) a final criticism concerns Biesta’s choice of tools for engaging with the identified challenges: The primary tools Biesta uses are intrinsic to the perspective he challenges. The use of a ‘first person perspective’ to frame pedagogy that focuses on the subject and ‘subjectification’ reaffirms the fundamental Western gesture that makes human beings subjects who ‘stand-over-and-against’ the world. I argue that it is possible to penetrate Plato’s ‘theoretical gaze’ and find a ‘weak’ alternative to an all-encompassing point of view of education through a Heideggerian approach that regards intentionality and thinking as ‘hearing’.  相似文献   

3.
Philosophers of education have argued that in order for Environmental Education's goals to succeed, students must form bonds and place attachments with nature. Some argue that immersive experiences in nature will be sufficient to form such attachments. However, this may not be enough, requiring other means of motivating them for environmental stewardship. Here, I explore the role the imagination could play for helping (re)enchant students’ perception of themselves‐in‐relationship‐with nature which could support the work these educators are already doing. I explore philosophical, psychological, and pedagogical domains to begin developing a holistic vision of what imagination could contribute for human‐environmental flourishing. Philosophically, I build from Martha Nussbaum's work that stories imaginatively shape our understanding of ourselves and the world, arguing that story—namely, myth—may have a unique power to enchant student's moral and ethical imaginations. I attempt to synthesise Michael Bonnett's rich ‘primordial’ phenomenology with what some mythologists identify as ‘implicit myth’—both of which are drawing attention to the human‐environmental interrelationship. Psychologically, I posit that if myth of this kind can develop a human‐environmental imagination in students, it may serve to create conditions to motivate students to act for environmental stewardship. Pedagogically, I close by identifying authors who seem to embody this primordial and mythic way of being in the world, arguing that studying their writings may help educators and students cultivate this human‐environmental imagination. I draw particular attention to Gerard Manley Hopkins’ poetry for exemplary inspiration and guidance.  相似文献   

4.
This article draws on Foucault's concept of governmentality to explore how recent political moves to legalise ‘flexibility’ mobilises education authorities to make ‘community’ a technical means of achieving the political objective of schooling the child. I argue that ‘flexibility’ in this sense is a neo‐liberal strategy that shifts relations between the governed and the State. In this way, it transforms the idea of schooling from a State run institution for the purpose of ‘community building’ to a community run institution for the purpose of making parents governable by both instrumentalising and institutionalising individualism through the force of community membership. Rather than a form of liberation from bureaucratic rule, the paper exposes how ‘flexibility’ acts as a normalising strategy that works with difference to entangle parents as community members in the process of schooling the child through the moral obligation of the contract.  相似文献   

5.
Some philosophers of education think that there is a pedagogically informative concept of training that can be gleaned from Wittgenstein's later writings: training as initiation into a form of life. Stickney, in ‘Training and Mastery of Techniques in Wittgenstein's Later Philosophy: A response to Michael Luntley’takes me to task for ignoring this concept. In this essay I argue that there is no such concept to be ignored. I start by noting recent developments in Wittgenstein scholarship that raise serious issues about how we should handle the translation of Arbrichtung and arbrichten. I then concentrate on the substantive philosophical issues about the very idea that training can have a pedagogically productive role in education. I show that what work training does is a function of the prior skill set of the trainee. This means that we have to endorse some form of rationalism and acknowledge that the learner can only respond to training if they already possess sufficient mental equipment to generate the appropriate responses.  相似文献   

6.
In this article, I argue that although the Aristotelian ideal of leading a virtuous life for its own sake is admirable, conventional Aristotelian and neo‐Aristotelian accounts of how it might be realised are empirically inadequate: Habituation is unlikely to produce ‘a love of virtue’, practical experience cannot then produce practical judgement or phronesis, and Aristotle's conception of a virtuous life excludes all but an idealised elite. Instead, I argue that two conceptually distinct aspects of moral development can be identified: the ‘Aristotelian’ and the ‘Humean’. In the former, the desire to lead a virtuous life for its own sake is produced through certain forms of challenging experience which, by disturbing and decentring the egoistic self, evoke a personal moral transformation. In the latter, the capacity to act well in specific social situations is the outcome of a process of socialisation, first in upbringing and later through initiation into the practices of adult life. Both aspects should be promoted in moral education for together they produce something akin to full virtue in the Aristotelian sense: Practical wisdom and practical judgement—or phronesis. Moreover, ‘the good life’ is best conceived as encompassing a variety of transcendent goods. To live a virtuous life for its own sake constitutes one good or form of human flourishing; but it is not the only one.  相似文献   

7.
Abstract

A central element of Richard Peters’ philosophy of education has been his analysis of ‘education as initiation’. Understanding initiation is internally related to concepts of community and what it may mean to be a member. The concept of initiation assumes a mutually interdependent, dynamic relationship between the individual and community that claims to be justified on cognitive, moral and practical grounds. Although Peters’ analysis is embedded in a different discourse, his insights are relevant to current discourse on the individual in community. A fruitful conversation can be developed between Peters’ account of the learner’s ‘initiation’ into ‘bodies of knowledge and awareness’ and Alasdair MacIntyre’s concept of ‘practices’; and how both assume a notion of ‘tradition’ within partly overlapping accounts of ‘community’. Secondly, I will consider how ‘initiation’ touches the concept of ‘social justice as membership’ developed by current philosophers, Michael Sandel and Michael Walzer, and what import Peters’ analysis has for different degrees of active and passive membership and participation. Thirdly, I will consider Charles Taylor’s ‘social imaginary’ as a contextual framework for processes surrounding ‘education as initiation’. This article does not argue that Peters’ concept of initiation cannot be contested at some points but rather that it can inform, and be informed by, the conversation with those who contend that community is itself a good essential for human flourishing.  相似文献   

8.
“How should a person lead her life?” The purpose of this paper is to suggest some principles (not a complete list) which will serve us ‘intellectual instruments’ for assessing forms of life. These principles are utilitarian in nature, and, as I will argue, essential to a reasonably rich account of personal well-being. The principles suggested are not instrumental, that is, they determine the worthiness of a form of life led by an agent irrespective of whether it satisfies her existing desires and meet her actual preferences. Hence, I will argue that a person can be deprived, that is, categorically deprived, even when most of her desires are satisfied. In the last section of the paper I will argue for the role of education in ‘initiating’ the agent into worthy forms of life, and hence evading the charge of categorical deprivation and that of irrationality.  相似文献   

9.
This article builds on the growing literature on the Kyoto School of Philosophy and its influences on the field of Education. First, I argue that the influence of the Kyoto School of Philosophy is historically significant in Japan, and that the connection between this philosophical school and the philosophy of education is by no means superficial. Second, I suggest that this school contributes a unique view of ‘negative education’ founded in the philosophical idea of ‘nothingness’. I examine how this negative education is manifest both in religious cultivation and in more general views of education, and I develop these ideas through the models of self‐negation proposed by Nishitani Keiji and Hisamatsu Shin'ichi. Third, taking up the Herbartian idea of ‘pedagogical tact’, I analyse the characteristics of the I‐Thou relationship, in the vector of nothingness, implicit in the above‐mentioned view of education. I examine two approaches to this relationship—one of ‘sharing in nothingness’ as found in Nishitani and Hisamatsu, and one that goes beyond the idea of ‘sharing’ and accommodates alterity, as found in Nishida Kitarô and Nishihira Tadashi. By threshing out these three points, I hope to highlight the continued pedagogical relevance of the philosophical ideas of the Kyoto School.  相似文献   

10.
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   

11.
Against the widespread insistence that educational research should be ‘scientific’, I attempt to change the terms of the debate. Instead of asking whether research is robust and rigorous, and whether it ‘works’—all terms derived from the ‘scientific’ view—I argue that we should ask whether we can have confidence in research. This way of putting it enables us to place the idea of interpretation back at the centre of our understanding of education, and to see that when we have confidence in interpretation, it is because good interpretation has quite different qualities from scientific knowledge. At the centre of interpretation lies the idea of text and of responsiveness to text. Good interpretation requires good listening or ‘attentiveness’. It does not pretend to represent the world accurately and conclusively, as ‘scientific’ research does: it opens up space for conversation, and brings a world into being.  相似文献   

12.
Abstract

This article is concerned with the educational value of raising the human body at school. Drawing inspiration from the work of Giorgio Agamben, I develop a new perspective that explores the possibility of taking the concept of physical education in a literal sense. This is to say that the specific educational content of physical education (in contradistinction to organized sporting life outside school) resides in its concentration on the physical ‘as such’. This is not an obvious path to explore, because defenders of physical education as a rule have to compete against the (dualist) prejudice that this discipline is merely an instrument to train the body or to keep it fit, and that it therefore should not be considered as a serious endeavour. Therefore, more often than not, apologists try to justify the relevance of physical education on the very ground that it is a practice that is concerned with something ‘beyond’ the merely physical that is at stake in movement activity. I argue, however, that this line of thought excludes the possibility of conceiving an alternative approach that relates the concentration on ‘entirely physical’ activities (as opposed to ‘merely physical’ activities) to an experience of potentiality. I develop this idea on the basis of an analysis of repetitive, rhythmical and collective body-exercise (e.g. running in a group or basic callisthenics).  相似文献   

13.
Transhumanism promotes the application of emerging technologies and genetics in order to overcome the physical and cognitive limitations of the human species. In this article, the main question to be considered is the following: is Nietzsche's notion of educational self‐overcoming compatible with the idea of biotechnological self‐enhancement? After presenting some broad characteristics of transhumanist philosophy, the general line of reasoning in this article is based on two colliding interpretations of Nietzsche's ‘overhuman’ and its educational implications: Stefan Lorenz Sorgner's attempt to legitimise techno‐progressive aspirations through the ‘will‐to‐power‐ontology’ and Babette Babich's critique of transhumanism as a popular display of the ‘ascetic ideal’. In the final part, I argue that Nietzsche's post‐anthropology can only be regarded as a possible onto‐axiological legitimisation for a kind of transhumanism that would not aim at strengthening the tendency to approach human development from a solely technocratic point of view. I further conclude that the rise of biotechnological power demands a critical educational reflection that would effectively prevent the enclosure of the individual within the network of techno‐science.  相似文献   

14.
Erotic Counter Education (ECE) is the educational position of the late Ilan Gur‐ Ze'ev. In ECE Gur‐Ze'ev combines two opposing positions in the philosophy of education, one teleological and anti‐utopian, the other teleological and utopian. In light of this unique combination, I ask what mediates between these two poles and suggest that the answer lies in the concept of eros. Following a preliminary presentation of the concept of eros in ECE, I define it as a form of transcendental cognition that distinguishes between ‘what is to be perceived’, conceptual and human, and ‘what is not to be perceived’, divine and absolute. I subsequently show how the ‘nature’ of this conception of eros permits the establishment of a normative meta‐theory of education that gains its strength from critical theory and counter education.  相似文献   

15.
This paper argues against a trend of human rights education, where human rights are taught in the form of citizenship education. In my view, citizenship education and human rights education cannot be taken as replaceable for each other. Underpinning the idea of citizenship is a distinction between ‘politically qualified’ and ‘politically unqualified’ persons. This distinction implies a violation of human rights in the name of social solidarity and security. This paper will argue that citizenship education could imply discrimination/exclusion although it claims to promote solidarity and human rights. Furthermore, the qualification of having rights is not dependent on citizenship but simply in human life itself. Three educational implications are discussed. Firstly, human rights and citizenship education cannot be seen as equivalents. Secondly, educators should be alert to the dangers of possible exclusion implied in citizenship education. Finally, this paper proposes different suggestions for human rights and citizenship education separately.  相似文献   

16.
In this paper, I argue that memoir, as a form of auto-ethnographic research, is an appropriate method for exploring the complexities and singularities in the practice of western educational practitioners who are immersed in the social reality of offshore higher education institutions, such as those in Mainland China. I illustrate this proposition by showing how my own use of memoir is guided by a need to interrogate the unique experiences of my past life as ‘the foreigner’, ‘the special one’, ‘the imported expert’ and ‘the cultural outsider’, in order to lay bare the complexity of what it means to work and live in China as a foreign teacher and be recognised as different. I am interested in the notion of foreignness, and the ambiguities that arise when one operates as a teacher in a foreign culture, with a misguided and naïve understanding of one's own specialness as the foreign expert. My research methodology is based on critically reflective writing that acknowledges the multiplicity of historical, cultural and social differences, and the uniqueness of all individuals, whilst recognising that difference, at its heart, is a matter of relationship(s). This form of writing as educational research makes it possible to challenge some of the generalisations western scholars inadvertently make when writing about their teaching experiences in China.  相似文献   

17.
In this article, I respond to the work of Gert Biesta regarding the question of what education should be for. He maintains education ought to be oriented towards the ‘good’ rather than measurement, accountability and efficiency. While sympathetic to such claims, I nonetheless question his avowal that discussion of the purposes of education needs to entail reflection upon tripartite processes of qualification, socialisation and subjectification. I also argue that the concept of subjectification presented by Biesta is elusive. He says educators cannot plan to produce it in students. He also suggests there is an unhelpful surplus of reason in education that constrains possibilities for subjectification. According to Biesta, education partly reproduces ‘rational communities’ that stifle the emergence of human uniqueness and inhibit persons from challenging accepted social orders. In response to this, I argue there is currently a deficit rather than a surplus of reason in education concerning the common good. Following MacIntyre, I claim that educational institutions should support students to learn how to think for themselves and act for the common good. I conclude that such utopian thinking about the purposes of education may be needed, now, more than ever.  相似文献   

18.
Inclusive education emerged as an idea within United Nations Educational, Scientific and Cultural Organization’s Special Education Unit and was presented as a new way ahead at the ‘World Conference on Special Needs Education’ in Salamanca in 1994. Since then, it has been on the global agenda as the overriding political objective within education. In spite of this, the international agreement, on an ideological basis, was not initially founded on a common interpretation of the meaning of ‘inclusive education’. However, the Salamanca Statement reflected clearly the idea of overcoming the divide between regular and special education. After 20 years, a vast amount of research and numerous reports and national strategies for implementing inclusive education, there are in these a lack of agreement over a common interpretation of inclusive education. Since 1994, the concept inclusive education has explored the world, so to say, without having landed, and the effort of giving it a clear working definition has thus far been elusive. In order to create a possible common ground for the mutual interpretation of inclusive education, I argue that it is important to see inclusion as an ethical issue. It is crucial to ask again what the purpose of inclusion is. To this end, it is vital to see inclusive education not just as a social and structural matter about how various aspects of a school are organized to meet diverse children’s needs in terms of personnel, pedagogical methods, materials and cultural structures, but also to see inclusive education as an ethical issue. Inclusion impinges on ethical questions because it is for the purpose of something. It conveys something that is valuable. Consequently, I find it pertinent to investigate the ethical aspects of inclusion. I do so in this article, firstly, by juxtaposing different interpretations for inclusive education in the literature. Secondly, I suggest some ethical aspects of inclusion in light of the so-called ‘capabilities’ approach.  相似文献   

19.
In his 2001 article ‘Teaching to Lie and Obey: Nietzsche on Education’, Stefan Ramaekers defends Nietzsche's concept of perspectivism against the charge that it is relativistic. He argues that perspectivism is not relativistic because it denies the dichotomy between the ‘true’ world and the ‘seeming’ world, a dichotomy central to claims to relativism. While Ramaekers' article is correct in denying relativistic interpretations of perspectivism it does not go far enough in this direction. In fact, the way Ramaekers makes his case may actually encourage the charge of relativism, especially when it comes to his appropriation of perspectivism for education. This article proposes to pick up where Ramaekers left off. It will argue that Nietzsche's denial of the opposition between the ‘true’ world and the ‘seeming’ world opens up the possibility for the reestablishment of truth, albeit in a modified form. After examining Nietzsche's modified ‘realist’ epistemology, the paper will explore the implications of it for his philosophy of education. It will be argued that Nietzsche's educational philosophy is founded on his concept of perspectivism in so far as he demands that students be rigorously inculcated into a pedagogical framework that teaches students to discriminate between ‘true’ and ‘false’ perspectives. This framework is essential for the development of an intellectually robust and life‐affirming culture.  相似文献   

20.
Doctoring the knowledge worker   总被引：2，自引：1，他引：1  
In this paper I examine the impact of the new ‘knowledge economy’ on contemporary doctoral education. I argue that the knowledge economy promotes a view of knowledge and knowledge workers that fundamentally challenges the idea of a university as a community of autonomous scholars transmitting and adding to society's ‘stock of knowledge’. The paper examines and then dismisses the proposition that professional doctorates are the principal vehicle through which ‘working knowledge’ is incorporated into doctoral education. While professional doctorates may have been tactically useful for universities, there are broader transformations in doctoral education that transcend the professional doctorate/Ph.D. distinction. I argue that as doctoral education adopts the practices of ‘self’ pertinent to the knowledge economy, the ‘subject’ of doctoral education shifts from that of the ‘autonomous student’ to that of the ‘enterprising self’.  相似文献   

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