If I lose my key in Canada, for instance, and I search for it in the United Kingdom, how long will I take to find it? This paper argues that problems in education are caused by non‐professional teachers who are employed when trained teachers move in search of promotion friendly activities or financially rewarding duties. This shift of focus means that policy makers in education act without adequate professional guidance. The problems in education, therefore, result from demands made on mainstream (...) education based on misconceptions about what education can offer. It is argued that the implementation of e‐learning in education faces the risk of developing on the basis of unproven theories. This scenario increasingly sees the replacement of formal education activities in institutions of learning with non‐formal and informal education practices. Given that the contents and influences of non‐formal and informal education are not under the control of the teacher, the experiences that learners bring to education settings are increasingly difficult to manage. The paper proposes that by integrating e‐learning in teacher education and rewarding ‘good teaching’, there is a potential for a successful e‐learning revolution in education. (shrink)

If I lose my key in Canada, for instance, and I search for it in the United Kingdom, how long will I take to find it? This paper argues that problems in education are caused by non-professional teachers who are employed when trained teachers move in search of promotion friendly activities or financially rewarding duties. This shift of focus means that policy makers in education act without adequate professional guidance. The problems in education, therefore, result from demands made on mainstream (...) education based on misconceptions about what education can offer. It is argued that the implementation of e-learning in education faces the risk of developing on the basis of unproven theories. This scenario increasingly sees the replacement of formal education activities in institutions of learning with non-formal and informal education practices. Given that the contents and influences of non-formal and informal education are not under the control of the teacher, the experiences that learners bring to education settings are increasingly difficult to manage. The paper proposes that by integrating e-learning in teacher education and rewarding 'good teaching', there is a potential for a successful e-learning revolution in education. (shrink)

This study utilises philosophical deliberation to analyse the psycho-social and emotional conflicts that arise out of widowhood practices in the Luo community ofKenya. Towards this end, it explores the attendant effects of Luo widowhood practices on family, power and gender relations, and suggests resolutions to thechallenges they generate.

Since the methods employed during teacher-learner interchange are constrained by the internal structure of a discipline, a study of the interaction amongst verbal language, technical language and structure of disciplines is at the heart of the classic problem of transfer in teaching-learning situations. This paper utilizes the analytic method of philosophy to explore aspects of the role of language in mathematics education, and attempts to harmonize mathematical meanings exposed by verbal language and the precise meanings expressed by the mathematics register (...) (MR) formulated in verbal language. While focusing on the integration of language use and meaning construction in mathematics education, the paper explores the relationship between the conceptual understanding revealed by the mathematics register and the procedural knowledge that refers to the mathematical content through ordinary discourse. (shrink)

Concerned with criticizing representational theories of knowledge by developing alternative concepts of knowing and communicating, Ian Angus and Lenore Langsdorf bring together eight essays that are united by a common theme: the convergence of philosophy and rhetoric. In the first chapter, Angus and Langsdorf illustrate the centrality of critical reasoning to the nature of questioning itself, arguing that human inquiry has entered a "new situation" where "the convictions and orientations that have traditionally marked the separation of rhetoric and philosophy—the concern (...) for truth and the focus on persuasion—have begun to converge on a new space that can be defined through the central term _discourse._"_ _In these essays, this convergence of rhetoric and philosophy is addressed as it presents itself to a variety of interests that transcend the traditional boundaries of these fields. The two editors, Raymie E. McKerrow, Michael J. Hyde and Craig R. Smith, James W. Hikins and Kenneth S. Zagacki, Calvin O. Schrag and David James Miller, and Richard L. Lanigan map this new space, recognizing that such mapping "simultaneously _constitutes _the territory mapped.". (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and (...) made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

With all the jumble of human disagreements, how can we know? Can the Christian church think coherently about knowledge? Can it regain confidence in teaching what it knows? In an increasingly divided and pessimistic postmodern world this book offers a theology for epistemology and for pedagogy that aims to be faithful and fruitful. Building on Karl Barth, it argues that God's knowing guides how humans know. We should imitate God's epistemic stance--his love--for that is the best model for knowing anything. (...) The Trinitarian theme in Barth identifies three key concepts: committedness, openness, and relationality. These mean being committed and open towards what we wish to know. Relational open committedness also profoundly clarifies and shapes what love means in knowing and in teaching. This book unpacks an epistemology and pedagogy of love. Wouldn't you love to know? (shrink)

Both genetic and environmental factors have key roles in determining aggressive tendencies. In particular, reaction to stress appears to be an important factor in precipitating aggressive episodes and individuals may vary in their ability to cope with stressful environments depending on their genetic make up. Evidence from humans and primates indicates that adverse rearing conditions may interact with variants in stress and neurotransmitter pathway genes leading to antisocial and/or violent behaviour. Common alleles of some serotonin pathway genes, including those involved (...) in its degradation (monoamine oxidase A, MAOA), or its re‐uptake into pre‐synaptic neurones (serotonin transporter, SERT) have been shown to confer functional variation. Examination of the interaction between the alleles of such polymorphisms (in particular those affecting MAOA) and environmental stressors suggest that they may provide protection against, or increase sensitivity to, abusive upbringing; an observation that may explain part of the variability in developmental outcomes associated with maltreatment. BioEssays 29: 227–236, 2007. © 2007 Wiley Periodicals, Inc. (shrink)

It is too often assumed that Voltaire is uninterested in metaphysics and that his whole attitude is inimical to such studies. This assumption is of course largely dependent on the definition of the term metaphysics. To modern minds metaphysics tends to imply knowledge of the absolute obtained by some direct intuition of reality, and to the Bergsonian definition of metaphysics as the science which claims to dispense with symbols the present writer would largely subscribe. Given this modern definition of metaphysics, (...) which is also the Kantian one, as a special mode of knowledge, it is an undoubted fact that Voltaire is not in this sense a metaphysical mind; the appeal to any peculiar or specifically a priori mode of thought was, of course, incompatible with his empiricism. (shrink)