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1.
‘Green families’ in Australia were studied so as to shed light on how a more durable, everyday environmental ethic and ecopolitic might slowly be enacted in the intimacy of the home ‘place’ over an extended period of time in rapidly changing socio‐cultural‐ecological conditions. Of particular interest to this study of the green household, or postmodern oikos, was how its proximal ‘moral spaces’ have been nurtured intergenerationally by family members from within the broader global climate of what Zygmunt Bauman refers to as the ‘moral lag’ of postmodernity. Three layers of interpretive findings about the social ecology and family dynamics of this oikos are presented in an effort to provide detailed understandings about families’ eco being, dwelling and becoming. Implications for education for the environment can be gleaned from the ‘best’ ecopedagogical practices found in the home that are ‘other’ than those occurring in the formal education sector. This study adds to the theorizations of ‘social ecology’, ‘experiential education’, ‘ecopedagogy’ and, more generally, the notion of an everyday ‘ecocentrism’, while providing some clues for how environmental education in schools might mirror pedagogical aspects of the postmodern oikos.  相似文献   

2.
This paper starts from a brief sketch of the ‘classical’ figure of critical educational theory or science (Kritische Erziehungswissenshaft). ‘Critical educational theory’ presents itself as the privileged guardian of the critical principle of education (Bildung) and its emancipatory promise. It involves the possibility of saying ‘I’ in order to speak and think in one's own name, to be critical, self‐reflective and independent, to determine dependence from the present power relations and existing social order. Actual social and educational reality and relations are approached as a limitation, threat, alienation, re/oppression or negation of ultimate human principles or potential. The task of critical educational theory becomes one of enabling an autonomous, critical, self‐reflective life. While ‘critique’ and ‘autonomy’ have meanwhile become commonplace, and ‘critique’ and ‘autonomy’ are reclaimed and required from everybody, we should also consider the question of the relation between an institutional or ideological framework as that which claims to question this frame and to constitute its opposite. The trivialisation of critique is taken as occasion to recall Michel Foucault's analysis of power relations and especially his thesis according to which the ‘government of individualisation’ is the actual figure of power. Starting from the framework offered by Foucault, it can be made clear that the autonomous, critical, self‐reflective life does not represent an ultimate principle but refers to a very specific form of subjectification operating as a transmission belt for power. The autonomous, critical, self‐reflective person appears as an historical model of self‐conduct whereby power operates precisely through the intensification of reflectiveness and critique rather than through their repression, alienation or negation. This brings us back then to the question of how to conceive of the task of a critical educational theory at a time in which critique, autonomy and self‐determination have become an essential modus operandi of the existing order.  相似文献   

3.
This paper draws on data from a research project investigating gendered identities and interactions of high‐achieving students in Year Eight in England (12–13 years old), particularly in relation to students’ ‘popularity’ amongst their peers. As part of this study 71 students were interviewed from nine different schools in urban, rural and small town locations. From an analysis of participants’ conceptions of the characteristics of ‘popular’ and ‘unpopular’ students, this paper looks in depth at notions of in/authenticity and how it is perceived and judged in relation to the self and others. In particular, the paper focuses on the genderedness of such discourses of in/authenticity as constructed by these students, and relates such concerns to theorizations of ‘impossible’ femininity.  相似文献   

4.
Critique is a concept that is constantly used as an instrument for agreement or disagreement, for reflection and discussion. There is a difference, however, between critique as a historically grounded phenomenon and critique as a utopian conception not situated in any particular socio‐historical context. Educational theory resists reduction to empirical science partly because of its utopian character. Thus tensions that arise within it concerning its individual, social and emancipatory aims mean that it always has a double aspect of being both utopian and socially grounded at the same time. In general there is a tension within the practice of education between upbringing, on the one hand, and self‐emancipation on the other, which is reflected at the level of educational theory in the distinction between normative‐utopian and dogmatic‐empirical elements. Even a utopian critique, however, must make use of the social and historical materials available in order to function, and thus it becomes itself historically situated. This unavoidable situation is one that must be embraced by a self‐consciously utopian form of theorising. Just like other theories of society, the theory of education has two possibilities for self‐definition. It can be conceived of either as a utopian or as a factual theory. In the latter case, it follows social contingency passively, giving itself over to the ‘destiny of Being’ in order to await the ‘result’. But it can also be interested and take part in social processes, and thus contribute to the opening out of thought and culture to utopian considerations. Educational critique, even in the utopian sense, however, has to recognise its own dogmatic elements in order to function as critique. It is thus self‐evident that critique without dogmatism is not only impossible but also senseless. Similarly, educational dogmatism, although it apparently excludes critique by definition, must contain within itself the possibility of new forms of critique based on its own assumptions. Its very reliance on empirical methods to address the solution of unquestioned problems can itself subvert the dogmatic normative assumptions on which that empirical enquiry is based.  相似文献   

5.
What can postmodernism do for, or to, educational research? The article discusses its potential for resisting closure and simplification. Developing a ‘preposterous’, anachronistic postmodern method that is caught up with surrealism and the baroque, the article plays with trompel'oeil paintings and outmoded popular entertainments such as magic lanterns, peep shows and clockwork automata as figures for critique and analysis. It argues for defamiliarisation, fascination, recalcitrance and frivolity as methodic practices for research in the compromised conditions of postmodernity, and as forms of ethical resistance to the risk‐averse literalism that pervades contemporary education policy.  相似文献   

6.
Good  Ron  Shymansky  James 《Science & Education》2001,10(1-2):173-185
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7.
The notion of a ‘learning society’ is one that crops up increasingly today in the ongoing debate about the future of education in the postmodern world, together with its twin notion, ‘lifelong learning’. This article discusses the contemporary discourse within which this debate tends to be contextualized and finds several worrying factors about it: namely that it has a vocationalist, managerialist, thrust, is oriented towards the requirements of the market and the global economy and the needs of employers, and subjected to the principle of peformativity. The article concurrently examines recent trends in adult and continuing education that confirm this agenda, and asks how it can be resisted. The possibility of creating a counter-utopia or counter-discourse to it which replaces performativity with justice is proposed, but this runs into the objections of postmodernists against the employment of master narratives. The article then examines whether there are alternative resources within ‘postmodernism’ itself which do not fall foul of these objections within which an oppositional discourse could be constructed.  相似文献   

8.
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9.
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10.
Abstract

This paper does not present an advocacy of a passive education as opposed to an active education nor does it propose that passive education is in any way ‘better’ or more important than active education. Through readings of Maurice Blanchot, Jacques Derrida and B.S. Johnson, and gentle critiques of Jacques Rancière and John Dewey, passive education is instead described and outlined as an education which occurs whether we attempt it or not. As such, the object of critique for this essay are forms of educational thought which, through fate or design, exclude the passive dimension, either within or outside of formal educational settings. An underlying component of this argument is therefore also that education does occur outside of formal educational settings and that, contra Gert Biesta and his critique of ‘learnification’, we may gain rather than lose something by attending to it as education.  相似文献   

11.
ABSTRACT The concepts of experience and experiential learning are of critical significance in both the study and practice of adult education. Adults are seen as uniquely characterised by their experience, experiential learning an alternative to didactic and knowledge-based modes of education. In this paper a critique is presented of the powerful discourse of the autonomous subject based on humanistic psychology which, it is argued, has shaped adult education in a misleading, inappropriate and unhelpful way. A postmodern perspective drawing on Continental philosophy is utilised. The 'situated' subject provides a conception of subjectivity and experience which preserves a needed dimension of agency whilst avoiding psychologism and individualism.  相似文献   

12.
Directions, Volume 18 Number 1 [1] suggests that postmodern theory is beginning to have a significant effect upon educational practice. Atkinson [2] has directed attention towards the effects of both the construction of the subject and the real within art teaching. Much postmodern theory challenges the unitary, pre–existing subject. This paper will argue that the persistence of an ideology of self–expression which asserts that all representation is in connection with (should be read in relation to) a singular, pure, pre–existing self acts to limit our understandings of the complexity of children’s representations and is in conflict with many contemporary positions. Research has centred on the development of ‘out of school’ sketchbooks. Large sketchbooks were given out to nursery and reception children paired with older siblings in primary education. Possible drawing activities and interests were discussed and children were left to develop the sketchbooks at home. Two weeks later (including a half term holiday) the children were interviewed in relation to the drawings developed. The drawings have been considered in relation to contemporary approaches to self and identity. The conclusions of this paper revolve around the possibilities of reading children’s drawing in relation to self and identity through the interaction of social context, discursive practice and agency in a manner which is suggested by Ricouer’s formulation of the social imaginary. Additionally, the substitution of tenacious notions of expression with concepts of agency and contingency grounded in the characteristics of ‘citationality’, articulation and narrative are suggested as a basis for developing the educational potential of drawing.  相似文献   

13.
Although it has been given qualified approval by a number of philosophers of education, the so‐called ‘therapeutic turn’ in education has been the subject of criticism by several commentators on post‐compulsory and adult learning over the last few years. A key feature of this alleged development in recent educational policy is said to be the replacement of the traditional goals of knowledge and understanding with personal and social objectives concerned with enhancing and developing confidence and self‐esteem in learners. After offering some critical observations on these developments, I suggest that there are some educationally justifiable goals underpinning what has been described as a therapeutic turn. Whilst accepting that ‘self‐esteem’ and cognate concepts cannot provide a general end or universal aim of education, the therapeutic function—the affective domain of learning—is more valuable and significant than is generally acknowledged. This claim is justified by an examination of the concept of ‘mindfulness’ which, it is argued, can be an immensely powerful and valuable notion that is integrally connected with the centrally transformative and developmental nature of learning and educational activity at all levels. The incorporation of mindfulness strategies within adult learning programmes may go some way towards re‐connecting the cognitive and affective dimensions of education.  相似文献   

14.
Abstract

This article begins from a consideration of this issue’s contention that ‘central to politicized academic projects … is a critique of the cultural power of institutions’ and in particular pedagogical institutions. It argues that is clear enough what the Editor is thinking of here: he names ‘cultural studies’ as his prime suspect and from here it is not too far a leap to imagine that the pedagogical institution at which his ‘politicized academic projects’ take aim is the university. The article concedes that this might all appear to be superficially true, and that much of what is argued in it will up hold this hypothesis. However, the article does not wish to rush too quickly towards an unproblematic equation of cultural studies, or the ‘politicized academic project’ of a critical study of culture with something like a pedagogy of the popular. Equally, it proposes, we must distinguish rigorously between ‘a pedagogy of the popular’, pedagogy able to treat the popular, popular pedagogy, and popular culture as such. In this respect it argues that we would not wish to foreclose the impertinent question of ‘what is cultural studies?’ too early in an understanding of what it might mean to offer an institutional critique that takes the form of pedagogy. Much will depend upon what we mean by these vaguest of terms ‘culture’, ‘education’, ‘power’ and ‘pedagogy’ itself, none of which is at all straightforward even though a certain normative discourse renders such terms the cornerstone of national policy debates through which billions of human and financial capital are routed. The stakes in fact could not be higher in a ‘critique of the cultural power of [pedagogical] institutions’. Therefore, it is crucial that we make the effort to understand, or at least begin to unpack, a conjunction such as the one Bowman offers here that amalgamates ‘politicized academic projects such as cultural studies and politicized work in cultural theory and philosophy’. It argues that we will not be able to progress to a wider schema until we have some leverage on this relation. And this is what this article seeks to provide.  相似文献   

15.
The objective of this theoretical article is to critique the notion that adult education, in its current marketised formations, might serve the purpose of rehabilitating learners. To date there has been no detailed interrogation by educationalists of the desirability of rehabilitation as an overarching aim for prison education, or to consider the existing educational philosophies that notions of rehabilitation might cohere with. This article begins to address this gap by engaging with the idea of rehabilitation from a critical adult education perspective. The conceptual framework informing the analysis is critical adult education theory, drawing tangentially on the work of Raymond Williams. The overarching assumption is that education might be understood as the practice of equality, which I employ alongside conceptualisations of empowering adult literacies learning as drawn from writings in the field of New Literacies Studies (NLS). These approaches enable the critique of criminological theory associated with prison learning, alongside the critique of assumptions traceable to NLS. The analysis focuses more specifically on Scotland’s prison system, where the criminological theory of ‘desistance’ currently holds some sway. I observe that whilst perspectives of criminologists and educationists draw upon similar sociological assumptions and underpinnings, different conclusions are inferred about the purpose and practice of adult learning. Here criminologists' conceptualisations tend to neglect power contexts, instead inferring educational practices associated typically with early years education. I also demonstrate the importance of equality in the context of adult education, if educators are to take responsibility for the judgements they make in relation to the education of socially excluded groups.  相似文献   

16.
In 1995 Frances Borzello claimed that feminist art criticism had ‘just touched the national curriculum with its fingertips.’ [1] Over the last five years constant challenges to curriculum provision have all but resulted in a loss of contact as educators pull back into ‘safe’ places and away from the edges where feminist art practices were just starting to take hold. Clinging to ‘safe’ practices has meant the affirmation of formalist modernist orthodoxies which have fostered a restricted canonical patriarchal approach to the subject. The recent publication of the ‘Manifesto for Art’ 1999 which calls for a postmodern view of art with an emphasis on ‘difference, plurality and independence of mind’ can, all too easily, be read as a panacea ‘a post modern solution to a postmodern situation.’ [2] However, embracing postmodern pluralism creates as many problems as it solves. Postmodernism often renders any feminist intervention superfluous in spite of new feminist art criticisms’ insistence that the politics of feminism remains a vital element of both artistic practice and critical discourse. While agreeing that art education urgently needs to review its complicity with high Modernist values, we suggest that there are dangers in uncritically accepting a postmodern view of education. Surely postmodernism renders any blueprint for change problematic. This paper does not provide answers, rather it raises questions in order to encourage teachers to reflect upon existing practices with a view to identifying what is still missing and why. It sets out to interrogate implications for pedagogy, educational policy and social transformation of the contemporary academic preoccupation with postmodernism.  相似文献   

17.
Humanism has always been constructed out of an historical context. Despite the differences in the notions of humanism mediated by historical particularity, there has nevertheless been continuity in the tradition. This article argues that an orientation towards the ‘good life’ animates the various humanisms in modern Western history, and that a similarly oriented humanistic education is desirable today. After briefly introducing some of Said's thoughts regarding humanism, I provide a short account of humanistic education in the modern era. Here, I provide necessarily brief interpretations on the classical humanism of Plato and Kant before considering the naturalistic approaches of Rousseau and Dewey. Next, I will explore the focus on the development of ‘self’ and ‘other’ in existentialist approaches and the political critique of society through critical-radicals pedagogues such as Freire. Arising from the argument that the critical nature of Said's democratic humanism provides an ethically desirable basis for contemporary education, the paper will conclude by posing questions around how humanism and humanistic education might be imagined in the future.  相似文献   

18.
Abstracts

English

The aim of the paper is to argue for a curriculum model approach to problems of development in adult and lifelong (or continuing) education contexts.

The advantages of such an approach are outlined : relating theory to practice and social policies to educational processes; exploring professional role‐structures and their effect upon received curriculum assumptions in the adult sector, particularly the traditional needs‐meeting, remedial and compensatory elements of such assumptions.

The significance of recent theoretical and policy developments in adult and continuing education is reviewed in these terms and some distinctions made between alternative implicit models of the lifelong curriculum. It is suggested that adult education, as presently constituted, might, itself, be an obstacle to the development of an integrated lifelong education curriculum.

In order to elucidate this a number of curriculum concepts, familiar enough in the general theory of education, are considered in the less familiar context of adult and lifelong education: typologies of curriculum models are used to explore some issues of development in this context (e.g. objectives, provision, process, action, research models etc.)

Ideas of a ‘core’ curriculum, and of the ‘hidden’ or ‘latent’ curriculum, together with curriculum development and evaluation are also considered.

The existing state of the adult and continuing education curriculum is then analyzed within such a conceptual framework. The disposition of professional roles is described, together with the curricular implications of the structure of provision (the University Extra‐Mural Departments, the WEA and the LEA sector).

The ideas of ‘flexibility’ and ‘access’ are critically reviewed as a function of professional (rather than political) ideologies, and the adult‐lifelong curriculum is analyzed in terms of administrative criteria on the one hand and educational process and social action on the other.

A prevailing orthodoxy of continuing education is elucidated in curriculum terms, and contrasted with the curriculum implications of lifelong models. For example, such models stress the functional interdependence of learning stages in an ‘intrinsic’ rather than a ‘remedial’ way, whereas much thinking about adult and continuing education in Britain is concerned with compensatory responses to failures of early educational experience.

In conclusion, it is argued that, in curriculum terms, the development of a continuing or a lifelong education system is by no means as straightforward as is sometimes supposed, and that the obstacles lie primarily within the nature of present curriculum assumptions as much as the more obvious material obstacles to development. Adult education, as it is presently organized, articulates the same kind of curriculum assumptions as initial education. The curriculum assumptions of lifelong education, however, are much more concerned with education in terms of social control and knowledge‐content than with access to professional provision which reproduces curriculum models of initial education sectors.  相似文献   

19.
While not underestimating the value of useful knowledge and skills, it is suggested that education should also develop the subjective self of the learner. A distinction is drawn between an ‘additive’ view of education which simply furnishes the individual with knowledge and skills and a ‘transformative’ concept which concerns itself with changes to more central parts of the learner's self. In developing a concept of the subjective self, reference is made to the Enlightenment notion of the autonomous rational self and the interpersonal or cultural self of the Symbolic Interactionists and Communitarians. Particular attention, however, is given to Heidegger's three categories of entities experienced by the phenomenological self: the ‘present at hand’, the ‘ready to hand’ and those entities with whom we share the experience of ‘being with’. An attempt is made to interpret important aspects of education in terms of the development of learners' growing knowledge and deepening understanding of these three kinds of entity and the relation in which they stand to them.  相似文献   

20.
Teachers’ lives have been the focus of much recent research on teaching, and we now have rich, detailed understandings of how teachers develop a ‘teaching self,’ in the context of concrete details of biography, school settings, relationships and educational systems within which teachers work. What we lack is a sense of the teacher in a place—a specific location that holds meaning, that matters to those who inhabit it. The concept of ‘place’ has been neglected in contemporary education, yet it seems to be an important one for postmodern times. This article will examine the stories of immigrant teachers in Israel, people who have undertaken to teach in a culture different from the one in which they themselves were educated. Teachers who have made a transition from one cultural setting to another are likely to have developed an awareness of teaching and schooling in the new culture that other teachers may not have. Their stories reveal what it means in the chosen culture to tell one’s story and give an account of one’s career and work as a teacher. The stories of seven immigrant teachers, in dialogue with the researcher’s story, highlight losses and gains in the journey toward a new teaching self, and reveal something of what the process of finding or making a place for oneself—both in the new culture and as a teacher—is like.  相似文献   

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