The problem of modern principle conditions, forms and effective group cooperation interaction methods are considered. On the basis of the comparative analysis of inconsistent approaches to teambuilding, the expediency of domestic experience of collective formation use on humanistic principles of the general care is proved, that were mostly qualitative theoretically and empirically developed and checked up by long-term experience of scientific and pedagogical activity of A. S. Makarenko, I. P. Ivanov and their followers. Some little-known facts of history of (...) their approaches to formation and collective development are considered. The basic psychology-pedagogical teambuilding principles, applicable not only in pedagogical, but also in many other kinds of modern creative activity are allocated. (shrink)

An Ecological Pedagogy of Joy is an interweaving that explores the conduct of pedagogy in these ecologically sorrowful times. Drawing upon our collective experiences as teachers and students, as well as First Nations ancestries and knowledge, ecological images and ideas, and threads of thought from interpretive traditions, our book not only speaks about these matters, but is organized to provide readers with pathways, alternating voices, deep philosophical ventures, and personal and practice examples. This book is a valuable resource (...) for any practicing teacher or education student (graduate or undergraduate) who is interested in exploring emerging ventures into relations, aliveness, and love as keys to the well-being of schools. It also provides examples of how interpretive work can be done in a rigorous and scholarly manner, and carefully threads into this First Nations ideas and practices that enhance and elaborate the pathways we have taken. (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)

My paper focuses on the theme of visibility by teasing out some paradoxes of invisibility. In the ordinary social world, what is said to be invisible is generally what is here, right before our eyes, but to which we pay no attention. Care is invisible because it goes on without us seeing it. By suddenly making visible what is ordinarily invisible, the COVID pandemic has been a strange pedagogical moment, making visible the people who take care of “us”, (...) and revealing our entire society’s ignorance of what allows it to live—whether in the context of everyday life or in the urgency of the risk of death. The grammar of care has thus imposed itself on everyone, because care is never so visible as in those situations where a form of life is shaken. Care work has been revealed as invisible work that keeps everyone going. “Invisible” does not refer to a difficulty in perceiving but rather a refusal to see. A refusal to see something that is not hidden, but which we do not see precisely because it is right before our eyes. Invisibility is thus denial, in both the social and the theoretical realms, especially when care work is envisioned in the terms of the further invisibilization of care work when it is done for the benefit of women as in the “care drain” from poor to rich countries. The asymmetry in the relations between North and South is part of the invisibility of what sustains societies. The invisible chains of care reveal the extent to which the question of service is the fundamental question of social invisibility. (shrink)

In order to reach a better understanding of relationships in pedagogical practices the authors believe their language about relationships needs to be broadened and deepened. This chapter draws upon American philosopher Harry G. Frankfurt who writes about ‘care’ and how what we care about represents a volitional drive. It explores his notion of love in relation to his notion of care, and elaborates more fully what is at stake in our pedagogical interactions. The chapter also offers some (...) thoughts on why a more complex theory of actions is needed in order to broaden and deepen our language of pedagogical relations and what this means for reimagining pedagogical relationships. Finally, it discusses two statements from two school leaders: ‘you have to give of yourself’ and keeping ‘an open door’. These led the authors to investigate some aspects of human relationships in education that are rarely touched upon in pedagogical literature. (shrink)

Who's afflicted? Early in Nicole Piemonte's book Afflicted: How Vulnerability Can Heal Medical Education and Practice, she quotes an email from a physician whose voice sets the problem and tone. He describes himself as someone “who has intended well” but then “nearly burned out because of the insidious process of physician formation that left me a mess at the threshold of the suffering of other human beings.” His confessional manifesto regrets “the sad things I have seen and done.” His narrative (...) then turns to redemption: “I was—pardon the sentiment—loved back into a good medical practice as a form of growing wisdom and care” (pp. x–xi). Afflicted is written for those who hear this voice speaking for many others. (shrink)

Growing research evidence on the ethic of care suggests that caring should be an integral part of the pedagogical methods implemented in schools. However, the colour blind ‘community of care’ often described in the literature does not disaggregate lines of ethnicity or race and much of this existing literature concerns elementary‐ and middle‐school students. This phenomenological study examined teacher care for African American secondary students, through a theoretical lens of critical race and care theory, as it (...) was represented through the counter stories of eight ‘successful’ African American teachers. Findings revealed that teachers’ definitions and perceptions of care reflected a blend of traditional care literature, critical race theory and the literature on African American teachers before and after the US Supreme Court’s landmark Brown decision on integration. Findings also reveal the possibility of a pedagogy that I refer to as ‘culturally relevant critical teacher care’. (shrink)

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)

Learning and Teaching in Early Childhood: Pedagogies of Inquiry and Relationships is an introduction for early childhood educators beginning their studies. Reflecting the fact that there is no single correct approach to the challenges of teaching, this book explores teaching through two lenses: teaching as inquiry and teaching as relating. The first part of the book focuses on inquiry, covering early childhood learning environments, learning theories, play pedagogies, approaches to teaching and learning, documentation and assessment, and the policy, curriculum and (...) regulatory requirements in Australia. The second part explores relationships in early childhood contexts and covers topics such as fostering meaningful and respectful relationships with children, and working with families, staff and the wider community. Written by well-respected academics in the field, Learning and Teaching in Early Childhood is a vital resource for those entering the early childhood education and care profession. (shrink)

This paper engages with Italo Calvino’s lecture on Visibility, included in his last—and testamentary—volume Six Memos, by understanding it in an educational and pedagogical key. While the question of pedagogy is expressly addressed by Calvino himself in his lecture, the interpretation here provided is not merely an application of his tenets but an elaboration on and an autonomous development of them. In particular, in the spotlight there is the intimate bond image-cum-writing which seems to preside over Calvino’s insights and (...) is here suggested as key to tackling the challenges of the contemporary mediascape and the “tautological vision” dominating therein. While a part of the educational discourse invokes “homeostatic” pedagogical solutions, namely the (ultimately confrontational) deployment of writing to compensate for the iconic ruling regime, this paper explores the possibility of a specific kind of visual education (instantiated by comics and Otto Neurath’s Isotype), which combines the role of the image with some features traditionally attributed to the pedagogy of writing (e.g. the cultivation of abilities of abstraction, of reflection etc.). A pedagogy of figuration is, accordingly, proposed as an interruption of the tautological vision of the new media and as conducive to educating readers of the unwritten world and of the world of digital images, Mr. Palomar—the hero of Calvino’s last novel—possibly being the archetype of this kind of (new?) readership. By referring to two influential notions in the contemporary debate in educational philosophy and theory, this pedagogy is finally interpreted in term of (visual) thing-centredness rather than (visual) subjectification. (shrink)

In this article we explore a notion of relationship which exists between humans. This notion of relationship takes as a point of departure that differences in human relations and interaction have to be safeguarded. Starting with the Irigarayan notion of ‘two’ as a gendered difference, opposed to an understanding of humans as one and same (gender), we elaborate an understanding of otherness which opens a space where both self and other are welcomed. This relational space cannot be appropriated by either (...) one for it to exist. We continue by drawing from Harry G. Frankfurt's discussion of care in order to understand human (inter)actions in this space. Through an elaboration of how love as a special form of care represents a motivational drive, a way in which a person's will is formed, we try to show how this attentiveness towards the other is possible. Our point of departure is two statements by female head teachers that prompted these theoretical inquiries into other possibilities for interpreting human (inter)action in leadership in education. (shrink)

The recent development within moral psychology has contributed to change the understanding of how people in general make moral judgements. The results suggest that moral judgements typically involve two cognitive processes, rapid emotional responses and slow acts of rational thinking, where the significance of the latter traditionally has been overemphasized. It is possible to argue that the division in moral psychology has a counterpart in an ethics of care which distinguishes between intuitive acts of natural care and deliberate (...) choices of ethical care. The purpose of this paper is thus to discuss if and how the recent development within moral psychology can be used to understand an ethics of care as a moral pedagogical model. We will argue that the findings in moral psychology can contribute to the interpretation and application of an ethics of care which can benefit the understanding of both theories in an educational context. (shrink)

The ‘Marwa’ elementary school (pseudonym) – an Israeli public school on the border between Israel and the Palestinian Authority – is a unique educational institution in that, despite being not religious, it only accepts from Grade 1 through to Grade 6 girls. Several years ago, the principal decided to implement a Philosophy with Children (PwC) programme as an alternative pedagogy. This paper surveys how the educational faculty regarded the introduction of this curriculum and how it contributed towards the development (...) of philosophical discursive skills, a classroom atmosphere of friendship and caring, and critical and creative thinking competence amongst the students. (shrink)

This article reflects on the value of training of health care professionals that find themselves in variously changing and complex settings, and who find themselves interacting with themes, problems and practices related to mental health. Starting from some reflections that emerged with operators involved in a professional training course within a specific research-intervention project, the contribution questions how a renewed “pedagogy of care” can help these professionals to better understand the nature and the constitutive factors of the (...) process of signification and re-signification of the experience of psychiatric illness, especially when one comes into contact with subjects involved in forced migratory experiences. (shrink)

In this paper, I explore German playwright Bertolt Brecht’s conception of the art of acting, and his views on the new actor’s conduct towards their craft, as a pedagogical model for Brechts’ broader view on how we should live our lives. Drawing on his key writings – most importantly, his famous street scene essay – I will show that Brecht’s conception of the theory-practice connection in his approach to actor training/acting bears some deeper insight into Brecht’s conception of the art (...) of living a flourishing life. The new actor is called to develop a conduct of careful observation and imitation of human action, one that is marked by the pleasure and lightness of exploring the contradictory workings of the social world. By placing the actor’s craft at the heart of his educational philosophy, Brecht invites us (the audience) into the theatre as a pedagogical space. Here, not unlike Brecht’s actors, we are summoned to hone our ability to boldly engage with a complex world of human actions and ideas. Brecht maintains that there resides an intellectual as well as sensual delight in being challenged to not simply accept theatre’s presentations as ‘truth’; instead, we are to learn to ‘weigh up’, ‘test’, and ‘improvise’ joyfully with theatre’s proposed ideas and practices—so that we may find out if they serve, or hinder, the creation of a larger flourishing life (beyond the theatre): a life in which we can move together, pleasurably. (shrink)

Nurses make an important contribution to the organisation and coordination of patient care but receive little formal educational preparation for this work. This paper builds on Allen's care trajectory management framework to specify evidence‐based and theoretically informed competencies for this component of the nursing role and proposes how these might be incorporated into nursing curricula. This is necessary so that at the point of registration nurses have the expertise to realise their potential as both providers and organisers of (...) patient care and are better able to articulate and develop this aspect of nursing practice. (shrink)

There is a need to explore educational strategies that translate ethics knowledge into ethical behavior. Commonly used pedagogical approaches steeped in traditional normative ethical theory are less powerful than sensemaking in preparing clinicians to respond to ethical problems in practice. This integrative review of 15 articles explores the use of sensemaking as an instructional method for clinical ethics. Whittemore and Knafl’s :546–553, 2005) integrative review method guided a systematic appraisal of data from both qualitative and quantitative research traditions, synthesizing disparate (...) studies in analyzing literature about the use of sensemaking as a pedagogical approach in teaching ethics. Findings supported the use of Weick’s sensemaking theory to develop instructional methods that encourage ethical decision making in students as well as promote ethical response by health care providers. The review reveals important theoretical and training implications for introducing sensemaking as a means to promote ethical action in clinical practice. (shrink)

The article is dedicated to the problem of the crisis in traditional educational relations and to the development of progressive educational relations at the level of the philosophy of life and the pedagogy of common concerns. The connecting nature of the relationship between teachers and their pupils and the development of creative abilities of children in a social life is discussed. Thus the author’s conception of Doctor of Pedagogical Sciences Igor Petrovich Ivanov is brought out in the current article.

Currently, Nursing Education draws on a commonly taken‐for‐granted folk psychology of a representational view of how the mind works and how human beings learn. Descartes' representational view of the mind strongly influences pedagogies, theories of learning, curricula, and approaches to testing nursing knowledge and more broadly in academia. A representational view of the mind holds that perception occurs in the mind only through representations in the mind through ideas, concepts, templates and schema. Situated, embodied, and socially embedded cognition is presented (...) as a counter view to a representational view of the mind. (shrink)

To generate empathy in the care of vulnerable older persons requires care providers to reflect critically on their care practices. Ethics education and training must provide them with tools to accomplish such critical reflection. It must also create a pedagogical context in which good care can be taught and cultivated. The care-ethics lab ‘sTimul’ originated in 2008 in Flanders with the stimulation of ethical reflection in care providers and care providers in training as (...) its main goal. Also in 2008, sTimul commenced the organization of empathy sessions as an attempt to achieve this goal by simulation. The empathy session is a practical and fairly straightforward way of working to provoke care providers and care providers in training to engage in ethical reflection. Characteristic of the empathy session in the care-ethics lab is the emphasis on experience as a basis for ethical reflection. (shrink)

Responding to Guattari’s call for a ‘mutation of mentality’, the article explores unconventional horse-assisted leadership learning as promising ways of embodied learning to be affected and response-able. By drawing on and continuing the work of Guattari and posthuman feminist scholars, we aim to show that studying the affective pedagogics of opening up the senses and learning to be affected is of vital importance. We analyse a posthuman auto-ethnography of developing capabilities to live and breathe together that allow us to relate (...) in alternative ways. Experiments with affective pedagogy are conducted as they affect bodies through indeterminate and liminal contact zones and use aesthetics to evoke transformation in senses and thoughts, care and response. Since they are both domesticated and non-human, horses are promising companions in this endeavour of entrainment. However, these sensorial experiments also call for an ethics of cutting connections and, not least, of permitting refusals of refusals. (shrink)

As higher education teachers we undertook a self-study research focused on emotional education, during two school years. The analysis of the students’ portfolios and the teachers’ fieldnotes provide evidence to problematize some tensions and challenges identified along the process, namely for integrating personal, cultural and institutional dimensions, facing the unpredictability of a participative process and opening new paths. Students valued the work centred on their own goals, the building of a personal learning project in conjunction with a class collective project, (...) the relational practices based on an ethics of care, the diversity of mindfulness and meditation proposals, amongst others. (shrink)

Because the young Socrates has presuppositions typical of a mathematician about the independence of the mind from the body, he has to be led to a fuller appreciation of the human soul, i.e., embodied intelligence, in order to understand statesmanship. The Eleatic Stranger thus tells a myth about an age where men age backwards, are born out of the earth, and are cared for by shepherd/gods. This affords the opportunity to think quite radically about how the body shapes the soul (...) and thus affects not only physical life, but also theoretical life and consequently both politics and philosophy. (shrink)

Photo by Thought Catalog on Unsplash INTRODUCTION The coronavirus pandemic is a challenge to educators, policy makers, and ordinary people. In facing the threat from COVID-19, school systems and global institutions need “to address the essential matter of each human being and how they are interacting with, and affected by, a much wider set of biological and technical conditions.”[1] Educators must grapple with the societal issues that come with the intent of ensuring the safety of the public. To some, “these (...) are actually as important as the biological concerns of people.”[2] The current global crisis shows that “scientifically, socially, and politically the economy and technosphere are not just related, they are integral to a comprehensive response to major challenges.”[3] In developing these responses, scientists, government leaders, and policy makers need to consider the vulnerabilities of people, especially those in “thrown away” groups.[4] Jerome Ravetz explains that “microscopic viral predators cull our populations, as ever, but with a selection that is not natural but social and political.”[5] Educators must address the underlying vulnerabilities and evaluate the virus as a threat to academic experiences and access to a fair education. ANALYSIS • Critical Pedagogy By definition, the critical approach to teaching is about the problem-posing method of education developed by Paolo Freire. In his Pedagogy of the Oppressed, he proposed a paradigm shift away from the banking method of learning wherein teachers deposit knowledge into the minds of students. Critical pedagogy is an educational approach that challenges students to develop the ability to recognize and criticize dominating theories and evaluate them in their social context. Teachers press students to recognize oppression and try to remedy oppression in their culture.[6] Despite the lack of in-person interaction between the teacher and the students, the effort to use innovative teaching techniques like critical pedagogy should continue. Online learning is not just about the use of technology, although the internet is crucial in the delivery of content. Since human beings are creators of value, they determine the meaning and purpose of technology. In this way, the set of values people have will influence online learning. Teachers cannot be more concerned about outcomes than about the process itself. The process is crucial since the ability of the student to think critically is developed in the exchange between the student and the teacher. The teacher cannot simply dump loads of information (deposit knowledge) but must pose problems to test the analytical and critical skills of students.[7] Education is about how people humanize the world. Policy makers miss the point when they focus on the delivery but do not pay attention to the substantive aspect of learning, which is human empowerment. Education is meant to expand the freedom of people. Education should be seen as an integrative activity. Learning is a formative process that aims to develop the human person. Without the face-to-face encounter between teacher and students, the challenge is finding ways to make learning an effective means to mold the values of young people. • Online Critical Pedagogy & the Role of Technology Physical distance appears to be an impediment in realizing the ideals of learning. The lack of contact between the teacher and the students may prevent a more meaningful interaction since online instruction is impersonal. It can be argued that there is no alternative to some classroom activities, especially laboratory experiments in science courses. The total classroom environment naturally influences the behavior of students when it comes to academic work: the look in the eyes of the professor, the caring ways of a teacher, or the pressure while taking exams contribute to an experience that only a classroom setting can provide. If implemented properly, technology can facilitate the personal relationships between teachers and students while providing meaningful experiences. With the current need for online learning during the COVID-19 pandemic, gadgets are indispensable. Some would even consider gadgets an extension of the human body. A mobile phone is not just any instrument; it has evolved into a novel way of being in the world. Our gadgets are a means of seeing how the outside world unfolds. Modern technological tools allow the interface of people in many fields of experience in a globalized environment. Computers and other digital devices extend the meaning and value of human freedom. For example, a laptop provided to a poor child can redefine the meaning of and what the future might hold for that child. The device is crucial to the whole learning process. Modern tools are critical to self-discovery and greater freedom. The values that people embrace will matter in the new normal. The internet has provided a new democratic space that empowers groups and individuals to express themselves and to understand the world.[8] In an online class, students and teachers alike need to analyze big picture questions and layers of information. For example, the student in an ethics or philosophy class can reflect on the realities of life. With the proper guidance, online education should help define the meaning of moral commitment and human responsibility. CONCLUSION Before the pandemic, policy makers had been pursuing the goals of a globalized economy. They had been fashioning and promoting programs that cater to the interests of a consumer-driven world that has deprived the poor of opportunity. When the pandemic struck, globalization suddenly came to a halt and people realized the things that truly matter in life – family, love, and life itself. The new normal must now emphasize the role of education as a source of inner strength that can empower the person to live well reinforcing values based on a social consciousness. Critical pedagogy is possible under the new normal. The distance between the teacher and student does not make the educational process less real and in the absence of a vaccine, online learning is the safest strategy. Governments cannot freeze an entire school year since education is the only way out from poverty for millions. The COVID-19 pandemic provides a reason to re-imagine teaching using technology to encourage all students to question systems of oppression or greed, as the persistent pursuit of the truth is what education is all about. [1] Hartsell, Layne, Krabbe, Alexander, & Pastreich, Emmanuel. “Covid-19, Global Justice, and a New Biopolitics of the Anthropocene.” Social Ethics Society Journal of Applied Philosophy 6, no. 2 (2020), 3. [2] Ravetz, Jerome. “Science for a Proper Recovery: Post-Normal, not New Normal.” Issues in Science and Technology [Internet] July 15, 2020. https://issues.org/post-normal-science-for-pandemic-recovery/ [3] Hartsell, et al. “Covid-19, Global Justice, and a New Biopolitics of the Anthropocene,” 6. [4] Ravetz, “Science for a Proper Recovery: Post-Normal, not New Normal.” [5] Ibid. [6] Freire, Paolo. Pedagogy of the Oppressed. (New York: Continuum Books, 1993). [7] Freire writes that in such a situation “instead of communicating, the teacher issues communiqués and makes deposits which the students patiently receive, memorize, and repeat.” See his Pedagogy of the Oppressed. [8] Bakardjieva, Maria. Internet Society. (London: Sage Publications, 2005). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Eclecticism and the Technologies of Discernment in Pietist PedagogyKelly J. WhitmerWhile the Franckesche Stiftungen (the Francke Foundations) of Halle/Saale are perhaps best known today as the institutional centre of German Pietism, throughout much of the eighteenth century they were widely regarded as a pedagogically innovative Schulstadt (or city of schools). The founder of this Schulstadt, August Hermann Francke (1663–1727), was many things to many people: Pietist, radical Lutheran, theologian, (...) pedagogue, professor of Greek and Oriental languages, preacher, member of the Berlin Academy of Sciences and proponent of a Protestant mission. Like most participants in what was initially a grassroots movement oriented around the personality of Philipp Jakob Spener (1635–1705), a minister active in Frankfurt am Main around 1670 who sought to breathe new life into the Lutheran church,2 Francke rarely referred to himself as a Pietist. From his post at the University of Halle (founded in 1694), this Spenerian prote´gé set out to create a new "universal seminar" that would make the assimilation of many diverse points of view, identities, and competing strands of knowledge its [End Page 545] defining mandate. "My purpose," Francke wrote in a letter to a Pastor Ring from Grünebartau (October 29, 1712), "is to develop a universal institution, useful for bringing into a good and holy order all that is important for the Christianity of all orders of society and relates, in some way, to the healing power of the soul."3 His Schulstadt would "bring into order" a myriad of relationships around a single point and relied, quite deliberately I propose, on an eclectic methodology to do this.In recent years, the relationship of Francke's Schulstadt to the implementation of Brandenburg-Prussia's first compulsory schooling system and teacher training institutes has been better documented than in the past.4 Scholars of education have paid closer attention to the methodological innovations of Pietist pedagogy, and its points of convergence with the ideas of John Locke (1632–1704), Jean-Jacques Rousseau (1712–1778) and Johann Heinrich Pestalozzi (1746–1827) have become subjects of mounting interest.5 Francke's significance for the history of education has been assessed mainly in terms of his ability to realize the pedagogically inclined reform projects of seventeenth-century figures, such as Johann Amos Comenius (1592–1670).6 We know that the thousands of children who participated in the life of the Schulstadt very often left Halle to become actively involved as teachers and ministers throughout the German states. Several played pivotal roles in the development of the late eighteenth-century educational reform movement known as Philanthropismus and its associated practices and institutions.7 [End Page 546]Perhaps the most striking feature of Francke's Schulstadt was its curriculum, which featured innovative training regimens in applied mathematics for children from diverse social backgrounds.8 The scale and rigor of these programs were to be found nowhere else at the time and can be linked to the overtly pedagogical mandate of the Berlin Academy of Sciences (f. 1701). These regimens deliberately juxtaposed artisanal and learned knowledge and stressed the importance of the eye as a conciliatory medium.9 Despite having acquired largely anti-empiricist reputations over the years due to their lingering interest in alchemy and their roles in securing the banishment of the "rationalist" mathematician and philosopher, Christian Wolff (1679–1754), from their community in 1723, careful consideration of what Halle Pietists were teaching in their schools suggests a different view. These historical actors reconciled categories of knowledge production and transmission often framed as oppositional—despite what several scholars have recently shown to be their clear interconnectedness.10I argue here for the predominance of eclecticism in the Schulstadt, including a pronounced emphasis on the "middling" mathematical and mechanical sciences as tools of conciliation and self-improvement. I seek to illustrate how eclecticism was much more than a Philosophiebegriff that was well received by some Pietists, as Walter Sparn has argued, but that it is better understood as a set of conciliatory practices, traces of which resonate in Pietist lesson plans.11 Teachers in Francke's schools integrated experimental philosophy into an educational program that was introducing children to the exercises of... (shrink)

Democratic private schools in Israel are a part of the neo-liberal discourse. They champion the dialogic philosophy associated with its most prominent advocates—Martin Buber, Emmanuel Levinas—together with Paulo Freire’s critical pedagogy, the humanistic psychology propounded by Carl Rogers, Nel Noddings’s pedagogy of care and concern, and even Gadamer’s integrative hermeneutic perspective. Democratic schools form one of the greatest challenges to State education and most vocal and active critique of the focus conservative education places on exams and achievement. (...) This article describes the dual discourse connected to the schools. The first is the inner dialogical, which is devoted to student freedom and progress, the child being placed at the center. The second is the exterior discourse, which represents the school as a place of counter-education that provides personal and group development and comprises a site of liberty and choice. The schools in Israel are described as test case and indicating the existence of a sophisticated form of deception via the use of alluring terminology. The democratic private schools should be recognized for what they really are—agents of commodification that undermine democracy rather than enhance it. (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)

This study explores child health care nurses’ pedagogical knowledge when supporting parents in their parenthood using various teaching practices, that is how to organise and process the content during parent education groups in primary health care. The aim is to identify teaching practices used by child health care nurses and to analyse such practices with regard to Aristotle's three forms of knowledge to comprehensively examine child health care nurses’ use of knowledge in practice. A qualitative methodological (...) design alongside the analysis of video‐recordings was used. The results showed that child health care nurses used four teaching practices: lecturing, demonstration, conversation and supervision. Their use of episteme was prominent, but they also seemed to master techne in combination with episteme during the first three teaching practices. During the conversation teaching practice, the child health nurses rarely succeeded. Consequently, they missed opportunities to identify mothers’ expressed concerns and to act in the best interests of both the mothers and their infants by the use of phronesis. In health care, however, theoretical episteme is superordinate to productive knowledge or phronesis, which also became evident in this study. Nevertheless, more interactive pedagogical practices are needed if more use of phronesis is to become a reality in parent education groups. (shrink)

Pedagogy, power and practice ethics: clinical teaching in psychiatric/mental health settings Often, baccalaureate nursing students initially approach a psychiatric mental health practicum with uncertainty, and even fear. They may feel unprepared for the myriad complex practice situations encountered. In addition, memories of personal painful life events may be vicariously evoked through learning about and listening to the experiences of those diagnosed with mental disorders. When faced with such challenging situations, nursing students often seek counsel from the clinical and/or classroom (...) faculty. Pedagogic boundaries may begin to blur in the face of student distress. For the nurse educator, several questions arise: Should a nurse educator provide counseling to students? How does one best negotiate the boundaries between ‘counselor’, and ‘caring educator’? What are the limits of a caring and professional pedagogic relation? What different knowledges provide guidance and to what differential consequences for ethical pedagogic relationships? This paper offers a comparative analysis of three philosophical stances to examine differences in key assumptions, pedagogic positioning, relationships of power/knowledge, and consequences for professional ethical pedagogic practices. While definitive answers are difficult, the authors pose several questions for consideration in discerning how best to proceed and under what particular conditions. (shrink)

Online science and engineering ethics (SEE) education can support appropriate goals for SEE and the highly interactive pedagogy that attains those goals. Recent work in moral psychology suggests pedagogical goals for SEE education that are surprisingly similar to goals enunciated by several panels in SEE. Classroom-based interactive study of SEE cases is a suitable method to achieve these goals. Well-designed cases, with appropriate goals and structure can be easily adapted to courses that have online components. It is less clear (...) that exclusively online methods can support the wide range of goals necessary to good moral pedagogy in SEE, though there seems no a priori reason to rule this out. Only careful, goal-based assessment of online case study SEE teaching can resolve this question. (shrink)

The concepts of inquiry, reasonableness, open-mindedness, critical thinking, creativity, caring, self-correction and democracy, as they relate to the community of philosophical inquiry practiced in Philosophy for Children, are analyzed in terms of behaviors, procedures and habits.

This paper explores the moments of overlap between Augustine’s pedagogical approach in De magistro and feminist theories of care. I argue that Augustine not only offers a useful model for those who wish to reclaim the centrality of students within education. He also encourages us to critique the narrative that women are more ‘naturally’ suited for caring relationships. I conclude by outlining the benefits of such critique. What do we gain when we allow a diversity of gendered experiences to (...) inform the practice of care in the classroom? (shrink)

By carefully examining a handful of great exemplars of teaching from various spiritual traditions and cultural contexts, this book breaks new ground in helping both prospective and practicing teachers discover and deepen their sense of spiritual calling.

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)

The aim of the article is to show that epimeleia heautou – one of the key issues of ancient Greek philosophy – can be found in a tradition which is older than the Socratic one. First, the author outlines modern paradigmatic interpretations of the history of philosophy and tries to offer an alternative interpretation based on Hellenistic tradition influenced by Socrates. Then he explores the texts of archaic lyrics – the elegies of Theognis of Megara. Resulting from the analysis of (...) the problem of Theognis’ seal, and the parallels between Theognis and archaic lawgivers is the author’s conviction, that the Theognidean poetry as a whole represents a coherent socio-political discourse based on the care of the polis. In conclusion the author traces three basic Socratic issues in Theognidean poetry: political action, pedagogy, and love between a men and a boy. (shrink)

_Adv_e_nturous Learning _interrogates the word ‘adventure’ and explores how elements of authenticity, agency, uncertainty and mastery can be incorporated into educational practices. It outlines key elements for a pedagogy of adventurous learning and provides guidelines grounded in accessible theory. Teachers of all kinds can adapt these guidelines for indoor and outdoor teaching in their own culturally specific, place-responsive contexts, without any requirement to learn a new program or buy an educational gimmick. As forces of standardization and regulation continue to (...) pervade educational systems across the globe, both teaching and learning have been starved of creativity, choice and ‘real world’ relevance. Many teachers are keen to improve their practice yet feel constrained by the institutional structures within which they work. By carefully examining adventure and its role in education, teachers can become better able to design and deliver engaging programmes that are underpinned by sound pedagogical principles, and which have deep and enduring meaning for their students. (shrink)

One of the fundamental pedagogical questions in teaching about human rights, war, and global citizenship is how to educate students to care about strangers whom they may never know and whom they may assume they have nothing in common with. At its core, this is an ethical question that highlights a problem in articulating relations between self and other. This article proposes a type of deconstructive literacy that uses photographs depicting suffering to address how viewers can consider their responsibilities (...) to other people in a world marked by violence. Critiquing normative pedagogical methods that use the visual power of photographs to impose ethics upon viewers, I outline how what I term a hauntagogical approach provides an opportunity for an emergent ethical relation between a viewer and the viewed. Suggestions for foundations approaches to pedagogy are considered. (shrink)

Our intention is to contribute to the development of Canadian Nursing and Medical Education (NursMed) and efforts to redress deepening, intersecting health and social inequities. This paper addresses the following two research questions: (1) What are the ways in which Decolonial, Intersectional Pedagogies can inform Canadian NursMed Education with a focus on critically examining settler‐colonialism, health equity, and social justice? (2) What are the potential struggles and adaptations required to integrate Decolonial, Intersectional Pedagogies within Canadian NursMed Education in service of (...) redressing intersecting health and social inequities? Briefly, Decolonial, Intersectional Pedagogies are philosophies of learning that encourage teachers and students to reflect on health through the lenses of settler‐colonialism, health equity, and social justice. Drawing on critical ethnographic research methods, we conducted in‐depth interviews with 25 faculty members and engaged in participant observation of classrooms in university‐based Canadian NursMed Education. The research findings are organized into three major themes, beginning with common institutional features influencing pedagogical approaches. The next set of findings addresses the complex strategies participants apply to integrate Decolonial, Intersectional Pedagogies. Lastly, the findings illustrate the emotional and spiritual toll some faculty members face when attempting to deliver Decolonial, Intersectional Pedagogies. We conclude that through the application of Decolonial, Intersectional Pedagogies teachers and students can support movements towards health equity, social justice, and unlearning/undoing settler‐colonialism. This study contributes new knowledge to stimulate dialog and action regarding the role of health professions education, specifically Nursing and Medicine as an upstream determinant of health in settler‐colonial nations such as Canada, United States, Australia, and New Zealand. (shrink)

The paper takes its cue from the emergence in our society of a new view of the adolescent, which a branch of the psychological literature has spelled out in terms of a passage from Oedipus to Narcissus. It is argued that pre-college ethics education should engage with this passage by deploying educational strategies modelled according to the Care of the Self paradigm but revisiting it through Kierkegaard’s idea of repetition. The latter prevents that paradigm from fostering a sort of (...) aestheticization of ethical life and allows us to mobilize it in ethics education. Against this backdrop two pedagogical methods—autobiographical writing and essay writing—are discussed as possible tools for a Care-of-the-Self-oriented education. (shrink)

The cultural modernity neoplasm, which may be called ‘open cultural and educational space‘, is described. The characteristics of this phenomenon, their importance in modern pedagogy in the mainstream open the immanent education. The comparison is made with the selected criteria of commune collecting as brightest phenomenon of practice pedagogy of general care by I. P. Ivanov. The conclusions are made not only full compliance but also a significant expansion of selected characteristics subjectivity to the side of nurturing (...) personality. (shrink)

This article examines a model of formation within higher education that is committed to educationally based spiritual formation, desiring to see students formed as people who love God and neighbor, devoting their lives to redemptive labor in the world. Deeply influenced by the evolving relationship between the department, the institution, and the broader evangelical culture, the Christian Formation and Ministry department of Wheaton College seeks to equip students with the theological and theoretical foundation, the personal maturity of character and faith, (...) and the practical ministry skills necessary to lead and participate in the formational and caring mission of the church in the world. Wheaton College’s unique approach to teaching spiritual formation and soul care in both their undergraduate and graduate programs is examined through a historical context of the department, a liberal arts and learning-centered approach to education that includes biblical foundations, philosophical framework, pedagogy, and teaching curriculum and assessment. (shrink)