This inquiry aims to advance curricular discourses on equity and social transformation by reviewing Korea’s indigenous philosophy and religion, Donghak [東學 Eastern Learning]. I explicate the ways in which the democratic ideals of equity and justice were implemented in nineteenth- and twentieth-Korean society, founded upon the “my mind is your mind” [吾心卽汝心] ontology. Three major philosophical-theological concepts are investigated, including serving God in the subject [侍天主 Shi-chun-ju], keeping a pure mind and correcting the energy [守心正氣 Sushim-jungqi], and creating a new (...) cosmic world [開闢 Gae-byeok]. These concepts extend curricular discourses on equity, social transformation, and community in the crisis of market-oriented curriculum practices. Garnered from Donghak’s teaching, suggestions for curriculum theorists encompass: challenging the self–other dichotomy, including self-cultivation as an important curricular goal, and supporting an eco-centered life and its curriculum in the twenty-first century. (shrink)

This article aims to analyze how science is discursively attached to certain parts of the world and certain “kinds of people,” i.e., how scientific knowledge is culturally connected to the West and to whiteness. In focus is how the power technology of coloniality organizes scientific content in textbooks as well as how science students are met in the classroom. The empirical data consist of Swedish science textbooks. The analysis is guided by three questions: if and how the colonial history of (...) science is described in Swedish textbooks; how history of science is described; how the global South is represented. The analysis focuses on both what is said and what is unsaid, recurrent narratives, and cultural silences. To discuss how coloniality is organizing the idea of science eduation in terms of the science learner, previous studies are considered. The concepts of power/knowledge, epistemic violence, and coloniality are used to analyze how notions of scientific rationality and modernity are deeply entangled with a colonial way of seeing the world. The analysis shows that the colonial legacy of science and technology is not present in the textbooks. More evident is the talk about science as development. I claim that discourses on scientific development block out stories problematizing the violence done in the name of science. Furthermore, drawing on earlier classroom studies, I examine how the power of coloniality organize how students of color are met and taught, e.g., they are seen as in need of moral fostering rather than as scientific literate persons. (shrink)

"A fascinating and timely treatment of the objectivism versus relativism debates occurring in philosophy of science, literary theory, the social sciences, ...

Drawing freely and expertly from Continental and analytic traditions, Richard Bernstein examines a number of debates and controversies exemplified in the works of Gadamer, Habermas, Rorty, and Arendt. He argues that a "new conversation" is emerging about human rationality—a new understanding that emphasizes its practical character and has important ramifications both for thought and action.

The intention of this article is to make an educational analysis of Merleau-Ponty’s theory of experience in order to see what it implicates for educational practice as well as educational research. In this way, we can attain an understanding what embodied experience might mean both in schools and other educational settings and in researching educational activities. The analysis will take its point of departure in Merleau-Ponty’s analysis and criticism of empiricist and neokantian theories of experience. This will be followed up (...) by an introduction of some central concepts in Merleau-Ponty’s own understanding of experience with emphasis on their relevance for educational analysis. This way of presenting the theory of embodied experience has the advantage of being able to indicate the difference it makes in the field of theories of experience. (shrink)

Essays discuss relativism, knowledge, creativity, progress, Aristotle, Galileo, cultural pluralism, and reason.

In this essay, I argue that Roy Bhaskar's philosophy of meta‐Reality creates the middle way to theorize emancipation in critical science education: between empiricism and idealism on the one hand, and naïve realism and relativism, on the other hand. This theorization offers possibilities to transcend the usual dichotomies and dualisms that are often perpetuated in some feminist and multiculturalist accounts of critical science education. Further, meta‐Reality suggests a radically new way to re‐visit the suspect notion of emancipation. The implications for (...) critical science education are discussed. (shrink)

In this essay, I argue that Roy Bhaskar's philosophy of meta‐Reality creates the middle way to theorize emancipation in critical science education: between empiricism and idealism on the one hand, and naïve realism and relativism, on the other hand. This theorization offers possibilities to transcend the usual dichotomies and dualisms that are often perpetuated in some feminist and multiculturalist accounts of critical science education. Further, meta‐Reality suggests a radically new way to re‐visit the suspect notion of emancipation. The implications for (...) critical science education are discussed. (shrink)

This study examines the concepts of self-realisation and the ecological self in Arne Naess’s ecosophy, which considers the manner in which human inherent potentialities are realised in educational practices. This article first elucidates the meaning of the concepts of self-realisation and the ecological self according to Naess’s work. Second, the manner of developing the ecological self is discussed by drawing on Buddhist concepts, specifically the advice in the Diamond Sutra. Third, the means of achieving self-realisation is further considered from the (...) view of the Chinese philosophy of Taoism. Both of these Eastern philosophies posit that a clear and peaceful mind can realise the inherent potentialities of the self. With the rapid development of science and technology, education has been unconsciously jeopardised by instrumentalism and consumerism. This has endangered the constitution of modern subjectivity, and engendered an alienated relationship with nature. This article concludes with some thoughts related to this crisis. I conceive of an educational engagement for self-realisation, and argue that a bridge from self-centred to self-realisation is necessary in education. (shrink)

The paper explores the notion of ‘the subject’ in the context of education as an alternative to more limited concepts such as the student or learner. Drawing on the thought of Cornelius Castoriadis, the subject under consideration is a conscious, self-reflective subject that organizes and modifies itself in relation to a world of significations. Through the capacity for conscious self-modification, the subject becomes a self-reflective agent in a socially instituted world of significations. For Castoriadis, this kind of subjectivity is not (...) readily available in every kind of social organization; rather, it is a possible product of a society that has instituted itself explicitly or autonomously. This socially instituted reflexivity is for Castoriadis historically associated with democracy, politics and philosophy. In the second part, the discussion is extended to the non-human realm and the world of the living being. Here, too, meaning—or proto-meaning in the case of the living being—is a constituent in the formation of a world. In this discussion, where Francisco Varela is an important source, concepts such as meaning, signification, normativity and purpose are introduced in the natural sciences, or rather, the sciences of human and non-human nature. The aim of the paper is twofold: on the one hand, to introduce pedagogical reflections into discussions about human on non-human nature; and, on the other, to develop a richer conceptual repertoire for exploring educational phenomena than what is immediately available. An important background, in both cases, is the possibility of ecological crisis, which poses new problems for educators. (shrink)

Focus of this article is the current situation characterized by students’ de-rootedness and possible measures to improve the situation within the frame of education for sustainable development. My main line of argument is that science teachers can practice teaching in such a way that students are brought in deeper contact to the environment. I discuss efforts to promote aesthetic experience in science class and in science teacher education. Within a wide range of definitions, my main understanding of aesthetic experience is (...) that of pre-conceptual experience, relational to the environment and incorporated in students’ embodied knowledge. I ground the idea of Earth at rest in Husserl’s phenomenological philosophy and Heidegger’s notion of science’ deprivation of the world. A critique of the ontological reversal leads to an ontological re-reversal that implies giving lifeworld experience back its value and rooting scientific concepts in students’ everyday lives. Six aspects of facilitating grounding in sustainability-oriented science teaching and teacher education are highlighted and discussed: students’ everyday knowledge and experience, aesthetic experience and grounding, fostering aesthetic sensibility, cross-curricular integration with art, ontological and epistemological aspects, and belongingness and connection to Earth. I conclude that both science students and student-teachers need to practice their sense of caring and belonging, as well as refining their sensibility towards the world. With an intension of educating for a sustainable development, there is an urgent need for a critical discussion in science education when it comes to engaging learners for a sustainable future. (shrink)

The modern world can be described as a globalized risk society. It is characterized by increasing complexity, unpredictable consequences of techno-scientific innovations and production, and its environmental consequences. Therefore, chemistry, just like many other knowledge areas, is in an ongoing process of environmentalization. For example, green chemistry has emerged as a new chemical metadiscipline and movement. The philosophy of green chemistry was originally based on a suggestion of twelve principles for environment-friendly chemistry research and production. The present article problematizes limitations (...) in green chemistry when it comes to education. It argues that the philosophy of green chemistry in the context of education needs to be extended with socio-critical perspectives to form educated professionals and citizens who are able to understand the complexity of the world, to make value-based decisions, and to become able to engage more thoroughly in democratic decision-making on sustainability issues. Different versions of sustainability-oriented science/chemistry education are discussed to sharpen a focus on the most complex type, which is Bildung-oriented, focusing emancipation and leading to eco-reflexive education. The term eco-reflexive is used for a problematizing stance towards the modern risk society, an understanding of the complexity of life and society and their interactions, and a responsibility for individual and collective actions towards socio-ecojustice and global sustainability. The philosophical foundation and characteristics of eco-reflexive science education are sketched on in the article. (shrink)

This article starts by noting the general lack of acknowledgment of alternative traditions in the dominant western sustainability discourse in education. After critically analyzing the western human–nature relationship in the context of Enlightenment, modernity and colonial expansion, this article introduces two non-western ecological discourses from Eurasia and Asia, Noöspherism and Neo-Confucianism, which offer clear contrasts to the western sustainability framework. Using theoretical argumentations, the article goes on to examine the cosmological and ontological categories expounded by Vladimir Vernadsky of Russia and (...) Yulgok Yi of Korea, whose philosophical foundations with unique foci on the anthropocosmic and cosmoanthropic types of human–nature relationships could well be alternatives and/or additions to the dominant western discourse. The article concludes with a twofold comparison: between Eurasian and Confucian heritages, and these two with the mainstream western ecological discourse. (shrink)

In this article, an attempt is made to introduce a systematization of the loosely connected group of authors called Bildungstheorie. This ought to not only be of significance for German-speaking educational science, for the concept of Bildung is also increasingly used internationally for the formulation and development of pedagogical issues. It is proposed that the concept of complexity could be suitable for bringing attention to common presuppositions in the theoretical dealing with the problem of Bildung. The thesis is that Bildung (...) in theories of Bildung is described from various perspectives as complex, meaning it is an open and uncertain interplay of components irreducibly associated with planning and governance problems. As this thesis is corroborated by means of selected positions within Bildungstheorie, evidence is provided that complexity in educational science—differently than it may seem at first glance—is not for the first time today a theme of importance. Rather, it is demonstrated that a nascent discipline-specific complexity research can be linked to already existing traditions. (shrink)

The contribution focuses on Neo-Confucian texts as collected by Zhu Xi and Lü Zuqian and is a look from the ‘outside’, from the perspective of German theories of Bildung. It aims at demonstrating that among other insights that today’s readers may gather from Neo-Confucian literature, one aspect protrudes from others: that learning can be considered as a virtue—even a meta-virtue—a form of life and mode of self-formation of the person. It does not seem exaggerated, from this perspective, to state that (...) Neo-Confucian philosophy is—to a large extent—a philosophy of learning and self-transformation which offers fruitful irritants for questioning the widespread habits of thinking about skills and their development in today’s strong and problematic discourses and corresponding educational policies. (shrink)

A re-issue of Gregory Bateson's classic work. It summarizes Bateson's thinking on the subject of the patterns that connect living beings to each other and to their environment.

German education plays a huge role in the development of education sciences and modern universities internationally. It is influenced by the educational concept of _Bildung_, which defines Germany ‘s theoretical and curricular ventures. This concept is famously untranslatable into other languages and is often misinterpreted as education, instruction, training, upbringing and other terms which don’t encompass its cultural ambitions. Despite this hurdle, _Bildung_ is now being recognized in current discussions of education issues such as standardization, teaching to the test, evidence-based (...) policy and high stakes testing. This volume clears up the confusion and misunderstandings surrounding _Bildung_ by examining the origins of the concept and how it has been applied throughout history. It paves the way for educators to fully understand and benefit from this model and all it has to offer. (shrink)

This forum article contributes to the understanding of how science teachers’ identity is related to their worldviews, cultural values and educational philosophies, and to eco-transformation of science education. Special focus is put on ‘reform-minded’ science teachers. The starting point is the paper Science education reform in Confucian learning cultures: teachers’ perspectives on policy and practice in Taiwan by Ying-Syuan Huangand Anila Asghar. It highlights several factors that can explain the difficulties of implementing “new pedagogy” in science education. One important factor (...) is Confucian values and traditions, which seem to both hinder and support the science teachers’ implementation of inquiry-based and learner-centered approaches. In this article Confucianism is compared with other learning cultures and also discussed in relation to different worldviews and educational philosophies in science education. Just like for the central/north European educational tradition called Bildung, there are various interpretations of Confucianism. However, both have subcultures with similarities that are highlighted in this article. If an “old pedagogy” in science education is related to essentialism, rationalist-objectivist focus, and a hierarchical configuration, the so called “new pedagogy” is often related to progressivism, modernism, utilitarianism, and a professional configuration. Reflexive Bildung problematizes the values associated with such a “new pedagogy” and can be described with labels such as post-positivism, reconstructionism and problematizing/critical configurations. Different educational approaches in science education, and corresponding eco-identities, are commented on in relation to transformation of educational practice. (shrink)

Self, others and nature (environment) have been suggested over numerous decades and in various places as a way of understanding experience in outdoor education. These three elements and the relations between them appear to cover it all. But is this really the final word on understanding experience? In this paper I explore two emphases within experience expressed by Peirce that offer differing ways of understanding experience: in one emphasis self, others and nature are submerged and not discerned; in the other (...) they appear as the three familiar and related elements. The first emphasis is phenomenological and focused on a simple whole; the other is pragmatic and concerned with a total whole (elements in a totality). The key distinction here is that between something simple (one-fold) and something total (manifold). For Heidegger the difference between these is the ontological difference, where the two differing emphases are be-ing (verb) and beings (noun); or, expressed in another way, phenomenological thinking and calculative thinking. For Dewey these two emphases are revealed as aesthetic and reflective experience, both connected via inquiry. Awareness of this difference and connection suggests that issues involving self, others and nature as elements emerge from and return to the aesthetic ways of being (or occupations) that we build through our programme design and conduct. Relations between self, others and nature are submerged within these ways of being, highlighting how our programme design and conduct does not merely concern activities (including reflective activities), but involves building ways of being. (shrink)

Bildung is a complex educational concept that emerged in Germany in the mid eighteenth century. Especially in Germany and Scandinavia conceptions of Bildung became the general philosophical framework to guide both formal and informal education. Bildung concerns the whole range of education from setting educational objectives in general towards its particular operation in different school subjects, among them science education. In more recent years, the concept of Bildung has slowly begun to be used in the international science and environmental education (...) literature. This paper presents a systematic analysis of the international literature concerning the use of the concept of Bildung, with a view on its meaning in and for science education. At least five versions based on or closely connected to the tradition of Bildung can be identified: Von Humboldt’s classical Bildung, Anglo-American liberal education, Scandinavian folk-Bildung, democratic education, and critical-hermeneutic Bildung. These different understandings of Bildung are discussed in relation to their historical roots, educational theory, critique, and their relation to philosophies of science education, such as different visions of scientific literacy. Based on critical-hermeneutic Bildung, the paper theoretically develops views of critical-reflexive Bildung as an educational metatheory. It is connected to ideas of transformative learning, sustainability education and a Vision III of scientific literacy. Finally, some implications of critical-reflexive Bildung for teaching and learning are discussed. (shrink)

This paper discusses the mainstream discourse of chemistry and suggests a complementary discourse. On a disciplinary level, the discourse of chemistry is based on objectivism, rationalism, and molecular reductionism. On a societal level, the discourse is based on modernism. The aims of chemical research and education are often unclear, which nowadays often leads to an emphasis on the needs from industry. Integrating meta-perspectives (philosophical, historical, and socio-cultural) within chemical research and education practice would – apart from providing chemical Bildung to (...) practitioners – also improve the image of chemistry, and in the long run create a more reflective and problematizing discourse. (shrink)