Interchange

My work grows out of, and is a contribution to, the International History, Philosophy, and Science Teaching Group. This is a heterogenous group of teachers, scientists, educators, historians, mathematicians, philosophers of education and philosophers of science who have, since 1989, staged four international conferences 3 and have arranged the publication of many special issues of academic journals devoted to HPS and science teaching.

This paper is delimited to an exploration of three representations from the field of pedagogical ethics. I focus on the ethics of background beliefs, guiding rules and principles, and dilemma managing together with their contested practices and premises. The aim is to interpret and translate teachers' understandings from the language they use, and to give concrete expressions to these interpretations by their daily actions. My goal is to present how these representations can help us to see and interpret pedagogical practices, and how these interpretations can help teachers better to understand their professional practice.

There is an increasing interest in the role of emotions in education. The concept of "emotional intelligence" is an example. There are various discourses being developed in education about the importance of emotions. One such emerging discourse builds on the argument that greater emphasis on emotions under some circumstances and control over others is functional and effective for the economy. The goal of this paper is to provide a series of reflections on the "fate" of emotions in education in an era where they appear to be marketed and discussed to an unprecedented degree. In doing so, I wish to intervene in current debates about the role of emotion in education and expose some of the complexities in the "(un)managed heart" and the dilemmas of valorization and/or rejection of emotions that are promoted in education at the dawn of the 21 st century. I argue that a critical inquiry of various challenges in a postmodern culture of emotions constitutes new forms of educational spaces and signifies new understandings of the grounds for problematizing the instrumentalization of emotion in education.

A four-level taxonomy is proposed for categorizing the ways in which literacy is defined operationally in education. The four levels—performative, functional, informational, epistemic—are distinguished in terms of conceptualizations of the relationships between writing and speaking and between writing and thinking. This taxonomy is then used to examine the results of recent research on early literacy development. Two major findings emerge: (a) the universal predisposition among children to develop actively an understanding of the forms and functions of written language and (b) differences between cultural groups in the ways literacy activities are organized. It is argued that an emphasis should be placed on the highest level of literacy in the school curriculum and that this should be the case forall children and at all ages.

In 1963, R.S. Peters claimed that he was unable to unearth any previous attempts to demarcate the concept of education, and so he took up this task.  I argue that Peters is instead analysing the concept of liberal education, and uncover several strands of liberal education in his analysis.  I then offer a reconstruction of Peters' analysis which I believe provides for a more integrated theory of liberal education.

INTRODUCTION education as his starting point. But he then goes on to argue forcefully that the methods of the sciences and the humanities cannot be seen as everywhere separate and complementary. In fact, at a deeper level, Keeves argues, the same metaphysical problems face research using the methods of the humanities or the methods of the sciences in educational research and indeed in research in general. He takes us through a maze of arguments in which Habermas, Popper, and Quine prominently appear to show that the valuational and the factual and the intentional, the metaphysical and the physical, the theoretical and the empirical are not everywhere distinct and thus that Hus4n's analysis must ultimately be flawed. However, like Hus4n, he concludes that in educational research a thousand flowers must be let to bloom.

The notion of imagination is central to our contemporary western conception of and valuing of art. Yet the conception of imagination upon which this valuing rests is based on certain assumptions about art-making and about persons. Imagination refers to the creation of an idea or artifact from the mind of the creator. That a work of art arises from the imagination of an artist is thus taken to mean that the work is a reflection of the person's individuality, an authentic product of the artist's inner being. As such is will be marked by originality since each person is unique. There is, moreover, a belief that external constraints on the imagination of the artist are inhibiting and that she should be free to express her visions or emotions without constraints. Historically, however, the centrality of imagination viewed in this way has been the product of gradual development. This paper examines one particularly important moment in this development, that is, the Renaissance in Italy. By examining the changes in the nature, practice, and conception of art during this period, the paper probes the changing assumptions about the connection between imagination and art.

This is a song ofcircumsision from Mukanda, a Ndembu ritual that expresses the complete reversal of the natural order. This is a ritual that takes male children from women and gives them to men. Creatures are displaced from their natural habitats. In the song, the natural order is contradicted when the chitombu, a harmless lizard, dispossesses a venomous mamba of

In attempting to explain the relationship between reader and text, theorists have alternated focus upon either the reader or the text, to clarify and validate perspectives on epistemological problems of hermeneutics—or interpretation—as the logical culmination of the reading act. Beyond facilitating comprehension, the essence of teaching reading in language education is the determination of cross-cultural aspects of communication and language competence wherein the heart of hermeneutics lies. Therefore, this paper surveys a diverse field of cross-discipinary research incorporating both philosophical and empirical methodology in literary theory, semiotics, reading theory, philosophy, cognitive psychology, and linguistics, in order to more clearly define an approach to investigation of hermeneutics in relation to the reading act and literature (or written text).

The number of people living in Canada of Caribbean heritage has increased substantially over the past forty years. This paper examines aspects of Caribbean culture and Caribbean education culture to explore if Caribbean Canadians can claim a Caribbean education philosophy. The research claims there is one. The article suggests that this philosophy should be recognized and considered in the education of Caribbean Canadian youth to prepare them for national and global citizenship. In all its analyses and observations, the paper consistently sees relevant education, especially one that takes people’s socio-cultural background into account, as important for human well-being.

The island of Jamaica has its roots implanted in two main directions --Africa, reflected in the predominantly black population descended from African slaves, and England, from whom it inherited a psychological orientation toward Anglo-Saxon values and attitudes, among other features which typified a colonial way of life. It was inevitable that over the years a melding (often disharmonious) of these two traditions should occur, with that of the African giving way to the European when dictates of slavery demanded it. So, for example, the West African culture, which upheld masculine superiority to the extent of appraising women in terms of their fertility and economic value, was to be compromised by white power and authority (but male-dominated none the less) with the black woman becoming the white man's concubine --a symbol of "conspicuous male consumption. ''1

This researchpaper investigates the relationship between characteristics of public schools and student alienation from schools. As hypothesized, custodialism in pupil control orientation and some aspects of school climate were related to variants of student alienation. However, organizational characteristics that were related to one type of alienation were not necessarily related to others, and occasionally they were related in unexpected ways.

In this paper, I attempt to reconceptualize validity within the context of openly ideological research.~ The usefulness of this reconceptualization is tested by applying it to examples from three explicitly value-based research programs: feminist research, neo-Marxist critical ethnography, and Freirian "empowering" research. 2 Finally, validity issues within research committed to a more equitable social order are discussed.

Could anyone reasonably oppose the idea that quality and excellence are essential to the university? However unlikely it seems, that is exactly what we would like to do in this article: we would like to reject the demand for quality and excellence in the university. We would like to arrive at a point at where the need for quality is no longer necessary. In this article, such a refusal will direct us to a proposal for using the spaces offered by the university and its teaching and research in a different way; in a way that transforms the university into a world university. This paper will argue that a world university is concentrated around attentive pools of worldly study. It is a university that has to invent new languages in order to answer the question “How can we live together?” In order to answer this question, and to be “present in the present,” we will clarify our argument that both acceptance and attention are needed in the world university. This position implies a kind of curiosity that is not driven by the “will to know” but by a caring attitude to what is happening now.

The teaching of foundations courses, and in particular philosophy of education, is frequently under siege in teacher education programs across Canada, as these programs struggle to meet other demands on student teachers. This article results from a panel discussion addressing the context of a variety of undergraduate philosophy of education courses across the country, and the principles and practices instructors take in teaching their discipline. The result of the discussion is a strong argument in favour of teaching philosophy of education as an important means of achieving many of the other aims Faculties of Education and teacher education programs have for their teacher education students, in an atmosphere of reflective thought about the profession and its challenges.

Assessment of students' learning in school is deeply implicated in teaching for social justice. Yet classroom assessment is neglected relative to other aspects of curriculum and pedagogy in the literature on teaching for social justice. Some books have a relatively clear theory of anti-oppression education at their core but do not provide details about the links between assessment and their anti-oppression theory, while others provide a more detailed view of assessment practices but do not specify precisely how particular assessment strategies either promote or hinder antioppression education. This article provides a theoretical framework that spotlights key links between teaching for social justice and classroom assessment. To illustrate these connections, we draw on guided group discussions with ten high school social studies and English teachers, interested in pursuing professional development in this area. We conceptualize assessment as a set of institutional processes with the potential either to inhibit or nurture the development of young people as well as their capacity for selfdetermination. We analyze: (a) how teachers, through various assessment practices, can attempt to enable equitable relations within and beyond the classroom; and (b) performance standards aimed at helping teachers assess their students' progress toward becoming more socially responsible and, ultimately, more selfdetermining. We conclude that even as teachers struggle to enact more socially just assessment practices, they need to communicate clearly with students and parents about what constitutes equitable assessment and what institutional practices, by contrast, sow seeds of self-doubt and lead to destructive labeling, ranking, and gate keeping.

The Shadow of the Crisis As I begin writing this, the words of the noted sociologist Manuel Castells keep pressing upon me. "The shadow of the crisis spreads over the world." The images he brings to mind provide some of the driving force behind this article. For behind the ups and downs of the "business cycle" and behind the turmoil in education, both of which we hear so much about in the press, our daily lives and the lives of millions of people throughout the world are caught up in an economic crisis, one that will probably have lasting cultural, political, and economic effects (Castells, 1980). The crisis is not a fiction. It can be seen every day in the jobs, schools, families, government and health care and welfare agencies all around us. Though clearly related to processes of capital accumulation, the crisis is not only economic; it is political and cultural/ideological as well. In fact, it is at the intersection of these three spheres of social life-how they interact, how each supports and contradicts the others-that we can see the crisis in its most glaring form. The structural crisis we are currently witnessing n no, living-is not really "explained" only by an economy therefore (that would be too mechanistic) but by a social whole, by each of these spheres. As Castells puts it, this is the case because:

Language and culture are now deemed to be co-constitutive; hence English language teaching (ELT) textbooks should incorporate cultural aspects and promote intercultural competence. However, careful decisions should be made as regards to the cultural content of materials and the ways in which culture is represented. This study was an attempt to deconstruct the patterns of cultural representation and intercultural interactions in Interchange textbooks, an ELT textbook series taught to English as a foreign language (EFL) learners in Iran. Using content analysis of texts and images and with the focus on nationality, gender and race, it examined how different cultures were reflected in Interchange 1, Interchange 2, Interchange 3, and whether cultural bias or inequality was present. The quantitative and qualitative data analysis revealed that the white male group was dominant in all three textbooks. And, to use Kachru's (1985) terms, inner, outer and expanding circle nationalities were represented in the textbooks, with the expanding circle constituting the major nationality, but American culture of inner circle was predominant. Additionally, the interactions were mainly limited to superficial aspects of the target culture although these textbooks sought to show various intercultural interactions. Dominance of male and white characters and the US culture indicated inequality in race and gender, and the superficial treatment of culture in the textbooks. Less attention to the hybrid culture and deeper level of intercultural aspects, i.e. critical reflections, in the textbooks suggests that the materials be supplemented by EFL teachers' constructive discussion of the cultures that interact.

The question "Are all geniuses infant prodigies?" has in it all the attractions of glamor, scholarship, and interdisciplinary studies. It is not the focus of discus-sion in this essay. Not that attractive questions are objectionable; on the contrary, I deem only attractive questions ...

Although Whitehead himself, in Process and Reality, appears to maintain a correspondence theory of truth, at various points he also appears to hold that truth is a function of the process under consideration. This suggestion is considered and developed beyond Whitehead’s few examples. It is suggested that such a theory could be extended further and that it would be consistent with Whitehead’s natural philosophical tendency.

Wisdom has been a topic of religion and philosophy since the dawning of human civilization. But only during the last two or three decades wisdom has become a topic of empirical research in developmental psychology, adult and old age education, as well as in management and leadership studies. The aim of this paper is to elaborate a new definition of "wisdom," in order to provide a more adequate foundation for empirical wisdom research. To reach this goal, two empirical wisdom theories (Baltes and Ardelt) and two philosophical wisdom approaches (Ryan and Whitehead) are presented, discussed, compared, and synthesized. The results show that despite the fact that Baltes' definition of "wisdom" is somewhat wider than Ardelt's, their approaches have many aspects in common. Additionally, also Whitehead's ideas on wisdom are quite similar to Baltes' core criteria concerning wisdom-related knowledge, but Whitehead mentions two additional aspects which go beyond Baltes' approach. Further, according to Ryan, wise persons must have very few unjustified beliefs; this necessary condition for a wise person is neither mentioned by Baltes, nor by Ardelt or Whitehead. Based on the ideas of these four approaches, a new definition of "wisdom" is presented, in which wisdom is relativised to time indices and moral systems. This definition consists of a cognitive, an ethical, and a reflective component. Further it is shown that Fischer's and Dawson's Lectical Assessment System is a major candidate for measuring wisdom on the basis of our new definition.

The idea of comparing Whitehead with Bion was born when I first met Whitehead's idea, "the fallacy of misplaced concreteness" (FMC), and felt immediately that I knew it from my knowledge of Bion's work. The paper begins by indicating some of the elements in Alfred North Whitehead's "process philosophy." There is a brief survey of object relations theory, particularly Kleinian psychodynamics, as introduction to the aspect of Wilfred Bion's work which explored the nature of thought. The unconscious processes he named "truth" and "lie" in thinking are identified. Comparison between these two thinkers begins from common ground, the notions of process, fallacious or truthful, in thought, and looks at the differences of perspective each brought to the problems of methodology in thinking. It is shown that each accepts that "true" thought is open to query and interrogation, and that it is not possible to know whether or not a particular thought is "true," as conscious thought cannot access primary undistorted perception of an objective world. A claim is made that a particular conscious discipline in mental awareness, akin to the use of countertransference in psychodynamic thought, will however increase the probability that a thought process is "thinking truly" rather than thinking in a fallacious way.

How do technologies affect the human senses, the conduct of human activity, and, more generally, the manner in which people perceive the world around them? The impress that technologies such as schools and hospitals leave on human understanding and actions has attracted Illich's attention since the 1960s. While those issues are not absent from his more recent work, much of which has yet to be published, he has developed an increasing interest in the effects that technologies render on our senses. In this regard, we must understand his latest book as a watershed in the development of his thought. To some degree, we can view In the Vineyard of the Text as the second volume in Illich's ongoing archaeology of the technology of the text, an endeavour that first produced ABC: The Alphabetization of the Popular Mind . While we can feel the presence of that earlier analysis of the impact of the alphabet as a technological innovation, our experience of In the Vineyard of the Text is guided by Illich's desire to investigate a newer set of technologies introduced into the text from approximately A.D. 1128 to A.D. 1240. These technologies produced major changes not only in the text itself, but also, and more significantly, in the manner in which writing, reading, and, ultimately, learning have since been conducted.

ABSTRACT: On the basis of insights provided by Whitehead and John Cobb, I show how the People's Free University of Saskatchewan (PFU) is a working model of free, open, community-based education that embodies several characteristics of Whitehead's ...

1. Introduction 2. Chicago School Reform and Its Political, Economic, and Cultural Context 3. Accountability, Social Differentiation, and Racialized Social Control 4. "Like a Hammer Just Knocking Them Down" - Regulation African American Schools 5. The Policies and Politics of Cultural Assimilation 6. It's Us Verus the Board - The Enemy - Race, Class and the Power to Oppose 7. Conclusion