What is the future of Philosophy of education? Or as many of scholars and thinkers in this final ‘future-focused’ collective piece from the philosophy of education in a new key Series put it, what are the futures—plural and multiple—of the intersections of ‘philosophy’ and ‘education?’ What is ‘Philosophy’; and what is ‘Education’, and what role may ‘enquiry’ play? Is the future of education and philosophy embracing—or at least taking seriously—and thinking with Indigenous ethicoontoepistemologies? And, perhaps most importantly, what is that (...) ‘Future’? These debates have been located in the work of diverse scholars: from the West, from Global South, from indigenous thinkers. In this collective piece, we purposefully juxtapose diverse takes on the future of these intersections. We have given up the urge to organise, place together, separate with subheadings or connect the paragraphs that follow. Instead, we let these philosophers of education and thinkers who use philosophical texts and ideas to sit together in one long read as potentially ‘strange and unusual bedfellows’. This text urges us to understand how these scholars and thinkers perceive our educational philosophical futures, and how the work and thinking they have done on thinking about what the future of that new key in philosophy of education may look like is embedded in a much deeper and richer literature, and personal experience. (shrink)

Ethics education for professionals has become popular in Japan over the last two decades. Many professional schools now require students to take an applied ethics or professional ethics course. In contrast, very few courses of professional ethics for teaching exist or have been taught in Japan. In order to obtain suggestions for teacher education, this paper reviews and examines practices of ethics education for engineers and nurses in Japan that have been successfully implemented. The paper concludes that difficulties in professional (...) ethics education in Japan are caused by the fact that both teachers and students lack experience in leading and participating in discussion-based classes and misunderstand the effectiveness of a case-based pedagogy. It also suggests that we need to offer teachers systematic opportunities to be trained to be proficient in enabling students to be active and critical in class. (shrink)

Ruyu HungNational Chiayi UniversityThis collective writing is intended to portray the contour of philosophy of education in contemporary Taiwan, resounding many beautiful counterparts in EPAT (Bies...

This paper discusses what constitutes good teaching, taking as its cue the ‘aesthetic’ concept treated in everyday aesthetics and ‘internal good’ accounted by McIntyre. Teaching is viewed as practice, not merely as a basic action, due to its epistemological nature as everyday work. What everyday aesthetics teaches us is that even in the practice of teaching, sensory experiences such as comfort, familiarity, discomfort, ordinariness, etc. can be viewed as aesthetic experience. This kind of aesthetic experience constitute intuition supporting ’good teaching’ (...) that confirmed by examining Dreyfus et al. This ‘good teaching’ sensitivity is not specific to the individual practitioner, but is considered to be an ‘in-practice value (internal good?)’ (McIntyre) shared by the community of practice. From the aesthetic perspective, this value could be called ‘aesthetic value in practice’. In the teaching community of practice, ‘good teaching’ is both ‘beautiful teaching’ and ‘ethically good’ teaching. Teaching should be seen as a relational practice, and for this reason, The Ethico-Aesthetics of Teaching should be constructed. (shrink)

Teaching has been one of the central themes in educational research. Not only empirical researchers of education but also philosophers of education inquire into the activity. Philosophers used to analyse the concept of teaching. The merely analytic approach, however, is no longer the main one in educational research. Will philosophical consideration of teaching, then, never contribute to our educational activity or any other activities in our life at all? In order to explore the possibilities for philosophical consideration of teaching, I (...) will examine three philosophers' distinction between teaching and telling. The philosophers are Israel Scheffler, Karatani Kojin, and Ludwig Wittgenstein. I will conclude that Wittgenstein deconstructs the distinction between teaching and telling, and that he requires us to change our attitude to the recognition of the others. (shrink)

Teaching has been one of the central themes in educational research. Not only empirical researchers of education but also philosophers of education inquire into the activity. Philosophers used to analyse the concept of teaching. The merely analytic approach, however, is no longer the main one in educational research. Will philosophical consideration of teaching, then, never contribute to our educational activity or any other activities in our life at all? In order to explore the possibilities for philosophical consideration of teaching, I (...) will examine three philosophers' distinction between teaching and telling. The philosophers are Israel Scheffler, Karatani Kojin, and Ludwig Wittgenstein. I will conclude that Wittgenstein deconstructs the distinction between teaching and telling, and that he requires us to change our attitude to the recognition of the others. (shrink)

Cell phone abuse amongst Japanese school students, including sex crimes and bullying, are commonly managed with filters and phone bans. Many believe these measures are more effective than moral education. Japanese teenagers therefore enter college without moral education in the Internet society, which can cause problems on campus: students plagiarizing from the Internet, or posting anonymous defamatory messages on bulletin boards. Japanese universities address these problems ineffectively. Problems are caused by both student ignorance of network ethics and moral immatureness. Therefore, (...) it is insufficient to provide only information ethics knowledge; students require a citizenship education to learn to build a moral community in the globalized network society. Here, the authors examine the effectiveness and difficulties in the practice of educating students to be moral subjects in such a society. Students are encouraged to debate ethical and practical issues, to express ethical remarks, and to understand the impact of their remarks. (shrink)