RETHINKING EDUCATION FOR AUTONOMY IN PLURALISTIC SOCIETIES

If we are to posit, as do many liberal theorists, that autonomy is an educational goal that the state should endorse across cultural difference, key questions remain: What type of autonomy should we strive for, exactly, and how should this goal be achieved? Many liberal philosophers of education have argued that autonomy should enable cultural choice and that the development of autonomy requires students to be exposed to different beliefs and traditions. Shelley Burtt has challenged this dominant position, however, insisting that autonomy (properly understood) can be developed within a “comprehensive education” that does not seek to sympathetically expose students to cultural difference. In this essay, Bryan Warnick responds that Burtt's arguments are inconsistent and lack cultural imagination, and that her underlying concept of autonomy is inadequate, primarily because it lacks a compelling picture of cultural self‐criticism. There is a lack of appreciation, he argues, for how frameworks of cultural comparison are necessary in the development of this self‐criticism. At the same time, Warnick argues that there is much to be learned from Burtt's analysis about the tough choices that need to be made as liberals seek to champion autonomy as an educational end across cultural difference.     

Virtualisation and the late age of schools 1

This paper raises the issue of what it is to be ‘critical’ in education studies and in social theory more generally. It argues that this idea has for a long time been associated with forms of social constructionism and sociological reductionism. These understand the idea that knowledge is social in terms of reducing it to the experiences and interests of the groups whose perspective knowledge is held to represent. In this way knowledge is conflated with knowing. This approach has the consistent problem of collapsing into a relativism that denies of possibility of objectivity in knowledge or an epistemologically independent basis for knowledge claims. This paper offers an alternative view based in critical realism that attempts to provide non‐relativist, though fallible, grounds for knowledge claims that restore a sense of autonomy to fields of knowledge production by understanding the sociality of knowledge in terms of emergent materialism. In this manner, the argument provides an alternative to both social constructionism and to Bourdieu's relationalism.     

Beyond teacher training: Singaporean teacher preparation in the era of new educational initiatives

This article attempts to identify the limitations inherent in the model of teacher preparation as training within the context of current educational reforms in Singapore. Through clarifying the distinction between training and education, this article argues that two largely overlooked aspects of teacher education—one concerning transforming the beliefs of pre‐service teachers, and the other concerning initiating teachers into a wider context of worthwhile perspectives and understanding—are highly desirable, if pre‐service teachers are to teach the new ways and to become well‐informed and morally‐sensitive professionals. The article, therefore, purports to underscore the need for a broader vision of teacher preparation, and argues for the central role of theory in the education of teachers.     

CAN YOU HEAR ME NOW? JEAN‐JACQUES ROUSSEAU ON LISTENING EDUCATION

In this essay Megan J. Laverty argues that Jean‐Jacques Rousseau's conception of humane communication and his proposal for teaching it have implications for our understanding of the role of listening in education. She develops this argument through a close reading of Rousseau's most substantial work on education, Emile: Or, On Education. Laverty elucidates Rousseau's philosophy of communication, beginning with his taxonomy of the three voices—articulate, melodic, and accentuated—illustrating the ways in which they both enhance and obfuscate understanding. Next, Laverty provides an account of Rousseau's philosophical psychology, with specific reference to amour‐propre and amour de soi. Listening plays a central role in Rousseau's philosophy of communication, Laverty maintains, because it is in the act of listening that humans fulfill, or fail to fulfill, the imperative that we seek to understand others.     

“My Child,My Choice”? Mandatory Curriculum,Sex, and the Conscience of Parents

In this essay Lauren Bialystok argues that the standard liberal defense of parental opt‐outs is inconsistent in the case of comprehensive sex education. Using the recent controversy over a new sex education curriculum in Ontario, Canada, as a case study, Bialystok examines the aims and effects of sex education and the self‐described conscience of opposing parents to reveal that children's interests may be harmed by deferring to parents' views on sexuality. The opt‐out strategy is a merely formal solution, which appears to be indifferent to both the strength of the justification for sex education and the content of the grounds on which parents oppose it. Being overly respectful of parental conscience in the case of sex education risks reproducing the illiberal paradigms that the curriculum is intended to erode, and thus subverts its own liberal intentions. Bialystok concludes by suggesting ways of honoring parents' right to involvement in their children's education while delivering a mandatory curriculum.     

Teaching Religion in Public Schools: Review of Warren A. Nord,Does God Make A Difference?

In this review of Warren Nord's Does God Make a Difference? Taking Religion Seriously in Our Schools and Universities, Walter Feinberg provides a detailed analysis of Nord's argument that the study of religion should be constitutionally mandated as a corrective to the overwhelmingly secular course of study offered in contemporary public schools and universities. Nord bases his claim on both constitutional and educational grounds. His constitutional argument is that, due to their secular bias, schools fail in their requirement to take a neutral stance toward religion; he contends that this creates a school environment hostile to religion that thus requires a legal remedy. Nord's primary educational argument is that religion courses are needed to counterbalance the secular bias dominant in public schools and universities. Feinberg delineates how Nord's constitutional argument fails and how his educational argument has serious flaws and contradictions. According to Feinberg, a stronger argument for mandating courses on religion in schools would be that because public schools exist in a religiously infused environment, it is important for students to be exposed to alternative understandings that promote reflection on and criticism of one's own beliefs, including religious beliefs. Feinberg concludes that if religion is to be taught in the public schools, it needs to be justified on civic rather than religious grounds.     

Development of a Metric to Test Group Differences in Ecological Knowledge as One Component of Environmental Literacy

Abstract

Environmental literacy has been defined in numerous ways and attempts have been made to measure how environmentally literate people are. Many attempts to measure literacy have instead measured people's knowledge about pollution and their attitudes toward the environment. According to many environmental education experts, knowledge and attitudes are important components of environmental literacy, especially if the goal of environmental education is to change behavior. However, the experts also indicate that, to change an individual's behavior, knowledge about the environment must be associated with environmental sensitivity, personal beliefs, and decisionmaking and problem-solving skills. The research presented in this article contributes to environmental literacy research by offering a tested, valid survey instrument to measure ecological knowledge—one component of environmental literacy. In this article, we provide an example of how this instrument can be applied by comparing knowledge levels among diverse groups of Ohio citizens.     

THE FALSE RIGHT TO AUTONOMY IN EDUCATION

The ideal of personal autonomy enjoys considerable support in educational theory, but close analysis reveals serious problems with its core analytical and psychological components. The core conception of autonomy authorizes individuals to employ their imaginations in troubling and unhealthy ways that clash with sound ideals of moral character. Lucas Swaine argues in this essay that this gives grounds to deny that the core conception of autonomy should be promoted in democratic education. What is more, according to Swaine, young citizens appear to have no right to be educated, in public schools, for the purpose of becoming autonomous individuals of the kind he describes and criticizes in this account.     

Towards a renewed flourishing of humanistic education?

Humanism has always been constructed out of an historical context. Despite the differences in the notions of humanism mediated by historical particularity, there has nevertheless been continuity in the tradition. This article argues that an orientation towards the ‘good life’ animates the various humanisms in modern Western history, and that a similarly oriented humanistic education is desirable today. After briefly introducing some of Said's thoughts regarding humanism, I provide a short account of humanistic education in the modern era. Here, I provide necessarily brief interpretations on the classical humanism of Plato and Kant before considering the naturalistic approaches of Rousseau and Dewey. Next, I will explore the focus on the development of ‘self’ and ‘other’ in existentialist approaches and the political critique of society through critical-radicals pedagogues such as Freire. Arising from the argument that the critical nature of Said's democratic humanism provides an ethically desirable basis for contemporary education, the paper will conclude by posing questions around how humanism and humanistic education might be imagined in the future.     

Science education in urban settings: Seeking new ways of praxis through critical ethnography

The challenges faced in urban science education are deeply rooted in the ongoing struggle for racial, class and gender equity. Part of this struggle is tied to huge differences in class and involves making more equitable the distribution of resources. Another part of this struggle is tied to the rich diversity of children who attend urban schools and involves generating new ways of understanding, valuing, and genuinely incorporating into school‐based practices the culture, language, beliefs, and experiences that these children bring to school. Thus, this article argues that to address these two challenges—and indeed to achieve a more just science education for all urban students— explicitly political research methodologies must be considered and incorporated into urban education. One potential route for this is critical ethnography, for this kind of methodology emerges collaboratively from the lives of the researcher and the researched and is centrally about praxis and a political commitment to the struggle for liberation and in defense of human rights. In making this argument, I have drawn from stories from my own research with homeless children. © 2001 John Wiley & Sons, Inc. J Res Sci Teach 38: 899–917, 2001     

The Aims of Sex Education: Demoting Autonomy and Promoting Mutuality

In this essay, Paula McAvoy critiques a commonly held view that teaching young people to be good choice makers should be a central aim of sex education. Specifically, she argues against David Archard's recommendation that sex educators ought to focus on the development of autonomy and teaching young people that “choice should be accorded the central role in the legitimation of sexual conduct.” Instead, McAvoy argues that under conditions of gender inequality this view advantages boys and disadvantages girls. Juxtaposing a case of a culturally arranged marriage with a spring break scene from Ariel Levy's Female Chauvinist Pigs: Women and the Rise of Raunch Culture, McAvoy shows that focusing on sexual choice making obscures and reifies the unequal social conditions that young people navigate. She concludes by suggesting an alternative that is in line with Sharon Lamb's argument in “Just the Facts? The Separation of Sex Education from Moral Education” that intimate encounters are better governed by attending to our ethical obligations to others.     

Dewey,Derrida, and ‘the Double Bind’

It is taken for granted that the complexity of the information society requires a reorientation of our being in the world. Not surprisingly, the call for lifelong learning and permanent education becomes louder and more intense every day. And while there are various worthwhile initiatives, like alphabetisation courses, the article argues that the discourse of lifelong learning contains at least two difficulties. Firstly, the shift from a knowledge‐based to an information society has revealed a concept of learning with an emphasis on skills related to information retrieval, dissemination and evaluation. Learning now is the constant striving for extra competences, and the efficient management of the acquired ones. Secondly, the discourse of lifelong learning suggests the autonomy of the learner. However, educational practices are organized in a way that ‘choosing to learn (particular things)’ has become the contemporary human condition. With reference to Marshall's notion of ‘busno‐power’, it is argued that—contrary to what one likes to believe—lifelong learning has become a new kind of power mechanism.     

EDUCATIVE DECEIT: VLADIMIR NABOKOV AND THE [IM]POSSIBILITY OF EDUCATION

Herner Sæverot begins this article with an example: how Søren Kierkegaard used deceit as a means to educate. In one of his biographical texts, it turns out that Kierkegaard's objective was to deceive his readers into a totalized and universal truth. According to Sæverot, Kierkegaard's approach shows that he was a “demystifier,” someone who wants to save an other from delusion and bring this person into a better understanding of the world. Contrary to Kierkegaard, Sæverot argues that education is [im]possible—which, he further maintains, may open up the possibility of being “educated.” Sæverot couches his argument in the context of a novel, Vladimir Nabokov's Lolita. Through a phenomenological study, Sæverot demonstrates how Nabokov creates deceits and adverse forces in his writings so as to open up a space of education, wherein the reader can take active part. The education of Nabokov is thus unpredictable and transformative. The ways in which Nabokov deceives and “educates” can, Sæverot ultimately contends, open up new domains for the field of educational theory (and practice).     

Teaching critical thinking: The struggle against dogmatism*

Abstract

From a Wittgensteinian point of view, my goal is to argue against the idea that teaching critical thinking should have as one of its aims the possibility of changing or adapting our deeply held beliefs. As pointed out by the Austrian philosopher in On Certainty, we have a world-picture which is neither true nor false, but above all, ‘it is the substratum of all my enquiring and asserting’ (OC, §162). Besides that, in his remarks on Frazer’s Golden Bough, Wittgenstein insists on the idea that different communities have their own rituals that express ways of acting, which become crystallized in their customs and institutions, similar to the magical rituals described by Frazer. The degree of similarity among them is greater than we suspect, and what interested Wittgenstein was to understand how we see things by looking for the links between the various ritualistic events. Based on these remarks, I argue that, if our deeply held beliefs are a source of necessity, instead of aiming to change/adapt them, teaching critical thinking should—by showing the links between diverse cultures—essentially avoid employing them in a dogmatic way, since our own deeply held beliefs could have been different ones.     

Advancing Education's Autonomy through Looking Educationally at Philosophy

This article offers a general framework for considering education's autonomy and its implications for the relationship between education and philosophy. In it, Doron Yosef-Hassidim examines an initiative in Israel that calls for an autonomous secular public education and uses it as a context to clarify what education's autonomy means and to identify its major characteristics. To enhance the idea of education's autonomy, he further argues that education should not be subordinate to philosophy and that the question about being human must be kept open and educational. In particular, education's autonomy requires resisting the temptation of applying a philosophical framework about being human to education, even if the particular philosopher of education agrees with the philosophical framework. Finally, Yosef-Hassidim proposes a strategy for treating the question about being human as one that involves both the work of philosophers of education and practitioners in the classroom.     

“There Are No Housewives on Star Trek ”: A Reexamination of Exit Rights for the Children of Insular Fundamentalist Parents

In this essay, Paula McAvoy addresses the problem caused by the liberal state's necessary tolerance of insular fundamentalist groups and the concern that children raised in such groups do not have a fair opportunity to evaluate their inherited beliefs. This tension comes to the fore around disagreements over schooling and requests for religious accommodation. Often, these requests are treated as straightforward dilemmas — either the state accommodates the group at the expense of the child's future interest in autonomy, or the state must use its power to coerce the group into compliance. McAvoy argues for a principled middle ground between these two views. Using William Galston's conditions for securing the right to exit (set out in his 2002 book Liberal Pluralism) and evidence from Anabaptist apostates, McAvoy shows that insular groups cannot satisfy these conditions. Consequently, when accommodation is necessary, the state must mitigate the foreseeable costs to children by enacting policies that “facilitate entrance” for those who later choose to exit.     

Chrisi Bailey Award

The Arts Council run Chrisi Bailey Award for young people's photography in schools is now entering it fifteenth year. The spirit of the award remains that of Chrisi Bailey's own view of photography as, an active medium of participation, through which the child can make discoveries, record and communicate about themselves and the world around them. This paper uses the work of the Chrisi Bailey Award as a kind of historical record, an archive, which can now be looked at in terms of changes in photography, representation and education. It asks three related questions. What view of creative, educational practice is present in the school projects? What view of representation is encoded in the selected images? What view of photography and its technologies are embedded in the children's practices? Through answering these questions the paper attempts to chart continuities and changes in our understanding of the cultural politics of self‐representation and the effects of digital technologies upon photographic practice. The paper reflects upon the tradition of photography in education and attempts to update its agendas.     

Pre-service teachers' dispositions towards diversity: Arguing for a developmental hierarchy of change

This article explores Australian pre-service teachers' beliefs about and attitudes towards diversity. Building on Garmon's [Garmon, M. A. (2004). Changing preservice teachers' attitudes/beliefs about diversity: what are the critical factors? Journal of Teacher Education, 55(3), 201–213] argument that there are three dispositional factors that influence students' likelihood of developing multicultural awareness and sensitivity in teacher education programmes, the authors explore the relationship between such dispositions as exhibited in students' autoethnographic work. In so doing, the authors posit that these dispositions may be hierarchically developed: beginning from ‘self-awareness/self-reflectiveness’; moving towards ‘openness’; and finally a ‘commitment to social justice’. After exploring the nature of this hierarchical development through the in-depth investigation of six representative student accounts, the paper concludes by discussing the implications for teacher education, including the necessity to adjust our expectations of changing the dispositions of pre-service teachers in discrete, short courses.     

Acknowledging Ambivalence in Teaching about Art and Aesthetics

In this article Daniel Brodén explores the ambivalence in teaching about art and aesthetics in the humanities. By comparing and contrasting Gert J. J. Biesta's educational theory and Jacques Rancière's writing on aesthetics, he hopes to bring some of the particularities of aesthetic experiences into focus and to discuss a tension in educational situations that concern students' interpretation of aesthetic texts: how the teacher, on the one hand, will serve as a representative for a formal system of education — or what Rancière calls a system of inequality — and, on the other hand, should respect the autonomy of the aesthetic experience. Brodén argues, however, that more interesting than the ambivalence itself is the question of how we can acknowledge this tension in productive ways. Thus, his aim here is to show how the teacher can contribute to the verification of an interpretive approach to art, with Rancière's axiom of equality in mind. Drawing on Biesta's writings, Brodén also highlights how the teacher can provide students with possibilities to pursue a subject-ness and how the risks involved call for a deconstructive approach to the enactment of teacher power. The article concludes by suggesting that we would do better not to view the ambivalence in focus as a problem, but instead to see it as something that calls for continuous engagement and critical reflection.