This dissertation explores the relationship between liberal/secular and religious educations. I begin by tracing what I believe to be the source of tension between liberal/secular and religious educations to two highly influential liberal theories that have affected civic education in particular. I begin with an analysis of John Dewey's naturalistic approach to metaphysics and religion, arguing that Dewey's attitude to religious traditions, when used as a basis for civic education, is insufficient. Specifically, I argue that in Dewey's conception, religious doctrines, (...) principles, ideals, beliefs, and ultimately religious traditions as a whole, are important only instrumentally. Furthermore, I conclude that the only possible outcome once one accepts a prior commitment to Dewey's metaphysics is that reflection and deliberation on the 'religious' will denude it of its distinctively religious character. My major conclusion is that such a view of religion and the religious is egregiously deficient when evaluated in light of the liberal principle of respect for religion and religious diversity. I then move to a critical examination of the second highly influential liberal theory, political liberalism. The conclusion that I highlight in my critique of Rawlsian political liberalism is that a civic education based on the political ideals of political liberalism can pretty much ignore religious conceptions without detriment to the development of young citizens' deliberative capacities. I strongly challenge this conclusion, because I see engagement with religious conceptions as valuable – even necessary – for good citizenship, and for enabling citizens of diverse societies to do justice to/for each other. In the second half of the dissertation, I propose a theoretical framework for this supplemental dimension which is based on virtue epistemology. I focus specifically on the recent work of James Montmarquet, particularly his notion of subjective justification, which I incorporate as an ideal basis for engagement which focuses on reason-giving and validates the role that religious traditions can play in moral and civic deliberation. (shrink)

Braidotti, when considering her early career, poses the following questions: How do we do justice to experiences that have no recognition in the language and practice of conventional wisdom, common sense and reasonableness? What is the appropriate way to express silences and missing voices? In this paper we expand on the short answer “Art”, including visual arts, spoken word, and poetry, dancing and tableau, by elaborating upon one aspect - processes of inquiry that at their heart value recognition and voice. (...) We begin our account by providing a dialogic narrative case study that explores an artist’s educational inquiry practice with underserved youth in British Columbia. Braided into the account are analytical reflections from a philosopher of education working in a UK teaching university. As we explore the phenomenon of giving expression to underserved youth voice, we go on to outline how Lin & Bruce address the matter. Their line is to wed critical theory and philosophical pragmatism in order to theorize inquiry with underserved youth. However, there are aspects that we find unconvincing because of unresolved tensions in ontology; tensions deriving directly from using Dewey without understanding contemporary developments in pragmatist scholarship. Our approach is to present an aspect of the work of the contemporary pragmatist, Colin Koopman, who sets out to emphasize transition, inquiry and transformation without necessarily locating agency solely in the individual. For Koopman sources of power and agency must be liberated from within contexts rather than imposed from outside as a form of utopian or dystopian scheme. This form of philosophy emphasizes action and a fluidity in the conception of ‘who’ is acting and is guided by an emphasis on meliorism, i.e. a justified hopefulness intending improvement in the situation at hand. Such a reading has affinities with the new materialist stance of Hickey-Moody et al., who argues that “young people’s individual and group subjectivities becom[e] through [artistic] practices”1. (shrink)