Gert Biesta

Digital tools are part of our daily life. Thus, they also enter educational contexts. With reference to Hannah Arendt's writings this paper explores if, and to what extent, digital tools can be considered to be helpful and desirable in education. For this exploration the paper is divided into three parts. In the first part Arendt's distinction between three human activities and her concepts of animal laborans and homo faber are transferred to educational contexts. The second part connects these concepts to different ideas of educational theory and their consequences for teacher education. Finally, the last part reflects on the risks and potentialities of digital tools in education by taking a closer look at the discussion around ChatGPT and its claimed values for teachers.

A key aspect of the educator's responsibility as understood by Hannah Arendt is its dual character. Educators are responsible for both the life and development of the child and the continuance of the world, as Arendt puts it in "The Crisis in Education." Moreover, these aspects of responsibility are in tension with each other. Arendt's own accounts of responsibility in her political writings are, in a similar way, riddled with tension. What should we conclude from this about the nature of educational responsibility? To address this question, Julien Kloeg and Liesbeth Noordegraaf-Eelens first reconstruct the meaning of responsibility in Arendt's political writings. They find a broad distinction between political responsibility and personal responsibility: the former consists in contributing to a community (by extension, the world), and the latter in the "two-in-one" of silent self-dialogue. While political responsibility is close to Arendt's description of the responsibility of the educator (for the continuance of the world), personal responsibility does not find an obvious home in her educational thought. From this ambiguous situation of education and Arendt's own theme of the "in-between" arises the possibility of introducing a concept of educational responsibility that further develops Arendt's position. Kloeg and Noordegraaf-Eelens's concept of educational responsibility suggests a theory and practice of navigating tensions between conflicting commitments. In their view, this is both an appropriate extension and reform of Arendt's educational work and an insight that does justice to the practical situation of educators in the modern world.

El  artículo  presenta  reflexiones  y  articulaciones  conceptuales  acerca  de  las  funciones subjetivantes  que  efectúan  profesionales  de  instituciones  sociales  y  educativas  en  el acompañamiento de jóvenes en contextos de precariedad. Se recuperan aportes teóricos del psicoanálisis, el ámbito educativo y la sociología para realizar una aproximación situada a la manera en que se entraman las presencias institucionales en el relato de vida de un joven de 18 años de edad. Los resultados resaltan la capacidad que tienen los vínculos institucionales de producir interrupciones en procesos desubjetivantes en curso y abrir a nuevos horizontes de  vida,  a  partir  de  apuntalar  la  re-elaboración  de  experiencias  traumáticas  y  la recomposición de un tejido sociosimbólico subjetivante.

We mark the 50th anniversary of mathematical modeling education by reviving the term the spirit of mathematical modeling (SoMM), which idealistically reflects core aspects of mathematical modeling. The basis of our analysis is the notion of bildung, which is an educational philosophy that strives for harmonizing heart, mind, social life and culture. We built SoMM on five descriptions of mathematical modeling: two research studies from the 1970s, two studies about the work of professional modelers, and one about an environmental school project. We captured SoMM as a collection of aspects at the micro, meso and macro level: at the micro level, we found aspects such as agency, anticipating, scrutiny and critique as part of SoMM; at the meso level, we found collaborating, consulting and navigating social norms; and at the macro level, interdisciplinarity, relevance and social justice. Through the lens of bildung-based educational philosophies, we see that instruction and assessment traditions have transposed mathematical modeling into 'teachable' practices that drift away from SoMM. We recommend focusing more on fostering mathematical modeling and to assess students through alternative formats (e.g., group projects).

"The Hero's Journey: Unveiling the Path to Fulfilling Our True Potential" explores the transformative journey individuals must embark on to realize their greatness, inspired by Søren Kierkegaard's philosophical insights. This concept, rooted in philosophy and psychology, highlights key stages: the call to adventure, overcoming fear and doubt, confronting despair, taking a leap of faith, and experiencing profound internal transformation.

Kierkegaard emphasizes the importance of returning to society with newfound wisdom, inspiring others on their own journeys. Ultimately, the hero's journey underscores the significance of embracing challenges and committing to personal growth to unlock our true potential and fulfill our life's purpose.

If it is granted that educational leaders should lead, then the obvious question is what they should lead for-which can also be phrased as the question what they should lead towards. Although the question seems obvious, it is easily forgotten in the maelstrom educational leaders find themselves in, being caught up with administration and management rather than leadership, and often just trying to keep up with bureaucratic demands and desires. This means that the question of direction, the question what educational leadership ought to be for, is often only answered in the concrete and shortterm language of targets, outcomes, and Key Performance Indicators, with little attention and often simply just not enough time for considering the longer-term aims of education and the underlying purposes that direct, give meaning, and justify such aims. Also, in the world of targets and Key Performance Indicators it is quite likely that the answer to what educational leaders should lead for is already decided for them, with little scope for interpretation and negotiation, let alone for critique. Yet the relative absence of sustained attention to questions of purpose is not just a practical matter; it is not just a matter of lack of time, but also has to do with the presence within educational policy, practice, and its wider discourse, of powerful but nonetheless rather unhelpful ideas, theories, framings, and assumptions of what education is about, what the task of education supposedly is, of how education works, and what this means for the administration, leadership, and improvement of education. The purpose of this chapter is not to provide a detailed overview of all these discussions, but-one step removed from this-raise a number of more fundamental questions about education, including questions of its discourse, its purposes, its theories, and its improvement. The intent partly is to have a perspective from which problems can be identified and can appear as problems, and partly to provide building blocks for a more informed, nuanced, and politically astute discussion about education and its leadership. The chapter is structured in the following way. I begin where many would argue education should begin, that is with the question of learning, but I will argue that learning-and specifically the language of learning-has become a problem for education rather than just its obvious starting point and frame of reference. From here, I address the question of purpose in education, suggesting that, unlike what is the case in

El objetivo del estudio fue sistematizar la experiencia mundial de comprensión del proceso de formación de competencias en el aprendizaje de una lengua extranjera utilizando métodos interactivos. Para ello, se realizó una evaluación objetiva de las competencias básicas a través de métodos interactivos. Los métodos y técnicas de adquisición de las competencias básicas requeridas que se han utilizado eficazmente en el proceso educativo se elaboraron como parte del desarrollo profesional y personal de los futuros especialistas. Se utilizó el método analítico-sintético, por medio de una encuesta; asimismo, se utilizó un método de modelado situacional; análisis cualitativo y cuantitativo; interpretación empírica estadística y matemática; y un análisis funcional de los resultados de la investigación. A partir de un análisis teórico de un problema científico, se desarrolló un modelo objetivo y subjetivo para diagnosticar el nivel de formación de competencias básicas de los estudiantes. El ...

Friedrich Nietzsche (1844-1900) é um autor que tem sido base de pesquisas no Brasil em diferentes campos do conhecimento. No caso da educação, muitas teses e dissertações têm sido publicadas, da mesma forma que diversos dossiês em diferentes periódicos, inclusive este da Universidade Estadual de Campinas, Filosofia & Educação, de modo que já há o reconhecimento da importância do filósofo alemão para o campo educacional. Jorge Larrosa, licenciado em pedagogia e filosofia, professor titular da

How to promote an epistemically just inter-personal relationship between teacher and student to improve the student's development as autonomous epistemic agent University: Tilburg University, department of philosophy MA: Master thesis Philosophy of Contemporary Challenges

Teachers are necessarily free. The present article discusses the dual meaning of this necessity. The first meaning relates to freedom as an inevitable aspect of the actual reality in the classroom (the "is"); the second to teachers' freedom as the ideal condition, or a prerequisite for optimal teaching (the "ought"). Existentialist philosopher Jean-Paul Sartre argued that human beings are "condemned to be free" and demanded that freedom be considered an imperative value. Philosopher of education Joseph Schwab, who analysed the practical nature of teaching, concluded that teachers make choices every minute in the classroom, and demanded that their autonomy be expanded. This article identifies parallels between these two philosophical moves and suggests complementing features. Sartre adds universal depth to Schwab's portrait of teachers, proving them to be an extreme expression of the human condition. Schwab provides Sartre's analysis with concrete validation and practical suggestions for implementation. Combining these two approaches can further establish the importance of teacher autonomy and offer a unique conceptualisation of teacher agency as a partial response to the crisis of education in the postmodern era.

pragmatism and the unlearning of learnification megan laverty 1 columbia university, united states of america maughn gregory 2 montclair state university, united states of america abstract Biesta thinks that teaching is imperiled by the contemporary emphasis on student learning and the constructivist epistemology behind it-a phenomenon he refers to as "learnification." For him, learning transforms the world into an object of understanding and adaption, positioning the self at its center. Biesta criticizes P4/wC for falling in line with such learnification, for helping students to learn the critical thinking skills requisite to adapt themselves to global capitalism without critiquing it. Biesta uses pragmatism in general, and John Dewey's work on education in particular, to characterize and explain learnification, which makes his criticisms of P4/wC all the more pointed, given the influence of Dewey on that movement. In this paper we challenge Biesta's use pragmatism as representative of learnification. We show that pragmatism offers important insights and practices that not only make learning richer than intelligent adaptation, but blurs the distinctions between adaptation and reconstruction, and between learning and ethical relationality. We argue that pragmatism neither devalues teaching nor restricts learning to the individual's mind. It promotes inquiry as a socially embedded, experimental, and indeterminate process of self/world reconstruction. We show connections between Biesta's Levinas-inspired focus on interruption, suspension, and sustenance, and the pragmatist emphasis on doubt, interest, and community of inquiry. For pragmatism, to learn is essentially to self-correct one's understanding, desire and/or behavior, but only as a result of being challenged and helped by others. Moreover, the experience of being changed by participation in a community is never merely hermeneutic or intellectual, but also always ethical, or even spiritual. We conclude, contrary to Biesta, that the pragmatism of

Taking up Biesta's notion of "educational questions," 1 I jump down the rabbit hole, 2 attempting to find generalized characteristics of educational questions. The concept of educational questions has been taken up topically, or as a related component to topics within philosophy of education. The rabbit hole approach provided a new perspective for attempting to discover the characteristics of educational questions and to engage with six authors, and, seemingly, six conceptions of educational questions. Schulz suggests that the rabbit hole can operate as iterative, exhaustive, or associative. 3 This paper traces my exhaustive and associative "rabbit hole" via questioning and inquiry to reveal the ways in which various conceptions of one single concept are presented when philosophy of education students explore educational questions within the field. In contrast to Alice in Wonderland's experience with the rabbit hole physically leading her to a specific destination-a new world-the modern conception of the rabbit hole is without a determined destination, deviating from Carroll's intended meaning and taking on a new metaphorical nature. Falling into the rabbit hole is without "a means to an end. It's an end in itself-an end without end, inviting us ever onward, urging us to keep becoming; as Alice would say, curiouser and curiouser." 4 It evokes the notion that we inevitably find ourselves accidently getting "lost" to the point of distraction and that it takes a substantial amount of time to do so. 5 It is not time wasted; it is the opulence of a "guilty pleasure," 6 positioning knowledge as the pleasure. The freedom to go down the rabbit hole opened up perspectives on inquiry and questioning that arise in this paper. Even with this paper, the rabbit hole has not ended; it is still actively occurring. There is much more to discover as I grow curiouser and curiouser. For instance, there is more to come to know about how to situate philosophy of education between the discipline of philosophy and the field of education. While there are related questions about how to situate philosophy of education, this

Norges idrettshøgskole, Oslo Sammendrag: Artikkelen omhandler en autoetnografisk undersøkelse av en pedagogisk praksis med å undervise i skapende dans. Denne studien er en del-studie av PhD-prosjektet «Å skape dans» i kroppsøvingslaererutdanningen som er forankret ved Norges idrettshøgskole og Nasjonal forskerskole for laererutdanning. Livsfortellinger brukes som metode, og vendepunkt benyttes som analytisk verktøy. Vendepunktsanalysen får fram at en autoetnografisk undersøkelse er relevant for å bevisstgjøre egen forforståelse av å kunne utvikle pedagogiske erfaringer fra eget forskningsfelt. I tillegg vises at vendepunktsanalyse kan bidra til en økt kunnskap om hvordan ens egen erfaring har endret seg, ved at den er fortalt på nye måter. Det konkluderes med at bruk av autoetnografi kan ha verdi som en refleksiv tilnaerming til synliggjøring av egen forskerprosess.

The study of the current parental grass-roots movement, the initial report of which I present in this paper, focuses on the leader of this movement in Poland. The interview with her is the basis of the case study through which I argue that parents create a public pedagogy. By focusing on the common good, this pedagogy puts them against the ongoing practices of denying human and civil rights in Poland, and towards a democratic formula of social coexistence both at school and beyond it, in a public sphere that has currently appropriated by the radical right-wing discourse. The conclusions grounded in the Gert Biesta’s concept of public pedagogy, and parents are construed as force capable of transforming the dominant "pedagogy for the public" (when people ought to be taught how to be in public space) into a “public pedagogy in the interest of publicness”. The latter manifests itself as concern for the common good.

Submitted by Rupert John Edward Higham, to the University of Exeter as a thesis for the degree of Doctor of Philosophy in Education, November 2012. This thesis is available for Library use on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. I certify that all material in this thesis which is not my own work has been identified and that no material has previously been submitted and approved for the award of a degree by this or any other University.

El artículo trata sobre las condiciones psicológicas que afectan la educación a distancia en la escuela secundaria. Se utilizaron los siguientes métodos: experimento pedagógico psicológico y formativo, prueba, observación, análisis de tendencias porcentuales, prueba t de Student. La variable independiente del experimento son los ejercicios motivacionales y los informes reflexivos de los cursos a distancia, y la variable dependiente es la competencia profesional de los participantes de la investigación. En el estudio participaron 212 aspirantes al nivel educativo de Máster: 102 personas en la muestra de control y 110 personas en experimental. El cálculo de la prueba t de Student confirmó la importancia de todas las transformaciones detectadas. El estudio demuestra la importancia de las condiciones psicológicas creadas para mejorar la eficacia de la educación a distancia. Los resultados del estudio se pueden utilizar como base para programas de formación psicológica especializados par...

Gert Biesta é professor de teoria e política educacional, na Universidade de Luxemburgo, e editor da revista Studies in Philosophy and Education. Seu trabalho se centra na teoria e filosofia da educação e na pesquisa educacional, com particular interesse na questão da democratização. Biesta escreve sobre teoria e filosofia da educação, teoria da pesquisa educacional, ensino, aprendizagem, currículo, pedagogia, formação de professores e políticas públicas. Para além da aprendizagem: educação democrática para um futuro humano é uma obra que discute questões que envolvem a educação, de modo geral, e a filosofia da educação, de modo particular. Questiona uma vertente da educação em uma sociedade democrática, porém comprometida com a pluralidade e a diferença, assim como a necessidade de uma definição do que é humano, para que possamos

We all have a sense of evil, but many of us do not ponder its nature or the ways in which our beliefs about evil shape what we teach and learn about the actions of citizens in historical or contemporary times. We argue that the word and concept of evil can be detrimental to the development of good citizens when it is used as a political and educational shibboleth to shut down critical thought about traumatic historical and contemporary events. Read through the work of Hannah Arendt and Alain Badiou, however, a pedagogical engagement with our understandings of evil offers an opportunity to learn from difficult events in a way that might inform contemporary action towards a less violent future.

El artículo presenta una propuesta teórica en el campo de la didáctica de la Historia y las Ciencias Sociales, la cual se sustenta en las dificultades que han tenido los procesos de enseñanza y aprendizaje en la escuela para vincularse con las experiencias colectivas e individuales de los estudiantes. A partir de ello, se pretende comprender de qué manera la incorporación de relatos autobiográficos, como eje articulador entre las experiencias cotidianas de los sujetos, las narrativas históricas y la perspectiva antropológica de la conciencia histórica, posibilita la construcción de espacios educativos que fomenten la emergencia de la subjetividad propuesta por Gert Biesta. Para ello, primero se abordan los conceptos de cultura histórica y conciencia histórica. Luego, se caracterizan las narrativas históricas y la perspectiva antropológica de la conciencia histórica, además del concepto de narrativas autobiográficas. Finalmente, se explican las oportunidades y desafíos para el campo de la didáctica de la Historia y las Ciencias Sociales que emergen cuando se trabajan los relatos autobiográficos como un elemento articulador de los procesos educativos.

This paper explores relationships between teaching aims and student knowledge and understanding of the Holocaust in discussion of selected findings from two large-scale empirical studies conducted in English secondary schools. It draws on the work of educational theorists Gert Biesta and Michael Young in order to extend and expand upon the dominant, dichotomising discourse of "historical versus non-historical" approaches within which much existing Holocaust education literature has previously been framed. Following Young, the paper asks: What forms of knowledge of the Holocaust are most "powerful" in terms of facilitating student understanding? And further: Which teaching aims are best suited to ensuring all students have access to these?

The perpetual difficulty of teaching ecological ethics is helping students deepen their relationship with Earth within the banality of the typical classroom, which feels so distant from those we wish to love. Learning to love the world begins, I suggest, with the interruption of this banality via visceral, face-to-face encounters with Earth’s vulnerability, which serves as the primordial ethical experience. Such experiences minimize our separation from things, facilitates the formation of normative ethical theories, and drives our re-imagination of socio-political structures toward justice. Teaching the abstract idea of ethical interruption is necessary, but a robust pedagogy for the ecologically minded classroom must include the real possibility that students come face-to-face with Earth within the course itself. In this way, students might transcend an abstract understanding of ethics and learn to love the world directly, through face-to-face relations. To explore this approach to ecological education, this article analyses the educational philosophy of Gert Biesta and the ethics of Emmanuel Levinas, both of whom understand teaching and morality as originating in alterity’s physical power to interrupt subjective sovereignty. With this pedagogical foundation in place, I engage contemporary discussions of ecological pedagogy to affirm the need for students in the ecologically minded classroom to be interrupted and taught by face-to-face encounters with vulnerable, non-human alterity. I end by examining some concrete ways educators might facilitate interruptive ethical relations within the classroom by reflecting on the experiential opportunities I offer my students when teaching ecological ethics, noting the promises and challenges of this approach.

Central to the philosophical practice is the application of philosophers' work by philosophical practitioners to inspire, educate, and guide their clients. For example, in Logic-Based Therapy (LBT), a philosophical practice methodology developed by Elliot Cohen, philosophical practitioners help their clients to find an uplifting philosophy that promotes a guiding virtue that acts as an antidote to unrealistic and often self-defeating conclusions derived from irrational premises. In this essay, I will explore the existential ethics of Simone de Beauvoir, a French existentialist philosopher, and writer. I present the argument that Beauvoir's existential ethics, more specifically her articulation of ambiguity, can act as an uplifting philosophy, as per LBT methodology, which could be of value to philosophical practitioners to inspire, educate and guide their counselees for confronting problems of living. I will present my discussion of Beauvoir's existential ethics in the context of ideological obsession and ideology addiction, which is often supported by the reasoning that underlies the cardinal fallacy of existential perfectionism. I will argue that Beauvoir's existential ethics could serve as a prophylactic for ideological obsession and ideology addiction. I will also suggest that LBT may be particularly suited when addressing the selfdefeating, unrealistic conclusions derived from irrational premises in practical reasoning that may fuel ideological obsession because it could provide a methodology to address irrational beliefs in a way that could mitigate the fragmentation anxiety that may arise when relinquishing maladaptive self-object organizations.

In this article I ask myself the following question: ‘Rather than try to escape the seemingly awful choice between the private and the public, between the particular and universal, or between justice and freedom, I ask if I simply have the option to enact democracy and see ‘what follows?’. To reach that question I engage with an empirical problem, namely the struggle over the legitimacy of the Irish language as a public good, and more specifically as the medium for education in an Irish secondary school. In response to this I analyse the situation in terms of a politics of belonging. However, I then flip my reasoning, questioning its tendency towards ‘master explication’ and the privileged position of the theorist, and instead explore the possibilities offered by an anarchic approach. This latter orientation involves a reading against myself through a dialogue with the work of Gert Biesta as he engages with Jacques Rancière’s concept of subjectification. And so, instead of trying to...

This research is a philosophical study into the potentialities of realising a poststructural democratic education through considering the reflections of educators involved in various "democratic" educational programmes. Utilising the conceptual tools of Biesta (2006), as inspired by Arendt (1998), this study explores what it would entail to create a non-individual, non-instrumental, "action"-oriented democratic education. It seeks to do this motivated by a lacuna of research into the question of translating a poststructural educational theory into practice. The findings reveal that the educational programmes that the educators are involved with resemble poststructural ideas in their pedagogy, and most notably in their educational structures, but the guiding philosophy and overall aims of the programmes appear to endorse more moderate visions of democratic education. In taking this idea further, this study suggests that the enactment of poststructural democratic e...

The research proposed to develop scientific learning and research skills, developing in the pre-experimental method. We executed a seeding program with cognitive and cultural exchange in 250 individuals from a Children's Assistance Complex. In this sample, urban schoolchildren (without knowledge of the use of natural resources) and of Andean origin (with knowledge of sowing and harvesting) participated. The experiment was based on the application of four didactic phases: (1) intercultural organization, (2) collaboration for analysis, (3) experimentation, (4) scientific argumentation. We found an increase in scientific learning in the sample and their abilities to formulate problems, formulate hypotheses, argue and formulate results. The proficiency and cognitive interrelation allowed this improvement, being the main contribution of the study to the science area.

pragmatism and the unlearning of learnification megan laverty 1 columbia university, united states of america maughn gregory 2 montclair state university, united states of america abstract Biesta thinks that teaching is imperiled by the contemporary emphasis on student learning and the constructivist epistemology behind it-a phenomenon he refers to as "learnification." For him, learning transforms the world into an object of understanding and adaption, positioning the self at its center. Biesta criticizes P4/wC for falling in line with such learnification, for helping students to learn the critical thinking skills requisite to adapt themselves to global capitalism without critiquing it. Biesta uses pragmatism in general, and John Dewey's work on education in particular, to characterize and explain learnification, which makes his criticisms of P4/wC all the more pointed, given the influence of Dewey on that movement. In this paper we challenge Biesta's use pragmatism as representative of learnification. We show that pragmatism offers important insights and practices that not only make learning richer than intelligent adaptation, but blurs the distinctions between adaptation and reconstruction, and between learning and ethical relationality. We argue that pragmatism neither devalues teaching nor restricts learning to the individual's mind. It promotes inquiry as a socially embedded, experimental, and indeterminate process of self/world reconstruction. We show connections between Biesta's Levinas-inspired focus on interruption, suspension, and sustenance, and the pragmatist emphasis on doubt, interest, and community of inquiry. For pragmatism, to learn is essentially to self-correct one's understanding, desire and/or behavior, but only as a result of being challenged and helped by others. Moreover, the experience of being changed by participation in a community is never merely hermeneutic or intellectual, but also always ethical, or even spiritual. We conclude, contrary to Biesta, that the pragmatism of

Hvor kom rummet fra?
”Mennesker, og grupper af mennesker, handler ud fra mere eller [mindre]1)) kendte ressourcer, interesser og intentioner, men de kontrollerer sjældent resultatet af processen. Dels er de ofte indbyrdes uenige, og dels betinger, binder, hæmmer eller fremmer rummet og naturen det sociale på ganske uforudsigelig vis. Na¬turen sætter ukendte grænser. Den konkrete betyd¬ning af stedernes rum må bestemmes konk¬ret.”
(Tonboe 1993:503)
Indenfor samfundsvidenskaberne i almindelighed og planlægning¬sfor¬skning og teori i særdeleshed er begreberne ”rum” og ”sted” blevet stadigt mere teoretiseret og omdiskuteret i de seneste 10-20 år. Det er imidlertid ikke indlysende, at dette har bidraget til eller fremmet mulighederne for konkret at afdække den konkrete betydning af stedernes rum, som anbefalet af J. Tonboe i citatet. Denne artikel er et forsøg på at pege på nogle forhold som kan ligge bag sådanne vanskeligheder.

pragmatism and the unlearning of learnification megan laverty 1 columbia university, united states of america maughn gregory 2 montclair state university, united states of america abstract Biesta thinks that teaching is imperiled by the contemporary emphasis on student learning and the constructivist epistemology behind it-a phenomenon he refers to as "learnification." For him, learning transforms the world into an object of understanding and adaption, positioning the self at its center. Biesta criticizes P4/wC for falling in line with such learnification, for helping students to learn the critical thinking skills requisite to adapt themselves to global capitalism without critiquing it. Biesta uses pragmatism in general, and John Dewey's work on education in particular, to characterize and explain learnification, which makes his criticisms of P4/wC all the more pointed, given the influence of Dewey on that movement. In this paper we challenge Biesta's use pragmatism as representative of learnification. We show that pragmatism offers important insights and practices that not only make learning richer than intelligent adaptation, but blurs the distinctions between adaptation and reconstruction, and between learning and ethical relationality. We argue that pragmatism neither devalues teaching nor restricts learning to the individual's mind. It promotes inquiry as a socially embedded, experimental, and indeterminate process of self/world reconstruction. We show connections between Biesta's Levinas-inspired focus on interruption, suspension, and sustenance, and the pragmatist emphasis on doubt, interest, and community of inquiry. For pragmatism, to learn is essentially to self-correct one's understanding, desire and/or behavior, but only as a result of being challenged and helped by others. Moreover, the experience of being changed by participation in a community is never merely hermeneutic or intellectual, but also always ethical, or even spiritual. We conclude, contrary to Biesta, that the pragmatism of

The purpose of this article is to examine the tension that exists between the main purposes of higher education, humanistic and utilitarian, through the competency-based approach. The main conclusions of the theoretical study, based on structural-functional and system-genetic approaches, are that this tension can be removed through introducing universal competences (the Russian alternative to key competences, soft skills), that due to their specificity, they can perform utilitarian, humanistic, integrating and balancing functions of learning. Also, upbringing and self-upbringing (intellectual, value-based and existential development, respectively) in the universalizing matrix of culture reproduction; they can transfer features of classical university education (the humanistic focus and universalism) into a specialized institute education, facilitating their convergence. However, the competence approach-based perspective of two central purposes of education, while overcoming the artificial dichotomy between them, still remains instrumental rather than autotelic.




Resumen El propósito de este artículo es examinar la tensión que existe entre los propósitos principales de la educación superior, humanista y utilitario, mediante el enfoque por competencias. Las principales conclusiones del estudio teórico, basado en los enfoques estructural-funcional y sistémico-genético, son que esta tensión se resuelve introduciendo las competencias universales (el análogo ruso de las competencias clave, las soft skills), que debido a su especificidad, pueden desempeñar funciones utilitarias, humanísticas, integradoras y equilibradoras del aprendizaje. La educación y la autoeducación (desarrollo intelectual, valórico y existencial respectivamente) en la matriz universalizadora de la reproducción de la cultura, pueden transferir rasgos de la educación universitaria clásica (humanismo y universalismo) a la educación especializada de los institutos, contribuyendo a su convergencia. Sin embargo, la visión, desde el enfoque de competencia, de los dos propósitos principales de la educación, superan la dicotomía artificial entre ellos, y sigue siendo en esencia instrumental y no autotélico.

The theme of this book is 'arts education as philosophy', and it is to teachers working in whatever capacity, from early childhood to tertiary level, to researchers, artists in the community, or those studying arts in education that this combined text is aimed. The art forms addressed include: art, dance, drama, music and film studies, with case studies from early years' practice to the conservatoire. This introduction outlines the two primary philosophical points of reference and how, in this arts education text, these philosophical positions are discussed by each author, together with an outline of each chapter.

Biesta's work in last two decades is of the kind that is too often lacking in philosophy of education discourses, or in foundations of education in general: examination that takes education itself, as a whole, as its "unit of analysis," and focuses on what education should mean. The Beautiful Risk of Education continues Biesta's efforts to articulate what in hindsight he refers to as a "theory of education" (p. xi), a theory not only in the descriptive sense but primarily in the normative one. This book is the latter in what can be seen as a series of three books by Gert Biesta. In Beyond Learning: Democratic Education for a Human Future (2006) he develops subjectivity as a central dimension in education through a critique of the dominant discourse of learning in education and an exploration of the notion of "coming into presence." In Good Education in an Age of Measurement (2010) he introduces a broader education framework by adding two other dimensions, qualification and socialization. In The Beautiful Risk of Education (2014) Biesta "focuses on a theme that was implicit in the other two books" (p. x), namely the weakness of education. Biesta believes this theme deserves explicit examination since it has important implications that might assist in engaging with his ideas in practical settings. This review is a good opportunity to take a comprehensive look at Biesta's work, after completing the 'trilogy'. Biesta draws on philosophical texts from a broad range of areas, including ethics, politics, and theology, while at the same time he does not lose sight of his main interest: what is educationally desirable. This is a challenging attempt to combine two allegedly contradictory scholarly approaches: one that rests on other domains and another that seeks to define its own way. Indeed, as can be seen by reading this book in the context of Biesta's corpus, he faces the challenge by honestly engaging with both approaches in a search for a richer way of thinking about education. In The Beautiful Risk of Education Biesta characterizes and argues against "strong" perceptions and practices of education, and explains and exemplifies a "weak" view through seven "themes": creativity, communication, teaching, learning, emancipation, democracy, and what Biesta labels "virtuosity". He defines his idea of "weak education" against current dominant perceptions of education and a "desire to make education strong, secure, predictable, and risk-free" (p. 2). "Strong" education is associated with "effective production of pre-defined 'learning outcomes'" and with "a limited set of identities" (ibid.). Biesta argues that this perception of education is a "fundamental misunderstanding of what education is about" (p. 3) since education "isn't a mechanism and shouldn't be turned into one" (p. 4).

In this article I ask myself the following question: ‘Rather than try to escape the seemingly awful choice between the private and the public, between the particular and universal, or between justice and freedom, I ask if I simply have the option to enact democracy and see ‘what follows?’. To reach that question I engage with an empirical problem, namely the struggle over the legitimacy of the Irish language as a public good, and more specifically as the medium for education in an Irish secondary school. In response to this I analyse the situation in terms of a politics of belonging. However, I then flip my reasoning, questioning its tendency towards ‘master explication’ and the privileged position of the theorist, and instead explore the possibilities offered by an anarchic approach. This latter orientation involves a reading against myself through a dialogue with the work of Gert Biesta as he engages with Jacques Rancière’s concept of subjectification. And so, instead of trying to...

Generasi milenial sebagai aset bangsa saat ini menguasai dunia wirausaha di Indonesia. Inovasi, ide orisinil dan sensitivitas dalam membaca kebutuhan konsumen, membuat kaum muda mampu membuat gebrakan dalam dunia wirausaha. Generasi milenial dalam mengembangkan kegiatan wirausaha seringkali menghadapi permasalahan, salah satunya adalah dalam melakukan perencanaan usaha dan penyusunan proposal bisnis yang baik, terutama dalam masa pandemi saat ini. Dengan adanya kegiatan pengabdian masyarakat dari Tim Dosen Prodi Akuntansi Universitas Pamulang ini, diharapkan dapat menjadi solusi bagi generasi milenial dalam mengembangkan kreativitas dalam wirausaha.

This paper reports on the findings of a research project which investigated how a sample of New South Wales government primary schools understand and implement the Australian Curriculum’s general capabilities. The project sought to identify specific factors which facilitated or hindered the degree to which primary school teachers implemented the GCs in their classrooms. Data were collected and analysed in the period leading up to the current COVID-19 pandemic and as such, do not address current contextual factors at play in schools such as remote teaching and learning. The project’s mixed method approach employed an online survey which attracted responses from 185 primary teachers and included an invitation to provide brief written responses. Further data were assembled through 36 interviews undertaken with teachers in 12 primary schools in both metropolitan and rural NSW. Analysis of the interview data was undertaken by using Biesta’s (2010) three functions of education — qualifica...

O objetivo desta reflexão é estabelecer um diálogo entre os espaços da educação, filosofia e política, buscando construir pontes entre eles. Seu embasamento teórico se refere à crítica ao capitalismo e ao conceito de reificação, a partir de autores da Escola de Frankfurt, de Foucault (2009) e de Benjamin (2013). Um episódio ocorrido em 29 de abril de 2015 foi escolhido para análise por representar um evento paradoxal nos campos e conceitos apontados. Concluímos que é necessário se repensar novas ações entre as práticas educativas, as ações políticas e os saberes filosóficos, nos quais seus sujeitos sociais tenham disponibilidade ao diálogo, ao respeito e à democracia.

Jeg begynder at have det dårligt, hver gang jeg bare hører ordet sondemad. Hver gang de, de sidste tre uger. Hver gang jeg har mødt én i en kittel eller én i noget hvidt tøj eller noget blåt tøj. Så er det vaegt, og så er det sondemad, og skal vi ikke snart til at gøre noget ved det sondemad, skal vi ikke snart. Altså, lige siden jeg fik den [sonden] installeret, så øh, starter det med: nu skal vi også snart, og nu skal vi, nu skal vi, nu skal vi [slår samtidigt med hånden i luften med knyttet naeve]. Vi skal en hel masse. Men, så kan det godt gå hen og blive en lille, øh en […] lille belastning, når det lige pludselig bare, hver gang man møder en person, så skal vi snakke om sondemad, altså.

Inspired by Hannah Arendt's concept of narrative, this thesis examines my becoming anew as an educator in relation to others and within the context of historical events. As autobiographical inquiry, the study interweaves fragmented life stories based on my memories of growing up in Iran during the monarchy era, revolution and war, coupled with my experience of immigration to Canada, motherhood, and teaching. These life stories provide insight into my self-formation, influenced by social, cultural and political context and inter-generational relations. A life full of indelible events between birth and death can appear in narrative. Narrative becomes an act of remembrance that reveals who-ness of the actor. Narrative affects, incites and calls for further action; however, the outcome of the initial act is not guaranteed. Life stories in various forms have been fundamental in understanding the past, and illuminating the path to the future. Stories reveal the significance of words a...

O presente artigo busca tematizar o conceito de Learnification e os sentidos que os substantivos resistência e risco, e os adjetivos lento, difícil, frustrante e frágil adquirem nas obras do pensador Gert Biesta. A metodologia utilizada é a revisão bibliográfica narrativa, orientada por uma perspectiva crítico-hermenêutica. Em oposição a certos discursos contemporâneos que têm sustentado uma concepção de educação escolar de caráter mercadológico e instrumental, centrada na aprendizagem, buscando torná-la segura, fácil, previsível e quantificável, defende-se a ideia de que educar não é um processo indolor, justamente porque ocorre de forma dialógica entre professor e aluno, sendo possível na experiência viva de abertura ao outro. Além disso, educar sempre constitui um risco, o qual precisa ser assumido como um compromisso perante as novas gerações e o mundo

The purpose of this paper is to present a conceptual framework of the role of social capital as an ultimate resource for immigrant entrepreneurs in recognising entrepreneurial opportunities. Research consistently reveals that immigrants have higher tendency to engage in entrepreneurial activities in countries where they reside. Based on a review of existing literature, resources such as human, social, and financial capital facilitate immigrants to pursue entrepreneurial activities. In recognising business opportunities, social contexts have immensely influenced the entrepreneurial process. However, the role of social capital as an ultimate resource for immigrant entrepreneurship have yet to be comprehensively understood. Social capital is significantly related to the information flows, the trust and norms between individuals. Additionally, the geographical proximity between immigrants and their co-ethnic groups and local communities which enable more rigorous social exchanges plays prevalence role for immigrants to pursue entrepreneurial activities. Therefore, we could argue that the social capital and immigrant entrepreneurs' geographical proximity are crucial constructs for immigrant entrepreneurs to recognise opportunities for their business ventures in a host country. The review of past literature enables us to develop a conceptual framework on how social capital and geographical proximity may assist the opportunity recognition of immigrant entrepreneurs. The proposed conceptual framework offers three general propositions than can be empirically validated in future research. This paper contributes to enhance the understanding of immigrant entrepreneurship from the lens of opportunity recognition, social capital and geographical proximity.

Music teacher competences between theory and practice Establishing coherence between general pedagogics, subject matter and teaching practice is a well-known and recognized problem in Danish teacher education. The question raised is the relation between theory and practice and how to understand the professional knowledge and competences of the teacher in this relation. Based on an earlier analysis of the constitution of teacher competences in a relational field between different knowledge-bases, different models of levels and types of knowledge are discussed. A major problem is the distinction between research knowledge and professional knowledge, which is developed by use of a praxeological approach leading to a reconstruction of the levels of professional knowledge and competences. The consequence is to describe the relation between theory and practice in this context as indirect and complex, at the same time separated and related which can be understood through a number of analytical levels. This has been found useful in analysis of music teacher knowledge and competences of music teachers in teaching general music in primary schools and in instrumental teaching in music schools.

For a long time, one of the most important tasks for education in liberal democracies has been to foster the next generation in core democratic values in order to prepare them for future political responsibilities. In spite of this, general trust in the liberal democratic system is in rapid decline. In this paper, the tension between the ambitions of liberal-democratic educational systems and contemporary challenges to central democratic ideas is approached by reconsidering Hannah Arendt's critique of political education. This will be done informed by her analysis of the tension between the concepts of state and nation. By showing how education, depending on its role as a tool of the state or the nation, may be a fundamental requirement for the establishment of a common world or the most effective tool for its destruction, the paper argues for the need to understand Arendt's educational thinking in light of her wider political analysis. Rather than downplaying the provocative aspects of her critique, the paper argues for the need to use it as a starting point for thinking again how education may become an emancipatory undertaking capable of disarming contemporary threats to human plurality and freedom.

The Idea of 'Weakness' We live in a hypermasculine culture which is obsessed with strength and power. We want our bodies to be the 'fittest', our universities to be the 'best', our foods to be 'superfoods'. This culture shrinks and cringes at weakness in all its forms: Pausing. Resting. Feeling grief. Being vulnerable. Falling sick. And so many more. Being weak and being non-productive have become synonymous in the Neoliberal-Patriarchal-Colonialist system that engulfs us. And no matter how much I try, I am a product of this very system. This is why Biesta's (2015) prologue on weakness surprised me, fascinated me, piqued me and made me a little uncomfortable. He starts the book with a quote from Derrida that blew my mind: "One has to accept that "it" (the other) is stronger than I am, for something to happen. I have to lack a certain strength…for something to happen. If I were stronger than the other…nothing would happen. There has to be weakness.. ." (Derrida, 2001, p. 64 as cited in Biesta, 2015). Thinking about weakness this way roots me in the inherent weakness and porosity that exists in our bodies. This porosity makes living a vulnerable act-as reminded brutally by the pandemic-but it is also something that makes living possible. Another process that intimately connects us to the world is the act of breathing. Breathing is not just constant expansion. Contraction is built into it. It would be impossible without it. This contraction is the very thing that makes breathing possible. Anything that is alive, breathes. Systems and communities that are alive have this 'weakness' built into them. With Biesta's piece as my companion, I increasingly find myself embracing the weakness of not only education, but life itself. In line with this, this paper is an exploration of Biesta's idea of weakness. Furthermore, because of my experience in land-based education, it is almost impossible for me to not read ecological thought into Biesta's work. And so, in this paper, I also present an exploration of the surprisingly wonderful connections between Biesta's prologue and Taylor's 2017 paper on common world pedagogies. Weakness in Education Biesta says that "education always involves a risk" because it isn't a mechanistic interaction between inanimate objects, having perfectly efficient inputs and outputs, but rather an interaction that is alive and breathing between living beings (Biesta, 2015, p.1). While the real world is anything but "risk-free" and "predictable",