Democratic Patriotism and Multicultural Education

Debate about multicultural education in the USAhas been marked by anxieties about thestability of a nation that is both increasinglyculturally diverse and increasingly resistantto coercive assimilative practices. Apolitically and morally persuasivemulticulturalism must seek to dispel ratherthan evade these anxieties. One educationalvenue in which they must be addressed ishistory teaching. The possibility ofcultivating democratic patriotism in theteaching of a genuinely multicultural Americanhistory is discussed.     

Curriculum Evaluation and Assessment of Multicultural Genetic Counselor Education

Multicultural competence in genetic counseling integrates racial-cultural knowledge, awareness, and skills into clinical interventions and research practices. Researchers and educators often cite racial-cultural factors as obstacles for visible racial-cultural people seeking help. However, the professional's unfamiliarity of how his or her own racial-cultural group affiliations are influenced by the history of discrimination and oppression coupled with their lack of self-understanding of racial-cultural issues for him- or herself has also limited the effectiveness of genetic counseling. The purpose of this study is to evaluate the effectiveness of the Handbook of Cross-Cultural Genetic Counseling, a multicultural curriculum developed for genetic counselor education for increasing multicultural counseling competence. The multicultural curriculum was evaluated for its effectiveness of increasing multicultural counseling competence using a nonequivalent control group design. A participant's multicultural counseling competence was hypothesized to increase after being taught the curriculum. The curriculum was effective for increasing multicultural counseling competence. Additionally, achieved multicultural counseling competence was not influenced by when the curriculum was taught. Trend analyses measuring the longitudinal impact of the curriculum on multicultural competence were significant. Implications of the results are discussed.     

A Moral Framework for Multicultural Education in Healthcare

The goal of this paper is two-fold. First, I begin by reviewing several of themajor points of emphasis among health educatorsas they begin to incorporate multiculturalissues into healthcare education. I thenconsider the role of moral relativism, which iscurrently being endorsed by some healtheducators, as the foundation for resolvingcross-cultural conflicts in healthcare. Iargue that moral relativism is ultimatelyinconsistent with the stated goals inmulticultural curricular proposals and fails toprovide an effective framework for consideringmoral conflicts in cross-cultural settings. Instead, I propose that those methods seekingto establish a common morality, built uponmutually shared values, offer the mostpromising means of resolving cross-culturalconflicts. This leads to my second goal, tocompare recent work in moral pragmatism withwhat is now widely known in bioethics as moral``principlism.' I argue that while proponentsof principlism and pragmatism each seek toestablish a common foundation for moraldeliberation, they fail to appreciatesignificant similarities between theirrespective approaches. Instead of offeringtwo completely unique and independent methodsof moral deliberation, I suggest thatprinciplism and pragmatism embrace commonthemes that point us in a positive direction,providing an effective framework useful forconsidering cross-cultural conflicts inhealthcare.     

Autonomy, Slavery, and Mill's Critique of Paternalism

Critics have charged that John Stuart Mill's discussion as of paternalism in On Liberty is internally inconsistent, noting, for example, the numerous instances in which Mill explicitly endorses examples of paternalistic coercion. Similarly, commentators have noted an apparent contradiction between Mill's political liberalism – according to which the state should be neutral among competing conceptions of the good – and Mill's condemnation of non-autonomous ways of life, such as that of a servile wife. More generally, critics have argued that while Mill professes an allegiance to utilitarianism, he actually abandons it in favor of a view that values personal autonomy as the greatest intrinsic good. This paper presents an interpretation of Mill that provides a viable and consistent treatment of paternalism, thereby refuting each of the aforementioned critiques. Mill's views, it argues, are consistently utilitarian. Moreover, the interpretation accounts for all of Mill's departures from his otherwise blanket prohibition of paternalistic legislation. In particular, it explains his most notorious example, the condemnation of voluntary contracts for slavery. The interpretation emphasizes Mill's conceptual linkage between autonomy and utility, noting his implicit use of at least three different senses of the notion of autonomy.     

Race/Ethnicity and Multicultural Competence Among School Counselors: Multicultural Training,Racial/Ethnic Identity,and Color‐Blind Racial Attitudes

This study tested a model that links race/ethnicity, multicultural training, racial/ethnic identity (REI), color‐blind racial attitudes (CoBRA), and multicultural counseling competence (MCC) among school counselors. The author examined whether multicultural training significantly moderated the association between race/ethnicity and MCC. School counselors’ REI was found to mediate this moderated association. A 3‐way interaction among race/ethnicity, training, and CoBRA revealed that White and racial/ethnic minority school counselors had the lowest MCC scores when they had limited training and higher CoBRA.     

The Fine Art of Sitting on Two Stools: Multicultural Education Between Postmodernism and Critical Theory

The paper examines two philosophical origins of multicultural education -- postmodern philosophy and critical theory. Critical theory is closely connected to grand narrative of liberation, while postmodern tradition rejects such narrative. The ambivalence of fundamental assumptions makes multicultural theory vulnerable to criticism. However, author maintains, this ambivalence can be a strength rather than a weakness of the multicultural theory. Using Mikhail Bakhtin's notion of polyphony, author attempts to show that incompatible theoretical perspectives may productively coexist within framework of dialogical engagement. The result of such dialogical relations is reciprocal change and not an eventual merge.(With Support of NAE/Spencer Foundation)     

Multicultural Training Experiences as Predictors of Psychology Students' Cultural Competence

The psychologists in the western world, including Australia, are required to be culturally competent because of the cultural diversity of these societies. Previous studies conducted in North America and Europe have found multicultural teaching, clinical experience with culturally diverse clients, and discussion of multicultural counselling issues in supervision to be related to the practitioner's cultural competency. The present study examined factors contributing to trainee psychologists' perceived level of cultural competence. It was hypothesised that multicultural teaching, clinical experience, and supervision would be related to students' level of cultural competence. One hundred twenty‐seven postgraduate clinical psychology students completed an online survey battery that included demographic information, a social desirability measure, and the Multicultural Mental Health Awareness Scale. This hypothesis was partially supported. Clinical experience and supervision focusing on multicultural issues were found to be related to participants' perceived cultural competence; however, multicultural teaching was not. These results provide insight into how universities around Australia can facilitate future psychologists' competence in working with clients from different cultural backgrounds.     

Autonomy as Social Independence: Reply to Weimer

I defend my pure social account of global autonomy from Steven Weimer's recent criticisms. In particular, I argue that it does not implicitly rely upon the very kind of nonsocial conception of autonomy that it hopes to replace.     

患者的自主权及困境

在生命伦理学中,尊重自主性原则是指尊重病人或受试者的自主性,可理解为病人自主原则。自主性的实现涉及到自主性的人与自主性的选择,面对复杂的医疗情境,患者自主权的实施面临着重重困境。从自主、病人自主原则、病人自主的实践三个层面讨论了该原则,并尝试用境遇伦理学原理来解决病人自主原则的实践困境。     

Precedent Autonomy and Subsequent Consent

Honoring a living will typically involves treating an incompetent patient in accord with preferences she once had, but whose objects she can no longer understand. How do we respect her “precedent autonomy” by giving her what she used to want? There is a similar problem with “subsequent consent”: How can we justify interfering with someone's autonomy on the grounds that she will later consent to the interference, if she refuses now? Both problems arise on the assumption that, to respect someone's autonomy, any preferences we respect must be among that person's current preferences. I argue that this is not always true. Just as we can celebrate an event long after it happens, so can we respect someone's wishes long before or after she has that wish. In the contexts of precedent autonomy and subsequent consent, the wishes are often preferences about which of two other, conflicting preferences to satisfy. When someone has two conflicting preferences, and a third preference on how to resolve that conflict, to respect his autonomy we must respect that third preference. People with declining competence may have a resolution preference earlier, favoring the earlier conflicting preference (precedent autonomy), whereas those with rising competence may have it later, favoring the later conflicting preference (subsequent consent). To respect autonomy in such cases we must respect not a current, but a former or later preference.     

Freedom, Preference and Autonomy

Philosophers have advocated different kinds of freedom, but each has value and none should be neglected in a complete theory of freedom and responsibility. There are three kinds of freedom of preference and action that should be distinguished. A person S may fully prefer to do A at every level, and that is one kind of freedom. A person S may autonomously prefer to do A when S has the preference structure concerning doing A because S prefers to have that very preference structure, and that is a second kind of freedom. A person S may prefer to do A when S could have preferred otherwise, and that is a third kind of freedom. These forms of freedom may be combined, but they are valuable and essentially independent. They all involve the metamental ascendence of preference over desire, but it is autonomous preference that makes a person the author of his or her preference. The responsibility a person has for what he or she does out of a preference for doing it depends on the kinds of freedom of preference the person has and must be ranked in terms of them.     

A Politically Liberal Conception of Civic Education

Liberal political theory is widely believed to be an inadequate source of civic commitment and thus of civic education primarily because of its commitment to what is perceived as a pervasive individualism. In this paper, I explore the possibility that John Rawls’s later political philosophy may provide a response to this belief. I first articulate a conception of liberal politics derived from Rawls’s idea of reflective equilibrium that generates an overlapping consensus about political principles among those who hold a wide variety of cultural and personal conceptions of the good. Next I develop the aims for civic education in a society that employs such a politics. Then I suggest the elements of the public school curriculum appropriate for such a civic education, including a robust multicultural education, intellectual reflection on the society’s history, and philosophical training that enables children to understand the events and policies of their nation as following from general political principles. I also consider the kinds of classroom practice that seem necessary to provide the motivation to engage in the process of the emergence of an overlapping consensus, including opportunities to develop and to reflect on the principles that may be included in the current consensus and to understand the way in which those principles relate to children’s developing conceptions of the good. Finally, I compare this conception of civic education to those of other liberal theorists.

Methodological altruism as an alternative foundation for individual optimization

Can economics, which is based on the notion of individual optimization, really model individuals who have a sense of exteriority? This question, derived both from Marcel Mauss's sociological analysis of the social norm of gift-giving and from Emmanuel Levinas's phenomenological analysis of the idea of 'otherness,' leads to the problem of whether it is possible to model altruism with the tool of optimization. By investigating the ways in which economic theory can address this challenge, and by introducing a postulate of methodological altruism following Levinas's theory of the constitution of subjectivity through otherness, this paper uncovers an alternative foundation for the very notion of optimizing calculation - no longer as a self-centered initiative, but rather as an other-centered response. This makes it possible to clarify the implicit content of usual economic individualism, and to see on the basis of which ethical arguments the economic method of optimization may be upheld. The paper studies the consequences of this renewed foundation of optimization for the organization of a fair and efficient interaction between altruists.     

Autonomy,life as an intrinsic value,and the right to die in dignity

This paper examines two models of thinking relating to the issue of the right to die in dignity: one takes into consideration the rights and interests of the individual; the other supposes that human life is inherently valuable. I contend that preference should be given to the first model, and further assert that the second model may be justified in moral terms only as long as it does not resort to paternalism. The view that holds that certain patients are not able to comprehend their own interests in a fully rational manner, and therefore ‘we’ know what is good for these patients better than ‘they’ do, is morally unjustifiable. I proceed by refuting the ‘quality of life’ argument, asserting that each person is entitled to decide for herself when it is worth living and when it is not. In this connection, a caveat will be made regarding the role of the family. The author’s research interests include bioethics, free speech, tolerance and ethics in the media.     

On General Education as a Discipline

The article highlights what is referred to by the concept of generaleducation (Allgemeine Pädagogik). It is seen as a foundational part ofeducation as a discipline dealing with Bildung and Erziehung philosophicallyand it has traditionally constituted the kernel of the discipline ofeducation. Today it seems as if the interest towards the philosophyand theory of education (i.e. general education) is increasing.     

Using a Values‐Based Taxonomy in Counselor Education

Values such as respect for the client's privacy and respect for diversity are integral to training new counselors. This requires learning in the affective domain, defined as the internalization of values ( Krathwohl, Bloom, & Masia, 1964 ). The affective taxonomy of Krathwohl et al. (1964) is presented as a means of teaching values and measuring the internalization of values. An example from a multicultural counseling course is offered as a template for implications in counselor education.     

Mother-Adolescent Relationship Quality and Autonomy as Predictors of Psychosocial Adjustment Among African American Adolescents

This study investigated the role of mother-adolescent relationship quality and autonomy in the psychosocial outcomes in a sample of African American adolescents drawn from the National Longitudinal Study of Adolescent Health. The results indicated that positive mother-adolescent relationship quality and greater autonomy were associated with higher self-esteem, fewer depressive symptoms, and less delinquent behavior. Moreover, adolescents who were older, female, or from households with less income reported more depressive symptoms. In addition, adolescents who were younger or female reported fewer delinquent behaviors. Being male was associated with higher self-esteem. Adolescents’ age, family income, and mother-adolescent relationship quality did not moderate relations between autonomy and the outcome variables.     

Agency without autonomy: valuational agency

National minority women's defense of non-liberal minority cultures that encompass sexist customs and rules has greatly perplexed liberal theorists. Many attempted to resolve this puzzle by attributing constrained agency to such women and dismissing their defense as unreasonable. This article argues that this liberal assessment of minority women's position is philosophically indefensible and that the failure of mainstream liberalism to make sense of these women's response indicates not that these women's agency is compromised but rather that the liberal conception of agency as autonomy has limits in its cross-cultural applicability. An alternative conception of agency, valuational agency, that illuminates minority women's agency is proposed as a more plausible alternative for radically pluralistic societies.