鲜花止步

几年前,一家著名的香水公司提出了一种名为“飞驰之夜”的新型理念。在该产品的广告中,一位家庭主妇正在为去镇上度过一夜而精心装扮。她在卧室里滑着舞步,甩着头发,带上耳饰。正当她喷上“飞驰之夜”的香水时,画外音兴奋地唱道:“她将度过心神荡漾的一夜。”     

Critical Incidents in Multicultural Counseling Supervision: A Phenomenological Approach to Supervision Research

This article focuses on the potential usefulness of eliciting “critical incidents” that occur in multicultural supervision. Survey results from a pilot study of visible ethnic minority psychology interns are discussed.     

‘Cos um it like put a picture in my mind of what I should write’: an exploration of how home–school partnership might support the writing of lower‐achieving boys

This article outlines how home and school working together supported the writing of lower‐achieving boys. It describes an activity in which parents and children selected artefacts at home to inspire writing in school. This model of home–school partnership permitted different levels of parental involvement and also allowed the child to take a key role in the process. The activity made a positive impact on the writing of low‐achieving boys in terms of the amount and quality of writing produced and also in relation to confidence and motivation to write. Oracy played an important part in the process. Parents gave support through talk in the home and children orally presented their artefacts and discussed how they planned to write about them in school. The importance of the teacher in supporting the writing process through talk is also discussed.     

Philosophy of Education and the Gigantic Affront of Universalism

Universalism in philosophy, argue Penny Enslin and Mary Tjiattas, tends to be regarded as an affront to particular affiliations, an act of injustice by misrecognition. While agreeing with criticisms of some expressions of universalism, they take the view that anti‐universalism has become an orthodoxy that deflects attention from pressing issues of global injustice in education. In different ways, recent reformulations of universalism accommodate particularity and claims for recognition. Defending a qualified universalism, they argue, through a discussion of the Education for All campaign, that the present focus on recognition should be widened to address redistribution and representation as elements of global justice in education. In her response to Enslin and Tjiattas, Sharon Todd expresses sympathy for their aspiration towards a ‘qualified universalism’, but she seeks to go beyond the dichotomy of universalism versus anti‐universalism by way of a discussion of aspects of the work of Judith Butler. Butler's emphasis on cultural translation offers a way, it is claimed, to think about the universal that transcends the oppositional relation between culture and commitment to universals. In the light of this she advocates an approach that involves neither universalism nor anti‐universalism but ‘critique of universality’. Thus, the task of translation, on Butler's account, prevents universality from being a standard or home‐base from which we can judge the world and turns it instead into an ongoing struggle for intelligibility. In their rejoinder, Enslin and Tjiattas reject any charge that their own account has fallen into a simple dichotomisation of universalism and anti‐universalism, and reaffirm their commitment to a form of universalism in which (a) partial or contextual considerations count in ethical deliberations, and (b) values and principles are subject to reflexive renegotiation in democratic deliberations, which provides the means of their justification and the source of their legitimacy. This yields, they claim, a non‐standard form of contractualism that is both culturally sensitive and open‐ended. They suggest in conclusion that the debate between themselves and Todd raises questions about whether the analytical and continental traditions can concede one another's place in the philosophy of education.     

The Pedagogy of Counseling: A Critical Examination

This article examines current literature on the pedagogy of counseling. The authors offer a critique of current counselor education practices and suggest constructivist methods for educating reflective practitioners.