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1.
Abstract

From a Wittgensteinian point of view, my goal is to argue against the idea that teaching critical thinking should have as one of its aims the possibility of changing or adapting our deeply held beliefs. As pointed out by the Austrian philosopher in On Certainty, we have a world-picture which is neither true nor false, but above all, ‘it is the substratum of all my enquiring and asserting’ (OC, §162). Besides that, in his remarks on Frazer’s Golden Bough, Wittgenstein insists on the idea that different communities have their own rituals that express ways of acting, which become crystallized in their customs and institutions, similar to the magical rituals described by Frazer. The degree of similarity among them is greater than we suspect, and what interested Wittgenstein was to understand how we see things by looking for the links between the various ritualistic events. Based on these remarks, I argue that, if our deeply held beliefs are a source of necessity, instead of aiming to change/adapt them, teaching critical thinking should—by showing the links between diverse cultures—essentially avoid employing them in a dogmatic way, since our own deeply held beliefs could have been different ones.  相似文献   

2.
Modernity has imposed on many of us, and perhaps especially on academics, a habit of silence with regard to what John Rawls called deeply held ‘comprehensive’ moral beliefs. According to Rawls and his many disciples, the survival of liberalism depends upon the bracketing of comprehensive beliefs whenever we step into the public sphere. And in the field of higher education, that would have to include the classroom, the lab, the library carrel, the hotel conference suites where we confer and exchange ideas, as well as the vast academic publishing apparatus. I would like to call attention to the way that the supposed requirement of the Rawlsian silence is being challenged, not just by conservative critics but even by such a staunch defender of conventional liberalism as Jürgen Habermas. Second, if Habermas and the other critics are right, then a fortiori, the public university—perhaps the most representative and exemplary of all the institutions of civil society—ought to welcome the infusion of relevant but closely held beliefs, including religious ones, in carrying out its research and teaching responsibilities.  相似文献   

3.
《Africa Education Review》2013,10(2):219-235
Abstract

Education for transformation and social justice calls for critical, reflective, imaginative and independent thinkers with enquiring minds and a strong sense of curiosity – the ends and means of what Jonathan Jansen calls a ‘pedagogy to disrupt’ and Gert Biesta a ‘pedagogy of interruption’. For this reason, I introduced an innovative pedagogy in some of my courses at the School of Education, University of the Witwatersrand in Johannesburg – the internationally established ‘community of enquiry’ pedagogy. I report on how in an Ethics course the pedagogy opened up a space for undergraduate students to disclose their own experiences of corporal punishment in the schools where they were placed for teaching practice. The pedagogy made room for a critical incident to emerge that was painful for both tutors and students, but, as I argue, crucial for participation, inclusion and the demands of open-mindedness, critical thinking and also solidarity required in a deliberative democracy.  相似文献   

4.
Abstract

In this article, I critically engage with a vital assumption behind the work of Paulo Freire, and more generally behind any critical pedagogy, viz. the belief that education is fundamentally about emancipation. My main goal is to conceive of a contemporary critical pedagogy which stays true to the original inspiration of Freire’s work, but which at the same time takes it in a new direction. More precisely, I confront Freire with Jacques Rancière. Not only is the latter’s work on education fully predicated on the idea of emancipation. For both Freire and Rancière, literacy initiation practice can be seen as an archetypical model for understanding the emancipatory moment in education. For both, educational practices are never neutral, as they decide to a great extent on the fate of our common world. Reflecting on similarities and differences in both their positions, I will propose to conceive of critical pedagogy in terms of a thing-centred pedagogy. As such, I take a clear position in the discussion between teacher- and student-centred approaches. According to Rancière, it is the full devotion to a ‘thing’, i.e. to a subject matter we study, which makes emancipation possible. Over and against Freire’s defense of emancipatory education, I highlight with Rancière the importance of educational emancipation.  相似文献   

5.
‘Quality’ in mathematics teaching does not relate solely to pupil achievement, to teaching approaches or to deeply held beliefs about the nature of mathematics and its teaching and learning, but to all of these. A model of a teacher's mathematics‐related belief‐system is presented, and the issue of the contrast between espoused and enacted beliefs is discussed. ‘Quality’ in mathematics teacher education raises all of these issues, as well as the aims, goals and means of the teacher preparation process itself. The paper concludes by arguing against the ‘apprenticeship’ model of mathematics teacher education, for depriving student teachers of theory and of practical research experience. A well known dictum paraphrased states that theory without practice is empty, but that practice without theory is blind. ‘Quality’ in mathematics teaching and teacher education depends on both theory and practice in systematic cooperation.  相似文献   

6.
Abstract

In this article I bring Giorgio Agamben’s notion of ‘whatever singularity’ into critical pedagogy. I take as my starting point the role of identity within critical pedagogy. I call upon Butler to sketch the debates around the mobilization of identity for political purposes and, conceding the contingent necessity of identity, then suggest that whatever singularity can be helpful in moving critical pedagogy from an emancipatory to a liberatory project (a distinction I take from Marx). To articulate whatever singularity I situate the concept within the work in which it appears, and then take a detour into Agamben’s general philosophical project. I propose that, for critical pedagogy to take whatever singularity seriously, it must uphold a respect for the ineffability of being, which entails in part the suspension of dialogue. To help flesh out what I mean by this proposal, I turn to a fragment of Lyotard’s philosophy and his critique of democracy. I conclude by addressing a pressing ontological critique of Agamben, which leads me to argue for a materialist appropriation of the figure of whatever singularity, one that is held in tension with ontological concerns of identity.  相似文献   

7.
ABSTRACT

This article explores the use of critical and post-critical pedagogies in a rural Australian high school for the purposes of unsettling life-limiting gender beliefs and practices. The paper problematises two examples whereby site-specific knowledges, curriculum dictates, media texts and critical pedagogies were enmeshed to create politically charged spaces for re-seeing, re-thinking and re-doing gender. The first example involves a unit of work in which students were required to critically analyse and evaluate a well-known Australian documentary film for the particular version of hypermasculinity that it was valorising. The second example involves the collaborative critiquing of a well-known local text. At the conclusion of the paper, I turn a critically reflexive eye upon myself as a way of considering the ethics and issues for educators of challenging power asymmetries from ‘the inside’. It is at this point that I discover it is possibly I who have been disrupted most of all.  相似文献   

8.
Is it possible to manage human ‘resources’ in an ethical way? What does ‘being ethical’ mean as related to the human resources function? In my paper – which also reflects upon my own experiences of two co-operative inquiry projects done with human resource management (HRM) practitioners – I wish to argue that action research could be an exciting and novel way of exploring the meaning and practice of ethical HRM and also an appropriate tool with which to facilitate and develop individual and group ethical action learning: a learning process based on real action, collective real-case solutions and reflection. After introducing practical details pertaining to the two projects (in group ‘A’, I worked with members of the HRM department of a bank as co-researchers; for group ‘B’, I invited along HRM professionals from different companies), I need to stress some ‘learning points’. First, I would like to demonstrate how co-researchers explored their own definition of ethics, learned about the ethical diversity of their group and how they probed and re-shaped theories held via action and reflection. Second, I wish to show how collective ‘solutions’ of co-researchers’ own real-time and ethically dilemma-holding cases acted as a bridge between theory and practice – and then see how the process of case resolution developed by the group become an important individual- and group-level learning point.  相似文献   

9.
Abstract

The present article investigates the rhythm of study as described by Giorgio Agamben in ‘The idea of study’, present in Idea of prose. In this short treatise, Agamben presents Melville’s scrivener Bartleby as the exemplary embodiment of study. Bartleby’s paradigmatic status, according to Agamben’s interpretation, does, however, exclude him from belonging to the ‘class of study’. Bartleby’s exclusion leads to the discovery of an unmentioned member of the ‘class of study’: Eros. The surprising absence of Eros dissolves, however, once he is recuperated as the image of ‘The idea of the work’. Bartleby’s exclusion and Eros’s absent inclusion and presence as the ‘The idea of the work’ not only demonstrate the close relation between study and work, but also explain Agamben’s considerations on the connection between study and the nature of his own work. The article concludes with a call for the remaining importance of Agamben’s festina lente, the rhythm of study, within the broader context of our contemporary university institutions. Once the incessant shuttling between passion and action has been called to a halt—in favour of one of the two extremities—study becomes impossible.  相似文献   

10.
I explore a belief about learning and teaching that is commonly held in education and society at large that nonetheless is deeply flawed. The belief asserts that mastery of formalisms—specialized representations such as symbolic equations and diagrams with no inherent meaning except that which is established by convention—is prerequisite to applied knowledge. A formalisms first (FF) view of learning, rooted in Western dualist philosophy, incorrectly advocates the introduction of formalisms too early in the development of learners’ conceptual understanding and can encourage a formalisms-only mind-set toward learning and instruction. I identify the prevalence of FF in curriculum and instruction and outline some of the serious problems engendered by FF approaches. I then turn to promising alternatives that support progressive formalization, problem-based learning, and inquiry learning, which capitalize on the strengths of formalisms but avoid some of the most costly problems found in FF approaches.  相似文献   

11.
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   

12.
Abstract

There is a long held belief in the teaching profession—a belief approximating the status of folklore—that when a teacher stays in a school for an extended amount of time, the enthusiasm for the job wanes and becomes less effective, turning into the ‘living dead’, awaiting retirement. In this folklore, then, teacher mobility is positioned as desirable—with positive outcomes for the profession and for students. Two recent studies and faculties in NSW government schools, however, suggest to us a need to problematise the notion of teacher mobility as an automatically desirable aspect of the profession. We think these studies suggest a greater degree of complexity around the issue of teacher mobility than simply viewing the ‘over stayer’ as a cynical quasi‐retiree or ‘shell back’. In fact, these studies of teachers who achieve outstanding outcomes in the NSW Higher School Certificate (HSC) and of faculties and programs achieving outstanding outcomes in years 7–10, suggest that length of time in a school may be directly correlated with outstanding outcomes (by underpinning a range of other factors probably more directly causative of those outcomes).  相似文献   

13.
This article explores a contrast between two differing approaches to spiritual and moral issues in schools. ‘Moralists’ such as Thomas Arnold (and his contemporary admirers) seek to transmit an authoritative tradition of belief and moral virtue. In contrast, ‘professionals’ take Socrates as their role model in these matters, and seek to promote in students critical and imaginative thinking, and a search for truth. It is argued that the second approach is the only one which does justice to our modern understanding of the limits of authoritative claims to moral truth. Recent policy statements concerning spiritual and moral values in schools are criticised from this perspective.  相似文献   

14.
This study explores the structure of French teachers’ educational beliefs. First, instruments to measure these beliefs are adapted and developed. Data is collected through focus group discussions and an online survey (n = 302). Factor analyses reveal a three-factor structure to measure teachers’ general beliefs about teaching and learning: ‘beliefs about student regulation of learning processes and knowledge construction’, ‘beliefs about teacher regulation of learning processes’, and ‘beliefs about knowledge reproduction’. Furthermore, a two-factor structure to measure teachers’ subject-specific beliefs about French language teaching is found: ‘traditional beliefs about French language teaching’ and ‘constructivist beliefs about French language teaching’. Second, this study explores the relationships between and within teachers’ general beliefs about teaching and learning and their subject-specific beliefs about French language teaching. Results show two distinct and independent belief structures: a traditional and a constructivist belief structure. Via cluster analyses, two clusters of teachers are found whose beliefs are consistent with these belief structures.  相似文献   

15.
Abstract

This essay defines and critiques ‘methodocentrism’, the belief that predetermined research methods are the determining factor in the validity and importance of educational research. By examining research in science studies and posthumanism, the authors explain how this methodocentrism disenables research from taking account of problems and non-human actants that are presumed to be of no importance or value in existing social science research methodologies, both qualitative and quantitative. Building from a critique of these methods as profoundly anthropocentric, the authors examine three crucial problematics in which methodocentrism functions in educational research: the institutionalization of graduate training, a wide-spread privileging of the visual (part and parcel of empiricism), and the seeming necessity of ‘data’ in social scientific research methodologies. Ultimately, this article does not reject the necessity of particular studies having methods—rigorous, philosophically grounded approaches to problems in the world—but it argues that the belief that methods must be selected from existing options and assembled before approaching the ‘objects’ of study is not only a form of bad science, it is also deeply implicated in anthropocentric and colonialist politics. Instead, what research requires today is a thorough rethinking of the very distinction between subject and object and a renewed questioning of how agency functions in specific research settings.  相似文献   

16.
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17.
ABSTRACT

Understanding and action are central themes in Hannah Arendt's thought and an idea that runs throughout her work is that whenever human beings act, they start processes. It is in this light that she saw education as a process whose aim is to make human beings feel at home in the world. Given the centrality of process in understanding action, early on in her work, Arendt reflected and drew upon the ideas of Alfred Whitehead, the philosopher of process. Education in his thought is an art and an adventure whose object should be to enable students to grasp the process of life itself and imagine different worlds. In this light, universities are crucial in creating conditions of possibility for imaginative learning and intellectual adventures. Taking action, process, imagination and adventure as my central ideas, in this paper, I make connections between Arendt and Whitehead in an attempt to think about education within and beyond ‘dark times’.  相似文献   

18.
What is it that makes a student's answer correct or incorrect in Religious Studies? In practice, the standards of correctness in the Religious Studies classroom are generally applied with relative ease by teachers and students. Nevertheless, they are problematic. We shall argue that correctness does not come from either the students or the teacher believing that what has been said is true. This raises the question: what is correctness, if it does not come down to truth? We propose, and examine, three rival solutions, each of which, to an extent, rationalises a fairly natural response to the problem. The first, the elliptical approach, says that correct contributions have some tacit content: they are elliptical for true sentences about beliefs (e.g. a sentence of the form ‘Christians believe that …’). The second, the imaginative approach, seeks to replace appeals to truth and belief with an appeal to imagination, treating Religious Studies as a ‘game of make‐believe’ in which teachers and students imaginatively engage with certain worldviews. The third, the institutional approach, locates the root of correctness in the practices of the Religious Studies institution, which include making endorsements of some judgements and not others. We show that the first of our proposed approaches encounters a number of significant objections. We find the second of our proposed approaches to be better, but the third is the most attractive, providing a direct, intuitive and comprehensive route through the problem of correctness.  相似文献   

19.
Interrogating the White Paper 3 of 1997 which upholds academic freedom, institutional autonomy and public accountability, I make the case for justice through higher education using public accountability. I argue that the higher education system in South Africa is capable of fulfilling such a role in the context of extreme injustices but not without a critical engagement of the extent and causes of these injustices and an understanding of their implications for academic curricula, practices and deeply embedded conceptions of knowledge. A redefinition of higher education institutions' public accountability in terms of responsibility to their ‘institutional locale’ or community (the populations whose needs they should be meeting) can be an effective ‘proactive tool’ with which higher education can redress social injustices. This requires an interrogation of the social, political and economic conditions of possibility that either inhibit or aid educational desire and attainment. An investigation of this nature entails a rigorous reappraisal of all three of the key principles within which higher education systems operate—academic freedom, institutional autonomy and public accountability—if they are to guard against the continued perpetuation of epistemic and social injustices.  相似文献   

20.
《教育心理学家》2013,48(1):65-90
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