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John White [101]John R. White [11]John A. White [4]John Williams White [3]
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Profile: John Peter White
Profile: John White
  1. John White (2011). Exploring Well-Being in Schools: A Guide to Making Children's Lives More Fulfilling. Routledge.
  2. Michael Reiss & John White (2013). An Aims-Based Curriculum: The Significance of Human Flourishing for Schools. Institute of Education Press.
    An Aims-based Curriculum spells out a ground-breaking alternative to the familiar school curriculum constructed around a number of largely academic subjects. Its starting point is not subjects, but what schools should be for. It argues that aims are not to be seen as high-sounding principles that can be easily ignored: they are the lifeblood of everything a school does. -/- The book begins with general aims to do with equipping each learner to lead a personally fulfilling life, and to help (...)
     
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  3. John White (2008). Illusory Intelligences? Journal of Philosophy of Education 42 (3-4):611-630.
    Howard Gardner's theory of Multiple Intelligences has had a huge influence on school education. But its credentials lack justification, as the first section of this paper shows via a detailed philosophical analysis of how the intelligences are identified. If we want to make sense of the theory, we need to turn from a philosophical to a historical perspective. This is provided in the second section, which explores how the theory came to take shape in the course of Gardner's intellectual development. (...)
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  4.  1
    John White (2015). Moral Education and Education in Altruism: Two Replies to Michael Hand. Journal of Philosophy of Education 49 (4).
    This article is a critical discussion of two recent papers by Michael Hand on moral education. The first is his ‘Towards a Theory of Moral Education’, published in the Journal of Philosophy of Education in 2014. The second is a chapter called ‘Beyond Moral Education?’ in an edited book of new perspectives on my own work in philosophy and history of education, published in the same year. His two papers are linked in that he applies the theory outlined in the (...)
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  5.  96
    John White (2009). Education and a Meaningful Life. Oxford Review of Education 35 (4):423-435.
    Everyone will agree that education ought to prepare young people to lead a meaningful life, but there are different ways in which this notion can be understood. A religious interpretation has to be distinguished from the secular one on which this paper focuses. Meaningfulness in this non-religious sense is a necessary condition of a life of well-being, having to do with the nesting of one’s reasons for action within increasingly pervasive structures of activity and attachment. Sometimes a (...)
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  6. John White (2007). What Schools Are for and Why. Philosophy of Education Society of Great Britain IMPACT Pamphlet No 14.
    In England and Wales we have had a National Curriculum since 1988. How can it have survived so long without aims to guide it? This IMPACT pamphlet argues that curriculum planning should begin not with a boxed set of academic subjects of a familiar sort, but with wider considerations of what schools should be for. We first work out a defensible set of wider aims backed by a well-argued rationale. From these we develop sub-aims constituting an aims-based curriculum. Further detail (...)
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  7. John White (1991). Education and the Good Life. British Journal of Educational Studies 39 (3):366-367.
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  8.  1
    John White (1983). The Aims of Education Restated. British Journal of Educational Studies 31 (1):71-73.
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  9.  47
    John White (2007). Wellbeing and Education: Issues of Culture and Authority. Journal of Philosophy of Education 41 (1):17–28.
    The idea that education should equip people to lead flourishing lives and help others to do so is now becoming salient in policy-making circles. Philosophy of education can help here by clarifying what flourishing consists in. This essay examines one aspect of this. It rejects the view that well-being goods are derivable from human nature, as in the theories of Howard Gardner and Edmond Holmes. It locates them, rather, as cultural products, but not culturally-relative ones, drawing attention to the proliferating (...)
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  10.  46
    Rocio Sanchez, Denis Nguyen, Walter Rocha, John H. White & Sylvie Mader (2002). Diversity in the Mechanisms of Gene Regulation by Estrogen Receptors. Bioessays 24 (3):244-254.
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  11. John White (2008). Intelligence, Destiny and Education. The Ideological Roots of Intelligence Testing. Journal of the History of Biology 41 (1):167-183.
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  12. John White (2010). Elusive Rivalry? Conceptions of the Philosophy of Education. Ethics and Education 5 (2):135-145.
    What is analytical philosophy of education (APE)? And what has been its place in the history of the subject over the last fifty years? In a recent essay in Ethics and Education (Vol 2, No 2 October 2007) on ‘Rival conceptions of the philosophy of education’, Paul Standish described a number of features of APE. Relying on both historical and philosophical argument, the present paper critically assesses these eight points, as well as another five points delineating APE in the Introduction (...)
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  13.  28
    John White (2006). Autonomy, Human Flourishing and the Curriculum. Journal of Philosophy of Education 40 (3):381–390.
    This is a book in the ‘Thinking in Action’ series, which ‘takes philosophy to the public’. The review outlines the argument in the two halves of the book: on educational aims; and on controversial policy issues. In its assessment of the arguments it focuses on the following topics: problems in the relationships between happiness, flourishing, and personal autonomy; the justification of the traditional subject‐centred curriculum; the role of conjecture in the argument for state‐funded faith‐based schools; and a defence of education (...)
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  14. John White (1959). The Reliefs on the Façade of the Duomo at Orvieto. Journal of the Warburg and Courtauld Institutes 22 (3/4):254-302.
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  15. John White (2009). Why General Education? Peters, Hirst and History. Journal of Philosophy of Education 43 (1):123-141.
    Richard Peters argued for a general education based largely on the study of truth-seeking subjects for its own sake. His arguments have long been acknowledged as problematic. There are also difficulties with Paul Hirst's arguments for a liberal education, which in part overlap with Peters'. Where justification fails, can historical explanation illuminate? Peters was influenced by the prevailing idea that a secondary education should be based on traditional, largely knowledge-orientated subjects, pursued for intrinsic as well as practical ends. Does history (...)
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  16.  18
    John White (2001). Patriotism Without Obligation. Journal of Philosophy of Education 35 (1):141–151.
  17.  53
    John White (2011). What Does It Mean to Be Well-Educated? Think (28):9-16.
    A brief account of educational aims, focussing on preparation for a life of autonomous well-being.
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  18.  22
    John White (1997). Education and the End of Work: A New Philosophy of Work and Learning. Cassell.
    This book engages with widespread current anxieties about the future of work and its place in a fulfilled human life.
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  19.  16
    John White (2012). The Role of Policy in Philosophy of Education: An Argument and an Illustration. Journal of Philosophy of Education 46 (4):503-515.
    The article consists of a general section looking at changes since the 1960s in the links between philosophy of education and policy-making, followed by a specific section engaging in topical policy critique. The historical argument claims that policy involvement was far more widespread in our subject before the mid-1980s than it has been since then, and discusses various reasons for this change. The second section is a close examination of the Expert Panel's December 2011 recommendations on the future of the (...)
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  20.  10
    John White (2012). Philosophy in Primary Schools? Journal of Philosophy of Education 46 (3):449-460.
    The article is a critical discussion of the aims behind the teaching of philosophy in British primary schools. It begins by reviewing the recent Special Issue of the Journal of Philosophy of Education Vol 45 Issue 2 2011 on ‘Philosophy for Children in Transition’, so as to see what light this might throw on the topic just mentioned. The result is patchy; many, but not all, of the papers in the Special Issue deal with issues far removed from the classroom. (...)
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  21.  9
    John White (2003). Five Critical Stances Towards Liberal Philosophy of Education in Britain. Journal of Philosophy of Education 37 (1):147-184.
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  22. John White (1956). Cavallini and the Lost Frescoes in S. Paolo. Journal of the Warburg and Courtauld Institutes 19 (1/2):84-95.
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  23.  8
    John White (2002). Education, the Market and the Nature of Personal Well-Being. British Journal of Educational Studies 50 (4):442 - 456.
    A central aim of education has to do with the promotion of the pupil's and other people's well-being. Recent work by John O'Neill locates the strongest justification of the market in an individualistic preference-satisfaction notion of well-being. His own preference for an objective theory of well-being allows us to make a clear separation of educational values from those of the market. Problems in O'Neill's account suggest a third notion of well-being which better supports the separation mentioned.
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  24.  6
    John White (2002). New Light on Personal Well–Being. Journal of the Philosophy of Education 36 (4):661–669.
  25. John White (2000). Do Howard Gardner's Multiple Intelligences Add Up? British Journal of Educational Studies 48 (1):107-108.
     
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  26.  8
    John White (1996). Education and Nationality. Journal of Philosophy of Education 30 (3):327–343.
    The paper argues that nationality and national sentiment have been, until fairly recently, neglected topics in liberal, as distinct from conservative, political and educational philosophy. It claims that the promotion of national sentiment as an educational aim is not incompatible with liberalism, and may indeed be desirable for reasons of personal and cultural identity as well as for redistributive reasons. It then explores a remodelled conception of British nationality in particular; and finally looks at curricular implications.
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  27.  13
    John White (2000). The Value of Education: A Reply to Andrew Reid. Journal of Philosophy of Education 34 (4):697–707.
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  28.  31
    John White (1994). The Dishwasher's Child: Education and the End of Egalitarianism. Journal of Philosophy of Education 28 (2):173–182.
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  29.  7
    John White (1999). Response to Ronald Glasberg. Studies in Philosophy and Education 18 (4):263-265.
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  30.  3
    Peter Gordon & John White (1979). Philosophers as Educational Reformers the Influence of Idealism on British Educational Thought and Practice. Monograph Collection (Matt - Pseudo).
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  31.  1
    John White (1987). The Medical Condition of Philosophy of Education. Journal of Philosophy of Education 21 (2):155–162.
  32.  6
    John A. White (1992). To the Editor. Inquiry 10 (1):22-22.
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  33.  4
    John R. White (2015). Emplotting Virtue: A Narrative Approach to Environmental Virtue Ethics. International Journal of Philosophical Studies 23 (2):304-309.
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  34.  5
    Roberto Lin & John H. White (2004). The Pleiotropic Actions of Vitamin D. Bioessays 26 (1):21-28.
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  35.  12
    John A. White (1992). White, From Page One. Inquiry 9 (2):18-23.
  36.  5
    Eamonn Callan & John White (2003). Liberalism and Communitarianism. In Nigel Blake (ed.), The Blackwell Guide to the Philosophy of Education. Blackwell Pub. 95--109.
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  37.  9
    John White (1984). The Education of the Emotions. Journal of Philosophy of Education 18 (2):233–244.
    A critical discussion of R S Peters' account of emotions and their place in education.
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  38. John White (1999). In Defence of Liberal Aims in Education. In Roger Marples (ed.), The Aims of Education. Routledge 185--200.
     
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  39.  23
    John White (1997). Education, Work and Well-Being. Journal of Philosophy of Education 31 (2):233–247.
    The paper explores relationships between work and education. It begins with the meaning of 'work' and critically examines the claim in Richard Norman and Sean Sayers that work is a basic human need. After a section on the place of autonomous and heteronomous work in personal well-being, the paper finishes with comments on education and the future of work.
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  40.  21
    Frieda Heyting, Dieter Lenzen & John White (eds.) (2001). Methods in Philosophy of Education. Routledge.
    This book gives a comprehensive account of methods in philosophy of education, it also examines their application in the 'real world' of education. It will therefore be of interest to philosophers and educators alike.
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  41.  9
    John White (1998). Contemporary Perspectives on Religious Epistemology. American Catholic Philosophical Quarterly 72 (1):133-136.
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  42.  6
    John White (1984). A Reply to Raymond Godfrey. Journal of Philosophy of Education 18 (1):119–121.
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  43.  2
    John White (1992). Can Education for Democratic Citizenship Rest on Socialist Foundations? Journal of Philosophy of Education 26 (1):19–27.
  44. Philip O'hear & John White (1993). Assessing the National Curriculum. British Journal of Educational Studies 41 (4):427-429.
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  45. John White (1958). The Birth and Rebirth of Pictorial Space. Journal of Aesthetics and Art Criticism 17 (1):130-131.
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  46.  1
    John White (1988). Two National Curricula - Baker's and Stalin's. Towards a Liberal Alternative. British Journal of Educational Studies 36 (3):218 - 231.
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  47.  3
    John R. White (1997). Divine Commands and Human Moral Agency. American Catholic Philosophical Quarterly 71 (4):555-566.
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  48.  3
    John R. White (1997). Virtue and Freedom. International Philosophical Quarterly 37 (4):413-422.
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  49.  2
    John R. White (2005). Exemplary Persons and Ethics: The Significance of St. Francis for the Philosophy of Max Scheler. American Catholic Philosophical Quarterly 79 (1):57-90.
    For Max Scheler, St. Francis represented perhaps the highest ideal of the moral life, an ideal he felt compelled to articulate throughout his philosophical work. In this paper, I examine the significance of the person of St. Francis for Scheler’s philosophy. I begin by developing Scheler’s notion of “exemplary person,” the idea that persons act as influences on moral life and thought. I then hypothesize that St. Francis functioned as an exemplary person for Scheler. Finally, I attempt to justify that (...)
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  50.  7
    John R. White (2001). Scheler’s Argument for God’s Existence From Religious Acts. Philosophy Today 45 (4):381-391.
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