Confirmatory factor analysis of the Approaches to Teaching Inventory

Background. The Approaches to Teaching Inventory (ATI) was developed to explore the relationship between students' approaches to learning, and teachers' approaches to teaching, in the physical sciences in higher education. It is increasingly being used in other contexts. Aim. To analyse the factor structure of the ATI. Method. Confirmatory factor analysis. Sample. Inventory responses from over 1,000 university teachers, from 4 different countries and a wide range of disciplines, experience, and teaching level (year of students' study) were used as the sample. Results. Cronbach's alpha values of the 2‐scale inventory were acceptable for scale reliability, but not for the 4‐scale structure. A good fit to the intended 2‐factor structure was obtained by confirmatory factor analysis. Both Information transmission/teacher‐focused and conceptual change/student‐focused scales had well identified intention and strategy subscales. Conclusion. The ATI has been developed as a relational indicator of 2 dimensions of approaches to teaching. It is not intended for use in gathering a full, rich self‐report of teaching, or in non‐relational contexts. However, it has now been used in a number of different contexts, including different subject areas and cultures. There is evidence in this paper that in those contexts its factor structure is, in the main, consistent with the original design. This analysis also suggests ways that the ATI could be improved.     

Scale structure of the Team Role Self Perception Inventory

The Team Role Self Perception Inventory (TRSPI) has attracted several studies critical of its psychometric properties. This research uses a large data set and employs confirmatory factor analysis on within‐scale scores to examine the dimensionality and reliability of the TRSPI's scales. Data show that five of the nine scales are unidimensional and that two other scales show generally good fit to a unidimensional solution. The ‘completer‐finisher’ and ‘implementer’ scales show a better fit to a bidimensional structure and would benefit from improved item wording for a small number of items. The ‘shaper’ scale would also benefit from some attention to item wording. Reliability estimates suggest that the reliability of the TRSPI's scales is better than previous estimates imply.     

The psychometric properties of The Religious Status Inventory—‘Being Ethical’ subscale among Northern Irish adolescents

There are few self‐report measures of morality. The Religious Status Inventory—‘Being Ethical’ subscale represents one approach. However, at present there is limited information on the psychometric properties of either the original 20‐item version (RSInv‐20) or the shortened embedded 10‐item version (RSInv‐S10). The aim of the present study was to provide psychometric data on the internal reliability of these two versions of the ‘Being Ethical’ subscale. As part of a larger study, 595 Northern Irish adolescents, drawn from both Grammar and Secondary schools, completed the RSInv‐20. An unsatisfactory level of internal reliability was found for the RSInv‐20 (Cronbach’s alpha = 0.42), but a satisfactory level of internal reliability was found for the RSInv‐S10 (Cronbach’s alpha = 0.70). Subsequent item analysis produced an alternative 10‐item version (RSInv‐A10) that provided the optimum level of internal reliability for a 10‐item measure in the present sample (Cronbach’s alpha = 0.74). In addition, on all three versions of the measure (RSInv‐20, RSInv‐S10, and RSInv‐A10), differences were found in levels of internal reliability among Grammar and Secondary school respondents, with the former producing higher levels of internal reliability.     

Using ‘Foundation'as Inculturation Hermeneutic in a World Church: Did Rahner Validate Lonergan?

Lonergan writes both of a foundation for human knowing as well as of a functional specialty he termed ‘foundations’. Neither of these is the same as ‘foundation’ as the term is used by nonfoundationalists. Lack of clarity and differentiation regarding what is meant by ‘foundationalism’ sometimes informs the perception that Lonergan is a foundationalist. The burden of this essay is to show that Lonergan's philosophical and theological thought, as well as his use of the term ‘foundations’, fall awkwardly, if at all, under anti‐foundationalist strictures. There is a need to clarify and differentiate a range of terms and concepts in this regard. Lonergan shares with anti‐foundationalists the rejection of ocular metaphors and other naïve approaches to human knowing. Lonergan's own search for ‘foundations’, which I argue is critical for a world Church consciousness and meets the Rahner‐test for a world Church, is part of an overall project to situate knowing within identifiable, recurring patterns in the operations of human consciousness.     

Postmodern collaborative and person‐centred therapies: what would Carl Rogers say?

Among the most frequent comments and questions about my postmodern collaborative approach to therapy are ‘It sounds Rogerian’ and ‘Is it any different from Carl Rogers' client‐centred therapy?’‘Yes,’ I usually say, ‘there are similarities and differences.’ Here I overview the Collaborative and Rogerian approaches, highlight selected similarities and distinct differences, and comment on the relationship of each to family therapy as I see them.     

Herder's ‘Expressivist’ Metaphysics and the Origins of German Idealism

Charles Taylor's influential exposition of Hegel made the doctrine of expressivism of central importance and identified Herder as its exemplary historical advocate. The breadth and generality of Taylor's use of ‘expressivism’ have led the concept into some disrepute, but a more precise formulation of the doctrine as a theory of meaning can both demonstrate what is worthwhile and accurate in Taylor's account, and allow us a useful point of entry into Herder's multifaceted philosophy. A reconstruction of Herder's overall philosophical position, centred around a refined theory of what this paper labels ‘Herderean expressivism’, reveals a naturalistic, teleological metaphysics. This metaphysics fulfils the Hegelian aim of providing what Dieter Henrich has called a ‘feedback loop’ between ontology and epistemology. Exploring Herder's expressivism, therefore, helps further the case for his decisive impact on Hegel's philosophy. Herder's methodological naturalism, however, represents an obstacle to Hegel's absolute idealism.     

FINE'S MCTAGGART,TEMPORAL PASSAGE,AND THE A VERSUS B‐DEBATE

I offer an interpretation and a partial defense of Kit Fine's ‘Argument from Passage’, which is situated within his reconstruction of McTaggart's paradox. Fine argues that existing A‐theoretic approaches to passage are no more dynamic, i.e. capture passage no better, than the B‐theory. I argue that this comparative claim is correct. Our intuitive picture of passage, which inclines us towards A‐theories, suggests more than coherent A‐theories can deliver. In Finean terms, the picture requires not only Realism about tensed facts, but also Neutrality, i.e. the tensed facts not being ‘oriented towards’ one privileged time. However unlike Fine, and unlike others who advance McTaggartian arguments, I take McTaggart's paradox to indicate neither the need for a more dynamic theory of passage nor that time does not pass. A more dynamic theory is not to be had: Fine's ‘non‐standard realism’ amounts to no more than a conceptual gesture. But instead of concluding that time does not pass, we should conclude that theories of passage cannot deliver the dynamicity of our intuitive picture. For this reason, a B‐theoretic account of passage that simply identifies passage with the succession of times is a serious contender.     

Truth and the ‘Politics of Ourselves’

The authors take up Amy Allen's suggestion that while Foucault's work may be able to support a certain type of self‐critique and self‐development, it does not permit the kind of interpersonal relations that are necessary for the development of intersubjective meaning in struggles against imposed identities. The authors contend that for Foucault, relations of ‘truth’ play an important constitutive role in subjectivities, and that understanding the ‘politics of ourselves’ in the context of this truth shows not only an openness to meaningful interpersonal relations, but also that these relations are capable of generating the conceptual and normative resources necessary for resisting socially imposed subjectivities. The authors present such an account of intersubjective relations based on Foucault's discussion of parrhesia, and develop a model of collaborative political action that addresses the criticisms raised.     

The End(s) of Philosophy: Rhetoric, Therapy and Wittgenstein's Pyrrhonism

In Culture and Value Wittgenstein remarks: ‘Thoughts that are at peace. That's what someone who philosophizes yearns for’. The desire for such conceptual tranquillity is a recurrent theme in Wittgenstein's work, and especially in his later ‘grammatical‐therapeutic’ philosophy. Some commentators (notably Rush Rhees and C. G. Luckhardt) have cautioned that emphasising this facet of Wittgenstein's work ‘trivialises’ philosophy – something which is at odds with Wittgenstein's own philosophical ‘seriousness’ (in particular his insistence that philosophy demands that one ‘Go the bloody hard way’). Drawing on a number of correlations between Wittgenstein's conception of philosophy and that of the Pyrrhonian Sceptics, in this paper I defend a strong ‘therapeutic’ reading of Wittgenstein, and show how this can be maintained without ‘trivialising’ philosophy.     

Geographies of Meaningful Living

Because it is significantly unclear what ‘meaningful’ does or should pick out when applied to a life, any account of meaningful living will be constructive and not merely clarificatory. Where in our conceptual geography is ‘meaningful’ best located? What conceptual work do we want the concept to do? What I call agent‐independent and agent‐independent‐plus conceptions of meaningfulness locate ‘meaningful’ within the conceptual geography of agent‐independent evaluative standards and assign ‘meaningful’ the work of commending lives. I argue that the not wholly welcome implications of these more dominant approaches to meaningfulness make it plausible to locate ‘meaningful’ on an alternative conceptual geography — that of agents as end‐setters and of agent‐dependent value assessments — and to assign it the work of picking out lives whose time‐expenditures are intelligible to the agent. I respond to the challenge confronting any subjectivist conception of meaningfulness that it is overly permissive.     

Hailing Zenobia: Anti‐Judaism,trinitarianism, and John Henry Newman

John Henry Newman's early nineteenth‐century monograph The Arians of the Fourth Century iterates and intensifies the anti‐Jewish rhetoric already conveyed by the Nicene trinitarian theology inaugurated by Athanasius of Alexandria in the fourth century. Invoking philosopher Judith Butler's analysis of the performative power of ‘hate speech’ not only to injure, but also to interpellate subjects who may be heard to ‘talk back’, the present article seeks to surface the subversive potentialities contained not only within Newman's text (read in its immediate historical context), but also within trinitarian discourse more generally. Zenobia, third‐century ruler of Palmyra, reviled by Newman as both a ‘Judaizer’ and an ancestor of ‘Arianism’ (i.e. anti‐trinitarian theology), serves in this article (as in Newman's text) as the privileged figure for an interpellated subject, at once ‘Jewish’ and ‘feminine’ (thus seductively ‘oriental'), that may be heard to give voice to the ‘insurrectionary’ counter‐speech harbored within the very discourse of Christian orthodoxy that seeks to suppress it.     

Mystical experience as universal connectedness: Leonardo Boff's ‘trans‐cultural phenomenology’

This article engages with the post–1992 (Rio Earth Summit) writings of Leonardo Boff, one of the most prolific and widely read Brazilian writers in the religious field today. The article first outlines Boff's understanding of the prevailing global market paradigm, guided by ‘liberal capitalist’ values and at the point of crisis. Boff's appreciation of the emergent ‘new science’ paradigm as providing conceptual impetus to fresh understandings of relations between the sacred, the self, and the universe is then delineated. The understanding of mystical experience as universal connectedness, informed by the ‘new science’ paradigm and emerging from Boff's ‘trans‐cultural phenomenological’ reading of religious discourse and practice, is subsequently explored in depth.     

Is Silence Really Golden? The Role of Spiritual Voice in Folk Pedagogy and Folk Psychology

Most recently, considerable attention has been focused on the social construction of knowledge and an internalist, first‐person perspective on learning. Included in this paradigm shift is a particular ‘hybrid’ of both psychology and educational theory often referred to as ‘theory of mind’ (ToM research) or folk psychology. This article outlines models of teaching, learning, and mind in the hopes that such an advance in understanding children's minds will lead to an improved pedagogy. To address the issues of emotion and ‘spiritual voice’ that may constrain learning in the classroom and self‐development, Belenky et al.’sfive epistemological perspectives or ‘Women's Ways of Knowing’ (New York, Basic Books, 1986) are couched within the framework of Olson and Burner's [Folk Psychology and Folk Pedagogy, in: D. Olson & N. Torrance (Eds) Handbook of Education and Human Development: New Models of Learning, Teaching and Schooling, pp. 9‐27 (Oxford, Blackwell)] four models of mind, teaching and learning. At issue is the dialogical relation between folk psychology and folk pedagogy and its contingency on both culture and context.     

Accessing the multitude within: A psychoanalytic perspective on the transformation of masculinity at mid‐life1

This paper reflects upon the essential components of male identity that commonly are reworked in middle age. The author argues that healthy masculine gender identity involves an ongoing, plastic process of destabilization and reconstruction at various pivotal developmental stages, particularly during middle adulthood. In essence, a man's mature transformation of his sense of masculinity results when finite concepts of gender identity are superseded by an awareness of the complexity of one's multiple, early and diverse gender identifications. A clinical case provides insight into how psychoanalytic treatment can contribute to a new experience of masculinity. The case illustrates how a maturing man, meeting an altered sense of identity in mid‐life, relies less on gender splitting and more on reuniting previously antithetical intrapsychic elements. Why this more pluralistic, polythreaded masculinity frequently must wait until mid‐life is further clarified. Specific importance is attached to the early development of male gender identity as it is founded on the boy's unique struggles in separating from his mother. The foundation for male gender identity formation is reconsidered as the author questions the ‘dis‐identification’ model while explicating how the boy's striving for narcissistic completion shapes the gendered masculine ego ideal. Classically termed ‘phallicism’ is understood both to facilitate and obstruct a man's adult development, while the concept of ‘genitality’ is augmented by the postclassical notion of ‘interiority’. At mid‐life, ‘phallic’ ego ideals (resting on omnipotence, desires for narcissistic completion and gender splitting) are transformed into more realistic, ‘genital’ ego ideals (synthesizing autonomy and connection). The achievement of a mature, less sharply gendered ‘masculine’ ego ideal (revitalizing the foreclosed dimensions of both the early maternal and paternal imagos) occurs as the balance of forces shifts in the direction of true genitality rather than defensive phallicism.     

Objectless activity: Marx's ‘theses on feuerbach’

According to Friedrich Engels (Ludwig Feuerbach and the end of classical German philosophy) the so‐called ‘Thesen über Feuerbach’ are ‘the brilliant germ of the new world conception’. For Karl Korsch ('Review of Vernon Venable’, Journal of Philosophy 42 [1945], no. 26) there are ‘magnificently summed up’ in them the ‘texts of Marx and Engels's first (Hegelian and post‐Hegelian) period’. Even given the important distinction between the ‘young’ and the ‘mature’ Marx these two opinions are not incompatible. The present paper's concern, however, is with the relationship of the ‘Thesen’ to the materialist conception of history. Once the ‘Thesen’ are read as a consistent whole it is clear that they are incompatible with any non‐social (non‐human) nature; hence with the ontological independence of nature from man; hence with any materialism, historical or otherwise. Furthermore, taken as a whole the ‘Thesen’ form an attempted solution to the problem of the justification of ideals, a solution both activist and dogmatist. Since the attitude expressed in the ‘Thesen’ underlies both Marx's ‘theory of alienation’ and his ‘critique of political economy’ neither of these can lay claim to the status of knowledge.     

Measuring distance in personal relationships: The Relational Distance Index

This article describes the development of an instrument that measures people's reported use of distancing tactics in personal relationships. Two versions of the Relational Distance Index (RDI) were developed, an 8‐itemversion and a 17‐item version. Four studies were conducted to examine the instrument's psychometric properties. The index exhibited a stable two‐factor structure (unfriendly and withdrawal), had acceptable internaland temporal reliability, and performed well on the tests of convergent and discriminant validity. The data suggested the RDI is suitable for use with both student and nonstudent samples.     

THE CRISIS OF HISTORICISM: AND THE PROBLEM OF HISTORICAL MEANING IN NEW TESTAMENT STUDIES

The rapid rise of varieties of historicism in Germany, during the mid‐ to late‐nineteenth century, and subsequently in England and America, resulted in a radical transformation of the principles of coherence and methods of analysis within biblical studies. 1 This paper will argue that the foundational ‘subject/object’ metaphysics of historicism has been subverted over the past century. For this reason, historical positivism should no longer be accorded the status of ‘normative paradigm’ and ‘gatekeeper’ over and against other interpretive approaches. This paper next lays out five principles for a renewed practice of historical inquiry. It argues, first, that historical inquiry continues to serve a vital function within biblical studies in its ability to call attention to historical difference, and, thereby, to contribute to a strategy of resistance to ideology and to totalizing theories; second, that the traditional appeal to historical ‘context’ and ‘author’ in the interpretation of texts continues to be a useful practice – despite the provisional and constructed nature of both – as a way of taking into account extra‐lingual reference and of avoiding presentism; third, that the substitution of new ‘grand narratives’ of Christian origins in place of the (quasi‐theological) ‘historical’ narrative of traditional Christianity – under the claim of historical objectivity – should be abandoned because the very concept of ‘origins’ is the result of a literalizing of a metaphor. Such totalizing narratives always reduce history's inherent polycentricism. Fourth, I will argue that the continued use of historicism in the antiquarian attempt to reconstruct the past, disconnected from both a quest for social justice and a desire for personal self‐creation, represents a form of thought that alienates scholars from themselves and from their real material contexts. Finally, and following on the previous point, this paper submits that the practice of historical analysis has an ethical dimension by virtue of the fact that the personhood of the biblical historian is indissolubly linked to other dimensions of life including the social and ethical aspects of life. These added dimensions complicate the making of choices, which is implicit within all practices of interpretation. These five principles are here suggested as points of departure for the reconceptualization of the scope and function of historical inquiry within the discipline of New Testament studies.