When one thinks about inclusive pedagogy, it is tempting to focus solely on adding more diverse voices to one’s syllabus. While this technique is valuable and important, one can also promote inclusivity by encouraging and supporting the diverse voices of one’s own students. In this paper, I argue that two practices—low-stakes journal assignments and the pre-theoretical discussion of student thoughts about a topic before any readings have been assigned—promote inclusivity by encouraging and supporting a wide range of perspectives in (...) the classroom, because such methods foster the students’ individual voices, experiences, and beliefs and demonstrate that they are valued and respected. (shrink)

Despite the scientific consensus, climate change continues to be socially and politically controversial. Consequently, teachers may worry about accusations of political indoctrination if they teach climate change in their classrooms. Research shows that many teachers are using the ‘teaching the controversy’ approach to teach climate change, essentially allowing students to make up their own mind about climate change. Drawing on some philosophical literature about indoctrination and controversial issues, we argue that such an approach is inappropriate and, given the escalating crisis (...) that is climate change, potentially dangerous. Instead, we propose integrating three well-established educational practices, Philosophy for Children, place-responsive pedagogies, and Critical Indigenous Pedagogy, to help teachers and students critically examine climate change controversy while still meeting the key goals of climate change education. (shrink)

(2007). Democracy Still Matters: A Response to the Rejoinder of my Review of Teaching Against Global Capitalism and the New Imperialism: A Critical Pedagogy. Educational Studies: Vol. 42, No. 2, pp. 180-182.

Although there is growing recognition that trauma can negatively impact students in business and management, discussions have focused primarily upon medically recognized conditions such as post-traumatic stress disorder (PTSD) involving serious forms of violence or harm. Notwithstanding the criticality of this focus, there has been limited consideration of moral injury (MI), which occurs when deeply held moral values are violated, resulting in profound relational, spiritual, and psychological suffering. To address the latter, this article focuses on four areas. First, the nature (...) of teaching-related MI is clarified through its elaboration and distinction from PTSD. Second, the violations of moral values associated with MI are problematized within humanistic management education, in which the protection and promotion of dignity and its associated values are seen as foundational for wellbeing. Third, trauma-informed (TI) teaching and a prospective alternative, that of contemplative pedagogy (CP), are evaluated for their potential in the teaching-related prevention of MI and promotion of wellbeing. Despite its potential benefits, TI teaching is insufficient for these purposes. CP offers substantial advantages; however, is best implemented within the context of dignity-infused, TI teaching principles. Fourth, a holistic constellation comprising a dignity-infused, TI-CP for supporting humanistic assumptions in management education as well as a paradigmatic shift from economistic to humanistic management is described. Based on this constellation, and in contrast to an economistic metaphor of education as banking (Freire in Pedagogy of the oppressed. Penguin Books, London, 1970/1993), a humanistic metaphor of gardening for ecological (i.e., relational) vitalization, as well as co-creative humanistic innovation in the management classroom (and beyond) is offered. (shrink)

In this paper, I will establish a conversation between Rorty and the recent proposal of post-critical pedagogy. The assumption is that through this dialogue some tenets of the latter could find a Rortyan redescription that avoids the risk of ‘metaphysical’ formulations, whereas Rorty’s ideas can increase in their relevance with respect to education thanks to the post-critical perspective. In particular, the conversation will develop by focusing on the shared attitude towards the critical-negative attitude of poststructuralist thought, the significance of (...) the subject-matter in education and an interpretation of pedagogical hermeneutics (a key notion of post-critical pedagogy) through the lens of the Rortyan idea of edification. In the conclusion, by distinguishing two views of hope – an eventist and a transitionalist – it is argued that it is precisely in this theme, which seems to be a privileged meeting ground for Rorty and post-critical pedagogy, that there may lie a major fault line. (shrink)

This article positions punk rock pedagogy, or the educative dimensions of punk rock subculture, as an exemplar for combatting hate speech. This analysis contrast institutional efforts to protect free speech (which are rooted in free speech absolutism) with the ways by which punks protect one another from bigotry. This paper argues that the punk approach more closely reflects how free speech protections are framed in international human rights law.

Devoted to the late Paul Virilio (1932–2018) and in the advent of debates surrounding the Anthropocene and in light of corresponding changes to conceptions of scale and image, this paper attempts to extrapolate a Virilian pedagogy of the image. It is Virilio’s work which remains timely and singularly fecund in this area and it is for this reason that it may help to shape a new pedagogy of scale and image. This may allow us to better grasp the (...) decentring of human conceptions of time and space as we come to better understand the vastness of cosmological space and time. To demonstrate this, his work is read in tandem with Félix Guattari’s work on ecosophy and Bernard Stiegler’s work on negentropy to show how Virilio’s critique of the diminishment of perspective diverges from their respective approaches to forge an arresting pedagogy of the image vis-à-vis geographical and ecological conceptions of Earthly spatial and temporal scale. The perceived poverty of Earthly perspective is read in the light of a scalar perspectivism which understands the enormity of the universe and humanity’s microscopic place within it. As Virilio is concerned with the changes in scale which manifest with the onset of globalization, the question arises as to how an applied dromology (that is the philosophy of speed) may work alongside both Guattari’s schizoanalytic and ecosophical research and Stiegler's pharmacology of the image in a way that mounts a robust and unique critique of the mental pollution of the image as such. Here the pedagogical implications are significant as the diminishment of world perspective for Virilio – a consequence of the singular global time of capital – devastates our understanding of the cosmos. This understanding of the poverty of scale and perspective is contrasted with a multiscalar approach to the world, which is itself searching for a philosophical and pedagogical response to the reduction of the world to nothing. (shrink)

This paper situates moral education in the context of Gilles Deleuze's philosophy and as embedded in lived experience qualified by three dimensions, namely critical, clinical, and creative (‘3C’). The construct of ‘3C’ education will be enriched by reference to the theoretical corpus of Nel Noddings, specifically her 2006 book Critical Lessons: What our schools should teach. The paper argues that only as embodying all three ‘C's in experience can education become genuinely moral and bring the missing element of values into (...) quality teaching (cf. Lovat, 2006a). The novel concept ‘pedagogy of values’ is proposed, analysed and synthesized alongside Deleuze's unorthodox ‘pedagogy of the concept’. (shrink)

The idea of radical pedagogy is connected to the ideals of social justice and democracy and also to the ethical demands of love, care and human flourishing, an emotional context that is sometimes forgotten in discussions of power and inequality. Both this emotional context and also the emphasis on politics can be found in the writings of Paolo Freire, someone who has provided much inspiration for radical pedagogy over the years. However, Freire did not create any explicit ethical (...) foundation for radical pedagogy. This paper argues that, when constructing normative grounds for radical pedagogy, Habermas’s discourse ethics can be an important source, with the caveat that discourse ethics on its own is not sufficient grounding enough where radical pedagogy is concerned. Habermasian critical theory should be supplemented with Axel Honneth’s theory of recognition, as Freire’s focus on love and human flourishing corresponds well with Honneth’s theory’s three modes of recognition: love, rights and respect (solidarity stemming from mutual relations of respect). (shrink)

Technological advances over the past 50 years or so have resulted in the development of a succession of hardware and software systems intended to improve the quality and effectiveness of Western music instrument pedagogy during classroom instruction or individual study. These systems have aimed to provide evaluation or visualization of single or combined technical aspects by analyzing performance data collected in real time or offline. The number of such educational technologies shows an ever-increasing trend over time, aided by the (...) wide diffusion and availability of mobile devices. However, we believe there are unrealized opportunities for modern technologies to help music students in their technical development and assist them during their practice sessions in between visits to their teachers. The ubiquity of PCs and mobile devices with built-in microphones, speakers, and cameras has inspired the development of media technologies in support of music pedagogy. They offer an attractive potential for implementing audio signal processing algorithms addressing different technical skills of the performer, providing real-time feedback, collecting data over time, and applying statistical models. Despite this potential, most available software for music instrument pedagogy remains very limited in functionality. This study provides a survey of music edTech software available, together with the methods of use, addressed technical skills, commonalities, and limitations. Results show that most current software is based on the metronome and tuner, with only a few systems that have limited abilities to follow a performance in real-time and compare it to a given score to monitor correctness of notes, intonation, and rhythm. The survey also highlights a high and under-exploited potential regarding the monitoring of other more specific technical skills, which are more instrument-dependent, but no less important, such as the control of dynamic range and clarity of the attack. This article ends with a discussion of possible directions for future development of technologies to support the practice of music students at different levels, with some consideration for the corresponding signal processing methods that can be utilized or that need advancement. By helping students to more efficiently achieve a high level of proficiency of their instruments with assistive technologies, we hope to minimize stress and afford better enjoyment of the music performance experience for all. (shrink)

Discusses the role of education in liberating the oppressed people of the Third World.

In this article, I critically engage with a vital assumption behind the work of Paulo Freire, and more generally behind any critical pedagogy, viz. the belief that education is fundamentally about emancipation. My main goal is to conceive of a contemporary critical pedagogy which stays true to the original inspiration of Freire’s work, but which at the same time takes it in a new direction. More precisely, I confront Freire with Jacques Rancière. Not only is the latter’s work (...) on education fully predicated on the idea of emancipation. For both Freire and Rancière, literacy initiation practice can be seen as an archetypical model for understanding the emancipatory moment in education. For both, educational practices are never neutral, as they decide to a great extent on the fate of our common world. Reflecting on similarities and differences in both their positions, I will propose to conceive of critical pedagogy in terms of a thing-centred pedagogy. As such, I take a clear position in the discussion between teacher- and student-centred approaches. According to Rancière, it is the full devotion to a ‘thing’, i.e. to a subject matter we study, which makes emancipation possible. Over and against Freire’s defense of emancipatory education, I highlight with Rancière the importance of educational emancipation. (shrink)

When people make decisions, they act in a way that is either automatic (“rote”), or more thoughtful (“reflective”). But do people notice when others are behaving in a rote way, and do they care? We examine the detection of rote behavior and its consequences in U.S. adults, focusing specifically on pedagogy and learning. We establish repetitiveness as a cue for rote behavior (Experiment 1), and find that rote people are seen as worse teachers (Experiment 2). We also find that (...) the more a person's feedback seems similar across groups (indicating greater rote-ness), the more negatively their teaching is evaluated (Experiment 3). A word-embedding analysis of an open-response task shows people naturally cluster rote and reflective teachers into different semantic categories (Experiment 4). We also show that repetitiveness can be decoupled from perceptions of rote-ness given contextual explanation (Experiment 5). Finally, we establish two additional cues to rote behavior that can be tied to quality of teaching (Experiment 6). These results empirically show that people detect and care about scripted behaviors in pedagogy, and suggest an important extension to formal frameworks of social reasoning. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 37.2 (2003) 1-18 [Access article in PDF] Aesthetic Inquiry in Education:Community,Transcendence, and the Meaning of Pedagogy Hanan A. Alexander What does it mean to understand education as an art, to conceive inquiry in education aesthetically, or to assess pedagogy artistically? Answers to these queries are often grounded in Deweyan instrumentalism, neo-Marxist critical theory, or postmodern skepticism that tend to fall prey to (...) the paradoxes of radical relativism and extreme subjectivism. 1 This essay offers an alternative, communitarian account of education as an art and a neo-Kantian approach to aesthetic inquiry in education that avoids these difficulties.I begin by examining the emergence of aesthetic inquiry in education in the context of the larger qualitative revolution in educational research. The struggle to justify the qualitative turn in educational thought was initially framed in terms of two influential doctrines: that cognition and affect on the one hand, and truth, beauty, and goodness on the other, can be clearly distinguished from one another. Qualitative methods were conceived as an alternative research paradigm — a new epistemology — in keeping with Thomas Kuhn's influential book The Structure of Scientific Revolutions. 2 Qualitative research, on this account, is a cognitive endeavor aimed at discovering a form of knowledge no less valid and reliable than that produced by quantitative methodologies. This way of framing the discussion led to the dichotomizing of positivist and postpositivist epistemologies, one embracing absolutism, objectivism, and rationalism, the other relativism, subjectivism, and romanticism. 3 This approach succeeded in pointing to some serious flaws in the prevailing positivist account of social research, yet it left qualitative inquiry dependent on versions of epistemological relativism and subjectivism that philosophers of knowledge have shown to be self-contradictory and incoherent. 4 [End Page 1]Conceiving of pedagogy in aesthetic terms challenges the prevailing positivist epistemology on a deeper level because it questions the accepted distinctions between thinking and feeling, and between truth, beauty, and goodness. If art can be conceived as a form of cognitive inquiry in addition to affective expression, then the appreciation and assessment of education as art requires not merely a new research paradigm or an alternative epistemology. Rather, it entails a reshuffling of our very conception of the relations between science, art, and ethics.These concepts can be reconceived to avoid the paradoxes of radical relativism and extreme subjectivism if we recognize with Iris Murdoch that sovereignty belongs to communal conceptions of a transcendent good. Educational arts empower people to express, appreciate, and critique collective conceptions of goodness, and artistic criticism of pedagogy celebrates a sacred dimension in educational thought and practice. 5 This approach occasions a fresh look not only at the practice, appreciation, and assessment of pedagogy, but also at the very meaning of the concept of education and the sorts of inquiry that can fruitfully inform its practice. Two Dogmas of Educational Research Two dogmas have dominated educational research for most of this century: the idea that there exists a clear disjunction between the cognitive and affective domains; and the supposed radical independence from one another of truth, beauty, and goodness. 6 According to a popular view rooted in these doctrines, the search for truth is a cognitive affair governed by science, while ethics and the arts are tied to the emotions and the humanities. Inquiry into the former is objective — reliability depends on method not researcher — and into the latter, subjective — results can vary according to interpreter. In this attitude, the cognitive domain dominates the public arena through the influence and prestige of science and measurement. 7Until the middle 1970s, behavioral and social research in education expressed these dichotomies in the distinction made between quantitative and qualitative research. The former was thought to be scientific and objective, the latter, humanistic and subjective. As qualitative inquiry came into its own in the 1980s, its proponents sought justification and legitimization in accord with cognitive dominance. 8 First, they argued that qualitative research methods had checks against error as rigorous as its quantitative counterparts. 9 Later, the cognitive domain... (shrink)

This article develops the notion of resistance as articulated in the literature of critical pedagogy as being both culturally sponsored and cognitively manifested. To do so, the authors draw upon John Dewey's conception of tools for inquiry. Dewey provides a way to conceptualize student resistance not as a form of willful disputation, but instead as a function of socialization into cultural models of thought that actively truncate inquiry. In other words, resistance can be construed as the cognitive and emotive (...) dimensions of the ongoing failure of institutions to provide ideas that help individuals both recognize social problems and imagine possible solutions. Focusing on Dewey's epistemological framework, specifically tools for inquiry, provides a way to grasp this problem. It also affords some innovative solutions; for instance, it helps conceive of possible links between the regular curriculum and the study of specific social justice issues, a relationship that is often under-examined. The aims of critical pedagogy depend upon students developing dexterity with the conceptual tools they use to make meaning of the evidence they confront; these are background skills that the regular curriculum can be made to serve even outside social justice-focused curricula. Furthermore, the article concludes that because such inquiry involves the exploration and potential revision of students' world-ordering beliefs, developing flexibility in how one thinks may be better achieved within academic subjects and topics that are not so intimately connected to students' current social lives, especially where students may be directly implicated. (shrink)

In this paper, I explore the problems of cultivating a critical attitude in pedagogy given problems with accounts grounded in critical social theory, rational liberalism and pragmatic esthetic theory. I offer instead an alternative account of criticism for education in open, pluralistic, liberal, democratic societies called 'pedagogy of difference' that is grounded in the diversity liberalism of Isaiah Berlin and the dialogical philosophy of Martin Buber. In our current condition in which there is no agreement as to the (...) proper criteria for assessing attitudes and actions, for a critical attitude to gain a foothold one must learn to evaluate proposed beliefs and behaviour-based standards within a particular tradition as well as those drawn from another viewpoint. To know oneself, one must engage others who are different. But to engage others in a meaningful way one must be immersed in a tradition to which one is heir or with which one chooses to affiliate. (shrink)

This chapter contains sections titled: Liberation Theology Philosophy of Liberation Pedagogy of the Oppressed Conclusion References Further Reading.

Feminist educators and theorists are stretching the boundaries of what it means to do religion and science. They are also expanding the theoretical and practical frameworks through which we might present curricula in thosefields. In this paper, I reflect on the implications of feminist pedagogies for the interdisciplinary field of religion and science. I begin with a brief discussion of feminist approaches to education and the nature of the feminist classroom as a setting for action. Next, I present some theoretical (...) and practical issues to consider when developing a feminist praxis and an antisexist curriculum. This leads into a discussion of the role of language and critical reflection in the religion and science classroom, the risks associated with reflective discourse, and considerations in the use of ‘feminist’ teaching tools such as small group work, journals, and portfolio assessment. Iconclude with a reflection on how feminist pedagogy promotes an epistemology that speaks to the hearts and minds of participants in the dialogue of religion and science. (shrink)

Although there is ample interrogation of advertising/commercial/media culture in critical pedagogy, there is little attention paid to the fine arts and to aesthetic experience. This lacuna is all the more perplexing given Paulo Freire’s use of artist Francisco Brenand’s illustrations for his culture circles. In this essay I will return to Freire’s original description of the relationship between fine art images and conscientizacao in order to map out the future of the image in critical pedagogy. This return to (...) the origin of the use of images in literacy programs will highlight the interdependent nature of word and image but also will demonstrate some of the long standing misconceptions of the way fine art images function in relation to education and politics. In conclusion I will suggest that if images have a future in critical pedagogy, then this future must ultimately move beyond Freire. As an alternative genealogical anchoring point for the development of the aesthetics of critical literacy, I suggest a turn to the work of Jacques Rancière. Through his conceptualization of the “pensive image” as well as the “emancipated spectator” we can begin to understand how the fine art image can work to realize Freire’s democratic ideals without relying on Freire’s problematic formulation of the image-pedagogy relationship. In conclusion, I suggest that the philosophical model necessary to support critical literacy is not Freire’s culture circle so much as Kant’s aesthetic community now revitalized via Rancière’s own aesthetics of dissensus. (shrink)

Nassim Noroozi proposes a juxtaposition of pedagogy with and a characterization of it as justice. The term pedagogical here is not limited to “the educational,” nor is pedagogy limited to the methods of teaching. At the same time, the term justice will not be framed in terms of liberal conceptual grounds. Noroozi defines pedagogy as an arrangement of meaning so that it becomes impossible not to see injustice. Noroozi argues that “pedagogy-as-justice” concerns itself with exposing injustice (...) in transformative ways, and as such it is an ethical undertaking. She explores how philosophizing for struggle is inherently pedagogical and, because of our perception of “the pedagogical,” how it is inherently transformative. Furthermore, she argues that seeing pedagogy as justice will consequentially deem “the arrangements of meanings to engage others in the issues pertaining to injustice” as equally important to writing or thinking about those struggles. To illustrate the above points, Noroozi analyzes a case of public philosophical engagement against war. By expanding on this case, she proposes some central attributes of pedagogy-as-justice, namely its preoccupation with grounding abstract and anonymous concepts in their contested historical realities; its commitment to wrestling with an “opacity of concepts” or with “dishonest reasonings” that end up promoting suffering and injustice; and its recognition of the precarities inherent in undertaking pedagogy-as-justice. Noroozi traces a genealogy of the concept of pedagogy-as-justice going back to Socratic public philosophical engagements. (shrink)

In philosophy, much attention has rightly been paid to the need to diversify teaching with regard to who teaches, who is taught, and which authors and questions are the focus of study. Less attention, however, has been paid to inclusive pedagogy—the teaching methods that are used, and how they can make or fail to make classes as accessible as possible to the diverse students who enter them. By drawing on experiences from our own teaching as well as research on (...) student-centered, inclusive best practices, we advocate for five principles of inclusive pedagogy: fostering a growth mindset, examining inclusive conceptions of authority, promoting transparency, encouraging flexibility, and, finally, continually promoting self-reflection for both students and teachers. (shrink)

Since the 1970s, the concepts of “lifeworld” and “everyday life” have been part of the discourse of social pedagogy and social and educational work in general. Xavier Úcar's objective in this article is to generate and communicate socio-pedagogical knowledge that helps social pedagogues to build socio-educational relationships that are more effective, more sustainable, more satisfactory, and ultimately richer in terms of both experiences and learning for participants. A conceptually oriented, nonsystematic analysis procedure was used to conduct this research. The (...) procedure involved an in-depth investigation of documents that focus on the two target areas of this study: (1) social pedagogy, and (2) lifeworld and everyday life. The results describe the theoretical background of lifeworld and everyday life, discuss the development of the perspective of “lifeworld orientation” within the framework of social pedagogy in Germany, and analyze how everyday life is understood through actions undertaken by social pedagogues. These results provide ideas for mapping the essential dimensions of everyday life from the perspective of social pedagogy. (shrink)

Although John Dewey has had the most profound effect on education, less is known about the philosophy of education of the original founder of pragmatism, Charles Peirce Using Peirce’s theory of formal rhetoric, I try to show that Peirce’s philosophy of education, when fully understood, is aligned with Dewey’s pedagogy of experiential learning, and can provide a justification for the promotion of active learning in the classroom. Peirce’s rhetoric, as one part of his logical or semiotic theory, argues that (...) reasoning alone is not sufficient to gain knowledge, but that it must be embedded within a community of inquiry, of a certain sort. Applying this to the classroom, I argue that we, as teachers, should endeavor to create the features of a proper community of inquiry in the classroom, one that emphasizes engagement of the students in doing research rather than passively receiving information about its results. (shrink)

Nursing work centers around attending to a person's health during many of life's most vulnerable moments, from birth to death. Given the high‐stakes nature of this work, it is essential for nurses to critically reflect on their individual and collective impact, which can range from healing to harmful. The purpose of this paper is to use a philosophical inquiry approach and a critical lens to explore the potential influence of critical pedagogy (how we learn what we learn) on nursing (...) praxis (why we do what we do) with the aim of disrupting stigma and discrimination within the profession. This paper draws on the works of Paulo Freire, Henry Giroux, and bell hooks to alert readers to particular windows of opportunity where an intentional adoption of critical pedagogy in nursing praxis may help the profession think differently about two important and related topics: relational violence and peer‐led knowledge mobilization. As a practice‐based and theoretically grounded profession, nurses often strive to bridge the theoretical with the practical and the individual with the systemic. Thus, developing a robust and philosophically rooted disciplinary body of knowledge is particularly important to help us defensibly grapple with the notions of truth and ethics that shape our work's very essence and impact. (shrink)

이 글은 세계시민교육의 의미와 목표에 대한 고찰을 시도한다. 오늘날 소위 세계화된 시대에 세계시민교육에 대한 많은 주장과 담론들이 존재한다. 하지만 세계시민교육이 어떠한 교육인지에 대해선 정확히 답하기 어려운 점이 있다. 이러한 점은 세계시민교육 의 아포리아로 이해될 수 있다. 이러한 난점에도 불구하고 세계시민교육은 칸트의 교육 론적 관점에 따라 도덕교육으로서 의미를 가질 수 있다고 생각한다. 하지만 도덕에 대한 여러 다양한 입장들로 인해 도덕교육으로서 세계시민교육도 명확히 정의내리기 어려운 한계를 지닌다. 교육은 인간을 길러내는 것 이상으로 인간이 사는 세계를 형성한다는 의 미를 지닌다. 이런 점에서 세계시민교육을 쉽게 (...) 정의하기 어렵다는 난점에도 불구하고 세계시민교육은 세계형성으로서 의미를 가질 수 있다. 그리고 세계시민교육이 인간의 평 화로운 공생을 지향해야 한다는 점은 세계시민교육에 대한 최소한의 공통목표로 설정될 수 있을 것이다. (shrink)

Maurice Merleau-Ponty is one of the few major phenomenologists to engage extensively with empirical research in the sciences, and the only one to examine child psychology with rigor and in such depth.

In this paper, I argue that Friedrich Nietzsche’s concept of self-overcoming has been largely misinterpreted in the philosophy of education journals. The misinterpretation partially stems from a misconstruction of Nietzsche’s perspectivism, and leads to a conception of self-overcoming that is inconsistent with Nietzsche’s educational ideals. To show this, I examine some of the prominent features of the so-called “debate” of the 1980s surrounding Nietzsche’s conception of self-overcoming. I then offer an alternative conception that is more consistent with Nietzsche’s thought, and (...) provides a more nuanced understanding of Nietzsche’s “anti-democratic” pedagogy. Ultimately, I argue that while Nietzsche’s educational philosophy is not egalitarian, it can be effectively utilized in “democratic” classrooms, assuming his concept of self-overcoming is properly construed. (shrink)

The purpose of this paper is to evaluate the `Lorentzian Pedagogy' defended by J.S. Bell in his essay ``How to teach special relativity'', and to explore its consistency with Einstein's thinking from 1905 to 1952. Some remarks are also made in this context on Weyl's philosophy of relativity and his 1918 gauge theory. Finally, it is argued that the Lorentzian pedagogy---which stresses the important connection between kinematics and dynamics---clarifies the role of rods and clocks in general relativity.

Aelred of Rievaulx, a 12th-century Cistercian abbot, penned a powerful dialogue about the complexity of friendship titled Spiritual Friendship. Aelred’s central claim is that friendship is the primary means through which Christ’s love enters the world. In this article, I apply Aelred’s insights on spiritual friendship to argue that Christ is the Friend at the center of the classroom. In particular, I suggest pedagogical practices that facilitate friendship as a Christian virtue, compelling learners to befriend one another, to befriend the (...) subject, and to befriend God. Aelred does not suggest that everyone whom we love is to be a spiritual friend. Rather, those whom we choose to befriend are to be tested caringly and critically for their adherence to virtue. With the help of my ancient, theologian friends and my friends who are leading voices in contemporary Christian pedagogy, I aim to teach students to empathize with authors with whom they disagree, even to befriend them, even as they test whether those ideas are to be drawn into friendship. (shrink)

The article explores the landscape in higher education in which old binary divisions are officially denied yet have been reinvigorated through a mix of conservative and neo-liberal policies. Efforts to resist such pressures can happen at different levels, including, in this case, module design and classroom practice. The rationale for such resistance is considered in relationship to the authors’ political and moral standpoints. Debates within higher education policy circles are invariably reduced to a series of oppositions: theory and practice; training (...) and education; research and teaching. The article seeks to break down such polarities through an exploration of classroom practice. In fact, we argue that such distinctions help to legitimize the existing inequalities in higher education and group-based harms, which characterize the sector. Instead, a case is made for a pedagogy that enables students, particularly those from diverse and disadvantaged backgrounds, to use their experiences, values, etc. to exchange and develop ideas in a group context, thereby providing an important means of collective empowerment (intellectual and practical, both at work and in their private lives). In this process students are encouraged to use ethical theories as tools to explain and underpin their understanding of work-based scenarios. The role of the academic is to facilitate such exchanges and foster new ethical approaches and a public awareness and engagement that goes beyond the classroom. The pedagogic approach, drawing on notions of relational autonomy and narrative methods as well as providing spaces for the co-production of new knowledge, confirms the indivisibility of research and teaching. (shrink)

A recent report on the UK's higher education system by Lord John Browne exemplifies the dominant trend in education policy initiatives toward a focus on education primarily for employment and for the acquisition of skills. In this essay, Alison Assiter argues that such an entrepreneurial approach neglects essential aspects of the processes of teaching and learning. She draws on the work of Hannah Arendt, who saw the proper role of education as imparting the love of a subject, to critique the (...) view expressed in Browne's report. Assiter then uses Søren Kierkegaard's reflections on education to further develop Arendt's perspective. While Kierkegaard certainly would have agreed with Arendt that teaching is a process of inspiring in students the love of a subject, he went beyond this to suggest that teaching also must encourage students to believe they can make a difference in the world and must instill in both teachers and students a commitment to engaging in a mutual process of development. (shrink)

Assata Zerai reflects on three decades of scholarship and examines ways in which scholars and professors have begun to move their disciplines from a focus on traditional canons of the modernist era to embrace decolonial sensibilities in research, teaching, and institutional transformation, bringing about change within higher education.

Extreme Curriculum Makeover: A Hands-On Guide for a Learner-Centered Pedagogy explores how to develop a learner-centered pedagogy through specific strategies that can be implemented in any classroom, at any grade level, and that can transform the traditional learning environment into one where the students themselves acquire the tools, the skills, and, more importantly, the motivation to become lifelong learners.

This book provides early years teacher educators with critical guidance to explore the enduring philosophies and principles of early years' pedagogy and to creatively interpret and communicate these to those they are training to be teachers and professionals. It is framed by a principle of continued professional dialogue as integral to, and essential for, effective practice. It: is designed to promote discussion around key themes rather than promote simple solutions to particular challenges foregrounds principles, values and ethics as a (...) precursor to good practice encourages reflective engagement with real life exemplars and case studies juxtaposes traditional philosophies and values with alternative approaches to early learning and childhood presents findings from research into child development and learning and how these interface with pedagogic approaches. (shrink)

Several theories, which attempt to give an account of cumulative culture, emphasize the importance of high‐fidelity transmission mechanisms as central to human learning. These high‐fidelity transmission mechanisms are thought to account for the ratchet effect, that is, the capacity to inherit modified or improved knowledge and skills rather than having to develop one's skills from the ground up via individual learning. In this capacity, imitation and teaching have been thought to occupy a special place in the explanation of cumulative culture (...) because they are both thought to function as high‐fidelity transmission mechanisms. In contrast to this standard view, I will argue that imitation and teaching are not both best construed as primarily high‐fidelity transmission mechanisms. Rather, I will argue that though both can contribute to the high‐fidelity transmission of information, imitation and teaching make two distinct contributions to cumulative culture. I will claim that imitation functions primarily as a high‐fidelity transmission mechanism while teaching is primarily responsible for the innovation and creativity characteristic of cumulative culture. (shrink)

Second/foreign language teaching has been found as one of the most emotional professions worldwide. To generate optimal academic outcomes and run an effective education, teachers and students’ emotions and feelings must be positively cared for. Given the significance of emotions in L2 education, many studies have followed positive psychology and examined various positive constructs. Nevertheless, love, as a PP variable, has been ignored in education due to its cultural/religious sensitivities. Trying to dispel the myths, recently, a new trend called a (...) “loving pedagogy” has started to find itself a place in second language acquisition research and practice. Yet, proposing a model of its application and an agenda for its research has been overlooked by scholars in this domain. Motivated by this lacuna, this research article provided the conceptualization, definitions, research bases, practical models, and implications of a loving pedagogy for SLA practitioners and future researchers. (shrink)

A study of how Derrida's acts of eulogy articulate the Levinasian ethical demand with a psychoanalytic account of ghosts.

In the context of formal educational standards in Canada and the United States today, conversations about good teaching can hardly be broached without pointing to what scientific communities consider appropriate to the developing psychologies of the student population. Developmental psychology plays a significant role in the conceptualization and implementation of public education, in everything from curriculum benchmarks to teacher certification. Throughout the formal system, the most effective goals and practices are those that are perceived to align with the developmental needs (...) of specific age groups, also known as developmentally appropriate practice. DAP especially informs teaching and... (shrink)

The phenomenon of femicide is a social tragedy, keeping on being perpetrated across time. Its consequences are deeply traumatic for children and adolescents, becoming motherless, by their father or by their agent of fatherly care. It represents a serious trauma, still needing to be adequately addressed, by the different human sciences and, especially, involving pedagogy in a careful reflection, in order to facilitate full development processes for a subject in a childhood and adolescence age. The reference, here, is to (...) a pedagogy of bereavement, grounded in attentive categories of analysis and in educative methodologies, able to strengthen life value and to activate an existential planning. It should act in the purpose of allowing each orphaned subject — due to femicide —being capable of building his/her own meaningful future, worthy to be wished and towards which addressing the own search of meaning. (shrink)

Imagination is necessary for scientific practice, yet there are no in vivo sociological studies on the ways that imagination is taught, thought of, or evaluated by scientists. This article begins to remedy this by presenting the results of a qualitative study performed on two systems biology laboratories. I found that the more advanced a participant was in their scientific career, the more they valued imagination. Further, positive attitudes toward imagination were primarily due to the perceived role of imagination in problem-solving. (...) But not all problem-solving episodes involved clear appeals to imagination, only maximally specific problems did. This pattern is explained by the presence of an implicit norm governing imagination use in the two labs: only use imagination on maximally specific problems, and only when all other available methods have failed. This norm was confirmed by the participants, and I argue that it has epistemological reasons in its favour. I also found that its strength varies inversely with career stage, such that more advanced scientists do (and should) occasionally bring their imaginations to bear on more general problems. A story about scientific pedagogy explains the trend away from (and back to) imagination over the course of a scientific career. Finally, some positive recommendations are given for a more imagination-friendly scientific pedagogy. (shrink)

In several enigmatic passages, Paulo Freire describes the pedagogy of the oppressed as a ‘pedagogy of laughter’. The inclusion of laughter alongside problem‐posing dialogue might strike some as ambiguous, considering that the global exploitation of the poor is no laughing matter. And yet, laughter seems to be an important aspect of the pedagogy of the oppressed. In this paper, I examine the role of laughter in Freire's critical pedagogy through a series of questions: Are all forms (...) of laughter equally emancipatory? Certainly a revolutionary pedagogue can laugh, but should he or she, and what are the political (if not revolutionary) implications of this laughter? In order to shed new light on Freire's fleeting yet provocative comments, I turn to Jacques Rancière for his emphasis on the aesthetics of politics, and Paulo Virno who connects joke telling with critical theory. Overall, I argue that we need to take Freire's gesture toward a pedagogy of laughter seriously in order to understand the aesthetics of critical pedagogy and the fundamental need for a redistribution of the sensible that underlies educational relations between masters and pupils. (shrink)