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Hanan A. Alexander [12]Hanan Alexander [10]
  1.  11
    International Handbook of Philosophy of Education.Ann Chinnery, Nuraan Davids, Naomi Hodgson, Kai Horsthemke, Viktor Johansson, Dirk Willem Postma, Claudia W. Ruitenberg, Paul Smeyers, Christiane Thompson, Joris Vlieghe, Hanan Alexander, Joop Berding, Charles Bingham, Michael Bonnett, David Bridges, Malte Brinkmann, Brian A. Brown, Carsten Bünger, Nicholas C. Burbules, Rita Casale, M. Victoria Costa, Brian Coyne, Renato Huarte Cuéllar, Stefaan E. Cuypers, Johan Dahlbeck, Suzanne de Castell, Doret de Ruyter, Samantha Deane, Sarah J. DesRoches, Eduardo Duarte, Denise Egéa, Penny Enslin, Oren Ergas, Lynn Fendler, Sheron Fraser-Burgess, Norm Friesen, Amanda Fulford, Heather Greenhalgh-Spencer, Stefan Herbrechter, Chris Higgins, Pádraig Hogan, Katariina Holma, Liz Jackson, Ronald B. Jacobson, Jennifer Jenson, Kerstin Jergus, Clarence W. Joldersma, Mark E. Jonas, Zdenko Kodelja, Wendy Kohli, Anna Kouppanou, Heikki A. Kovalainen, Lesley Le Grange, David Lewin, Tyson E. Lewis, Gerard Lum, Niclas Månsson, Christopher Martin & Jan Masschelein (eds.) - 2018 - Springer Verlag.
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  2. A View From Somewhere: Explaining the Paradigms of Educational Research.Hanan A. Alexander - 2006 - Journal of Philosophy of Education 40 (2):205–221.
    In this paper I ask how educational researchers can believe the subjective perceptions of qualitative participant-observers given the concern for objectivity and generalisability of experimental research in the behavioural and social sciences. I critique the most common answer to this question within the educational research community, which posits the existence of two (or more) equally legitimate epistemological paradigms—positivism and constructivism—and offer an alternative that places a priority in educational research on understanding the purposes and meanings humans attribute to educational practices. (...)
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  3.  35
    Assessing Virtue: Measurement in Moral Education at Home and Abroad.Hanan A. Alexander - 2016 - Ethics and Education 11 (3):310-325.
    How should we assess programs dedicated to education in virtue? One influential answer draws on quantitative research designs. By measuring the inputs and processes that produce the highest levels of virtue among participants according to some reasonable criterion, in this view, we can determine which programs engender the most desired results. Although many outcomes of character education can undoubtedly be assessed in this way, taken on its own, this approach may support favorable judgments about programs that indoctrinate rather than educate, (...)
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  4.  27
    Education in Religion and Spirituality.Hanan Alexander & Terence H. McLaughlin - 2003 - In Nigel Blake (ed.), The Blackwell Guide to the Philosophy of Education. Blackwell. pp. 356--373.
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  5.  34
    Moral Education and Liberal Democracy: Spirituality, Community, and Character in an Open Society.Hanan A. Alexander - 2003 - Educational Theory 53 (4):367-387.
  6.  47
    Education in Ideology.Hanan A. Alexander - 2005 - Journal of Moral Education 34 (1):1-18.
    There is a thought that stops all thought. That is the thought that ought to be stopped. (Chesterton, 1952, p.?58) In this paper I distinguish between two sorts of ideologies, moral (or ethical) ideologies that embrace the conceptual condition of human agency: free will, moral intelligence, and fallibility; and amoral (or non?ethical) ideologies that do not. Initiation into the former, which are suited to open societies, is best accomplished through education, whereas transmission of the latter, which are preferred in closed (...)
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  7.  38
    Aesthetic Inquiry in Education: Community, Transcendence, and the Meaning of Pedagogy.Hanan A. Alexander - 2003 - Journal of Aesthetic Education 37 (2):1.
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  8.  59
    Spirituality, Morality, and Criticism in Education: A Response to Kevin Gary. [REVIEW]Hanan A. Alexander - 2006 - Studies in Philosophy and Education 25 (4):327-334.
    In this short essay I respond to Kevin Gary’s generous review of my book Reclaiming Goodness by considering his two main concerns, that I tend to conflate spirituality and morality and that I am not sufficiently sensitive to tensions between spirituality and critical thinking. I respond by noting that Gary has not taken adequate account of the distinction between deontological morality and aretaic ethics in the first instance and between the Aristotelian notions of Sophia and Phronesis, or pure reason and (...)
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  9.  69
    Caring and Agency: Noddings on Happiness in Education.Hanan Alexander - 2013 - Educational Philosophy and Theory 45 (5):488-493.
    In this short essay I express my own deep sympathy with Nel Noddings’s ethic of care and applaud her stubborn resistance in Happiness and Education to what John Dewey would have called false dualisms, such as those between intelligence and emotion, theory and practice, or vocation and academic studies.However, I question whether the sort of caring relation she depicts so beautifully in this and many other books is sufficiently robust to alone carry the weight of the moral life that she (...)
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  10.  30
    Education and the Sacred: Thomas Green's Educational Formation of Conscience.Hanan Alexander - 2000 - Journal of Philosophy of Education 34 (2):395–400.
  11.  40
    Education in Nonviolence: Levinas' Talmudic Readings and the Study of Sacred Texts.Hanan Alexander - 2014 - Ethics and Education 9 (1):58-68.
    The essay offers a Jewish account of education in nonviolence by examining the first of Emmanuel Levinas' Talmudic readings ‘Toward the Other.’ I begin by exploring Levinas' unique philosophy of religious education, which nurtures responsibility for the other, as part of an alternative to enlightenment-orientated modern Jewish thought pioneered by the likes of Gershom Scholem, Martin Buber, and Franz Rosenzweig. I then consider a question raised by Yusef Waghid and Zehavit Gross at the 2012 meeting of the Philosophy of Education (...)
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  12. Engaging Tradition : Michael Oakeshott on Liberal Learning.Hanan A. Alexander - 2008 - In Stephen Gough & Andrew Stables (eds.), Sustainability and Security Within Liberal Societies: Learning to Live with the Future. Routledge.
     
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  13.  31
    Jme Referees in 2006.Hanan Alexander, Hye-Jeong Baek, Heather Baldwin, Roger Bergman, Marvin Berkowitz, Sunil Bhatia, Ronnie Blakeney, Tonia Bock, Tim le Bon & Sandra Bosacki - 2007 - Journal of Moral Education 36 (2):279-282.
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  14.  12
    Phronesis, Dialogue, and Hope: A Response to Nicholas Burbules.Hanan A. Alexander - 2019 - Ethics and Education 14 (2):138-142.
    ABSTRACTIn this essay I agree with Nicholas Burbules that ‘Phronesis’ is an ethical and political category that grounds the possibility of intercultural communication in translation from one particular context to another rather than in the presumption of one or another account of universalism. After a brief review of the development of this idea in key milestones of Western philosophy, I argue that it requires an education in dialogue across difference that can foster hope for peaceful coexistence among diverse traditions and (...)
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  15.  9
    The Postsecular Moment in Education: Toward Pedagogies of Difference.Hanan A. Alexander - 2018 - Educational Philosophy and Theory 50 (14):1644-1645.
  16.  32
    What is Common About Common Schooling? Rational Autonomy and Moral Agency in Liberal Democratic Education.Hanan Alexander - 2007 - Journal of Philosophy of Education 41 (4):609–624.
  17.  50
    What is Critical About Critical Pedagogy? Conflicting Conceptions of Criticism in the Curriculum.Hanan A. Alexander - 2018 - Educational Philosophy and Theory 50 (10):903-916.
    In this paper, I explore the problems of cultivating a critical attitude in pedagogy given problems with accounts grounded in critical social theory, rational liberalism and pragmatic esthetic theory. I offer instead an alternative account of criticism for education in open, pluralistic, liberal, democratic societies called 'pedagogy of difference' that is grounded in the diversity liberalism of Isaiah Berlin and the dialogical philosophy of Martin Buber. In our current condition in which there is no agreement as to the proper criteria (...)
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