Is Teaching a Practice?

I argue here that Alasdair MacIntyre is mistaken when he claims that teaching is not a practice. In particular, I try to throw some doubt on his claim that 'teaching is never more than a means' and to challenge his list of things that all students should learn. In the second section, I show how analyses of professionalism endorse MacIntyre's emphasis on complexity and internal criteria for practices. Finally, building on the doubts observed in the first section and the criteria identified in the second, I describe teaching as a relational practice.     

依赖性：麦金太尔伦理学的理论归宿

鉴于历史主义立场带来的相对主义危险,麦金太尔最终诉诸人的依赖性作为其伦理学思想体系的依托。麦金太尔向依赖性的转向表明了其伦理学思想的理论归宿。这种转向与其说是理论深化,不如说是理论退守。麦金太尔的理论归宿启示我们,历史与道德真理始终处在一种紧张关系之中,因而迎合历史的立场并不能为我们提供道德真理。     

Arguing for Teaching as a Practice: a Reply to Alasdair MacIntyre

This essay takes issue with Alasdair MacIntyre's denial that teaching is a practice. It does so less by appeal to MacIntyre's concept of practice than by criticism of his conception of teaching. It argues that this conception, as reconstructed from adversions to teaching in a range of his writings, does less than justice to what good teachers accomplish; and that, if this inadequacy is rectified—as much else in his writings suggests that it ought to be—there are clearer grounds for acknowledging teaching as a practice.     

Thinking With Each Other: the Peculiar Practice of the University

This chapter enquires into the nature of university teaching. I consider whether Alasdair MacIntyre's notion of a practice, together with some of his related ideas, is useful to us here. My argument is that MacIntyre's talk of incommensurable rationalities tells in the end against the fragmentation of higher education and rather points to one distinctive and important role for the university: that the university should be conceived in some respects as a therapeutic community, whose function it is to encourage and enable its members to think together.     

The Uses of Literacy in Teacher Education

Alasdair MacIntyre identifies two interconnected problems for present day thinking about the nature of educational provision. The first concerns the very possibility of general educatedness in the social and cultural circumstances of modernity; the second concerns the narrow and specialist route down which professional training has proceeded in contemporary post-industrial societies. This paper explores the implications of MacIntyre's views and argues for a radical reappraisal of current conceptions of teacher education and training.     

Considering teaching in higher education as a practice

At a time when learning and teaching in higher education have become the focus of increasing attention and high priority is being accorded to the attainment of excellence in teaching there is a growing concern that teaching is being reduced to the acquisition of a set of competencies. This paper will draw on the work of Alasdair MacIntyre to explore the nature of a practice and of teaching as a practice, and then draw on a case study of teachers in a higher education institute in Ireland to gain some insights into the realities of practice. While acknowledging that this knowledge is unequivocally contextual, this case study has the potential to contribute to our understanding of teaching by affording insights into how teachers respond to the challenges of practice. The paper will argue that to conceive of teaching as a practice, in the manner in which practice is explained and elaborated by MacIntyre, moves us beyond a narrow and mechanistic view of teaching built around the adoption of effective strategies to one that is broader in scope and takes into account notions of internal standards of excellence, complexity and integrity.     

MacIntyre's Revolutionary Aristotelian Philosophy and his Idea of an Educated Public Revisited

In this article I revisit MacIntyre's lecture on the idea of an educated public. I argue that the full significance of MacIntyre's views on the underlying purposes of universities only become clear when his lecture on the educated public is situated in the context of his wider ‘revolutionary Aristotelian’ philosophical project. I claim that for MacIntyre educational institutions should both support students to learn how to think for themselves and act for the common good. After considering criticisms from Putnam, Wain and Harris I conclude that MacIntyre's later work points towards an idea of educated ‘community’ that is more outward looking and open to difference than his earlier articulated idea of an educated ‘public’.     

Teachers and the Academic Disciplines

Alasdair MacIntyre's argument, that teaching is not a social practice, has been extensively criticised, and indeed teaching is normally understood more generally to be a form of generic activity that is a practice in its own right. His associated proposition, that teachers are practitioners of the discipline they teach, has, however, received considerably less attention. MacIntyre himself recognised that for teachers to be understood as being part of the discipline they teach, a broader definition of what is meant by ‘discipline’ would be required. In order to achieve this, it is necessary to make a distinction between a ‘discipline’ and a ‘profession’ and not to conflate the practice of the discipline with the practice of professional academics. Such a distinction makes it possible to argue that teachers are engaged in the practice of the discipline they teach. As recent developments in social epistemology and the sociology of knowledge have suggested, it is indeed not just possible, but arguably necessary, to understand teachers in these terms. In seeking to understand what it means to be a teacher, there is thus much to be gained from further reflection as to the relationship between a teacher and his or her academic discipline. The reconsideration of this relationship might well cause us to challenge the idea that teaching is a form of generic activity.     

Reframing the Idea of an Educated Public

This paper seeks to reframe the idea of an educated public as construed by Alasdair MacIntyre in his lecture of 1985. Like MacIntyre, it locates the emergence of an educated public in the Scottish Enlightenment and its universities, but its focus is on aspects which are not brought into focus by MacIntyre's narrative. The paper argues, firstly, that it is only through dialogue between “intellectuals” and the wider public that the ideas that matter develop and, secondly, that a more generous rendering of the idea of an educated public is required, one which recognizes that the agenda for education is set outside educational institutions. In the current context of rapacious globalization we need to look outwards to the many associations, groups and movements, including adult education movements, which are producing knowledge rooted in projects. Some of these, such as the World Social Forum, challenge the dominant instrumental assumptions which guide much university research and call for a radical critique of universities as institutions.     

Pulled Up Short: Challenging Self-Understanding as a Focus of Teaching and Learning

Much light has been shed on important features of teaching and learning by Alasdair MacIntyre's writings. Yet there are experiences that are crucial to teaching and learning that are unaddressed in MacIntyre's arguments; experiences that reveal education as a distinctive kind of practice. This paper examines one kind of such experience: an experience I call 'being pulled up short'. Drawing on the work of Hans-Georg Gadamer and Gerald L. Bruns, I analyse an example of teaching King Lear to argue that being pulled up short is a unique experience of disorientation that cannot be taught merely by pedagogical skill, including the modern tools and approaches provided by constructivist learning theory and meta-cognition. The paper concludes by identifying challenges that being pulled up short poses for the education of disposition, and for the aims and activities of teaching.     

建构主义视域下“个性化阅读”的教学困惑与应对

个性化阅读教学是对传统语文阅读教学的反思和改进,在本质上和建构主义的核心知识观、学习观、教学观具有趋同性。在建构主义视域下,个性化阅读可以被定义为:学生个体在自身已有的经验基础上,以文本的语言符号为建构对象,在阅读共同体中建构意义的学习型阅读。教学实践中,个性化阅读主要存在教学可行性的困惑、教师的角色困惑、教学设计的困惑这三方面的困惑。为消除困惑,本文分别以建构主义的知识观、学习观和社会建构主义的教学观等加以理论应对。     

Refurbishing MacIntyre's Account of Practice

According to Alasdair MacIntyre's influential account of practices, ‘teaching itself is not a practice, but a set of skills and habits put to the service of a variety of practices’ ( MacIntyre and Dunne, 2002 , p. 5). Various philosophers of education have responded to and critiqued MacIntyre's position, most notably in a Special Issue of the Journal of Philosophy of Education (Vol. 37.2, 2003). However, both in that Special Issue and since, this debate remains inconclusive. Much of this earlier discussion seems to accept that teaching is a unique case in being a putative practice that does not fit readily into MacIntyre's account. In fact many supposed practices, including some nominated by MacIntyre himself, do not fit his account. A constructive critique of this account leads to a refurbished, broadly MacIntyrean account of practice. This will clarify the issue of whether teaching and a range of other activities are, indeed, practices.     

The University as a community of selves: Johan Vilhelm Snellman's “On Academic Studies”

Nowadays we tend to regard the idea of a university as an outdated subject. The world of universities is today so complex and diverse that no general doctrine of the university seems possible. In a recent article Alasdair MacIntyre challenges this view and points out that by giving up the question “What is university?” we also give up the question “What is an educated mind?” In this article I will return to the old discussion on the idea of a university. I will go all the way back to Plato, but my main theme is J. V. Snellman’s essay On Academic Studies (1840). There Snellman, a young university lecturer at the time, defends his view that the university is a community of selves. The essay strongly emphasises that students should not only learn to know but also to act in a responsible way as selves. However, the text also reflects on Snellman’s own activity before the publication. He had defended academic freedom against the rector of the Imperial Alexander University of Finland. As a result, Snellman was in the end sentenced in an open court and forced to leave the university. Snellman’s view is certainly not the final definition of the university, but as it, besides presenting a theoretical view on the essence of the university, also reflects on activity in a university community, it gives us elements for reflecting on the idea of a university and an educated mind.     

关联理论在大学英语写作中的运用

写作在大学英语教学中既是教学内容又是教学手段。近年来,大学英语写作教学改革不断深入,出现了不少好的教学方法,促进了学生写作水平的提高。然而,这些方法还局限在字、词、句和语法层次上,极少涉及语篇层次。基于这种情况,文章采用文献法、问卷调查法,从关联理论中的谋篇和连贯的视角来探讨大学英语写作教学问题。     

'The Poem's Invitation': Ricoeur's Concept of Mimesis and its Consequences for Narrative Educational Research

After the presentation of different views on the relation between narrative and life it is argued that Paul Ricoeur's view offers a framework that allows an answer to questions that remain unanswered in the work of MacIntyre and Carr. Although Ricoeur's view has its own flaws, the concepts of triple mimesis and of narrative identity can be incorporated in a post-foundationalist view. Within this resulting frame of reference narratives in narrative research are interpreted as compositions, as the result of emplotment. Thus the characteristics of a narrative apply to the participant's stories, to personal identity and to the researcher's narrative.     

元杂剧戏剧模式与西方传统模式的差异--元杂剧文本结构研究之一

本文是元杂剧文本结构研究的第一部分。在《宋元戏曲史》中,王国维先生高度赞誉元杂剧为“一代之绝作”、“中国最自然之文学”,但又评其“关目之拙劣,所不问也;思想之鄙陋,所不讳也;人物之矛盾,所不顾也。”本文以此为出发点,剖析这一命题的实质,着重考察元杂剧在西方传统戏剧模式的观照下出现的种种差异,旨在呈现两大戏剧体系迥异的艺术风貌,以引发问题。     

Toward a Postmodern Notion of Human Rights

Abstract

A central element of Richard Peters’ philosophy of education has been his analysis of ‘education as initiation’. Understanding initiation is internally related to concepts of community and what it may mean to be a member. The concept of initiation assumes a mutually interdependent, dynamic relationship between the individual and community that claims to be justified on cognitive, moral and practical grounds. Although Peters’ analysis is embedded in a different discourse, his insights are relevant to current discourse on the individual in community. A fruitful conversation can be developed between Peters’ account of the learner’s ‘initiation’ into ‘bodies of knowledge and awareness’ and Alasdair MacIntyre’s concept of ‘practices’; and how both assume a notion of ‘tradition’ within partly overlapping accounts of ‘community’. Secondly, I will consider how ‘initiation’ touches the concept of ‘social justice as membership’ developed by current philosophers, Michael Sandel and Michael Walzer, and what import Peters’ analysis has for different degrees of active and passive membership and participation. Thirdly, I will consider Charles Taylor’s ‘social imaginary’ as a contextual framework for processes surrounding ‘education as initiation’. This article does not argue that Peters’ concept of initiation cannot be contested at some points but rather that it can inform, and be informed by, the conversation with those who contend that community is itself a good essential for human flourishing.     

Re‐asserting the place of context in explaining student (under‐)achievement

One popular view of student achievement is that the quality of teaching students receive plays an important part in whether or not they do well at school. In this article we draw attention to ‘context’ as a complementary explanation, particularly regarding achievement differences between students from different socio‐economic backgrounds. In making these observations, we utilise data from one Australian secondary school located in an economically depressed rural community. Drawing on the insights of Bourdieu, our focus is on the broader social and economic influences that can adversely position students and schools, as well as work to inform the institutional stance that schools take in relation to their students.     

After Higgins and Dunne: Imagining School Teaching as a Multi‐Practice Activity

There remains a concern in philosophy of education circles to assert that teaching is a social practice. Its initiation occurs in a conversation between Alasdair MacIntyre and Joe Dunne which inspired a Special Issue of the Journal of Philosophy of Education. This has been recently utilised in a further Special Issue by Chris Higgins. In this article I consider two points of conflict between MacIntyre and Dunne and seek to resolve both with a more nuanced understanding of the implications of applying the concept ‘social practice’ to teaching. I critique both Dunne's and Higgins' focus on schools and school teaching. It is their focus on school teaching, rather than a broader account of teaching, that leads them astray. The result is that Dunne and Higgins have not shown that teaching is a social practice. School teaching is not a complex activity, but a complex set of different activities co‐located in one place and engaged in by the same agents. In a final section I offer an account of ‘school teaching’ as a multi‐practice activity which is consistent with MacIntyre's approach, and argue that schoolteachers have both an institutional and an educative role.     

Can Kant Have an Account of Moral Education?

There is an apparent tension between Immanuel Kant's model of moral agency and his often-neglected philosophy of moral education. On the one hand, Kant's account of moral knowledge and decision-making seems to be one that can be self-taught. Kant's famous categorical imperative and related 'fact of reason' argument suggest that we learn the content and application of the moral law on our own. On the other hand, Kant has a sophisticated and detailed account of moral education that goes well beyond the kind of education a person would receive in the course of ordinary childhood experience. The task of this paper will be to reconcile these seemingly conflicting claims. Ultimately, I argue, Kant's philosophy of education makes sense as a part of his moral theory if we look not only at individual moral decisions, but also at the goals or ends that these moral decisions are intended to achieve. In Kant's case, this end is what he calls the highest good, and, I argue, the most coherent account of the highest good is a kind of ethical community and end of history, similar to the Groundwork 's realm of ends. Seen as a tool to bring about and sustain such a community, Kant's philosophy of moral education exists as a coherent and important part of his moral philosophy.