Vulnerability and emotional risk in an educational philosophy

This article explores my thought and emotional growth following a difficult, yet very common, teaching moment. By exploring the bifurcation between thought and feeling, and making a theoretical distinction between feelings and emotion, I reposition emotion as a critical window into learning that works alongside cognition and suggest that a commitment to good teaching requires continual reflection on the emotive aspects of teaching and learning. This piece combines Laura Micciche's (2007: 47) idea that “emotion is central to what makes something thinkable”, with Robert Kegan's theory of orders of consciousness, to make an argument for what is lost in classrooms when teachers dichotomize thinking and emotion. A strong dose of emotional vulnerability is necessary for classrooms to sponsor individual and collective growth. The conclusion offers some examples of assignments that re-center emotion in the classroom.     

“The Grand Experiment”: Modeling Adult Learning with Adult‐Ministry Students

Abstract. Adult‐learning theory challenges faculty to adapt their teaching to certain characteristics of adult learners, including self‐direction: if adults direct the bulk of their lives outside of school, they should be permitted to direct their own educational experiences. To what extent is self‐directed learning an optimal, or even realistic, methodology for seminary teaching? Does it matter what subjects we are teaching? This essay details an experiment with self‐directed learning in a seminary ministry class: what worked, what might be improved, and how it challenges our view of ourselves as faculty to teach in this way. Student feedback from the course in question enhances our understanding of the best (and most challenging) features of the experiment.     

Is Life’s Meaning Ultimately Unthinkable?: Guy Bennett-Hunter on the Ineffable

In this critical notice of Guy Bennett-Hunter’s Ineffability and Religious Experience, I focus on claims he makes about what makes a life meaningful. According to Bennett-Hunter, for human life to be meaningful it must obtain its meaning from what is beyond the human and is ineffable, which constitutes an ultimate kind of meaning. I spell out Bennett-Hunter’s rationale for making this claim, raise some objections to it, and in their wake articulate an alternative conception of ultimate meaning.     

Philosophy Makes No Progress,So What Is the Point of It?

Philosophy makes no progress. It fails to do so in the way science and mathematics make progress. By “no progress” is meant that there is no successive advance of a well‐established body of knowledge—no views are definitively established or definitively refuted. Yet philosophers often talk and act as if the subject makes progress, and that its point and value lies in its doing so, while in fact they also approach the subject in ways that clearly contradict any claim to progress. This article presents evidence for, and a theoretical explanation of, the view that philosophy makes no progress, concluding with an account of what philosophy is and what the point and value of it is. Philosophy should not be shy about being what it is, nor should it pretend to be what it is not. What it is should be reflected in philosophizing and the way it is taught.     

Response to Comment by Carere-Comes

Carere-Comas is concerned that I have elevated the client as a hero. I point out that what I really am arguing for is a paradigm shift from therapy as treatment to therapy as mutual, intelligent collaboration. I also discuss what it means to say that the client knows what he or she wants and needs. Finally I discuss the idea that it is the client who makes therapy happen.     

Teaching a perspective‐taking component skill to children with autism in the natural environment

We evaluated procedures for teaching three children diagnosed with autism spectrum disorder the perspective‐taking component skill of tacting what others are sensing across all five senses: see, taste, feel, hear, and smell. Using a multiple baseline across participants design, we evaluated a training package consisting of multiple exemplar training, reinforcement, and error correction. The treatment package was implemented in the natural environment and was effective for teaching participants to tact what others sensed. Generalization across untrained stimuli and people was observed from baseline to posttraining for all participants. We discuss how this component skill may be related to teaching further skills related to perspective taking such as tacting what others know, predicting future behavior based upon one's beliefs, and creating false beliefs in others for the purpose of adaptive deceptive behaviors such as keeping secrets, surprises, and bluffing during games.     

Self-Constitution in the Ethics of Plato and Kant

Plato and Kant advance a constitutional model of the soul, in which reason and appetite or passion have different structural and functional roles in the generation of motivation, as opposed to the familiar Combat Model in which they are portrayed as independent sources of motivation struggling for control. In terms of the constitutional model we may explain what makes an action different from an event. What makes an action attributable to a person, and therefore what makes it an action, is that it issues from the person's constitution, and therefore from the person as a whole, rather than from some force working on or in the person. This in turn implies an account of what makes an action good: what makes an action good is that it is deliberated upon and chosen in a way that unifies the person into a constitutional system. Through deliberative action we constitute ourselves as unified agents. Platonic justice and Kant's categorical imperative are shown to be normative standards for action because they are principles of self-constitution.     

Pedagogical issues in the teaching of classroom guidance curriculum—a hybrid Hong Kong case

Unlike many other places in the world, guidance lessons in Hong Kong are taught mainly by class teachers rather than school counsellors. Given the unique educational context of Hong Kong as East meets West and given that guidance is essentially a concept from the West, it is important to investigate what kind of pedagogy is suitable for teaching guidance in Hong Kong. This paper examines what teaching guidance lessons are like in Hong Kong for the researcher and for some primary teachers. A qualitative case study methodology is used. Data are drawn from the author's own experience in a primary school teaching attachment and interviews with guidance professionals, primary school principals, teachers and students in three selected primary schools in Hong Kong. Pedagogical issues for the teaching guidance curriculum are explored and discussed. The researcher argues for a hybrid guidance pedagogy for the teaching of classroom guidance in Hong Kong. Findings are applicable to countries facing similar issues in parallel mixed cultural settings.     

FORTUNATE MISFORTUNE

Sometimes people are unfortunate in ways which facilitate their success - and happiness. This creates the perplexity whether someone can be said to have been unfortunate, if an apparent misfortune has been, overall, beneficial to his or her life. I argue that whether something is a misfortune cannot be determined in itself, even in seemingly obvious cases. It depends also upon what one makes of it, what it makes of one. In short, it depends upon what happens later. People cannot claim to have suffered a misfortune for which they are to be pitied or compensated, when this ‘misfortune’ is crucial in having made them what they are, what they are happy to be. Hard determinism aside, the notion of ‘fortunate misfortune’ lacks, however, an easy parallel in ‘unfortunate good-fortune’.     

RELIGIOUS CULTURE AND HISTORICAL CHANGE: VATICAN II ON RELIGIOUS FREEDOM

At Vatican II and since Vatican II there have been Catholics who have held that the Council's teaching on religious freedom is in contradiction to the Church's earlier teaching and practice. The Council defended it as a legitimate development of doctrine in part through claiming that changing human experience in history shows us only gradually what human dignity entails, and the Church learns from this experience. True, the Council's teaching is in part a denial of its earlier teaching and practice. The present article defends the legitimacy of this development through showing that there is a change of paradigm by which the Church now views this issue, a change that includes both continuity and discontinuity. This reliance on what is revealed to us by changing human experience is accepted by the Church only when it sees it as critically evaluated by an adequate philosophy and as in accord with Christian revelation, but its acceptance moves us to a growth in our understanding of revelation itself.     

Not Always Worth the Effort: Difficulty and the Value of Achievement

Recent literature has argued that what makes certain activities ranging from curing cancer to running a marathon count as achievements, and what makes achievements intrinsically valuable is, centrally, that they involve great effort. Although there is much the difficulty‐based view gets right, I argue that it generates the wrong results about some central cases of achievement, and this is because it is too narrowly focused on only one perfectionist capacity, the will. I propose a revised perfectionist account on which an achievement is an activity that fully exercises or expresses any number of a range of perfectionist capacities.     

Applying Principles to Cases and the Problem of Judgment

We sometimes decide what to do by applying moral principles to cases, but this is harder than it looks. Principles are more general than cases, and sometimes it is hard to tell whether and how a principle applies to a given case. Sometimes two conflicting principles seem to apply to the same case. To handle these problems, we use a kind of judgment to ascertain whether and how a principle applies to a given case, or which principle to follow when two principles seem to conflict. But what do we discern when we make such judgments—that is, what makes such judgments correct? The obvious answer is that they are made correct by whatever makes other moral judgments correct. However, that cannot be right, for a principle can be inconsistent with morality yet still apply in a particular way to a given case. If the principle is inconsistent with morality, then morality cannot be what we discern when we judge whether and how that principle applies to a given case. I offer an alternative account of what makes such judgments correct.     

MENTAL HEALTH AND THE GOSPEL: BOYLE LECTURE 2020

Mental health has become a domain of professional and scientific endeavor, distinguished in the modern mind from spirituality, which is understood as a more subjective, transcendent, and private concern. This sharp separation has been challenged in recent decades by scientific research, which demonstrates the positive benefits of spirituality/religion (S/R) for mental health. Increasing scientific interest in the topic is to be welcomed, but the contribution of theology to the debate has been neglected. It is proposed here that Jesus’ life and teaching are presented in the synoptic Gospels as fundamentally concerned with what we now call mental health. Jesus’ teaching on worry, for example, offers various psychological strategies for dealing with anxiety. Moreover, it presents prayer as an effective and constructive response to worry, involving disciplined attention rather than avoidance. Critical interdisciplinary conversations between science and theology on matters such as worry offer a constructive approach to understanding the human condition in the context of adversity.     

Guidance and New Education for Schools

A rationale for broad-based school reform is detailed, including a brief examination of the old guidance as separate from the teaching model for school practice. Instead it is now clear that the general curriculum of schools must include psychological growth as a direct object of classroom instruction. To accomplish such “new education,” goals will require a major role shift and commitment on the part of school guidance. There are currently in place a few examples of guidance education in the curriculum at both the elementary and secondary level. These efforts serve only as exemplars of what is possible, namely that an effective guidance role can alter both classroom teaching strategies as well as broaden the curriculum content. It is most strongly suggested that guidance theory and practice take the lead in seeking school reforms.     

Simulationspatienten in der Psychotherapieausbildung

Background

The development of therapeutic skills is an essential therapist-related variable that deserves special attention in the context of the currently increasingly discussed topic of therapeutic failures and discontinuation of therapy.

Aim

The study investigated whether the use of simulated patients (SP) in the training of psychotherapists can lead to an increase in therapeutic skills.

Material and methods

The use of SP (16 teaching units) was tested in a pre-post comparison with 29 training participants for child and adolescent therapy and analyzed from three perspectives: from the perspective of the SP, the training of participants and rater.

Results

The work with SP in psychotherapy training leads to a significant increase in therapeutic skills; however, it requires further research to see if this teaching method is more effective than other approaches to teaching, whether it contributes to long-term changes in therapeutic skills and to what extent the results can be transferred to other therapeutic contexts (except exploration).     

The Fear of Death

Taking a somewhat indirect route that includes some autobiographical reflection, I address three questions. One is what it might mean to say, with Socrates, that philosophy is "studying for death". The second is why Christians should fear death at all, if the good of Heaven is really what they believe is beyond it. The third is the question what difference it makes to your philosophical view of death if you are a believer.     

The Essence of Psycho-Analysis as Opposed to What Is Secondary

This paper's purpose is to differentiate what is essential to psycho-analysis to what is actually not part of psycho-analysis at all but something peripheral that has become associated with it. The paper makes therefore a differentiation between what is secondary to psycho-analysis and what is primary.     

DEFENDING NIEBUHR FROM HAUERWAS

In his 2001 book, With the Grain of the Universe, Stanley Hauerwas has made an extended case for Karl Barth as the model for how to do Christian ethics, and for Reinhold Niebuhr as the model for how not to do it. Though Barth's closer and deeper theological connection to the Christian tradition appeals to a Jewish traditionalist by analogy, nevertheless, Niebuhr's approach to social ethics, based as it is on a version of natural law, is of greater appeal. That is because it is more philosophically arguable in a secular society and culture, and because it is more politically effective there. It is what made Niebuhr a more effective opponent of Nazism than was Barth. Also, Niebuhr's version of natural law is not a christianized version of Stoic natural law teaching but, rather, a profound use of the biblical prohibition of idolatry, having heretofore unnoticed affinities with rabbinic developments of that prohibition.     

The Moral Virtue of Being Understanding

Ethical Theory and Moral Practice - Being understanding is a moral virtue. But what exactly is it that an understanding person does excellently? And what exactly makes it a moral virtue, rather...