In recent years, countries have begun to establish ministries of transitional justice as part of political transitions from authoritarianism to democracy or from conflict to peace. This may reflect a broader historical trend in the administration of TJ, which has evolved from isolated offices within a particular ministry to ad hoc cross-ministry coordinating bodies to the establishment of dedicated ministries. The reasons for the establishment of specific ministries to pursue TJ, what we call ministerialization, have not attracted scholarly attention. This (...) article explores the causes and likely consequences of this development. In particular, it applies international relations, comparative politics, and public policy theories to explain the phenomenon. Contrary to some TJ literature that is concerned about hegemonic transnational discourse, international actors have played little to no role in shaping how TJ is bureaucratically managed. Rather, based upon fieldwork in Solomon Islands and Tunisia, the article concludes that ministerialization has been the result of domestic policy entrepreneurship. For TJ ministries to become a norm, however, more transnational actors will need to be convinced of the benefits of such an institutional arrangement. (shrink)

Abuse, when committed by spiritual authority figures, can have far-reaching consequences for church communities well after perpetrators have been removed and held accountable. In attending to survivors, a host of issues may come to light, including but not limited to, organizational complicity in abuse, institutional marginalization of the vulnerable, and the revelation that worship spaces can be traumatically triggering. The work of scholars like Michelle Panchuk, Elaine Heath, and Katharina von Kellenbach all point to the challenging reality that ecclesial repentance­ (...) may demand dramatic changes to restore a safe environment and righteous expressions of worship that honour God's intentions for all. Glen Kinoshita's ‘ministry of reconciliation’ and Dietrich Bonhoeffer's ‘preparing the way’ and ‘religionless Christianity’ are texts that on the surface address this type of process; however, it is not clear that either scholar fully reckons with the issue of a worshipping community or space that has been so marred by abuse as to become an impediment to a survivor's participation in liturgy. In this article, I modify Bonhoeffer's work to move beyond his claims and make recommendations for further steps towards repentance. (shrink)

Debates about the nature of practical knowledge and its relationship with declarative knowledge have, over the last ten years, been lively. Relatively little has, however, been written about the educational implications of these debates, particularly about the educational implications of the two broad families of positions known respectively as ‘Intellectualism’ and ‘Anti-intellectualism’. Neither has much appeared in the literature about what Ryle called ‘intelligence epithets’ or evaluative elaborations on attributions of know how. Yet the use of intelligence epithets is a (...) central feature of Ryle’s account of knowing how and that account cannot be adequately understood without an appreciation of their importance. The paper will offer a qualified defence of anti-intellectualism about practical knowledge, paying particular attention to the importance of intelligence epithets and, second, argue that anti-intellectualism offers the best opportunity for constructing a rationale for vocational and professional education that gives broad forms of agency, autonomous action and the pursuit of excellence their due place in such programmes. (shrink)

Teachers' Know-How: A Philosophical Investigation presents a comprehensive and up to date philosophical treatment of the kinds of knowledge and "know-how" that educators should possess. -Offers an original and in-depth study of teachers' know-how which situates teaching within the spectrum of professions -Critiques the currently fashionable craft conception of teaching and the view of teaching as protocol-driven which is currently influential in policymaking circles -Utilizes epistemological debates on the nature of know-how to inform understanding of the work of teachers -Features (...) detailed examples including some drawn from the author's own long professional experience of a teacher in a wide range of different contexts. (shrink)

Although existing work draws attention to a range of obstacles in realizing fair AI, the field lacks an account that emphasizes how these worries hang together in a systematic way. Furthermore, a review of the fair AI and philosophical literature demonstrates the unsuitability of ‘treat like cases alike’ and other intuitive notions as conceptions of fairness. That review then generates three desiderata for a replacement conception of fairness valuable to AI research: (1) It must provide a meta-theory for understanding tradeoffs, (...) entailing that it must be flexible enough to capture diverse species of objection to decisions. (2) It must not appeal to an impartial perspective (neutral data, objective data, or final arbiter.) (3) It must foreground the way in which judgments of fairness are sensitive to context, i.e., to historical and institutional states of affairs. We argue that a conception of fairness as appropriate concession in the historical iteration of institutional decisions meets these three desiderata. On the basis of this definition, we organize the insights of commentators into a process-structure map of the ethical territory that we hope will bring clarity to computer scientists and ethicists analyzing Fair AI while clearing some ground for further technical and philosophical work. (shrink)

Most people, including those in academia and the media, view Darwin's theory of evolution as a fact, a concept so thoroughly established as to be beyond serious challenge. Yet almost no one today bothers to read what Darwin wrote, nor are they aware of the pseudo-scientific racism and eugenics that arose from his theories. More than that, Darwin's motivation in writing The Origin of the Species was not entirely "scientific." After his young daughter's death, he deliberately moved away from an (...) essentially Christian worldview and aimed to find an explanation for life that did not require anything Divine. Yet, in his last months of life, Darwin's atheism failed him and he evidently returned to faith in God. (shrink)

Aside from the systematic theory of recognition, Honneth’s work in the last decade has also centered around a less commented-upon theme: the critical social theoretic diagnosis of social pathologies. This paper claims first that his diverse diagnoses of specific social pathologies can be productively united through the conceptual structure evinced by second-order disorders, where there are substantial disconnects, of various kinds, between first-order contents and second-order reflexive understandings of those contents. The second major claim of the paper is that once (...) we understand social pathologies as second-order disorders, it becomes apparent that critical social theory must do more than accurately identify and explicate these disorders at the phenomenological and action-theoretic levels. It must further engage in insightful sociological explanations of the social causes of those pathologies in order to further the prognostic and therapeutic tasks implied by the aim of developing a social theory with emancipatory intent. The paper argues that the identificatory and explicative components of diagnostic social theory have been fulfilled by Honneth to a much greater degree than the latter components of explanation, prognosis and therapy. (shrink)

This article explains and defends the idea that economic aims of education are as legitimate as any other, particularly liberal, aims. A particular conception of education is developed, which involves a significant vocational aspect, with two aims: individual fulfilment through employment and social well-being through economic prosperity. This account is to be contrasted both with training, which may be an essential component of education but which is not to be identified with it, and also with instrumental forms of vocational education (...) that do not take into account the need for satisfaction in the workplace. This conception is defended against various possible objections. (shrink)

What does social justice require in contemporary societies? What are the requirements of social democracy? Who and where are the individuals and groups that can carry forward agendas for progressive social transformation? What are we to make of the so-called new social movements of the last thirty years? Is identity politics compatible with egalitarianism? Can cultural misrecognition and economic maldistribution be fought simultaneously? What of the heritage of Western Marxism is alive and dead? And how is current critical social theory (...) to approach these and other questions? Much of the most productive work done in recent social theory has revolved around such issues, in particular, around those concerning the relationship between the politics of recognition and the politics of distribution. After the intense theoretical focus over the last fifteen years or so on the issues of recognition politics—multiculturalism, multi-nationalism, identity politics, group-differentiated rights, the accommodation of difference, and so on—some social theorists have worried that attention has been diverted from important issues of distributive equality—systematic impoverishment, increasing material inequality, ‘structural’ unemployment, the growth of oligarchic power, global economic segmentation, and so on. While some critics seem to have adopted a blunt ‘it’s the economy, stupid’ line of criticism,1 others have attempted to develop an overarching, integrative theoretical framework adequate to the diverse issues concerning both economic and cultural justice. For example, Axel Honneth proposes that a suitably developed and normatively robust theory of intersubjective recognition can adequately integrate an analysis of apparently diverse contemporary struggles: those for a just division of labor and hence, a fair distribution of resources and opportunities, as well as those for a culture free of identity-deforming disrespect and denigration. (shrink)

C. Thi Nguyen – the author whose new book, Games: Agency as Art, is the main provocation for co-editor John Russell and I putting together this special issue of the Journal of the Philosophy of Spo...

This paper examines the idea of an extended unit of action, which is the idea that the reasons for or against an individual action can depend on the qualities of a larger pattern of action of which it is a part. One concept of joint action is that the unit of action can be extended in this sense. But the idea of an extended unit of action is surprisingly minimal in its commitments. The paper argues for this conclusion by examining (...) uses of the idea of an extended unit of action in four theoretical contexts. It also explains why the idea of an extended unit of action need not involve magical thinking, and discusses possible replies to an objection based on a worry about recklessness. (shrink)

There are important reasons for states to recognize and enforce the judgments of other states’ courts. There are also reasons that may militate against recognition or enforcement of certain foreign judgments, making it appropriate to calibrate or “fine tune” the presumption favoring recognition and enforcement so it is not applied too broadly. Most calibration principles, such as the principle that a judgment from a court lacking jurisdiction should not be recognized, are case-specific. However, one calibration principle that is, to our (...) knowledge, unique to the law of the United States stands out: the principle of systemic calibration, according to which U.S. courts must not recognize or enforce foreign judgments “rendered under a system which does not provide impartial tribunals or procedures compatible with the requirements of due process of law.” In this Article, we aim to shed empirical light on how U.S.-style systemic calibration operates in practice. We find that state-of-origin indicator scores related to systemic adequacy are on average higher when U.S. courts recognize or enforce foreign judgments than when they refuse to do so. Moreover, the probability of recognition and enforcement increases as these indicator scores increase. However, in only six of the 587 opinions in our dataset did a court refuse recognition or enforcement based explicitly on the systemic inadequacy ground. Thus, while the level of systemic calibration in U.S. courts is high, it is mostly achieved implicitly. Finally, even judgments from states with low systemic adequacy scores are sometimes recognized or enforced by U.S. courts. (shrink)

The pervasiveness of unethical actions paired with the rising demand for creativity in organizations has contributed to an increased interest in how ethicality and creativity relate. However, there are mixed findings on whether these two fundamental pillars of the workplace relate positively, negatively, or not at all. To provide an empirical consensus to this debate, we study the directional effects of ethicality on creativity by employing meta-analytic techniques. Specifically, a series of meta-regressions, moderated meta-regressions, and individual subgroup analyses of moderators (...) investigated the nuances of the ethicality-creativity relationship. Using a random-effects model, a quantitative review of 278 effects across 23 articles revealed that ethicality positively related to creativity. We further probed how each domain of ethicality (i.e., ethical decision-making, ethical leadership, ethical culture, ethical thought) related to creativity; the effect of ethicality on creativity remained positive, but was no longer significant. Additionally, to expand our understanding of this relationship, we offer theoretical and empirical accounts of five factors that moderate the positive association between ethicality and creativity: ethicality and creativity domains and measurement, sample culture, study characteristics, and sample characteristics. Theoretical and practical insights regarding these relationships are discussed. (shrink)

Robert Reilly’s America on Trial presents a lengthy defense of the principles of the American Founding against recent critiques, especially focusing on those written from a Catholic perspective. His book finds a place in a larger discussion of American Catholic political thought that has been going on for more than a century. I first situate Reilly’s book within that debate, and then argue that Reilly’s account is correct on most counts. Some loose ends remain, but they can be dealt with (...) by expanding some of the points that Reilly has already made. I think, though, that other points not even raised by Reilly’s critics will require further reflection by future American Catholic political thinkers. In 2020, the sensus communis in America has ceased to be “cool and deliberate,” a desideratum for the regime mentioned in Federalist 63; we need to figure out ways to make it cool again. (shrink)

Georg Lukács wrote that "there is autonomy and 'autonomy.' The one is a moment of life itself, the elevation of its richness and contradictory unity; the other is a rigidification, a barren self-seclusion, a self-imposed banishment from the dynamic overall connection." Though Lukács' concern was with the conditions for the possibility of art, his distinction also serves as an apt description of the way that Hegel and Hegelians have contrasted their own interpretations of self-determination with that of Kant. But it (...) has always been difficult to see how elevation is possible without seclusion, or how rigidification can be avoided without making the boundaries of the self so malleable that its autonomy looks like a mere cover for the power of external forces. Yeomans explores Hegel's own attempts to grapple with this problem against the background of Kant's attempts, in his theory of virtue, to understand the way that morally autonomous agents can be robust individuals with qualitatively different projects, personal relations, and commitments that are nonetheless infused with a value that demands respect. In a reading that disentangles a number of different threads in Kant's approach, Yeomans shows how Hegel reweaves these threads around the central notions of talent and interest to produce a tapestry of self-determination. Yeomans argues that the result is a striking pluralism that identifies three qualitatively distinct forms of agency or accountability and sees each of these forms of agency as being embodied in different social groups in different ways. But there is nonetheless a dynamic unity to the forms because they can all be understood as practical attempts to solve the problem of autonomy, and each is thus worthy of respect even from the perspective of other solutions."Everyone recognizes the importance of Hegel's critique of Kantian morality as empty, but until now there has not been a fully worked out presentation of how Hegel's views in his discussion of Sittlichkeit actually provide the missing content. Yeomans has finally provided us with a reconstruction of Hegel's mature position that makes good on all the promissory notes that Hegel gives in his famous descriptions of his alternative to Kantian ethics. Yeomans offers a compelling account of Hegel's view of individuality, societal differentiation and its roots in Kantian and Fichtean moral theory. The book will be a major contribution to the scholarship on Hegel's practical philosophy." - Dean Moyar, Associate Professor of Philosophy, Johns Hopkins University -/- "Yeomans' book is a subtle, detailed and original explication of some key ideas having to do with how Hegel's general philosophy of action relates to his social and political philosophy. It is attentive to Hegel's texts, and it ties its discussions into all the relevant contemporary themes in philosophy. It is very ambitious in its attempt to make Hegel's theory into a real competitor to other views that are currently in wide play in the philosophical world. It will very likely become one of the key texts in the secondary literature on Hegel." - Terry Pinkard, University Professor of Philosophy, Georgetown University. (shrink)

Pain, suffering, death, and extinction have been intrinsic to the process of evolution by natural selection. This leads to a real problem of evolutionary theodicy, little addressed up to now in Christian theologies of creation. The problem has ontological, teleological, and soteriological aspects. The recent literature contains efforts to dismiss, disregard, or reframe the problem. The radical proposal that God has no long–term goals for creation, but merely keeps company with its unfolding, is one way forward. An alternative strategy to (...) tackle the problem of evolutionary theodicy is outlined, with an implication for environmental ethics and suggestions for further work. (shrink)

In Rights Forfeiture and Punishment, Christopher Heath Wellman argues that those who seek to defend the moral permissibility of punishment should shift their focus from general justifying aims to moral side constraints. On Wellman's view, punishment is permissible just in case the wrongdoer has forfeited her right against punishment.

This chapter addresses the role of perceptual knowledge (knowledge by acquaintance) in the development of expertise in professional contexts. It seeks to answer the question of how, if at all, does heightened knowledge by acquaintance inform a high level of professional know‐how. Successful action requires the articulation of various epistemic capacities: to draw on relevant systematic knowledge, to understand the nature of the problem faced, to perceive the essentials in complex situations and to judge and then to act appropriately. The (...) aim is to bring together philosophical and empirical considerations to show how best to understand the ability to perceive the essentials in complex situations and how this ability bears on the ability to judge and to act appropriately in professional contexts. Perceptual concepts are acquired through social intercourse rather than through introspection and labelling. (shrink)

This article analyzes the relative effectiveness and limitations of companies’ voluntarily produced transparency reports in promoting change in firm and government behavior. Such reports are published by telecommunications companies and disclose how often and on what grounds government agencies compel customer data from these companies. These reports expose corporate behaviors while lifting the veil of governmental secrecy surrounding these kinds of compulsions. Fung, Graham, and Weil’s “targeted transparency” model is used to evaluate the extent to which these reports affect behavior. (...) From the analysis, it is evident that telecommunications companies’ transparency reports are only partially effective; while firms may modify their reports to present more information, these reports do not necessarily induce government to more broadly reveal its own activities. The article ultimately suggests that voluntarily produced transparency reports may become more comparable with one another as a result of either corporate reports evolving in consultation with external stakeholders or following a crisis that prompts government or industry to adopt a given standard. Such standards may positively influence the effectiveness of reports while concealing as much about firm behaviors as they purport to reveal. (shrink)

In this chapter I proffer a success argument for classical logical consequence. I articulate in what sense that notion of consequence should be regarded as the privileged notion for metaphysical inquiry aimed at uncovering the fundamental nature of the world. Classical logic breeds necessitism. I use necessitism to produce problems for both ontological naturalism and atheism.

In lieu of an abstract, here is a brief excerpt of the content:DHARMA AND DESTRUCTION: BUDDHIST INSTITUTIONS AND VIOLENCE Christopher Ives Stonehill College Photographs ofgentle monks in saffron, the cottageindustry ofbooks on mindfulness, and the Dalai Lama's response to the Chinese invasion of Tibet have all helped portray Buddhism as the "religion of nonviolence." This representation ofBuddhism finds support in Buddhist texts, doctrines, and ritual practices, which often advocate ahimsa, nonharming or non-violence. The historical record, however, belies the portrayal (...) of Buddhism as a "religion of nonviolence." By reinterpreting early doctrines of ahimsa, Buddhist thinkers have legitimated violence in particular situations, practitioners have committed acts of violence, and Buddhist institutions have lent support to other institutions—social, political, and governmental —engaged in violence. In this paper I will examine Buddhist perpetration andjustifications ofviolence,1 with particularfocus on Japan, arguing that, historically, Buddhists' desire for institutional security has taken precedence over total rejection of violence. 1 I have restricted my discussion to the killing of other human beings. I do not consider suicide andthe killing ofnon-human animals. For a discussion ofBuddhism, (self-)sacrifice, and suicide in relation to Girard's theory, see Charles D. Orzech, '"Provoked Suicide' and the Victim's Behavior." 152Christopher Ives Non-violence The doctrine of ahimsa figures prominently in early and Theravadan Buddhism. The first ofthe five moral precepts (panca silani) in Buddhism is ahimsa, and in the Dhammapada the historical Buddha purportedly states, All are afraid of the rod. Of death all are afraid. Having made oneself the example, One should neither slay nor cause to slay. (Ross 202) The Buddhaalso sketches the consequences ofhurting orharming (himsa): Who with a rod does hurt Beings who desire ease [of nibbana], While himself looking for ease— He, having departed, ease does not get. Theravadan monastic codes and practices, such as the uposatha biweekly confession of moral transgressions and recitation of the 227 rules in the Patimokkha (Skt. Pratimoksa), are closely tiedto ahimsa. One ofthe Patimokkha's four "offenses of defeat" (parajika dharmas), for which the punishment is immediate expulsion of the monk or nun from the order, is killing another human being (Prebish 11). Mahayana texts continue this exhortation against violence. For example, in the Dasabhimika-sutra we read that a Buddhist "must not hate any being and cannot kill a living creature even in thought."2 Early Buddhist texts include depictions ofthe ideal Buddhist king, the cakravartin-raja or "monarch who turns the wheel [of the Dharma],"3 as an exemplar of nonviolence. Contemporary Buddhist activist Sulak Sivaraksa expresses it, this king is a "an ideal ruler, a world-conquering monarch, who subdued the earth through righteousness rather than war" (Sulak 129), and whose ten main duties include striving for peace and ruling with nonviolent benevolence (129). For well over 2000 years 2 Cited in Har Dayal, The Bodhisattva Doctrine, p. 199; quoted by Kraft, 5. In much ofthe first section of this paper I am indebted to Ken Kraft's introduction to his volume. 3 The metaphor ofturning the wheel refers to the historical Buddha's teaching ofthe Dharma and the later propagation of it by others. Dharma and Deconstruction153 Buddhists have lifted up Indian king Ashoka (c. 272-236) as an instantiation of this ideal. The early Buddhist doctrine of ahimsa should not, however, be construed as compassionate altruism. Luis Gómez and other scholars have delineated how ahimsa at first did not express some sort of underlying altruistic concern for the well-being of others. Vegetarianism and other ways of avoiding himsa, harming or violence, derived from ancient Indian ritual taboos againstblood and otherbodily liquids (Gómez 36). Buddhists ethicized and psychologized earlier notions of physical pollution, and advocated abstention fromviolenceprimarily as ameans ofself-cultivation, as a way to keep the mind pure, like an unstained cloth (36). (Scholars have even argued that the positive expression oíahimsa, the practice ofdirecting metta (loving-kindness) to others, originally had as much or more to do with the spiritual benefits accrued by the person directing the metta as it did with the well-being of the person receiving it. Only later was ahimsa furtherreinterpreted as positive regard forothers, as seen in the bodhisattva ideal of Mahayana Buddhism. Violence in Buddhist History At numerous times over... (shrink)

In the largely historical and aporetic first book of theDe Anima (DA), Aristotle makes what appear to be some rather disturbing remarks about the soul's status as a subject of mental states. Most notably, in a curious passage which has aroused the interest of commentators, he seems to suggest that there is something wrong with regarding the soul as a subject of mental states:Thus, saying that the soul is angry is the same as if one were to say that the (...) soul builds houses and weaves: for it is perhaps better to say not that the soul pities or learns or thinks, but that the man does [these things] with his soul. (DA408bll–15). (shrink)

Direct Realism is the view that human perception takes physical entities and their mind-independent properties as immediate objects. Although this thesis is supported by common sense, many argue that it can be dismissed on philosophical or quasi-scientific grounds. This essay attempts to defend Direct Realism against one such argument, which I call the “Problem of Secondary Qualities,” using the ideas of Scottish Common Sense philosopher Thomas Reid. The first chapter of this work offers a detailed introduction to the Problem of (...) Secondary Qualities. The Problem of Secondary Qualities arises from the claim that science has shown that physical objects do not possess secondary qualities. This is a problem for Direct Realism because secondary qualities are certainly possessed by at least some perceivable objects. As I present it, the Problem rests on three commitments: that an analysis of secondary quality perceptions should extend to perception in general, that we perceive secondary qualities, and that physical objects do not possess secondary qualities without our perceptions of them. I conclude that Direct Realism requires an account of secondary qualities on which secondary qualities are perceiver-independent but identifiable with other causally relevant properties. In Chapter Two, I introduce Thomas Reid’s doctrine of primary and secondary qualities, in the context of his theory of perception, as a viable response to the Problem of Secondary Qualities. On Reid’s view, secondary qualities are both perceiver-independent and identical to scientific properties, and Reid offers many useful conceptual resources for responding to objections. Most important are Reid’s claims that sensation or sense experience is casually related to, but not essential for, perception and that our perceptions of secondary qualities give us very little knowledge concerning their natures. The final chapter shows how the Reidian theory holds up against four key objections to accounts of secondary qualities on which they may be identified with perceiver-independent, scientific properties. In most cases, the Reidian approach finds solutions without compromising our intuitions or received opinions. (shrink)

C. Thi Nguyen’s Games: Agency as Art delivers on three ambitious aims: It offers a novel take on human cognition—it claims that we are able to ‘layer’ our agency during gameplay,It contributes to t...

Between Sickness and Health is about illness rather than disease, and recovery rather than cure. The book argues that illness is an experience, represented by the feeling that 'I am not myself'. From the book's phenomenological point of view, feelings of illness cannot be 'unreal' or 'fake', whatever their biological basis, nor need they be categorised as 'physical', 'psychosomatic' or 'psychiatric'. The book challenges the disease-centred ethos of medicine and medical education. It demonstrates that a clearer conception of illness, as (...) distinct from disease, is therapeutic. The feeling that 'I am once again myself' can return, in some degree, whatever state the body is in. Resilience becomes more available when it is seen as a set of personal skills that can be developed, rather than as an inborn trait. Possibilities of wellness are enhanced by recognising that medical and other therapies can either support or impede recovery, as can human relationships and the socio-political environment. The book's many clinical examples are drawn from the author's broad experience as a neurologist, rehabilitation physician and systemic family therapist. Between Sickness and Health will be useful for students, practitioners and academics, and also for anyone who has been or might one day be ill. (shrink)

The aim of this chapter is to try to answer the question ‘What makes a teacher a good teacher?’ or at least to frame this question so that it encourages intelligible answers. Part of the problem is that there is a lack of consensus about questions of pedagogic methods and effectiveness, and this is an inevitable consequence of the contests that pervade different and competing conceptions of education. This chapter helps to frame a discussion of this issue.

This chapter will consider the kinds of knowledge and know‐how that practitioners of occupations are expected to possess. It will begin by reviewing the literature on know‐how and attempting a conceptual map of this terrain, showing where teaching or, rather, various conceptions of teaching are located on it. The endpoint of this investigation will be the development of a typology of teachers and their know‐how, which will then be examined in more detail in subsequent chapters.

The pervasiveness of unethical actions paired with the rising demand for creativity in organizations has contributed to an increased interest in how ethicality and creativity relate. However, there are mixed findings on whether these two fundamental pillars of the workplace relate positively, negatively, or not at all. To provide an empirical consensus to this debate, we study the directional effects of ethicality on creativity by employing meta-analytic techniques. Specifically, a series of meta-regressions, moderated meta-regressions, and individual subgroup analyses of moderators (...) investigated the nuances of the ethicality-creativity relationship. Using a random-effects model, a quantitative review of 278 effects across 23 articles revealed that ethicality positively related to creativity. We further probed how each domain of ethicality (i.e., ethical decision-making, ethical leadership, ethical culture, ethical thought) related to creativity; the effect of ethicality on creativity remained positive, but was no longer significant. Additionally, to expand our understanding of this relationship, we offer theoretical and empirical accounts of five factors that moderate the positive association between ethicality and creativity: ethicality and creativity domains and measurement, sample culture, study characteristics, and sample characteristics. Theoretical and practical insights regarding these relationships are discussed. (shrink)

A distinction between the division of labour and the fragmentation of the labour process is drawn. Economic sectors and occupations are distinguished. The institution of the school as a vehicle of compulsory mass education is introduced. Some distinctions within the concept of education are outlined. The nature of professions and the place of teaching within the field of the professions is discussed. The question of whether teaching has a distinctive ethical mission is outlined.

The concluding chapter of this book will address a number of related topics that have not yet received explicit attention, although the approach taken to them should be implicit in what has been said in the foregoing chapters. These include: discipline, classroom management, school culture, leadership and accountability. In doing so, I will attempt to show how the professional technician conception of the teacher is the most suited to educational needs in developed societies.

In this chapter the notion of a teaching career is introduced and developed. Much of a teacher's work takes place outside the classroom. Options of career development are considered, including curriculum, pedagogy and assessment specialisms among others. Issues of civic engagement on the one hand and retention and attrition on the other are discussed.

In Chapter 3, the different dimensions of know‐how relevant to teaching were examined. It is now time to see how these different dimensions are incorporated into different conceptions of occupations. The procedure will be to develop ‘ideal types’ of each, without a commitment to the existence of any in their pure form, to begin a brief description of their characteristics and their relationships with each other and, finally, to relate them to different conceptions of what it might be to be (...) a teacher. (shrink)

This article discusses three related aspects of know‐how: skill, transversal abilities and project management abilities, which are often not distinguished within either the educational or the philosophical literature. Skill or the ability to perform tasks is distinguished from possession of technique which is a necessary but not sufficient condition for possession of a skill. The exercise of skill, contrary to much opinion, usually involves character aspects of agency. Skills usually have a social dimension and are subject to normative appraisal. Transversal (...) abilities rely on but are not reducible to the exercise of skill, but require a further degree of attention and seriousness in their exercise. Transversal abilities can be displayed in different ways using different skills, depending on context. They include: planning, communicating, evaluating—all important features of successful professional action. Project management or the putting into effect of relatively long‐term sequences of action involves the articulation of different transversal abilities. It is a form of agency which is considered to be important in some European vocational and professional education systems and usually involves a strong social dimension. The chapter concludes with a discussion of the educational implications of these distinctions and of their interrelationships. (shrink)

The focus of this chapter's discussion is on the specific nature of teacher knowledge, including KT (propositional knowledge), KH (know‐how), KA (knowledge by acquaintance) and their interrelationship. There are features of teaching that it may share with other occupations, namely those associated with craft, executive technician and technician occupations. There are also features of teacher knowledge that are specific to teaching, which receive attention in the literature.

The idea of the ‘executive technician’ or the teacher who follows theoretically prescribed rules is outlined. Through a discussion of the ideas of Oakeshott the idea of a rule‐following rigid practitioner of prescribed protocols is developed. The advantages of this conception of teaching as well as its disadvantages are outlined. Some practical applications of the executive technician conception of the teacher in both developed and developing countries are presented.