This book presents a case for teaching philosophy in schools. It develops two original arguments for teaching philosophy to all students at some point over the course of their education. Gatley argues that teaching philosophy is the best way to help students to think clearly using ordinary, or non-specialist concepts such as 'good', 'truth', or 'happiness'. She goes on to argue that teaching philosophy is the best way to help students to make sense of the (...) different conceptual schemes used by different school subjects. Combining these two arguments, Gatley suggests that these two roles for philosophy are central to the task of educating people, and so philosophy ought to be included on school curricula. Building on the work of philosophers of education including Richard Stanley Peters, Harry Brighouse, Matthew Lipman, Mary Midgley and Martha Nussbaum, the book covers a range of topics including Philosophy for Children (P4C), the aims education, religious education, curriculum design and education policy. (shrink)

A collection of original philosophical essays that together make a robust case for the teaching of philosophy in schools. >.

This is the first comprehensive overview of the influence of Platonism on the English literary tradition, showing how English writers, including Chaucer, Shakespeare, Milton, Blake, Wordsworth, Yeats, Pound and Iris Murdoch, used Platonic themes and images within their own imaginative work.

Personalised learning systems—systems that predict learning needs to tailor education to the unique learning needs of individual students—are gaining rapid popularity. Praise for educational technology is often focused on how technology will benefit school systems, but there is a lack of understanding of how it will affect the student and the learning process. By uncovering what the meaning of ‘personal’ is in educational philosophy and as embodied in the technology, we illustrate that these two understandings are different regarding the (...) autonomy of the student. Personalised learning technology, therefore, bears the risk of failing to achieve its educational ideal of what personalisation should be. We also illustrate how personalised learning technology effects student autonomy by requiring the intensive tracking of the learning process, exposing them to privacy and data protection risks. We do not claim that education does not need technology, but we want to illustrate the importance of values as drivers of innovation. (shrink)

All of us ponder the big and enduring human questions—Who am I? Am I free? What should I do? What is good? Is there justice?

It is twelve years since the article you are about to read was published. During that time, the philosophy in schools movement has expanded and diversified in response to curriculum developments, teaching guides, web-based resources, dissertations, empirical research and theoretical scholarship. Philosophy and philosophy of education journals regularly publish articles and special issues on pre-college philosophy. There are more opportunities for undergraduate and graduate philosophy students to practice and research philosophy for/with children in (...) schools. The Ontario Philosophy Teachers Association reports that in English-speaking Canada there are over 28,000 senior high school students studying philosophy in over 440 schools, and philosophy is now a Teachable Qualification. In the USA, the Philosophy Learning and Teaching Organization was founded in 2009 to create a network of pre-college philosophy teachers. With the loss of its founders—Matthew Lipman, Ann Margaret Sharp and Gareth Matthews —the Institute for the Advancement of Philosophy for Children is developing a digital archive in P4C. My original article was inspired by the design and pilot of a new philosophy elective for the Victorian Certificate of Education. This initiative garnered considerable interest from the P4C community because many believed that the decision to offer a VCE philosophy elective reflected the effectiveness and popularity of P4C in elementary schools, and the new philosophy elective would establish P4C as an essential prerequisite for the study of philosophy in senior secondary school and at university. In my view, enthusiasts overlooked an important difference in the conception of philosophy informing the new philosophy elective: it introduced students to the theoretical or academic discipline of philosophy, whereas P4C conceived of philosophy as a wisdom tradition—otherwise known as the art of living. (shrink)

George MacDonald Ross; Philosophy in Schools, Journal of Philosophy of Education, Volume 22, Issue 2, 30 May 2006, Pages 207–219, https://doi.org/10.1111/j.1467.

George MacDonald Ross; Philosophy in Schools: a reply to Jonathan & Blake, Journal of Philosophy of Education, Volume 22, Issue 2, 30 May 2006, Pages 229–23.

George MacDonald Ross; Philosophy in Schools, Journal of Philosophy of Education, Volume 22, Issue 2, 30 May 2006, Pages 207–219, https://doi.org/10.1111/j.1467.

Ruth Jonathan, Nigel Blake; Philosophy in Schools: a request for clarification, Journal of Philosophy of Education, Volume 22, Issue 2, 30 May 2006, Pages 221–2.

In 1972, Matthew Lipman founded the Institute of Advancement for Philosophy for Children, producing a series of novels and teaching manuals promoting philosophical inquiry at all levels of schooling. The programme consisted of stories about children discussing traditional topics of ethics, values, logic, reality, perception, and politics, as they related to their own daily experiences. Philosophy for Children has been adapted beyond the IAPC texts, but the process remains one of an open community of inquiry in which teachers (...) promote respect, conceptual clarity, critical judgement, and active listening without imposing their own ideas. Philosophy in Schools describes the successes and difficulties in implementing this community of inquiry model. The book covers topics including the formation of non-didactic courses in ethics, the difficulties of fitting a post-compulsory philosophy course into a standard curriculum framework, and the political assumptions of adopting this model in a low socio-economic school. The contributions also ask deeper questions about how a genuine community of inquiry model is incompatible with conventional models of schooling, with their positioning of the discipline of philosophy in the curriculum. This book was originally published as a special issue of _Educational Philosophy and Theory. _. (shrink)

An interview that addresses the issue of the development of philosophy in schools in Australia, that suggests it is the educational culture that has had the most effect on modifying Matthew Lipman's philosophy for children, leading to a proliferation of new materials.

This article builds on the recent Special Interest issue of this journal on ‘Philosophy for Children in Transition’ and the way that the debate about philosophy in schools has now shifted to whether or not it ought to be a compulsory part of the curriculum. This article puts the spotlight on Catholic schools in order to present a different argument in favour of introducing compulsory philosophy lessons into the curriculum. It is explained that in faith (...) schools, such as Catholic ones, there is an additional need or imperative to have compulsory philosophy as part of the curriculum. This is because it serves as an effective way of avoiding the inherent dangers of confessional education, particularly the indoctrination challenge. It is argued that Catholic schools also have some intriguing theological reasons that can be used to justify the inclusion of compulsory philosophy in the school curriculum. It is proposed that when it comes to philosophy in schools there is a distinctive Catholic school perspective. As part of this it is explained why Catholic schools, perhaps more than others, need philosophy to be a compulsory part of the curriculum. (shrink)

In this article, I explore a new reason in favor of precollegiate philosophy: It could help narrow the persistent gender disparity within the discipline. I catalog some of the most widely endorsed explanations for the underrepresentation of women in philosophy and argue that, on each hypothesized explanation, precollegiate philosophy instruction could help improve our discipline's gender balance. Explanations I consider include stereotype threat, gendered philosophical intuitions, inhospitable disciplinary environment, lack of same-sex role models for women students in (...) philosophy, and conflicting “schemas” for philosophy and femininity. I argue that, insofar as some combination of these hypothesized explanations accounts for some portion of the underrepresentation of women in philosophy, those of us concerned to make things better have reason to participate in and promote efforts to share philosophy with younger students. (shrink)

I argue that philosophical inquiry as underpinning educational practice can reduce the fragmentation in the school curriculum, and therefore, create an educational environment that is in accord with the Adelaide Declaration on the National Goals for Schooling in the Twenty-First Century, and in Queensland, the 2010 Initiative. It can also promote democratic practice itself as opposed to students merely practising the processes of democracy while at school in preparation to function effectively as future democratic citizens.

Description of the Center for the Advancement of Philosophy in the Schools (CAPS) program at California State University, Long Beach. The program places undergraduate philosophy students in area schools to lead pre-college students in various philosophical learning activities.

Description of the Center for the Advancement of Philosophy in the Schools (CAPS) program at California State University, Long Beach. The program places undergraduate philosophy students in area schools to lead pre-college students in various philosophical learning activities.

Description of the Center for the Advancement of Philosophy in the Schools (CAPS) program at California State University, Long Beach. The program places undergraduate philosophy students in area schools to lead pre-college students in various philosophical learning activities.

Kant's epistemology and the Buddhist philosophy are an idealism. But these two different philosophies have in themselves the contradictory element, namely the element of the outer sense of bodies and of the inner mind. Although Kant's transcendental idealism and the school Vijnanavadin (唯識學派) acknowledge only the representations and the consciousnesses., the mind need to be affected by the outer part. In Kant's theoretical philosophy the outer sense of bodies plays an alien role. It stands outside the subject. In (...) spite of this, the subject have to relate itself to the outer element. And in the Buddhism, in order to have consciousnesses, the subject have to be transformed from the fundamental ground, the Alayavijnana (第8 識). But the Alyavijnana need to have a certain moment in order to be transformed. In my paper I have concentrated myself on the problem of relation of the mind to the matter. I have tried to see into the way in which these two philosophies develop this relation. Moreover I am also interested in the problem in relation to the theoretical, practical, and aesthetical fields. (shrink)

Used as the basis of the program at the Equinox Holistic Alternative School in Toronto, The Holistic Curriculum advocates for an integrative approach to teaching and learning with a focus on developing a deep connection between mind and body.

Philosophy in Schools: An introduction for philosophers and teachers edited by Sara Goering, Nicholas J Shudak and Thomas E Wartenberg. Taylor & Francis, New York, NY. ISBN: 9780415640633. The edited collection Philosophy in Schools: An introduction for philosophers and teachers is exactly that; an introduction to the central ideas of the Philosophy in Schools movement, with tips and strategies as to how to implement Philosophy for Children in your classroom or educational space. With (...) 25 chapters, this handy edition includes the writings of 31 academics and well known practitioners of P4C worldwide. While all the voices contributing to this volume are positive and optimistic as they exalt the benefits of P4C, the diversity comes in the form of the various ways in which the numerous authors have practiced philosophy with participants of different ages, cultural and socio-economic backgrounds. There is a mix of theory and pedagogy, with a focus on the pragmatic reality of doing philosophy with young people. (shrink)

Philosophy in Schools is a complex educational practice, unfamiliar to most teachers and philosophers, subtly different to similar forms of education, and so easy to misunderstand and mishandle. Because of this, a common worry for practitioners is whether they are doing it properly. Given this slipperiness of Philosophy in Schools, one of my main concerns has been to give an account that would be useful; that could guide practitioners to teach well. I presented my first account (...) in a 2006 article ‘What is Philosophy in Schools?’ which was based on 14 years’ experience as a Philosophy in Schools teacher and teacher educator. Now, by invitation of the editors, I have the privilege to present a re-worked, improved account. This builds on and synthesises my previous publications, but it also significantly refines anything I have previously written, and is the culmination of my work in Philosophy in Schools. (shrink)

This book presents the thought of the Kyoto School in comparison with continental philosophers better known in the West and addresses the affiliation of some of its members with the militarism of the 1930s and 1940s.

There has recently been a great deal written about philosophy in schools and in this article I shall be addressing some of the main concerns raised in objection to philosophy with young people. By young people I have in mind those in primary school from reception through to Year 6.

In this article, I begin by saying something about what metacognition is and why it is desirable within education. I then outline how Plato anticipates this concept in his dialogue Meno. This is not just a historical point; by dividing the cognitive self into a three-in-one—a ‘learner’, a ‘teacher’ and an ‘evaluator’—Plato affords us a neat metaphorical framework for understanding metacognition that, I contend, is valuable today. In addition to aiding our understanding of this concept, Plato’s model of metacognition not (...) only provides us with a practical, pedagogical method for developing a metacognitive attitude, but also for doing so through doing philosophy. I conclude by making a case for philosophy’s inclusion in our school systems by appeal to those aspects of philosophy that are metacognitive or that are conducive to developing metacognition, as revealed by the insights afforded us by Plato’s Meno and Theaetetus. (shrink)

London/New York, Continuum, 2008. Pp. 194.Pbk. £24.99.

Following neo-Aristotelians Alasdair MacIntyre and Martha Nussbaum, we claim that humans are story-telling animals who learn from the stories of diverse others. Moral agents use rational emotions, such as compassion which is our focus here, to imaginatively reconstruct others’ thoughts, feelings and goals. In turn, this imaginative reconstruction plays a crucial role in deliberating and discerning how to act. A body of literature has developed in support of the role narrative artworks (i.e. novels and films) can play in allowing us (...) the opportunity to engage imaginatively and sympathetically with diverse characters and scenarios in a safe protected space that is created by the fictional world. By practising what Nussbaum calls a ‘loving attitude’, her version of ethical attention, we can form virtuous habits that lead to phronesis (practical wisdom). In this paper, and taking compassion as an illustrative focus, we examine the ways that students’ moral education might usefully develop from engaging with narrative artworks through Philosophy for Children (P4C), where philosophy is a praxis, conducted in a classroom setting using a Community of Inquiry (CoI). We argue that narrative artworks provide useful stimulus material to engage students, generate student questions, and motivate philosophical dialogue and the formation of good habits which, in turn, supports the argument for philosophy to be taught in schools. (shrink)

Philosophy in Schools: An introduction for philosophers and teachers edited by Sara Goering, Nicholas J Shudak and Thomas E Wartenberg. Taylor & Francis, New York, NY. ISBN: 9780415640633. The edited collection Philosophy in Schools: An introduction for philosophers and teachers is exactly that; an introduction to the central ideas of the Philosophy in Schools movement, with tips and strategies as to how to implement Philosophy for Children in your classroom or educational space. With (...) 25 chapters, this handy edition includes the writings of 31 academics and well known practitioners of P4C worldwide. While all the voices contributing to this volume are positive and optimistic as they exalt the benefits of P4C, the diversity comes in the form of the various ways in which the numerous authors have practiced philosophy with participants of different ages, cultural and socio-economic backgrounds. There is a mix of theory and pedagogy, with a focus on the pragmatic reality of doing philosophy with young people. (shrink)

Philosophy in Education: Questioning and Dialogue in Schools is intended for philosophers and philosophy students, precollege classroom teachers, administrators and educators, policymakers, and pre-college practitioners of all kinds. This text book offers a wealth of practical resources and lesson plans for use in precollege classrooms, as well as consideration of many of the broader educational, social, and political topics in the field.

This volume argues that educational problems have their basis in an ideology of binary opposites often referred to as dualism, and that it is partly because mainstream schooling incorporates dualism that it is unable to facilitate the thinking skills, dispositions and understandings necessary for autonomy, democratic citizenship and leading a meaningful life. Bleazby proposes an approach to schooling termed social reconstruction learning, in which students engage in philosophical inquiries with members of their community in order to reconstruct real social problems, (...) arguing that this pedagogy can better facilitate independent thinking, imaginativeness, emotional intelligence, autonomy, and active citizenship. (shrink)

As a philosopher and a reflective practitioner of philosophy in schools, I explore two aspects of presentation which I call unveiling and packaging. Both aspects bear on the work of designing and facilitating philosophy workshops for school students. I describe unveiling philosophy as a practice of collaborative inquiry and dialogic argument: social processes that foster thinking skills and dispositions, an evaluativist epistemology, and a range of constructive norms. I then discuss packaging philosophical materials in ways that (...) create effective stimuli for thinking. I encourage educators engaged in designing or curating stimuli to draw on the rich diversity of available media, to focus on the quality of both the philosophical content and its creative expression, and to ensure that the content connects with students’ life experiences. I propose five criteria for judging the likely effectiveness of a philosophical stimulus: that it activate emotion, induce perplexity, challenge intuitions, ignite controversy and elicit reasoned argument. I offer three detailed examples of high school philosophy workshops to illustrate the practical application of these criteria, and to illuminate fruitful possibilities for arranging stimuli, including using a Provocation-Complication sequence or arranging stimuli as elements in a more complex puzzle. (shrink)