Education, Schooling, Derrida’s Marx and Democracy: Some Fundamental Questions

Beginning with a reconsideration of what the school is and has been, this paper explores the idea of the school to come. Emphasizing the governmental role of education in modernity, I offer a line of thinking that calls into question the assumption of both the school and education as possible conduits for either democracy or social justice. Drawing on Derrida’s spectral ontology I argue that any automatic correlation of education with democracy is misguided: especially within redemptive discourses that seek to liberate education from its present enclosure. This rereading of the field of education in the light of an account of the fundamental ontology of its key institution problematizes all rhetorics of education as social salvation. Education, it proposes, cannot be conceived as the ideal soul of a corrupted or as yet defective body, the school. Education—having taken on the character of an ontotheological principle—has become a governmental instrument as much as its specific institutions. This ontological condition can be understood within various accounts of the nature of contemporaneity. This paper considers the monstrous proposal that education be abandoned as the grounds for social, ethical and cultural redemption. The good news is that this abandonment opens the possibility for thinking beyond education, a beyond that is also beyond the strictures of instrumental rationality.     

Three Naive Questions: Addressed to the Modern Educational Optimism

This paper aims to question anew the popular and supposedly self-evident affirmation of education, in its modern incarnation as in its historical notion. The “naive” questions suggest that we have recently taken for granted that education ought to be for the masses, that it ought to be upbringing, and that it is better than ignorance. Drawing on the tradition that calls such an understanding of education into question, the author shows that the hidden costs of disregarding such reflection end up, camouflaged and smuggled, taxing the current debates regarding generally accepted education strategies. The characteristic feeling of the currently accepted model of education being in chronic crisis is less a testament to an absence of alternative approaches than to a lack of thorough self-reflection.     

Values Education: Why the Teaching of Values in Schools is Necessary,But Not Sufficient

In recent years, a growing demand by educators, governments, and the community for the teaching of values in public schools has led to the implementation of values education. As acknowledged by the 2010 Living Skills Values Education Program, values education is an essential part of schooling. In the public school system, there have been attempts to construct and implement a values-based curriculum that reflects a naturalistic or social morality. Despite prudential credibility to values education, no naturalistic theory has within it a sufficient moral obligation with which to persuade humans from their natural self-interest. As it stands, values education as taught in schools has a grounding problem—it cannot point to a sufficient basis for validation. Values education is too individualistic, relativistic, and ultimately subversive of a serious moral commitment. This article argues that a sufficient case can be made for the explicit teaching of values but only on a theistic foundation. The discussion concludes that ultimately the most defensible grounding for values education is in the narrative given to humans by a transcendent being (in the Christian tradition, God).     

Couple relationship education in Australia

In Australia, the strengthening of marriage through relationship education has received strong governmental policy support and some modest financial support. Couple relationship education services are offered by a variety of community-based, church-affiliated, and church-based providers. There is a strong emphasis on providing programs that are developed locally in response to perceived couple needs and government policies. Available evaluations show that most couples who attend education value the service, but relationship education providers need to do a better job reaching out to couples at high risk for future relationship problems, and more research is needed on the effects of education on long-term marital outcomes. There is significant scope for building on current initiatives to incorporate evidence-based approaches and to expand the program reach to more couples.     

Sex Education and Intellectual Disability: Practices and Insight from Pediatric Genetic Counselors

Intellectual disability (ID) with or without other anomalies is a common referral for genetic counseling. Sessions may include discussions of reproductive implications and other issues related to sex education. Patients with ID regularly meet barriers when trying to obtain sex education due to the misperceptions of others as being either asexual or that such education would promote inappropriate sexual behavior. In this pilot study, we surveyed genetic counselors to explore their experiences with being asked to provide sex education counseling and their comfort in doing so for patients with ID ages 9–17. Results were analyzed from 38 respondents. Caregivers and patients most frequently requested information on puberty, sex abuse prevention, and reproductive health. Genetic counselors were most comfortable when they could provide sex education counseling within the context of a particular condition or constellation of features. They were least comfortable when they lacked familiarity with the patient, caregiver, or the family’s culture. The most frequently cited barriers that prevented genetic counselors from providing sex education counseling were lack of time, lack of training, the patient’s ID being too profound, and a belief that genetic counselors should not be responsible for providing sex education counseling. While many respondents reported that providing sex education counseling is not considered within the scope of a genetic counselor’s practice, they also noted that patients’ families initiate discussions for which counselors should be prepared. Respondents indicated that resource guides specifically designed for use by genetic counselors would be beneficial to their practice. Genetic counselors have the opportunity to embrace the role of advocate and broach the issue of sexual health with caregivers and patients by directing them toward educational resources, if not providing sex education directly to effectively serve the needs of patients and caregivers.     

医学生之医学伦理素养教育剖辨

对医学生加强医学伦理素养教育是当前国内外医学教育的共识,但在教育的内容、方式和方法上却是各具特色.相对而言,我国医学院校对医学生的医学伦理素养教育尚处于不成熟的阶段,其表现就是教育过程中存在着诸多的问题、教学效果不甚理想.从医学伦理素养教育的现状入手,尝试分析我国医学伦理素养教育中的重点和难点问题.     

普通高等医学院校人文医学教育的现状与思考

人文医学教育是高等医学教育的重要组成部分,也是医学发展、医学人才培养的内在要求。普通高等医学院校在这项工作中存在着不足,如课程体系不完善、课程结构不合理、人文气氛短缺等。因此,有必要采取一些措施予以完善,从而跟上国家高等医学教育改革的步伐,促进医学教育的进一步完善。     

Francis Cecil Sumner: his views and influence on African American higher education

During the mid-1920s, Francis Cecil Sumner, the first African American to earn a PhD in psychology, published 2 articles concerning strategies for the higher education of African American youths. These articles called for a system of segregated education emphasizing an "industrial" style advocated by Booker T. Washington, as well as suggesting a measure of character development. The justification cited by Sumner for such unequal education for African Americans was the cultural inferiority of that population. The present article argues that Sumner's views were couched in terms that fit the prevailing paradigm of the White establishment, with the purpose of generating political and economic support for any type of higher education for African Americans. Evidence drawn from Sumner's early education and his graduate school days at Clark University, as well as testimonials from colleagues and students, are provided in support of this hypothesis.     

混龄教育对幼儿助人行为的促进作用——来自纵向研究的证据

混龄教育是指将不同年龄阶段和发展水平的幼儿按照一定的模式加以组合,以促进幼儿认知和社会性发展的一种教育方式.为了从实证角度考察混龄教育对幼儿助人行为的影响,本研究采用纵向设计的方法,追踪了40个分别来自混龄教育和同龄教育班级的幼儿.通过设置不同的助人情境,安排不同的受助对象,对比两种教育模式下幼儿的助人行为成绩及前后测成绩的变化.结果发现,幼儿在不同助人情境中的助人行为不存在显著差异;接受过混龄教育的年长幼儿比接受过同龄教育的年长幼儿更倾向于帮助低龄幼儿;混龄教育幼儿后测的助人行为较前测有了显著的提高,同龄教育幼儿的助人行为变化不显著.这表明,混龄教育比同龄教育更能促进幼儿的助人行为发展,这一效应尤其表现在他们对待低龄幼儿的助人行为中.     

Liberal Theology and Transformative Pedagogy

The author makes a case for the contributions of liberal theology to the transformative pedagogy that is essential for the flourishing of human beings in the twenty-first century. First he advocates the retention of liberal theology, but in a postmodern form that is open, critical, experiential, visionary, and culturally transformative. Then he demonstrates points of contact between this revisioned theology and liberal education, particularly those connections manifested in five elements of transformative pedagogy: education and life-formation, the rhythm of education, constructive and interactive knowledge, connected and imaginative teaching, and education as the practice of freedom. The author concludes that a revisioned liberal theology can contribute significantly to the recovery and explication of the religious dimension of education and its incumbent power of transformation.     

The Divine Pedagogy as a Model for Online Education

Abstract. In addition to the pragmatic concerns that often drive the use of technology in theological education, there is a need to develop theological justification and direction for online education. Several Roman Catholic Church documents propose the “divine pedagogy,” the manner in which God teaches the human race, as a model for catechesis or religious education. This can provide a rich resource for developing a theological pedagogy for online education. This is especially relevant to the justification for online education, because critics sometimes refer to the incarnational character of the divine pedagogy to argue against the disembodied nature of virtual education. This article addresses such criticisms and more constructively, relates several aspects of the divine pedagogy such as adaptation, community, and participation to teaching and learning in the online environment. (This paper was presented at Theology and Pedagogy in Cyberspace II conference in Evanston, Ill. on April 17, 2004.)     

The Role of Parenthood and College Education in the Self-Concept of College Students: Explicit and Implicit Assessments of Gendered Aspirations

This research examined the extent to which parenthood and college education are incorporated into the self-concept of college students. A US sample of undergraduates (90 men, 87 women) attending a large and ethnically diverse university completed explicit and implicit measures of identification with “parenthood” and “college education,” associations between these concepts and gender categories, and gender identification. Explicitly, men and women identified strongly with college education. Implicitly, women identified equally with parenthood and college education, whereas men identified more strongly with college education. In addition, implicit measures revealed that traditional gender roles accounted for a stronger identification with parenthood for participants who displayed a female identity and a stronger identification with college education for participants who displayed a male identity.     

On the (Im)possibility of Democratic Citizenship Education in the Arab and Muslim World

The euphoria of the recent Arab Spring that was initiated in northern African countries such as Tunisia, Egypt and Libya and spilled over to Bahrain, Yemen and Syria brings into question as to whether democratic citizenship education or more pertinently, education for democratic citizenship can successfully be cultivated in most of the Arab and Muslim world. In reference to the Gulf Cooperation Council countries (Bahrain, Kuwait, Saudi Arabia, Qatar, Oman and the United Arab Emirates) in the Middle East, we argue that unless gender inequality, mostly instigated by religious-tribal and patriarchal perspectives, is eradicated, it would be impossible to engender any plausible conception of education for democratic citizenship in most of the Arab and Muslim world. Our thesis rests on an understanding that, firstly, education in the Arab and Muslim world is located in an impoverished view of education for Muslims; and secondly, that the notable absence of democratic citizenship is enhanced by gender-based discrimination in society especially in the professions and politics. We contend that education for democratic citizenship in the Arab and Muslim world is necessary and ought to be framed along a pluralist imaginary of citizenship. However, considering the continued prevalence of authoritarianism at politico-social levels our argument is that it seems feasible to enhance and at times disrupt the cultivation of national education drawing on some of the features of a pluralist imaginary of citizenship.     

Developing a new post‐liberal paradigm for British religious education 1

The aim of this paper is to articulate a new ‘post‐liberal’ paradigm for religious education in Britain. As criticisms of British religious education have mounted over the last few decades, it is becoming increasingly obvious that familiar inherited ways of conceptualising the nature and practice of religious education in schools are inappropriate to contemporary educational needs. A new model is required to structure, justify and direct learning and teaching in religious education. This paper reviews the commitments, assumptions and beliefs that together constitute the current ruling ‘liberal’ paradigm, identifies and exposes its weakness and concludes by providing a tentative first draft of a new ‘post‐liberal’ paradigm for religious education, which holds more promise of realising socially positive educational aims than the current paradigm.     

Nurturing Spirituality: A rationale for holistic education

In this article I examine the nature of ecological spirituality as it is discovered within the growing field of holistic education. I introduce holistic education and attempt to describe its chief characteristics by reference to the thought of Dewey and Hegel. Dewey was the ultimate progressive, yet his attachment to scientific progress and disregard for inherited wisdom mean that his work is not suitable for holistic education without adaptation. Hegel was the metaphysical philosopher of wholeness, yet his systematic, totalizing view of democracy which so alarmed Karl Popper similarly means that adaptation is again required. I argue that holistic education takes up a position between the two philosophers, experiential yet enculturated, metaphysical yet fluid and processual. I examine the ideas of both writers in relation to four key elements of holistic education and conclude by showing how they could combine to provide a rationale for the future.     

Education Level,Occupational Classification,and Perceptions of Differences for Blacks in the United States

A random sample of 1,276 U.S. adults were surveyed about their perceptions of differences for Blacks in the United States based on discrimination, ability to learn, opportunities for education, and willpower. Those with little education and extensive education were more aware of discrimination for Blacks. Higher levels of education as well as professional and managerial work increased awareness that Blacks have the same ability to learn as Whites and that Blacks lack equitable opportunities for an education. Those with less education and those employed in technical and manual labor were the most likely to say Blacks lacked willpower.     

Do materialism,intrinsic aspirations,and meaning in life predict students’ meanings of education?

Though there is a deep literature on factors that predict college attendance and on the effects of college attendance on students’ development, there has been little research on what education actually means to students themselves. This study was conducted to examine whether materialism, intrinsic aspirations, and the search for meaning in life predicted a set of ten meanings that students are known to associate with their education. Multiple regression analyses indicated that students who were high on materialism viewed their education as an opportunity to gain independence, a chance to establish relationships, and a source of stress. Individuals high on intrinsic aspirations were more likely to see education as a time for career preparation, gaining independence, exploring future life directions, learning, engaging in personal growth, establishing social relationships, and learning skills to make a difference in the world, but they were less likely to view education as an escape from future responsibilities. As expected, the findings also revealed that individuals who sought meaning in life viewed education as a way to gain independence, explore life directions, engage in personal growth, establish relationships, learn skills that will help change the world, and escape future responsibilities.     

Good education,the good teacher,and a practical art of living a good life: a Catholic perspective

What is good education? We value education for reasons connected to the good provided by education in society. This good is connected to be the pedagogical aim of education. This article distinguishes five criteria for good education based on the concept of ‘Bildung’.

Next, these five criteria are used to develop the idea of the good teacher. The rationale behind the analysis is that the good teacher should be able to realise what we consider to be good education. There are different traditions of religiously affiliated schools in the world. This article gives insight into the idea of the good teacher in two documents of the Catholic Congregation of Education on the lay teacher. Finally, the article focuses on the formation of a practical art of living a good life. Again, the five characteristics of good education structure the analysis of this type of educational formation.     

Distance education vs face-to-face classes: individual differences, course preferences and enrollment

To understand better students' preferences for enrollment in distance education over face-to-face courses, the individual difference variables of sex, age category, class level, work status, number of distance education courses taken, frequency of computing technology usage, comfort with course management software, and comfort with computing technology were examined. Analysis indicated that older students, women, and those who work full time were more likely to enroll in distance education courses. Those who had taken the most distance education courses in the past and women were more likely to express a stated preference for distance education over face-to-face classes.     

Educating Citizens for Humanism: Nussbaum and the Education Crisis

“What (Whose) purpose does your knowledge serve?” In her book, Not for Profit: Why Democracy Needs the Humanities, Martha Nussbaum states the difference between a democratic education for citizenship and an education for profit, and draws attention to the current education crisis caused by an overvaluation of the latter over the former. An education for democratic citizenship aims to develop three key abilities: critical thinking, the capacity to understand and to transcend parochial attachments, and empathy. An education for profit, however, requires the training of specific skills in order to produce the economic growth of a certain group, company or country. While the first, in accordance to a Socratic education, focuses on the foundation of perennial structures of thought related to human dignity, the latter, following the sophistic model, simplifies these structures according to economic priorities. In this paper, I critically explore Nussbaum’s manifesto by reformulating two key arguments to show that: (1) education must always aim at creating knowledge, and (2) education must always be focused on the development of humanism as the greater goal, regardless of the emphasis on arts and humanities or on exact science.