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1.
To question power means also to ask what makes us governable and enables us to govern. This paper addresses this issue by rephrasing the question ‘what is power?’ into the question: ‘to what problem can power be seen as a response?’. This transformation allows us to keep the ‘power of power’ in sight. It then elucidates the ‘how’ of power through some conceptual explorations and theoretical clarifications as well as through an explicitly anthropological problematisation of power, as the way in which power is understood depends always also on the way in which people understand themselves. Reassessing Foucault's rejection of anthropological reflections, the paper sketches a structural matrix of human self‐conceptions through which power and also critique can be reconstructed systematically.  相似文献   

2.
Posthumanism, or the material turn, refuses to take the distinction between human and nonhuman for granted. Currently discourses in literacy education focus on the ways of incorporating new tools and technologies (products) but within a design perspective, which does not get at the social and participatory ways (processes) of students creating new relationships and realities with materials. A posthuman stance focuses on the processes of literacy artefacts coming into being and what is being produced in the process(es). The social is (re)imagined and (re)defined in processes that encompass social entanglements of humans/nonhuman materials creating newness, new realities. We put to work posthumanist concepts with data that we call the ‘solar system mural assemblage’ from a 7‐ to 8‐year‐old Writers' Studio in order to (re)imagine and (re)define social. We question what counts as ‘social’ when working from a posthumanist stance. Why does a ‘posthumanist social’ matter for literacy educators? How does this perspective not only change our research practices but also pedagogies? We wonder how literacies are produced – how realities come into being – in assemblages of human and nonhuman materials in Writers' Studio. We discuss how and why it matters that we (re)conceptualise the notion of social in literacy education by drawing on posthumanist views.  相似文献   

3.
A few issues earlier (Resonance, November, 1997) I had written an article titled ‘Is Psychology a Science?’ In it, I described some aspects of psychological research that I felt were related to the question of what constitutes scientific enquiry. In this article, I’d like to give you a feel for the kinds of questions psychologists ask, and how they attempt to answer them. I’ve chosen the broad area ofcognitive psychology- the study of how people acquire, organise, remember and use knowledge to guide their behaviour.  相似文献   

4.
Not Saint Darwin     
John S. Wilkins 《Resonance》2009,14(2):154-171
Charles Darwin’s name is going to be heard, read about, or spoken a lot this year, as it is the second centenary of his birth and the 150th anniversary of the publication of the Origin of Species. And as great as his contribution to science and the modern world is, we might ask ourselves whether we are making rather too much of this man. Is Darwin the important person he is being taken to be? To answer this question I shall raise three more: first, why do we celebrate individuals in scientific history, when it is the work of many scientists that gives us the results? Second, how original was Darwin anyway — who else did the important work? And third, what role do scientific heroes play in current science? Answers to these questions will give us a better, more sober and balanced, and more useful explanation of actual science both in the past and the present, and perhaps also in the future.  相似文献   

5.
Although post‐structuralists within curriculum studies have examined many contexts of curriculum theory, they have been silent on disability. This silence is worthy of study, especially because of the growing significance of disability studies in the humanities and the social sciences. I question post‐structuralist arguments in curriculum theory from the epistemological standpoint of disability studies. I extend the post‐structuralist project of deconstructing and reinterpreting text to examine the material implications derived from interpretations of normality as a discursive construction. I ask the following questions: What are the historical, social, and economic conditions that produce the distances and inter‐relationships that exist between the ‘disabled’ and the ‘normal’ world? How do these conditions prevent scholars from providing emancipatory representations of Otherness? How can educators construct a curriculum that can produce oppositional knowledges that will contribute to the possibility of not just textual but also material and social transformation for all students?  相似文献   

6.
It is generally accepted that the notion of inclusion derived or evolved from the practices of mainstreaming or integrating students with disabilities into regular schools. Halting the practice of segregating children with disabilities was a progressive social movement. The value of this achievement is not in dispute. However, our charter as scholars and cultural vigilantes () is to always look for how we can improve things; to avoid stasis and complacency we must continue to ask, how can we do it better? Thus, we must ask ourselves uncomfortable questions and develop a critical perspective that Foucault characterised as an ‘ethic of discomfort’ (, p. xxvi) by following the Nietzschean principle where one acts ‘counter to our time and thereby on our time ... for the benefit of a time to come’ (Nietzsche, 1874, p. 60 in , p. xxvi). This paper begins with a fundamental question for those participating in inclusive education research and scholarship—when we talk of including, into what do we seek to include?  相似文献   

7.
In adult education there is always a problem of prefabricated and in many respect fixed opinions and views of the world. In this sense, I will argue, that the starting point of radical education should be in the destruction of these walls of belief that people build around themselves in order to feel safe. In this connection I will talk about ‘gentle shattering of identities’ as a problem and a method of radical education. When we as adult educators are trying to gently shatter these solidified identities and pre‐packed ways of being and acting in the world, we are moving in the field of questions that Sigmund Freud tackled with the concepts of ‘de‐personalization’ and ‘de‐realization’. These concepts raise the question about the possibility of at the same time believing that something is and at the same time having a fundamentally sceptical attitude towards this given. In my article I will ask, can we integrate the idea of learning in general with the idea of strangeness to oneself as a legitimate and sensible experiential point of departure for radical learning?  相似文献   

8.

This article explores the idea that the future of a profession resides in the questions it might ask of itself and how such questions affect its thinking. We consider how current conditions in teacher education-its crisis-driven orientation, its manic pace, its focus on control and stable knowledge-foreclose the capacity to think creatively from the having of awful thoughts. Drawing an example from literature we ask, what can it mean, to the lives we already live, to encounter human relations at the most difficult moments and in their most generous and ethical attempts? From this question, we raise themes that might allow us to rethink teacher education: affiliation, commitment, trauma, destruction and community.  相似文献   

9.
This paper examines David Bakhurst's attempt to provide a picture of ‘the kinds of beings we are’ that is ‘more realistic’ than rationalism. I argue that there is much that is rich and compelling in Bakhurst's account. Yet I also question whether there are ways in which it could be taken further. I introduce the discussion by exploring Bakhurst's engagement with phenomenology and, more specifically, Hubert Dreyfus—who enters Bakhurst's horizon on account of his inheritance of the philosophy of John McDowell. Whilst I recognise that Bakhurst's encounter with Dreyfus demonstrates his achievements—over rationalism and over Dreyfus—I also suggest that it opens up certain questions that remain to be asked of his position on account of its conceptualism. These questions originate, not from a Dreyfusian phenomenological perspective, but from the post‐phenomenological perspective of Jacques Derrida. Through appealing to key Derridean tropes, I aim to show why the conceptual idiom Bakhurst retains may hold us back from understanding the open nature of human thought. I end by considering what therefore needs to come—and what needs to be let go—in order to best do justice to the ‘kinds of beings we are’.  相似文献   

10.
Given my long-time interests in neoliberalism and questions of subjectivity, I am pleased to respond to Jesse Bazzul’s paper, “Neoliberal Ideology, global capitalism, and science education: Engaging the question of subjectivity.” In what follows, I first summarize what I see as Bazzul’s contributions to pushing science education in ‘post’ directions. I next introduce the concept of “post-neoliberalism” as a tool in this endeavor. Finally, I address what all of this might have to do with subjectivity in the context of science education. I speak as a much-involved veteran of a version of the science wars fought out in education research for the last decade (NRC 2002). My interest is to use this “battle” to think politics and science anew toward an engaged social science, without certainty, rethinking subjectivity, the unconscious and bodies where I ask “what kind of science for what kind of politics?”  相似文献   

11.
Abstract

This article explores a significant question, implicit in Kafka’s novel Metamorphosis, explicitly asked by Rorty: ‘Can I care about a stranger?’ Alphonso Lingis’s view is adopted to overcome a mainstream belief that there is a distinction between my community and the stranger’s community, or us community and the community of those who have nothing in common. His view is thus beneficial to reveal the in-depth paradoxical meaning in the relationship between the stranger and me: I am the stranger and the stranger is me. Therefore, to care about the stranger is to care about myself.  相似文献   

12.
The question ‘How do you teach ‘learning'?’ is located within the domain of professional adult education practice and is dealt with through a series of ‘stock‐taking’ moves through the field of practice. First, we offer a high‐level overview of standard answers to the question imbedded in contemporary educational practice. Second, we examine the adult education case in particular, focussing on the peculiarly idealised role the ‘adult learner’ has come to assume in international practitioner discourse. Third, we narrow the focus sharply to present a brief case‐study of our own attempts to teach ‘learning’ within the Advanced Diploma Course for Educators of Adults at the University of Cape Town. Finally, we attempt to clarify our present assumptions about the requirements of a ‘curriculum for learning’. (1) 1. An earlier version of this paper was presented at the Kenton Educational Conference, University of the Witwatersrand, Johannesburg, South Africa, in November 1992.

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13.
This article addresses two questions. The first question is this: ‘when ought teachers to encourage or discourage students’ belief of a given proposition on the one hand (call this ‘directive teaching’), and when ought teachers to simply facilitate students’ understanding of that proposition, on the other (call this ‘non‐directive teaching’) (cf. the work of Michael Hand)? The second question is this: ‘which propositional content should curricula address?’ An answer to these questions would amount to what I will call a ‘theory of propositional curricula content’, by providing both a means for choosing content, and a directive for teaching that content. While the answer that I give to the second question is unlikely to prove exhaustive, I still consider that it would form an important part of the answer, hence the title a ‘towards a theory of propositional curricula content’.  相似文献   

14.
This paper puts forward the model of ‘microcosm‐macrocosm’ isomorphism encapsulated in certain philosophical views on the form of university education. The human being as a ‘microcosm’ should reflect internally the external ‘macrocosm’. Higher Education is a socially instituted attempt to guide human beings into forming themselves as microcosms of the whole world in its diversity. By getting to know the surrounding world, they re‐enact it intellectually. Such a re‐enacting is a guiding theme in certain philosophies of education studied here. It is with the Neo‐Humanist tradition culminating in Humboldt's reforms that an additional step was taken: the university should become itself the reflecting ‘microcosm’. This role is nowadays taken up by unconventional LLE, though with far‐reaching changes.

The paper is divided into four interconnected Sections each one developing a specific manifestation of the micro‐macro relationship.

The main thesis is that: (I) contemporary schemes of never‐ending higher education or of so‐called ‘transformative learning’ and of ‘universities‐multiversities’ have their intellectual underpinnings either in similarity or in direct contrast to specific predecessors. Inherent tensions found in these predecessors have left their mark on this micro‐macrocosmic model to the extent that it is present in them; (II) the proposed analysis in terms of this model enhances significantly our in‐depth understanding of some latent aspects in current trends in LLE and related innovative university schemes; at the same time this model helps us structure appropriately and without anachronisms our humanisticly‐inspired critical response to them for abandoning the ideal of the ‘wholeness’ of the human person.  相似文献   

15.
In this paper, I draw on two childhood ethnographies to ask basic questions about the foundation of child writing. The first question is, where does writing come from in young children's lives? Answering this question will lead us to childhood play as the foundation of writing. The second question is, how do educators negotiate an inclusive, playful classroom culture in racially divisive and neoliberal times? This question will lead to a critical consideration of forming an inclusive culture in a racially and culturally diverse classroom. In this time of uniform, mandated curricula, rampant in the United States and elsewhere, and of the dismissive attitude towards play and towards childhood diversity (e.g., in race, culture and socioeconomic class), it is worth revisiting basic questions about the beginnings of writing in childhoods. The questions are relevant whether a child is writing on paper, screen, slate, or sand.  相似文献   

16.
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17.
Abstract

This article questions educational practices that undermine ‘being’ musical. Where Western misconceptions about the nature of human musicality distance many individuals from meaningful engagement with an intrinsic part of their humanity, I challenge the status quo to argue for an inclusive educational practice which gives everyone an opportunity to ‘be’ musical. Despite evidence from neuroscience now supporting the understanding that humans are a musical species, the widespread neo-liberal oriented focus on vocational training fails to recognise music as an essential aspect of healthy human being. Where current polarised music education provision supports a discriminatory system that leads to widespread underdeveloped musicality, I draw on Gadamer and Dewey to explore how musicking integrates cultural development and to question the value of a practice that leaves many of us musically disabled. Including examples of teaching practices that engage and transform, I argue the case for an enriched, broader curriculum that no longer sees music as a ‘frill’.  相似文献   

18.

Feedback is an important practice in promoting learning. This study examines teachers’ oral feedback practices, with an analysis grounded in students’ perceptions of what helps them learn. Based on 38 hours of lesson observations, interviews with 10 teachers and 84 students, we identify how teachers conceptualise and practice oral feedback. Based on student interviews, three main types of oral interaction were found to constitute feedback: discrepancy, success criteria comments and open questions. Current practices appear to address the feedback dimensions of ‘How am I going?’ and ‘Where to next?’, but seem to be lacking with respect to addressing the question related to ‘Where am I going?’ Feedback is infrequently used by science teachers compared with other types of oral interaction and the feedback types most frequently reported by students to help learning were used least often. Teachers used oral feedback types differently in whole class and small group situations. We use findings to elaborate an ideal-typical model of feedback practices, with divergent practices involving more frequent use of oral feedback, focusing on learning rather than task. The study concludes with implications for practice in teaching and teacher education.

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19.
The bicentenary in 2011 of the Luddite Revolt prompts us to ask ‘what would Ned Ludd think of today’s automated styles of distance education?’ He would no doubt echo the common criticism that educational technologies create an impersonal style of teaching and learning, and devalue the teacher. He would probably agree that online methods have major potential for millions of distance‐based students who cannot attend classroom‐based education and training; but he would emphasise the need for quality assurance and cost‐effectiveness studies in distance education implementation. He might also ask why anyone would encourage the development of e‐learning in countries where the Internet is largely inaccessible. This article uses the Luddites’ views of workplace automation to explore how global distance education practices might be improved. It suggests that the intentions of the original Luddites were laudable and worthy of application in distance education today.  相似文献   

20.
Contemporary education now appears to be dominated by the continual drive for improvement measured against the assessment of what students have learned. It is our contention that a foundational relation with assessment organises contemporary education.

Here we draw on a ‘way of thinking’ that is deconstructive in its intent. Such thinking makes clear the vicious circularity of the argument for improvement, wherein assessment valorised in discourses of improvement provides not only a rationalisation for improvement via assessment, but also the very means of achieving such possibilities via targets grounded in limited specifications of assessment.

On reading Heidegger's ‘question concerning technology’ we sought to reconsider the vicious circle of improvement in relation to Being. We claim that the means‐ends driven technology of assessment, rather than being at our disposal and under our control, only serves to reveals the Real to us in accordance with the restricting principle of reason.

The principle of reason, we argue, grounds ‘Enframing’ that ranks and orders the very beings of education as objects to produce an objective ‘world as picture’, rather than opening the possibility of their identity as belongings with a movement of difference.

So, ‘improvement’ becomes normative and binding for institutions and practices on grounds of the principle of assessment, and renders agents of education as functionaries of ‘Enframing’.  相似文献   

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