A Critique of Educational Research

Abstract

Instrumentalist theories are older than liberal, reconstructionist or child‐centred ones and the concept of progress they embody seems very obvious at first sight: making schools and other educational institutions more relevant to social needs. In open market societies however social needs are even more fiercely contested than are intrinsic educational values or the needs of individual childen. When a social need is politically legitimated in newly closed societies, even resolute instrumentalists may blanch at what is required of schools, as Durkheim's disciples found in occupied France. In contemporary English‐speaking societies the paradox is noted that neo‐Marxists consider educational institutions to be instruments in the hands of the ‘ruling classes’ and to be part of an Ideological State Apparatus (ISA), whereas all those who may be defined as members of such ruling classes bemoan that these institutions are dysfunctional to the needs of industry and commerce and hostile to market societies.     

Universities,the Information Technology Challenge,and Open and Distance Learning in Central and Eastern Europe

The educational needs of eastern and central Europe can be met by distance education methods. The need to reform and to expand open and distance education possibilities led in 1990 to the founding in Budapest of EDEN, the European Distance Education Network. After 1990, the proponents of open and distance education were able to expand the scope of their activities as the result of expanding possibilities provided by the rapidly developing information and communication technologies. The pedagogical possibilities offered by these technologies are described with an emphasis on their democratizing tendencies, their ultimate inexpensiveness in terms of the total costs of different types of higher education, and their commercial possibilities. The setting up of the Distance Education Centre of the Technical University of Budapest is presented as a case study. Governments and institutions must find the best ways to use the information and communication technologies to integrate traditional higher education with open and distance learning techniques so as to offer the best possibilities at regional, national, and institutional levels.     

How to Conceive of Critical Educational Theory Today?

This paper starts from a brief sketch of the ‘classical’ figure of critical educational theory or science (Kritische Erziehungswissenshaft). ‘Critical educational theory’ presents itself as the privileged guardian of the critical principle of education (Bildung) and its emancipatory promise. It involves the possibility of saying ‘I’ in order to speak and think in one's own name, to be critical, self‐reflective and independent, to determine dependence from the present power relations and existing social order. Actual social and educational reality and relations are approached as a limitation, threat, alienation, re/oppression or negation of ultimate human principles or potential. The task of critical educational theory becomes one of enabling an autonomous, critical, self‐reflective life. While ‘critique’ and ‘autonomy’ have meanwhile become commonplace, and ‘critique’ and ‘autonomy’ are reclaimed and required from everybody, we should also consider the question of the relation between an institutional or ideological framework as that which claims to question this frame and to constitute its opposite. The trivialisation of critique is taken as occasion to recall Michel Foucault's analysis of power relations and especially his thesis according to which the ‘government of individualisation’ is the actual figure of power. Starting from the framework offered by Foucault, it can be made clear that the autonomous, critical, self‐reflective life does not represent an ultimate principle but refers to a very specific form of subjectification operating as a transmission belt for power. The autonomous, critical, self‐reflective person appears as an historical model of self‐conduct whereby power operates precisely through the intensification of reflectiveness and critique rather than through their repression, alienation or negation. This brings us back then to the question of how to conceive of the task of a critical educational theory at a time in which critique, autonomy and self‐determination have become an essential modus operandi of the existing order.     

Practical training and internships in engineering education: Educational goals and assessment

In many engineering curricula a period of practical training in industry is either compulsory or advised. Often the educational goals of such a period are defined as 'learning to put knowledge and skills into practice'. The assessment is usually based on a technical report of the activities during the period. In this paper, how the definition of educational objectives led to the introduction of practical training is discussed. These objectives are acquiring insight in the engineering profession, learning to 'survive' in a different culture and learning to apply as well as broadening technical knowledge and skills. Furthermore, an assessment procedure is introduced which allows for testing whether the students have met the objectives.     

Experiencing spiritual aspects outdoors in the winter: a case study from the Czech Republic using the method of systemic constellations

The article focuses on spirituality on two semantic levels: the first one analyses participants’ experiences during a winter expeditionary course on snowshoes and considers the question of whether residing in the winter landscape with a community of other people may acquire a spiritual dimension in spite of the non-religious environment. The second level verifies whether the trans-rational method of systemic constellations may be used as a research tool, that is, as a specific source for data collection (different from other sources and methods). The research applied a phenomenological approach to the analysis of unstructured interviews (n = 12) and constellation insights; the result confirmed indisputably that certain kinds of experiences obtained in a completely non-religious environment (namely, during a winter expedition on snowshoes in the mountains) can be considered spiritual. The answer to the second question is also positive, since the application of systemic constellations results in different data in comparison with their verbal acquisition. Symbolic images that point out the system and its unaccepted elements deepen the understanding of both the individual and the nature of their spiritual experience.     

The family caregiver after the institutionalization of the dependent elderly relative

The objective of this study was to assess the relationship between the institutionalization of a dependent elderly relative and the family caregiver’s mental health, quality of life and caregiving satisfaction. We present data from 140 family caregivers caring for elderly family members, of whom 77 continued to live with family members and 63 had been institutionalized. We evaluated the factors influencing the decision to institutionalize the dependent relative, the effect of institutionalization on the caregiver’s psychological well-being and quality of life and the impact of strategies to find the meaning and cope with the relative’s placement on the caregiver’s emotional health and quality of life. Care does not end after institutionalization, but the stressors the caregiver faces change. Our results suggest that finding meaning increases satisfaction and reduces feelings of overload. They show that after institutionalization, stressors affecting caregivers are partly relieved, and that finding meaning increases the caregiver’s satisfaction, while decreasing the degree of overload. Our data, further, indicates that a good relationship and cooperation between the staff of the institution and the family are important to improve the caregivers’ emotional health and quality of life, and consequently, the quality of life of the dependent elderly relative.