LISTENING AS EMBRACING THE OTHER: MARTIN BUBER'S PHILOSOPHY OF DIALOGUE

In this essay, Mordechai Gordon interprets Martin Buber's ideas on dialogue, presence, and especially his notion of embracing in an attempt to shed some light on Buber's understanding of listening. Gordon argues that in order to understand Buber's conception of listening, one needs to examine this concept in the context of his philosophy of dialogue. More specifically, his contention is that closely examining Buber's notion of embracing the other is critical to making sense of his conception of listening. Gordon's analysis suggests that, in Buber's model, listening involves a kind of active attentiveness to another's words or actions, engaging them as though they are directed specifically at us. Gordon's discussion of dialogue and listening also indicates that the relation between speaking and listening is one of reciprocity and mutual dependence and that listening plays an essential role in initiating many dialogues by creating a space in which two people can embrace each other as complete individuals.     

Unexamined lives: The case for philosophy in schools

Abstract

This paper assumes the significance of Rousseau's Emile for the practice of radical education in the USA in the 1960s and 1970s. It is argued that the educational philosophy espoused in Emile is far more conservative than that actually attributed to his inspiration by some radical educators.     

Three Misunderstandings of Plato's Theory of Moral Education

In this essay, Mark Jonas argues that there are three broadly held misconceptions of Plato's philosophy that work against his relevance for contemporary moral education. The first is that he is an intellectualist who is concerned only with the cognitive aspect of moral development and does not sufficiently emphasize the affective and conative aspects; the second is that he is an elitist who believes that only philosopher‐kings can attain true knowledge of virtue and it is they who should govern society; the third is that he affirms the realm of the Forms as a literal metaphysical reality and believes that for individuals to attain virtue they must access this realm through contemplation. The goal of this essay is to correct these misconceptions. The rehabilitation of Plato's reputation may enable future researchers in moral education to discover in his philosophy new avenues for exploring how best to cultivate virtues in students.     

Rocky Jones: Case study of a high‐achieving black male's motivation to participate in gifted classes

An increased body of research on the recruitment and retention of Black students in gifted programs provides guidance for educators to understand factors that impact Black male under representation in gifted programs. A common concern among high school educators is that schools cannot keep Black males interested in gifted programs. Even in culturally diverse high schools, gifted Black males often do not want to take advanced level classes because they are accused by peers of “acting White”. This case study reveals that while rare, it is not impossible. This article uses a Participation Motivation Expectancy‐Value Model (PMEVM) to explain the motivation of Rocky Jones, a gifted Black male, and his choice to participate in his school's gifted program. Findings from interview and archival data are reported that inform Rocky's participation choice, and implications are drawn to enhance teachers’ efforts to increase Black males’ motivation and representation in gifted education.     

“Make the Education of the Youths Our Own Education”: Plato's Laches,a Dialogue for Educators

Through an exegesis of the dramatic elements of Plato's Laches, Brandon Buck and Rachel Longa argue that it is an especially valuable text to read with practicing and preservice teachers. Buck and Longa show how the dialogue illustrates three essential aspects of what education means and involves. First, they show how the dialogue foregrounds the often-obscured role of philosophical inquiry in addressing educational questions. Second, they show how the depiction of aporia in the Laches underscores the importance of uncertainty for the persistence of humanistic conversation, and thus for substantial engagement with core educational questions. Finally, they interpret Socrates to suggest that participation in humanistic conversation is not merely an incidental aspect of education as a profession, but rather precisely what it means to be an educator. In sum, Buck and Longa argue that the Laches illustrates the core idea that in order to educate at all, we must be deeply involved in the very questions that characterize humanistic conversation.     

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.     

Drawing with Children: An Experiment in Assisted Creativity

This report outlines the cognitive accomplishments of young children involved in graphic dialogue with adults. A token of collaborative drawing is examined exhibiting the degree to which adult informed tutoring enabled children in their drawing development, enhanced their motivation and ability in narration and resulted in drawings meaningful to them. The case studies examined are the result of a three‐year research project conducted by undergraduate students of Athens University Department of Early Childhood Education under the supervision of the author of this article. This game‐like pedagogical strategy is inspired by L. Vygotsky's educational philosophy and based on B. & M. Wilson's model of adult–child graphic dialogue. It is understood as a method of instructing drawing enabling children to pass from that which they can achieve alone to that which they can accomplish with adult assistance. This educational approach answers to a call for a more socially accountable art education addressing the child's need to deal with issues he encounters in his everyday life and as such is open to adult and cultural interference. A similar educational approach intends to challenge the long‐standing, non‐interventionist art educational theory also known as ‘child art’ and its contention that a prerequisite for a creative individual is expression free from social and adult influence.     

Wittgenstein at Cambridge: Philosophy as a way of life

Ludwig Wittgenstein was a reclusive and enigmatic philosopher, writing his most significant work off campus in remote locations. He also held a chair in the Philosophy Department at Cambridge, and is one of the university’s most recognized even if, as Ray Monk says (1990, 401), ‘reluctant professors’ of philosophy. Paradoxically, although Wittgenstein often showed contempt for the atmosphere at Cambridge and for academic philosophy in particular, it is hard to conceive of him making his significant contributions without considerable support from his academic colleagues, his research fellowship and later teaching career at Cambridge. It is this conflicted relationship we explore, between the revolutionary thinker and his base within an educational institution. Starting from a brief biographical sketch of Wittgenstein’s academic life at Cambridge, including his involvement as a student and faculty member in the Moral Sciences Club, we look at how he reconceived the role of philosophy throughout this period of creative antagonism. Throughout his work, from the early Tractatus to his ‘Lecture of Ethics’, and again later in his Philosophical Investigations, Wittgenstein drew a boundary between empirical science and philosophy: the latter defined as an investigation of language and the limits of meaning. Seldom at home at the university, he was also at odds with his chosen field, offering a therapeutic approach that allows readers ‘to stop doing philosophy when they want to’ (PI §132). We conclude our investigation of Wittgenstein’s relationship with the university and academic philosophy with insights from Pierre Hadot on philosophical inquiry as a vital part of the bios, a form of life that is the life-blood of academia. Hadot offers insights on Wittgenstein’s self-limiting narratives as a crucial aspect of what makes universities such important and enduring institutions, in spite of the vitriolic criticism they draw from iconic members like Wittgenstein.     

‘Drawing Out’ ‐ a Humanist Approach to Drawing

Over the past twenty‐five years as an art teacher I have sought answers to three questions: 1. In what ways and to what extent can drawing practice explore both conscious and unconscious thought processes? 2. In what ways can the participant individuate his or her experience through the practice of drawing? 3. In what ways can drawing form a dialogue between personal philosophy and experience? Refering to my own experience and pedagogy I define some of the historical, pschological and philosophical contexts for my perception of drawing, including comments from my students, in the process making no special distinction between child and adult art. I have studied the evolution of pupil’s drawing practices and particularly those of my own children, as they assert their own perceptions and responses to experience, conceptualising feelings both sensuous and emotional through telling stories and defining realities. Throughout history the will to draw has persisted, its function differing and changing through time and cultural contexts. Beuys commented that everyone can be an artist, if they want to be; can anyone really afford not to draw?     

Finding Truth in ‘Lies’: Nietzsche's Perspectivism and its Relation to Education

In his 2001 article ‘Teaching to Lie and Obey: Nietzsche on Education’, Stefan Ramaekers defends Nietzsche's concept of perspectivism against the charge that it is relativistic. He argues that perspectivism is not relativistic because it denies the dichotomy between the ‘true’ world and the ‘seeming’ world, a dichotomy central to claims to relativism. While Ramaekers' article is correct in denying relativistic interpretations of perspectivism it does not go far enough in this direction. In fact, the way Ramaekers makes his case may actually encourage the charge of relativism, especially when it comes to his appropriation of perspectivism for education. This article proposes to pick up where Ramaekers left off. It will argue that Nietzsche's denial of the opposition between the ‘true’ world and the ‘seeming’ world opens up the possibility for the reestablishment of truth, albeit in a modified form. After examining Nietzsche's modified ‘realist’ epistemology, the paper will explore the implications of it for his philosophy of education. It will be argued that Nietzsche's educational philosophy is founded on his concept of perspectivism in so far as he demands that students be rigorously inculcated into a pedagogical framework that teaches students to discriminate between ‘true’ and ‘false’ perspectives. This framework is essential for the development of an intellectually robust and life‐affirming culture.     

Paulo Freire in a Hall of Mirrors

Since first published in English in 1970, Pedagogy of the Oppressed has inspired generations of scholars and social activists to examine the inherent potential of Paulo Freire's theories on grassroots intellectual emancipation and education in marginalized communities. The interpretive lineage of Freire's writings is vast, indeed. To date, scholars continue to mobilize Freire's ideas to establish meaningful connections between what he describes as “liberatory teaching” and the role progressive educators must play in bringing about a more just and humane society. Freire's popularity outside Brazil, however, has come with inevitable tradeoffs worth considering, particularly as regards the epistemological directions and labels affixed to his educational philosophy. Considering the “many Freires” phenomenon, Sandro Barros takes a genealogical approach in this essay to the metanarratives that have made up Freire scholarship outside Brazil. His analysis is guided by the following questions: (1) What kinds of hermeneutic cultures have enveloped Freire's ideas in academic contexts? (2) How have these cultures shaped the reading practices that surround his texts?     

LESSONS LEARNED IN FOUR URBAN EARLY CHILDHOOD PROGRAMS AND THE IMPLICATIONS FOR TEACHER EDUCATION

Abstract

Teacher educators are often searching for methods and/or techniques to enhance and expand the content of their courses. As teacher educators, we do not want to introduce new methodology that detracts our students’ attention away from the course content. However, we need to keep our courses current and interesting for ourselves as well as for our students. Several teacher educators at one institution have begun including service‐learning projects into their preservice and inservice teachers’ courses as a way to augment the standard curriculum. The focus of this study is to illustrate how service‐learning was incorporated into the existing children's literature course and share the five cooperative projects that resulted from this integration.     

Work,Play and Language Learning: Some Implications for Curriculum Policy of Michael Oakeshott’s Philosophy of Education

Abstract

This paper applies Oakeshott’s distinction between work and play to his philosophy of language education. The first part explores his critique of the vocational rationale for learning foreign languages and his affirmation of the intrinsic value or playful character of the activity. The second part of the article endeavours to give practical content to Oakeshott’s vision of studying language for the pleasure of the activity by drawing on sources that reflect the character of the experience in terms of playfulness.     

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.     

Not by the hair of your chinny chin‐chin,I'm not so sure that we're letting you in

Abstract

It's no good telling people what you want if what you want is for them to know without your telling them.(Tannen, 1986, p.57)

Deborah Tannen cites conversations between men and women to explore how metamessages (rapport, directness/indirectness, connectedness/avoidance) in communication impact our relationships for the better and often for worse. In many ways, this dance of communication plays out in the female mentorship of males in early childhood preservice experiences. The metamessages of females impact their effectiveness in mentorship and impacts how males look upon their career choice and their own sense of efficacy to carry out their roles as early childhood educators.

Gender bias subtly weaves its ways into the fabric of professional ethos of educational practice. The female ethos in early childhood education often acts as a finely woven screen that makes it difficult for men to open the door to try out,let alone enter the profession. The invisible questioning screens of Do males care, notice detail, do they clearly see children's needs, do they understand the female way?need to be explored so that supportive mentorship can be consciously extended to male preservice educators. This article tells the stories of two male preservice educators and their struggles to open the door of the female ethos in their clinical experiences. Their stories point to the idea that we still have a long way to go to support males in their initial journey to become early childhood educators. © 2001 Elsevier Science Inc. All rights reserved.     

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.     

Editor's Introduction,Part II

Feng Youlan, professor of philosophy at Beijing University, was born in 1895. He is twentieth-century China's foremost philosopher and historian of Chinese philosophy. The present translation is based on part of Feng's Sansong tang zixu (The Hall of Three Pines: A Preface), published by Sanlian shudian in 1984. The author has referred to this work as his "memoirs," but his own introduction explains that the book should also be taken as a preface to the writings of his entire lifetime.     

Identity Education: A Conceptual Framework for Educational Researchers and Practitioners

This article presents the concept of identity education (IdEd) referring to the purposeful involvement of educators with students’ identity-related processes or contents. We discuss why educators may consider identity important to the realization of educational goals and choose to target aspects of students’ identity in their pedagogical practice. We offer a broad theoretical framework that organizes and focuses the extensive yet scattered discourse on identity and education. Because IdEd is a concept that accommodates diverse educational perspectives and concerns, we outline several parameters that can assist educators in making sense of this diversity and provide a conceptual basis for pedagogical and curricular decision making. These parameters also provide researchers from different scholarly traditions a common framework for constructive dialogue and can serve as a basis for generating focused and productive research directions.     

Language Games in the Ivory Tower: Comparing the Philosophical Investigations with Hermann Hesse's The Glass Bead Game

Wittgenstein explores learning through practice in the Philosophical Investigations by means of an extended analogy with games. However, does this concern with learning also necessarily extend to education, in our institutional understanding of the word? While Wittgenstein's examples of language learning and use are always shared or social, he does not discuss formal educational institutions as such. He does not wish to found a ‘school of thought’, and is suspicious of philosophy acting as a theory that can be applied to other areas of life. While Wittgenstein's focus on developing independent thinking was neither individualistic nor anti‐institutional, it did, however, focus on developing the thinking of his students rather than theorising about how this could be applied on a large scale. An analysis of Hermann Hesse's novel, The Glass Bead Game will help us to pick up where Wittgenstein deliberately left off—thinking about how (or if) one can institutionalise learning methods that encourage thinking for oneself. These differences in the writers’ treatment of education will become evident in the differences between their game analogies. While language‐games combat our ‘craving for generality’ in Philosophical Investigations, the Glass Bead Game represents this craving, and how it manifests itself throughout history in disciplines other than logic and philosophy of language. It also represents the potential for institutions to become insular, exclusive communities.     

HOW CAN SCIENCE HELP US CARE FOR NATURE? HERMENEUTICS,FRAGILITY, AND RESPONSIBILITY FOR THE EARTH

In this review essay, Clarence Joldersma argues for a novel role for science in developing an affirmative answer to his title question, “How can science help us care for nature?” He does so in dialogue with Clare Palmer's edited volume, Teaching Environmental Ethics, Dirk Postma's Why Care for Nature? and Michael Bonnett's Retrieving Nature. Joldersma suggests that although each book can help address the issue of how to teach students to care for nature, he parts company with their stance that we must go beyond science to develop a metaphysics of nature adequate to the task. Relying on the same Heideggerian framework as Postma and Bonnett, Joldersma comes to a different assessment of the role of science. He does so by arguing for a hermeneutic understanding of science as social practice and by claiming that science so construed can disclose the planet as earth (in the later Heidegger's sense), for which we owe thanks. This disclosure reveals earth as that which is fragile and for which we are responsible.