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1.
Pádraig Hogan has argued for a powerful conception of education as epiphany that is illuminated by the work of Heidegger and Joyce. But what are we to make of Stephen Dedalus’ intention (pretension?) to ‘Remember your epiphanies’? Developing the phenomenological Erinnerungsversuch or ‘essay in memory’ of David Farrell Krell, I will examine three ‘epiphanic fragments’ from the literature of education. The problem of the temporality of the educational epiphany will be identified and a resolution will be attempted. I hope thus to extend an ontological account of memory into the educational experience, and also to develop the educational significance of the remembered or recollected epiphany. The article concludes with some emerging thoughts on the relation of education, literature and vocation.  相似文献   

2.
Given my long-time interests in neoliberalism and questions of subjectivity, I am pleased to respond to Jesse Bazzul’s paper, “Neoliberal Ideology, global capitalism, and science education: Engaging the question of subjectivity.” In what follows, I first summarize what I see as Bazzul’s contributions to pushing science education in ‘post’ directions. I next introduce the concept of “post-neoliberalism” as a tool in this endeavor. Finally, I address what all of this might have to do with subjectivity in the context of science education. I speak as a much-involved veteran of a version of the science wars fought out in education research for the last decade (NRC 2002). My interest is to use this “battle” to think politics and science anew toward an engaged social science, without certainty, rethinking subjectivity, the unconscious and bodies where I ask “what kind of science for what kind of politics?”  相似文献   

3.
The question of ‘what works’ is currently dominating educational research, often to the exclusion of other kinds of inquiries and without enough recognition of its limitations. At the same time, digital education practice, policy and research over-emphasises control, efficiency and enhancement, neglecting the ‘not-yetness’ of technologies and practices which are uncertain and risky. As a result, digital education researchers require many more kinds of questions, and methods, in order to engage appropriately with the rapidly shifting terrain of digital education, to aim beyond determining ‘what works’ and to participate in ‘intelligent problem solving’ [Biesta, G. J. J. 2010, “Why ‘What Works’ Still Won’t Work: From Evidence-Based Education to Value-Based Education.” Studies in Philosophy and Education 29 (5): 491–503] and ‘inventive problem-making’ [Michael, M. 2012, “‘What Are We Busy Doing?’ Engaging the Idiot.” Science, Technology &; Human Values 37 (5): 528–554]. This paper introduces speculative methods as they are currently used in a range of social science and art and design disciplines, and argues for the relevance of these approaches to digital education. It synthesises critiques of education’s over-reliance on evidence-based research, and explores speculative methods in terms of epistemology, temporality and audience. Practice-based examples of the ‘teacherbot’, ‘artcasting’ and the ‘tweeting book’ illustrate speculative method in action, and highlight some of the tensions such approaches can generate, as well as their value and importance in the current educational research climate.  相似文献   

4.
In response to the authors, I demonstrate how threshold concepts offer a means to both contextualise teaching and learning of quantum physics and help transform students into the culture of physics, and as a way to identify particularly troublesome concepts within quantum physics. By drawing parallels from my own doctoral research in another area of contemporary physics—special relativity—I highlight concepts that require an ontological change, namely a shift beyond the reality of everyday Newtonian experience such as time dilation and length contraction, as being troublesome concepts that can present barriers to learning with students often asking “is it real?”. Similarly, the domain of quantum physics requires students to move beyond “common sense” perception as it brings into sharp focus the difference between what is experienced via the sense perceptions and the mental abstraction of phenomena. And it’s this issue that highlights the important role imagery and creativity have both in quantum physics and in the evolution of physics more generally, and lies in stark contrast to the apparent mathematical focus and lack of opportunity for students to explore ontological issues evident in the authors’ research. By reflecting on the authors’ observations of a focus on mathematical formalisms and problem solving at the expense of alternative approaches, I explore the dialectic between Heisenberg’s highly mathematical approach and Schrödinger’s mechanical wave view of the atom, together with its conceptual imagery, at the heart of the evolution of quantum mechanics. In turn, I highlight the significance of imagery, imagination and intuition in quantum physics, together with the importance of adopting an epistemological pluralism—multiple ways of knowing and thinking—in physics education. Again drawing parallels with the authors’ work and my own, I identify the role thought experiments have in both quantum physics education and in physics more generally. By introducing the notion of play, I advocate adopting and celebrating multiple approaches of teaching and learning, including thought experiments, play, dialogue and a more conceptual approach inclusive of multiple forms of representation, that complements the current instructional, mathematical approach so as to provide better balance to learning, teaching and the curriculum.  相似文献   

5.
This paper explores education as a context for facing what Susie Orbach has termed ‘climate sorrow’ and asks: what ‘relations to the world’ are we imagining might help youth stay with difficult feelings about the future by enabling them to develop a living relationship to the more-than-human world in the present? By way of response, the paper offers a conceptual shift from ‘relations to the world’ to ‘encounters of the world’. I draw on the work of David Abram to reframe our relations as sensory encounters and on the work of Bruno Latour to reframe the world as a living multiplicity. What both authors enable is a complex understanding of the temporality of our living in and with our environment. To explore this further, I offer a reading of Olafur Eliasson's climate artwork, Ice Watch. Consisting of 24 blocks of melting glacial ice outside the Tate Modern in London, the installation holds two temporal dimensions together through the kinds of encounters it makes possible: chronological time (chronos) and living time (kairos). In the final section , I locate the time of environmental teaching at the juncture of chronos and kairos as a way of creating encounters of the world that educate about the climate emergency while also giving time for climate sorrow.  相似文献   

6.
Contemporary discourses in educational administration have exponentially grown the number of adjectival leaderships, challenged traditional organisational structures, and offered autonomy as a solution to performance issues. In this theoretical paper, I ask what does the principalship look like after autonomy? Despite the range of objections that could be raised in relation to thinking with and through an organisational role, it is the contention of this paper that it is in the principalship that we find important resources for theorising educational administration, even if, at first sight, these resources appear to bear little connection to, or resonance with, contemporary discourses of ‘leadership’ in education. Working within a relational approach to educational administration that I am advancing, my argument is built around three key markers: the centrality of temporality, the (im)possibility of the local, and the imposition of ‘quality’.  相似文献   

7.
When applied to education, Heidegger’s analysis of Da-sein suggests that in his ontology the epistemological problem of clarifying cognition is replaced by the existential problem of the cognition of the understanding individual. Thus, Heidegger treats “education” ontologically as the ability to achieve Da-sein as one’s own true and integral being whose Da-sein always takes precedence in understanding. On this basis, we can say that Heidegger treats education as a transcendental ontological structure that he, like Scheler, calls “disclosedness.” And although Heidegger almost never uses the term “education” in his analytic system, preferring instead to use expressions such as “authentic being,” “projection of the self,” etc., all of this content that he invests in this term closely follows Scheler’s interpretation, because it also characterizes human existence as “open” and “not foreordained.” For Scheler, the same “open” existence is an expression of existential human freedom, since it serves to manifest the spirit as the ontological principle. Considered in epistemological and value terms, this freedom, according to Scheler, is what he refers to as “education,” a transcending state of being that is manifested for another thing in existence as something that is “known” by loving participation in it with a view to achieving “one’s authentic self.”  相似文献   

8.
This article explores Lyotard’s notion of performativity through an engagement with McKenzie’s analysis of performance as a ‘formation of knowledge and power’ that has displaced the notion of discipline as the tool for social evaluation. Through conditions of ‘performance’ capitalism, education is to conform to a logic of performativity that ensures not only the efficient operation of the state in the world market, but also the continuation of a global culture of performance. I further trace Lyotard’s postmodern aesthetic of experimentation through performance as an ‘event’ in an analogous attempt to track the process of cultural production in terms that acknowledge the temporality of the event so as not to reduce the artwork to a commodity, knowledge to information, and ‘performance’ to be managed. Where this has critical traction is in education, a site that deals with the intersection of politics, art, theory, philosophy and history—in short, a site where all aspects of ‘performance’ are fully realized. This article engages with the key ideas of these thinkers’ approaches to notions of performance, and assesses their relevance for an understanding of the ambiguities of ‘performance’ in contemporary education institutions.  相似文献   

9.
This article explores the impact of educational mobilities on the ethnic identity construction of minority students in China. Adopting ‘temporality’ as an analytical tool, the article highlights the dynamic temporal multiplicity in ethnic identity construction by comparing longitudinal in-depth interviews of a Mongolian student and a Tibetan student. This multiplicity of temporality is manifested in three aspects: temporality of ethnic othering; temporality of ethnic identity awakening; and temporality of ‘worldly time’ and ‘ethnic time’. Both ‘worldly time’ and ‘ethnic time’ entail distinctive understandings about these students’ pace and priorities in life. Both students defer their ‘permanent’ ethnic identity to an imagined future. Yet, adopting the gaze of the dominant others, both students subconsciously constructed an essentialist view of their ethnic cultures as fixed and stable, and those of the dominant cultures as alive and fluid. This article enriches our understanding of the politics of subjectivation through the lens of ‘temporality’.  相似文献   

10.
Education,Eco-Progressivism and the Nature of School Reform   总被引：1，自引：0，他引：1  
This article is an attempt to critique some of the limitations of dominant school reform discourses in education, drawing upon the work of Michel Foucault, Michael Apple, Maxine Greene, and Dennis Carlson, in addition to writers in the emerging field of what might be called “eco-progressivism.” The intersections between ecology and education can help construct a distinct counternarrative of progressive educational reform that is informed by ecological discourses, movements, and zeitgeists. Through the field of conservation biology, I hope to connect both ecology and education as crisis disciplines and suggest that the reform discourse in the field of biology utilizes a much different framework than that of current school reform orthodoxy. These differences have powerful and real consequences for the ways in which children and teachers experience school. Utilizing the well documented case of the failure of the Biosphere 2 research project as a grounding metaphor and cautionary tale, I plan to show not only the severe limitations of the current school reform orthodoxy but the ways in which the normalization of what I call the “biospheric number” functions as a technology of power. Finally, I hope to position the emerging worldview of eco-progressivism as a useful framework for reconsidering school reform specifically and the progressive education movement more broadly.  相似文献   

11.
This article attempts a reading of Andreas M. Kazamias’s work and method as a persistent and firmly grounded attempt to “go against the tide” of an empirical/instrumentalist comparative education and toward a “modernist episteme.” Kazamias has been explicitly critical of the social-scientific-cum-positivist comparative education, while at the same time acknowledging the limitations of the traditional historical-philosophical-humanistic approach. His “revisionist” comparative-historical analysis seeks to combine history with social science toward an “anthropocentric” comparative education, “concerned with the great problems—political, social but also ethical—which ‘mankind’ faces.” Consistent with his rejection of instrumental/“techno-scientific” approaches to comparative education, Kazamias argues for a promethean humanistic education (i.e., paideia, liberal education, culture générale, bildung) cultivating the soul and the mind, aiming at both the Platonic/Socratic psyche and the Aristotelian phronesis.  相似文献   

12.
Abstract In a post‐9/11 world, where the politics of “us” versus “them” has reemerged under the umbrella of “terrorism,” especially in the United States, can we still envision an éducation sans frontières: a globalized and critical praxis of citizenship education in which there are no borders? If it is possible to conceive it, what might it look like? In this review essay, Awad Ibrahim looks at how these multilayered and complex questions have been addressed in three books: Peter McLaren and Ramin Farahmandpur’s Teaching Against Global Capitalism and the New Imperialism, Nel Noddings’s Educating Citizens for Global Awareness, and Gita Steiner‐Khamsi’s The Global Politics of Educational Borrowing and Lending. Ibrahim concludes that, through creating a liminal, dialogical space between humanism, environmentalism, materialism, philosophy, and comparative education, the authors in these books offer a critical pedagogy in which éducation sans frontières is possible — a project that is as visionary as it is hopeful.  相似文献   

13.
This article represents an attempt to reconcile discussions of aspects of educational research with recent developments in complexity science. It is argued that current characterizations of and distinctions among research methodologies in education are potentially counterproductive, in large part because they tend to be defined against or in terms of principles and methods that have been rendered problematic within the sciences. To develop this point, the authors draw on several contemporary discourses: poststructuralist methods are used to foreground the Euclidean (plane) geometric roots of much of the vocabulary of educational research; fractal geometry is taken as a source of images and analogies to support alternative conceptions of knowledge, learning and teaching; informed by poststructuralist and fractal geometric notions, the authors turn to complexity science and argue that it is fitted to and offers important elaborations of current discussions of educational research methodologies. In the process, they suggest that it may be time to abandon some of the prominent distinctions used to describe educational research, including ‘quantitative versus qualitative’ and ‘sciences versus humanities’.  相似文献   

14.
Editorial     
  相似文献   

15.
This essay discusses Anna Danielsson’s article “In the physics class: university physics students’ enactments of class and gender in the context of laboratory work”. The situated co-construction of knowledge and identity forms the crucial vantage point and I argue that it is a point of intersection between the history of science and research in science education. The former can provide a valuable understanding of the historicity of learning science. I thus highlight the importance of knowledge as situated in time and space, for instance the importance of the historical division between “head and hand” clearly visible in the discourse of Danielsson’s informants. Moreover, the article discusses how identity is produced in specific knowledge contexts through repeated performances. The article closes by briefly suggesting analytical alternatives, in particular “belonging” and “imitation”. Both draw on post-structuralist ideas about the citational nature of identity. Belonging is created by citing and reinstating norms. Imitating knowledge, identity and norms is an issue that should be brought to the fore when we speak of education and training.  相似文献   

16.
I examine pre-service elementary school teachers’ process of defining diversity as part of a state-mandated, high-stakes, teacher education portfolio benchmark; metaphors’ roles in their defining process; the evaluation mechanism, and the literal and metaphorical bench-mark boundary these pre-service teachers must reach to enter the profession. Using Foucault's analysis of the relation among words, things, and truth and Ogden and Richards’ definition theory as lenses, I analyze the dilemmas, ambiguities, negations, and contradictions these pre-service teachers encounter during the definition-writing process and their attempt to match their definitions of diversity to what they believe to be a concrete, absolute object, entity, or thing called diversity. Their belief that diversity is a concrete, fixed, discoverable Truth bumps against the possibility that diversity is ambiguous, negating, contradictory, and gigantic in scale. Institutionalized diversity promotes political and economic, institutional well being; discourse exposes itself as political power medium and source of subject formation. Ultimately, diversity explodes the epistemic underpinnings that lead to the expectation that one can reify diversity, wedge it “solidly in a space of visible reference points” (Foucault 1983, 17), and imprison it within institutional boundaries.  相似文献   

17.
This paper examines David Bakhurst's attempt to provide a picture of ‘the kinds of beings we are’ that is ‘more realistic’ than rationalism. I argue that there is much that is rich and compelling in Bakhurst's account. Yet I also question whether there are ways in which it could be taken further. I introduce the discussion by exploring Bakhurst's engagement with phenomenology and, more specifically, Hubert Dreyfus—who enters Bakhurst's horizon on account of his inheritance of the philosophy of John McDowell. Whilst I recognise that Bakhurst's encounter with Dreyfus demonstrates his achievements—over rationalism and over Dreyfus—I also suggest that it opens up certain questions that remain to be asked of his position on account of its conceptualism. These questions originate, not from a Dreyfusian phenomenological perspective, but from the post‐phenomenological perspective of Jacques Derrida. Through appealing to key Derridean tropes, I aim to show why the conceptual idiom Bakhurst retains may hold us back from understanding the open nature of human thought. I end by considering what therefore needs to come—and what needs to be let go—in order to best do justice to the ‘kinds of beings we are’.  相似文献   

18.
Within educational philosophies that utilise the Heideggerian idea of ‘authenticity’ there can be distinguished at least two readings that correspond with the categories of ‘weak’ and ‘strong’ utopianism. ‘Strong‐utopianism’ is the nostalgia for some lost Edenic paradise to be restored at some future time. Here it is the ‘world’ that needs to be transcended for it is the source of our inauthenticity, where we are the puppets of modernist‐capitalist ideologies. ‘Authenticity’ here is a value‐judgment, understood as something that makes you a better person. The ‘inauthentic’ person is simply deceived. ‘Weak‐utopianism’ is recognising the forces for change in the ‘everyday‐immanent’ where we do not look to overcome the world but own it as ‘heritage’. ‘Authenticity’ here is an ontological choice, a modification of inauthenticity, not its opposite. The ‘cult of the authentic’ relates to the ‘strong utopianism’ where ‘authenticity’ has become fetishized, harking back to a purer, pre‐modern state, untainted by the ideals of the Enlightenment and ethos of capitalism. ‘Authentic education’ is the overcoming of our environments and socio‐historical contexts, opening up new horizons of meaning. The radical notion of freedom that this implies, where one is free from rather than free in the realisation of constraint, may also be another dividing line between the ‘strong’ and ‘weak’ readings, which lend themselves to a Messianic narrative. It will be argued that if ‘authentic education’ is understood through a ‘strong utopianism’ it actually re‐enforces those very same dystopian ideals they look to overcome as characterised by ‘enframing’.  相似文献   

19.
R. M. Hare has argued for and defended a ‘two-level’, view of moral agency. He argues that moral agents ought to rely on the rules of ‘intuitive moral thinking’ for their ‘everyday’ moral judgments. When these rules conflict or when we do not have a rule at hand, we ought to ascend to the act-utilitarian,‘critical’ level of moral thinking. I argue that since the rules at the intuitive level of moral thinking necessarily conflict much more often than Hare supposes, and since we often do not have ready-made rules for our moral judgments, we must necessarily use critical moral thinking very frequently. However, act-utilitarian judgements at this level will sharply conflict with our strongly held ‘intuitive’ moral convictions. I show that Hare's attempt to balance these two aspects of moral judgment requires us to simultaneously adopt two conflicting sets of moral standards, and thus an attempt to inculcate such standards constitutes a ‘schizophrenic’ moral education. Finally, I briefly outline an alternative conception of moral education, based on Aristotelian phronesis.  相似文献   

20.
Because of Professor Cooley's prosecutorial review, I want to make clear at the outset that my rejoinder is not a codefendant's answer to a plaintiff's replication. Instead, I first attempt to provide an “immanent” analysis of Cooley's indictment, in the sense of dealing with what dwells within his reasoning. A specific philosophical definition of “immanent” reads: taking place within the mind of the subject, but having no effect outside (this does not apply to me as an outsider). I intend to battle with Cooley up close—no “dancing”—my defense against his offense. In the second part, the focus will be on what I think is missing from Cooley's attempt to discredit McLaren and Farahmandpur's book. His decision or failure to deal with what Marx and the most effective Marxists have written, and how some of this provided analyses that could be and/or was acted upon, may be more serious than his beating up on the book's authors.  相似文献   

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