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1.
In this essay Krassimir Stojanov attempts first to reconstruct the “heart” of Jürgen Habermas's discourse ethics, namely the so‐called “principle of universalization” of ethical norms. This principle grounds Habermas's proceduralist account of social justice via equal access of all concerned to the practices of deliberative validation of norms. Stojanov claims with regard to this account that it could only be implemented if the social actors are involved in a process of education as discursive initiation. After using R. S. Peters's educational theory to distinguish discursive initiation from a traditionalist understanding of educative initiation, he discusses some central social prerequisites for the development of discursive skills in growing individuals; to identify these prerequisites, he draws on Axel Honneth's conception of the intersubjective origins of individuals' development of rational autonomy. In the final part of the essay, Stojanov briefly explores some implications of his elaborated account of discursive initiation and its social preconditions for schooling and pedagogy.  相似文献   

2.
In this essay, James Scott Johnston examines Jürgen Habermas's transcendental justification of his discourse theory of morality. According to Johnston, the application of Habermas's theory to educational issues often assumes that this justification is a cogent one. However, if the theory is to provide reasoned and appropriate guidance for educators, the justification of discourse ethics requires closer examination. Johnston argues that Habermas's so‐called “weak” transcendental approach is in fact unsustainable because it fails to reconcile two conflicting schools of philosophical thought: Kant's transcendental idealism and George Herbert Mead's social pragmatism. Johnston concludes that a more plausible justification of the discourse ethical project can be achieved by rejecting Habermas's Kantianism and appealing solely to Mead's social pragmatic conception of rationality.  相似文献   

3.
In this essay, Terri Wilson puts the argument developed by Kathleen Knight Abowitz that charter schools could be considered as counterpublic spaces into interaction with empirical research that explores patterns of voluntary self‐segregation in charter schools. Wilson returns to the theoretical tension between Jürgen Habermas and Nancy Fraser over the inclusivity of the public sphere. Wilson argues that Fraser's concept of counterpublic space rests on an oversimplification of Habermas's concept of the public sphere and, further, that justifying school choice through Fraser's “multiplicity of publics” offers few resources for questioning the increasing segregation of schools. According to Wilson, Habermas's normative project—and his concept of “idealization,” in particular—offers both an answer to Fraser's critique and a better application of “the public sphere” to the issue of school choice. Wilson concludes by considering how Habermas's understanding of the public sphere as a normative ideal might serve as a useful resource for evaluating the public‐ness of charter school reform.  相似文献   

4.
The present paper draws pedagogical implications from Piaget's theory in the light of Bereiter's critical response to Kohlberg's view against specific instruction. It argues that instruction can be more specific in some ways than Kohlberg suggested, e.g., in the teaching of social knowledge and in the structuring of cognitive processes that will eventually result in logical thinking. It shows the relevance of Piaget's theory to early childhood education and argues that specific instruction should take place within a developmental context and within the framework of a broad theory of knowledge.  相似文献   

5.
In this essay Walter Okshevsky addresses the question of whether a certain form of dialogically derived agreement can function as an epistemic (universal and necessary) criterion of moral judgment and ground of moral authority. Okshevsky examines arguments for and against in the literature of educational philosophy and develops Jürgen Habermas's affirmative answer as presented in his discourse theory of morality. Habermas's position is articulated as a moral epistemology (“strong dialogicality”) and is developed through his critique of the “monologism” of certain aspects of Immanuel Kant's moral theory. Okshevsky concludes with a consideration of some educational implications of Habermas's position.  相似文献   

6.
This article investigates the application of Philip Pettit's concept of freedom as non‐domination to the issues of educational standards and the negotiated curriculum. The article will argue that freedom as non‐domination (and the connected concept of debating contestations as part of a legitimate democratic state) shines a critical light on governmental practice in England over the past two decades. Joshua Cohen's proposal of an ideal deliberative procedure is offered as a potential mechanism for the facilitation of debating contestations between stakeholders over the curriculum. Cohen places particular importance on the participants being ‘formally and substantively equal’ in the proceedings and being able to ‘recognize one another as having deliberative capacities’. It will be argued that formal and substantive equality between children and responsible adults is highly problematic due to the ‘considerable interference’ (Pettit) teachers and adults have to make in children's lives. However, the article does offer examples of children's deliberative capacities on the issue of the curriculum (in response to Cohen).  相似文献   

7.
Beginning with the recognition that every learning theory rests on particular assumptions about the nature and capacities of the learners, this study provides an examination of the implicit premises upon which several of the more prominent learning theories - behaviourism, cognitivism, situated learning, and social cognitivism - have been built. Even as each theory is found to propose a slightly distinct conceptualization of human nature, none are found to accommodate acknowledgement of the role of the soul, the spiritual dimension, in determining individuals' ability to learn. Expanding on Habermas's and Mezirow's ideas of learning domains as popularized by Cranton (1994), this paper shows that ultimately, the learning transaction hinges upon the phenomena of perceptions, and perceptions are realized through the realms of physical, emotional, cognitive and spiritual input. This reconceptualization of learning to include the soul as a key determinant concludes with a concrete explanation of how acknowledgement of humans' spiritual dimension holds significant potential for enhancing teaching-learning situations.  相似文献   

8.
This paper analyses a recognition of prior learning (RPL) placement process where health care assistants' prior learning is recognised through dialogue with and observation by tutors. This process is part of a procedure that uses RPL for accreditation through the administration of an in‐service training program in the health care sector. The aim of the reconstructive analysis in this paper is to examine the potential for critical learning and change in the RPL placement process by analysing this procedure using Habermas's theory of communicative action. Although prior research has justifiably been critical of the use of RPL for accreditation, these critiques are not always helpful. Rather than simply rejecting this form of RPL, this paper argues for a balance between the social environment (i.e., lifeworld) in the workplace and the education system. Viewed and analysed from the angle of communicative action, the paper argues that when RPL for accreditation is founded within worthwhile learning experiences and conducted through mutual understanding, critical learning and change can be achieved. RPL for accreditation can then be something more than a process of instrumental assessment.  相似文献   

9.
In this essay, Ian Hardy argues that a research process involving generalizing from professional educational practice can and should inform the work of educators, including academic researchers, policymakers, and practitioners, but that these generalizations need to be derived from, and in dialogue with, the complexity and specificity of actual practice, the myriad ways such practice might be understood, and a conception of practice as historically informed. In making this case, Hardy draws upon social theorist Raewyn Connell's concept of “dirty theory,” and he uses an example of teacher professional learning in a rural community in southeast Queensland, Australia, to show how Connell's notion of dirty theory might be applied to research professional educational practice. Hardy maintains that such an approach has the benefit of making historically informed, context‐aware, and epistemologically sensitive generalizations available as resources for informing the work of researchers, policymakers, and practitioners. He concludes by providing examples of such generalizations as evidence of the potential of Connell's theory.  相似文献   

10.
Abstract

Kohlberg's developmental theory of moral reasoning postulates a supremely adequate form of moral thinking to which all other stages are tending, labelled Stage Six. Kohlberg identifies this with a principle of justice, though without adequately justifying the elimination of other autonomous universal principles. The claim that this principle provides consistent, reversible and universalizable moral judgements is criticized: by itself a purely formal principle of justice can provide no particular moral judgements at all; for that we need independent values, such as the value of life which Kohlberg appeals to, but does not justify, in his discussions of the Heinz dilemma. More generally there is no reason to expect that any form of moral reasoning will be supremely adequate in Kohlberg's sense, providing a solution to all moral problems and dilemmas. The principle of justice is merely one among the many specifically moral principles which Kohlberg locats at Stage Five, albeit the one which he personally happens to favour.

Perhaps the most striking feature of Lawrence Kohlberg's many accounts of his cognitive‐developmental theory of moral reasoning is the crucial importance which he attaches to the form of reasoning labelled Stage Six, when it is a stage of development that only a tiny minority of individuals actually attain. Indeed it appears that even that number has had to be revised downward in the light of changes to the theory and scoring system, until it begins to seem that only a handful of saints and heroes, such as Socrates or Martin Luther King, remain. In fact so slender is the empirical evidence for a separate form of Stage Six reasoning that the official scoring manual (Kohlberg et al., 1977) prefers to ignore it altogether. Clearly, then, the case for Stage Six must be almost wholly theoretical, not to say philosophical, as the supremely adequate form of moral thinking to which all other stages are tending. And by the same token it may seem that criticisms of Kohlberg's claims for Stage Six will leave the rest of the theory untouched. But that, I think, is to underestimate the significance of Stage Six. It is the apogee of his system, providing both a focus and a rationale for the stage‐development that allegedly leads to it; it is as crucial to the theory as Kohlberg's own writings make it. Without Stage Six the cognitive‐developmental account stands in need of radical re‐thinking, to put it no higher.  相似文献   

11.
Hannah Arendt's essays about the 1957 crisis over efforts of a group of youth, the “Little Rock Nine,” to desegregate a high school in Little Rock, Arkansas, reveal a tension in her vision of the “public.” In this article Aaron Schutz and Marie Sandy look closely at the experiences of the youth desegregating the school, especially those of Elizabeth Eckford, drawing upon them to trace a continuum of forms of public engagement in Arendt's work. This ranges from arenas of “deliberative friendship,” where unique individuals collaborate on common efforts, to a more conflictual “public stage,” where groups act in solidarity to change aspects of the public world. While Arendt famously asserted in her essay “The Crisis in Education” that political capacities should not be taught in schools, it makes more sense to see this argument as focused on what she sometimes called the conflictual “public stage,” reflecting the experience of the Little Rock Nine. In contrast, Schutz and Sandy argue that Arendt's own work implies that “deliberative friendship,” as described in her essay “Philosophy and Politics” and elsewhere, should be part of everyday practices in classrooms and schools.  相似文献   

12.
近年来,国内学术界非常关注"协商民主"的理论并对其持较为普遍的乐观态度。但是,我们在确认某一理论对现实是否有益之前,首先要思考它是否合理。为此,对墨菲的竞争性多元主义的民主模式的介绍应该能引起国内学术界对协商民主理论所面临的挑战及其存在的问题的关注。墨菲以施米特的政治理论为基础,对罗尔斯等人倡导的协商民主理论作了辩驳。与协商民主理论不同,墨菲论证了民主政治的冲突性内涵以及激情对公民的民主政治精神培养的重要作用。  相似文献   

13.
Abstract:

Cognitive developmental research has neglected the very early stages of moral development. Three recent attempts to fill this gap are briefly described. The first is Martin Hoffman's stage theory account of the origins of empathy. The second is Selman's theory of the development of social perspective‐taking. The third is Damon's account of the development of ‘positive justice’ in early childhood. The implications of these approaches for early moral education are then discussed.  相似文献   

14.
In February 2012, Canada's Truth and Reconciliation Commission released an interim report that detailed its findings based on extensive testimony by former students of the nation's residential school system, a system designed to forcibly assimilate aboriginal peoples. The report concludes that the state must play an active role in the restoration of indigenous culture and knowledge. It is against this background that Christopher Martin analyzes the idea of aboriginal educational rights. The concern here is not so much with aboriginal persons' right to a fair share of educational provision, but with the aboriginal person's right to reassert authority over his or her developmental interests, including an interest in culture and identity. The specific role of educational rights in such debates remains an important one, especially since such discussions impinge on difficult issues of state sovereignty and cultural rights. In this essay Martin examines various justifications of aboriginal educational rights and develops a Habermasian justification that remains consistent with individual rights.  相似文献   

15.
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16.
Abstract

In The Moral Development of the Child Piaget proposes a sketch of a developmental account of moral judgments, and the sequence of stages which he there proposes have been widely taken to provide a basis for any adequate developmental account. However, if Piaget's work on cognitive development is taken as providing a standard by which to judge such theories it is doubtful that moral development can be accounted for through the use of the equilibrium concept. The very notion of ‘a moral judgment’ with which Piaget works imposes severe restrictions on the adequacy of the theory, leading him necessarily to ignore important issues. Furthermore, there seems to be no underpinning available to secure the necessary order of the stages, and as a matter of fact some children seem to show evidence of a capacity to make advanced moral judgments at an early age. It is argued, therefore, that the search for developmental structures of this kind should be abandoned.  相似文献   

17.
What is the relationship between the fair distribution of goods in general, and the intrinsic, or distinctive, value of educational goods in particular? In this article, Christopher Martin and Tal Gilead argue that clarifying this relationship has significant importance for educational justice, and they aim to accomplish this by focusing on questions of resource allocation. In particular, the authors draw on Michael Walzer's theory of “spherical” justice in order to argue that intrinsic goods are important enough that they should be of normative concern for any theory of educational justice. That is to say, a conception of educational justice that takes distributive relationships seriously should account for how the nonpositional values of education are served by resource allocation, and not only socioeconomic or other positional goods. However, Martin and Gilead also claim that such a pluralist theory of educational justice should not open the door to educational policies and practices that are plainly “antiegalitarian.” They address this concern by proffering a distinction between, and criteria for adjudicating, legitimate and illegitimate judgments of justice that aim to protect or promote intrinsic educational goods.  相似文献   

18.
Vocational qualifications in England are undergoing another round of reform. This paper starts by reviewing the alleged weaknesses of English vocational qualifications, but argues that these do not necessarily establish a case for radical reform. The issue is not so much whether the system needs to be changed as the nature of the change that is needed. The paper argues for a more deliberative and incremental approach and proposes five principles upon which this should be based. These are the following: that the process of change is as important as the content of change; that institutions matter; that the purposes of reform need to be clear, consistent and realistic; that reforms should help to create a more unified qualifications system; and that the interests of the UK’s other home countries should be considered.  相似文献   

19.
Abstract

The growing field of clinical‐developmental psychology has been influenced by Lawrence Kohlberg's theory of moral judgement. Too literal a use of structural theory, however, has hindered this field's advancement. This paper argues that a new theory of self is required to apply appropriately developmental theory to clinical practice. The model consists of two related dimensions of self: self‐complexity and biographical themes (schemata and themata). A perspective on normal and atypical development given by the interactions between these components is described and implications for practice are discussed.  相似文献   

20.

This response argues that Greenspan's comment is basically incoherent, and that the position taken by Leicester and Cooke has unacceptable practical consequences. Greenspan admits that many people with 'mental retardation' lack adult decision-making capacities, but at the same time assumes that they have these very capacities in assigning them freedom rights. Leicester and Cooke consistently argue that people with 'mental retardation' do have adult reasoning powers and therefore should be given freedom rights. But this position has the rather disquieting implication that both the practice of treating 'mental retardation' as an exempting condition and the practice of giving them important special welfare rights seem to loose their justification.  相似文献   

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