Personal Epistemology Research: Implications for Learning and Teaching

The ideas that individuals hold about knowledge and knowing have been the target of research programs with disparate names, such as epistemological beliefs, reflective judgment, ways of knowing, and epistemological reflection, all of which appear to be a part of a larger body of work on “personal epistemology.” Epistemological perspectives are salient in numerous academic experiences, have been shown to be related to learning in various ways, influence reasoning and judgment throughout our lives, and have implications for teaching. Yet this work has remained outside the mainstream of educational psychology and cognitive development. This paper addresses three main questions: (1) What is personal epistemology research and how is it conceptualized? (2) How are individuals' conceptions of epistemology related to learning and instruction? (3) Given what we know about personal epistemology, what might educators do? Suggestions are also provided for future research and theoretical development.     

Pragmatic epistemology: ways of knowing as ways of being

A personal epistemology is more than a framework for knowing and understanding reality; epistemic assumptions cultivate corresponding behaviours and actions. In other words, an individual's way of knowing predisposes a way of being. This inquiry explores the lifeworld of epistemology experienced by 14 women in Malaysia. Based on constant comparative analysis of in-depth interviews with Malaysian women from various ethnic backgrounds, the paper proposes a personal model of self-in-practice that enacts an individual's pragmatic epistemology—the experience of epistemology in everyday life. Previous research identified ways of knowing as personal models of self; this study explores how these ways of knowing are demonstrated in the everyday lifeworld, or pragmatic epistemology. For the women in this study, pragmatic epistemology manifests itself two ways: everyday decision-making and emotional disposition. Thus, the personal model of self reflects both culture and cognition, resulting in behaviours and actions framed by personal epistemology.     

Virtue Epistemology and the Philosophy of Education

This article initially provides a brief overview of virtue epistemology; it thereafter considers some possible ramifications of this branch of the theory of knowledge for the philosophy of education. The main features of three different manifestations of virtue epistemology are first explained. Importantly, it is then maintained that developments in virtue epistemology may offer the resources to critique aspects of the debate between Hirst and Carr about how the philosophy of education ought to be carried out and by whom. Wilfred Carr's position—that educational practitioners have privileged access to philosophical knowledge about teaching practice—will in particular be questioned. It will be argued that Carr's view rests on a form of epistemology, internalism, which places unreasonably narrow restrictions upon the range of actors and ways, in which philosophical knowledge of and/or for education might be achieved. In declaring that practical wisdom regarding teaching is ‘entirely dependent’ on practitioner reflection, Carr not only radically deviates from Aristotle's notion of practical wisdom, he also, in effect, renders redundant all philosophical research about education that is not initiated by teachers in this manner. It is concluded that Aristotle's general approach to acquiring information and knowledge about the world might yet still offer a foundation for a more comprehensive philosophy of education; one that makes clear that the professional testimony and reflection of teachers, observation of teaching practice, and already existing educational philosophy, theory and policy can all be perceived as potentially valuable sources of philosophical knowledge of and for education.     

Inferentialism at Work: The Significance of Social Epistemology in Theorising Education

In connecting educational theory to a neo‐pragmatist social epistemology, we set out to understand education as knowledge practices that yield ‘the cultural world again’ by retelling culture or by making explicit what is implicit in culture. Recent trends in German educational studies towards holistic understanding of education demonstrate that such a holistic, non‐representationalist framework is deliberately placed outside the traditional procedure of merely applying knowledge gained in the so‐called foundational disciplines such as philosophy, sociology or psychology to the field of education. By constructively relating Brandom's non‐representational inferentialism to a re‐reading of Mollenhauer's distinction of the presentation and representation of culture in and through education, we try to show that Brandom's philosophy can also be used to point out an inferentialism that is already at work in educational theory. Together, this strengthens a social theoretic account of education that explores how to conceptualise the role of knowledge in educational processes in terms of a holistic epistemology.     

Changing personal epistemologies in early childhood pre-service teachers using an integrated teaching program

This study investigated changes in pre-service teachers' personal epistemologies as they engaged in an integrated teaching program. Personal epistemology refers to individual beliefs about the nature of knowing and knowledge and has been shown to influence teaching practice. An integrated approach to teaching, based on both an implicit and explicit focus on personal epistemology, was developed by an academic team within a Bachelor of Education (Early Childhood). The teaching program integrated content across four units of study, modelling personal epistemologies implicitly through collaborative reflexive practice. The students were also required to engage in explicit reflections on their personal epistemologies. Quantitative measures of personal epistemology were collected at the beginning and end of the semester using the Epistemological Beliefs Survey (EBS) to assess changes across the teaching period. Results indicated that pre-service teachers' epistemological beliefs about the integration of knowledge became more sophisticated over the course of the teaching period. Qualitative data included pre-service teachers' responses to open ended questions and field experience journal reflections about their perceptions of the teaching program and were collected at the end of the semester. These data showed that pre-service teachers held different conceptions about learning as integration, which provided a more nuanced understanding of the EBS data. Understanding pre-service teachers' epistemological beliefs provides promising directions for teacher preparation and professional enrichment.     

Haciendo que hacer - cultivating a Mestiza worldview and academic achievement: Braiding cultural knowledge into educational research,policy, practice

In this article Francisca E Gonzalez shifts the focus from a deficit view of cultural knowledge to an imaginary of the formation of identities and integrity braided with the law, policy, and social formations. In this way, cultural practices cultivate a unique worldview with implications for K-12 educational excellence and academic achievement. Gonzalez situates her research within the national discourse on educational reform so as to direct educational researchers', policy makers', and educators' thinking of young Mexicanas as pensadoras who interrogate the social order, and who give meaning to learning, knowing, and power. She describes a study intended to explore the development of womanhood among young Mexicanas beginning with an explanation of a theoretical lens, a looking prism of critical race feminisms and Latina critical theory interpretive frameworks. Then she explains the study's multimethodological approach of trenzas y mestizaje, the braiding of theory, qualitative research strategies, and a sociopolitical consciousness. The article then details young Mexicana meanings of gendered cultural socialization, educacion, and success as cultural epistemologies and pedagogies, what the young Mexicanas called haciendo que hacer. Gonzalez explains this as the teaching and learning of sociocultural foundations and the cultivation of academic achievement. In closing, Francisca elaborates on how a braiding of different ways of knowing, teaching, and learning brings cultural knowledge to the fore of discourses on human rights, social justice, and educational equity including the formulation of holistic educational policies and practices.     

Reconsidering the technologies of intellectual inquiry in curriculum design

This paper reports on the design and delivery of classroom pedagogies and students’ engagement with it in two different UK universities. Under the banner of curriculum design and Bourdieu's curriculum principles, the study set out to create modules that provided students with an interdisciplinary perspective on how the web is changing the way citizens live, interact and learn. Focusing on the idea that the web is becoming a tool of intellectual inquiry and an instrument of reproduction of knowledge inequality, the goal of this research was to transform knowledge practices by encouraging a learning habitus that relies on knowing how to learn rather than becoming ‘knowledgeable.’

The paper concludes that the Bourdieuian perspective on curriculum design still holds currency in the digital age, given that it shares an epistemology of practice similar to that advocated by a digital participatory culture. We also offer a critique to our approach, using Bourdieu's logic of practice to examine how education as a field displays (hidden) rules that students embody as their learning habitus. As students’ learning practices become doxified through their educational trajectories, learners find it difficult to engage with a curriculum that aims to diversify pedagogical structures and reflect a changing society.     

扩展认识论的两种进路

20世纪中国哲学家不满于在西方近代产生的仅仅局限于知识经验的狭义认识论观点,主张把形上智慧纳入认识论研究的视野,阐发了一种扩展认识论的形上进路.在20世纪西方哲学中,存在着一条重要的思想线索,它在对知识经验的分析中强调knowing-how的重要性,展示了一种扩展认识论的实践进路.扩展认识论的这两种进路之间,存在着实质性的关联,比方说,在对人类认识及其成果的表达问题上,实践进路对于形上进路就能有所补正.     

Metaphors of knowing,doing and being: Capturing experience in teaching and teacher education

In this article, Bateson's idea of human beings thinking with metaphors and learning through stories is examined as it played out within accumulated educational research studies. Five storied metaphors illuminating knowing, doing and being are highlighted from five investigations involving different research teams. In the cross-case analysis, the importance of narrative exemplars emerges, along with the significance of metaphors serving as proxies for teachers' experiences. The plotlines of the metaphors, the morals of the metaphors and the truths of the metaphors are also discussed. In the end result, the value of metaphors in surfacing teachers' embedded, embodied knowledge of experience is affirmed as well as the deftness of the narrative inquiry research method in metaphorically capturing pre-service and inservice teachers' storied experiences.     

教师认识论与教师的教学专业成长

教师认识论是教师教学专业成长的重要研究领域。教师认识论的研究主要形成了三种取向:哲学取向、教育心理学取向和教师教育取向。教师教学专业成长的重要方面,是教师对教学知识的积累、掌握与运用。而教师认识论作为教学知识的知识,在教师教学专业知识积累、掌握与运用中起支配的作用。因此,在教师职前与职后的教育活动中,必须重视教师自觉认识论的形成,以促进教师的教学专业成长。     

Theory in the flesh: Toward an endarkened epistemology

In her article "The substance of things hoped for, the evidence of things not seen: Examining an endarkened feminist epistemology in educational research and leadership," Professor Dillard delineates a set of proposals for the study of educational inequity. Professor Wright in his response, "An endarkened feminist epistemology? Identity, difference and the politics of representation in educational research," comments on Professor Dillard's proposals and furthers her analysis by an integration of the cultural studies literature. The author enjoins this conversation in this article by reviewing the proposals by feminists of Color to further social justice in solidarity with Professor Dillard's analysis. In particular, feminists of Color are examined, expanding the definition of "data" to include artistic production such as poetry, personal reflections, and autobiographical essays. The integration of spirituality as it relates to secular teaching is another innovation proposed by various writers. Feminists of Color have also chosen to construct theory and a political agenda for achieving social justice rather than only engaging in intellectual debates that deconstruct existing paradigms. Professor Dillard is part of a cadre of feminist writers who advocate radical changes in the academy to eradicate educational inequity.     

EPISTEMOLOGICAL BELIEFS IN SCIENCE: AN EXPLORATORY STUDY OF LEBANESE UNIVERSITY STUDENTS’ EPISTEMOLOGIES

Beliefs about the nature of knowledge and knowing have been investigated extensively in educational and developmental psychology research. Hofer??s framework on personal epistemology is adopted in the present study for assessing Lebanese university students?? epistemologies of science. Participants were 213 students in their first year of science-related studies at a private university in Beirut. Two instruments were used for data collection: The science-focused epistemological beliefs questionnaire (Hofer, 2000) and an 8-item instrument adapted from the modified version of the ??Views on Science?CTechnology?CSociety?? (Dogan & Abd-El-Khalick, 2008), and an additional item developed by the authors. Thirty students were purposively selected for completing the second instrument followed by a semi-structured interview. Data analysis yielded the following assertions regarding students?? epistemologies of science: (1) Scientific knowledge is liable to change; (2) the source of scientists?? knowledge is inherent to human??s construction, whereas the source of personal knowledge is independent from human subjectivity and based on external authority; (3) scientific knowledge is proven and validated through the concerted effort of scientists; and (4) absolute truth cannot be attained because of the lack of means to access knowledge. Findings highlighted the need to foster an academic culture that promotes students?? epistemologies and explicitly addresses the nature and processes of science in curricula and instruction.     

Languages of Legitimation: The structuring significance for intellectual fields of strategic knowledge claims

Beginning from the argument that the sociology of educational knowledge remains a sociology without a theory of knowledge, this paper illustrates the significance of the structuring of knowledge for the development of intellectual fields through a study of cultural studies in British higher education. The paper presents a means of bridging the divide between analyses of 'relations to' and 'relations within' education (Basil Bernstein) by conceiving educational knowledge as legitimation, i.e. as both positioned strategies within a field of struggles and potentially legitimate truth claims. First, the institutional trajectory of and claims made for cultural studies by its proponents are outlined. Analysis of the underlying principles of this language of legitimation is developed into a generative conceptualisation of modes of legitimation, and cultural studies is defined as a knower mode, where knowledge is reduced to the knower and epistemology replaced by sociology. Using this framework, cultural studies is then analysed in terms of: (i) relations to its institutional trajectory (developing Pierre Bourdieu's 'field' approach); and (ii) relations within its mode of legitimation, focusing on their ramifications for the field's structure. It is argued that legitimation embraces the insights of both approaches, thereby contributing to a cumulative and epistemological sociology of educational knowledge.     

Tripping,slipping and losing the way: Moving beyond methodological difficulties in social research

This article is intended as a contribution to the debate on the epistemology of educational research. It is as much concerned with research as a social process as it is with the process of social research. The authors draw upon ways of walking, discussions of embodiment, place and materiality, and their analogues in relation to the processes of social research in order to explore alternative ways of knowing, and to explore what happens when accounts of the difficulties in conducting research are generally suppressed in sanitised reports of research findings. The distinctions between ‘occupant’ and ‘inhabitant’ knowledge, and between wayfaring and travelling betoken radically different conceptions of applied research in the social sciences. The authors explore the potential of anthropological and literary metaphors to explain the methodological challenges encountered during a specific research project: a three‐year study of ‘routes, destinations and outcomes’ for a group of young people excluded from special schools and Pupil Referral Units, funded by the Department for Children, Schools and Families.     

Domain specificity of personal epistemology: Resolved questions,persistent issues,new models

 Beliefs that individuals hold about knowledge and knowing, or what has been termed “personal epistemology”, are related to learning and achievement in complex ways. These beliefs are also differentiated by discipline (e.g., math, science, history) as well as by judgment domains (e.g., personal taste, morality, meaning). This commentary on five articles on the domain specificity of epistemic beliefs outlines the persistent issues in this field of research, including issues of terminology, methodology, and the interrelation of domain specificity and domain generality, and provides an overview of how the authors address these concerns. Also included are directions for future research and educational implications.     

Indigenizing Education and the Phenomenology of Place

In this essay Justin Pack responds to Vine Deloria, Jr., and Daniel Wildcat's call to “indigenize education” by exploring what that entails both in his own life and for his teaching. Recognizing the power of place in Native American metaphysics, epistemology, and ethics is essential to the project of indigenizing education, according to Pack. He recounts how reading Deloria and Wildcat's Power and Place: Indian Education in America as a graduate student radically changed his perception of and relation to place, instilling in him the insight that knowing the history of a place is key to gaining a sense of one's connection to place. This realization, in turn, influenced Pack's approach to teaching. He came to understand that passing his changed perception and experience of place along to his students helped their development of critical thinking skills by exposing them to a metaphysics radically different from Western epistemology and ethics and by opening a path for them to recover a deeper sense of what it means to be in a place. Ultimately, Pack's aim in the essay is to demonstrate the potential for teaching Native American philosophy to function as a disruptive force in the classroom.     

What Would Dewey Say? Channeling Dewey on the Issue of Specificity of Epistemic Beliefs: A Response to Muis, Bendixen, and Haerle (2006)

In this response to Muis et al. (2006), I draw on the writings of Dewey to explore three critical questions. The first question is what is gained or what is lost when the study of epistemology moves from philosophy to psychology and eventually to educational practice? The second asks whether the primary question under examination should be if students’ beliefs about knowledge or knowing differ by domains or why they may differ? Finally, what are the implications of the generality or specificity of students’ epistemic beliefs for educational practice?     

Students’ conceptions of biology

The argument in this paper has two parallel strands. One describes students’ conceptions of biology; the other uses Habermas’ epistemological framework as a way of suggesting alternative curricular questions. The two strands are brought together, since the research methodology is the situational‐interpretive curriculum orientation, and the findings are considered from this orientation. Thus, the data from the first strand is examined from the second strand, and consequently, new questions arise.

With traditional knowing, science education researchers “know” how students conceive of the science they are learning by having students react to statements of the researcher's conception of science. This way of knowing has been criticized because it depends upon the researcher's set of ways of looking at students’ conceptions. As such, it does not treat students’ knowledge as a first‐order phenomena; knowing is, rather, a second‐order phenomena since it is filtered through another person's conceptions. In this study the Habermasian framework is used as an alternative perspective of knowledge which allows students’ conceptions to be examined at the level at which the conceptions were constructed.

The study suggests that students conceptualize biology from three distinct philosophical positions; but when these positions are considered from the Habermasian framework, they all are examples of the empirical‐analytic tradition. As such, the students’ conceptions have not gone beyond explanatory knowledge, and this raises questions about the curriculum.     

Dewey as Virtue Epistemologist: Open‐Mindedness and the Training of Thought in Democracy and Education

In epistemology today, the intellectual virtues are receiving renewed attention. Contemporary normative virtue epistemology suggests that a key task of philosophy is not only to study the nature of knowledge and thought, but to promote good thinking. While not regarded as a standard thinker in the tradition of virtue epistemology, Dewey thought like this too. In fact, study of the virtues that make for good thinking plays a key role in Dewey's educational thought, most notably in Democracy and Education. In this paper, I reconstruct Dewey's work on ‘the training of thought’ in Democracy and Education as a form of virtue epistemology. I give particular attention to Dewey's thinking about the virtue of ‘open‐mindedness’ and highlight the touchpoints and differences between Dewey's conception of open‐mindedness and contemporary accounts.     

女性主义视野下的教育评价理论研究--女性主义对知识论的批判及其方法论启示

知识论作为一门哲学理论研究不可缺少的学说之一,它不仅研究知识的种种形式与知识的性质、范围,而且它更能调整和完善人的思维活动和一定的社会行为。在当代,知识论问题已经渗透到社会发展的各个领域。而当代女性主义思想的最大贡献之一就是对知识论的批判,她们认为传统知识论无论在性质、内容、以及范围上,还是在知识生成的方法与建构上都充满了男性的思想和意识,并无视女性在知识创造中的作用,或歧视女性。因此,女性主义作为或思想,或观念,或方法,通过对知识论中性别偏见和传统知识中的二元论、基础主义以及理性的批判,给当代教育评价理论的发展和研究以重要的方法论启示。