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1.
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   

2.
This article explores the way in which the ‘everyday world’ of teachers and the teaching profession has been discoursively formulated in sociological research. In particular, it is critical of the way certain sociologists have ‘deracialised’ that world. In part, then, the argument complements Sandra Acker's (1983) feminist critique of the sociological literature on teachers. In the first part of the paper I look critically at the discourses of Schoolteacher (Lortie), Teachers’ Work (Connell) and Teachers’ Careers (Sikes, Measor and Woods) and argue that deracialisation is achieved and confirmed in these seminal studies through the processes of ‘globalisation’ and ‘commatization’. Following on from this, I look at the emergence of ‘Images of studies of ethnic minority teachers. I question the efficacy of their challenge to deracialised studies because of their tendency to articulate with the discourse of multiculturalism and, as a consequence, their implicit legitimation of ethnocentric conceptions of ‘the norm’. I conclude by discussing how concepts within the analytical frame of ‘micropolitics’ have the potential to illuminate more clearly and authentically the matrix of power relations within the ‘everyday world’ of teachers.  相似文献   

3.
Humanism and humanistic education have been recognised as an issue of the utmost importance, whether in the East or in the West. Underpinning the Eastern and Western humanism is a common belief that there is an essence or essences of humanness. In the Confucian tradition, the core of humanity lies in the idea of ‘ren’; in the Platonic tradition, ‘rationality’. For some critics, this belief may lead to violence as much as justice. One way to be aware of the danger is not to follow the line of traditional humanism without question. The strategy that the early Daoists and the contemporary philosopher Derrida use is to challenge, question, rethink, re‐examine, and reposition the meaning of self. In this article, I will first argue that the idea of non‐I (or non‐self) in early Daoism is indeed a ‘question of the self’ as well as a doubt cast upon the ‘junzi’ (君子) or sage (聖賢) in Confucian orthodoxy. Then, I explore the concept of human subject in Derrida. The consonance between the Daoist undoing of the self and Derrida's deconstructing subject sheds new light on our understanding of humanistic education.  相似文献   

4.
ABSTRACT

In this paper, I explore the educational significance of the work of Hannah Arendt through reflections on four papers that constitute this special issue. I focus on the challenge of reconciling ourselves to reality, that is, of being at home in the world. Although Arendt's idea of being at home in the world is connected to her explorations of understanding, such understanding should not be approached as a matter of sense making, but in terms of ‘eccentric judgement’. For judgement to be eccentric, we must expose ourselves to otherness, which has to do with friendship if we understand friendship as a public rather than an entirely private matter. While political judgement requires a ‘being in the presence of others’ Arendt's views on thinking and its role in moral judgement indicate the necessity of solitude, of being alone with oneself. Rather than seeing this a process through which one calls oneself into question, I highlight the importance of the experience of being called into question, which I understand as the experience of ‘being taught’. I conclude that the educational significance of Arendt's work particularly lies in this link with teaching, and less so in notions of learning, reflection and sense making.  相似文献   

5.
’Experience’ is at the root of individual, socio‐environmental existence. Inquiries into its more ‘significant’ moments and episodes have arrived at a potentially important body of knowledge in environmental education. However, in the absence of parallel research efforts that demonstrate how the findings of those inquiries translate into contextually sensitive and socially useful educational practices, this discussion returns conceptually to questions posed by Louise Chawla about ‘inner nature’ and how significance of experience is socially constructed. To that future research agenda, I add the further question of how those constructions of ‘significance’ must be seen in relation to dominant social constructions of the ‘environment/nature’, sensitivity and activism. This begs the further question, exacerbated somewhat by the above lack of a connection with existing educational practices, of how teachers’ and learners’ thoughts and actions might also need to be examined in relation to dominant conceptions of the environment/ nature and constructions of environmental education. Consequently, by focusing on the ‘continuity of experience’, this response to issues raised primarily by Chawla about inner nature and other assertions by Tanner about the ‘right subjects’ also addresses broader tensions in environmental education. Significant life experiences (SLE) researchers should continue to refine their understandings of the ontological significance of the central category of human ‘experience’.  相似文献   

6.
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7.
This paper attempts to answer this question: what should ecoliteracy mean in a biocapitalist society? The author situates his analysis of this question within the general context of the neoliberal reconstruction of education in the US. Specifically, focus is given to the shared model of governmentality GE food industries and education policies both utilize to manage life in the field and classroom – one where optimizing the value of plants and people for ‘flat world’ economic competition is the defining goal. Given this landscape, I suggest that what some environmental educators have called ‘ecological literacy’ or ‘critical ecoliteracy’ must now include a dimension that rejects the ways both human and nonhumans are progressively being implicated into biocapitalist enterprises. I offer an example of how biocapitalist industries educate market understandings of life by looking at how the GE food industry’s educational projects attempt to teach students and the public to think of nature and themselves as entrepreneurial actors. In the final section, I provide an example from my research using actor network theory in learning gardens as a way to develop a theory and practice of ecoliteracy that is capable of identifying and resisting the ways both human and nonhuman life are being captured and reconstructed within biocapitalist development ventures.  相似文献   

8.
The idea of the classroom as a ‘safe space’ has been popular in education for at least two decades. More recently, the term has also been used by religious education scholars not least in the wake of the use of the term in the influential Council of Europe publication ‘Signposts’. In this article, I want to question the usefulness of the term ‘safe space’ within RE. The argument is not against many of the pedagogical aims and strategies that are referred to by the term ‘safe space’. However, the term is ambiguous, fraught with politicised controversy and promises more than in can deliver. These problems cannot be easily fixed by defining the term anew. The article is not only critical in its aim. It presents an alternative strategy. In the conclusion of the article, I suggest construing the RE classroom as a community of disagreement.  相似文献   

9.
Educational philosophy has not discussed Foucault’s publications on the Iranian Revolution and the related controversy. Foucauldian concepts are applied to education, though his only writings which ‘sidetracked’ him from exploring power within the state, namely, his journalistic accounts of his visits to Iran, remain unexplored in our field. Against moralist accusations of Foucault’s views on Iran as ‘singularly uncritical’, and beyond standard postcolonial charges of Foucault with exoticism and orientalism, I examine how the writings in question reveal ambivalences and limits of Foucauldian philosophy and complicate the glorification of limit-experience in educational theory.  相似文献   

10.
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11.
This paper introduces rhizocurrere, a curriculum autobiographical concept I created to chart my efforts to develop place-responsive outdoor environmental education. Rhizocurrere brings together rhizome, a Deleuze and Guattari concept, with currere, Pinar’s autobiographical method for curriculum inquiry. Responding to invitations from Deleuze, Guattari and Pinar, to experiment, I have adapted their ideas to create a philosophical~methodological concept that draws attention to relationships between my pedagogical and curriculum research and the contexts that have shaped my life~work. This paper outlines rhizocurrere, its parent concepts and how I have enacted my attempts to think differently about curricula and pedagogy. The central question is not ‘what is rhizocurrere?’ but rather ‘how does/could rhizocurrere work?’ and ‘what does/might rhizocurrere allow me to do?’  相似文献   

12.
In this paper I address the question: How is it that people come to choose mathematics and in what ways is this process gendered? I draw on the findings of a qualitative research study involving interviews with 43 young people all studying mathematics in post‐compulsory education in England. Working within a post‐structuralist framework, I argue that gender is a project and one that is achieved in interaction with others. Through a detailed reading of Toni and Claudia’s stories I explore the tensions for young women who are engaging in mathematics, something that is discursively inscribed as masculine, while (understandably) being invested in producing themselves as female. I conclude by arguing that seeing ‘doing mathematics’ as ‘doing masculinity’ is a productive way of understanding why mathematics is so male dominated and by looking at the implications of this understanding for gender and mathematics reform work.  相似文献   

13.
In reaction to Doret De Ruyter's recent defence of the importance of ideals in education, I advocate cautiousness in three respects. First, I explain the importance of distinguishing ideals more sharply from goals by demonstrating the problems of considering ideals even approximately realisable. Second, I substantiate my doubts about their indispensability in human motivation, and question the desirability of encouraging the motivational use of ideals. Third, I question whether ideals could or should be ‘passed on’ in education, drawing attention to their non‐objective, personally created nature.  相似文献   

14.
The purpose of this article is to question what appear to be becoming the new orthodoxies of primary education. These orthodoxies, I have suggested, are: ‘fitness for purpose'; ‘that there is a need for planning to start from the requirements of the subject Orders'; and ‘differentiation’. In order to raise questions about these new orthodoxies I draw upon the data gathered from two parallel case studies which considered the implementation of the National Curriculum. In addition I have used some of the relevant literature related to change process. The article concludes with a rather different agenda for fruitful change.  相似文献   

15.
An exploration into the phenomenology of existential wonder invites reflection upon life, self and other. Wonder suspends our habitual views of things, revealing them in a ‘new light’, and as a consequence, propels us into, and establishes anew, our relations with the world/other. Moreover, by bringing us to a conceptual ‘stand‐still’ wonder exposes our vulnerability, thereby putting into question the nature of identity. Attentiveness to wonder, and to the many dimensions of experience it reveals in our lives, can cultivate a sensitivity to the emergence of wonder in others, and therefore, has significant implications for the way in which we can be pedagogically oriented towards students.

Rather than see a child's question as something that needs a quick and simple answer, the adult should try to help in his or her natural inclination to live the question. I wonder why the sun is so hot? I wonder how the earth was made? I wonder where I came from? I wonder why the leaves turn colour and fall off trees? Each of these questions is worth pausing for. True wonderment does not ask a thousand questions. I truly wonder when the question I ask is returned to me somehow, or when it lingers and envelopes itself with a stillness, the stillness of wonder,

(van Manen 1986: 40‐41)
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16.
In the practice of education and educational reforms today ‘meritocracy’ is a prevalent mode of thinking and discourse. Behind political and economic debates over the just distribution of education benefits, other kinds of philosophical issues, concerning the question of democracy, await to be addressed. As a means of evoking a language more subtle than what is offered by political and economic solutions, I shall discuss Ralph Waldo Emerson's idea of perfectionism, particularly his ideas of the ‘gleam of light’ and ‘genius’, as an alternative mode of thinking of human power. Through this Emersonian lens, a provocative shift will be made from meritocracy and ‘mediocracy’ to aristocracy. Emersonian aristocracy destabilizes balanced measures and prevailing discourse about fairness and justice, and makes us reconsider how to achieve a just society in democracy. As an educational implication, I shall propose the idea of citizenship without inclusion—a vision of education for a democratic society in which we learn to live as and with the Great Man.  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.
As my playful title suggests, I am referring to the process where the statement, ‘send reinforcements; we’re going to advance,’ is said to have become, ‘send three- and four-pence; we’re going to a dance’.1 This quotation springs to mind when asked to think about how research gets picked up and recommendations from research are implemented in schools. This paper draws on the professional experiences of the author who has held a variety of roles in schools and the system and has also worked with a university as a system representative on a ‘collaborative’ research project. This paper focuses on the ‘Transient Students Project’2 that has recently been described in Changing Schools (DEST and DoD 2002). This example is described as having many of the features of ‘forward-reaching research’, as described in ‘Backtracking practice’ (Figgis et al 2000), in Chapter 3 of The Impact of Educational Research (DETYA 2000). At the heart of this paper is the question ‘who is research for?’  相似文献   

19.
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   

20.
In The Righteous Mind, Jonathan Haidt claims that liberals have a narrower moral outlook than conservatives—they are concerned with fairness and relief of suffering, which Haidt sees as individualistic values, while conservatives care about authority and loyalty too, values concerned with holding society together. I question Haidt’s methodology, which does not permit liberals to express concerns with social bonds that do not fit within an ‘authority’ or ‘loyalty’ framework and discounts people who support liberal positions but do not self-ascribe as liberals. I also argue that of the six ‘moral foundations’, fairness and relief of suffering are more fundamental values than authority and loyalty, which are virtues only if their objects are worthy. Moral education programs must also encourage students to recognize some values as more urgent than others, and permit inquiry into the actual reasons for political behavior other than professed value commitments.  相似文献   

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