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Critical educational literature suggests that an increased reliance upon performative technologies is currently transforming the very foundations from which teacher subjectivities are constructed. Arguably though, the number of studies pointing to this risk or tendency is considerably larger than the ones theorising why this should be the case. Further, in those cases where the relationship between performative technologies and teacher subjectivities is theorised, the psychological mechanisms that the technologies appeal to are seldom brought to the fore. Based on this, the purpose of this article is to theorise the psychological mechanisms that performative technologies appeal to and work through, by means of identifying, systematising and elaborating extant understandings of such mechanisms in the critical educational literature. The results are presented in the form of a conceptual framework (referred to as the CMIS-framework) which suggests that one and the same performative technology may play many different roles, where each such role appeals to and works through a particular psychological mechanism. Importantly, depending on the type of psychological mechanism that is appealed to, the CMIS-framework suggests that this will lead to teachers (un)consciously conducting particular forms of subjectivising work upon themselves, here referred to as compliance, mirroring, identification and self-realisation (CMIS). 相似文献
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Thomas H. Champney 《Anatomical sciences education》2019,12(4):432-434
The value that willed body donors provide to medical education is priceless. Their precious gift helps to teach anatomy, spatial relationships between morphological structures, anatomical variation, and professionalism to medical students in a way that plastic models, podcasts, and lectures cannot. They are also an important resource for medical research and a wide variety of postgraduate training opportunities. While many body donation programs throughout the world are nonprofit organizations, there are body donation companies in the United States that sell donors for-profit. These “body brokers” have accumulated large profits from this business. It is incongruous that others would profit from such a priceless, freely donated gift. To prevent this incongruity, it is proposed that the international anatomical community develop a normative culture (a bioethos) for body donation programs. This would involve the conscious and systematic development of ethical principles for the day-to-day policies and practices of institutions that collect and use human bodies. With the development of this bioethos, a cultural shift in how donors are treated would occur and, over time, this would become the normal practice. These principles would become fundamental and foundational for the procurement and use of priceless human tissues. 相似文献
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Theo H?rder 《Informatik - Forschung und Entwicklung》2002,17(3):99-100
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