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1.
Curriculum decisions are increasingly seen as technocratic or bureaucratic problems, rather than democratic issues that must be deliberated over. As such, curriculum decisions are placed in the hands of a small minority of bureaucrats and business elites who assume the only purpose of education is to prepare children for college and/or the labour market. Within these times, it is essential to revisit classics works in order to move forward a critical theory of the curriculum. To develop a critical theory of the curriculum, I shall revisit two classic books in curriculum studies—R.S. Peters’s Ethics & Education and Michael Apple’s Ideology and Curriculum. I place Michael Apple and R.S. Peters in conversation with each other because both believe, albeit differently, that the curriculum ‘stands in need of justification’: both agree the curriculum must be publically justified through democratic deliberation. Furthermore, Apple and Peters develop different sets of tools for a critical theory of the curriculum—Apple provides tools for critique and Peters tools for the normative standards. However, both inadequately develop the normative standards for determining when the curriculum is democratically justified. These normative standards, I argue, are developed by Habermas’s critical theory of discourse ethics which is capable of building upon and expanding the insights of Apple and Peters.  相似文献   

2.
Abstract

R. S. Peters never explicitly talks about wisdom as being an aim of education. He does, however, in numerous places, emphasize that education is of the whole person and that, whatever else it might be about, it involves the development of knowledge and understanding. Being educated, he claims, is incompatible with being narrowly specialized. Moreover, he argues, education enables a person to have a different perspective on things, ‘to travel with a different view’ [Peters, R. S. (1967). What is an educational process? In R. S. Peters (Ed.), The concept of education (pp. 1–23). Routledge and Kegan Paul]. In asserting this about education, Peters has more in common with another great English educator, John Henry, Cardinal Newman, than one might expect, given they are separated by about a century and start from different philosophical perspectives, namely Kant to a significant degree in the former and Aristotle in the latter. Both nevertheless acknowledge the importance of reason and its development in any education worthy of the name. I will argue that in describing the ‘educated person’ Peters is not far from the view of Newman, who saw education as being about the ‘enlargement of mind’. Although Newman hesitates to call ‘enlargement of mind’ wisdom, and Peters does not use either term, there are good grounds for proposing that in distinguishing between education and training, and in asserting education is moral education because it is concerned to improve persons, Peters acknowledges the higher purposes of education and hence, we can add, its connection with wisdom. Significantly, what such a reading of Peters emphasizes is his insistence on the intrinsic value of education, a view seemingly lost in modern market-driven conceptions of education.  相似文献   

3.
Michael Rosenak uses the twin metaphors of “language” and “literature,” borrowed from Oakeshott and Peters, to argue that the goal of education is initiation into a language. This goal transcends the study of literature in that language. It includes, as well, the development of the capacity both to critique literature and to produce literature of one’s own. This article compares his use of the language-literature distinction to that of Oakeshott and Peters, revealing some inconsistencies that are driven by his desire to emphasize both autonomy and pluralism, on the one hand, and to maintain a residual essentialism on the other.  相似文献   

4.
Locke's reputation as a sceptic regarding testimony, and the resultant mockery by epistemologists with social inclinations, is well known. In particular Michael Welbourne, in his article ‘The Community of Knowledge’ (1981), depicts Lockean epistemology as fundamentally opposed to a social conception of knowledge, claiming that he ‘could not even conceive of the possibility of a community of knowledge’. This interpretation of Locke is flawed. Whilst Locke does not grant the honorific ‘knowledge’ to anything short of certainty, he nonetheless held what we would call ‘testimonial knowledge’ in appropriate esteem. This can be shown by his careful distinction between testimony and mere received opinion. Furthermore, this distinction is dependent upon a knowledge community which enables hearers of testimony to access alternative accounts. In view of this, we can consider Locke's Conduct of the Understanding in a new light. Dedicated to the autodidact adult, The Conduct directs the learner to reason clearly and well. One goal is to render adult students capable of assessing testimony. The advice given is social in nature. The student must not limit his study to ‘one sort of men or one sort of books’. Otherwise, he faces the sort of cognitive isolation which would render him a mere receiver of opinion. The picture of Locke that emerges is not that of a dyed‐in‐the‐wool sceptic regarding testimonial knowledge, but of a philosopher who formed an embryonic social epistemology embedded within a programme of adult education.  相似文献   

5.
Abstract

In this article I describe the analytic approach adopted by Peters, his colleagues and followers of the ‘London line’ in the 1960s and 1970s and argue that, even in those times, other approaches to philosophy of education were being valued and practised. I show that Peters and his colleagues later became aware of the need for philosophy of education to become aware of and take in hand a new set of agendas and address the list of substantive issues inherent in the contexts and political considerations beginning to impinge on education in the 1980s and beyond. I argue that there is much to be said for adopting a postempiricist problem-solving approach and point to the ways in which an evolutionary epistemology may be usefully applied to many of the problems of modern educational discourse. But I also seek to show how the abiding axiological concerns of Peters may still serve as the substantive background and definition of the value emphasis of the aims and directions in which philosophers of education are currently still working.  相似文献   

6.
Prompted by what is seen as a missing analysis in the discussions about passion and affect in education, this essay attempts to clarify and provide a context for understanding the contribution of Foucault in the discourse of passion. In particular, the author traces the politics of passion in Foucault's work. A ‘politics of passion’ is the analysis that challenges the cultural and historical emotional rules with respect to what passion is, how it is expressed, who gets to express it and under what circumstances. It is argued that a discussion of Foucault's ideas on passion provides a way of sharpening and clarifying his politics on affect, particularly what is relevant to individual and collective emotional control in education.  相似文献   

7.
A review of literature shows that during the history of mathematics education at school the answer of what counts as ‘real mathematics’ varies. An argument will be given here that defines as ‘real mathematics’ any activity of participating in a mathematical practice. The acknowledgement of the discursive nature of school practices requires an in-depth analysis of the notion of classroom discourse. For a further analysis of this problem Bakhtin’s notion of speech genre is used. The genre particularly functions as a means for the interlocutors for evaluating utterances as a legitimate part of an ongoing mathematical discourse. The notion of speech genre brings a cultural historical dimension in the discourse that is supposed to be acted out by the teacher who demonstrates the tools, rules, and norms that are passed on by a mathematical community. This has several consequences for the role of the teacher. His or her mathematical attitude acts out tendencies emerging from the history of the mathematical community (like systemacy, non-contradiction etc.) that subsequently can be imitated and appropriated by pupils in a discourse. Mathematical attitude is the link between the cultural historical dimension of mathematical practices and individual mathematical thinking.  相似文献   

8.
Abstract

Ludwig Wittgenstein suggests that ‘A serious and good philosophical work could be written consisting entirely of jokes’. The idea for this dialogue comes from a conversation that Michael Peters and Morwenna Griffiths had at the Philosophy of Education of Great Britain annual meeting at the University of Oxford, 2011. It was sparked by an account of an assessment of a piece of work where one of the external examiners unexpectedly exclaimed ‘I knew Jean-Paul Sartre’, trying to trump the discussion. This conversation is a dialogue about comedy and humor as a basis for philosophy, education and pedagogy that provides an introduction to recent works and a context for ongoing research. The concluding section provides further reflection on some of the main themes, drawing attention to the significance of humor in dialogues within philosophy and education, and suggesting that it has a particular role in resisting managerialism at all levels of educational institutions.  相似文献   

9.
In Chapter V of his autobiography, John Stuart Mill describes the ‘crisis in my mental history’ that cast this brilliant mind into profound gloom at age 20. Mill makes clear that his plight had everything to do with the extraordinary analytical and critical education imparted to him by his father. That which prompts Mill's deep distress, as well as that which is necessary in order to escape it, are the central concern of Michael Polanyi's monumental Personal Knowledge. The thesis of this essay is that Polanyi in his book offers a penetrating analysis of the disorder from which Mill suffered and, even more significantly, Polanyi explains more perceptively than does Mill himself what is required in order to resolve the mental crisis and establish what both authors refer to as ‘balance’ of mind.  相似文献   

10.
Abstract

In this article, which is the first of two to examine the ideas of R. S. Peters on moral education, consideration is given to his justificatory arguments found in Ethics and Education. Here he employs presupposition arguments to show to what anyone engaging in moral discourse is committed. The result is a group of procedural principles which are recommended to be employed in moral education. This article is an attempt to examine the presupposition arguments Peters employs, to comment on the procedural principles he believes are presupposed, and to consider the strength of the presupposition argument. My conclusion is that Peters's arguments fail to establish the conclusion he arrives at, and that any gains from the form of argument he uses are hollow.  相似文献   

11.
As a landmark philosopher of language and of mind, Ludwig Wittgenstein is also remarkable for having crossed, with apparent ease, the ‘continental divide’ in philosophy. It is consequently not surprising that Wittgenstein’s work, particularly in the Philosophical Investigations, has been taken up by philosophers of education in English. Michael A. Peters, Christopher Winch, Paul Smeyers and Nicholas Burbules, and others have engaged extensively with the implications of the later Wittgenstein’s philosophy for education. One challenge they face is Wittgenstein’s use of the word ‘training.’ It appears throughout his discussions of language learning and in his periodic references to education. This is made all the more problematic by realizing that the German term Wittgenstein uses consistently is Abrichtung, which refers to animal dressage or obedience training, which is currently used in sadomasochistic practice, and which also connotes also the breaking of an animal’s will. I argue that this little-recognized fact has broad significance for many important Wittgenstinian insights into education. I conclude by considering how an unflinching recognition of the implications of Wittgenstein’s word choice might cast him as a pessimistic or tragic philosopher of education and upbringing—following German-language traditions—rather than as thinker more compatible with progressive Anglo-American perspectives.  相似文献   

12.
ABSTRACT

In the contemporary literature of educational philosophy and theory, it is almost routinely assumed or claimed that ‘education’ is a ‘contested’ concept: that is, it is held that education is invested – as it were, ‘all the way down’ – with socially constructed interests and values that are liable to diverge in different contexts to the point of mutual opposition. It is also often alleged that post-war analytical philosophers of education such as R. S. Peters failed to appreciate such contestability in seeking a single unified account of the concept of education. Following a brief re-visitation of Peters’ analytical influences and approach and some consideration of recent ‘post-analytical’ criticisms of analytical educational philosophy on precisely this score, it is argued that much of the case for the so-called ‘contestability’ of education rests on a confusion of different concepts with different senses of ‘education’ that proper observance of well-tried methods of conceptual analysis easily enables us to avoid.  相似文献   

13.
From the vantage point of liberal education, this article attempts to contribute to the conversation initiated by Michael Young and his colleagues on ‘bringing knowledge back’ into the current global discourse on curriculum policy and practice. The contribution is made through revisiting the knowledge-its-own-end thesis associated with Newman and Hirst, Bildung-centred Didaktik and the Schwabian model of a liberal education. The central thesis is that if education is centrally concerned with the cultivation of human powers (capacities, ways of thinking, dispositions), then knowledge needs to be seen as an important resource for that cultivation. A theory of knowledge is needed that conceives the significance of knowledge in ways productive of this cultivation. Furthermore, a theory of content is needed that concerns how knowledge is selected and translated into curriculum content and how content can be analysed and unpacked in ways that open up manifold opportunities for cultivating human powers.  相似文献   

14.
Until recently teacher education in England has always contained a ‘philosophical’ element – to do with what education is for in the light of human nature. The paper traces its history since 1839, through inspirational approaches – based first on religion and later on psychology – to the critical approach of R S Peters and his colleagues in the 1960s. It then looks at the existential crisis faced by this kind of philosophy of education after changes in education policy in the 1980s; and at ways it has found of overcoming it – at the expense, however, of partially turning away from its earlier raison d’être in teacher education. The paper concludes with a discussion of what would be needed for it to resume its old role.  相似文献   

15.
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16.
In this article I take as my starting point the economist, Jeremy Rifkin's, claims about the rise of what he calls the ‘collaborative commons’. For Rifkin, this is nothing less than the emergence of a new economic paradigm where traditional consumers exploit the possibilities of technology, and position themselves as ‘pro‐sumers’. This emphasises their role in production rather than consumption alone, and shows how they aim to bypass a range of capitalist markets, from publishing to the music industry. In asking how education is situated in relation to the collaborative commons, I consider the growth in technology‐driven, cost‐negative services as a response to the current market in higher education. This raises the issue of what we mean by ‘collaboration’ in the university, and how this might be different from, for example, cooperation or teamwork. In seeking to provide a richer conception of collaboration in higher education, I look to Martin Buber's concept of the relational act and the life of dialogue, and to some of the seminal work of Ronald Barnett on the philosophy and economics of higher education. The article suggests that these concepts afford a new perspective on collaboration that amount to a new economics for education. Such economics require a radical shift in how we perceive the role of responsibility, reciprocity and the educative possibilities of conversation.  相似文献   

17.
Describing students with disabilities as presenting ‘challenging behaviour’ is common in US schools. The purpose of this paper is to reveal the discourse utilised by teachers in order to understand their beliefs and practices surrounding young students considered to present challenging behaviour. This study examines teachers’ language in four ways: which discourses they draw from, the consequences of engaging in the discourse on practice, what maintains the use of such discourse and finally the possibilities for change. The critical discourse analysis unpacked that teachers begin labelling the students as challenging, not the behaviour. Consequences of this thinking emerged as teachers excluded the students, or what they consider ‘the problems’ from the classroom. Exclusion was found to be the ‘necessary’ response when control is prioritised in the classroom. In sum, the discourse of control is available for shaping how teachers understand and support students. Developing a relationship with students empowers teachers to see past the labels, the control discourse, and truly support students in inclusive classrooms. Finally, implications for practice are shared to improve the experience of inclusive education for both student and teacher.  相似文献   

18.
Sexuality is something that children experience from an early age. It may be a cause of individual concern and anxiety, but is seldom, if ever, deconstructed at any stage of a child's education. Institutionalized fear and misunderstandings of Section 28 (1988) have effectively removed discussion of sexuality, homosexual or otherwise, from the English school curriculum. This structural silence on sexuality is all too frequently repeated at home. In this article I interrogate how children from lesbian parent households ‘learn’ about sexuality, looking at the effects of their parents' (homo)sexual orientation on their ‘sexuality education’. I consider how sex education is taught in schools; what children traditionally ‘learn’ about sexuality. I then look at whether sexuality education is any different for children from lesbian parent families; whether these children have greater sexuality knowledge, and, if so, how this has been ‘learnt’. I suggest that it may be the ambient presence of sexuality—as both a topic of conversation and mothers' unspoken sexual identity—that means lesbian parent families offer a distinctive form of sexuality education. This article draws on empirical research on sexuality and lesbian parent families with lesbian parent families who lived in the Yorkshire region, UK.  相似文献   

19.
In a response to critics, R.S. Peters acknowledged that a more general concept of education exists than the ‘school-related’ one he analysed and defended his decision to ignore it by saying that it ‘indiscriminately’ marks out the ‘mundane, instrumentally oriented operations’ involved in rearing children. In this paper I sketch in the portion of the educational landscape that Peters left out of the picture. Once seen, it becomes apparent not only that he staked out just one small part of a vast domain but also that he rendered invisible some of the most basic philosophical issues and problems that confront humankind.  相似文献   

20.
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