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  1. John E. Petrovic (2013). Reason, Liberalism, and Democratic Education: A Deweyan Approach to Teaching About Homosexuality. Educational Theory 63 (5):525-541.
    Teaching about homosexuality, especially in a positive light, has long been held to be a controversial issue. There is, however, a view of the capacity for reason that finds that those who deem homosexuality to be controversial will ultimately contradict themselves, becoming unreasonable. By this standard of reason, homosexuality should be treated as non controversial in schools. In this essay, John Petrovic argues that this epistemic position is problematic. Instead, he defends a Deweyan epistemology that casts reason as, in part, (...)
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  2. Aaron M. Kuntz & John E. Petrovic (2011). The Politics of Survival in Foundations of Education: Borderlands, Frames, and Strategies. Educational Studies 47 (2):174-197.
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  3. John E. Petrovic (2003). Can We Forget to Censor Silence? A Rejoinder to Applebaum. Journal of Moral Education 32 (2):163-166.
    Barbara Applebaum develops a conceptual framework that makes clear the ways that speech acts reproduce power, especially as it serves to maintain the marginalisation of non-heterosexual people. However, Applebaum's focus on explicit "utterances" and "expressions of beliefs" is too narrow, leaving out silence, especially the silence around sexual orientation in school curricula. Silence is a speech act that serves the reproduction of power and promotes harm just as powerfully as the other speech acts Applebaum is willing to censor; and so (...)
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  4. John E. Petrovic (1999). Moral Democratic Education and Homosexuality: Censoring Morality. Journal of Moral Education 28 (2):201-209.
    With the increasingly heard voices of gays, lesbians and bisexuals in American society and their demands for recognition have come the responses of religious conservatives. In this article I consider whether the extreme moral positions that religious conservatives take are defensible. More specifically, I want to consider whether teachers who embrace such conservative positions should be permitted to act on them in their classrooms. My arguments lead me to distinguish between moral democratic and moralistic positions. The former I examine using (...)
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