Feminist Imperative(s) in Music and Education: Philosophy,theory, or what matters most

A historically feminized profession, education in North America remains remarkably unaffected by feminism, with the notable exception of pedagogy and its impact on curriculum. The purpose of this paper is to describe characteristics of feminism that render it particularly useful and appropriate for developing potentialities in education and music education. As a set of flexible methodological tools informed by Gilles Deleuze's notions of philosophy and art, I argue feminism may contribute to education's becoming more efficacious, reflexive, and reflective of the values of its participants. Its impetus involves ‘feminist imperative(s)’ to help in the sense articulated by Elizabeth Grosz: to provoke thought, challenge, and problematize.     

Towards a Deleuzo-feminist ethics of empowerment and freedom from logics of judgement

This paper brings together themes from the varied texts of Gilles Deleuze in outlining a Deleuzo-feminist ethics that speaks to contemporary debates in education. Drawing on Deleuze's (1988) engagement with Spinozan ethics, Foucault's (1987) ‘practice of freedom’, the Nietzschean ‘doctrine of judgment’ and ‘system of cruelty’ (Deleuze 2001), and Bergsonian ‘fabulatory processes’ (Deleuze 1995), we explore the poststructuralist distinction between ethics and morality and its implications for feminist responses to neoliberal educational practices, identities and cultures. Following Gannon (2012a, 2012b) and others (e.g. Braidotti 1996, 2000; Colebrook 2000; Grosz 2000, 2002; Wyatt and Davies 2011), we mobilise Deleuzian accounts of subjectivity, corporeality and difference in reconfiguring the existential dimension of teaching as an ethico-aesthetic relationality. A Deleuzo-feminist ethics of empowerment promises: escape from systems of cruelty that mark, shame and blame; the politicisation of such systems; productive experimental alliances and an alternative mode of existence to that prescribed for the teaching and student body by neoliberal rationalisation and bureaucratic proceduralism.     

The adulthood of Buddhahood: Buddhism,lifelong learning and the education of desire

This paper analyses Buddhism as a philosophy of education as opposed to a religion to offer an alternative model of lifelong education. The three trainings of Buddhism ‐‐ ethics, meditative stabilization and special wisdom ‐‐ are described and their implications for education are considered. The special case of Tantric Buddhism offers a further development in Buddhist discourse on the education of desire, a critical new area of educational inquiry required if we are seriously to address the current environmental crisis. The paper presents Octavio Paz's ideas concerning the differential development of Asian Buddhist culture and Western Protestant culture in terms of their relations to the signs ‘body’ and ‘non‐body’, and concludes with his Utopian vision of the future.     

Becoming-teacher: Encounters with the Other in teacher education

Teacher education – as currently practised – is solidly based on a developmental model of growing expertise, where novices move from error to effective practice by replicating the strategies and classroom moves of model teachers. Short timelines and limited opportunities for experience create challenges for students wishing to become teachers. Deleuze's construct of Becoming opens new perspectives on what it means for prospective teachers to explore the notion of Becoming-teacher, where learning about teaching is an encounter with ever-new situations and relationships. This chapter concludes with an invitation to teacher educators to experiment in their own practice, to do with their students, to fully explore the potentialities of Becoming-Teachers.     

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.     

Engineering ethics at the Catholic University of Lille (France): Research and teaching in a European context

This paper relates to the development of non-technical education (and to ethics) in engineering curricula in Europe and particularly in France. Two projects being followed at the Centre de recherche en éthique de l'ingénieur (CREI) at the Catholic University of Lille (France) are discussed: the first is an engineering ethics course which has been running for 6 years in a state engineering school, where there is a strong emphasis on analysing the ethical issues of the students' first work experience. The second has to do with the writing of a European handbook on engineering ethics which gives us good insight into how engineering ethics as a discipline is shaped by the cultural background of those who develop it (dominant philosophical tradition, religious background, the way the engineering profession is organized and education). Two main approaches seem to be prevalent in Europe today: the first relates to professional ethics as discussed in the USA since the 1950s, the second relates to a new discipline that is developing in Europe, that of the ethics of technology.     

Life at the margin: education of young people,social policy and the meanings of social exclusion

This paper explores the term ‘social exclusion’ in the context of new social and education policies being constructed in the UK. It examines the links with terms such as ‘poverty’, ‘deprivation’ and ‘equality’ and the implications of policy developments for those identified as socially excluded. Tensions and contradictions appear to be emerging between the UK government's stated policy intentions to address social exclusion, and local knowledge and experience. Issues of power, market power, participation and inclusiveness are explored specifically in the context of education. The paper draws on research being undertaken in a deprived inner-city area with voluntary sector organizations that provide education for marginalized young people.     

A Justification,after the Postmodern Turn,of Universal Ethical Principles and Educational Ideals

The implementation of education programmes in different cultures invites the question whether we are justified in doing so in cultures that may reject the programmes’ underlying principles. Are there indeed ethical principles and educational ideals that can be justified as applicable to all cultures? After a consideration of Zygmunt Bauman's postmodern rejection of the possibility of universal ethics, Ι cite and extend Harvey Siegel's defence of multiculturalism as a transcultural ethical ideal. I conclude the paper with a justification of the transcultural normative reach of moral principles that I have elsewhere defended as the ethics of integrity. The paper's significance lies in its justification of educational interventions founded in these principles across different cultures.     

Blindness,Art and Exclusion in Museums and Galleries

Drawing on interviews with blind people, this paper examines both their exclusion from museums and galleries and their responses to the art educational provision that is specifically designed to remedy that marginalisation. Blind visitors’ responses to these educational projects were polarised; respondents were either highly critical or very enthusiastic. This paper begins by outlining the interviewees’ criticisms which included; education officers’ misconception of how touch facilitates learning and aesthetic response, a lack of educational progression and blind people's exclusion from mainstream events. I then ask why, given these problems, did other respondents reply so favourably, suggest that these high levels of satisfaction had little to do with museum provision but were in fact the result of social interaction and of rare inclusion within the sighted community. I argue that, ironically, this sense of inclusion is premised on blind visitors’ structural exclusion from art institutions. Finally, the article examines those visitors who, illicitly or otherwise, already experience some aspects of the museum in multisensory terms, but maintain that until museums’ and galleries’ ocularcentric orientation is reconfigured, there will be little possibility for these rogue visitors to develop their knowledge of art. Likewise, without institutional change, educational events for the blind will continue to be an inadequate supplement to a structure that is and remains inequitable.     

The Ethics of Integrity: Educational Values Beyond Postmodern Ethics

I address the problems of diminished moral responsibility and of moral relativism, typically associated with education in late modern society, by developing, beyond the problematic contemporary formulations of postmodern ethics, an ethics of integrity as a moral resource for education. This ethics is constituted by the principles of respect for the dignity of persons, and the acceptance of responsibility for the consequences of our moral choices. I show how it offers more than the scant resources of postmodern ethics to educators who seek to enable their students to develop a deeply‐founded sense of moral comportment and an authentic identity in the face of the moral complexity of late modernity's globalised and plural society.     

工程伦理教育:历史探索、现实困境与行动方略

工程伦理教育是我国高等工程教育系统的重要组成部分,深刻影响着新工科建设的水平。分析工程伦理教育的发展历史,可归纳为前工程伦理教育时期、基于实用主义的工程伦理教育和基于建制化的工程伦理教育三个阶段。我国工程伦理教育起步晚、经验少,其教育理念模糊、理论研究薄弱、实践应用不强的不足促使工程伦理教育要创新发展,以此构建出工程伦理教育的新模式,形成理论研究的新体系,拓展教育的实践空间。     

On the muckiness of science,ethics, and preservice teacher education: contemplating the (im)possibilities of a ‘right’-eous stance

In this article, we wade through the muckiness of ethics in science, teaching, and teacher education, in the form of a generative metalogue. Grounded in Sara’s experience with preservice teachers learning about ethics through a case study of a high school dissection, we contend with what it means to shift away from colonial and masculinist binaries that produce particular moralistic orientations as 'wrong' or 'right.' We contemplate what it means to attempt to teach-think-feel with ethics as 'mucky,' without diminishing attention to relations of power in science and ethics. Through our own thinking–feeling process and grappling with the ways that science and education can be simultaneously oppressive and liberating in an unfinished, complex, and interdependent world (of difference), we propose: Thinking with muckiness is ethical praxis; drawing from our own embodied resources for ethical feelingthinkingdoing is central to this praxis; and (place-conscious) powered relations in science and education must be made explicit.

     

Teaching Research Integrity in the Field of Counseling

Little has been done in terms of teaching or writing about research integrity or research ethics in the counseling field. Because of the continual push for research in counseling to maintain evidence‐based practices, there is a need for education in the area of research integrity in order for professionals in the counseling field to conduct responsible research. The Office of Research Integrity's 9 areas of responsible conduct of research and the American Counseling Association's code of ethics on research are presented, along with a discussion of ways to teach ethics and provide resources for research integrity in counselor education.     

The Role of Feelings in Kant's Account of Moral Education

In line with familiar portrayals of Kant's ethics, interpreters of his philosophy of education focus essentially on its intellectual dimension: the notions of moral catechism, ethical gymnastics and ethical ascetics, to name but a few. By doing so, they usually emphasise Kant's negative stance towards the role of feelings in moral education. Yet there seem to be noteworthy exceptions: Kant writes that the inclinations to be honoured and loved are to be preserved as far as possible. This statement is not only at odds with Kant's general claim that education should not encourage feelings, but more importantly, it encourages a feeling that is in many ways paradigmatically un‐Kantian. How are we to understand the fact that of all feelings, the love of honour should be preserved? To answer this question, I begin by clarifying the reasons behind Kant's negative stance towards feelings in moral education. I then turn to his account of the feeling of love of honour. After distinguishing between its good and its bad forms, I consider two ways of making sense of the positive role Kant assigns to it. The first, modest reading will suggest that the feeling of love of honour is morally useful because it has two functions: an epistemic one, and a motivational one. The second, more ambitious reading will suggest that the feeling of love of honour enables the child to experience her inner worth as bearer of value.     

Reconciling ourselves to reality: Arendt,education and the challenge of being at home in the world

ABSTRACT

In this paper, I explore the educational significance of the work of Hannah Arendt through reflections on four papers that constitute this special issue. I focus on the challenge of reconciling ourselves to reality, that is, of being at home in the world. Although Arendt's idea of being at home in the world is connected to her explorations of understanding, such understanding should not be approached as a matter of sense making, but in terms of ‘eccentric judgement’. For judgement to be eccentric, we must expose ourselves to otherness, which has to do with friendship if we understand friendship as a public rather than an entirely private matter. While political judgement requires a ‘being in the presence of others’ Arendt's views on thinking and its role in moral judgement indicate the necessity of solitude, of being alone with oneself. Rather than seeing this a process through which one calls oneself into question, I highlight the importance of the experience of being called into question, which I understand as the experience of ‘being taught’. I conclude that the educational significance of Arendt's work particularly lies in this link with teaching, and less so in notions of learning, reflection and sense making.     

Is the Virtue Approach to Moral Education Viable in a Plural Society?

Against the background of enormous interest in virtue ethics, a new trend in moral education has appeared. This new trend, called ‘the virtue approach to moral education’, faces a strong challenge. If virtues are rooted in and developed within practices of a particular tradition, how is moral relativism to be avoided? Ironically, Alasdair MacIntyre, the foremost proponent of virtue ethics, has drawn the pessimistic conclusion that a shared public system of moral education is impossible in a plural society like ours. This paper aims to challenge MacIntyre's pessimistic conclusion, and to explore the viability of moral education in virtues as a shared public practice.     

Post-structuralism and Marxism: education as knowledge capitalism

This paper argues for ‘post-structural Marxisms’ as the pedagogical practice of reading and rereading Marx in a critical manner. It is less concerned to give an account of social class or of the changing historical relevance of this concept in relation to education than to argue for the continued relevance of Marx and Marxism, especially in relation to what shall be called ‘knowledge capitalism’. First, the paper briefly discusses the concept of the social in the post-modern condition before reviewing the relations between post-structuralism and Marxism, and giving responses to the crisis of Marxism. Post-structuralism, it is argued, is neither anti-structuralist nor anti-Marxist. Secondly, the paper provides an account of Deleuze's Marxism (libidinal materialism), using it to analyse education as a form of ‘knowledge capitalism’.     

新时期高职院校生态伦理教育创新研究

十八大报告指出,必须从源头上扭转生态环境恶化趋势,为人民创造良好生产生活环境。生态伦理是挽救生态危机的思想基础,生态伦理教育是新时期高职院校德育工作的新课题,也是实现生态文明社会的必要途径。高职院校应根据不断发展变化的社会形势和高职生的认知特点,把生态伦理教育融入到大学生们的学习、生活当中,创新高职院校生态伦理教育新方式。     

关于加强高职院校学生职业道德教育的思考

职业道德是某一行业内人们共同遵守的行为准则总称。针对高职院校学生职业道德教育过程中存在的问题,剖析了问题产生的原因并提出了解决问题的对策：强化职业道德教育的新理念,引入职业道德教育的新机制,探索职业道德教育考核的新方式。以此推动高职院校学生职业道德教育的深入开展。