Educational Equality versus Educational Adequacy: A Critique of Anderson and Satz

Some theorists argue that rather than advocating a principle of educational equality as a component of a theory of justice in education, egalitarians should adopt a principle of educational adequacy. This paper looks at two recent attempts to show that adequacy, not equality, constitutes justice in education. It responds to the criticisms of equality by claiming that they are either unsuccessful or merely show that other values are also important, not that equality is not important. It also argues that a principle of educational adequacy cannot be all there is to justice in education.     

The Need for and Possibility of a Christian Forgiveness Education in Schools

Individuals and communities occasionally need asking and giving forgiveness. Because the process of forgiving is not always well understood, it has become necessary to consider including forgiveness education in school pedagogy and in formal school programs such as Citizenship Education. This possibility is illustrated with examples from South Africa and The Netherlands. To date, forgiveness education has mostly taken the form of brief research interventions. It is recommended that forgiveness education, also from a Christian viewpoint, be given a more prominent place in school curriculums as well as in teacher education programs.     

The Health Professional Ethics Rubric: Practical Assessment in Ethics Education for Health Professional Schools

A barrier to the development and refinement of ethics education in and across health professional schools is that there is not an agreed upon instrument or method for assessment in ethics education. The most widely used ethics education assessment instrument is the Defining Issues Test (DIT) I & II. This instrument is not specific to the health professions. But it has been modified for use in, and influenced the development of other instruments in, the health professions. The DIT contains certain philosophical assumptions (??Kohlbergian?? or ??neo-Kohlbergian??) that have been criticized in recent years. It is also expensive for large institutions to use. The purpose of this article is to offer a rubric??which the authors have named the Health Professional Ethics Rubric??for the assessment of several learning outcomes related to ethics education in health science centers. This rubric is not open to the same philosophical critiques as the DIT and other such instruments. This rubric is also practical to use. This article includes the rubric being advocated, which was developed by faculty and administrators at a large academic health science center as a part of a campus-wide ethics education initiative. The process of developing the rubric is described, as well as certain limitations and plans for revision.     

Revealing the Hidden Curriculum in Higher Education

The so-called ‘hidden curriculum’ (HC) is often presented as a counterproductive element in education, and many scholars argue that it should be eliminated, by being made explicit, in education in general and specifically in higher education (HE). The problem of the HC has not been solved by the transition from a teacher-centered education to a student-centered educational model that takes the student’s experience as the starting point of learning. In this article we turn to several philosophers of education (Dewey, Kohlberg, Whitehead, Peters and Knowles) to propose that HC can be made explicit in HE when the teacher recognizes and lives his/her teaching as a personal issue, not merely a technical one; and that the students’ experience of the learning process is not merely individual but emerges through their interpersonal relationship with the teacher. We suggest ways in which this interpersonal relationship can be strengthened despite current challenges in HE.     

EDUCATION, MANAGEMENT STYLE, AND ORGANIZATIONAL EFFECTIVENESS

This paper examines the relationship between education, management style, and organizational effectiveness. The increasing education level in the society is pointed to as a strong force toward a more participative management style. However, it is stressed that much of the education which is taking place in the United States may not equip people to participate effectively in a more democratically managed workplace. Finally, a model of a new more participative management style is presented and its relationship to education and skills is explicated.     

The Datafication of Learning: Data Technologies as Reflection Issue in the System of Education

Like other parts of the social system, education is becoming an information-driven venture: data technologies pervade all levels of the system. This datafication of education seems to take place alongside a general turn to learning that Gert Biesta has called learnification: a progressively singular focus on the manipulable features of individual learning in education. Given rapidly rising levels of datafication, it seems timely to take up Luhmann and Schorr’s contention that education entails a technology deficit and discuss datafication as reflection issue in the system of education. Against their argument that human learning is not amenable to a technology, I develop the counter-argument that data technologies are replacing human learning outright with data at the level of organisation. Data thus present a concretely digital form of what Raf Vanderstraeten has called education as an ersatz order. In a data-driven form of organising education, human dimensions of learning become secondary to a systemic dimension: making learning visible as data and so susceptible to databased manipulation. The text treats school-wide positive behaviour support interventions as an evidence-based exemplar of this trend towards datafication in the system of education.     

Humanistic education: The challenge to the counsellor

Counselling has long been considered to be an ancillary service in American education, its general purpose being to assure that the student is free enough from personal concerns and emotional problems to concentrate upon the objective of education, which is the development of the intellect (or cognitive abilities). Humanistic education questions this goal, and proposes that the objective of education should be the development of the student as a whole person, or the development of self-actualising persons. Counsellors, ideally, have always held this as their goal. When education adopts it also, then counselling will not be an ancillary activity, but will be central to the educative process.     

Requirements for a Democratic Education Organization

What makes a democratic school democratic? This question is answered using the example of the Swiss education system; the focus, however, is not on the usual pedagogic perspective of teaching democracy, but on the democratic organization of the education system. The discussion concentrates on two basic requirements for a democratic education organization: on the one hand, education for all under the equal rights premise calls for the definition of an educational minimum for all students. At the same time, defining this minimum presupposes selection among the students. For part of the students are -- through the use of public funds -- being educated beyond the minimum; a situation which needs to be democratically legitimized. The selection is based on academic performance; as yet, a valuable alternative to this type of selection does not exist. On the other hand, it is essential in a democratic education organization that the authorities put in charge of certain responsibilities are democratically legitimized and controlled. The same applies to newly created authorities, such as principalships or autonomous schools, the introduction of which has been demanded repeatedly for some time now.

     

Zambia: multi‐faith religious education?

As countries’ populations become more religiously diverse, a need to review the religious education syllabus that operates is often perceived. One such country is Zambia, which was not only traditionally religiously diverse but has become even more so with the advent of Christianity, Islam and Hinduism and other non‐African faiths. This article therefore explores the feasibility of adopting a multi‐faith approach to religious education in Zambia in the light of such increasing religious diversity. In doing so, special reference is made to parallels with what is happening elsewhere, especially in England, for the Zambian religious education situation had a somewhat similar shape as that of England. Among the issues which this paper raises are: what kind of multi‐faith religious education, that preserves its integrity, is likely to enhance social harmony in Zambia, as well as, how might such a religious education be effectively introduced and implemented?     

Schools as Ethical or Schools as Political? Habermas Between Dewey and Rawls

Education is oftentimes understood as a deeply ethical practice for the development of the person. Alternatively, education is construed as a state-enforced apparatus for inculcation of specific codes, conventions, beliefs, and norms about social and political practices. Though holding both of these beliefs about education is not necessarily mutually contradictory, a definite tension emerges when one attempts to articulate a cogent theory involving both. I will argue in this paper that Habermas’s theory of discourse ethics, when combined with his statements on constitutional democracy and law, manifests this tension for formal education. Through a contrast with Dewey’s social-liberal view of education on the one hand, and the procedural liberalism and its associated view of education, common to Rawls and others writing in the contemporary Anglo-American tradition on the other, the questions of what this means for education and why it matters are raised and addressed.     

Formulation of Policy and Strategy in Developing Creativity Education in Four Asian Chinese Societies: A Policy Analysis

The present study sought to compare and contrast educational policies on creativity education in four Asian Chinese societies, namely mainland China, Hong Kong, Singapore, and Taiwan. It establishes five criteria on creativity education policy, including policies regarding legislation on creativity education, definitions of creativity, standard implementation, explicit identification of special populations of creative students, and creativity education in the community. Among the four societies, Taiwan has an official document — the White Paper on Creative Education published in 2003 — whereas in Hong Kong and Singapore, creativity has been identified as an ability to be nurtured in students of all levels in their national curriculum reform. In mainland China, innovation is regarded as a synonym for creativity. Definitions of creativity have at times not been clearly defined, although multiple levels of creativity development (individual, school, societal, industrial, and cultural) have been discussed in Taiwan. In Hong Kong, creativity has been defined as a generic skill in various key learning areas (e.g., language education, mathematics education, science education, etc.) in the school curriculum. In Singapore, creativity is a learning outcome to be developed in students. None of these societies use standard creativity assessment tests as evidence of creative competence in students. When creativity has entered the central stage in the curriculum reform and creativity education is made available to every student, efforts have been made to identify highly creative students and provide them enrichment opportunities, mainly using performance assessments and performance in creativity competitions in these societies. But mainland China, Hong Kong, and Singapore do not sufficiently emphasize creativity education in the larger community.     

Support of Theological Education in a Cross‐cultural Setting

Based on recent reports on the global status quo of theological education, including a mapping of Danish organizations supporting theological education in a cross‐cultural setting, the paper asks how theological education is best supported. It argues that theological education, while referring to a historical heritage and sacred text, is also exposed to developments in church and society. Stretched between the historical and contemporary perspective, theological education includes a cultural component that we need to consider when discussing development and support. The paper argues further that support of theological education offered in a cross‐cultural setting is susceptible to failure if the cultural aspect is not considered, primarily through engaging in the cultural background of the supporting agencies. As a help to identifying the cultural element, the paper proposes four indicators, challenging agencies of the global North to face latent aspects of culture and secularization, presenting a global and social perspective of theological education. The cultural component visualized in cross‐cultural support reveals that we must complement the classical notion of theological education as Christian leadership training with an understanding of formation, where spiritual and cognitive aspects accompany social and cultural critique of totalitarian regimes both inside and outside churches. Critique in this setting is not a matter of giving in to secularization, but rather expresses an openness to historical and contemporary perspectives and a commitment to the sources of faith.     

Kingdom Education

Whether known as Christian or Kingdom education, its very nature is opened for examination in this article. From the assumption that Christ is to be at the center of Christian education, it assumedly would be patterned after his life and activities on earth. A review of the Scriptures about Jesus points to an education orientation that is not well represented in extant Christian/Kingdom education. Closer alignment with Christ is recommended.     

Erotic Education: Elaborating a Feminist and Faith‐Based Pedagogy for Experiential Learning in Religious Studies

This essay explores intersections among Jesuit, Quaker, and feminist theologies and pedagogies of social justice education in order to propose and elaborate an innovative theoretical and theological framework for experiential learning in religious studies that prioritizes relationality, called erotic education. This essay then applies the relational rationale of erotic education to interpret the author's design of a service or community‐based learning component in a course about contemporary U.S. Christian social justice movements, offered in both religiously‐affiliated and religiously‐inspired liberal arts colleges. The course case study not only chronicles the author's evolving pedagogical praxis as a feminist theologian teaching in Jesuit and Quaker institutions, but also is grounded in how the author's course embodies erotic education, that is, how specific objectives, learning practices, and assignments build and bolster relationships among students (in peer‐to‐peer small groups inside and outside the classroom) as well as among students and their community sites. In developing this framework and implementing it within this particular course, the author argues that erotic education emphasizes the naming and training of our existential desires for interpersonal relations in order to upbuild not only the individual but also the common good.     

Entrepreneurship education: relationship between education and entrepreneurial activity

The importance of entrepreneurial activity for the economic growth of countries is now well established. The relevant literature suggests important links between education, venture creation and entrepreneurial performance, as well as between entrepreneurial education and entrepreneurial activity. The primary purpose of this paper is to provide some insights about entrepreneurship education. The meaning of entrepreneurship education is explained, and the significant increase of these educational programmes is highlighted. Literature has been suggesting that the most suitable indicator to evaluate the results of entrepreneurship education is the rate of new business creation. However, some studies indicate that the results of such programmes are not immediate. Therefore, many researchers try to understand the precursors of venture creation, concluding that is necessary to carry out longitudinal studies. Based on an overview of the research published about the existing linkage of entrepreneurship education and entrepreneurial activity, the main topics studied by different academics are addressed. For the authors, the positive impact of entrepreneurship education puts a double challenge on governments in the future: the increased need of financial funds to support entrepreneurship education and the choice of the correct educational programme.     

Contextuality and Catholicity: The Task of Orthodox Theology in Ecumenical Theological Education

The essay unfolds theological foundations for theological education in ecumenical perspective from Orthodox perspectives seeing it as a worldwide enterprise fundamental to the mission of the church, not in its institutional character, but in its eschatological awareness of being a foretaste of the Kingdom of God. The relation between early ecumenical optimism and enthusiasm towards the goal of the visible unity of the church and the wide application of contextuality, i.e. the recognition of the contextual character of theology as a method from the 1970s onwards is discussed. According to the Orthodox perspectives, the ecumenical movement has lost its momentum and coherence and its determination for the quest of visible unity with the predominant acceptance of contextuality as the guiding principle in ecumenical discussions and theological education. The author argues that Orthodox theology has to deepen the understanding of its own contextuality and soften the existing antithesis between contextuality and catholicity of theology and theological education. Orthodox perspectives should underline the relevance of a fundamental unity of divine revelation, as represented in the broad understanding of Christian tradition, which is for the entire created world, not only for believers and which is challenging both a potential distortion, wherein unity is identified with the maintenance of denominational loyalty, as well as all contextual expressions of Christian theology with regard to their relation to the overall goal of church unity. The paper concludes with a plea for all Orthodox theological education to be of some real service to the church in deciding to deal both with current issues (to be contextual) and not to lose sight of the past (to be oriented to catholicity and church unity), to both open up to ecumenical theological education while at the same time maintaining a strong commitment to the common church tradition.     

Intellectual Perfectionism about Schooling

In education, character education is a burgeoning field; however, it is also the target of considerable criticism. Amongst criticisms of character education, the political criticism that character education is a form of indoctrination stands out. In particular, the charge is made against character education that it breaches the principle of liberal neutrality about the good. In this article I discuss liberal approaches to character education. I outline the two most prominent liberal approaches to character education in school, liberal neutralism and liberal perfectionism, as we find it in the work of Clayton (neutralism) and Levinson (liberal perfectionism). I hold that the two standard liberal approaches do not distinguish carefully enough between two possible forms of character education – moral character education and intellectual character education. Drawing on recent work in virtue epistemology, I hold that the liberal position tacitly demands intellectual character education. Regarding moral character education, however, I hold that the picture appears different. In the final analysis, I advocate a new form of perfectionism regarding character education that I call ‘intellectual perfectionism’. According to intellectual perfectionism, schools should be perfectionist regarding children's intellects, but neutralist regarding their morals.     

Context and interaction. how to assess Dewey’s influence on educational reform in Europe?

This article addresses some methodological questions that are at stake in assessing the influence of the ideas of John Dewey on the renewal of European education in the twentieth century, using examples from the history of Dutch education. It is argued that in this kind of research the focus should not be on the process of influence as such, but rather on the activity of reception. This, in turn, requires a contextual reconstruction of the interaction between Deweyan ideas and practices and existing ones. The case studies presented in this article exemplify the more general methodological observations. They not only provide an insight in the role of Deweyan ideas and practices in the development of Dutch education but also make clear for what reasons, mostly unrelated to the significance of Dewey’s work, these ideas and practices did not have any lasting influence on the development of Dutch education, both on the level of early childhood education and primary and secondary schools.     

Pan‐African Women's Voices across Borders

This article is structured from the epistemological vantage point of framing theological education within the context of Pan‐African women's experiences of migration, where theological education is defined in the widest sense of creating knowledge, ethos, and practices from within different versions of Christian tradition, as opposed to transmitting a static corpus of knowledge. It begins by examining the deconstructive potential of Pan‐African female migrants, particularly with regard to gendered patterns and projections of theological education. It then describes and analyzes the impact of Pan‐African female migrants on the project of contextual theological education as an act of birthing and bringing to life the dimensions of seeing and interpreting the one life‐giving story through the lenses of the lamenting, celebrating, and transforming stories of many. The article concludes by presenting Pan‐African female migration as an opportunity to revisit theological education as a creative, ecumenical, and intercultural enterprise, seeing the empirical location of Pan‐African female migrants as a paradigmatic lens for revisiting theological education as intercultural enterprise, and not (exclusively) as a contextual – and hence exceptional – historic experience.