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1.
ABSTRACT

The aim of this article is to show that an aesthetics of exemplarity could be a useful component of projects of moral self-cultivation. Using Linda Zagzebski’s exemplarism, I describe a distinctive, aesthetically-inflected mode of admiration called moral attraction whose object is the inner beauty of a person—the expression of the ‘inner’ virtues or excellences of character of a person in ‘outer’ forms of bodily comportment that are experienced, by others, as beautiful. I then argue that certain moral traditions deploy inner beauty within their practices of moral self-cultivation—a good example being Confucianism. Advocates of exemplarist moral education should therefore take seriously the ways that an aesthetics of exemplarity can play roles within projects of moral self-cultivation.  相似文献   

2.
The contextual precept of this paper is to re-theorise inclusive education beyond technical rational solutions to the ‘problem’ of disability. Drawing on Foucauldian and critical disability theories, I make the case for the analysis of inclusive schooling through the lens of students’ ‘included’ subjectivities – notwithstanding the presence of diagnosed special educational needs. I contend that there is a theoretical mismatch between humanist inclusive schooling and the posthumanist position of disability: an epistemic fissure that impedes inclusive development. Through analysis of the voices of students with disabilities from two different schooling contexts in Australia and Spain, I demonstrate how fragmented virtues of normalcy suffused their subjectivities. I conclude the paper with a discussion of the roles that DisHuman disability studies might play in recasting inclusive schooling by troubling normative discourse.  相似文献   

3.
This article uses a queer lens in an intersectional analysis of students’ schooling experiences in rural China. I argue that a queer perspective has been largely neglected and issues related to sexuality have not been carefully investigated in Chinese educational contexts. Drawing on queer theory and an intersectional framework, I re-interpret one of my earlier qualitative studies ‘queerly’ and examine the different ways that the discourses of sexuality and gender shape rural Chinese students’ schooling lives. Findings reveal that these discourses marginalize both effeminate boys who demonstrate ‘too little’ masculinity and male ‘troublemakers’ who perform ‘too much’ masculinity. This queer route of rereading also disrupts other constructions of normalcy associated with class- and place-based identities, such as students’ ‘half-rural identity.’ The analysis shows the importance of foregrounding the intersectional dimensions of inequalities and embracing a queer theoretical framework in understanding rural education in China.  相似文献   

4.
In this paper we posit a radical retheorization of anorexia as a form of deviance. We examine how the disciplinary practices and moral technologies typical of contemporary secondary schooling signify and enter into the articulation of three ‘virtue discourses’ (discipline, achievement and healthism), and tease out how these ‘virtue discourses’ play into the formation of the ‘anorexic’ subject. Informed by Foucauldian theory, our analysis draws on our life history interview study with teenage girls diagnosed with anorexia nervosa and their parents. We argue that anorexia can be understood not as a form of deviance but as a ‘paradox of virtue’ involving zealous compliance with and taking up of socially and culturally sanctioned ‘virtue discourses’ that are immanent in schooling and wider society.  相似文献   

5.
This article draws on Foucault's concept of governmentality to explore how recent political moves to legalise ‘flexibility’ mobilises education authorities to make ‘community’ a technical means of achieving the political objective of schooling the child. I argue that ‘flexibility’ in this sense is a neo‐liberal strategy that shifts relations between the governed and the State. In this way, it transforms the idea of schooling from a State run institution for the purpose of ‘community building’ to a community run institution for the purpose of making parents governable by both instrumentalising and institutionalising individualism through the force of community membership. Rather than a form of liberation from bureaucratic rule, the paper exposes how ‘flexibility’ acts as a normalising strategy that works with difference to entangle parents as community members in the process of schooling the child through the moral obligation of the contract.  相似文献   

6.
Contemporary campaigns for public education rest upon an assumption that public schools are fundamental to an equitable and inclusive society. In this paper, I reflect on this presumption by exploring the inherent tensions of the meaning and practice of ‘public’ education, especially when the ‘public’ in public schooling is linked to political contestation and change in relation to the nation state. In particular, this discussion considers the ways in which the contemporary heightened racial politics of fear of ‘Muslim radicalisation’ structures the ways in which the state creates boundaries surrounding ‘public’ schooling. Here, analysis of recent governmental attempts to addresses the concern of ‘radicalisation’ in schools reveals the difficulties the nation state faces in defining what exactly is the ‘public’, and demonstrates how the politics of race and fear become overarching logics in the constitution of the Australian ‘public’. These logics risk creating exclusions and boundaries in public schooling, which, I argue here, have repercussions for the defence and claim to public education more broadly.  相似文献   

7.
Educational theorists ranging from Ivan Illich to Jan Masschelein and Maarten Simons have described institutionalized schooling as a modernized, secular church, full of rituals, sacraments, and various incantations. For them, the function of the teacher as priest and schooling as baptism is highly problematic, separating education from the common world. As such, the educational theology of the school needs to be suspended in order for educational life to take on new meaning beyond the sacraments of learning. To further this line of inquiry, we turn to the work of Giorgio Agamben on the oath and its originary function of guaranteeing the truthfulness of language (‘sacrament of language’). Insofar as the oath is also operable in learning (in the voice of the teacher), we argue that such operability can be suspended through a dialogic practice called ‘community of infancy’, thereby making possible new, profane forms of educational life beyond baptism.  相似文献   

8.
Appearances are deceptive, the saying goes. However, we devote much time to the presentation of ourselves, and ties and necklaces can take up more energy than other ‘substantial’ matters. This article analyzes the history of the presentation of selves in schools through the study of school uniforms. It will be claimed that modernity configured a ‘regime of appearances’ that had powerful effects on the ways that people relate to themselves and to others, and that schooling played a significant role in shaping it. The article will deal particularly with school uniforms as part of this regime of appearances, focusing on the development of vestimentary codes in Argentina and the United States of America. In Argentina, white smocks, which were adopted as the mandatory dress code around 1910 on the basis of an egalitarian rhetorics, were part of a politics of the body closely tied to Hygienism and linked to ideals of moral and racial purity. White smocks established a homogeneous and austere, monochromatic aesthetics of the school space that quickly identified transgression and indiscipline. In the US, uniforms were used for the schooling of minorities (Native Americans, women) as a way of rigorously training unruly bodies and of learning other aesthetic and bodily dispositions. Recently, urban public schools have adopted uniforms to counter‐balance gangs' and rappers' dress codes. I believe that both cases show the fertility of analyzing school appearances for the history of school daily life and for understanding the effects that schooling produces in our societies.  相似文献   

9.
This paper takes as its starting point the Journal of Moral Education Special Issue (September, 2008, 37[3]) ‘Towards an integrated model of moral reasoning’. Although explicitly post‐Kohlbergian, the authors in this Special Issue do not, I argue, depart far enough from Kohlberg’s impoverished notion of the role of the affective in moral life—or when they do so depart, they incorporate emotions as mere intuitive thrusts in an essentially polarised two‐system view of the moral self. Prior to that complaint, I sketch an account of two contrasting self‐paradigms: a ‘dominant’ cognitive, anti‐realist (constructivist) paradigm and an ‘alternative’ realist and emotion‐based one. I explore the implications of the latter paradigm, which I endorse, for our understanding of the ‘emotional self’: a self imbued with and constituted by (potentially rationally grounded) emotions. I finally contrast that understanding with the one permeating the Special Issue and elicit some educational implications of the alternative paradigm.  相似文献   

10.
Stanley Cavell was the first to account for the transformation of theory and criticism brought about by reflection on popular culture and its ‘ordinary’ objects, such as so‐called mainstream cinema. However, Cavell is less concerned with reversing artistic hierarchies than with the self‐transformation required by our encounters with new experiences, and with the moral education they provide. According to him the value of a culture lies not in its ‘great art’ but in its transformative capacity, the same capacity found in Emerson's ‘moral perfectionism’. This new accent on examining the educational value of films as public occurrences of ethical theorising points towards the analysis of linguistic and aesthetic expression in a larger corpus works of ‘popular culture’, hence to going beyond Cavell's focus on the classical Hollywood movie.  相似文献   

11.
ABSTRACT

Employing Connelly and Xu’s (this issue) conceptualisation of reciprocal learning, the article explores the potential for reciprocal learning about pedagogy provided by a body of PISA-inspired literature on high-performing education systems. I argue that the opportunities for reciprocal learning provided by that body of literature is rather limited and problematic because of its uncritical acceptance of the OECD’s basic premises about PISA and because of its employment of the ‘best practices’ approach to policy borrowing. Using Singapore as a case, I contend that reciprocal learning needs to be informed by the cultural historical narratives behind the development of an education system and a theory of pedagogy that locates the practice of teaching within a broad social, institutional, and instructional context of schooling. I discuss lessons from and for Singapore concerning the purposes of schooling, institutional norms and arrangements, and pedagogical practice.  相似文献   

12.
This article examines the antecedents of the ‘British Values’ (democracy, rule of law, equality of opportunity, freedom of speech and the rights of all men and women to live free from persecution) which it is incumbent upon British schools to teach. But it also seeks to move the debate forward by pointing to the ‘British Virtues’ without which it is impossible to live by ‘British Values’. The argument advanced here is that the inculcation of virtues (moral habits and dispositions underpinning good character) as well as values (beliefs and ideals) is foundational in schooling for life in a liberal democracy. On the view that schools are both ‘by’ and ‘for’ society (being the products of the society they seek to serve) the article problematises attempts to conceive of schooling in general, and character education in particular, in exclusively post-Christian terms. Although increasingly secular, as British culture is not quite the palimpsest that easily permits a millennium of Christian social and legal ‘writing’ to be ‘over-written’, some of its central concepts are drawn upon in the recommendations made here for the curriculum and governance of schools.  相似文献   

13.
In this paper I outline an approach towards policy analysis that takes governmentality as its point of theoretical orientation and begin to apply this approach to my research into the recently raised compulsory school‐leaving age in Western Australia. I aim to demonstrate the methodological potentials of this approach by giving examples of the thinking and practices that shape and condition the policy. I commence by situating the school‐leaving age policy within a broader field of reforms occurring under the general banner of neoliberalism and argue that the policy is primarily concerned with the conduct of students classified at ‘educational risk’, and with transforming these students to become more visible, participative and engaged in their schooling. By focusing on the policy rationalities and technologies, and drawing on Foucault’s notion of governmentality, I explore the forms of knowledge and practical strategies that are deployed in this policy field. I contend that this particular deployment narrowly constructs young people’s experiences of schooling in ways that do not allow for a broader debate about their declining school attendance and what should be done to address it  相似文献   

14.
The Chinese educational landscape has been transformed since the 1970s when The Diploma Disease was first published. At that time, the Cultural Revolution was coming to an end and a process of educational reconstruction was about to start. Much of what Dore described was swept away by the enthusiasm of modernisers intent on re‐establishing a competitive, examination‐based system that valued competence over ideology, individual rewards, and the virtues of studying ‘to become a dragon’. This paper charts the changes that have taken place in assessment, the regeneration of the ‘key school’ system, the expansion of private schooling, and the university entrance and job placement system. Some of what Dore valued remains—Confucian values still permeate learning and teaching, an all‐round education is promoted which balances the intellectual with the moral and the physical, and vocational schooling is heavily promoted. Chinese education, and the role assessment plays in it, appears to be converging towards forms common in other East Asian countries. In the increasingly unregulated climate that is contemporary China, this appears to be happening with few checks and balances that might protect educational quality and preserve schooling from the excess backwash on learning and teaching that examinations create in other countries in the region. Dore's general thesis thus retains its relevance and stands as a salutary reminder to what the future may bring.  相似文献   

15.
British schools have been positioned by recent educational policy discourses as sites of innovation and transformation in new technological contexts, but more recent concerns about well-being suggest a more ‘affective turn’ in educational policy-making. This article provides an analysis of a project which has explored the ways in which schools are being re-imagined as spaces of effective technology-centredness, as well as sites for more emotional or affective child-centredness. I argue that far from being mutually exclusive categories, these technology-centred and child-centred orientations are conjoined in what I call ‘high-touch-tech’ discourse where the effective and the affective are mutually constitutive. Finally, I situate these changes as consequent upon ‘emotion management’ in work and social life, and suggest that an implication of the new policy focus on well-being for schools will be their requirement to perform ‘affect management’.  相似文献   

16.
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17.
Inspired by the debate about character between situationism and virtue ethics, I argue that John Doris's idea, ‘local trait’, offers a fresh insight into contemporary character education. Its positive variant, ‘local virtue’, signals an inescapable relay station of the gradual development of virtue, and serves as a promising point of departure for advanced growth. The idea of converting local virtues to more global ones is accordingly proposed to represent an empirically more realistic way of conceiving how to approach the ethical ideal of global virtues. It helps to direct our gaze to the great intermediate developmental stages of virtue, which mark out a whole spectrum of virtues of varying degrees that fall short of full virtue. This new notion works together with the traditional Aristotelian account to provide a full account of how to effectively undertake the age‐old educational business of the inculcation of virtues.  相似文献   

18.
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   

19.
The aim of this article is to reconstruct two counter-intuitive Aristotelian theses—about contemplation as the culmination of the good life and about the impossibility of undoing bad upbringing—to bring them into line with current empirical research, as well as with the essentials of an overall Aristotelian approach to moral education. I start by rehearsing those essentials. I then illustrate the two theses and their counter-intuitive ramifications by dint of three life stories of imaginary persons. Subsequently, I offer a reconstruction of Aristotle’s theses which, while going beyond the textual evidence, remains faithful to core elements of his moral and educational theory. I finally bring some considerations from the current literature on self-change to bear on this Aristotelian reconstruction, arguing that the effects of bad upbringing can be undone through contemplative activity. I also elicit some implications of the proposed argument for contemporary moral education and schooling.  相似文献   

20.
美育的实质是对于生命的自觉意识的培育，审美能力的培育，实际上就是对这种生命意识的自觉能力的培育。审美能力的动力因素是审美期待，审美所使用的方法因素是普通的形象思维和艺术思维的结合。审美期待的生成不但在于审美，而且还在于审丑。培育审丑审美能力的途径不仅要通过学艺术的审美活动，而且需要道德力量的支持，归根结底，是生活实践。  相似文献   

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