Since publication of the 1986 Carnegie Commission report, A Nation Prepared: Teachers for the 21st Century, the professional teaching standards movement has gained noticeable momentum. The professional standards movement in teaching has been fueled by national organizations such as the National Council for Accreditation of Teacher Education, the Interstate New Teachers Assessment and Support Consortium, the National Board for Professional Teaching Standards, the National Commission on Teaching and America's Future, and by close collaboration among these four entities. Further, nearly all (...) of the fifty states are embracing the professional standards movement through formal participation in the work of one or more of these organizations. Although the professional standards movement in teaching is strong and growing stronger, its implications are not clear for instructional programs in social foundations of education, either at the teacher preparation or the advanced graduate levels. In response to the standards movement, social foundations educators have a number of options before them, three of which are to (1) largely ignore these developments, as "this too shall pass"; (2) critically interpret and resist these developments through scholarship and collective professional action, as social foundations scholars did with Competency Based Teacher Education in the 1970s; and (3) critically interpret these developments while working to strengthen the potential of the professional teaching standards movement to achieve its stated goal of providing caring and qualified teachers for every classroom in the nation. Of these three options, the last is most advisable, but it presents a considerable challenge to social foundations educators. Although the absence of social foundations skills, perspectives, and understanding should make it very difficult for teacher candidates and teachers to perform well on standards-based teaching assessments, there is no guarantee that these assessments will hold candidates accountable for social foundations learning. Implications for social foundations educators and activists are significant. (shrink)

Parts one and two of this volume present the theoretical lenses used to study the social contexts of education. These include long-established foundations disciplines such as sociology of education and philosophy of education as well as newer theoretical perspectives such as critical race theory, feminist educational theory, and cultural studies in education. Parts three, four, and five demonstrate how these theoretical lenses are used to examine such phenomena as globalization, media, popular culture, technology, youth culture, and schooling. This groundbreaking volume (...) helps readers understand the history, evolution, and significance of this wide-ranging, often misunderstood, and increasingly important field of study. This book is appropriate as a reference volume not only for scholars in the social foundations of education but also for scholars interested in the cultural contexts of teaching and learning. It is also appropriate as a textbook for graduate-level courses in Social Foundations of Education, School and Society, Educational Policy Studies, Cultural Studies in Education, and Curriculum and Instruction. (shrink)

An invited High Table Address given before the students and faculty of Raymond College, University of the Pacific, Stockton, California, December 10, 1969. An impressionistic and idealistic paper from the author’s youth suggesting how his _de-projective approach to phenomenology_ could lead to an actual, lived, worldview.

The goal of “Inclusive Economics” is to tie together various authoritative strands of contemporary economic theory into an easily comprehensible whole that illuminates the need for a broader approach to contemporary economic policymaking undistorted by obsolete 18th century rationalist assumptions about utility, ethics, worthiness and traditional culture. This is accomplished by elaborating the rationalist competitive ideal along the optimizing lines pioneered by Paul Samuelson (neoclassical economics); plumbing modifications necessitated by Herbert Simon's realist concepts of “bounded rationality” and “satisficing”; refined further (...) by applying a pragmatist outlook to probe the consequences of relaxing Enlightenment teleological, ethical, spiritual and cultural taboos. The exercise will explain why competitive market economies guided by rational utility-seeking invariably are less productive, efficient, just and beneficent than most theorists concede, and will illuminate the full range of interventions needed to achieve better outcomes. We call this program in its entirety “Inclusive Economics”, including the integration of micro and macroeconomics. (shrink)

Two distinct problems of objectivity in moral theory are that of reference and truth and that of justification. These questions are often run together. However, it is possible to discuss the two questions separately. A defense is offered of moral ascriptions and moral properties, in opposition to the proposals of Mackie and Harman. But the thin or minimal defense of moral ascriptions leaves the second problem of objectivity unaddressed. Further argumentation leads to a proposal that claims limited moral objectivity.

Conrad’s Lord Jim presents not only a paradigmatic case of weakness of will, but an equally paradigmatic case of the enormous difficulties that attend fitting weakness of will into our other moral attitudes, particularly those relating to moral worth and moral shame. Conrad’s general conception of character and morality is deeply Aristotelian in many respects, somewhat Kantian in others. The essay traces out the intuitive strengths and philosophical difficulties that both an Aristotelian and a Kantian conception will have before the (...) problem of weakness of will, and argues that the ambiguity in Conrad’s treatment of Jim’s case is the reflection of the clash between these two equally compelling, incompatible conceptions of the self and moral worth. (shrink)

Background -- Overview of legal sources -- Summary of recent prosecutions and investigations -- Applications of law and professional and trade association standards to physician relationships with industry -- Legal and ethical aspects of specific physician's industry financial relationships -- Approaching and adopting effective compliance plans.

This pioneering book compares Chinese and Western thought to offer a bracing and unpredictable cross-cultural conversation. The work contributes to the emerging field of Sino-Hellenic studies, which links two great and influential cultures that, in fact, had virtually no contact during the ancient period. The patterns of thought and the cultural productions of early China and ancient Greece represent two significantly different responses to the myriad problems that human beings confront. Throughout this volume the comparisons between these cultures evince two (...) critical ideas. First, that thinking is itself an inherently comparative activity. Through making comparisons, the familiar becomes strange, and the strange somewhat more familiar. Second, since we think through comparisons, we should think them all the way through. How valid and productive are the comparisons and contrasts made between particular works and different styles of thought that emerged from two different, although contemporaneous, cultural contexts? (shrink)

In Independent Judgment and Introspection: Fundamental Requirements of the Free Society, Jerry Kirkpatrick maintains that a free society can exist only when a sufficient number of people have healthy psycho-epistemologies. He identifies fundamental aspects in our culture that work against this end. Building on the work of Objectivist psychologist Edith Packer, he presents a process for improving one's psycho-epistemology. Kirkpatrick also traces the history of child-rearing practices and relates the process of change to the work of many other psychologists including (...) Horney, Freud, Ellis, and Rogers. (shrink)

The rise of popular culture programs in universities is to a significant degree a consequence of the rejection of a particular theory of aesthetics. According to this older, rejected view, the classical, “fine” arts were considered—largely on the basis of complexity of form—higher, more refined, more admirable, and of greater value than other kinds of “popular” creative activities. While the former were the subject of intense critical study, the latter were neglected, seen as unworthy of serious attention. Ultimately, the sociological (...) fact that these classical forms of culture were intimately connected to a certain privileged socioeconomic strata—society’s “elite”—triggered a reassessment of not only the canon but .. (shrink)

Accountability in nonprofits is complicated and multi-faceted. Nonprofits can also be sites of vibrant civic engagement, community governance, and providers of valuable local services. Contemporary accountability regimes emphasize organizational maintenance, competition, entrepreneurship, and sustainability. Civic engagement in the governance and operations of local nonprofits can be time-consuming, albeit very valuable. To achieve accountability and citizen engagement, nonprofits need to consult with their key stakeholders and think comprehensively and strategically about their mission. Government and private funders also need to approach accountability (...) broadly and consider the different programmatic and community benefits of nonprofit programs. (shrink)

IT IS A TRUTH UNIVERSALLY ACKNOWLEDGED THAT René Descartes is the founder of modern philosophy. There is far less consensus on the question of what his modernity means. The majority of Descartes’s readers have focused on the cogito, the “I think” that is the fons et origo of all knowledge. The method of doubt and the famous rules of evidence have played a crucial role in the formation of a distinctively modern search for foundations of truth. Political theorists have frequently (...) treated Descartes as the harbinger of a new age, but there is widespread disagreement over precisely what this means. Tocqueville regarded the Cartesian method as ideally suited to the new democratic age. “The philosophical method established by Descartes,” he wrote, “is not only French but democratic, which explains why it was so easily accepted in all of Europe, whose face it has contributed so much to changing.” For Michael Oakeshott, Descartes, along with. (shrink)

“Intrinsic value” is a perplexing notion in that it purports to establish a relationship with a thing that cannot in fact be established by the valuing subject butcan only be welcomed. An important sense of “good” expresses the non-axiological side of shared flourishing. We do need the concept of intrinsic value to put our different kinds of value in order, but we can also recognize that the positing of intrinsic value is grounded on events of appeal wherein perceived beings promise (...) distinctive forms of benign partnership with their perceivers. The ideal of appeal maximalism can displace the problematic ideal of unrestricted intrinsic value as a basis for expanding the circle of moral consideration. (shrink)

The sense of a religious life ideal typically depends on an ordinary practical understanding of selfhood and success (worthiness) that it both departs from (toward a higher excellence) and trades on. Serenity and passion are examined as ways of transmuting ordinary trying and worth.

Attitude is an important criterion and cause of religiousness, though it is commonly mishandled in religious reflection by (1) skewing the anthropologically central variable of attitude toward “feeling,” on the side of affect, or toward “disposition,” on the side of will, and (2) obscuring different basic forms and validities of religious attitude by insisting on one overly narrow or misleadingly rounded-out conception of devoutness (most often, “faith”). This paper develops a more adequate conception of attitude in general and of the (...) generic religious attitude of devoutness as branching into three principal, sometimes divergent religious attitudes: faith, oriented to the realizable; piety, oriented to the realized; and submission, oriented to realizing. (shrink)