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1.
Charlene Tan 《牛津教育评论》2018,44(3):370-382
This paper compares the educational thought of Paulo Freire and Confucius on what it means to be more fully human. Both Freire and Confucius object to the dehumanisation of human beings through the banking concept of education and other oppressive practices. They argue for the ontological vocation of becoming more fully human through humanisation and humanity (ren) respectively. In terms of differences, Freire’s notion of humanisation seeks to transform human beings from objects to subjects who know and act. Confucius’ concept of humanity, while also stressing autonomy and agency, places moral self-cultivation at its centre. While Freire advocates critical consciousness and social transformation, Confucius propagates dao- or Way-consciousness and self-transformation. The essay concludes by exploring a synthesised conception of humanisation where human beings are subjects who are motivated and guided by humanity (ren). 相似文献
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Jeanine M. Grenberg 《Educational Philosophy and Theory》2019,51(13):1335-1346
AbstractKant’s commitment to autonomy raises difficult questions about the very possibility of Kantian moral education, since appeal to external pedagogical guidance threatens to be in contradiction with autonomous virtue. Furthermore, moral education seems to involve getting good at something through repetition; but Kant seems to eschew the notion of repeated natural activity as antithetical to autonomy. Things become even trickier once we remember that Kant also views autonomous human beings as radically evil: we are capable of choosing rationally and autonomously, but, left to our own devices, that same capacity for reason might tempt us to choose only out of a concern to satisfy our happiness. We thus need a moral education which realizes autonomy while dodging the dual bullets of external natural forces and internal evil forces. Ultimately, his concerns about external natural forces and internal evil forces do not lead Kant to reject either moral education or a role for repeated activity in it. Rather, he advocates a carefully circumscribed appeal to repeated activities within a course of Socratic moral education focused on encouraging the student, subjectively and first-personally, to claim her autonomy, resulting in the cheerful and vigilant exercise of virtue as an aptitude. 相似文献
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Clarence W. Joldersma 《Educational theory》2017,67(4):399-415
Philosophers of education often focus their critique on issues such as neoliberalism, consumerism, pluralism, and so on, and they typically turn for solutions to what we might call the political: democracy, the public, cosmopolitanism, dissent. These critiques and solutions remain firmly connected to what Heidegger calls “the world,” and this worldly analysis seemingly hovers above earthly issues of the environment and ecology. In this article, Clarence Joldersma employs Martin Heidegger's distinction between earth and world, drawing on Kelly Oliver's interpretation of it, to “ecologize” philosophy of education by arguing that that earth “juts” into the world. Philosophy of education needs a Derridean supplement, something that makes up for a lack, but that, in filling the lack, simultaneously supplants it. Joldersma invites philosophy of education to supplement its worldly principles (dissent, democracy, and the like) with an “earth ethics” that is characterized by three features. First, this ethics lets the earth and earthlings be, recognizing their continuing mystery as beings. Second, it acknowledges gratefulness toward the earth, an indebtedness to the earth for the reliable support it provides to our worldly projects and concerns. Third, it recognizes earth's fundamental fragility, that its seeming worldly dependability conceals an earthly vulnerability. Joldersma concludes that these three features, in tandem, give rise to an earthly ethics of responsibility. Philosophy of education needs an earth ethics to supplement, if not supplant, its worldly principles. 相似文献
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Karl Maton 《教育政策杂志》2013,28(6):687-704
The concept of field forms the centre of Pierre Bourdieu’s relational sociology and the notion of ‘autonomy’ is its keystone. This article explores the usefulness of these underexamined concepts for studying policy in higher education. It begins by showing how Bourdieu’s ‘field’ approach enables higher education to be examined as a distinct and irreducible object of study. It then explores the value and limitations of this conceptualization through analyses of policy during two contrasting moments of transition in the same field. First, the insights offered by a field approach are illustrated by analysing the new student debate over the creation of new universities in early 1960s English higher education. This shows how the field’s relatively high autonomy shaped the focus and form of policy debates by refracting economic and political pressures into specifically educational issues. Second, considering contemporary changes in policy highlights how the erosion of the social compact underpinning higher education has increasingly fractured autonomy, necessitating the development of Bourdieu’s conceptualization. A distinction between positional and relational dimensions of autonomy is introduced to capture an increasing disjuncture between the origins of the actors running higher education and of the principles they are adopting, respectively. These concepts are utilized to illuminate the effects of current moves towards marketization and managerialism in higher education on principles, practices and identities within the field. 相似文献
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This article offers a new approach to quality, focusing on the dimensions that gather around it. The mismatched goals of controlling and improving higher education continue to trouble the conceptual clarity of accountability. Quality in higher education emerges as something agreed upon (to varying efficacy) through accountability measures, rather than dictated or scheduled. A concept of purchase (the connectedness of accountability with quality) informs discussion. Following an overview of what quality means logically and in the operational context of high rates of access to and participation in higher education, the argument proceeds to a schema of complementary types, or personages, of accountability (transactional, political, bureaucratic, institutional and disciplinary). Throughout, the desire to be viewed well and self-awareness interplay, rendering the various approaches to quality assurance presences to be acknowledged in their own right. 相似文献
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David Buckingham 《牛津教育评论》2013,39(1-2):171-184
This article considers the place of news media-particularly television news-in young people's political socialisation. Following a brief sketch of debates about young people's apparent indifference to politics and to news media, it provides a critical review of previous research in this field. It argues that researchers have often operated with a functionalist notion of socialisation and an unduly narrow conception of political understanding. The second part of the article provides a summary of some key themes raised by the author's own research into young people's interpretations of television news. It focuses particularly on the question of young people's apparent cynicism about politics, and on the characteristics of 'critical viewing'. The article concludes with a call for media education as a crucial dimension of political education and contemporary citizenship. 相似文献
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John Quicke 《Teachers and Teaching》2013,19(1):11-22
Abstract This article is an attempt to answer some of the criticisms of the notion of reflective practice in teacher education. It is argued that in a democratic society personal autonomy is an important ideal of education, including teacher education, and that therefore the notion of reflective practice should have a central place. The relationship between autonomy and the reflective self is clarified with reference to different models of the self. In the light of this, the purpose of teacher education for autonomy is defined in terms of the nature of the committed as well as the reflective aspects of the self. The argument is further illustrated and elaborated by examining Schb'n's attempt to reintellec‐tualize professional practice through an analysis of the reflective practitioner as artist. In addition to facilitating self‐analysis and reflection, teacher education should raise awareness of the need to produce and reproduce the milieu of democratic reform. In conclusion, the role of the disciplines is reviewed as a resource for pursuing the goal of autonomy in teacher education. 相似文献
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Geoff Whitty 《British Journal of Sociology of Education》1997,18(2):149-163
This paper looks back at the career of the sociologist Karl Mannheim, who died 50 years ago. It considers how far Mannheim's work remains relevant and discusses what lessons it may still have to offer. Quoting Sir Fred Clarke as saying that educational theory and education policy that took no account of changes in the wider social order would be not only blind but positively harmful, the paper suggests that a similar case applies today. It therefore remains essential that Mannheim's legacy is preserved and that the sociological imagination is exercised in relation to contemporary education policy and education research. In the light of Mannheim's own shift from diagnosing the crisis to prescribing the remedies, the paper also reflects on how far it is legitimate for sociologists of education to make such a move. Finally, the paper considers how Mannheim's notion of planning for democracy might be superseded by more genuinely democratic forms of education policy‐making in the aftermath of current neo‐liberal policies of deregulation. 相似文献
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《Journal of moral education》2012,41(3):162-169
Abstract There is a fundamental gap between people's assertions as to what is right or wrong and their actual behaviour. This has been traditionally attributed to akrasia or weakness of the will. This paper examines this concept, and the related positive concept of KRAT, and considers what moral education can do about it. Claims by R.B. Braithwaite and others that religious traditions can provide reinforcement are examined and attention is directed to some important qualifications. The implications for moral education are considered, and it is argued that attempts by moral educationists to get to grips with this weakness must involve their own participation in moral debate and in decisions concerning the moral ethos of society. Anyone who observes human behaviour through moral spectacles soon discovers that there is a significant gap between people's assertions as to what is right or wrong and their actual behaviour. This gap is traditionally attributed to akrasia or weakness of the will. Any attempt to get to grips with moral education must (a) take cognizance of this phenomena and (b) consider what, if anything, can be done about it. In this paper I aim to do three things: (i) to draw attention to some significant factors associated with akrasia, (ii) to explore claims that religious traditions can help to overcome such weakness and (iii) to draw some general conclusions from these points for moral education. 相似文献
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TREVOR NORRIS 《Journal of Philosophy of Education》2020,54(4):874-886
This article explores how consumerism is impacting education, with a special focus on the ‘student as consumer’ model. I begin by exploring the distinctive features of consumerism and school commercialism. The tension between consumer and citizen leads into a discussion of the distinction between education as/for a public good versus as/for private gain, leading to a discussion of the notion of ‘Me, Inc.’ as an instrumental and privatized conception of education as self-branding that redirects peoples’ attention from environmental issues to personal gain and consumption. Explanation of this phenomenon is provided through a discussion of economistic approaches to education, such as the creation of human capital and the commodification of knowledge, which minimizes the importance of environmental sustainability education (ESE). The political challenges that consumerism presents in confronting ESE are such that attention is directed away from the urgency of political change and civic engagement and instead towards consumer satisfaction. I explore how the promotion of critical thinking is compromised as a result. I conclude by suggesting that consumerism undermines how education involves risk in the sense that we don't always know what we're getting into or how we will be impacted, as consumerism promotes the assumption that education should be easy and palatable and not involve suffering or adversity. 相似文献
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This article takes on some of care theorist Joan Tronto's ideas on care and responsibility and asks what implications they have for critical pedagogies in higher education. The authors argue that Tronto's political ethics of care framework enriches the transformative potential of critical pedagogies, because it helps expose how power and emotion operate through (ir)responsibility. In particular, Tronto's notion of ‘privileged irresponsibility’ is analysed in relation to the gendered and emotional ideologies and practices that are constructed discursively and materially. It is argued that critical pedagogies of emotion grounded in Tronto's political ethics of care provide the concepts and openings to critically explore the emotions arising from failing to recognise different teachers' and students' needs and from engaging in practices of privileged irresponsibility. Also, critical pedagogies of emotion encourage students and educators to be attentive to their own emotional positions and practices with regard to caring responsibilities and (gendered and other) privileged irresponsibilities. 相似文献
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HEIKKI J. KOSKINEN 《Journal of Philosophy of Education》2018,52(1):178-190
Contemporary recognition theory based on Axel Honneth's foundational work is a well‐established research programme that is highly relevant also for philosophy of education. However, some of Honneth's own relatively recent writings on pathologies of recognition, and especially on the notion of antecedent recognition threaten to undermine the carefully built systematic foundations of the theory. These developments also problematise the educational significance that recognition theory in its previously established form arguably has. In this paper, I will analyse and critically evaluate some of the educational implications of the very notion of antecedent recognition as discussed by Honneth. As my overall conclusion, I will argue that because of its unclear nature, the notion of antecedent recognition is highly problematic, and therefore, has questionable value for the philosophy of education. Although the discussion here focuses on Honneth, what is fundamentally at stake is a more general issue regarding capabilities and their preconditions. Honneth's conceptualisations and arguments represent particular types of moves in this educationally relevant discussion. Therefore, the conclusions drawn also have wider systematic significance beyond Honneth scholarship. 相似文献
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Chris Hanks 《Educational theory》2008,58(2):193-212
Abstract The “paradox of indoctrination” has proven to be a persistent problem in discussions of the cultivation of autonomy through education. In short, if indoctrination means instilling beliefs without reasons, and if children lack the rational capacity to evaluate reasons, how can that capacity be cultivated without indoctrination? Some educational theorists have relied on a transcendental justification of rational autonomy that avoids indoctrination, while others have accepted that some indoctrination is inevitable, focusing instead on defending acceptable forms of indoctrination. In this essay, Chris Hanks draws on a conception of rationality, mind, and nature developed by John McDowell to suggest an alternative understanding of the relation between indoctrination and autonomy. He argues that McDowell’s notion of the “space of reasons” defuses standard debates about indoctrination. Here, rationality is understood in both a naturalistic sense, whereby the development of autonomy is the process of being awakened to the space of reasons, and in a sui generis sense, whereby reason cannot be reduced to mechanistic principles or relations. The implications of this view for education point us to the notion of Bildung as the process that cultivates rational autonomy. 相似文献
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Nathaniel I. Cordova 《Quarterly Journal of Speech》2013,99(2):212-233
This paper explores the formation of a political order, a constituency, during the 1938–1940 senatorial campaign of the Partido Popular Democratico in Puerto Rico. In particular it examines the constitutive force of the Catecismo del Pueblo, a small booklet in the form of questions and answers regarding the party's basic assumptions and orientations. This booklet developed a political constituency by mediating a covenantal relationship through discourse in the form of a catechism. Burke's notion of constitutional dialectics is used to explore the Catecismo's nature as constitutive, as a catechism, and as the mediator of a political covenant between the Party and the jíbaros. 相似文献
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Steven A. Stolz 《Discourse: Studies in the Cultural Politics of Education》2016,37(3):358-368
This paper critically discusses MacIntyre's thesis that education is essentially a contested concept. In order to contextualise my discussion, I discuss both whether rival educational traditions of education found in MacIntyre's work – which I refer to as instrumental and non-instrumental justifications of education – can be rationally resolved using MacIntyre's framework, and whether a shared meaning of education is possible as a result. I conclude that MacIntyre's synthesis account is problematic because the whole notion that there are rationally negotiable ways in which to compromise or harmonise opposing justifications of education found in instrumental and non-instrumental forms of education is troubling – the reason being that these are cultural disagreements about human flourishing that are not neutral-free, and due to a lack of care distinguishing between the common uses of the term ‘education’, and its looser usages to mean something like school learning that embraces a range of aims and goals that are often incompatible. In this light, it is argued that the contestability card has been unnecessarily overemphasised, and brings to our attention the complex ways in which we interpret education and what it means to be educated. 相似文献
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Jordan Fullam 《Educational theory》2015,65(1):53-71
The popularity of Jacques Rancière in recent work in educational philosophy has rejuvenated discussion of the merits and weaknesses of Socratic education, both in Plato's dialogues and in invocations of Socrates in contemporary educational practice. In this essay Jordan Fullam explores the implications of this trend through comparing Rancière's educational thought to an analysis of the relationship between dialectic and stultification in Plato's Republic. This task clarifies what is useful in the recent wave of scholarship that brings Rancière's work to bear upon Socratic education, and what we might redeem in the practice of teaching that Plato assigns to the character of Socrates in the Republic. Fullam also draws on the educational literature on Socratic education to provide further context to explore the usefulness of both Rancière and Socrates for contemporary teaching. 相似文献
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Amanda Fulford 《Educational theory》2010,60(4):435-447
In this essay Amanda Fulford examines the subject of inter‐cultural understanding from two perspectives: first, through considering Naoko Saito's exploration of translation and inter‐/intra‐cultural understanding, and second, through a discussion of work from the field of literacy studies, in particular the New London Group's “pedagogy of multiliteracies.” In her consideration of the different approaches taken to the challenge of multicultural and globalized societies, and the experiences of encounters with language, Fulford pursues four principal themes: learning from difference, active design of meaning, a relation with language, and transformation of the individual. She shows how Saito's use of American philosophy, in particular Henry David Thoreau's Walden and Stanley Cavell's readings of Thoreau, can play a crucial role in any reconsideration of teaching and learning in adult literacy education. Fulford further demonstrates how Thoreau's notion of the “father tongue” is central to the idea of learning from difference and to our use of language. She concludes by proposing that literacy education and research within the field of literacy studies could benefit from the kind of philosophical conversation, across the borders of subject and epistemology, that an exposure to, and consideration of, the ideas of Thoreau and Cavell on what it means to read and write can offer. 相似文献