To teach art well clearly requires considerable understanding of autonomy in art. Some theorists with autonomy in mind have argued that art must be without constraint. I challenge aspects of this view because it is unrepresentative of the art world, it is not necessarily good for art, it is an inadequate concept of autonomy in general, and it is very naïve about teaching responsibilities in art. For reasons to be explained, the restorative notion that I present is that art education (...) requires the teaching contributions of art lessons that are appropriately aware of variable moral-ethical assessment issues1 in order to be able to facilitate, in an autonomous manner, more of the enigmatic and the venerable that is... (shrink)

Do places matter educationally? When Edward Casey remarks: ‘The world is, minimally and forever, a place‐world’, we might take this statement as presupposing without argument that places exist as a given, that we know what a place is, a point that Aristotle would have never taken for granted and in fact neither does Casey. I find Casey's remark that we live in ‘a place‐world’ an immensely rich turn of phrase, forever packed with an infinite and diverse range of landscapes reflecting (...) our being in the world, a maze of wonders, an orchestra of different subtle sounds where places are witnessed, mimicked and created. We submerge ourselves in the gamesome labour of place and learn to perceive and quiver in its light. I will discuss through a phenomenological perspective the self‐givenness of place experience, the unfolding of a life that is an aspect of one's own space and horizon. The relationship between place and being and the aesthetic way that I discuss this is central to this paper's analysis, a position that is at odds with those who favour a more macro theoretical perspective that eclipses place. My analysis focuses on a philosophical exploration of being‐in‐place, where place becomes being. Much is made of the thought that place is primarily an aesthetically lived experience where we create ourselves. An attempt is made to show how an embodied sense of being in place transforms places of learning. The paper attempts to acknowledge the kind of governing power of being that place interconnections can enclose, personalize and create. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Embedding Creativity in Teaching and LearningHoward Cannatella (bio)IntroductionCreative teaching ranges from the view that creativity is necessary for a changing knowledge economy to a more individualized view that encompasses a person-centered approach. None of these views are advanced in this essay, as I feel that there are important weaknesses in taking either position. Instead, my main purpose is to discuss how certain kinds of creative activity can substantially (...) transform educational practice without necessarily succumbing to any of the above conceptions of creativity. My educational approach to creative activity relates to one aspect of Alasdair Macintyre's, After Virtue; the notion that creativity only flourishes via a devotion to a particular practice.1 For such practice to flourish it has to immerse itself in a type of personal address that revolves and combines in various ways what Maurice Merleau-Ponty refers to as "self-others-things."2Any claim to suggest that education should engage creativity more than it currently does can stir some reasonable criticism, for there are clearly a plethora of other important factors to consider in student learning. Yet, to a degree, the practice of creativity is, I think, being dissipated and weakened, where ambivalence and ill-informed ideas are increasingly obscuring its place. My own thinking on this displacement which has some connections with John White's view and in a different sense with Howard Gardner's, is that if we offer via teaching situations geometrical puzzles, visual problem solving exercises and the like, such exercises although perhaps amusing in themselves are hardly taking up the same refined order of creative display exhibited by those most credited as being creatively talented.3 Indeed, to surmise that creativity is a construal of left hand side verses right hand side brain activity; that one can show different color cards on a monitor or play a short excerpt of Beethoven's Pastoral symphony in order to accelerate student learning are at the very least questionable creative assumptions. In [End Page 59] contrast, what I aim to show from one perspective as a crucial distinction is how creativity is involved in fundamental painstaking ways with the phenomenological. When the landscape of this kind of learning presupposes the opening of oneself to the world, the stretching of a mind, the thickening of one's perceptions, and the discovery of a deeper and richer self through living, one will tend to experience as life enhancing more of nature, previously unfelt and articulated modes of being in the world.Clearly, as a lecturer one has to inspire students. One of the best ways I know of doing this is through satisfying and intensifying students' creative appetite. Although I will not discuss it here there is some evidence to suggest that the need for creativity is biologically, physically, and psychologically an essential part of human nature, necessary for human-reproduction, growth, and cultural striving.4 The lecturer who fails to stimulate students' creativity, their being in the world, may be unwittingly inhibiting their cognitive, emotional, and physical well-being; preventing them from realizing their potential. Indeed, some learning problems can be attributed to the unconscious or deliberate stifling of creativity in student lives. We can see this happening when one feels emotionally or intellectually repressed, unable to express oneself openly, to take delight in what one has achieved, to note one's own unique sensitivity, and to experience personally the many wonders in the world. Although we may not articulate it, without a modicum of creative outlet, life can appear very cruel. Further, some of the benefits of creativity can be seen in studio teaching situations in which, as Charles Bingham and Alexander Sidorkin imply, the dynamics of aesthetic creativity encourage power-sharing and the fostering of non-dominated pedagogical relationships.5 As both Immanuel Kant and Friedrich Schiller realized two centuries ago, creativity has the capacity to foster educationally a particular kind of freedom essential to sustaining an alert, liberal, and questioning mind.6 There is also much empirical evidence, at least in the arts, to show how creative practice can assist the clarification of ideas, advancement in thought, and concentration in learning. The notebooks, papers, and recordings of Mozart... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Embedding Creativity in Teaching and LearningHoward Cannatella (bio)IntroductionCreative teaching ranges from the view that creativity is necessary for a changing knowledge economy to a more individualized view that encompasses a person-centered approach. None of these views are advanced in this essay, as I feel that there are important weaknesses in taking either position. Instead, my main purpose is to discuss how certain kinds of creative activity can substantially (...) transform educational practice without necessarily succumbing to any of the above conceptions of creativity. My educational approach to creative activity relates to one aspect of Alasdair Macintyre's, After Virtue; the notion that creativity only flourishes via a devotion to a particular practice.1 For such practice to flourish it has to immerse itself in a type of personal address that revolves and combines in various ways what Maurice Merleau-Ponty refers to as "self-others-things."2Any claim to suggest that education should engage creativity more than it currently does can stir some reasonable criticism, for there are clearly a plethora of other important factors to consider in student learning. Yet, to a degree, the practice of creativity is, I think, being dissipated and weakened, where ambivalence and ill-informed ideas are increasingly obscuring its place. My own thinking on this displacement which has some connections with John White's view and in a different sense with Howard Gardner's, is that if we offer via teaching situations geometrical puzzles, visual problem solving exercises and the like, such exercises although perhaps amusing in themselves are hardly taking up the same refined order of creative display exhibited by those most credited as being creatively talented.3 Indeed, to surmise that creativity is a construal of left hand side verses right hand side brain activity; that one can show different color cards on a monitor or play a short excerpt of Beethoven's Pastoral symphony in order to accelerate student learning are at the very least questionable creative assumptions. In [End Page 59] contrast, what I aim to show from one perspective as a crucial distinction is how creativity is involved in fundamental painstaking ways with the phenomenological. When the landscape of this kind of learning presupposes the opening of oneself to the world, the stretching of a mind, the thickening of one's perceptions, and the discovery of a deeper and richer self through living, one will tend to experience as life enhancing more of nature, previously unfelt and articulated modes of being in the world.Clearly, as a lecturer one has to inspire students. One of the best ways I know of doing this is through satisfying and intensifying students' creative appetite. Although I will not discuss it here there is some evidence to suggest that the need for creativity is biologically, physically, and psychologically an essential part of human nature, necessary for human-reproduction, growth, and cultural striving.4 The lecturer who fails to stimulate students' creativity, their being in the world, may be unwittingly inhibiting their cognitive, emotional, and physical well-being; preventing them from realizing their potential. Indeed, some learning problems can be attributed to the unconscious or deliberate stifling of creativity in student lives. We can see this happening when one feels emotionally or intellectually repressed, unable to express oneself openly, to take delight in what one has achieved, to note one's own unique sensitivity, and to experience personally the many wonders in the world. Although we may not articulate it, without a modicum of creative outlet, life can appear very cruel. Further, some of the benefits of creativity can be seen in studio teaching situations in which, as Charles Bingham and Alexander Sidorkin imply, the dynamics of aesthetic creativity encourage power-sharing and the fostering of non-dominated pedagogical relationships.5 As both Immanuel Kant and Friedrich Schiller realized two centuries ago, creativity has the capacity to foster educationally a particular kind of freedom essential to sustaining an alert, liberal, and questioning mind.6 There is also much empirical evidence, at least in the arts, to show how creative practice can assist the clarification of ideas, advancement in thought, and concentration in learning. The notebooks, papers, and recordings of Mozart... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Is Beauty an Archaic Spirit in Education?Howard Cannatella (bio)O! Father and mother, if buds are nip'd and blossoms blown away, and if the tender plants are strip'd of their joy in the spring day, by sorrow and care's dismay, how shall the summer arise in joy, or the summer fruit appear?William Blake, "The School Boy"1This article discusses the unfashionable and taboo idea that beauty matters. A sign (...) of the esteem in which beauty is held can be gauged by the fact that so few articles significantly address any conception of beauty in education. Yet outside a purely educational regime, matters are treated somewhat differently albeit confusedly. In contrast to a virtual silence on this issue, a defense of beauty is modestly made in this article—one that claims that education is considerably ineffective without beauty and would be a poorer and unjust system of practice if beauty were merely seen as an irrelevance, a distraction from the serious stuff of management practice. What is broadly pursued is an attempt to portray an educational praxis that involves the suggestion that an active being in the world is someone who shows themselves to be in some exhortation of its beauty. An attempt is made to map out a few of the reasons why the sense of beauty is an important condition of being, a position few educationalists, so the arguments go in this article, can choose to take lightly. In what can be seen at times as a rather tasteless, aggressive, and doctrinaire educational climate, an education that is culturally alive and buzzing with the sounds, smells, images, rhythms, freedoms, play, knowledge, and rationalities that accompany and are inseparable from social and individual existence at intimate levels of being can revitalize teaching practice in more sensitive and magical ways. By exploring some of the reasons why we should not desensitize ourselves to beauty in education, it is possible to counter-argue for a greater retention and conviction of this experience. My supposition is that beauty as a poetic force should be regarded [End Page 94] as one of the defining characteristics central to pedagogic practice. In making this claim I draw upon a few of Charles Dickens's and William Wordsworth's ideas in support of the importance of beauty in education.IEnjoyment is not a psychological state among others, the affective tonality of empiricist psychology, but the very pulsation of the I.Emmanuel Levinas, Totality and Infinity2If it is the case that beauty is nothing other than the proper releasing of the human spirit, the grasping of delights, something fundamental to the capacity of our minds and body—"the form under which the intellect prefers to study the world"3 —then, we may wonder, why is current educational practice preoccupied with things of arguably less importance? The thought that "beauty is the basic impulse underlying education"4 —or as Carritt5 puts it, beauty instigates that which is morally worth cultivating, a recognition of something universally valid for humanity—strikes a certain agreement between Emerson, Scarry, and Carritt: namely, that beauty matters educationally. Indeed, Freud6 surmised that civilization could not survive without it, and Plato remarked that education "ought to end in the love of the fine and beautiful."7 Although these remarks may seem platitudinous, they may still nevertheless arouse within us a feeling that beauty is something quite immense, faithful, and necessary. With these ideas in mind, the aim here is to explain how certain aspects of beauty can be important for transcending some of the dystopia affecting educational practices together with some of the reasons why the intimacy of beauty is good for us. When the delicateness of beauty appears to be losing its appeal, it is perhaps no coincidence that a major reason why some students are disenchanted with education is because they fail to see the beauty in it. If beauty in society is losing its grip, what harshness or sadness will result?Let us begin with the obvious observation that a pluralist conception of beauty is a fact of life. If there are different perspectives of beauty, then, as Wittgenstein8 remarked, we... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 38.1 (2004) 65-77 [Access article in PDF] In Defense of Observational Practice in Art and Design Education Howard Cannatella Introduction It is increasingly debatable whether observational drawing and making in nature are still regarded as principal activities of art and design learning. Against this, the aim of this article is to strengthen sympathetically a teacher'sunderstanding of observational creative work from nature and (...) to assert that such an approach should be central to art and design teaching and learning.My reasons for writing this article are to reconsider observational aspects of this approach that are not generally expounded in existing art and design educational practice circles. The reluctance by some to debate theimportance of the observational creative process may be construed as a questionable position to take, for a number of educational practitioners in art and design appear to see observations in nature as irrelevant to current art and design learning, as if it were a fashion item, one that has lost its appeal. Creative poiesis, some would argue, could never extend sufficiently to observations in nature. When observations in nature are seen as trite, not high art, there is the perception that art and design may have lost something precious, unable to nurture, becoming too introverted and sensational at the expense of grappling with common human realistic experiences. A decline in observational visual sensibilities may seem inevitable under these conditions.There is a persistent view in art and design education that seems to me to be a misconception — that observations in nature are restrictive and superficial, an experience that deals only with archaic approaches in learning. In the work of Immanuel Kant, imitation could not be an original factuality. 1 In Kantian terms, to imitate exactly a thing of beauty would be an act considered as "wholly destitute of taste." 2 A similar kind of sentiment is echoed by Georg Hegel, who considers imitation in art as "deceptive" and goes on to say: "the pursuit of imitation is on the same lines as the feat of the man who has taught himself to throw lentils through a small aperture [End Page 65] without missing." 3 More recently, Norman Bryson criticizes the idea of a "natural attitude" toward observations in natureas he denounces any suggestion of the purity of the universal visual image. 4 This backlash may make us feel a little uneasy as to why observations in nature should play a primary role in art and design education.My argument will be that although creative observations in nature do involve mimetic and regulative factors, these factors, when sensitively handled,can enlarge our imagination, touching us deeply in the process. Along these lines, it does not follow that because a work is mimetic in kind that it necessarily fails to produce significant learning. In accepting that there is a degree of control exerted normatively by what is being observed in the nature of such work, these perceptions in art and design become, through the creative process, refined and subtle experiences. Normative features and experiences may spur the artist or designer to create powerful expressions of them in the work.I will try to demonstrate that observational creative work, for all its reality checks, has the capability to be powerfully expressive and make discoveries that seem pertinent and true. As I see it, this encounter involves moral, social, perceptual, cognitive, and aesthetic orchestrations.Of course, some might insist that artistic autonomy could be a problem when having to work from observation in nature but the idea of autonomy relates to self-rule, a condition that is perhaps best understood, as Robert Young states, as being predominately dispositional as opposed to occurrent. 5 Educators like myself may want to argue that art and design teaching and learning requires, apart from other things, an understanding of theworld in which one lives as we come into contact with what actually and candidly stands publicly before us. This position cannot be reached through channelling our efforts exclusively via autonomist means.Certainly, in education, motivation, prior experience, personality, student... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 38.1 (2004) 65-77 [Access article in PDF] In Defense of Observational Practice in Art and Design Education Howard Cannatella Introduction It is increasingly debatable whether observational drawing and making in nature are still regarded as principal activities of art and design learning. Against this, the aim of this article is to strengthen sympathetically a teacher'sunderstanding of observational creative work from nature and (...) to assert that such an approach should be central to art and design teaching and learning.My reasons for writing this article are to reconsider observational aspects of this approach that are not generally expounded in existing art and design educational practice circles. The reluctance by some to debate theimportance of the observational creative process may be construed as a questionable position to take, for a number of educational practitioners in art and design appear to see observations in nature as irrelevant to current art and design learning, as if it were a fashion item, one that has lost its appeal. Creative poiesis, some would argue, could never extend sufficiently to observations in nature. When observations in nature are seen as trite, not high art, there is the perception that art and design may have lost something precious, unable to nurture, becoming too introverted and sensational at the expense of grappling with common human realistic experiences. A decline in observational visual sensibilities may seem inevitable under these conditions.There is a persistent view in art and design education that seems to me to be a misconception — that observations in nature are restrictive and superficial, an experience that deals only with archaic approaches in learning. In the work of Immanuel Kant, imitation could not be an original factuality. 1 In Kantian terms, to imitate exactly a thing of beauty would be an act considered as "wholly destitute of taste." 2 A similar kind of sentiment is echoed by Georg Hegel, who considers imitation in art as "deceptive" and goes on to say: "the pursuit of imitation is on the same lines as the feat of the man who has taught himself to throw lentils through a small aperture [End Page 65] without missing." 3 More recently, Norman Bryson criticizes the idea of a "natural attitude" toward observations in natureas he denounces any suggestion of the purity of the universal visual image. 4 This backlash may make us feel a little uneasy as to why observations in nature should play a primary role in art and design education.My argument will be that although creative observations in nature do involve mimetic and regulative factors, these factors, when sensitively handled,can enlarge our imagination, touching us deeply in the process. Along these lines, it does not follow that because a work is mimetic in kind that it necessarily fails to produce significant learning. In accepting that there is a degree of control exerted normatively by what is being observed in the nature of such work, these perceptions in art and design become, through the creative process, refined and subtle experiences. Normative features and experiences may spur the artist or designer to create powerful expressions of them in the work.I will try to demonstrate that observational creative work, for all its reality checks, has the capability to be powerfully expressive and make discoveries that seem pertinent and true. As I see it, this encounter involves moral, social, perceptual, cognitive, and aesthetic orchestrations.Of course, some might insist that artistic autonomy could be a problem when having to work from observation in nature but the idea of autonomy relates to self-rule, a condition that is perhaps best understood, as Robert Young states, as being predominately dispositional as opposed to occurrent. 5 Educators like myself may want to argue that art and design teaching and learning requires, apart from other things, an understanding of theworld in which one lives as we come into contact with what actually and candidly stands publicly before us. This position cannot be reached through channelling our efforts exclusively via autonomist means.Certainly, in education, motivation, prior experience, personality, student... (shrink)

There is a really big, complicated educational question that sometimes we hear and that always needs addressing, rebuffing, monitoring, and advancing but this is never going to be the last word on the matter because many things can transform it: the claim that no student should graduate from his or her high school without an understanding of what art is.Lots of people express this sentiment but in different ways. The statement could not be any clearer in its purpose. It is (...) quite positive as a statement because it is not without moral worth for it is expressing a substantial social concern. Being a popular kind of pragmatic focus statement, it surely merits an educational response. By making this comment about art... (shrink)

. Gaining traction in the profession is the belief that the arts are not educational. The evidence for this comes from epistemological reports. Plato drew a similar conclusion but without the meta-analysis and evidence-based pedagogical research approach that we have today. Epistemological reports state that learning in the arts is ineffective. What is effective and ineffective in teaching is subject to causal proof methodological assessments. Current knowledge-based educational thinking has assessed arts education as uncertain. Presumably, facts about artworks, art practices, (...) art theories, art history, and human experiences that morphologize how arts education is taught have necessarily and accurately been taken into account when determining the arts as unproven. To be examined forthwith are the knowledge capabilities of arts education and the epistemological difficulties we seem to have in evaluating them. (shrink)

Do places matter educationally? When Edward Casey remarks: ‘The world is, minimally and forever, a place‐world’, we might take this statement as presupposing without argument that places exist as a given, that we know what a place is, a point that Aristotle would have never taken for granted and in fact neither does Casey. I find Casey's remark that we live in ‘a place‐world’ an immensely rich turn of phrase, forever packed with an infinite and diverse range of landscapes reflecting (...) our being in the world, a maze of wonders, an orchestra of different subtle sounds where places are witnessed, mimicked and created. We submerge ourselves in the gamesome labour of place and learn to perceive and quiver in its light. I will discuss through a phenomenological perspective the self‐givenness of place experience, the unfolding of a life that is an aspect of one's own space and horizon. The relationship between place and being and the aesthetic way that I discuss this is central to this paper's analysis, a position that is at odds with those who favour a more macro theoretical perspective that eclipses place. My analysis focuses on a philosophical exploration of being‐in‐place, where place becomes being. Much is made of the thought that place is primarily an aesthetically lived experience where we create ourselves. An attempt is made to show how an embodied sense of being in place transforms places of learning. The paper attempts to acknowledge the kind of governing power of being that place interconnections can enclose, personalize and create. (shrink)

This book concerns the history of fine art in higher education in Britain and Ireland, from 1770 to the present. From one point of view, the book could have begun auspiciously with Hans Holbein, who, as a young artist, designed the title page cover for Thomas More’s Utopia and who came to England in 1526 with an introduction from Erasmus. But that would not have been an apt place to start since it is not a “Master” per se that this (...) book explores but, as it declares, the many roles of a “Master” as a leader, scholar, instructor, director, progenitor, role model, supervisor, curator, lecturer, teacher, practitioner, public servant, and policy maker in art education nation-building ways that, for... (shrink)

There are many prominent examples of artists with autism. However, even when confronted with evidence of these accomplished autistic savants, pragmatic aesthetic theories cannot adequately account for the work of these accomplished artists as artists. This article first examines the nature of autism and explores a prominent psychological theory that purports to explain autistic symptoms. This prominent theory, the theory of mind thesis, holds that autistic symptoms are the result of the failure of persons with autism to make certain types (...) of secondorder propositional attitude attributions. Second, the article describes the work of three visual artists with autism. There can be no doubt that these individuals are in fact artists. Third, the article examines pragmatic aesthetic theory and demonstrates why the pragmatic theory fails to adequately account for the accomplishment of autistic artists. The unique psychological deficits that characterize autism present a challenge to pragmatic aesthetic theories in particular. The conclusion is that the pragmatic theory’s inability to accommodate the artist autistic artist is a profound shortcoming. A revision of the pragmatic theory is called for, as is embracing of the development of the special talents of persons with autism. (shrink)

James I. The Political Works of James I. Reprinted from the Edition of 1616. With an Introduction by Charles Howard McIlwain. Cambridge: Harvard University Press, 1918. cxi, 354 pp. Reprinted 2002 by The Lawbook Exchange, Ltd.

This article is intended to serve as a reminder of the themes that have been present in Christian spiritual formation through the centuries. In a WISDOM orientation we ground our approach to CSF in Scripture, in theology, and in “best practices,” yet we also seek to thoughtfully locate CSF within specific contexts. The WISDOM acronym reminds us that formation must involve: Wise planning, where the leaders prayerfully seek to implement what is needed in a specific situation; Intentionality, calling people to (...) commit to walk differently from the ways of the world; Scripture, salvation, and Spirit, where the Salvation message and the Spirit-led mission of the whole of Scripture provides the framework for CSF; Discipleship, where the end of CSF is the imitation of Jesus Christ; Optimism, where we pursue our formation in an atmosphere of hope and expectation of change; and Means. (shrink)

Cranial measurements and somatotype indices were compared in two groups of patients, one with recurrent depressive illness and the other suffering from a first solitary attack of depression. Certain statistically significant differences in stature, somatotype and cranial measurements emerged; the group with recurrent episodes of depression tended to be shorter and more brachycephalic than those with solitary episodes of depression.

This book is a collection of secondary essays on America's most important philosophic thinkers—statesmen, judges, writers, educators, and activists—from the colonial period to the present. Each essay is a comprehensive introduction to the thought of a noted American on the fundamental meaning of the American regime.

Jaswal & Akhtar provide several quotes ostensibly from people with autism but obtained via the discredited techniques of Facilitated Communication and the Rapid Prompting Method, and they do not acknowledge the use of these techniques. As a result, their argument is substantially less convincing than they assert, and the article lacks transparency.