This chapter contains sections titled: Introduction The Ranking of Cultures A Flattened Cultural Horizon The Problem of What to Teach When Culture Becomes ‘Culture’ Culture‐for‐Educational‐Purpose Culture as Culturing The Task of the Common School Notes References.

The formal theory of the Model of Hierarchical Complexity is presented. Complexity theories generally exclude the concept of hierarchical complexity; Developmental Psychology has included it for over 20 years. It also applies to social systems and non-human systems. Formal axioms for the Model are outlined. The model assigns an order of hierarchical complexity to every task, using natural numbers, establishing a quantal notion of stage and stages of performance. This formalizes properties of stage theories in psychology. The formal theory (...) of the model enables extending the concept of hierarchical complexity to any field where tasks and their performances exist. (shrink)

Selectionism addresses the process of transition or change. In its evolution, Homo Sapiens has demonstrated such transitions to more hierarchically complex stages of performance at the individual, organizational, cultural, and biological levels. Traditionally, changes in biological, cultural, organizational, and individual behavior have been studied separately, with very little overlap. The current theory integrates selectionism across these realms, while noting that in each, selectionism operates through somewhat different mechanisms. Selectionism is comprised of complex processes in which tasks of greater hierarchical complexity (...) may be selected. Increased stages of performance underlie evolution's dynamics of increased complexity. (shrink)

Evolution means different things at different stages of development. Higher stage explanations for it are downward assimilated at lower stages. Different scientific explanations for evolution also reflect different stages of development. Hierarchical complexity of tasks in evolution is a behavioral analytic explanation. It is selection processes of various kinds in tandem with changes in selection tasks' orders of hierarchical complexity. There is neither teleology nor evolutionary favoring of the highest stages of performance. Selection tasks at higher orders of complexity increasingly (...) decenter at all scales of behaviors from thought to history's social periods. These processes account for sociopolitical conflicts over evolution. (shrink)

The four stages of postformal thought are Systematic, Metasystematic, Paradigmatic, and Cross-Paradigmatic. Each successive stage is more hierarchically complex than the one that precedes it. Each stage uses the elements formed at the previous stage to construct more hierarchically complex elements (e.g., metasystems, paradigms). An actual instrument constructed using the Model of Hierarchical Complexity illustrates the progression in hierarchical complexity. Another example illustrates the nonlinear nature of hierarchical complexity. The distinct tasks of the four stages are described. Postformal thought benefits (...) interpersonal, societal, and academic endeavors by virtue of the kinds of tasks performed at each stage. (shrink)

The missing ingredients in efforts to develop neural networks and artificial intelligence (AI) that can emulate human intelligence have been the evolutionary processes of performing tasks at increased orders of hierarchical complexity. Stacked neural networks based on the Model of Hierarchical Complexity could emulate evolution's actual learning processes and behavioral reinforcement. Theoretically, this should result in stability and reduce certain programming demands. The eventual success of such methods begs questions of humans' survival in the face of androids of superior intelligence (...) and physical composition. These raise future moral questions worthy of speculation. (shrink)

The Model of Hierarchical Complexity is introduced in terms of its main concepts, background, and applications. As a general, quantitative behavioral developmental theory, the Model enables examination of universal patterns of evolution and development. Behavioral tasks are definable and their organization of information in increasingly greater hierarchical, or vertical, complexity is measurable. Fifteen orders of hierarchical complexity account for task performances across domains, ranging from those of machines to creative geniuses. The four most complex orders are demonstrated by postformal (...) stages of thought, which measure beyond formal operations, the highest stage found by Piaget for adults. (shrink)

We show 13 stages of the development of tool-use and tool making during different eras in the evolution of Homo sapiens. We used the NeoPiagetian Model of Hierarchical Complexity rather than Piaget's. We distinguished the use of existing methods imitated or learned from others, from doing such a task on one's own.

Using ideas from evolution and postformal stages of hierarchical complexity, a hypothetical scenario, premised on genetic engineering advances, portrays the development of a new humanoid species, Superions. How would Superions impact and treat current humans? If the Superion scenario came to pass, it would be the ultimate genocidal terrorism of eliminating an entire species, Homo Sapiens. We speculate about defenses Homo Sapiens might mount. The tasks to relate two species (systems) constitutes a postformal, Metasystematic task. Developing a system of (...) discourse to prevent destruction requires postformal Paradigmatic-stage tasks. Implications are twofold: species survival and sufficient evolution to survive. (shrink)

The central task of this paper is to bring into focus a conception of spiritual development which is not, in essence, religious, and which, therefore, can express the meaning of personal and communal identity within the established climate of the age. Such a conception must accept cultural diversity, reflect democratic humanism and seek to promote life-chances for children and adults in a world of high stress and rapid change.

Hierarchical complexity's unidimensional measurement can help rectify policy confusion and debates about democratization and terrorism reduction. Stages of political development examined using the method yield task analyses demonstrating why stages cannot be skipped or rushed. Composites of stages and societies' transitions implicate policy change for anti-corruption and nation-building. New indexes for the political domain should be developed using hierarchical complexity to account for and measure a multitude of political tasks regardless of content or context. Measurement offers a reliable, empirical (...) basis to resist attempts to rush development. Hierarchical complexity accounts for why such efforts are doomed in advance to fail. (shrink)

Terence Mclaughlin’s essay addresses the conceptual and practical complexities involved in identifying and evaluating the nature, status, and institutional context of common education in pluralist societies. He explores some of the neglected burdens and dilemmas faced by common schools in pluralist, multicultural, and liberal–democratic societies. The potential weight and complexity of these burdens and dilemmas is reflected in Stephen Macedo’s observation that common schools give rise to questions relating to some of the ‘deepest divisions’ and ‘most intractable (...) conflicts’ characterizing the public lives of modern states. The chapter has five sections: Section 5.1 outlines some general considerations relating to common schooling and a conception of common education, pointing out that the relationship between the two is a contingent one – the adequacy of a particular institutional arrangement, such as the common school, depends critically on the extent to which it embodies an adequate conception of common education; Section 5.2 offers a sketch of some general features of such conceptions; in Sections 5.3 and 5.4, respectively, some of the burdens and dilemmas of common schooling are explored; Section 5.5 addresses neglected questions relating to the pre-eminently practical burdens and dilemmas highlighted in the previous two sections. McLaughlin’s chapter is especially helpful in identifying a number of the most important considerations in the presumption in favour of common schools as the most suitable arrangement for advancing common education, and his essay maps the conceptual, curricular, pedagogical, and policy issues that must be addressed in clarifying and defending the role of common schools and common education in liberal–democratic societies. (shrink)

The evolution of humans required performing increasingly hierarchically complex tasks within multiple domains. Hierarchical complexity increases task by task. Tasks occur within, and differ by, determinable domains, their stages of performance measurable using the Model of Hierarchical Complexity. How well one performs within single and multiple domains is considered to indicate intelligence. Original task-initiation is more difficult than imitational learning and can create new domains. Levels of support reduce task difficulty, increasing performance. Task-performance may be (...) generalized to other domains. Stages of developing tools and empathy are presented to demonstrate domains' roles in the evolution of human intelligence. (shrink)

While traditional seating remains the preferred classroom seating arrangement for teachers, a new type of seating arrangement is becoming more common in schools: the flexible classroom. The purpose of this type of arrangement is to meet the needs of students by providing a wide variety of furniture and workspaces, to put students at the center of learning, and to allow them to make choices based on their preferences and the objectives of the task at hand. This study aimed (...) to examine the influence of flexible seating on the wellbeing and mental health of elementary school students. This article presents the results of exploratory research conducted in Quebec among Grade 5 and 6 students comparing the wellbeing and mental health of students in fixed and flexible classrooms. The study was conducted with 107 students in three Grade 5 and 6 flexible classrooms and three Grade 5 and 6 fixed classrooms. It is based on a quasi-experimental, quantitative design with post-test only and a control group. The groups were matched based on natural conditions. Furthermore, the study included a gender-differentiated analysis for each group. The results showed that flexible classroom seating had a positive influence on the girls’ wellbeing and mental health. In contrast, for the boys, fixed classroom seating was most conducive to their wellbeing and mental health. However, our study has some limitations that are discussed in the article. (shrink)

Alasdair MacIntyre has argued that our modern, post-Enlightenment societies lack the shared standards of moral argument that are prerequisite to productive public debate. He measures our situation against the ideal of an educated public, members of which share enough common ground to resolve disagreements rationally because they have been prepared to participate in disciplined argument by their school and university curricula. This paper identifies questions to be addressed and tasks to be undertaken by philosophers who seek radical (...) class='Hi'>school reform in order to help create the intellectual, cultural and institutional conditions for productive public debate. (shrink)

There is a common tradition in European education going back to the Middle Ages which long played a part in providing the curriculum of schools which catered both for the wealthy and for able sons of less well-to-do families. Originally published in 1974, this volume examines the relationship between education and society in the different countries of Europe from which differences in tradition and practice emerge. The countries discussed include: France, Germany, the former Soviet Union, Poland and Sweden.

The paper is concerned with the conflicting principles revealed respectively by those who argue for the common school and by those who seek to promote a system of schools that, though maintained by the state, might reflect the different religious beliefs within the community. The philosopher, John Dewey, is appealed to in defence of the common school, though similar ideas are reflected in the developing comprehensive ideal in Britain.

This chapter contains sections titled: Introduction The Common School Community Culture The Common School Revisited Educational Aims Revisited Fostering Difference–Against the Common School Common School or Common School System? Note References.

Common schooling and multicultural education intuitively seem to be mutually reinforcing and possibly even mutually necessary: each is motivated by and/or serves the aims of promoting social justice and equality, common civic membership, and mutual respect and understanding, among other goals. An examination of the practical relationship between the two, however, reveals that neither one is a necessary or sufficient condition for achieving the other; in fact, each may in fairly common circumstances make the other harder to (...) achieve. In other words, there is no direct instrumental relationship between multicultural education and common schools. Nor is there a clear expressive relationship between the two. Although common schools may serve as explicit, public symbols of our multicultural civic commitment to diversity, mutual respect and egalitarian inclusiveness, many demographically common schools neglect or even betray multicultural ideals, while many restricted entry and even segregated schools may express these ideals better than most comprehensive and integrated schools. Hence, while multicultural education and common schooling do intuitively stand for similar, mutually reinforcing ideals, in practice they may be linked more closely in the confusions and dilemmas of implementation they both raise than in their mutual realisation. (shrink)

Journal of Philosophy of Education, EarlyView.

This chapter contains sections titled: Introduction Respect and Valuing Persons Lookism Discrimination and Stereotyping The Self, Stereotyping and Lookism Lookism, Common Schools and Educating for Respect Conclusion References.

This chapter contains sections titled: The Fact of Pluralism Common Schools and the Normative Significance of Pluralism Educational Choice and the Normative Significance of Pluralism Reconciling Common Schooling with Educational Choice.

This chapter contains sections titled: Introduction Queer Theory Meets Liberalism: Futurity, Autonomy and Flourishing Liberal Autonomy and ‘Futurity’ Equal Consideration: What is the Difference between Spelunking and Queerness? Queer Children and the Family Liberalism, the Common School Ideal and Queer Futures Conclusion: Queer Theory and Liberalism—Is a Civil Union Possible? Notes References.

The Common School should promote a sense of the distinctive worth of all human beings. How is the respect thus owed to every individual to be properly understood? This familiar question is explored by discussing ‘lookism’, a form of discrimination on the grounds of appearance. The treatment is located within a wider analysis of stereotyping. Ultimately stereotyping overlooks persons as sources of actions with moral significance and as potential owners of moral virtues. The Common School could (...) profitably approach traditionally emotive issues such as racism indirectly by helping students to understand in some depth how ‘lookist’ attitudes deny agency. It could then encourage students to apply these insights to traditional forms of discrimination. (shrink)

This paper discusses the role of religious speech in the public square and the common school. It argues for more openness to political theology than many liberals are willing to grant and for an educational strategy of engagement over one of avoidance. The paper argues that the exclusion of religious debate from the public square has dysfunctional consequences. It discusses Rawls’s more recent views on public reason and claims that, while they are not altogether adequate, they are consistent (...) with engagement. The outcome of these arguments is applied to three ‘hot button’ issues in US education: creationism, an issue of gay rights, and teaching the Bible in schools. (shrink)

Common schooling and multicultural education intuitively seem to be mutually reinforcing and possibly even mutually necessary: each is motivated by and/or serves the aims of promoting social justice and equality, common civic membership, and mutual respect and understanding, among other goals. An examination of the practical relationship between the two, however, reveals that neither one is a necessary or sufficient condition for achieving the other; in fact, each may in fairly common circumstances make the other harder to (...) achieve. In other words, there is no direct instrumental relationship between multicultural education and common schools. Nor is there a clear expressive relationship between the two. Although common schools may serve as explicit, public symbols of our multicultural civic commitment to diversity, mutual respect and egalitarian inclusiveness, many demographically common schools neglect or even betray multicultural ideals, while many restricted entry and even segregated schools may express these ideals better than most comprehensive and integrated schools. Hence, while multicultural education and common schooling do intuitively stand for similar, mutually reinforcing ideals, in practice they may be linked more closely in the confusions and dilemmas of implementation they both raise than in their mutual realisation. (shrink)

This paper discusses the role of religious speech in the public square and the common school. It argues for more openness to political theology than many liberals are willing to grant and for an educational strategy of engagement over one of avoidance. The paper argues that the exclusion of religious debate from the public square has dysfunctional consequences. It discusses Rawls’s more recent views on public reason and claims that, while they are not altogether adequate, they are consistent (...) with engagement. The outcome of these arguments is applied to three ‘hot button’ issues in US education: creationism, an issue of gay rights, and teaching the Bible in schools. (shrink)

This paper, while broadly arguing in favour of the common school, nonetheless accepts the possibility of distinct specialist institutions in the later years of secondary schooling. It also argues for a careful distinction between a comprehensive school and a comprehensive classroom; further distinguishing between grouping by reference to alleged overall or all-round ability (‘streaming’) and grouping by reference to current preparedness for particular studies (‘setting’). It favours the latter and is critical of a policy of inclusion that (...) tends towards the placing of students with special needs in the regular classroom. It argues throughout that practice and policy must be based on educational rather than social grounds, should they be in conflict. (shrink)

This paper, while broadly arguing in favour of the common school, nonetheless accepts the possibility of distinct specialist institutions in the later years of secondary schooling. It also argues for a careful distinction between a comprehensive school and a comprehensive classroom; further distinguishing between grouping by reference to alleged overall or all-round ability (‘streaming’) and grouping by reference to current preparedness for particular studies (‘setting’). It favours the latter and is critical of a policy of inclusion that (...) tends towards the placing of students with special needs in the regular classroom. It argues throughout that practice and policy must be based on educational rather than social grounds, should they be in conflict. (shrink)

This chapter contains sections titled: I II III IV V VI VII Notes References.

The present study investigated children’s understanding development of multiple graphics, here paired conventions commonly used in primary school textbooks. Paired graphics depicting everyday objects familiar to the children were used as the basis for an analogy task that tested their comprehension of five graphics conventions. This task required participants to compare pictures in a base pair in order to complete a target pair by choosing the correct picture from five alternative possibilities. Four groups of children aged 5, (...) 6, 8 and 10 years old respectively (total N = 105), completed 45 analogy task items built around nine conceptual domains. Results showed mainly an overall increase of comprehension performance with age for all the tested conventions. There were also differences between the five conventions and an interaction between age and convention type. Further, children's explanation of the conventions (justification of the choices in the analogy task) were also analyzed. This investigation showed the analogy task answers were a more reliable measure of the "actual" level of understanding of the conventions than the justification themselves. The findings show that younger students tried to actively compare the pictures of the pairs and to search for a relevant meaning of the pairs, however, the youngest children have a limited capacity to interpret paired graphic conventions and our results suggests that this aspect of graphic conventions develops slowly but effectively over the course of children’s schooling. Because "graphicacy" knowledge and skills are not typically taught in primary school classrooms (in contrast with literacy and numeracy), its development is likely acquired incidentally with increasing exposure to varied paired graphics during primary school education. Given the high reliance of today’s educational resources on graphics-based explanations, the results from this study may signal a need for (i) for more attention to learning graphics conventions (and more generally to graphics explanations) from teachers in primary school and (ii) for a better design of the graphics with their contextual accompanying texts and captions, from designers. (shrink)

Terence H McLaughlin; Liberalism, Education and the Common School, Journal of Philosophy of Education, Volume 29, Issue 2, 30 May 2006, Pages 239–255, https://d.

This chapter contains sections titled: The Common School in France and Britain LAïCITÉ: Some Matters of Definition Understanding the Context Faith, Culture and the School The Role of the School The Epistemological Status of Religious Studies Religious Illiteracy: The Policy Response Religion, Neutrality and the Logic of LAïCITÉ Religious Worldviews and the Teaching of Literature Notes References.

This paper focuses on an especially urgent challenge to the legitimacy of the common school ideal—a challenge that has hardly been addressed within contemporary debates within liberal philosophy of education. The challenge arises from claims to accommodation by queer people and queer communities—claims that are based on notions of queerness and queer identity that are seriously underrepresented within contemporary liberal political and educational theory. The paper articulates a liberal view of personal autonomy that is constituted by a conception (...) of practical reasoning rooted in thick communal experiences. It is argued that common schools concerned with equal concern for the autonomy of all children must attend to the specific communal requirements needed to developing the autonomous practical reasoning of queer children—requirements for what is termed a sense of ‘futurity’. Five practical recommendations for common schools are briefly outlined. The paper concludes with some reflections on the divergent and convergent interests of queer theory and liberalism, and considers some possibilities for a partial reconciliation of the two theoretical perspectives. (shrink)

This mini configurative review links theory of mind research with school-based social skills interventions to reframe theoretical understanding of ToM ability based on a conceptual mapping exercise. The review’s aim was to bridge areas of psychology and education concerned with social cognition. Research questions included: how do dependent variables in interventions designed to enhance child social-cognitive skills map onto ToM constructs empirically validated within psychology? In which ways do these mappings reframe conceptualization of ToM ability? Thirty-one studies on social-cognitive (...) skill with typically-developing children ages 3–11 were included as opposed to explicit ToM trainings in light of an identified performance plateau on ToM tasks in children. Intervention DVs mapped onto the following ToM constructs in at least 87% of studies: “Representation of Others and/or Self,” “Knowledge/Awareness of Mental States,” “Attributions/Explanations of Mental States,” “Social Competence,” “Predicting Behavior,” and “Understanding Complex Social Situations.” The absence of false-belief understanding as an intervention DV indicated a lack of direct training in ToM ability. A hierarchy to further organize the review’s ToM framework constructs as either skills or competences within the construct of ‘Representation of Others and/or Self’ is proposed. Implications for the conceptualization of ToM and social-cognitive research as well as educational practice are discussed, namely how school social skill interventions conceptualize skill along a continuum in contrast to the common artificial dichotomous assessment of ToM skill, yet the development of ToM can nevertheless be supported by the school environment. (shrink)

The book concludes by examining how we might bring such transformation about.Written by two of the leading experts in the fields of early childhood and ...

This chapter contains sections titled: Democracy and the Common School Radical Traditions of State Education Prefigurative Practice Prefigurative Practice and the Common School LibertÉ, ÉGalitÉ, FraternitÉ—Ou La Mort Notes References.

This chapter contains sections titled: The Common School, Culture and Religion Justifications for the Common School Burdens and Dilemmas of the Common School Responding to Cultural Difference Conclusion References.

This article explores, in the French context, an aspect of what Terence McLaughlin (1991) has described in an unpublished paper as the ‘dilemma of substantiality’ faced by any school system endeavouring to promote neutrality. In France, in order that the public or common school be genuinely open to all students, not only is the wearing of conspicuous religious symbols forbidden but so too is any direct teaching of religion. The cultural consequences resulting from this prohibition have led (...) to the mandating of cross-curricular teaching about religion. This article aims to show that the civic principles (la laïcité) on which this teaching is based pose in an acute and problematic form the ‘dilemma of substantiality’. (shrink)

This chapter contains sections titled: Education and Religious Education Liberalism and the Non‐Confessional Turn The Constructivist Turn Religious Education and the Narrative Turn Narrative and Liberal Education The Discomforts of Contemporary Religious Education Religious Education and the School Curriculum Notes References.

There needs to be a tighter connection than is often the case between contested theories of democracy and debates about the viability and desirability of the common school. Because radical traditions of state education take that connection much more seriously, in both theory and practice, than most dominant accounts, it is to those alternative traditions that we might usefully look for guidance in the furtherance of explicitly democratic aspirations. In arguing for the importance of prefigurative practice, this paper (...) proposes seven key analytic strands of radical democratic praxis. A common good animated by the affirmation of a reconfigured, inclusive ‘fraternity’ is preferred to the fearful, atomistic interdependence of neo-liberalism. (shrink)

In recent times, questions of religious education—about the place and significance of knowledge and understanding of religious belief and practice in the general educational development of children and young people—seem to have been largely overshadowed or overtaken by controversies concerning the relative merits and shortcomings of common and faith schools. However, in as much as such controversies have also turned upon questions of the relative merits of so-called confessional and non-confessional conceptions of religious education, they have mostly served to (...) obscure the inadequacies of both these approaches to religious education. The present paper maintains that the real question of religious education—as a key element in the educational formation of all children—is that of how the great religious narratives of diverse cultural inheritance might be meaningfully understood and taught in a broadly liberal educational spirit. To this end, it is argued that a form of religious literacy—avoiding the errors of both confessional and non-confessional approaches—can and should be promoted in common schools as not just compatible with but indispensable to liberal education. (shrink)

The notion that people should be rewarded proportionately to how hard they work is a common one, and has recently been supported, e.g., by James Sterba on Rawlsian grounds. Such arguments involve the difficulty that inequality of outcome is to be justified by a supposed equality of opportunity, yet it is obvious that, if the gap between winners and losers in a game becomes too wide, then the person in a Rawlsian original position (or any other objective observer) would (...) not consider equality of opportunity sufficient to justify the change of losing so severely; moreover, he might prefer not to play that particular game for such high stakes. (shrink)

In recent times, questions of religious education—about the place and significance of knowledge and understanding of religious belief and practice in the general educational development of children and young people—seem to have been largely overshadowed or overtaken by controversies concerning the relative merits and shortcomings of common and faith schools. However, in as much as such controversies have also turned upon questions of the relative merits of so-called confessional and non-confessional conceptions of religious education, they have mostly served to (...) obscure the inadequacies of both these approaches to religious education. The present paper maintains that the real question of religious education—as a key element in the educational formation of all children—is that of how the great religious narratives of diverse cultural inheritance might be meaningfully understood and taught in a broadly liberal educational spirit. To this end, it is argued that a form of religious literacy—avoiding the errors of both confessional and non-confessional approaches—can and should be promoted in common schools as not just compatible with but indispensable to liberal education. (shrink)