The examination of the modern construction of subject is not over yet. Although many thinkers have exhausted its conceptual ambiguities and practical consequences, its impact is far from fully understood without an analysis of the construction of childhood for the future subject. In this essay, I problematize five constructions of childhood that emerged in the modern time and scrutinize the impasses of logic or conceptual ambiguities within, along with the practical consequences thereof. I explore how the modern construction of childhood (...) is problematic in and of itself, as well as the light it sheds on the deeply embedded ambiguities and aporia :75–88 2007) in the construction of the modern subject. This paper will untangle the problems associated with each of these constructs and their respective implications for the making of the modern subject. (shrink)

(2004). Workplace Learning in America: Shifting roles of households, schools and firms. Educational Philosophy and Theory: Vol. 36, No. 5, pp. 563-577.

The diversity of learning differences in today's college classrooms raises an array of difficult questions that pedagogical theory and practice have yet to address. The trend toward more individualized instruction presents a puzzle when considered alongside this new diversity, particularly in the context of classical ideals of liberal education. Drawing on the surprisingly timely educational writings of John Dewey, this essay attempts to sketch a pedagogical vision for the 21st century that shifts the focus back toward the process of learning (...) itself, and that grounds learning in the personal experience of the learner without compromising the larger goals of liberal education. Meeting the challenges presented by diverse learners may hold the key to reinvigorating higher education as a whole. (shrink)

This study focuses on the phenomenon of private supplementary tutoring, otherwise known as ‘shadow education’, which has proliferated around the world. By casting the spotlight on one parti...

This article discusses the use of a pragmatic approach as the philosophical foundation of pedagogy in Finnish universities of applied sciences. It is presented that the mission of the universities of applied sciences falls into the interpretive paradigm of social sciences. This view is used as a starting point for a discussion about pragmatism in higher education. The Learning by Developing (LbD) action model is introduced, analyzed and compared to pragmatism. The paper concludes that, at least in practice-oriented academic subjects, (...) a pragmatic approach to pedagogy, as well as the LbD action model, is effective and could be considered in several universities as the basis of philosophy of pedagogy. (shrink)

Recently Graham Badley :631–641, 2016) made the case that the "pragmatic university” represents a viable future for the post-modern institution. In his construction of the pragmatic university, Badley largely draws upon the vision laid out by Richard Rorty. While Rorty’s neopragmatism offers an important perspective on the pragmatic institution, I believe that John Dewey’s classical pragmatism offers a richer and more capable vision of the university. The aim of this paper is to develop a view of the pragmatic university drawn (...) from Dewey’s philosophy. His writings on the university offer a unique and viable path forward because he directly engages a reconstruction of the relationship between knowledge and experience in the context of post-secondary education. (shrink)

This contribution compares entries on Friedrich Froebel and the kindergarten in German and United States’ histories of education from 1857 to 1933. In the American histories, Froebel appears as the great “hero” of education of the 19th century, whereas in the German histories, Pestalozzi is the “hero.” This difference in the perspectives goes back to fundamental differences in the political culture and political traditions of the two countries, which differed greatly as to the shaping of the public and private spheres. (...) Consequently, there were also different views on public education. In the immigration society of the United States, it was important to integrate children with various language and cultural backgrounds. As families could not do this alone, public kindergartens were needed. In Germany, in contrast, Froebel’s idea of the kindergarten was seen as an attack on family ties, and Pestalozzi was highly esteemed, because he made home education central. The American interest in “making citizens” produced Froebel as the hero; the German interest in leaving the education of young children to mothers and in the family lauded Pestalozzi. This case study of the reception of Froebel in Germany and the United States illustrates the high context-dependence of the construction of educational “heroes.”. (shrink)

Educational reforms in developed countries are not successful, because we do not have a clear understanding of what is education. The essence of education is the limits of its improvement. Education is understood as the artificial extension of human ability to learn, as the product of learner's own efforts, and finally, as a series of historic forms of labor arrangements.

We describe the emergence of a new field, Mind Brain and Education, dedicated to the science of learning, as well as the roles researchers, policy makers, and educators need to play in developing this collaborative effort. The article highlights the challenges that MBE faces and the strategy researchers and educators in Texas are developing to meet these challenges. In particular, through the creation of a Research Schools Network, educators and researchers are creating an infrastructure to identify and test ideas critical (...) to educators. This network builds on Dewey's laboratory school by creating new responsibilities and partnerships. To this end we identify four critical objectives: develop a clear vision; build trusting relationships; set a standard for rigorous research and scholarship; and, promote meaningful assessment tools. (shrink)

In this global village, it is relevant to look at two educational visionaries from two continents, John Dewey and Rabindranath Tagore. Dewey observed that the modern individual was depersonalized by the industrial and commercial culture. He, thus, envisioned a new individual who would find fulfillment in maximum individuality within maximum community, which was embodied in his democratic concept and educational philosophy. Tagore's educational vision was based on India's traditional philosophy of harmony and fullness. It focused on self-realization within the context (...) of international education. This article compares the educational visions of Dewey and Tagore and demonstrates that Tagore's international educational perspective adds to Dewey's concepts of social individual and democracy and that their perspectives have implications for contemporary education. (shrink)

In outdoor education discourse the notion of relation is often employed to convey basic connections between humanity and nature as human–nature relationships, yet the sense of relation itself is rarely questioned. Drawing on the work of Peirce and Dewey, I explore the ramifications of a more nuanced understanding of relation, specifically how relation works with and within differing senses of unity. These ramifications have consequences for how we understand human–nature relationships, which I argue are better conveyed in terms of culture–place. (...) The various forms of unity described by Peirce inform more nuanced understandings of culture–place as cultureplace, with implications for the notion of transculturality. My specific concern with outdoor education then enables me to show how cultureplace and culture–place may be considered to have relevance pedagogically, especially in relation to dealing with cultural and environmental crises. (shrink)

At the center of every well‐constructed theory of education is a philosophical anthropology‐reasoned speculation as to the origins on man's conditions in the history of culture, especially the particular phenomenon of consciousness that underlies historical periods. Using the lens of one of the most significant theories of culture produced, we examine the philosophical anthropological accounts reflected in the theories of John Dewey and Kieran Egan, which are responsible for their divergent educational plans.

At the center of every well‐constructed theory of education is a philosophical anthropology‐reasoned speculation as to the origins on man's conditions in the history of culture, especially the particular phenomenon of consciousness that underlies historical periods. Using the lens of one of the most significant theories of culture produced, we examine the philosophical anthropological accounts reflected in the theories of John Dewey and Kieran Egan, which are responsible for their divergent educational plans.

This article is a collective writing experiment undertaken by philosophers of education affiliated with the PESGB (Philosophy of Education Society of Great Britain). When asked to reflect on questions concerning the Philosophy of Education in a New Key in May 2020, it was unsurprising that the effects of the coronavirus pandemic on society and on education were foremost in our minds. We wanted to consider important philosophical and educational questions raised by the pandemic, while acknowledging that, first and foremost, it (...) is a human tragedy. With nearly a million deaths reported worldwide to date, and with everyone effected in one way or another by Covid-19, there is a degree of discomfort, and a responsibility to be sensitive, in reflecting and writing about it academically. Members of this ‘Covid Collective’ come from various countries, with perspectives from Great Britain and Ireland well represented, and we see academic practice as a globally connected enterprise, especially since the digital revolution in academic publishing. The concerns raised in this article relate to but move beyond Covid-19, reflecting the impact of neoliberalism [and other political developments] on geopolitics with educational concerns as central to our focus. (shrink)

This contribution traces the parallel development of two distinct approaches to peasant agroecological education: the peasant-to-peasant horizontal method that disseminated across Mesoamerica and the Caribbean beginning in the 1970s, and the political-agroecological training schools of combined consciousness-building and skill-formation that have been at the heart of the educational processes of member organizations of La Via Campesina since the 1990s. Applying a theoretical framework that incorporates territorial struggle, agroecology and popular education, we examine spatial and organizational aspects of each of these (...) models for peasant education and movement-building. Recognizing that the models, their respective contexts, and the dialectical relationships therein have been in constant evolution, we share findings on the movement-place as a territorial system with socio-historical subjectivity, that is, peasant movements as territorially-embedded, collective historical actors. This leads to some conclusions in moving past educational theory that has centered upon individual subjects, and approaching a conception of territory as a subject of learning processes. (shrink)

In this paper I shift the center of utopian debates away from questions of ideology towards the question of power. As a new point of departure, I analyze Foucault's notion of biopower as well as Hardt and Negri's theory of biopolitics. Arguing for a new hermeneutic of biopolitics in education, I then apply this lens to evaluate the educational philosophy of John Dewey. In conclusion, the paper suggests that while Hardt and Negri are missing an educational theory, John Dewey is (...) missing a concept of democracy adequate to the biopolitical struggles of the multitude. Thus, I call for a synthesis of Dewey and Hardt and Negri in order to generate a biopedagogical practice beyond both traditional models of education as well as current standardization. (shrink)

: In 2000, the Romanian journal Paideia published a series of essays to commemorate the fiftieth anniversary of the death of John Dewey. Three articles--by Peter Hlebowitsh, then the editor of Education and Culture; Daniel Tanner, then the president of the John Dewey Society; and William Schubert, past president of the JDS-- were prepared and translated into Romanian for publication. Paideia editor Nicolae Sacalis has contributed an article describing Dewey's influence in Romania. In "The Writings of John Dewey in Romania: (...) Policy and Pedagogy," Sacalis describes the interest in pragmatism of the Romanian intellectuals of the 1920s and 1930s and how Dewey's writings became important to the government's education leaders and school practitioners. Dewey's popularity was so great that a comprehensive overview of his work was published to honor and acknowledge his eightieth birthday. The writings of Dewey were silenced thereafter but not forgotten. His works reappeared in the 1970s for a new generation of Romanian educators, and since the 1989 revolution, his writings have received even greater popularity, leading to the commemoration of his death by Paideia. (shrink)

In our day and age, everyday life has become a receptacle of various spheres of human life and development. Its expansion and current role of the main reference point for the valuation of phenomena and processes can be seen in the media, various branches of the economy, politics, education, religion, science, art, new technologies, etc. Therefore, the question that we seek to answer in our article is the following: what is the role of democratic politics and educational practice in the (...) context of the modern appreciation of everyday life as the most essential locus of human life? (shrink)

When talk of philosophy of pedagogy comes up today, it is common to hear the names of Aristotle, Thomas Jefferson, John Dewey, or Paulo Freire, but the name of Paul Goodman, who campaigned vigorously for pedagogical reform much of his life, is seldom mentioned. In spite of neglect of his work, Goodman had much to say on pedagogical practice that is rich, poignant, and relevant today. In consequence, it is unfortunate that he is seldom read and discussed today. This essay (...) is an attempt to fill in the gap in the scholarship. I begin by presenting an elaboration of Goodman's key insights. I then offer a critical analysis of those pedagogical insights. (shrink)

Sociologists of education often emphasize goods that result from a practice (external goods) rather than goods intrinsic to a practice (internal goods). The authors draw from John Dewey and Alasdair MacIntyre to describe how the same practice can be understood as producing “skills” that center external goods or as producing habits (Dewey) or virtues (MacIntyre), both of which center internal goods. The authors situate these concepts within sociology of education’s stratification paradigm and a renewed interest in the concept of alienation, (...) contrasting the concepts of skills, habits, and virtues to capital, credentials, and habitus. They close by connecting the argument to broader critiques of procedural liberalism and the ideology of meritocracy, then giving suggestions for an expanded sociology of education beyond the stratification paradigm. (shrink)

This article contributes to work on temporality in education. Challenging the future-oriented focus in contemporary education, the authors question how ideas and assumptions regarding the future—centred on the Child—can set narrow boundaries around children in schools. In carrying out this task, we employ the work of Lee Edelman and John Dewey to examine the educational ramifications of the focus on the future, which we call ‘educational futurism’. The argument seeks specifically to explore how educational futurism imposes limits on educational discourse (...) and privileges a certain future—making it unthinkable to imagine ways outside of such a privileged future. Juxtaposing Lee Edelman and John Dewey, we draw out connections and disconnections between their disparate philosophies, illustrating the ways in which educational futurism ignores or overlooks the lived experiences of children. We conclude by briefly noting the queerness of children and the impact of such queerness on broadening discussions of the future of children and their educations. (shrink)

This paper aims to analyse the notion of familiarity in Dewey’s pragmatism in order to show its important role as a tool for human beings to interpret the reality, manage it, and act within it. Starting from an examination of Deweyan transactional realism, the discourse focuses on familiarity and its related terms (such as “familiar,” “to familiarize,” but also opposites such as “unknown” or “strange”) in Dewey’s thought, to finally come to highlight its fundamental hermeneutic role. This might be useful (...) to account for a subject of Deweyan thought not so deeply highlighted by scholarship and, at the same time, to show pragmatism’s closeness to hermeneutics regarding the relation between the human being and the real. (shrink)

In this inquiry, I ask what is distinctive about listening as a teacher. I develop the meaning of educative listening as a mode of listening to interruptions in a way that promotes students’ thinking and learning. Interruptions in a teacher’s listening are defined as any unexpected response from a student to the material presented — for example, a challenging viewpoint, a difficult question, or a confusing reply — that opens up possibilities for cultivating learning. To begin, I draw upon Dewey (...) to examine the connections between listening and learning in teacher-student interaction. In the second section, I explicate the implications of Dewey’s theory of learning for a theory of listening in reflective teaching. Here, I contend that reflective teaching entails educative listening. In the final section, I inquire into how teacher education can productively address the connections between learning to listen and learning to teach reflectively. (shrink)

American legal realism is commonly treated as a theory-pariah. The article exposes certain reasons explaining such a treatment. Generally, it seems that such an attitude is a result of many misunderstandings of realist aims and ambitions, some of which pertain to the theoretical status of legal realism and its relation to so called general jurisprudential theories, such as legal positivism. In the first part of the article I explain generally what these aims were and how one should see these relations. (...) In the second part I briefly analyze B. Leiter’s famous claim that legal realism is conceptually dependent on hard legal positivism (as a general theory of law). The critique of this claim opens the possibility for some alternative understanding of legal realism. (shrink)

An action-oriented perspective changes the role of an individual from a passive observer to an actively engaged agent interacting in a closed loop with the world as well as with others. Cognition exists to serve action within a landscape that contains both. This chapter surveys this landscape and addresses the status of the pragmatic turn. Its potential influence on science and the study of cognition are considered (including perception, social cognition, social interaction, sensorimotor entrainment, and language acquisition) and its impact (...) on how neuroscience is studied is also investigated (with the notion that brains do not passively build models, but instead support the guidance of action). A review of its implications in robotics and engineering includes a discussion of the application of enactive control principles to couple action and perception in robotics as well as the conceptualization of system design in a more holistic, less modular manner. Practical applications that can impact the human condition are reviewed (e.g., educational applications, treatment possibilities for developmental and psychopathological disorders, the development of neural prostheses). All of this foreshadows the potential societal implications of the pragmatic turn. The chapter concludes that an action-oriented approach emphasizes a continuum of interaction between technical aspects of cognitive systems and robotics, biology, psychology, the social sciences, and the humanities, where the individual is part of a grounded cultural system. (shrink)

This article aims to establish a line of continuity between John Dewey’s democratic and educational ideals and the practice of action research, to justify that the latter affords an adequate means to enact Dewey’s ideals against the destructive challenges that neoliberalism poses to democracy today. This aim involves three ideas that will be developed in three corresponding sections. After the Introduction, the first section analyzes at length the main tenets of Dewey’s thoughts about democracy by emphasizing the role of the (...) educational dimension. The article then approaches neoliberalism by focusing on one of its variants, New Public Management, and explains why the latter implies a direct erasure of Dewey’s ideals concerning democracy, individual growth, education, and social advancement. Finally, the third section turns to action research and its potential to encourage our societies to move closer to Dewey’s democratic ideals, and suggests that action research can begin to fill the gap that Dewey’s work left concerning the institutional dimension of democracy. (shrink)

In this article I argue that Dewey, throughout his work, conducted a systematic dismantling of the concept of rationality as mastery and control. Such a dismantling entails, at the same time, the dismantling of the auto-grounded subject, namely, the subject that grounds itself in the power to master experience. The Deweyan challenge to Western ontology goes straight to the core of the subject’s question. Dewey not only systematically challenged the understanding of thinking as a process consciously managed by the subject (...) but also conceived of thinking as an event rather than a process—something that occurs in us rather than something intentionally staged by a reflective subject. Such a twofold dismantling of rationality and subject rather than a flow in a nihilistic/relativistic account of education results in a reinforcement of education that must be understood not so much as the attempt to understand and predict experience but as the means to create new, unpredictable experience. As a result, education, for Dewey, is grounded on, moved by, and directed at uncertainty. Education, in a sense, engenders uncertainty. (shrink)

Environments of learning often remain unnoticed and unacknowledged. This study follows a student and myself as we became aware of our local environment at MIT and welcomed that environment as a vibrant contributor to our learning. We met this environment in part through its educational heritage in two centennial anniversaries: John Dewey’s 1916 work Democracy and Education and MIT’s 1916 move from Boston to the Cambridge campus designed by architect William Welles Bosworth. Dewey argued that for learning to arise through (...) constructive, active engagement among students, the environment must be structured to accommodate investigation. In designing an environment conducive to practical and inventive studies, Bosworth created organic classical forms harboring the illusion of symmetry, while actually departing from it. Students and I are made open to the effects of this environment through the research pedagogy of “critical exploration in the classroom,” which informs my practice of listening and responding, and teaching while researching; it lays fertile grounds for the involvement of one student and myself with our environment. Through viewing the moon and sky by eye, telescope, airplane, and astrolabe, the student developed as an observer. She became connected with the larger universe, and critical of formalisms that encage mind and space. Applying Euclid’s geometry to the architecture outdoors, the student noticed and questioned classical features in Bosworth’s buildings. By encountering these buildings while accompanied by their current restorer, we came to see means by which their structure and design promote human interaction and environmental sustainability as intrinsic to education. The student responded creatively to Bosworth’s buildings through photography, learning view-camera, and darkroom techniques. In Dewey’s view, democracy entails rejecting dualisms endemic in academic culture since the Greek classical era. Dewey regarded experimental science, where learners are investigators, as a means of engaging the world without invoking dualism. Although Dewey’s theory is seldom practiced, our investigations cohered with Deweyan practice. We experienced the environment with its centennial philosophy and architecture as educational agency supportive of investigation that continues to evolve across personal and collective history. (shrink)

: This paper describes John Dewey's attitude regarding the potential for the social studies as a vehicle for citizenship education. During the 1930s, Dewey specifically addressed his concerns for teaching social studies in two articles. By situating these concerns within his framework for democratic education, he outlines the potential for creating participatory citizens. This goal for citizenship education is still relevant today, especially given the current political climate.

: Offering an introduction to both John Dewey's philosophy of education and the 4-H Youth Development Program, this paper draws clear connections between these two topics. Concepts explored include Dewey's principles of continuity and interaction, and contagion with respect to learning. Roles of educational leaders (including teachers) are investigated in the context of a discussion about the structuring of opportunities for students to develop habits of meaningful and life-long learning. Specific examples are described in depth to demonstrate, from a Deweyan (...) perspective, the educational process and value of 4-H participation. Brief comments are made about the place of 4-H in the U.S. system of public education. (shrink)

The ideas contained in this paper were first formulated as part of a chapter in my doctoral dissertation, which was completed in 1997. Some years later I added to my initial thoughts, scribbled some notes, and presented them at the 12th Annual Philosophy in Schools Conference, held in Brisbane in 2002. This presentation surfaced as a paper in Critical & Creative Thinking: The Australasian Journal of Philosophy in Schools (Burgh 2003a). Soon thereafter I revised the paper (Burgh 2003b) and it (...) appeared in abridged form in the Asia-Pacific Philosophy Education Network for Democracy (APPEND) Philosophy Series, Volume 4: Philosophy, Democracy and Education, edited by Philip Cam. It was once again revised, but also expanded, and appeared in Chapter 5 of Ethics and the community of inquiry: Education for deliberative democracy, a collaborative authorship with Terri Field and Mark Freakley (2006). Some sections have been further revised and appear in other publications (Burgh 2009, 2010; Burgh & Yorshansky 2011). These revisions would suggest that my thoughts on these matters are constantly changing. To some degree this is true, but each time the changes have built on previous ideas rather than new ideas replacing old ones. I welcomed the invitation to revise the original paper, which includes sections not included in later versions. However, with almost 11 years passing since the original publication, I found myself deleting sections and replacing others. Subsequently, this paper is a culmination of all the revisions and incorporates ideas from each. (shrink)

The notion of a community of inquiry has been treated by many of its proponents as being an exemplar of democracy in action. We argue that the assumptions underlying this view present some practical and theoretical difficulties, particularly in relation to distribution of power among the members of a community of inquiry. We identify two presuppositions in relation to distribution of power that require attention in developing an educational model that is committed to deliberative democracy: (1) openness to inquiry and (...) readiness to reason, and (2) mutual respect of students and teachers towards one another. Our contention is that these presuppositions, presented as preconditions necessary to the creation of a community of inquiry, are not without ideological commitments and dependent upon the ability of participants to share power. Using group dynamic theories and the ideas of Hannah Arendt, we argue that behaviours commonly interpreted as obstacles to dialogue or reflective inquiry could provide opportunities for growth. (shrink)

Western philosophy has been greatly influenced by visual metaphors. Knowing something has commonly, yet implicitly, been conceptualized as seeing something clearly, learning has been framed as being visually exposed to something, and the mind has been understood as a ‘mirror of nature’. A whole ‘epistemology of the eye’ has been at work, which has had significant practical implications, not least in educational contexts. One way to characterize John Dewey’s pragmatism is to see it as an attempt to replace the epistemology (...) of the eye with an epistemology of the hand. This article develops the epistemology of the hand on three levels: A level of embodiment and metaphors, of craftsmanship and social practices, and of schooling and education. (shrink)

Few pedagogical theories and practices have met with such strongreactive ambivalence in Germany as Dewey's. As it contained theideas of democracy and pragmatism it clashed with the monarchial andidealistic patterns of school-practice and pedagogic theory right fromthe beginning. On the other hand, reformists of all kinds wereoverwhelmed with enthusiasm. But even in the democratic phases of political development this ambivalence continued. The traditionof setting metaphysical and religious backgrounds stood in the way of a free examination of Dewey. Therefore, the reception (...) has, upuntil now, been signed by mistakes and misinterpretations, but also by a minority of fruitful debates. (shrink)

Few pedagogical theories and practices have met with such strong reactive ambivalence in Germany as Dewey’s. As it contained the ideas of democracy and pragmatism it clashed with the monarchial and idealistic patterns of school-practice and pedagogic theory right from the beginning. On the other hand, reformists of all kinds were overwhelmed with enthusiasm. But even in the democratic phases of political development this ambivalence continued. The tradition of setting metaphysical and religious backgrounds stood in the way of a free (...) examination of Dewey. Therefore, the reception has, up until now, been signed by mistakes and misinterpretations, but also by a minority of fruitful debates. (shrink)

School and education can be seen as an extension of the home as Hannah Arendt stresses, where children are protected in a space in which they can learn and grow, a space that is not yet public. This distinction of education as “not yet public” can be seen in contrast to John Dewey who explores notions of democracy as a process in education, where education and school is regarded as a mini society. This paper explores several challenges with progressive education (...) and, specifically, of human rights education, through the work of Arendt and Dewey on the notions of responsibility and children’s human rights. Where do we as educators draw the distinction between taking responsibility of raising awareness of global injustices and human rights violations with the next generation without falling pray to dissolution that the gap between political imaginary and reality faces us with, or risking violating children’s “safe space” in school that according to Arendt should be a space that is neither private nor public, but a free zone for thinking and learning with others? Do we bring into the classroom discrimination and segregation by drawing on social categorizations with the pretext of questioning the same on the basis of “equal rights”? If ethical and relational dimensions of education are to be taken seriously then human rights education is a risky practice since it involves children’s sense of being and it raises questions that may not be dealt with properly or solvable for the children exposed. (shrink)

This inaugural handbook documents the distinctive research field that utilizes history and philosophy in investigation of theoretical, curricular and pedagogical issues in the teaching of science and mathematics. It is contributed to by 130 researchers from 30 countries; it provides a logically structured, fully referenced guide to the ways in which science and mathematics education is, informed by the history and philosophy of these disciplines, as well as by the philosophy of education more generally. The first handbook to cover the (...) field, it lays down a much-needed marker of progress to date and provides a platform for informed and coherent future analysis and research of the subject. -/- The publication comes at a time of heightened worldwide concern over the standard of science and mathematics education, attended by fierce debate over how best to reform curricula and enliven student engagement in the subjects There is a growing recognition among educators and policy makers that the learning of science must dovetail with learning about science; this handbook is uniquely positioned as a locus for the discussion. -/- The handbook features sections on pedagogical, theoretical, national, and biographical research, setting the literature of each tradition in its historical context. Each chapter engages in an assessment of the strengths and weakness of the research addressed, and suggests potentially fruitful avenues of future research. A key element of the handbook’s broader analytical framework is its identification and examination of unnoticed philosophical assumptions in science and mathematics research. It reminds readers at a crucial juncture that there has been a long and rich tradition of historical and philosophical engagements with science and mathematics teaching, and that lessons can be learnt from these engagements for the resolution of current theoretical, curricular and pedagogical questions that face teachers and administrators. (shrink)

In lieu of an abstract, here is the chapter's first paragraph: JOHN DEWEY AND BERTRAND RUSSELL were two of the premier philosophers of the twentieth century. During their long lives (each lived to be over 90), their paths crossed on several occasions. While cordial enough when in each others presence, the two men were definitely not on the best of terms. Sidney Hook, who knew and admired them both, once said that there were only two men who Dewey actively disliked—Mortimer (...) Adler and Bertrand Russell. Russell, for his part, never tired of making disparaging remarks about the pragmatists in general and Dewey in particular. This irked Dewey immensely. Still, the two men shared many philosophical traits—an internationalist outlook, a high regard for the scientific method, a concern for social matters, and a suspicion of dogma, especially religious dogma. In this chapter, I will focus upon the educational theories of Russell and Dewey, including the curious fact that each of them (for a short period of time) ran their own elementary schools. (shrink)

This chapter discusses and appraises the contributions to science education practice and theory made by the Englishman Frederick William Westaway (1864–1946). After several teaching appointments as a science teacher and headmaster, Westaway was one of His Majesty’s Inspectors of Schools (Science) from 1895 until his retirement in 1929. An influential science educator, Westaway wrote several books on the history and philosophy of science teaching. His prolific writings raised questions about the techniques and functions of science education that still challenge us (...) today. (shrink)

The thought that children should be given greater opportunity to participate meaningfully in affairs which concern them and to show their capacity for reasonable measured thoughts and choices has been displayed by many others (COHEN, 1980; FARSON, 1974; KENNEDY, 1992). It has also been suggested than in order to ensure that we are fair to all individuals, regardless of their age, that our primary consideration should be the capacity for decision making and agency. However, whether or not children are indeed (...) capable of this kind of decision-making and developed agency is greatly contested (most notably perhaps by Plato and Aristotle), and so too are the reasons for this. In what follows then, I will examine the ways in which children may be encouraged to gain this kind of agency, and what our role in facilitating this may be. Moreover, I will show that while difficult, it is possible to approach ‘teaching’ young people to become autonomous agents in ways that do not interfere with their agency, either presently or in a future-oriented sense. Establishing this is essential as in order to make authentic choices, and allow for holding individuals responsible for their choices, they must be a result of the deliberation of their own choices, and not some other influence, be that external or internal. Finally, in relation to educative aims as a whole, I will follow Seneca’s statement above: that education should go beyond inculcating only learning and practises that are of immediate use to the institutions in which they are learned. (shrink)