This handbook presents a comprehensive introduction to the core areas of philosophy of education combined with an up-to-date selection of the central themes. It includes 95 newly commissioned articles that focus on and advance key arguments; each essay incorporates essential background material serving to clarify the history and logic of the relevant topic, examining the status quo of the discipline with respect to the topic, and discussing the possible futures of the field. The book provides a state-of-the-art overview of philosophy (...) of education, covering a range of topics: Voices from the present and the past deals with 36 major figures that philosophers of education rely on; Schools of thought addresses 14 stances including Eastern, Indigenous, and African philosophies of education as well as religiously inspired philosophies of education such as Jewish and Islamic; Revisiting enduring educational debates scrutinizes 25 issues heavily debated in the past and the present, for example care and justice, democracy, and the curriculum; New areas and developments addresses 17 emerging issues that have garnered considerable attention like neuroscience, videogames, and radicalization. The collection is relevant for lecturers teaching undergraduate and graduate courses in philosophy of education as well as for colleagues in teacher training. Moreover, it helps junior researchers in philosophy of education to situate the problems they are addressing within the wider field of philosophy of education and offers a valuable update for experienced scholars dealing with issues in the sub-discipline. Combined with different conceptions of the purpose of philosophy, it discusses various aspects, using diverse perspectives to do so. Contributing Editors: Section 1: Voices from the Present and the Past: Nuraan Davids Section 2: Schools of Thought: Christiane Thompson and Joris Vlieghe Section 3: Revisiting Enduring Debates: Ann Chinnery, Naomi Hodgson, and Viktor Johansson Section 4: New Areas and Developments: Kai Horsthemke, Dirk Willem Postma, and Claudia Ruitenberg. (shrink)

For democracies to thrive, citizens have to be taught to be democrats. How do people learn to be democrats in circumstances of diversity and plurality? We address this question via a discussion of three models of deliberative democracy: public reason (as exemplified by Rawls), discursive democracy (as exemplified by Benhabib) and communicative democracy (as exemplified by Young). Each of the three theorists contributes to an account of how to educate citizens by teaching talk. Against a commonly held assumption that the (...) protection of diversity in a pluralist democracy requires a thin conception of citizenship education, we defend a thick conception that simultaneously fosters autonomy and participation without sacrificing tolerance of diversity. (shrink)

For democracies to thrive, citizens have to be taught to be democrats. How do people learn to be democrats in circumstances of diversity and plurality? We address this question via a discussion of three models of deliberative democracy: public reason (as exemplified by Rawls), discursive democracy (as exemplified by Benhabib) and communicative democracy (as exemplified by Young). Each of the three theorists contributes to an account of how to educate citizens by teaching talk. Against a commonly held assumption that the (...) protection of diversity in a pluralist democracy requires a thin conception of citizenship education, we defend a thick conception that simultaneously fosters autonomy and participation without sacrificing tolerance of diversity. (shrink)

ABSTRACTBringing philosophical work on friendship to bear on the growing body of critique about the state of the neoliberal academy, this paper defends academic friendship. Initially a vignette illustrates the key features of academic friendship and the multiple demands on academics to account for themselves in the neoliberal university. We locate academic friendship in the context of that neoliberal university before discussing managerialist threats to this relationship. We indicate how the performativity-driven working environment contrasts radically and unfavourably with some defining (...) features of friendship. Academic friendship, we argue, can entail generative intellectual and moral activity and growth though trusting and honest reflection on research and scholarship, and teaching and learning. Contending that it may offer an antidote to aspects of the neoliberal academy, in our concluding section academic friendship is highlighted as both a defence and a means of resistance against the worst excesses of the university in dark times. (shrink)

Recognising the relevance of Iris Marion Young's work to education, this article poses the question: given Iris Young's commitment to both social justice and to recognition of the political and ethical significance of difference, to what extent does her position allow for transnational interventions in education to foster democracy? First, it explores some of Iris Young's arguments on the relationship between democracy and social justice, with particular reference to their implications for education. Second, I argue that if her ideas are (...) extended to the issue of global justice, the strategies which she offers should be extended, at least when it comes to educational intervention, to allow for a wider range of actions in support of global justice through education for democracy than Iris Young's work so far seems to allow. The wider range of strategies which I propose call on western feminists and their governments to do more to promote democracy and social justice globally. This can be done in ways that are consistent with Iris Young's stipulation that transnational interference is permissible if undertaken against dominative harm. (shrink)

Journal of Philosophy of Education, EarlyView.

In recent years, the ‘Western tradition’ has increasingly come under attack in anti-colonialist and postmodernist discourses. It is not difficult to sympathise with the concerns that underlie advocacy of historically marginalised traditions, and the West undoubtedly has a lot to answer for. Nonetheless, while arguing a qualified yes to the central question posed for this special issue, we question the assumption that the West can be neatly distinguished from alternative traditions of thought. We argue that there is fundamental implicit and (...) explicit agreement across traditions about the most difficult of issues and on standards about how to reason about them and that the ‘West’ has demonstrably learned from within and without itself. But, we question the very viability under conditions of heightened globalisation and neo-colonialism of distinguishing between thought of the ‘West’ and thought outside the West. It is time to move beyond the reified assumptions that underlie the idea of ‘Western thought’, cast as an agent with a collective purpose. (shrink)

In South Africa, the notion of an African Philosophy of Education emerged with the advent of post-apartheid education and the call for an educational philosophy that would reflect this renewal, a focus on Africa and its cultures, identities and values, and the new imperatives for education in a postcolonial and post-apartheid era. The idea of an African Philosophy of Education has been much debated in South Africa. Not only its content and purpose but also its very possibility have been, and (...) continue to be, the subject of understandably passionate exchanges. In this paper, after discussing some of the constitutive features of African Philosophy of Education, we indicate aspects with which we are sympathetic. Our central question is whether African Philosophy of Education is the revisioned, ‘typically African’ philosophy of education that it is claimed to be. We argue that it has revealed certain tendencies that are remarkably similar to characteristics of Fundamental Pedagogics, the repressive doctrine complicit in apartheid education that it claims to replace. More substantially still, African Philosophy of Education, by labeling itself uniquely and distinctly ‘African’, runs the risk of insulating itself not only from interaction with the wider world but also from any critical interrogation. (shrink)

Campaigns to decolonize higher education have focused mainly on decolonizing the curriculum. Although the cultural features of colonialism and its material imperatives and damage were both modes of colonial domination and exploitation, more attention has been paid to the former in recent debates about education, and it tends to dominate arguments about and characterizations of decolonization in higher education, by making knowledge and the curriculum the central focus. We argue the need to attend not only to the cultural consequences of (...) imperialism and the damage to the self so thoroughly emphasized in postcolonial and decolonial theory, but also to the material implications of colonialism and the evolution of Empire, which has persisted in new forms since formal decolonization. Decolonizing higher education and its institutions must also address new forms of Empire which have colonized the university. We argue that unless the material aspects of colonization and decolonization are adequately addressed, the university will not be substantively decolonized. Indeed, so strong is the influence of late capitalism in the form of neoliberalism on the contemporary university that its modes of practice are likely to foster superficial strategies to ‘decolonize’ the curriculum instead of addressing how capitalist structures and practices sustain current forms of coloniality. We discuss how neoliberalism, exemplified in the use of global rankings, shapes the contemporary university in today’s new age of Empire and we defend an approach to decolonizing that widens the focus of current debates beyond decolonization of the curriculum, to which we give qualified support. (shrink)

Penny Enslin; Inclusion, democracy and philosophy of education Democratic education as inclusion, Nuraan Davids and Yusef Waghid (2022). Lanham Maryland: Lexing.

This chapter contains sections titled: Introduction Drawing the Boundaries Citizenship and Education.

In recent years anti-universalism has become a sine qua non for respectability in philosophy of education, along with several other disciplines. The standard ph.

In recent years anti-universalism has become a sine qua non for respectability in philosophy of education, along with several other disciplines. The standard ph.

Crudely put, educational research is unethical when it misrepresents or misidentifies—and so betrays—its putative beneficiaries or the goods and values they hold dear. How can researchers guard against these vulnerabilities? While acknowledging the vulnerabilities of educational research to abuses of trust and representation, and that there is no Archimedean point from which to approach research into people’s practices, we defend a universalist conception of research ethics in education. This universalist conception is developed via an examination of a central debate in (...) feminism, contrasting Alcoff’s positionality, Caughie’s performative conception and Nussbaum’s universalist conception of feminism. (shrink)

In recent years anti-universalism has become a sine qua non for respectability in philosophy of education, along with several other disciplines. The standard ph.

The purpose of this article is to suggest how philosophy might play a key, if precisely delineated, role in the shaping of policy that leads educational development. The argument begins with a reflection on the nature of confidence in the relationship between philosophy and policy. We note the widespread resistance to abstract theorising in the policy community, disguising the enormous potential of a philosophical approach. Defending a philosophically equipped approach to policy, which is inevitably theoretically laden, we argue that philosophical (...) investigation should be construed not as an initial step anterior to the task of research, but as a way of standing in relation to evidence and policy making throughout the process of investigation and adjudication. To illustrate the distinctive contribution philosophy can make, we propose five interrelated stages where philosophical thinking plays a constitutive role in the full process of policy development, critique and instantiation. (shrink)

Although measurement is widely misused in education, it is indispensable in addressing the problems of injustice in global educational opportunity. Considering how the case can be made for legitimate use of measurement in normative analysis and argument, we explore ways in which metrics have featured in the formulation of theories of justice, with particular attention to resourcist and capabilities approaches. We then consider three means of addressing global inequality and defend a reconstruction of the public sphere in which objective measures (...) of justice, deliberatively constructed, could supersede prevalent assumptions about measurement. (shrink)

Posing the question ‘How diverse is philosophy of education in the West?’ this paper responds to two recent defences of African philosophy of education which endorse its communitarianism and oppose individualism in Western philosophy of education. After outlining Thaddeus Metz's argument that Western philosophy of education should become more African by being more communitarian, and Yusef Waghid's defence of communitarianism in African philosophy of education, we develop a qualified defence of aspects of individualism in education. Our reservations about some aspects (...) of communitarianism lead us to argue for a role for some forms of individualism in African as well as Western education. Finally, reflecting on what is at stake in this kind of comparative philosophy of education, we argue that an over-emphasis on cultural differences can distract philosophers of education from the attention they should pay to the common dangers posed across continents by the influence of global capitalism on education. (shrink)

Penny Enslin; Are Hirst and Peters Liberal Philosophers of Education?, Journal of Philosophy of Education, Volume 19, Issue 2, 30 May 2006, Pages 211–222, https.

As universities in the United Kingdom gear themselves up for the next Research Excellence Framework, REF2021, with peer review at its core, we critically re-visit the idea of peer review as a gold standard proxy for research excellence. We question the premise that anonymous peer review is a necessary and enabling condition for impartial, expert judgement. We argue that the intentions and supposed benefits underlying peer review and its associated concepts have become congealed in received discourse about research quality. Hence (...) we explore the key conceptual issues raised by the nested assumptions and concepts that come into play in peer review as currently practised: primarily those of secrecy, anonymity, legitimacy, trust, impartiality and openness. After delineating the benefits attributed to peer review, we contrast its declared virtues with its problematic features. We locate peer review in an audit culture in which the reviewer is an academic labourer. Drawing on recent trends in moral and political philosophy, we question the usefulness of the ideal of impartiality when tied to secrecy. Then we raise more deliberative, intersubjective possibilities for a revised understanding of peer review in the context of an academic community. Finally, we suggest ways in which the academic community could pursue quality in research by recasting peer review to be less secret and more open. (shrink)

Penny Enslin; Can Marxism Offer a Coherent Notion of Education?, Journal of Philosophy of Education, Volume 21, Issue 1, 30 May 2006, Pages 59–74, https://doi.o.

Is it just to charge international students fees that are generally much higher than those paid by home and European Union students at UK universities? Exploring the ethical tension between universities? avowed commitment to social justice on the one hand and selling education to foreign students at a premium on the other, we argue that increased global association and the reduced salience of the sovereign state make the education of international students an issue of global justice. If we view education (...) as a global public good, the ethics of higher education provision call for reconsideration of both the current fee regime and of universities? role in a competitive global economy. (shrink)

This article considers a postcolonial approach to comparative philosophy of education as comprising four key features: ethnography, translation, hybridity, and critique. This conception of comparative philosophy of education is first located in the postcolonial context that demands sensitivity to the ongoing dangers of orientalism. Each of these four identified aspects of comparative philosophy of education is illustrated with reference to the comparative work of a prominent contemporary Chinese philosopher, Zehou Li (李泽厚). It concludes with some observations about the challenges that (...) face a postcolonial comparative philosophy of education. (shrink)

An influential view of liberalism and its view of education holds that it is a western construct unsuited to non-western societies. Bikhu Parekh’s critique of liberal democracy is taken here as representative of that position. In challenging that view, this article shows through an analysis of recent policy that post-apartheid education in South Africa expresses a liberal view of education, just as the political order introduced in 1994 is a liberal one. If we adopt Parekh’s principle that societies should be (...) allowed to choose their own destinies, there are transcendental grounds for promoting liberalism and a liberal view of education outside of the liberal western democracies. (shrink)

This chapter explores normative conceptions of citizenship and their implications for moral and civic education. Starting with an account of the historical emergence of Republican and Liberal conceptions of citizenship, it notes important conceptual links between notions of citizenship and agency, democracy, general will formation, political authority and legitimacy, rights and duties, and moral and political standing. Against this historical background, it then turns to a discussion of the cognitive and affective capacities that these notions of citizenship involve, and the (...) role of education in the development of citizens. Contemporary analyses and controversies, such as the role of national identity and the role of educational institutions as sites for developing civic knowledge and dispositions, are outlined. The chapter concludes by exploring the idea of global citizenship and its implications for citizenship education. (shrink)

Darrel Moellendorf argues that duties of justice have global scope. We share Moellendorf's rejection of statism and his emphasis on duties of justice arising out of association in Cosmopolitan Justice. Building on Moellendorf's view that there are cosmopolitan duties of justice, we argue that in education they are both negative and positive, requiring redistribution of educational resources and transnational educational intervention. We suggest what kinds of intervention are justifiable and required, the kinds of international structures that could regulate them, and (...) a conception of cosmopolitan citizenship to underpin education for global citizenship. (shrink)

The promises and pitfalls of Information and Communications Technology (ICT) are tied to two quintessential motifs of our times: globalisation and the learning society. Both ideas have a rather different purchase in Africa than they do in Europe, North America and Australasia. So, too, do the promises of information technology.

The promises and pitfalls of Information and Communications Technology (ICT) are tied to two quintessential motifs of our times: globalisation and the learning society. Both ideas have a rather different purchase in Africa than they do in Europe, North America and Australasia. So, too, do the promises of information technology.

An influential view of liberalism and its view of education holds that it is a western construct unsuited to non-western societies. Bikhu Parekh’s critique of liberal democracy is taken here as representative of that position. In challenging that view, this article shows through an analysis of recent policy that post-apartheid education in South Africa expresses a liberal view of education, just as the political order introduced in 1994 is a liberal one. If we adopt Parekh’s principle that societies should be (...) allowed to choose their own destinies, there are transcendental grounds for promoting liberalism and a liberal view of education outside of the liberal western democracies. (shrink)