The complex world of motherhood is here unveiled. Covering issues ranging from whether we should occasionally lie to our children, to the unexpected challenges and complications of being a mother, _Motherhood - Philosophy for Everyone_ offers insightful, serious but often humorous essays that can be enjoyed by everyone - including husbands and fathers. Considers salient philosophical issues relating to pregnancy, birth, babycare, and raising a child Chapters include "The Days and Nights of a New Mother: Existentialism in the Nursery", (...) "The Media Proudly Presents: Lessons' from Celebrity Moms", and "The Off Button: Thought Experiments and Child Control" Contains work from diverse academic perspectives, including economics, psychology, education, English, sociology, women's studies, and theological studies, as well as from nurses and stay-at-home mothers Includes a foreword by Judith Warner, the New York Times columnist and author of _Perfect Madness: Motherhood in the Age of Anxiety_. (shrink)

The point of education is to support students to be able to live meaningful, autonomous lives, filled with rich experiences. The arts and aesthetic education are vital to such flourishing lives in that they afford bold, beautiful, moving experiences of awe, wonder and the sublime that are connected to the central human functional capability Nussbaum labels senses, imagination and thought. Everyone ought to have the opportunity to learn about art, to appreciate and create art, to critique art (...) and to understand how we are connected to the culture of our society. A life without art is unimaginable, and to the extent that people lack aesthetic experiences, their lives are impoverished, not ‘fully human’. Given that the distinctive value of art objects is that they afford aesthetic experience, it is upon this foundation that an argument ought to be mounted as to why schooling needs the arts, specialised teachers, and all students deserve aesthetic education. Therefore, in this paper, I offer a defence of compulsory aesthetic education across the curriculum on the basis of the aesthetic experiences the arts afford, and the central role such experiences play in eudaimonia—the flourishing life. (shrink)

Higher education has been changing radically in recent years, with increasing numbers of students, and complaints about declining standards. This volume brings together leading intellectuals from the US and UK to examine the issues involved.

Sometimes it seems like you need a PhD just to open a book of philosophy. We leave philosophical matters to the philosophers in the same way that we leave science to scientists. Scott Samuelson thinks this is tragic, for our lives as well as for philosophy. In _The Deepest Human Life_ he takes philosophy back from the specialists and restores it to its proper place at the center of our humanity, rediscovering it as our most profound effort toward understanding, as (...) a way of life that anyone can live. Exploring the works of some of history’s most important thinkers in the context of the everyday struggles of his students, he guides us through the most vexing quandaries of our existence—and shows just how enriching the examined life can be. Samuelson begins at the beginning: with Socrates, working his most famous assertion—that wisdom is knowing that one knows nothing—into a method, a way of approaching our greatest mysteries. From there he springboards into a rich history of philosophy and the ways its journey is encoded in our own quests for meaning. He ruminates on Epicurus against the sonic backdrop of crickets and restaurant goers in Iowa City. He follows the Stoics into the cell where James Stockdale spent seven years as a prisoner of war. He spins with al-Ghazali first in doubt, then in the ecstasy of the divine. And he gets the philosophy education of his life when one of his students, who authorized a risky surgery for her son that inadvertently led to his death, asks with tears in her eyes if Kant was right, if it really is the motive that matters and not the consequences. Through heartbreaking stories, humanizing biographies, accessible theory, and evocative interludes like “On Wine and Bicycles” or “On Zombies and Superheroes,” he invests philosophy with the personal and vice versa. The result is a book that is at once a primer and a reassurance—that many have trod the earth before us, and they have insights into our very souls. (shrink)

Mont Publishing House and Valery Vino deliver the first volume of an eclectic collection in aesthetic education. Aesthetic Literacy is an experiment in philosophy of culture, and this volume features cross-genre contributions by: Theodore Gracyk (Minnesota), Babette Babich (Fordham), David Konstan (NYU), Katya Mandoki (UNAM), Arnold Berleant (Long Island), Jale Erzen (Middle East Tech), Curtis Carter (Marquette), Clive Cazeaux (Cardiff), Fabrizio Desideri (Florence), Ken-ichi Sasaki (Tokyo), and many others... -/- .

This paper probes theories of justice underpinning the concept of equity to deconstruct the term and ascertain how best to equitably support refugee and asylum-seeking youth in U.S. schools. Building upon theories posited by John Rawls, Michael Sandel, and Amartya Sen, the paper aims to extend beyond ideal theory into a theoretical framework of equity with operationalizing potential. Recognizing refugee and asylum-seeking youth as part of the U.S. social contract and therefore bound to government support, the paper represents that equitable (...) education for these young people in our globalized world is essential from both a human rights and economic perspective. Such equitable education will only be achieved when universal minimum standards are offered to everyone and made inclusive, so that all are invited to fully participate as culturally respected learners and knowledge producers in academic spaces. (shrink)

What makes a democratic school democratic? This question is answered using the example of the Swiss education system; the focus, however, is not on the usual pedagogic perspective of teaching democracy, but on the democratic organization of the education system. The discussion concentrates on two basic requirements for a democratic education organization: on the one hand, education for all under the equal rights premise calls for the definition of an educational minimum for all students. At the (...) same time, defining this minimum presupposes selection among the students. For part of the students are -- through the use of public funds -- being educated beyond the minimum; a situation which needs to be democratically legitimized. The selection is based on academic performance; as yet, a valuable alternative to this type of selection does not exist. On the other hand, it is essential in a democratic education organization that the authorities put in charge of certain responsibilities are democratically legitimized and controlled. The same applies to newly created authorities, such as principalships or autonomous schools, the introduction of which has been demanded repeatedly for some time now. (shrink)

We argue for peace education as a process of improving the quality of everyday relationships. This is vital, as children bring their habits formed largely by social and political institutions such as the family, religion, law, cultural mores, to the classroom (Splitter, 1993; Furlong & Morrison, 2000) and vice versa. It is inevitable that the classroom habitat, as a microcosm of the community in which it is situated, will perpetuate the epistemic practices and injustices of that community, manifested in (...) attitudes, beliefs, behaviours and actions that can limit the child’s ability to learn. The educational task then, is to create opportunities for children to problematize the very environment they inhabit. To this end, our concern is for peace education aimed at addressing epistemic violence; a form of harm brought about by a particular rationality of domination. -/- The classroom community of inquiry, initially developed by Matthew Lipman and Ann Sharp as the methodology for the Philosophy for Children (P4C) approach to education (Lipman & Sharp, 1978; Lipman, Sharp & Oscanyan, 1980), is often viewed as a solution to inequality in the classroom—an intellectually safe environment which allows students to explore, practice and internalize good reasoning through philosophy so that they can make school relevant to their lives. Traditionally, the teacher’s role is to take a ‘neutral stance’ in discussion during the conduct of a community of inquiry. However, we argue that it is misplaced to assume that the community of inquiry is a safe intellectual environment in which the teacher as co-inquirer also facilitates the discussion procedurally, letting the argument lead, which Lipman took as the guiding principle for his process of inquiry. For, as Paulo Freire (1987) put it: -/- ... the dominant ideology makes its presence in the classroom partly felt by trying to convince the teacher that he or she must be neutral in order to respect the student. This kind of neutrality is a false respect for students. On the contrary, the more I say nothing about agreeing or not agreeing out of respect for the others, the more I am leaving the dominant ideology in peace! (p. 174). -/- Teachers must be aware of the possibility of epistemic violence to be able to detect and disrupt it, in order to facilitate a peaceful inquiry. We do not consider peace in the negative, as the absence of conflict, but in the positive as the capacity to respond skilfully to conflict as a way of life. Therefore, we concentrate on peace education that prepares students to turn conflict into inquiry, rather than peace education as values education or character education that instils values of ‘fraternity and non-violence’ (Gregory, 2004, p. 277). The community of inquiry provides such a framework, however, we argue that it must be facilitated in a way that mitigates the effects of epistemic violence by creating an educational habitat in which multiple ways of knowing can flourish. (shrink)

This chapter contains sections titled: Degradation for a Degree: A Tragic Paradox Prostitution for Higher Learning Commodification: Using Oneself as a Mere Means Deflowering is Empowering: Feminism or False Consciousness? Agreeing to Be Exploited Higher Education: A High Personal Cost Prostitution as Voluntary Slavery Sacrificing One's Identity for Higher Education Prostitution Meets Internet: A Global Crisis The Dorm Porn Industry Future Consequences of Exploitation.

Part of the educational system in England has been geared towards the preparation of particular professions, while the identity and status of members of some professions have depended significantly on the general education they have received. Originally published in 1973, this volume explores the interaction between education and the professions. It also looks at the education of the main professions in sixteenth century England and at how twentieth century university teaching is a key profession for the training (...) of new recruits to other professions. (shrink)

There is a common tradition in European education going back to the Middle Ages which long played a part in providing the curriculum of schools which catered both for the wealthy and for able sons of less well-to-do families. Originally published in 1974, this volume examines the relationship between education and society in the different countries of Europe from which differences in tradition and practice emerge. The countries discussed include: France, Germany, the former Soviet Union, Poland and Sweden.

Originally published in 1972, this book is concerned with education as part of a larger social history. Chapters include: The roots of Anglican supremacy in English education The Board schools of London The use of ecclesiastical records for the history of education Topographical resources: private and secondary education from the sixteenth to the twentieth century.

Seeking consensuses from the public is difficult, this also applies to the heritage sector, particularly in heritage preservation. ‘What, why and how to preserve?’ are the core of debates in the field and the differ- ences between points of views are basically due to the difference in valuation. In order to know everyone’s needs, views and expectations better and for sustainability, involving the community for preservation be- comes fundamental. Education, an experience which does not only provide opportunities for (...) enlightenments and widening horizons, but also introduce various concepts in terms of moral, ethical and social through systematic instructions. Having such great impact to community, promoting heritage education can be an effective approach awakening public consciousness on heritage preservation, and thus, enhancing people’s responsibility towards heritage, for both tangible and intangible, and developing a sustainable future for heritage through public engagement. However, it is necessary to understand the structure or the level of engagement prior setting the goal for heritage education. A model for classifying the level of engagement from performance is proposed for clarification and appraisal. This model is part of the research project of Community Engagement with Heritage in Macau which has an intention to examine its level of community engagement and give suggestions. This essay will first discuss community engagement, then classify the levels of engagement with models and lastly argue heritage education can elevate the level of community engagement which ultimately achieves the aim of heritage preservation. (shrink)

Pretty much everyone knows that our genes have at least something to do with how able or how high achieving we are. Some believe that we should not speak of this common knowledge, nor inquire into how genetic influence works or what it might mean. If we do not keep an open mind to the fact of genetic influence on academic achievement, however, then we cannot explore its possible implications. And if we do not consider the implications, then we (...) cannot, as a society, harness any potential benefits or avoid possible pitfalls. So that's what this essay is about—exploring what behavioral genetics research might be able to offer to educational theory, policy, and practice.We cannot yet use biological information to make accurate predictions for all children. We do know, however, that academic achievement is heritable, which is to say that differences between individuals are influenced by differences in their DNA. If genes are part of the problem for some pupils (to take the negative spin on this), then it seems likely that studying them could be part of a solution. And that's what behavioral geneticists are trying to do—to chart and understand pathways from DNA to behavior and to identify interventions that can maximize outcomes for all. The fact is, though, that we have an awfully long way to go. (shrink)

Today, the earth is an interconnected globe humming with electronic transmissions-a chattering planet nestled in the provident silence of space. The ethical question is whether this is contributing to authentic human development and helping individuals and peoples to be true to their transcendent destiny. The new media are powerful tools for education, cultural enrichment, commercial activity, political participation, intercultural dialogue and understanding. They also can serve the cause of religion. Yet the new information technology needs to be informed and (...) guided by solidarity in the service of the common good bridging the digital divide within and among nations. The value-laden message of Western secular culture to people and traditional societies in many cases ill-prepared to evaluate it leads to widespread crisis, for example, in regard to marriage and family life. This technology can be a means for solving human problems, promoting the integral development of persons, creating a world governed by justice, peace, and love. It also can help men and women in their age-old search for self-understanding. Like today's world itself, the world of media, including the Internet, has been brought by Christ, inchoately yet truly, within the boundaries of the kingdom of God and placed in service to the word of salvation. (shrink)

Recent calls for reinstituting mandatory home economics education have emphasized its potential to advance gender egalitarian aims. The thought is that, because women’s disproportionate performance of caregiving and household labor is partially caused by gender socialization that better prepares women than men for such work, we can disrupt gender inegalitarian work distributions by preparing everyone for the sort of work in question. The curricula envisioned in these calls are gender-neutral, in the sense that they recommend identical educational interventions (...) for all genders. By exploiting a parallel between gender-neutral educational policies and gender-neutral family leave policies, we argue first that gender-neutral home economics instruction is unlikely to advance gender egalitarian aims, and may in fact reinforce the very outcomes it is meant to disrupt. However, we further argue that a more radical home economics curriculum could avoid these difficulties. To the extent that we value educational interventions as a possible means for advancing gender egalitarian aims, we have good reason to seriously consider adopting a gender non-neutral program in which all and only boys receive mandatory caregiving instruction. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"An Option for Art But Not an Option for Life":Beauty as an Educational ImperativeJoe Winston (bio)IntroductionIn a recent meeting of the academic staff in the university department where I work, we were asked to state our current research interests. Responses progressed around the circle and everyone listened quietly and respectfully until I stated that my interest was beauty, to which there was general laughter—complicit, not derisory, as if (...) everyone laughing presumed it was a joke. In the same week, I heard a story from a colleague who works in another institution. She had been interviewing a prospective female candidate for their postgraduate teacher training course with a deputy principal from a local school. When it came to a decision, the latter had not been in favor of offering the young woman a place; she was "too beautiful," she thought, to the extent that she would "be a distraction" in the classroom.I offer these stories as illustrative of a fact little discussed—that beauty is a problem in educational discourse, seen as either wildly irrelevant or discordant with the job of teaching. Yet it was not always the case. Beauty has in the past been understood as one of the highest aims of education. For Schiller, it fulfilled a core human need, and he wrote in the second of his Letters on the Aesthetic Education of Man that "it is only through Beauty that man makes his way to Freedom."1 Matthew Arnold argued that it was in beauty that the "human race finds its ideal."2 Emerson saw beauty as "the form under which the intellect likes to study the world,"3 and Iris Murdoch argued that it should be at the base of any education in the virtues, citing Plato's argument that beauty is the one spiritual quality that we love by instinct.4 These figures could hardly be described as philosophical lightweights, yet their sentiments and the complex arguments through which they expressed [End Page 71] them have for years been neglected; only recently has this begun to change. Elaine Scarry, in particular, has written an influential book on the topic, taking up the argument of Iris Murdoch and developing a strong case for the educational power of beauty, allying it strikingly with an education in social justice.5 Two recent articles in this journal have also heralded a re-evaluation of beauty as a concept of profound significance for both the arts and education. Stuart Richmond sees in the development of our capacities to create and appreciate beauty "a way to bring us back into contact with what is sensual and intrinsically worthwhile,"6 and Howard Cannatella argues passionately "that something of the indelible quality of poiesis and delight in beauty should be the focus of specific educational concern, a factor at its core."7This article is an attempt to add further substance to the claim that-beauty should be one of our core educational values. In doing so, it develops the ideas that connect these perspectives: that beauty's power is instinctive, that it delights, that it is of deep human value. As do Murdoch and Scarry in their different ways, I will argue that beauty is powerfully formative and intrinsically associated with virtue, an idea developed in the final section of the article. First, however, I wish to consider what happened to beauty and why it became a neglected concept not only in education but also in the arts.What Happened to Beauty?Language and world refer to each other and presuppose each other for their mutual intelligibility. In this count, human learning becomes the process of aligning language and world.8In considering beauty, we begin inevitably with the word itself and with its usage. Like all evaluative concepts captured through language, beauty is a historical and cultural entity and, as such, it has both gathered and discarded meanings with the passage of time. Consequently, its nature is elusive and open to revision and debate. Is it characterized by perfect harmony and balance, as the classical world would have it, or by the soaring solidity of a medieval Gothic cathedral? Do we associate it with goodness... (shrink)

This paper studies the theory and practice of Minna in Manabi, as the Japanese concept of learning from the perspective of moral education. The Japanese word Minna, which means “all” or “everyone,” plays an important role in Manabi. The word “Minna” is often found in textbooks used in moral education classes, and great value is placed on “thinking about everyone.” Minna, a component of Manabi, not only makes the self (the learner) nothing and selfless, but also (...) makes it possible to enter all, everyone, and the world. This may create possibilities for inclusiveness, reciprocal harmony, hospitality, solidarity, and cooperativeness. This Manabi of “thinking about everyone” can be found in moral classes and in all aspects of learning (educational) activities in Japanese schools. Among them, in addition to being a traditional Buddhist practice dealing with Nothingness and Selflessness, Souji (cleaning time) is also very important in schools as a Japanese moral practice of “thinking about everyone.” The moral concepts developed in the West, such as democracy, community, solidarity, engagement, and citizenship, are not only realized through the establishment of the individual, self-realization, and perfection of personality, but by “thinking about everyone,” as expressed in Nothingness, Selflessness, and Minna. (shrink)

The world is facing an apparently increasing dose of violence. Obviously, there cannot be a simple solution to this complex problem. But at the same time it may be appreciated that, in the interests of humanity, a solution must be pursued in every possible way by everyone. This article is concerned with what one could possibly do at the academic level. Since lack of openness of thought appears to be a fundamental contributor to this unfortunate problem, attempting to cultivate (...) this quality at all levels can perhaps go a long way towards making our earth a better place to live in. With science and engineering education, how can one possibly blend this concern? History of science and the subject of measurement uncertainty may present the necessary scope to the educator to discuss with the students the desirability and necessity of this quality. (shrink)

This book is a collection of essays reporting the successes, failures, and barriers contributing to a lack of educational access in developing countries. The international contributors to this volume work in communities that are in the front lines of the battle to achieve universal access to education for everyone.

For much of its history, behavioral genetics, or research into the influence genetics has on human behavior, has been associated with a pessimistic view of educational reforms’ potential to make much difference in improving educational outcomes or reducing inequality. Recently, however, some behavioral geneticists have begun to speak in more optimistic terms about the promise of genetically informed education to improve learning for all children, especially those who are socially or economically disadvantaged. This shift in emphasis should be welcome (...) news for everyone interested in promoting educational improvement who worried that behavioral genetics offered support for the status quo. However, I think it amounts to little more than a shift in tone. Behavioral genetics, I will argue, does not advance educational reform: its proposed solutions are rooted in the limits, not the strength, of behavioral genetics knowledge; repeat the ideas of earlier U.S. educational reform efforts; and rely on a naive optimism about the power of choice and personalization. (shrink)

Contemporary architecture is increasingly grounded in science and mathematics. Architectural discourse has shifted radically from the sometimes disorienting Derridean deconstruction, to engaging scientific terms such as fractals, chaos, complexity, nonlinearity, and evolving systems. That's where the architectural action is -- at least for cutting-edge architects and thinkers -- and every practicing architect and student needs to become conversant with these terms and know what they mean. Unfortunately, the vast majority of architecture faculty are unprepared to explain them to students, not (...) having had a scientific education themselves. Here is an architecture book by an architect/scientist, just in time to help architects in the new millennium. Alexander discusses many of the scientific terms arising in cutting-edge architecture, and explains them to those who don't have scientific training or advanced mathematical knowledge. We find discussions of the evolution of forms; the importance of process in design; iteration; genetic algorithms; sequences of transformations; different levels of scale (i.e. fractals); etc. They are explained here by an architect who is also a scientist, because he wants to change the way architects think and build. Alexander is not merely popularizing other scientists' results and making them accessible to architects: he is in fact presenting new and original scientific work that ties many of these concepts together in a way that will be useful to architects. (shrink)

Two of our greatest educational theorists, John Dewey and Nel Noddings, have been reluctant to admit that some students are simply more talented than others. This was no doubt due to their feeling that such an admission was inconsistent with democratic concern for everyone. But there really is such a thing as superior talent; and the present book explains how that admission is compatible with our ideals of caring. Traditionalists confident that some disciplines are more important than others haven’t (...) worried that that way of putting things threatens to make those who are excluded feel quite bad about themselves. But an ethics of care can show us how to make these differences much less hurtful and more morally acceptable than anything that has been proposed by traditionalists. So the present book offers a middle way between the denial of the reality of superior talents and an insensitive insistence on that reality. It argues that care ethics gives us a way to do this, and it bases that claim largely on the promise of such an ethics for moral education in schools and in homes. It is argued on psychological grounds that caring can only take place on the basis of empathy for others, and the book shows in great detail how empathy can be encouraged or develop in school and home contexts. Other approaches to moral education—like Kantian cognitive-developmentalism and Aristotelian character education—can’t account for moral _motivation_ in the way that an emphasis on the development of empathy allows. And in the end, it is only students educated via care ethics who will be sensitive to one another in a way that largely undercuts the negative psychological impact of educational institutions and practices that acknowledge the greater talents or creativity that some students have. (shrink)

The question I raise in this paper is why measurement systems such as PISA have gained so much power in contemporary education policy and practice. I explore this question from the bottom up by asking what might contribute to the ways in which people invest in systems such as PISA, that is, what are the beliefs, assumptions and desires that lead people to actively lending support to the global education measurement industry or fall for its seduction. I discuss (...) three aspects of what, in the paper, I refer to as the ‘social psychology’ of this dynamics, highlighting the seductive nature of numbers, measurement and comparison, the persistence of technological expectations about education and its workings and the reference to social justice as a key motivator for wanting to know how systems work and perform. I raise critical questions with regard to each of these aspects and, through this, suggest ways towards a more grown-up response to the difficult question of providing good education for everyone, rather.. (shrink)

Education has significant and far-reaching effects not only on individuals, but also on the societies in which they live and to which they contribute. The education level of a population affects how a country supports itself and others and the degree to which it can participate in the global field. While everyone from politicians to policymakers to celebrities has stressed the importance of education, there has not been-until now-a vigorous yet comprehensible examination of data to support (...) what has long been common knowledge: education matters. In Education Matters: Global Gains from the 19th to the 21st Century, renowned economists Robert Barro and Jong-Wha Lee present a revolutionary new data set on education in 146 countries since 1870 and projected through 2040. With case studies from the United States, China, and Korea, Barro and Lee evaluate schooling both quantitatively and qualitatively, and assess the role of education in economic and political development. In this comprehensive study, the authors establish the critical role that education plays - particularly for women and girls - in economic growth, fertility, and democracy. The book also addresses sensitive and controversial topics, such as international disparities in education, and the role of education in modernization and development. Both challenging and enlightening, Education Matters has exciting implications for the future of education and promises to be a ground-breaking work in the fields of economics and educational attainment. Engaging and informative, Education Matters is a compelling read for students, scholars, and anyone with a passion for education. (shrink)

It has been widely discussed whether the existence of other universes than the known universe is a purely metaphysical consideration. This paper argues to the contrary that the existence of other universes is a meaningful hypothesis, which can be tested based on observable data. The paper applies the perspective of observer bias as an approach for assigning probabilities to the mutually excluding hypotheses of universe vs. multiverse, i.e., whether the known universe is the only universe, or just one universe in (...) an ensemble of universes, a so-called multiverse. The basic idea of the paper relies on the following consideration. In a multiverse, the vast majority of observers would live in universes that are more life friendly. Thus, conditional on there being a multiverse, we should expect to find ourselves in a universe with values of the fundamental parameters that provide particularly fertile grounds for life. In contrast, if there is only a single universe, it may well be the case that there is still a few observers even if the parameters are far from ideal for life, and in that case, those observers will find values of the parameters that are not ideal for intelligent life. It may well be the case that, among all parameter configurations that allow life at least somewhere, those that are not ideal for life far outnumber those that are ideal for life. Based on this elementary consideration, the paper proceeds to propose a quantitative framework to determine probabilities for either hypothesis. In particular, it is described how a future ab initio determination of some of the factors in the Drake equation may be used to infer which one of the two hypotheses is the more likely. A quantitative approach to this end is proposed. Expressing these factors of the Drake equation in the context of the two hypotheses, a general likelihood approach is first described. Then, to support intuition, example computations are provided, illustrating how an actual hypothesis test would work in practice. (shrink)

Doctoral programs at U.S. universities play a critical role in the development of human resources both in the United States and abroad. This volume reports the results of an extensive study of U.S. research-doctorate programs in five broad fields: physical sciences and mathematics, engineering, social and behavioral sciences, biological sciences, and the humanities. Research-Doctorate Programs in the United States documents changes that have taken place in the size, structure, and quality of doctoral education since the widely used 1982 editions. (...) This update provides selected information on nearly 4,000 doctoral programs in 41 subdisciplines at 274 doctorate-granting institutions. This volume also reports the results of the National Survey of Graduate Faculty, which polled a sample of faculty for their views on the scholarly quality of program faculty and the effectiveness of doctoral programs in preparing research scholars/scientists. This much-anticipated update of such an essential reference will be useful to education administrators, university faculty, and students seeking authoritative information on doctoral programs. (shrink)

"Is higher education a right, or a privilege? This author argues that all citizens in a free and open society should have an unconditional right to higher education. Such an education should be costless for the individual and open to everyone regardless of talent. A readiness and willingness to learn should be the only qualification. It should offer opportunities that benefit citizens with different interests and goals in life. And it should aim, as its foundational moral (...) purpose, to help citizens from all walks of life live better, freer lives. Using concepts and ideas from liberal political philosophy the author argues that access to educational goods and services is something to which all citizens have a right over a full life. Such goods, it is argued, play a key role in helping citizens realize self-determined goals. Higher education should therefore be understood a basic social institution responsible for ensuring that all citizens can access such 'autonomy-supporting' goods. The book examines the implication of this justification of the right to higher education for questions of educational justice, political authority, distributive justice, civic education, and personal autonomy"--. (shrink)