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1.
ABSTRACT

This paper seeks to contribute to the thinking on feminism’s past and present entanglement with the university and strives to imagine its future. Through a close reading of the opening passage of Derrida’s essay ‘Mochlos, or The Conflict of the Faculties’, I trace ‘a university responsibility’ which does not lead to a subject conceived as self-identical. Drawing on the works of Hemmings, Scott and Wiegman, I argue that we must assume responsibility which will make us, feminism and the university tremble. This paper argues that envisioning feminist responsibilities as tremendous will allow us to conceive feminism as non-identical to itself and beyond the prerequisite of the sovereign (feminist) subject. Taking tremendous responsibilities will, as Hemmings proposes, help us create feminist narratives which will be potentially more politically transformative.  相似文献   

2.
Abstract

Originating from philosophy and science, many different ideas have made their way into educational policies. Educational policies often take such ideas completely out of context, and enforce them as general norms to every aspect of education; even opposing ideals make their way into school’s curricula, teaching techniques, assignments, and procedures. Meanwhile, inside the actual classrooms, teachers and students are left in limbo, trying to comply with, techniques, evaluation forms and a growing technical educational vocabulary. Here I would like to propose an antidote to this absurdity by reminding us what teachers and students already know. Such an antidote can be found in J. L. Austin’s speech act theory. In this paper, I propose we revisit speech act theory and treat it as an educational theory. That might help us dismantle false dichotomies troubling education for decades. The point is not that the discussion over educational policies and priorities should stop, but that it should be kept in appropriate perspective. A modified speech act theory can help us facilitate such a perspective.  相似文献   

3.
Abstract

What does it look like to cultivate a community in right relationship with God? In taking the focus off individual members and placing it on the community itself, we recognize that the whole of a university is greater than the sum of its parts, and that individual parts are repeatedly and continually shaped and defined by the whole. Being in right relationship with God begins with acknowledging our longings to be loved, to be known, and to belong in ways encouraging us to put ourselves intentionally and consistently in God’s gaze of love. Coming before God empty-handed and agenda-less, rather than starting another discipleship program or Bible Study, helps us lean into God’s love already at work—common grace. Gratitude flows from opening our eyes to the wonder of God’s sustaining love active around us. As we gaze at God, who is gazing at us, we are transformed—saved from envy, pettiness, selfishness, and sense of entitlement. Transformation begins with grace, where the response is a gratitude that moves back to God and is expressed in love of neighbor—love of all created things, both seen and unseen, held together by Christ. This movement of God in our college communities is cultivated by a shared identity as a Christian community, by seeing and knowing each other, being seen and known, using chapel as a Holy Place, and turning our love outward.  相似文献   

4.
Abstract

In the Republic, Plato developed an educational program through which he trained young Athenians in desiring truth, without offering them any knowledge-education. This is not because he refused to pass on knowledge but because he considered knowledge of the Good as an ongoing research program. I show this by tracing the steps of the education of the Philosopher-Kings in Plato’s ideal state, to establish that the decades-long educational regime aims at training them in three types of virtue: (i) Moral Virtue; (ii) the Cognitive Virtue of Abstraction; (iii) the Cognitive Virtue of Debate.

Plato’s theory of education has much to teach us about intellectual character education today. The Platonic educational program does not advocate the direct transmission of knowledge from teacher to learner but rather focuses on building the learners’ epistemic dispositions. Building upon the Socratic Method, Plato’s educational program does not ‘spoon-feed’ knowledge to the learners but rather fosters the growth of intellectual virtues through problem-solving.

I explain ways in which fostering intellectual virtues through problem-solving could be applied in classrooms today. I conclude that Plato’s rigorous educational program is of definite merit for contemporary virtue education, especially since Aristotle offers us surprisingly little on how to educate for intellectual virtues.  相似文献   

5.
ABSTRACT

Building on postcolonial feminist scholars and critical anthropological work, this paper analyses the frequent deployment of the notion of ‘culture’ by decision-makers, educators, international agency staff and young people in the design, delivery and uptake of sexuality and HIV prevention education in Mozambique. The paper presents qualitative data gathered in Maputo, Mozambique to highlight the essentialising nature of culturalist assumptions underpinning in-school sexuality education. I argue that conceptions of ‘traditional’ and ‘modern’ culture are deployed to explain the epidemic, both of which spectacularise and decontextualise phenomena and practices, and perpetuate the western trope of the Third World Woman. The paper concludes by arguing that a singular emphasis on ‘culture’ – in its various guises – diverts attention from structural causes of young Mozambican women and men’s vulnerability to HIV and AIDS, and crucially, rather than problematise gender relationships, reifies and solidifies these. Thus, while sexuality and HIV prevention education cannot be understood or delivered independently of the cultural context in which it is situated, a more nuanced conception of culture is required – that is, one that is attentive to questions of power and specifically, who is in a position to make meanings ‘stick’.  相似文献   

6.
Abstract

In 2014, Thomas Piketty’s Capital in the Twenty-first Century rocked the economic and political world, with its argument that inequality is destined to increase; in the field of education, however, this book has been almost entirely ignored. I argue that Piketty’s treatise is relevant to educational theories for three reasons: his rejection of meritocracy contributes to theories of social mobility; his critique of human capital theory provides fodder for debates about educational purpose; and his interdisciplinary analysis supports the political economy tradition in education. However, I also argue that it is necessary to move beyond the economic determinism in Piketty’s arguments, to explore the transformative potential of education as a consciousness-raising process, the agency of communities, the production process, and alternative solutions to inequality. I argue that education scholars should use the renewed interest in inequality generated by Piketty’s book to shift the dominant discourses about education, schools, and social justice.  相似文献   

7.
Abstract

In this article, I explore the importance of Giorgio Agamben’s theory of potentiality for rethinking education. While potentiality has been a long-standing concern for educational practitioners and theorists, Agamben’s work is unique in that it emphasizes how potentiality can only be thought of in relation to impotentiality. This moment of indistinction—what I refer to as im-potential—has important implications. First, I argue that if potentiality and impotentiality are separated from one another, the result is a stratified educational system where some students are commanded to actualize their potentiality in the form of standardized tests while others are abandoned by the system. Second, thinking im-potentiality enables us to move beyond problematic formulations of learning and rediscover the uniqueness of studying. Here, I offer a brief example of study through an analysis of ‘Tinkering Schools’, an alternative program founded by Gever Tulley in San Francisco. And finally, without a concept of im-potentiality, the discourse of the ‘child genius’ becomes commodified as a power to be harnessed and actualized in the name of neoliberal entrepreneurialism. Only through a return to im-potentiality can we reclaim Genius and its relationship to the question of educational freedom.  相似文献   

8.
ABSTRACT

This article focuses on the work of three British Women Education Officers (WEOs) in Nigeria as the colony was preparing for independence. Well-qualified and progressive women teachers, Kathleen Player, Evelyn Clark (née Hyde), and Mary Hargrave (née Robinson), were appointed as WEOs in 1945, 1949, and 1950 respectively. I argue that the three WEOs endeavoured to reconcile their British cultural values, progressive education, English language instruction, and the intricacies of Nigerian cultures in order to prepare students for life and work in an independent Nigeria. Their roles were diverse, encompassing administration and teaching, teacher education, and leadership of girls’ boarding schools and residential training colleges where English was the language of instruction. Following an outline of the WEOs’ prior experiences, I compare and contrast their approaches to progressive education, beginning with Clark’s endeavours to make girls’ education “a graft that would grow onto and into their own way of life” at the Women’s Training College, Sokoto, in far Northern Nigeria. Then I discuss Robinson’s work in a men’s elementary training college at Bauchi where she dispensed a “down-to-earth practical” progressive education to prospective primary school teachers. Finally, Player gave girls “as complete an education as possible for life as a worker, wife and mother” at Queen Elizabeth School, the first government secondary school for girls in Northern Nigeria. Each situation illustrates the complex social relations involved in realising WEOs’ commitments to progressive education as an emancipatory project.  相似文献   

9.
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10.
ABSTRACT

This paper examines the tensions between education policy’s attachment to notions such as excellence and inclusion and its investments in managerial tropes of competition, continuous quality improvement, standards and accountability that are at odds with and which undermine its attachments. In order to explore these tensions, I draw on the psychoanalytic notion of fantasy, explained through Stanley Kubrick’s final film, Eyes wide shut. My argument is that while the individual and society are both constituted through unavoidable division, antagonism and opacity, these notions are obscured through the operations of fantasy which holds out the promise of wholeness, harmony and redemption. In particular, education serves as a key site in which these fantasmatic ideals are promoted and pursued, a claim I substantiate via an analysis of the UK government’s 2016 White Paper, Educational Excellence Everywhere. Specifically, I read the White Paper in terms of five fantasies of: control; knowledge and reason; inclusion; productivity; and victimhood. My argument is that while fantasy is an inescapable element that inevitably structures what we take to be ‘reality’, education policy might strive to inhabit fantasy differently, thereby finding ways of escaping its current mode of seeing education with eyes wide shut.  相似文献   

11.
Abstract

Although John Dewey has had the most profound effect on education, less is known about the philosophy of education of the original founder of pragmatism, Charles Peirce Using Peirce’s theory of formal rhetoric, I try to show that Peirce’s philosophy of education, when fully understood, is aligned with Dewey’s pedagogy of experiential learning, and can provide a justification for the promotion of active learning in the classroom. Peirce’s rhetoric, as one part of his logical or semiotic theory, argues that reasoning alone is not sufficient to gain knowledge, but that it must be embedded within a community of inquiry, of a certain sort. Applying this to the classroom, I argue that we, as teachers, should endeavor to create the features of a proper community of inquiry in the classroom, one that emphasizes engagement of the students in doing research rather than passively receiving information about its results.  相似文献   

12.
ABSTRACT

This paper examines the critical contribution that affects as bodily capacities to act, engage and connect can make to children’s learning in museums and schools. Drawing chiefly on empirical material collected over the course of visits by school children to Museums Victoria, Australia, and bringing a sociomaterial sensibility to bear, I trace the movements of these children through exhibition spaces and show pedagogic affect at work. I argue that children’s learning can usefully be understood in ways that go beyond social constructivism which underwrites museum learning and school education yet tends to neglect the role of affectivity and material agency in learning, as well as relations of power. As the empirical material shows, the politics of affective practice involve the co-constitution of bodies, spaces and objects in ways that actively intervene in established relations of power. I conclude by calling for a renewed engagement with the affective in education.  相似文献   

13.
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14.
Abstract

This essay offers a glimpse into what is possible when religious educators traverse the walls of the justice system and work with students-incarcerated to curate spaces of hope, grace, and transformation in prison. Herein I present both a dream and a challenge to the future of religious education to live into a life-saving mission to offer the millions of people in jails, prisons, and detention centers opportunities and resources to resist prison practices, prevent devaluation, and promote survival. Finally, I ask if Religious Education Association can be a place where we dream of this future together?  相似文献   

15.
ABSTRACT

The article makes a number of critical remarks concerning Linda Zagzebski’s exemplarism. On the positive side, I argue that one of its strengths is the focus on motivation as an important factor in moral education whilst, on the negative, I draw attention to two issues. The first is that Zagzebski’s notion of moral exemplars is insufficient since it is too narrow, merely focusing as it does on high standard moral heroes while neglecting more usual moral agents who at least in some respects may also play the role of exemplars. Secondly, I find Zagzebski’s view of admiration (as a fundamental notion in building a moral theory) to be somewhat circular.  相似文献   

16.
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   

17.
Abstract

In this article, I trace lines of materialist pedagogies in the history of women workers’ education following feminist interpretations of Spinoza’s assemblage of joyful affects. More particularly, I focus on the notions of laetitia [joy], gaudium [gladness] and hilaritas [cheerfulness] as entanglements of joy and trace their expression in practices and discourses inscribed in archival documents that I have reassembled around the theme of women workers’ education. My reading of Ethics follows a range of feminist thinkers that have engaged with Spinoza’s ‘ethics of joy’ in education and beyond. The article draws on extensive archival work with personal auto/biographical documents and public essays of women workers/educators/writers in Paris and New York that span the period between 1830 and 1950. What I argue is that it is the experience of creative and radical education that has created a platform for workers to re-imagine themselves in the world with others.  相似文献   

18.
ABSTRACT

Amid debates about the role and impact of global university rankings (GURs), very few have closely examined how GURs media outlets construct meanings of higher education (HE) in their visual representations. We critically examine publicly available visual media of students in the Times Higher Education World University Rankings and US News and World Report websites. Drawing on Stuart Hall’s heuristics of representation and attending to visual grammars, we argue whiteness maintains its racial hegemony in GURs’ student imagery through its flexibility and in/visbility. Furthermore, whiteness is entangled with other systems of oppression, particularly patriarchy, homonormativity, and heterosexuality. We suggest that GURs rankings media are not simply constructing and informing us about the quality and excellence of HE, but simultaneously teaching us how to view students, often reproducing oppressive racialized and gendered ideologies. We end with methodological implications of visual cultural studies in comparative education.  相似文献   

19.

New perspectives on the impact of college on students, on linking general education, the major, electives and extra-classroom experiences toward the goal of “integrated learning,” and renewed emphasis on the importance of producing liberally educated college graduates, present opportunities for criminal justice educators to make their field a keystone in the architecture of a liberal education. In this essay, I argue that the multidisciplinary perspectives that characterize the field of criminal justice, as well as its core intellectual concerns, make criminal justice well-suited to serve as the infrastructure for a high-quality undergraduate liberal education program.  相似文献   

20.
Abstract

My objective in this article is to consider the implications of Bernard Stiegler’s theory of the neganthropocene for the politics of knowledge and education. Stiegler sets out his theory of the neganthropocene in his recent books, Automatic Society and The Neganthropocene, in order to respond to what he writes about in terms of the entropic conditions of the hyper-industrial society of the anthropocene. In this respect Stiegler extends his earlier work on hominisation, technics, technology, and hyper-industrialisation to take in the concept of the anthropocene and related environmental, ecological concerns. In this article I set out Stiegler’s theory of the neganthropocene, before thinking through the politics of knowledge and education that could make this utopian transformation from an ecologically unsustainable to a sustainable society possible. What would the politics of knowledge of the neganthropocene look like and how would they work in the context of the (global) education system?  相似文献   

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