Kierkegaard,Despair and the Possibility of Education: Teaching Existentialism Existentially

Written collaboratively by two undergraduate students and one professor, this article explores what it would mean to teach existentialism “existentially.” We conducted a survey of how Existentialism is currently taught in universities across North America, concluding that, while existentialism courses tend to resemble other undergraduate philosophy courses, existentialist texts challenge us to rethink conventional teaching practices. Looking to thinkers like Kierkegaard, Beauvoir and Arendt for insights into the nature of pedagogy, as well as recent work by Gert Biesta, we lay out the four qualities that we propose characterize “existentialist” teaching practices: an emphasis on teaching over learning and on the “how” over the what; the cultivation of newness as well as capacities for resistance. Reflecting on the significance of existentialism for classroom dynamics, we conclude by examining the tensions between existentialist commitments to freedom and prevailing trends in higher education. This essay raises questions about the emancipatory potential of existentialist philosophies, especially in the context of undergraduate classrooms.     

Fostering critical religious thinking in multicultural education for teacher education

Religious diversity as a consequence of global immigration has become a cultural phenomenon of pluralism in society. The fear of indoctrination and the desire for religious freedom fuel the debate on whether to remove religion from school education. Freire’s Pedagogy of the Oppressed offers a positive perspective on the debate by calling attention to the pedagogy of religious education in the pursuit of religious freedom for all human beings. Rather than transferring religious knowledge to students, the challenge for religious education is to foster critical religious thinking in them. Unfortunately, many teachers lack the confidence to address religious issues, as well as lacking support in the professional development of critical religious thinking. Hence, this article proposes a tentative model for fostering critical religious thinking that might fit into a course in multicultural education for teachers.     

On the need for structurally competent counselling and psychotherapy: Neoliberal ideology,disability and the psy disciplines

This article highlights and problematises the psy disciplines' articulations with neoliberalism, with a particular focus upon disability and upon counselling and psychotherapy. Recent years have witnessed burgeoning scholarly interest in the potential complicities of the psy professions in a neoliberal agenda of individualisation, pathologisation and responsibilisation of human suffering. Such complicities are, in state therapy settings, driven by a growing need for these professions to offer cost-effective, evidence-based interventions to secure funding in an increasingly competitive market. Whilst the entwining of neoliberal ideology with therapy practices may be innocuous for some, it is contended that disabled people may be at particular risk of harm. A case is then made for training and practice to foreground structural competency, an awareness of how therapy encounters and client concerns are shaped by socio-structural factors, including, but not limited to, politics and political ideology. This would require not only an appreciation of the sociopolitical context in which therapy unfolds and its indubitable shaping of subjectivities, but also greater recognition of disability as a source of social inequity and oppression, as opposed to an individual phenomenon. Moreover, structural competency would require theoretical and demographic diversity in training and practice, which, in turn, would necessitate identifying and addressing barriers to inclusion for disabled people. Points raised are deemed of particular importance given the emergence of long COVID.     

The Pedagogy of the Online Wisdom Community: Forming Church Ministers in a Digital Age

Abstract. While electronic learning is transforming the face of higher education today, some in the theological community question whether it is appropriate for the specific goals of graduate level theological formation for ministry. Drawing on the work of one theological faculty, this article answers yes. The author describes the school's hybrid model of distance education pedagogy. He discusses the underlying teaching and learning principles that guided the faculty in their development of this model, and, in particular, the pedagogical ideal of the learning cohort as a “wisdom community.” Web‐based instruction can be effectively designed to nurture wisdom communities for integrative learning. The author describes the “pedagogy of the online wisdom community” from his experience of Web‐based distance education teaching. The growing demand for ministry formation programs, particularly in mission areas, underlines the urgent need for continued study of the role of technology in theological pedagogy.     

CREATION EX NIHILO AND EX AMORE: ONTOLOGICAL FREEDOM IN THE THEOLOGIES OF JOHN ZIZIOULAS AND CATHERINE MOWRY LACUGNA

This essay takes as its starting point Reinhard Hütter's analysis of the crisis of meaning of “freedom” in late modernity. The essay argues that the trinitarian theologies of John Zizioulas and Catherine Mowry LaCugna make an important contribution to the reconstruction of a theology of freedom in our postmodern era. God's ontological freedom, they explain, is both unorigination and ecstatic love. The essay concludes with reflection on how the work of these theologians can be used constructively to address the issues of freedom and the modern quest for unorigination, freedom as love in a free market economy, and the relation of freedom and law.     

The Tensile Core: Theological Pedagogy in a New Context

Older, second‐career and non‐traditional students in seminaries present challenges for theological curricula and teaching in situations where theological study and the actual practice of ministry are no longer sequential but simultaneous. The author proposes a threefold response to these challenges, combining scholarly excellence and compassionate pedagogy with an eye toward seamless integration of study, formation, and life. The axis connecting past and future within this trinity is compassionate pedagogy: an approach to teaching in which passionate mutual participation yields creative contextualizing of academics and practice, guiding students toward a comprehension of their lives and work as the central arena of theological inquiry.     

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.     

SOME REFLECTIONS CONCERNING FEMINIST PEDAGOGY

Abstract: This paper reflects on some of the risks and requirements of engagingin feminist pedagogy. Feminist pedagogy seeks to promote an interactive classroom, encourage a de-centered approach to the teaching and learning process, and take differences seriously. Some of these practices may pose risks for the practitioner in an established academic environment where one may be expected to make "pobjective" judgments and assign grades without regard for difference; where pedagogy designed to encourage an interactive classroom may be taken as indicating lack of "expertise" which is often only recognized as such in authoritative assertiveness. If there is a backlash against critiques of the canon and experimentalism in pedagogy, can feminist pedagogy be a coherent practice in today's academic institutions?     

Freedom is Not Free?: Posthumanist,Ecological Reflections on Christian Freedom and Responsibility

Philosophers aligned with a kind of posthumanism emphasize the modern, modern human's freedom and ethics are founded on a break from all ties to animality and materiality. Highlighting the posthumanist work of Jacques Derrida, Donna Haraway, and Karen Barad, this article aligns key insights of Dietrich Bonhoeffer's work, such as his pervasive concept of “sociality,” with the call for a more ecologically embedded humanity. The resulting reconstruction of Christian freedom is profoundly Christological and sacramental: freedom‐for the other comes in, with, and through—not apart from—both the divine and created other.     

Teaching Religion Religiously: A Dialogue

Two theologians teaching religion at the same college engage in a dialogue about differences in their understandings of teaching religion in order to explore serious pedagogical and theological issues. Their reflections on their teaching touch on issues of learning goals, institutional identity, student freedom, faculty self‐revelation, and the liberal arts that most teachers of religion face. Along the way, they explore the relation of pedagogy to theological topics like grace and ecclesiology. We invite readers to join the conversation begun in this article by engaging Webb, Placher, and one another through the public discussion list we've created for this article on the Wabash Center Discussion Forum at http://ntweb.wabash.edu/wcdiscus/.     

Patriotism and Pride beyond Richard Rorty and Martha Nussbaum

Old and new complicities of collective political attachment in violence give patriotism a bad name. Simplistic positions often view collective attachment as either entirely bad or as sanitizable merely by adding to patriotism the adjective ‘critical’. Patriotic affectivity, as illustrated with the political emotion of pride, stands out within philosophical debates. This article argues that, to think about patriotism differently, we need to look more closely at ‘optics’ of patriotism and pride that have escaped debate although they are crucial for avoiding older pitfalls. To this end, I revisit Richard Rorty’s and Martha Nussbaum’s positions on pride by introducing more challenging examples of what being/feeling patriotic should mean. I reframe patriotism so that an ‘outward’ ‘optic’ acts as a strong corrective of the usual inward preoccupation with domestic issues within the polity and the state.     

The metaphysics of human freedom: from Kant’s transcendental idealism to Schelling’s Freiheitsschrift

Schelling’s 1809 Freiheitsschrift (Philosophical Investigations into the Essence of Human Freedom), perhaps his most widely read work, presents considerable difficulties of understanding. In this paper, I offer an interpretation of the work in relation to Kant. My focus is on the relation in each case of their theory of human freedom to their general metaphysics, a relation which both regard as essential. The argument of the paper is in sum that Schelling may be viewed as addressing and resolving a problem which faces Kant’s theory of freedom and transcendental idealism, deriving from the challenge posed by Spinozism. One major innovation in Schelling’s theory of human freedom is his claim that it presupposes the reality of evil. I argue that Schelling’s thesis concerning evil also provides a key to the new and highly original metaphysics of the Freiheitsschrift. The relation of Schelling’s theory of freedom to his general metaphysics is therefore complex, for it goes in two directions: the metaphysics are not simply presupposed by the theory of freedom but are also in part derived from it. These new metaphysics also, I argue, allow Schelling to resolve a problem which his own earlier Spinozistic system had left unresolved.     

Learning as a Path,Not a Goal: Contemplative Pedagogy – Its Principles and Practices

What is contemplative pedagogy and how is it practiced in Religious Studies classrooms? Contemplative pedagogy cultivates inner awareness through first‐person investigations, often called “contemplative practices.” Contemplative teaching practices range widely: silent sitting meditation, compassion practices, walking meditation, deep listening, mindfulness, yoga, calligraphy, chant, guided meditations, nature observation, self‐inquiry, and many others. Since narrative is a mode of instruction prevalent in contemplative literature, the article includes first‐hand reflections from students and a narrative account of how an initially skeptical professor came to incorporate contemplative teaching methods into her courses. It expands from the personal narratives to highlight the work of many contemplative professors in the field. These real‐life examples are put into the context of recent publications on shifts in higher education and meditation research. The article seeks to demonstrate the power of contemplative teaching to fulfill many hopes for liberal arts learning. Of particular importance is its emphasis on interior qualities of lifelong impact, such as self‐knowledge and ethical cultivation.     

Sophistry in Vygotsky: Contributions to the Rhetorical and Poetic Pedagogy

Studies in Philosophy and Education - This work relates L. S. Vygotsky’s theory to the rhetorical and poetic pedagogy, which is a set of educational ideas and practices derived from the...     

Echo's Lament: Teaching,Mentoring, and the Danger of Narcissistic Pedagogy

In this essay, I explore “narcissistic pedagogy,” a pedagogy that centers disproportionately on the needs of the teacher – especially the need for admiration. I engage psychological discussions of narcissistic patterns, and I retell the ancient myth of Narcissus. The core of narcissistic pedagogy is that the teacher experiences students not as centers of their own activity but as part of the teacher's self. All educational situations are vulnerable to narcissistic dynamics, and I will consider strongly narcissistic pedagogy as well as milder narcissistic dangers. I will, additionally, explore healthy narcissism. I pose “conversational education” as an alternative to narcissistic patterns.     

On critical African philosophy: Mapping the boundaries of a good philosophical tradition

This essay deploys the existence of epistemic vices in the trajectory of Western philosophy to map the erasures and complicities that accompanied the emergence of contemporary African philosophy (CAP₁). It argues that the complicity of CAP₁ in the hyperspecialization and academic self-absorption that marked the professionalization of Western philosophy, makes it difficult to attend to the conditions for its own possibility. CAP₁ arguably needs to make a critical turn into critical African philosophy (CAP₂), understood as a metatheoretical and metaphilosophical framework for an internal transformation that is emancipatory. CAP₂ is envisioned, first, as a critique of postcoloniality that rehumanizes the autonomous African subject; and, second, as an ethicopolitical project that explores the cracks between philosophy as theoretical practice and philosophy as praxis in opening up the spaces for postcolonial emancipation. The essay identifies three conditions that instigate the emancipatory possibility of philosophizing on the continent: the spatial/platial, demosophic, and political.     

Biblical language instruction by the book: Rethinking the status quaestionis

Grammar‐translation pedagogy is the standard for biblical language instruction. Second language acquisition scholars have argued that grammar‐translation is ineffective and not empirically justified. Moreover, evidence suggests most seminary graduates do not use biblical languages effectively in ministry. Task‐based instruction is an important alternative pedagogy which focuses on the tasks students will be using the language for and designs the curriculum around those tasks. A task‐based approach de‐emphasizes translation and memorization of forms. Instead, the emphasis from the beginning is on biblical interpretation and exposition. Available software based resources offer new possibilities for task‐based teaching, as students can identify forms and vocabulary and have access to a library of resources. A task‐based pedagogy using these tools enables students to quickly develop skills in biblical interpretation that are normally reserved for the third or fourth semester of study. Task‐based pedagogy offers great promise for effective and efficient biblical language pedagogy.     

HOW SHOULD THE HISTORY OF EDUCATION BE WRITTEN? SOME REFLECTIONS ABOUT THE NATURE OF THE DISCIPLINE FROM THE PERSPECTIVE OF THERECEPTION OF OUR WORK

How should history of education be written? To put the question is far more easier than to provide a concrete answer. In contemporary research, there continue to be pedagogistic complaints about finding answers to present-day educational problems via history. In our view, such an ahistorical utilitarianism as well as the legitimizing and/or mythologizing belief in a particular pedagogical system, in which the history of this field is so rich since the institutionalization of the discipline at the end of the nineteenth century, should be avoided at all costs. But the danger of presentism lurks around the corner as a sine qua non condition in any form of historical research. As can be found out via the comments on our own work, much of the criticism goes back to old conceptions of the discipline, conceived as “historical pedagogy” rather than as history of education. Apparently, in the field of pedagogy people are still convinced that the history of education, even if it does not provide edifying examples and useful lessons, must in any case have a training value for professionals – which in the light of modern, advanced research is rather a difficult idea to defend.     

Authority,Autonomy and Automation: The Irreducibility of Pedagogy to Information Transactions

This paper draws attention to the tendency of a range of technologies to reduce pedagogical interactions to a series of datafied transactions of information. This is problematic because such transactions are always by definition reducible to finite possibilities. As the ability to gather and analyse data becomes increasingly fine-grained, the threat that these datafied approaches over-determine the pedagogical space increases. Drawing on the work of Hegel, as interpreted by twentieth century French radical philosopher Alexandre Kojève, this paper develops a model of relational pedagogy which highlights three points of incompatibility with a datafied learning environment reduced to finite measures. Firstly: Kojève’s accont of authority in Hegel posits two aspects to the mimetic relation between teacher and student: recognition and realisation, which belong to the ipseity or about-self-ness of the subject, and are incompatible with a general definition of data. Secondly, the Hegelian approach to human historical time, in particular the assertion that time and desire are begun in the future, not the past, renders it incompatible with mathematical time as used in data processing. Finally, from these it is possible to derive a distinctive notion of the work of pedagogy, grounded in Kojève’s realist reading of Hegel, irreducible to information processing. In consequence of this threefold irreducibility, the paper draws attention to a need for relations of human pedagogical work to be inherent in the design of educational technologies and highlights the dangers of presuming a machine intelligence model in the design of learning environments.