What importance do we recognize to the relationship between education and individuality in today’s educational institutions? Recent educational policy choices are increasingly focused on proposing curricula based on the skills to be acquired, (standard) action parameters for schools and on the use of “accountability” devices aimed at verifying the achievement of expected results. Following a similar approach, the individuality of each appears as a neglected element. In this article, the link between education and individuality in school curricula is (...) addressed, according to a phenomenological perspective. The starting point outlines a synthetic picture of the ways in which the philosophy of contemporary education thematizes the issue; then, in a second part, it develops a phenomenological description of the relationship between education and individuality such as to integrate and broaden the contributions of today’s philosophy of education. The article concludes by showing some implications aimed at rethinking the school experience as an opportunity for integral education and suggests indications for possible further research. (shrink)

Older single women in Australia are increasingly experiencing homelessness. Age and gender seem inherently related to single older women’s housing crises, but no attempt has been made to account for the causes of their homelessness through an intersectional lens. This article develops a complex and contingent causal explanation of the structures and mechanisms implicated in growing homelessness for this group. We demonstrate an original use of critical realist-informed intersectional analysis which is characterized by stratified social ontology and emergence. We theoretically (...) reframe existing literature to demonstrate how the intersectional causal powers of gender and age (‘gender*age’) discrimination and conventional life course experiences intersect to generate financial precarity for older women. Our causal model explains how economic insecurity, structural and individual contexts, and crisis events interact, challenging older women’s housing security and precipitating first-time homelessness later in life. (shrink)

Accountability involves not only schools answering to society, but parents and governments doing the same. In particular, governments should answer for the appropriateness of the educational aims they seek to promote. Making schools accountable to society through examination results is fundamentally flawed. Teachers must be able to account for how the specifics of their job relate to wider educational and social aims. The best approach to holding schools to account through external inspection is that of ‘audited (...) self review’. The notion of an agency of inspectors who are ‘superior’ to those they inspect is fundamentally inappropriate. (shrink)

J P White; Teacher Accountability and School Autonomy, Journal of Philosophy of Education, Volume 10, Issue 1, 30 May 2006, Pages 58–78, https://doi.org/10.1111.

Philosophy in Schools is a complex educational practice, unfamiliar to most teachers and philosophers, subtly different to similar forms of education, and so easy to misunderstand and mishandle. Because of this, a common worry for practitioners is whether they are doing it properly. Given this slipperiness of Philosophy in Schools, one of my main concerns has been to give an account that would be useful; that could guide practitioners to teach well. I presented my first account in a (...) 2006 article ‘What is Philosophy in Schools?’ which was based on 14 years’ experience as a Philosophy in Schools teacher and teacher educator. Now, by invitation of the editors, I have the privilege to present a re-worked, improved account. This builds on and synthesises my previous publications, but it also significantly refines anything I have previously written, and is the culmination of my work in Philosophy in Schools. (shrink)

This article problematizes the way of thinking schooling in discourse of sign system, which involves opposition, and double gesture of inclusion/exclusion. Drawing on two fundamental texts of Taoism, the Tao Te Ching and Chuang Tzu, this article puts forward the seemingly passive Non-Word and Non-Self to resist the hierarchy ordering of conceptions and man, and to undo duality of binary opposition. It links the history of assessment and PISA to the rethinking of evidence and sign in contemporary movements. The second (...) section proposes teaching as wandering (you, 游), the transcendence into Non-Self with response to men’s natural inquiry, but not artificially manipulating and shaping man by privileging certain knowledge, value, and thoughts over other. Instead of making categories of race, gender, and normal/abnormal, Taoist provides a way of reconsider the self operating on assessing, standardizing, normalizing, correcting and predicting others in school accountability. It is built on the ontology of considering individual as belonging to an ultimate sameness, the oneness. The article concludes with underlying assumption that students are subjected to change, and their difference must be eliminated through standard test. It further questions tactics of reason that educational reform face in the current regime of school accountability. (shrink)

Is traditional virtue epistemology a kind of idealised epistemology? Is that a bad thing? Some supporters of the virtue epistemology of liberatory virtues seem to answer these questions affirmatively. H. Battaly also argues that to avoid idealization virtue epistemologists should adopt a kind of normative contextualism according to which one and the same character trait is a virtue in some contexts, and a vice (or at least not a virtue) in other contexts. In this paper, I defend traditional virtue epistemology (...) against some, but not all, of these charges. I argue that the examples that motivate its critics are best explained by invoking particularism about actions rather than normative contextualism about character traits. I also show that a particularist virtue epistemology of inquiry provides an account of the difference that social circumstances and power relations make to epistemically virtuous (and vicious) conduct that is superior to those that can be offered by resorting to normative contextualism. (shrink)

The U.S. military is developing augmented reality (AR) capabilities for use on the battlefield as a means of achieving greater situational awareness. The superimposition of digital data—designed to expand surveillance, enhance geospatial understanding, and facilitate target identification—onto a live view of the battlefield has important implications for virtuous conduct in war: Can the soldier exercise practical wisdom while integrated into a system of militarized legibility? Adopting a virtue ethics perspective, I argue that AR disrupts the soldier’s immersion in the scene (...) such that he is blinded to features beyond those identified in advance by the military’s system of cybernetic judgment. I turn to Michael Walzer’s classic account of the “naked soldier” dilemma to illustrate how AR capabilities radically shrink the bounds within which the soldier can cultivate the capacity for right conduct. By transforming the ambiguous ethical matter of killing an enemy combatant into the straightforward application of a rule, AR hollows out the soldier’s potential for virtuous action. The “smart battlefield” leaves no space for deliberative judgments that transcend the technical and legal determinations already written into the soldier’s view of the scene. (shrink)

Scholars increasingly point toward schools as meaningful contexts in which to provide psychosocial care for refugee children. Collaborative mental health care in school forms a particular practice of school-based mental health care provision. Developed in Canada and inspired by systemic intervention approaches, collaborative mental health care in schools involves the formation of an interdisciplinary care network, in which mental health care providers and school partners collaborate with each other and the refugee family in a joint assessment of child (...) development and mental health, as well as joint intervention planning and provision. It aims to move away from an individual perspective on refugee children’s development, toward an engagement with refugee families’ perspectives on their migration histories, cultural background and social condition in shaping assessment and intervention, as such fostering refugee empowerment, equality, and participation in the host society. Relating to the first stage of van Yperen’s four-stage model for establishing evidence-based youth care, this article aims to engage in an initial exploration of the effectiveness of a developing school-based collaborative mental health care practice in Leuven, Belgium. First, we propose a detailed description, co-developed through reflection on case documents, written process reflections, intervision, an initial identification of intervention themes, and articulating interconnections with scholarly literature on transcultural and systemic refugee trauma care. Second, we engage in an in-depth exploration of processes and working mechanisms, obtained through co-constructed clinical case analysis of case work collected through our practice in schools in Leuven, Belgium. Our descriptive analysis indicates the role of central processes that may operate as working mechanisms in school-based collaborative mental health care and points to how collaborative mental health care may mobilize the school and the family-school interaction as a vehicle of restoring safety and stability in the aftermath of cumulative traumatization. Our analysis furthermore forms an important starting point for reflections on future research opportunities, and central clinical dynamics touching upon power disparities and low-threshold access to mental health care for refugee families. (shrink)

The Canadian province of Ontario introduced philosophy as a secondary school subject in 1995 (Pinto, McDonough, & Boyd, 2009). Since publicly-funded Catholic schools teach approximately 32% of all students in Ontario (Ontario Ministry of Education, 2022), the question arises regarding how teachers in those schools coordinate philosophy and Catholic teachings. This study employs a secondary analysis of interviews with six teachers from Ontario’s Catholic schools, and employs two of Avery Dulles’ (2002) conceptions of church (institution and mystical (...) communion) to determine how they consider the choices available within their own tradition that could answer this question. Rather than looking only at the shortcomings of treating magisterial teaching as philosophy, this paper argues that there are also conceptual problems that these courses must address in order to improve their ecclesiological adequacy, and illustrates how an apparent null curriculum privileges the institutional ecclesiology. (shrink)

The graduate course in research ethics in the Graduate School for Integrative Sciences and Engineering at the National University of Singapore consists of a semester long mandatory course titled: “Research Ethics and Scientific Integrity.” The course provides students with guiding principles for appropriate conduct in the professional and social settings of scientific research and in making morally weighted and ethically sound decisions when confronted with moral dilemmas. It seeks to enhance understanding and appreciation of the moral reasoning underpinning various rules (...) and legislative constraints associated with research subjects and procedures. Further, students are trained to critically analyse cases and issues associated with scientific misconduct preparing them to act in a responsible and effective manner should they encounter such cases. The diverse background and training of the cohort also provide a unique setting and opportunity for student-initiated collaborative interdisciplinary learning. This article offers a reflective account of the course and some preliminary insights into learning outcomes. (shrink)

In this article it is argued that a complex model that includes Toulmin's functional account of argument, the pragma-dialectical stage analysis of argumentation offered by the Amsterdam School, and criteria developed in critical thinking theory, can be used to account for the normativity and field-dependence of argumentation in science. A pragma-dialectical interpretation of the four main elements of Toulmin's model, and a revised account of the double role of warrants, illuminates the domain specificity of scientific argumentation and the restrictions to (...) which the confrontation and opening stages of scientific critical discussions are subjected. In regard to the argumentation stage, examples are given to show that a general account of argumentation, as advocated by informal logicians, is not applicable to arguments in science. Furthermore, although patterns of inference differ in various scientific practices, deductive validity is argued to be a crucial notion in the assessment of scientific arguments. Finally, some remarks are made concerning the burden of proof and the concluding stage of scientific argumentation. (shrink)

Procrastination as putting off until tomorrow what one had intended to do today is well-known tendency in everyday life. In an attempt to understand the character of procrastination in different life-domains, a large body of research has been accumulated over the last decades. This article was aimed to evaluate a specific decisional procrastination of school-to-work transition that is treated as maturity postponement. Two studies are reported examining SWT procrastination defined as career indecision among Polish students graduating universities. In Study 1, (...) attitudinal and identity statuses were analyzed as correlates of career procrastination. A path analysis conducted for the model, which was aimed to explain the influence of career self-efficacy and occupational commitment on career indecision, revealed its very good fitness. Those two independent variables explain 10% of career indecision variance. Stepwise multiple regression analyses conducted to ascertain relationship of five identity statuses to procrastination measure showed that Commitment Making and Ruminative Exploration are strongest predictor variables. In study 2, the stepwise multiple regression analyses conducted to ascertain the independent relationship of each of Big Five personality factor revealed that Neuroticism and Extraversion accounts of the most of explained variance of school-to-work transition procrastination. (shrink)

“Disenchantment” has been a popular trope in the social sciences since Max Weber's appropriation of the term nearly a century ago. In recent years, however, scholars have come to argue that, in contrast to the standard modernization story of unabated rationalization, organizations have long been subject to countervailing forces. In this essay, David Diehl uses modern reinterpretations of the “disenchantment” thesis to suggest that the structure of contemporary schooling is the product of ongoing cultural efforts to re-enchant public life by (...) infusing rational bureaucracy with Romantic impulses in order to combat alienation and social fragmentation. Moreover, Diehl argues that the changing relationship between rationality and Romanticism has taken a unique form in the contemporary period and that recognizing this helps us to better understand the paradoxical modern push for schools to achieve seemingly incompatible goals such as diversity and standardization, community and accountability, and creativity and efficiency. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 12.1 (2005) 23-24 [Access article in PDF] Schechtman's Narrative Account of Identity Grant Gillett Keywords personal identity, narrative self, memory I have long been an admirer of Schechtman's sensitive and psychologically realistic account of personal identity. In the present piece, she addresses the issues surrounding personal identity through Locke's view and problems attending that view and the psychological continuity theories descended from it.She examines the (...) claim that the person is more extensive than the conscious mind and includes aspects of nonconscious mental activity. Schechtman argues that one must have a self-conception that includes a trajectory where present experience unfolds meaningfully out of one's past replete with implications for what one does and how one does it. She locates, in current writing on the self, the idea of a perceiver or narrator self who tries to make sense out of herself as a human being with certain thoughts and feelings and is sometimes at a loss to do so. To this potentially very rich starting point we need only add the fact that a person draws on discursive and narrative skills that have been inscribed in her being to do this narrative, editorial, and judicial task and that many of these skills have been imbibed with mother's milk (and father's voice). From this discursively inscribed set of resources and orientations arise guilt, shame, pride, aspiration, vulnerability, and that crucial sense of who one is as a person among others.It follows that here we might also find the source of the discontents that induce a person to apply to a psychiatrist or counselor for help with the narrative work required to fashion a liveable self. If Schechtman is right, the cognitive capacities contributing to memory and "keeping track of oneself"(in a deep and satisfying way) are to be found in part in the nonconscious domain rather than the thin layer of consciousness and propositional attitude psychology that enters the mind of an analytic philosopher or a psychiatrist uninterested in depth.I think she is right and that this paper and her more extensive work on the constitution of self represent a fertile point at which psychiatrists and psychotherapists can begin the task of understanding the nature of identity and the challenges involved in finding one that will serve the unfolding project of understanding and forming the self. I believe that the resources that individuals need for this task are derived from one's rootedness in culture and human relationships where the levels of self that support consciousness can be nurtured according to what Michel Foucault calls the techniques proper to the care of the self. Schechtman has done us a favor in taking the debates surrounding neo-Lockean [End Page 23] views of personal identity and outlining a perspective on identity and memory that can lead us to develop our understanding of the complexity of the human psyche as it roams through the jungle/jumble of discursive life and tries to nourish itself on what it finds there.Grant Gillett is a Professor of Medical Ethics at the University of Otago in Dunedin, New Zealand. He is also a practicing neurosurgeon. His philosophical work is in philosophy of mind and psychiatry, continental philosophy, and bioethics. His most recent books are The Mind and Its Discontents (Oxford University Press) and Bioethics in the Clinic (Johns Hopkins University Press). He works on postmodern and traditional analytic approaches to mind, language, and psychiatry. He can be reached at Dunedin Hospital and Otago Bioethics Centre, University of Otago Medical School, PO Box 913, Dunedin, New Zealand, or via e-mail at [email protected].... (shrink)

The first case of COVID-19 in Iran was officially reported by the Iranian Government in February 19, 2020. In order to control and prevent the infection, the Government closed all the universities and requested the people to stay at home. Consequently, Tehran University of Medical Sciences (TUMS), like other universities, cancelled all the face-to-face classes in different Schools, and since the exact date for the resolution of this calamity could not be determined, TUMS decided to proceed the education flow (...) through the available Learning Management System (LMS). As one of the departments of the university, TUMS Department of Foreign Languages devised a plan and prepared itself for the new situation. This paper is a narrative account of the transition. Through reading this narration as a case of educational solution in the preset particular situation, language professors can adopt and implement efficient strategies and approaches in their educational settings. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy of Music Education Review 12.1 (2004) 4-16 [Access article in PDF] Once More With Feeling Reconciling Discrepant Accounts of Musical Affect Bennett Reimer Northwestern University When I was sixteen, a junior in high school in Brooklyn, I auditioned for the All-City High School Band of New York and was placed as first chair clarinet. At the first rehearsal, a piece we played (I don't remember what it was (...) except that it was new to me) had a long, melodic clarinet solo, with accompaniment. When I finished playing it the director stopped the band and said, "Very nice, first clarinet. Let's do it again, this time with more feeling." Then he said, "Letter C," and we started again.I could not have known, then, that I was to spend much of my life in pursuit of some sort of clarification of what transpired in that episode, as in this paper, where I deal once more with feeling. I had no idea that his apparently simple instruction to me raised issues so complex that many of humankind's most important thinkers had struggled with them in search of a resolution, as I, infinitely more modestly, was also to do. I was unaware that philosophical blood, sweat, and tears had been spilled through the centuries in various contentions as to the relation, if any, of musical feeling to feeling outside musical experience. I knew nothing of metaphor, [End Page 4] of effability and ineffability, of embodiment and designation, of issues of authenticity of feeling, and semantic density, significant form, semiotics, the relation of feeling to emotion, to gender, to meaning, and on and on with seemingly endless and intractable debates centered on how and why and when music is related to feeling.Being unencumbered with any of this (how one longs, sometimes, to return to one's philosophical Garden of Eden), and having to play that solo again immediately, I did what my novice performer's instincts told me to do-the only thing I knew how to do-I placed more emphasis on what the notes of that melody seemed to want to do, where they seemed to want to go and how they got there. Feeling their melodic tendencies more concentratedly and making them more apparent by the way I sounded them, I felt in myself a deeper sense of union-of the music as part of my undergoing-than I had the first time. When I finished the director stopped the band again, looked at me for several seconds, and said, "Lovely, first clarinet. Very musical. Let's go on."I would not have been able at the time that event occurred to describe, as I just did, what I did and how I felt. I did not have the conceptual apparatus to do so, although I did have, luckily for me, enough intuitive musicianship to have survived that test. My description, or perhaps interpretation, of how I reacted and how I experienced it can only reflect who I am now, with the cognitive structure allowing me to understand what happened as I reflect about it. Nevertheless I believe that several important matters relating to musical feeling can be clarified in relation to how I now interpret what I experienced as a youth in that band.I am aware now that I did what I did in ignorance of the fact that I was not the first to have played that solo. If I had known about and studied previous performances by a variety of clarinetists I would have, without doubt, been influenced by their solutions to the challenge of expressive interpretation it presented. Especially if I had been guided by a sensitive teacher, I would have reflected those influences in my own sounding. Perhaps I would have imitated what seemed to me the most musical rendition. If I had done so, I am now aware, that would have been regarded, in my culture at any rate, as a sign of my novice status, a more mature stage of musicianship requiring that I both reflect... (shrink)

Western schooling has been dominated by some form of broad theoretical education since classical times; this sort of education has traditionally been termed a “liberal education.”1 Providing a coherent account of why a broad theoretical education is worthwhile is an important project given the pervasiveness of this model of education. One common account of the value of liberal education links a broad theoretical education with the intrinsic value of the knowledge transmitted. In this paper, I offer a different, utility-based account (...) of the value of liberal education. (shrink)

ABSTRACT This article offers a critique of a deeply engrained tendency to narrate the story of American pragmatism exclusively or primarily in terms of modern European philosophy. While it suggests alternative stories, it is principally a metanarrative, an intentionally polemical story about our entrenched habits of philosophical storytelling. Indeed, the pragmatics of storytelling merits, especially in reference to historical accounts of American pragmatism, critical attention. The seemingly simple question, “What are we doing when we tell the story of this movement (...) in this manner rather than that?” is a truly important one. It is also an avowedly pragmatic question. (shrink)

Educators who start a philosophy of medicine or medical ethics class with a philosophical discussion on the definition of basic concepts in medicine, such as health and disease, might relate to this anecdotal account. Students initially find the topic engaging because of the ubiquity of the concept of disease regulating not only their direct encounter with health-related contexts, for example, when veterans returning to school receive accommodations after being diagnosed with Post Traumatic Stress Disorder (PTSD), but also their social world, (...) say, when they get in an argument with their classmates about whether vaccines cause or prevent diseases, or when they join the campus gym to improve their health. Yet their enthusiasm wanes when they read the seminal naturalist and normative accounts of disease. This happens not because such conceptual work does not have any philosophical sophistication and value but because the discussion seldom makes direct contact with the common uses of the disease concept in the medical, social, moral and institutional contexts in which the students are heavily embedded. As the authors of ‘Rethinking ‘Disease’: A Fresh Diagnosis and a New Philosophical Treatment’ argue, the notion of disease central to the naturalist and normativist positions is conceptually insulated from its applications in various institutional settings in healthcare and also from its personal, social and economic contexts. This insularity largely stems from the fact that traditional conceptual analysis in philosophy assumes a lot more than it can show, including the assumption that concepts, such as disease, have necessary and sufficient conditions that exist independently of the world as we encounter it and are accessed through our intuitions. This is a problem, because the concept of disease plays a crucial role in medical epistemology, scientific research, and ethical and policy-related issues; a philosophical account of disease that does not directly engage …. (shrink)

Abstract This paper explores Reiner Schürmann’s account of perigrinal ontology from the perspective of Meister Eckhart. What is so extraordinary about his work is its retrieval of nuances in Plato’s philosophy of mind. Professor Schürmann’s approach to Philosophy focused on a philosopher’s philosophy of mind. For example, his course titles, such as Augustine’s Philosophy, were listed and taught in Augustine’s Philosophy of Mind. The advantage of his approach can best be seen in his study of the Medieval Philosopher Meister Eckhart. (...) In this work, Professor Schürmann totalizes the relationship between the will and the intellect and unites the different categories of Platonic philosophy under the concept of perigrinal ontology. Instead of treating epistemology or aesthetics in isolation, they are examined as they relate to ontology. In Plato’s epistemology, the highest form of knowing is different; at its highest point, knowledge is a seeing. Meister Eckhart and the other Neoplatonic philosophers continued the argument that Plato initiated. This is not an instance of Gnosticism in that the successors of Plato in the Christian tradition are not introducing new material but are extending Plato’s philosophy. At the center of the controversies about Meister Eckhart’s alleged departure from Christian doctrine is the oneness with God. Here, Professor Schürmann acts like a good editor. He painstakingly draws out pertinent distinctions to demonstrate Meister Eckhart’s adherence to tradition. It is interesting in this light to consider what Saint Thomas Aquinas has said on some of these same issues. One can see, too, that Meister Eckhart is a good deal closer to Saint Thomas than is generally thought. Saint Thomas's writings are full of references to Neoplatonic philosophers, but he also actively engages with their ideas. Though exploring this is beyond this paper's scope, Saint Thomas’s commentary of the Christian Neoplatonist Pseudo Dionysius primarily supports this point. We also need to recall that the period in which all this unfolded was a period in history marked by the democratization of religion. More importantly, Meister Eckhart’s time was informed by the democratization of theology. Meister Eckhart’s writings and personal commitment to that project are noteworthy in this context. His decision to teach women in religious orders advanced theology, a historical breakthrough. There are some notable debates that Professor Schürmann addressed in this work. Perhaps chief among these is the overly close connection between the writings of Meister Eckhart and that of the late Heidegger. It had been suggested that Martin Heidegger’s interest in Zen Buddhism was thought to include that of Meister Eckhart. Waiting upon Being and detachment or releasement were similar in these three schools of thought. Professor Schürmann viewed this as a form of syncretism, the mashing up of ideas that seem similar but have important distinctions. For Professor Schürmann, the absolute absence of the faculty of the will in Meister Eckhart’s work distinguished him from these other philosophies. It is striking that Professor Schürmann repeatedly cites texts where Meister Eckhart sees the highest form of knowledge as purely a feature of the intellect. He even goes so far as to note that the will is almost absent from Meister Eckhart’s philosophy of mind. -/- . (shrink)

School choice positions parents as consumers who select schools that maximize their preferences. This account has been shaped by rational choice theory. In this essay, Terri Wilson contrasts a rational choice framework of preferences with John Dewey's understanding of interest. To illustrate this contrast, she draws on an example of one parent's school decision-making process. Dewey's concept of interest offers an alternative conceptual vocabulary attentive to the complex, value-laden, and evolving process of choosing a school. Her analysis considers how (...) schools might not just appeal to the preexisting preferences of families, but might instead actively shape those interests to democratic ends. (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)

The sociology of education is concerned not just with the abstract theory but with the day-to-day experiences of pupils and teachers. In this up-to-date account of the main developments in the subject, Karen Chapman shows how education offers a rich and varied field for sociologists, one easily accessible for study. She begins by setting the subject in its historical post-War context. She then goes on to outline comprehensively the subject's theoretical base and anlayses the factors that influence educational change. Specific (...) chapters deal with the topical subjects of educational under-achievement, gender, race and the trend towards a vocational element in curriculum. (shrink)

Physical activity and sedentary behaviour have been linked to the mental health of children and adolescents, yet the timing of behaviours may play a role in this relationship and clarifying this could inform interventions. We explored cross-sectional associations of PA and SED in varying time segments throughout the school day with the mental health of school-aged children and adolescents from rural Northeastern Ontario, Canada. A total of 161 students wore accelerometers for 8 days and completed a self-report survey. Mental health (...) was measured using the Strengths and Difficulties Questionnaire. Accelerometer-measured SED, light PA, and moderate and vigorous PA were estimated in the time-segments before school, school time, after school, and evenings. Associations were tested with multilevel linear regressions while adjusting for confounding factors. Students spent 72.6 min in MVPA, 209.0 min in LPA, and 621.0 min in SED per day. Daily SED was associated with less conduct problems. Evening LPA was inversely associated with hyperactivity, while SED was associated with hyperactivity and with peer problems before school, and during school. No associations were observed for MVPA, emotional symptoms, or prosocial behaviour. In conclusion, displacing SED with LPA in some specific periods of the day may benefit the mental health of students; taking this into account could strengthen interventions. (shrink)

One source for the accounts of astrology and astronomy in Gundissalinus's De divisione philosophiae might have been an introduction to the science of the stars influenced by, if not originating from, the School of Chartres. This introduction survives in slightly different forms in three manuscripts, and is edited, along with Gundissalinus's chapters on astronomy and astrology, in the Appendix.

Educators find themselves in the midst of arising tide of urban school reform marked byevermore centrally designed and monitoredsystems of accountability. In response to thislooming high-stakes gaze of surveillance, thisessay offers an ethics of educationalleadership predicated upon taking up thechallenge of creatively and courageouslyauthoring one's ethical self. It seeks tocontribute to mapping an ethical terrain whichcan support the production of pedagogicalpractices, initiatives, and agendas asdistinctive, bold responses to theproliferation of one-dimensional,technicist-driven efforts which narrowlycalculate and assess student learning, teacherwork, school (...) effectiveness, and which offeranemic, foreclosed readings of a possiblefuture. My claim is that a consideration ofFoucault's ethics draws us closer torecognizing what such a project would mean andask of the educator as leader. (shrink)

Saint Augustine is sometimes introduced as the first theologian-philosopher, a founder of the Western theologico-philosophical tradition, and a figure who unites two historical times—the Late Antiquity with the Middle Ages—and two different major schools—the Hellenistic philosophy with Christianity. Augustine lives and writes in the era of eudaimonism, teleology and virtue ethics, and he accomplishes, as we will see, a clear shift in the context of these doctrines. In this paper, we reconstruct Augustine’s philosophical approach to human psychology, looking at (...) the elements that bring together a philosophical anthropology, especially by focusing on human agency. Through an interpretative study of De libero arbitrio, we will address concepts such as the soul, freedom of choice, virtue, justice, faith and knowledge, seen as components of action, human freedom, intellect and the will. My main claim is that Augustinian thought and medieval philosophy generally can still offer arguments in practical philosophy as much as they can promote our understanding of moral agency. I intend to revive the interest both in this particular Augustinian work and in the forgotten concept of liberum arbitrium that is introduced and represents Augustine’s idea of a mediator, an arbitrator between reason and the will. (shrink)

This paper examines the impact of education reforms on school admissions policies and practices. It discusses the changes that are needed to improve the current system, especially in areas where the market is highly developed. It is concluded that the new legislation to be enacted by the current Labour Government should be beneficial, but that more far-reaching changes are needed for the admissions process to be equitable, transparent and accountable.

William of Poitiers began his career as a knight before studying in the schools of Poitiers and entering the Church. He became a chaplain in the household of William the Conqueror, and was able to give a first-hand account of the events of 1066-7. The Gesta Guillelmi, his unfinished biography of the king, is particularly important for its detailed description of William's campaigns in Normandy, the careful preparations he made for the invasion of England, the battle of Hastings and (...) the establishment of Norman power after the Conquest. It is a mine of information of military tactics and the conduct of war in the eleventh century. Though written from the point of view of the Norman court, it gives what is probably the most authentic account of these momentous events. This edition, by the late R. H. C. Davis and Marjorie Chibnall, with facing-page English translation of the Latin text, provides the first complete English translation, as well as a full historical introduction and detailed notes. (shrink)

In this review essay Kevin Murray and Dan Liston examine three texts in what this symposium has deemed the recent resurgence in neo-Marxist accounts of schooling: David Blacker's The Falling Rate of Learning and the Neoliberal Endgame, Mike Cole's Marxism and Educational Theory, and John Marsh's Class Dismissed. Murray and Liston argue that Blacker, Cole, and Marsh provide a much-needed structural delineation of schooling in capitalist society. All three works have substantial merit and are in need of minor adjustments. Blacker's (...) vision is telling and chilling but may need some fine-tuning; Cole's defense of Marxism is commendable but tends toward the disembodied abstract; and Marsh's text capably highlights educationists' blinders but seems to miss elements of a critical structural account. While recognizing real limitations on transformative education under capitalism, Murray and Liston nevertheless elaborate a variation of the radical humanist project. It is their skeletal attempt at an educationally and morally defensible reparative theory. (shrink)

Presenting a detailed and critical account of the ideas that underpin the practice of educational leadership, this book moves from abstracted accounts of knowledge claims based on studying field outputs, towards the biographies and practices of those actively involved in the production and use of field knowledge. It presents a critical account of the ideas underpinning educational leadership, and engages with those ideas by examining the origins, development and use of conceptual frameworks and models of best practice.

Perceptual disjunctivism is a controversial thesis about perception. One familiar characterization of the thesis maintains that there is no common epistemic kind that is present in both veridical and non-veridical cases of perception. For example, the good case, in which one sees a yellow lemon, and the bad case, in which one hallucinates a yellow lemon, share a specific first-person phenomenology, being indistinguishable from the first-person point of view; however, seeing a yellow lemon and hallucinating a yellow lemon do not, (...) according to the disjunctivist, share a common epistemic kind. There are two types of disjunctivism: epistemological vs. metaphysical. John McDowell, 243–255, 2011, Philosophical Explorations, 16, 259–279, 2013) has articulated, refined, and defended one kind of disjunctivism. Tyler Burge, 1–78, 2005, Philosophical Explorations, 13, 43–80, 2011) has objected to many forms of disjunctivism, arguing that they are all inconsistent with the proximality principle in the vision sciences. PP requires an ability-general kind in common between relevantly similar perceptual states, such as seeing a yellow lemon and hallucinating a yellow lemon, which disjunctivism denies. Against the background of this debate some analytic epistemologists, such as Michael Martin, Alan Millar, 176–198, 2007), Berit Brogaard, 46–73, 2011), Duncan Pritchard, and Heather Logue, 105–133, 2013) remain attracted to some version of disjunctivism. Brogaard and Pritchard each have gone on to articulate and defend a version. Pritchard’s, for example, defends epistemological disjunctivism. Martin, Millar, and Logue, by contrast, have defended the idea that the disjunctivist is right about something, but perhaps not wholly correct about the nature of perception. In what follows, I articulate and defend the view that an interesting kind of disjunctivism is to be found through a reading of the Nyāya School of classical Indian philosophy. I articulate a version of perceptual disjunctivism informed by Nyāya perceptual theory that is not derivable from any single Nyāya philosopher. The view I offer is inspired by work on disjunctivism both in Anglo-analytic philosophy and in Nyāya scholarship, such as by Dasti and Phillips, 535–540, 2010), Ganeri, 541–550, 2010), Dasti, 1–15, 2012), Phillips, Vaidya, 562–585, 2013), and Schiller, 1–18, 2019). Importantly, the causal account I offer is distinct from Grice’s single-factor causal theory of perception by crucially involving a multi-factor causal theory of perception. My work on Nyāya perceptual theory derives primarily from Jaysankar Shaw’s account of Nyāya on the sources of knowledge, which is distinct from Stephen Phillips’ well-known account of Nyāya epistemology. Shaw’s theory has been developed and refined through textual analysis and dialectical engagement with the twentieth century Nyāya Pundit Philosopher, Viśvabandhu Tarkatīrtha. Like other modern Nyāya scholars, such as B. K. Matilal, A. Chakrabarti, 1–8, 2010), M. Chadha, J. Ganeri, and S. Phillips, 104–113, 2001, 2012), J. Shaw’s account shows how Nyāya epistemology is a living and continuing form of Indian philosophy. My goal here is twofold. On the one hand, I articulate multi-factor causal disjunctivism and show how it can be applied to the McDowell-Burge debate over the viability of disjunctivism and naïve realism. On the other hand, I aim to start a cross-cultural epistemological conversation with those that have contributed to the Anglo-analytic debate in anthologies, such as Haddock and Macpherson, Byrne and Logue, and introductions, such as Soteriou. The hope is that a cross-cultural epistemological investigation into disjunctivism will lead to better epistemic theorizing about the nature of perception. (shrink)

This paper focuses on accountability in school-based education in England. It explores notions of accountability and proposes a new framework for its analysis. It then identifies a number of types of accountability which are present in school-based education, and discusses each in terms of who is accountable to whom and for what. It goes on to examine the sanctions associated with each type of accountability and some possible effects of each type. School performance cross-cuts virtually all (...) facets of accountability, but is fundamental to hierarchical and market accountability where it is associated with a high likelihood of severe sanctions. This, it is argued, means that schools are likely to focus on these forms of accountability as opposed to participative or network accountabilities that involve collaboration with others. The final section proposes that there is a case for accountability systems to focus more broadly on a variety of processes and outcomes related to the overall goals of education. The existing regime in England is heavily focused on hierarchical and market accountability: a greater focus on participative and network accountability may foster a less individualistic approach to education and greater social cohesion. (shrink)

This article offers an account of at least some of the non-preparatory dimensions of education and their significance for a theory of educational justice. I argue that just schools should play a role in facilitating goods of childhood. I also defend an egalitarian view about the access children should have in school to the resources and opportunities associated with the non-preparatory dimensions of education.

Debate over the closure of DeVasco High School shows that data-driven accountability was a methodological and administrative processes that produced both transparency and opacity. Data, when applied to a system of accountability, produced new capabilities and powers, and as such were political. It created second-hand representations of important objects of analysis. Using these representations administrators spoke on behalf of the school, the student and the classroom, without having to rely on the first-person accounts of students, teachers or principals. (...) They empowered one group—central city administrators—over another—teachers and principals. After analyzing the form these policies took, this article concludes that it is necessary to rethink the processes that create visibility and invisibility. Public data obscured the voices, experiences and collective traumas of students and faculty within the school. A narrow focus on activities within the schools rendered invisible the structural decisions made by the Department of Education in New York City—to favor small schools over large, comprehensive ones. In order to create understanding, and a sense of common purpose, those who are spoken for in simplified data must also be given the opportunity to debate the representations of their performance and quality. (shrink)

Volatile Knowing refers to the positive change that can result when parents and teachers talk together about the politics of school reform. Based on a study of teachers and parents who researched aspects of the accountability movement typically censored in mainstream media, Volatile Knowing reveals the hidden power behind current reform efforts that serve private, not public interests. It is aimed at provoking a new, child-centered movement for accountability and creativity in the nation's schools.

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 38.4 (2000) 529-548 [Access article in PDF] Shaftesbury's Two Accounts of the Reason to be Virtuous Michael B. Gill College of Charleston 1. Anthony Ashley Cooper, the third Earl of Shaftesbury (1671-1713), was the founder of the moral sense school, or the first British philosopher to develop the position that moral distinctions originate in sentiment and not in reason alone. Shaftesbury thus struck (...) the initial blow in the battle waged by sentimentalists such as Hutcheson and Hume against rationalists such as Cudworth and Clarke.Such is a common view of Shaftesbury's place in the history of moral philosophy.1 But while this common view is accurate in a very general sense, it also oversimplifies in a manner that threatens to misrepresent the development of modern ethical theory and obscure what is most interesting about Shaftesbury.2 The view suggests, in particular, that the most important distinction in early modern British moral philosophy was between sentimentalism and rationalism. There was, however, a distinction ontologically deeper than [End Page 529] that, which explains how Shaftesbury, even while developing his moral sense theory, could at times be much closer to his rationalist predecessors Cudworth and Clarke than to his sentimentalist followers Hutcheson and Hume.In this paper I will elucidate this deeper ontological distinction by examining two different accounts that Shaftesbury gives of the reason to be virtuous. Both of Shaftesbury's accounts are in a sense sentimentalist, but only the second of them constitutes a sharp break from his rationalist predecessors. Shaftesbury himself does not seem fully aware of the radical implications of his second account, but the implications are there nonetheless. And by exposing them we will gain a view not only of a crucial ambiguity in Shaftesbury's thought but also of a central faultline in the history of British moral philosophy. We will also come to see that while Shaftesbury does pave the way for a new ontology of morals, he does so more by accident than by design.3 2. Shaftesbury believes that to be virtuous is to have a benevolent character or a deep non-derivative commitment to promote the "publick Interest."4 He also believes that a person who has a benevolent character will always be happier than a person who does not, and that this constitutes a sufficient reason for each of us to "embrace" virtue (Inquiry 48).5 But of course some will deny that the benevolent person is always happiest and so Shaftesbury sets out to prove that there exists between benevolence and happiness a natural and necessary connection.How does Shaftesbury establish the connection between benevolence and happiness? In two different ways.6 The first way of establishing the connection [End Page 530] can be called the teleological account, and the second way can be called the mental enjoyment account. Let us first examine the teleological account.The initial claim of Shaftesbury's teleological account of the reason to embrace virtue is that benevolence is what is most natural for humans, or their proper end or telos.7 As he puts it just after explaining "whatVirtueis," It has been already shewn, that in the Passions and Affections of particular Creatures, there is a constant relation to the Interest of a Species, or common Nature. This has been demonstrated in the case of natural Affection, parental Kindness, Zeal for Posterity, Concern for the Propagation and Nurture of the Young, Love of Fellowship and Company, Compassion, mutual Succour, and the rest of this kind. Nor will any-one deny that this Affection of a Creature towards the Good of the Species or common Nature, is as proper and natural to him, as it is to any Organ, Part or Member of an Animal-Body, or mere Vegetable, to work in its known Course, and regular way of Growth. 'Tis not more natural for the Stomach to digest, the Lungs to breathe, the Glands to separate juices, or other Intrails to perform their several Offices; however they may by particular Impediments... (shrink)

This book offers the first introduction to a major Japanese philosophical movement through the interests and arguments of its founder, Nishida Kitaro (1870-1945), his successor, Tanabe Hajime (1885-1962), and student-turned-critic, Tosaka Jun (1900-1945). Focusing on their contributions to thinking about place, space, and dialectics, this concise introduction brings these influential thinkers to life by connecting their work to issues still debated in the philosophy of science and physics today. Beginning with an overview of the reception of quantum physics and relativity (...) theory in Japan and concluding with an account of the direct relevance of the Kyoto School to the development of world philosophy in a posthuman age, each clearly-written chapter engages historical contexts and includes: · Carefully-chosen excerpts and original translations of Nishida, Tanabe, and Tosaka · Focus boxes explaining complex concepts and problems of contextualization. A timeline, glossary and index. Further reading lists featuring relevant and significant articles and books in English. This introduction is an ideal starting point for students and lecturers looking to become better acquainted with three central Japanese philosophers and learn why their work impacts our current thinking about science. (shrink)

Much problem solving and learning research in math and science has focused on formal representations. Recently researchers have documented the use of unschooled strategies for solving daily problems -- informal strategies which can be as effective, and sometimes as sophisticated, as school-taught formalisms. Our research focuses on how formal and informal strategies interact in the process of doing and learning mathematics. We found that combining informal and formal strategies is more effective than single strategies. We provide a theoretical account of (...) this multiple strategy effect and have begun to formulate this theory in an ACT-R computer model. We show why students may reach common impasses in the use of written algebra, and how subsequent or concurrent use of informal strategies leads to better problem-solving performance. Formal strategies facilitate computation because of their abstract and syntactic nature; however, abstraction can lead to nonsensical interpretations and conceptual errors. Reapplying the formal strategy will not repair such errors; switching to an informal one may. We explain the multiple strategy effect as a complementary relationship between the computational efficiency of formal strategies and the sense-making function of informal strategies. (shrink)