The social nature of saintliness and moral action: a view of William James's Varieties in relation to St Ignatius and Lawrence Kohlberg

This article argues that William James's thinking in The Varieties and elsewhere contains the view that social institutions, such as religious congregations and schools, are mediators between the private and public spheres of life, and are necessary for transforming personal feelings, ideals and beliefs into moral action. The Exercises of St Ignatius and the Just Community moral education approach serve as examples. Criticisms of the more commonly held view that James recognised only individual personal experiences as valid religious expressions are marshalled. Furthermore, we argue that moral action or saintliness, the ultimate expression of religious faith according to James, is fundamentally social. The commonalities that the phenomenologies of moral action of St Ignatius and Lawrence Kohlberg have with William James's view are used to support the argument.     

Moral development as the personal education of feeling and reason: from James to Piaget

This article traces the connection between William James's writings in The Varieties of Religious Experience and Jean Piaget's work on moral development through Piagets early work on religious experience. James characterises religious experience as unlocking deep personal power that can sustain a “strenuous mood”. These ideas impacted the early work of Piaget on religious experience through the influence of Henri Bergson and The´odore Flournoy, both friends of James. The shared depth-psychology approach to religious experience of James and Piaget is important to current debates on spiritual and moral education.     

Two views of “propaganda”

To support various assumptions outlined in Edwin Black's Rhetorical Criticism, two apparently dissimilar discourses are compared. Thoreau's “Plea for John Brown” and Towne and Stringfellow's “Letter to the Berrigan Brothers” reveal remarkably similar lines of argument. These topoi— the defense of illegal actions by invoking moral law; the slight concern for punishment; the assailing of the government; the impact of the illegal actions on the movement; the identification of the accused with morally superior beings—suggest a genre labeled “moral justification for legal transgressions.”     

A MORE PRACTICAL PEDAGOGICAL IDEAL: SEARCHING FOR A CRITERION OF DEWEYAN GROWTH

When Dewey scholars and educational theorists appeal to the value of educative growth, what exactly do they mean? Is an individual's growth contingent on receiving a formal education? Is growth too abstract a goal for educators to pursue? Richard Rorty contended that the request for a “criterion of growth” is a mistake made by John Dewey's “conservative critics,” for it unnecessarily restricts the future “down to the size of the present.” Nonetheless, educational practitioners inspired by Dewey's educational writings may ask Dewey scholars and educational theorists, “How do I facilitate growth in my classroom?” Here Shane Ralston asserts, in spite of Rorty's argument, that searching for a more concrete standard of Deweyan growth is perfectly legitimate. In this essay, Ralston reviews four recent books on Dewey's educational philosophy—Naoko Saito's The Gleam of Light: Moral Perfectionism and Education in Dewey and Emerson, Stephen Fishman and Lucille McCarthy's John Dewey and the Philosophy and Practice of Hope, and James Scott Johnston's Inquiry and Education: John Dewey and the Quest for Democracy and Deweyan Inquiry: From Educational Theory to Practice—and through his analysis identifies some possible ways for Dewey‐inspired educators to make growth a more practical pedagogical ideal.     

“OUR SHARED VALUES” IN SINGAPORE: A CONFUCIAN PERSPECTIVE

In this essay Charlene Tan offers a philosophical analysis of the Singapore state's vision of shared citizenship by examining it from a Confucian perspective. The state's vision, known formally as “Our Shared Values,” consists of communitarian values that reflect the official ideology of multiculturalism. This initiative included a White Paper, entitled Shared Values, which presented pejorative assessments of the ideals of “individual rights” and “individual interests” as antithetical to national interests. Rejecting this characterization, Tan argues that a dominant Confucian perspective recognizes the correlative rights of all human beings that are premised on the inherent right to human dignity, worth, and equality. Furthermore, Confucianism posits that it is in everyone's interest to attain the Confucian ethical ideal of becoming a noble person in society through self‐cultivation. Tan concludes by highlighting two key implications for Singapore from a Confucian perspective on the Shared Values: first, schools in Singapore should place greater emphasis on individual moral development of their students, and second, more avenues should be provided for residents to contribute actively to the development of the vision of shared citizenship.     

From father to son: generative care and gradual conversion in William James's writing of The Varieties

Using a historical and biographical, then developmental, approach, this article examines William James's spiritual family history by reviewing key events in the life of his father, Henry James, Sr. It pays particular attention to Henry Sr's tumultuous relationship with his own father, William James of Albany, and Henry Sr's subsequent conversion to the religious thought of Emmanuel Swedenborg. James's writing of The Varieties of Religious Experience can be seen as integral to his moral and religious development; that is, it functioned as an extended process of conversion that permitted him to distance himself from a rational, scientific identity. In search of the deeper emotional satisfaction and in loyalty to the two paternal ancestors, James's redefined himself, dramatically expanding his own generative legacy.     

Tradition meets pluralism: the receding Confucian values in the Taiwanese citizenship curriculum

Confucianism, long regarded as the key philosophy on personal character-building and interpersonal relations in Chinese society, used to be pivotal to citizenship education in Taiwan, but that has changed in the last 20 years. In the wake of democratization in the late 1980s, growing liberalism and pluralism in Taiwanese society prompted the authorities to widen the scope of the school curriculum to include a diversity of cultures and thus the influence of this ancient Chinese philosophy began to fade away. The new citizenship curriculum, introduced in 2010, is no longer structured around Confucian moral guidance, but has instead embraced pluralism. Confucianism, from the perspective of those Taiwanese citizenship curriculum designers who were interviewed, hinders the formation of civil society due to its overly strong emphasis on familial kinship and “sovereign-subject” paternalism. Engulfed by Confucian moral principles, the critical and reflective competence of the individual often fails to develop. The new citizenship programme therefore attempts to counter the emphasis on fostering “obedient citizens” under monolithic Confucian doctrines and envisions a resilient civil society open to pluralistic voices.     

Children’s and Adults’ Views of Punishment as a Path to Redemption

The current work investigated the extent to which children (N=171 6- to 8-year-olds) and adults (N = 94) view punishment as redemptive. In Study 1, children—but not adults—reported that “mean” individuals became “nicer” after one severe form of punishment (incarceration). Moreover, adults expected “nice” individuals’ moral character to worsen following punishment; however, we did not find that children expected such a change. Study 2 extended these findings by showing that children view “mean” individuals as becoming “nicer” following both severe (incarceration) and relatively minor (time-out) punishments, suggesting that the pattern of results from Study 1 generalizes across punishment types. Together, these studies indicate that children—but not adults—may view punishment as a vehicle for redemption.     

Donald J. Trump and the rhetoric of ressentiment

ABSTRACT

This essay contributes to and reframes the preliminary scholarly assessments of President Donald J. Trump's appeals to rage, malice, and revenge by sketching the rhetorical dimensions of an underlying emotional-moral framework in which victimization, resentment, and revenge are inverted civic virtues. I elaborate on the concept of ressentiment (re-sentiment), a condition in which a subject is addled by rage and envy yet remains impotent, subjugated and unable to act on or adequately express frustration. Though anger and resentment capture part of Trump's affective register, I suggest that ressentiment accounts for the unique intersection where powerful sentiments and self-serving morality are coupled with feelings of powerlessness and ruminations on past injuries. Thus, shifting focus from the rhetoric of resentment to that of ressentiment explains how Trump is able to sustain the affective charge of animus without forfeiting the moral high ground of victimhood to his audience's “oppressors”—Democrats, the press, criminals, immigrants, foreign adversaries, welfare recipients, the Me Too movement, “globalists,” and racial Others.     

Social purposes in search of higher education,or higher education in search of social purposes?

The paper begins by discussing the difficulties of formulating coherent social purposes, with particular attention to the relationship between social purposes and the “inner citadel” of higher education's intrinsic values. A detailed examination is then made of social purposes which have come to the fore in the transition from elite to mass higher education: equality and expansion, in which the importance of higher education as a political phenomenon is emphasised; “hard” vocationalism, the matching of educational content to the skills needed for effective job performance; continuing education (an issue linked to these two social purposes); “soft” vocationalism, which is concerned with abilities highly valued in job performance which are also highly valued in the well-educated person; moral development; and “higher education as society's powerhouse”. The paper concludes by suggesting that however much higher education is implicated in society, it may have to continue to exist in active tension with society if academic ideals are to be self-perpetuating.     

Moral Leadership in the 21st Century: Everyone Is Watching—Especially the Students

Educational leaders continually must be vigilant about their actions as they speak volumes about the values that the leader supports. It is impossible for an educational leader to take an action without generating some comment about how things should be done—which by definition is moral action. What's more, everyone is watching—especially the students.

This article explores leadership relationships, interrelationships, and interdependence—and how administrative “moral leadership” rests with the institution's leader. First, it examines the concept of systems thinking to determine how relationships, support structures, and decisions made by school leaders impact the entire school—especially the students and the community at large. Second, it explores and furthers our understanding of moral leadership models by synthesizing concepts in the literature and offers a new paradigm of moral leadership for educational leaders in the 21st century.     

The rhetoric of oratory and how to teach it

Campbell's reputation has suffered from modem conceptions that assume Aristotle's Rhetoric as the paradigm for rhetorical theory and from modern commitments to epistemic and dialogic rhetorics. A focus on the place of the passions and emotional appeal in Campbell's Philosophy of Rhetoric (POR) brings his achievement more clearly into view. The “sentiments, passions, dispositions,” three key terms in Campbell's definition of the “grand art of communication,” are an index to his consideration of non‐rational response, a consideration informed by a discussion of “the passions” in the moral psychology of the period and that culminates in Book II of Hume's Treatise on Human Nature. What emerges when POR is seen from this perspective has significance for our understanding of the relationship between reason and passion in persuasion and for our appreciation of POR, which is arguably the most coherent conception of rhetoric that we have.     

Content and Form in Kohlberg's Theory of Moral Development

Abstract: R?rvik, H. 1980. Content and Form in Kohlberg's Theory of Moral Development. Scandinavian Journal of Educational Research 24,105‐120. One of the fundamental premises in Kohlberg's theory of moral development is the possibility of discerning between form and content, and he maintains that his test measures aspects of form alone. The present article reports on an empirical investigation of that allegation. The results of this study indicate that this part of Kohlberg's theory lacks support in the data. Thus, when teachers study groups of pupils’ answers from the Kohlberg's test, they recognize norms that the school intentionally transmits to pupils. Grading of this norm content and of motivation for choice of norm in moral decisions shows clear relations to grading advocated in connection with Kohlberg's test on moral judgment.     

Complicating moral messages through multimodal composition: wrestling with revenge and racism

This study is an exploratory analysis of the multimodal composition practices of adolescents and young adults in a free after-school drop-in programme called the Workshop, and the moral development opportunities afforded by these practices. Pasupathi and Wainryb’s [(2010). “Developing Moral Agency Through Narrative.” Human Development 53: 55–80. doi:10.1159/000288208] theory of narrative moral agency is invoked to interpret participants’ compositions. Through a process of multimodal design, participants illustrated the cognitive process of reconciling one’s moral beliefs with actions in the real world. Switching between modes of expression allowed the focal participants to showcase their nuanced moral positions on justice-related issues, such as complicating a desire for revenge with advocating for peace. The literary, technological, and performance opportunities of the Workshop serve as an example for how social, aesthetic, and moral goals can be achieved in classrooms and contribute to students’ moral agency.     

Using Discourse Processing Methods To Study Moral Thinking

A 16-year-old gunslinger named “Doug,” who performed nine drive-by shootings in his hometown of Omaha in 1 year, considers the films South Central and Boyz'n the Hood to be affirmations of his aspirations and lifestyle (Hull, 1993). In contrast, most viewers of these films absorbed explicit lessons about which behaviors and life choices to avoid. What are the factors that lead to these radically different understandings of the same video text? Why are the “take-home” moral lessons so distinct? Combining methods and theory from two research areas—discourse comprehension and moral judgment—a research program is summarized that examines moral thinking using methods such as narrative recall, multiple-choice moral theme extraction, thinking aloud while reading, and probing for inferences while reading on computer. These studies offer a new approach to uncovering how people process moral events in discourse such as written and visual texts, persuasive messages, and real-life events.     

Betwixt and Between: Working Through the Aesthetic in Philosophy of Education: George F. Kneller Lecture,Conference of the American Educational Studies Association Savannah,Georgia, October 30, 2008

At a time when both philosophy of education and the arts are under threat within education, this article inquires into interdisciplinarity as one way of approaching the disciplines of philosophy of education and aesthetics. The article offers a retrospective autobiographical intellectual history and phenomenology of the author's own learning and scholarship within Higher Education in three main areas—philosophy of literature education, women's studies, and philosophy of music education, areas paralleling the three periods of her academic career. One sub-theme of this narrative about the balancing act of working in literature and music through philosophy of education is the author's ongoing resistance to professionalization or disciplinary academic control—of literature, philosophy, and music—while being a critical student of educational theory and practice in these areas—philosophy, literature and music within philosophy of education—of thus being “betwixt and between.” Two other themes comprising the article's subtext are “praxis” and “embodiment.” The double entendre of the phrase “working through” entails, first, using the arts of literature and music to practise philosophy of education; and secondly, embracing the psychological, ethical, and spiritual introspection that comes with critical engagement of the arts and its discourses. In short, the article aims to reprise some burning philosophical educational questions that have preoccupied its author over the years, questions deemed especially pertinent to the current increasingly diverse membership in the discipline of educational studies.     

Earth Juts into World: An Earth Ethics for Ecologizing Philosophy of Education

Philosophers of education often focus their critique on issues such as neoliberalism, consumerism, pluralism, and so on, and they typically turn for solutions to what we might call the political: democracy, the public, cosmopolitanism, dissent. These critiques and solutions remain firmly connected to what Heidegger calls “the world,” and this worldly analysis seemingly hovers above earthly issues of the environment and ecology. In this article, Clarence Joldersma employs Martin Heidegger's distinction between earth and world, drawing on Kelly Oliver's interpretation of it, to “ecologize” philosophy of education by arguing that that earth “juts” into the world. Philosophy of education needs a Derridean supplement, something that makes up for a lack, but that, in filling the lack, simultaneously supplants it. Joldersma invites philosophy of education to supplement its worldly principles (dissent, democracy, and the like) with an “earth ethics” that is characterized by three features. First, this ethics lets the earth and earthlings be, recognizing their continuing mystery as beings. Second, it acknowledges gratefulness toward the earth, an indebtedness to the earth for the reliable support it provides to our worldly projects and concerns. Third, it recognizes earth's fundamental fragility, that its seeming worldly dependability conceals an earthly vulnerability. Joldersma concludes that these three features, in tandem, give rise to an earthly ethics of responsibility. Philosophy of education needs an earth ethics to supplement, if not supplant, its worldly principles.     

A SYSTEMATIC CLASSIFICATION OF PUBLICATIONS RELATIVE TO THE HISTORY OF EDUCATION

“The accent in cultural history is on close examin‐ ation — of texts, of pictures, and of actions — and an open‐mindedness to what those examinations will reveal, rather than on elaboration of new master narratives.”

Lynn Hunt (Ed.), The New Cultural History (Berkeley, Calif., 1989), p. 22.

“[Films] are a legitimate way ... of representing, interpreting, thinking about and making meaning from the traces of the past ... that seriously deals with the relationship of past and present.”

Robert A. Rosenstone (Ed.), Revisioning History (Princeton, N.J., 1995), p. 3.

One of postmodernism's major lines of development collapses the boundaries and hierarchical distinctions between elite or academic culture and popular culture, giving us new opportunities to cross boundaries separating history from literature and the arts, the “academic” from the “popular”, the archival from the imaginative. I embrace the freedom that postmodernism offers to entertain new ideas, play different kinds of language games, challenge established “ways of seeing”.

I propose here that we extend the range of what we regard as historical “source” to include film, and that film be accepted by historians of education as a legitimate form of textual representation and important evidentiary “source” for our exploration and interpre‐ tation of culture and of education. What follows is an attempt at integrating film into the historiography of education. For illustrative purposes, I've chosen Peter Weir's “Dead Poets Society” ("DPS”, 1989) for my text. I don't presume to give “the” meaning of “DPS” for understanding recent American educational history, but to suggest some of its possible meanings, which, given the problematic nature of “meaning” in our postmodern epoch, is about all we can hope for, but which may be enough to continue the conversation about movies after the movie is over.     

Web of Dreams

Answering the question “How much theory does it take to read this month's bestseller?” Jackie Cook here demonstrates that a book like Web of Dreams by Virginia Andrews - one of secondary school students' favourite authors, according to a recently published APU survey¹— defies most teacherly prejudices about “formula” writing.     

A study of practical‐moral knowledge in science teaching: Case studies in physical science classrooms

This study further extends a conceptual framework that explores science teaching as a “practice” not reducible to the application of formal knowledge, but as informed by teachers' practical‐moral knowledge. A hermeneutic model was developed to examine practical‐moral knowledge indirectly by investigating teachers' commitments, interpretations, actions, and dialectic interactions between them. The study also aimed to analyze teachers' actions in terms of their interpretations and commitments as they realize “internal goods” of their practice. Ethnographic case studies of three science teachers were conducted through classroom observation, in‐depth interviews and dialogues, and artifact analysis. A commitment of preparing students for national exams was common to the three teachers but was manifested differently in classroom practices. This commitment originated from interpretations about the duty of “good” teachers not letting students and schools down. Other emergent commitments were commitments: to conceptual understandings, to “challenge” learners, and to social modeling. We present each with associated interpretations and actions. The concepts of practical wisdom (phronesis) and gap closing are used to characterize teachers' practical knowledge and its development respectively. Implications for teacher education are discussed. © 2010 Wiley Periodicals, Inc. J Res Sci Teach 47: 929–951, 2010