This work discusses the results of importing and then attempting to Christianize the content of secular education in its available form of discourse (public knowledge), especially with regard to the sciences. The book addresses the need for Christian educators to be conscious of the sources of the content of their curricula.

If school attendance is important for social integration, then a particular out of school practice like home education could possibly represent a threat to social integration. The findings of a Norwegian research project that surveyed socialization among Norwegian home educated students from different regions are presented and discussed using socialization theory and a theory of cultural order. Among the conclusions are the following: Pragmatically motivated home educated students are often socially well integrated. Religiously motivated home educated students that hold values (...) distant from the values of society are not necessarily socially isolated. With more openness and more communication between society and home educators home educated students could meet criteria for social integration even more so than is presently the case. (shrink)

What kind of citizenship education, if any, should schools in liberal societies promote? And what ends is such education supposed to serve? Over the last decades a respectable body of literature has emerged to address these and related issues. In this state of the debate analysis we examine a sample of journal articles dealing with these very issues spanning a twenty-year period with the aim to analyse debate patterns and developments in the research field. We first carry out a qualitative (...) analysis where we design a two-dimensional theoretical framework in order to systematise the various liberal debate positions, and make us able to study their justifications, internal tensions and engagements with other positions. In the ensuing quantitative leg of the study we carry out a quantitative bibliometric analysis where we weigh the importance of specific scholars. We finally discuss possible merits and flaws in the research field, as evidenced in and by the analysis. (shrink)

In his article ‘An Ameliorative Analysis of the Concept of Education’, Jack Marley-Payne sets out to provide an ameliorative analysis of the concept ‘education’. Marley-Payne draws an important distinction between what he labels the ‘Broad’ and the ‘Narrow’ account of education. His conclusion is that an ameliorative conceptual analysis of education favours the narrow account. The main argument is that a narrow approach, tightly connected to formal schooling, provides a better basis for pursuing an egalitarian agenda. Contrary to Marley-Payne, I (...) will argue that an amelioration of the concept education need not favour either a wide notion or a narrow notion. I believe that there are other alternatives to choose from, that in fact leads to an amelioration of what education can and ought to mean. The problem with Marley-Payne’s conclusion is thus, not only that it builds upon a false dichotomy but also that it is not emancipatory enough. We need an amelioration that is inclusive rather than exclusive. (shrink)

_Youth in Education_ explores the multiple, interrelated social contexts that young people inhabit and navigate, and how educational institutions cope with increasing ethnic, cultural and ideological diversity. Schools, families and communities represent important settings in which young people must make successful transitions to adulthood, and the classroom often becomes a battleground in which these contexts and values interact. With contributions from the UK, Belgium, Germany and Canada, the chapters in this book explore rich examples from Europe and North America to (...) suggest strategies that can help to counter negative perceptions, processes of stigmatization and disengagement, instead prioritising peer support and cooperative learning to give pupils a renewed sense of worth. This book takes the growing ethno-cultural diversity in education systems to heart and studies the various related educational processes from a multidisciplinary and multi-method approach. It aims to offer more insight into underlying mechanisms that are often implicit, but can be important factors that positively or negatively influence educational trajectories and outcomes. It is essential reading for researchers, academics and postgraduate students in the fields of education, sociology, higher education, policy and politics, and social and cultural geography. (shrink)

Using Africana critical theory as a critical framework to analyze W. E. B. Du Bois’s Black Flame trilogy, this study establishes a transdisciplinary theory of the dehumanization of Black students in the United States. As lenses of analysis, critical race theory and Post Traumatic Slave Syndrome reveal how the processes of racialization, colonization, and globalization contribute to the multigenerational traumas many Blacks have experienced in education since Reconstruction.

This book discusses comprehensively the use of Flipped Classrooms in the context of legal education. The Flipped Classroom model implies that lecture modules are delivered online to provide more time for in-class interactivity. This book analyses the pedagogical viability, costs and other resource-related implications, technical aspects as well as the production and online distribution of Flipped Classrooms. It compares the Flipped Classroom concept with traditional law teaching methods and details its advantages and limitations. The findings are tested by way of (...) a case study which serves as the basis for the development of comprehensive guidelines for the concept's practical implementation. As Flipped Classrooms have become a very hot topic across disciplines in recent years, this book offers a unique resource for law teachers, law school managers as well as researchers in the field of legal education. It is a must-have for anyone interested in innovative law teaching methodologies. (shrink)

Today's digital revolution is a worldwide phenomenon, with profound and often differential implications for communities around the world and their relationships to one another. This book presents a new, explicitly international theory of media ethics, incorporating non-Western perspectives and drawing deeply on both moral philosophy and the philosophy of technology. Clifford Christians develops an ethics grounded in three principles - truth, human dignity, and non-violence - and shows how these principles can be applied across a wide range of cases and (...) domains. The book is a guide for media professionals, scholars, and educators who are concerned with the global ramifications of new technologies and with creating a more just world. (shrink)

What does reflection on educational theory and education today actually aim at, if theory and practice can no longer be formulated as a unity? This article describes the German discourse of educational philosophy and outlines its critical view discussing the “limits of understanding subjectivity”. In the following parts it is argued that the philosophy of education of the future will encompass an “economy” as well as an “ecology” of pedagogical or educational knowledge. Here, analyses of contemporary educational practices are brought (...) together with the invention and discovery of other or alternative possibilities. (shrink)

Under this name, one of the problem groups worked at the international scientific conference "Christianity and the problems of today"The leading group is Professor M. Zakovich, Head of the Department of Cultural Studies at the Ukrainian Pedagogical University named after. M. Drahomanov informed in detail about the existing project of incorporating theology into the courses obligatory in higher educational institutions of all levels of accreditation and about the introduction of the subject "Fundamentals of Christian Ethics" into the program of (...) general education schools.-Education-upbringing. (shrink)

In this essay, Christiane Thompson addresses the question of evaluative practices, particularly student evaluation of teaching (SET), and their effects with respect to pedagogical relations in the university setting. In the first part of the essay, Thompson draws on Michel Foucault's analysis of power to show how university teaching has come to be defined according to notions of obligation, accountability, and assurance. The forgetfulness of pedagogical relations that results from the increasing use of SET prompts Thompson to rethink the significance (...) of pedagogical relations in the second part of the essay. Referring to the notion of “educational authority” and Foucault's framework of power, Thompson argues that education is about the continuous re-institution of pedagogical relation to the other. In the final section, Thompson reflects upon the professor's “authority” in terms of constituting a “community of inquiry”: specifically, the seminar is interpreted as a pedagogical setting that implies a different “being-with” than SET suggests. She concludes by considering what possibilities and limitations the seminar setting offers and how we can discuss this issue (by means of evaluative practice). (shrink)

This article investigates whether there is any place for the school of thought that is known as analytic philosophy of education in the aftermath of postmodernism, and whether analytic philosophy of education can be treated as a ‘method’, among other alternative ‘methods’, that can be applied regardless of what kind of ‘-ism’ or ideology one embraces. An additional aim is to suggest some important questions for analytic philosophy of education to take into consideration. We argue that conceptual engineering may be (...) a promising avenue for analytic educational theory if it is used with a critical intent that is more heuristic and inconclusive than prescriptively ideal. (shrink)

No one in philosophy has paid much attention to the virtue of honesty in recent years. Here is a trait for which it is easy to find consensus that it is a virtue, and furthermore, a very important virtue. It also has obvious relevance to what we see going on in contemporary politics, for instance, or in sports, the entertainment world, and education. Yet as far as I can tell, only one article in a philosophy journal has appeared in several (...) decades which discusses this virtue at any length. -/- In this chapter I have two central aims: (i) to sketch some of the conceptual parameters of the virtue of honesty in general, as well as its subordinate virtues, and then (ii) to draw on leading work in psychology to determine, at least in a preliminary way, whether we should think that most people instantiate this virtue or not. (shrink)

In this paper, I address the question of how a philosophically enriched view of method might inform both educational theory and educational research. The first part of the paper elaborates recent discussions on “philosophical method” in the educational–philosophical discourse. These discussions point toward the importance of analyzing the conceptual or categorical frameworks of educational processes. The second part of the paper discusses Martin Heidegger’s work Being and Time to capture fully the challenges that a philosophical method faces in investigations of (...) subjectivity: The focus lies on Heidegger’s strategy to situate his philosophical work as a descriptive undertaking and simultaneously as a categorical outline of human existentiality (“ Dasein ”). This work serves to reflect a philosophical as well as empirical attitude or conduct in the final part of the paper, which briefly introduces “categorical research” with some examples. (shrink)

One of the global challenges addressed in this article, particularly in the Global South, is the high prevalence of child marriage. The author is situated in an area with one of the highest rates of child marriage in Indonesia. The rationale for selecting this case study is to examine the concept of spiritual freedom and its potential to empower women to challenge the oppression they face with regard to their bodies, rights, and futures. Child marriage should be regarded as a (...) criminal act in the context of Christianity. However, this issue does not appear to be a prominent topic in educational institutions, places of worship, or global discourse. This research employs a qualitative methodology, utilising interview techniques with women who have experienced child marriage. The author then engaged in a process of reflection with feminist philosopher Iris Marion Young, concurrently addressing theological concerns and the role of Christian education. The findings indicate that Christianity and government policy on health are inextricably linked, as health is a divine mandate for humanity to fulfil its responsibilities.Contribution: This article makes a contribution to the field of research in Central Kalimantan and serves to proclaim to the global community that Christian education must address the issue of child marriage as a matter of urgency. (shrink)

We are living in a time of social and cultural changes. As in other disciplines, the foundations of music education are being increasingly challenged. Thus, it is no longer possible to specify reliably the aims and contents of music education and their implementation in school by simply basing them on lasting musical traditions and changeless forms of life. It has been said that such an assessment leads us to a pluralistic—if not relativistic—view of music education. But it does not help (...) us when we have to make a decision on "What is to be done?" How can we orientate ourselves in our actions and whereupon should we base our judgements when negotiating decisions and trying to convince others? If we are not ready to accept that the decision-making process in the field of music education is just a matter of power, we have to be content with the arguments we can offer. We need to have the courage of independent critical thinking in terms of Didaktik involving all concerned. The situation is similar to that of aesthetic arguing: there is no sure footing; our criteria for evaluation are always up for discussion. (shrink)

This chapter contains sections titled: The Concept of the Standard of Living The Diverse Purposes of the Concept of the Standard of Living The Importance of Disagreement about the Standard of Living The Role of Education in the Standard of Living Social Primary Goods The Capabilities Approach Conceiving and Applying the Standard of Living.

This paper is concerned with the educational‐philosophical implications of Michel Foucault's work: It poses the question whether Michel Foucault's remarks surrounding ‘limit‐experience’ can be placed in an educational context and provide an alternative view regarding the relationship that we maintain to ourselves. As a first step, the significance of ‘limit‐experience’ for Foucault's historicophilosophical investigations, his ‘critical ontology of the present’, is examined. Far from being an external marking point, it can be shown that limit‐experience lies at the centre of Foucault's (...) approaches to the history of thought. As a second step, the resistance of Foucault's work against its integration into the educational realm is examined: Coming from Foucault's ‘limit‐experience’, it is possible to problematize a specific way we speak about learning and education. As a subsequent step, this resistance is given a constructive turn: The practices of writing and reading (related to limit‐experience) could provide a valuable irritation for philosophers of education by exposing them to the challenges of ‘singularity’ in education. It is argued that specifically the writing practice could be helpful for educational studies in order to inquire into the complex relationship of subject, power, and truth within the educational realm. Finally, the possibilities and difficulties of provoking such a writing practice are mentioned. (shrink)

Various themes have been discussed under the heading of ‘situationism’ in psychology over the past forty years. Much of this discussion has been extremely controversial, leading to deep divisions among psychologists and, more recently, among philosophers as well. In this paper I will pick up on one of those themes having to do with the influence of certain unconscious mental dispositions. I will assume that these dispositions are widely possessed, and also that they disqualify the people who have them from (...) counting as virtuous at that moment. The majority of the paper will then consider various strategies for trying to still develop the virtues in the face of this particular obstacle. (shrink)

This paper is concerned with the transformation of the field of early education in Germany. It poses the question whether these changes can be generally related to the German concept of Bildung – as denoting the children's autonomous activity of engaging themselves and the world. Investigating film material on practices of documentation in early education the paper seeks to clarify the impacts that Bildung has for the constitution of children's subjectivity. Does Bildung bring about a regime of individualization that obfuscates (...) modes of sociality and being with? Are there alternative ways to interpret the modes of subjection in observation? (shrink)

The shape of Christian Education in the United States has shifted as new communication media have come to the fore, interacting with the overarching purposes and content of Christian Education. As we begin to ask how computer technologies and the Internet may affect Christian Education, it is helpful to look back at the ways communication media have affected Christian Education over the past 200 years.

This article aims to explore the relations between equality of opportunity and early childhood. By referring to the work of contemporary philosophers, i.e. Rawls, Sen, Dworkin, Cohen and Roemer, we argue for different possible interpretations, based on political discussions, concerning how to operationalize equality of opportunities. We represent these diverging options on a continuum, ranging from Responsibility-oriented Equality of Opportunity and Circumstances-oriented Equality of Opportunity. We then analyse how early childhood care and education policies can be constructed in relation to (...) these conceptualisations and argue that the CEOp is a more plausible interpretative framework to operationalize equality of opportunity in early childhood. (shrink)

The focus of this special issue is on moral psychology and the goals of moral education. My focus will be considerably narrower in addressing the following question: In light of the situationist movement in psychology and philosophy, what should be the goal(s) of character education? The main conclusion will be that the central goal of character education should be modified in a certain way to make it more empirically informed. But not to worry, as this modification should be amenable to (...) most contemporary supporters of character education. (shrink)

This book looks closely at discourses of creativity in the lifelong learning sector from the perspective of a teacher educator. It reworks the idea of creativity for lifelong learning using an analysis of the cinema of Michelangelo Antonioni as a basis. The book argues that ethics and creativity are indissociable and that more relevant practices in teaching, learning and research can be developed from and with them. To do this, the book examines Deleuze's notion of counter-actualization as a form of (...) creative practice and establishes ethical and practical consequences for this diverse sector. (shrink)

This book on process-relational philosophy of education suggests that the notion of Adventure is foundational for the advancement of knowledge. Learning, teaching, and research are best conceived as rhythmic and relational processes, involving curiosity, imagination, valuation, creativity, and self-realization. Thus construed, contemporary educational practices can be revitalized from pedagogies of information retention and the current overemphasis on analytic precision.

Purpose of the article: Knowledge is increasingly importance for the economic well-being of businesses. Core competencies of management are the generation and processing of information, used to develop a competitive advantage. Information has become established as a commodity in its own right which can be bought and sold. Four out of five goods traded on the market now consist of services or relate to information in the broadest sense. Knowledge is created when different pieces of information are linked on the (...) basis of a particular intellectual background and meaningfully interpreted. Accordingly, knowledge incorporates not just information but also experience, - judgements, rules of thumb and worldviews. Knowledge is always associated with human beings. Methodology/methods: This article is based on literature research. The original article was written in German and translated into English, supported by a translation agency. Scientific aim: A questionnaire is being drawn up on the basis of the research results. This will allow the appraisal of these influencing factors and framework conditions by small and medium sized enterprises to be surveyed and evaluated. Findings: Social systems arise through and are sustained by communication. Actions of managers primarily consist of communication. For cognitive simplification, all humans repeat actions that have previously proved successful. Previously accumulated knowledge thus becomes a significant barrier to learning. An organisation’s ability to learn depends not only the general willingness of its workforce to learn but also on the newness and/or compatibility of knowledge acquired from a partner. Conclusions : Developing or acquiring competition-relevant knowledge is generally time-consuming and costly. As a complementary function to knowledge acquisition, the retention of knowledge carriers in the form of people and materials forms another component of knowledge management. It is important to recognise early on those knowledge carriers who promise high potential in the future. (shrink)

(2012). “We Teach All Hearts to Break”: On the Incompatibility of Education with Schooling at All Levels, and the Renewed Need for a De-Schooling of Society. Educational Studies: Vol. 48, “Anarchism … is a living force within our life …” Anarchism, Education and Alternative Possibilities, pp. 30-38.

Filipino's love for the elderly is undeniable. However, despite the respect they have for the elderly, an increasing amount of elderly abandonment is rising in the Philippines. The drastic increase in statistics of abandonment will still grow over the years because aging is inevitable. The primary goal of this study is to dig deeper into the experiences, challenges, and coping mechanisms of abandoned senior citizens inside of a home for the aged to spread awareness about this certain topic. By the (...) use of Interpretative Phenomenological Analysis, the study come up with the following findings: (1) The abandoned senior citizens chose to be inside the facility because they don't want to be a burden in their original homes. (2) Faith and religious works affect their psychological well-being. (3) Physical appearance does not affect their self-esteem. (4) Social support boosts their psychological well-being as well. (5) One of the biggest reasons why abandoned senior citizens left their homes is being neglected to cause them to leave and stay in home for the aged (6) Lastly, people inside the facilities accepted the fact that death is drawing closer to them but they don't want to die yet. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Sound of Two Hands Clapping: The Education of a Tibetan Buddhist MonkChristian P. B. HaskettThe Sound of Two Hands Clapping: The Education of a Tibetan Buddhist Monk. By Georges B. J. Dreyfus. Berkeley: University of California Press, 2003. 445 + xv pp.Georges Dreyfus is a uniquely valuable contributor to the academic study of Tibetan Buddhism. He is the first Westerner to have received the Geshe degree, signifying (...) a thorough mastery of the curriculum of the Geluk (dge lugs) school, and in his latest work, The Sound of Two Hands Clapping, he not only displays the critical acumen produced by that education, but also candidly reveals the personal details of life as a monk in a Buddhist monastic university. This alone should commend this project to the attention of readers seriously interested in Buddhism; however, Dreyfus also gives us a work of scholarship of religion that is exemplary in its capacity to use a single topic as a starting point to explain vast swathes of religion and culture. A brief overview of the chapters precedes my assessment of the book's successes and its importance for Buddhist-Christian studies.The first chapter gives a brief historical overview of Tibetan Buddhism. Those with a passing acquaintance with Tibetan history will find little new information here, but Dreyfus does manage to succinctly and accurately present 1300 years of religious history in a mere fifteen pages. Chapter 2, "Tibetan Monasticism," takes up the context in which most Buddhist scholastic activity occurs, "describing...some of its characteristics and discussing its strengths without hiding its drawbacks" (p.33). Dreyfus moves from a depiction of the Indian precedents and textual foundations of monasticism in general to a discussion of the mass monastic movement in Tibet. His assessment is unsparing but nonjudgmental as he describes monks as tax collectors, ritual actors, priests, and even "punk-monks." In the third chapter "Becoming a Monk," the personal and autobiographical nature of Two Hands Clapping begins to emerge as Dreyfus relates his own personal experience of entering [End Page 192] monastic life interwoven with accounts of both the normative Tibetan standards and the present-day situation of Tibetan monastics. These vivid reports detail the sleep deprivation, poor diet, and rigorous lives of exiled monks, and the genuine affection that those who endure these circumstances feel for one another. This chapter also examines the differing roles of teachers as housemasters, scholastic preceptors, and gurus, and begins introducing several teachers with whom Dreyfus studied. These three chapters comprise the first section, "The Context."Despite the title and cover picture of a debating monk, this book is a study of the full range of scholastic monastic practices. Dreyfus begins his far-ranging comparisons to other religious educational traditions such as yeshivas and medieval European monasticism in the second section, "Tibetan Scholastic Practices." Chapter 4 looks at reading and memorization, considering literacy and education in Tibet first. His discussion of memorization comprises details of memorization practices and a good but not overwhelming discussion of modern psychological theory on memorization and mind. Chapter 5 presents the curriculum followed by Tibetan monks and identifies a key element of scholasticism: commentary. The section on comparative perspective is particularly good, comparing Shi'ite, Christian, and Tibetan models and citing theorists including Foucault and Halbertal to elucidate how commentary is used to create sectarian positions out of shared canonical texts. While the sixth chapter begins by comparing curricula and practices followed by both Ge-luk and non-Ge-luk monasteries, it concludes with a detailed section on the role of scholasticism in the production of authority and orthodox, accounting for the emergence of sectarian divisions within Tibetan Buddhism within a sociopolitical context. This return to the history provided in chapter 1 explains the history of sectarian divisions in Tibet and demonstrates both the centrality and scope of the impact of scholasticism in Tibetan religion. In chapter 7, "Scholasticism and Orality," Dreyfus gives the sort of detailed and nuanced testimony that only a long and careful observer of and participant in Buddhism could. He carefully dissects the role of orality in memorization and recitation on the one hand, and of oral commentary in pedagogy on the... (shrink)

In section one, I briefly review the Harman/Doris argument and outline the most promising response. Then in section two I develop what I take the real challenge to virtue ethics to be. The final section of the chapter suggests two strategies for beginning to address this challenge.

Distinguer le rituel de la ritualisation, c'est opposer l'aspect statique du rituel, comme disposition collective mobilisée par un groupe ou une communauté pour gérer ses interactions entre ses membres et son contact avec d'autres groupes, d'avec l'aspect dynamique des processus d'instauration de règles de fonctionnement de nouvelles formes d'agir social. La ritualisation des processus d'apprentissage et de formation réclame l'instauration inaugurale d'un cadre. Celui-ci renvoie à l'explicitation volontaire, réitérée des règles de fonctionnement, par un animateur symboliquement garant de la loi. (...) En ce sens cette distinction postule, à côté d'une approche fonctionnelle du rite, une approche génétique des processus de ritualisation. Par ritualisation, j'entends la mise en place progressive d'habitus au moyen d'un cadre, édictant les règles de fonctionnement et les objectifs de l'activité. Au paradigme d'une causalité circulaire, qui présente les rituels à la fois comme résultats et comme producteurs d'habitus, on peut opposer le modèle d'une causalité linéaire qui pose le cadre comme induisant des processus d'apprentissage ritualisés. L'étude se focalise plus spécialement sur les rituels d'accueil et sur le démarrage des processus d'apprentissage et de formation ritualisés.Distinguish the ritual of ritual is to oppose the static aspect of the ritual, as collective provision mobilized by a group or a community to manage interactions between its members and contact with other groups, with the appearance dynamic process of establishing operating rules for new forms of social action. The ritualization of learning and training calls for the establishment of a framework inaugural. It refers to explaining voluntary repeated operating rules by a facilitator symbolic guarantor of the law. In this sense the distinction postulates next to a functional approach to the rite, a genetic process of ritualization. By ritual, I mean the gradual establishment of habitus through a frame, establishing the rules of operation and objectives of the activity. Paradigm of circular causality, which presents the rituals both as producers and as a result of habit, we can contrast the model of linear causality that arises as part of the learning process inducing ritualized. The study focuses especially on the rituals of home and starting the process of learning and training ritualized. (shrink)

The training of teachers in conducting a Philosophical Discussion with children introduces them to a new paradigm of educational authority that modifies and improves their posture, both on the ethical and epistemic levels. This practice contributes to the joy of teaching and learning for three main reasons: it restores meaning to learning by cultivating a heuristic and collaborative relationship with knowledge; it forges a relational ethic that weaves more trusting relationships between teachers and students; it introduces teachers to professional gestures (...) that can be transferred to other pedagogical or educational situations that contribute to improving the school climate. (shrink)