Having the courage to measure up for education

In this “age of measurement” it is increasing difficult for educators to educate (Biesta, 2010). The pressures to conform to the demands of bureaucratic authorities generally trump over educators and their aims to educate. One of the factors contributing to this is because as Dewey (1929a, p. 133) has argued, our aims and our desires to educate don’t have deep enough roots. He suggests that educators ought to have “cultivated” and “significant conscious desires” and a disposition to be “courageous” (1929a, p. 134; 1929b, p. 38) in order to attain the independence to ensure that our practices in education are indeed educational. Dewey (1934) called such a disposition a “religious attitude” because it engages with the ultimate concerns that people can aspire towards. In this paper I shall argue that this religious attitude of Dewey’s which can enable our roots to deepen, does not just pertain to our aims of education as an intellectual phenomenon. Rather it can be understood as existential (Webster, 2009) in the sense that aims of education are specific to individuals in situation – not to abstract or universal understandings of education. It shall also be argued that this existential aspect of our being is emotive, and deepening its roots might enable us to become more courageous and thus more able to challenge the barriers inherent in our current ‘age of measurement’ so that education may become more of a reality.

Risky business: stories from the field of rural community nurses' work in domestic violence.

This paper reports on a descriptive study into family violence in rural Victoria. Focus groups were held in a number of areas across rural Victoria with a total of 24 community nurse participants. The focus groups were audio-taped and the tapes transcribed to enable the clustering of themes. The dominant themes were: picking up cues, helping and helplessness, holding secrets and quiet resistance. Underpinning all these themes however, was the notion of 'risky business'. All nurses in the study gave examples of situations that they encountered; their ways of helping; of working sensitively; of working around a system that is unhelpful; and the ways in which their work while skilled, thoughtful and wise, is also costly in terms of the emotional wounds they carry. Rural nurses work with considerable risk and courage as they engage in the care and support of women experiencing family violence.

Cultivating mangement? Managing culture?

Jean Battersby, the founding executive officer of the Australia Council of the Arts from 1968, delivered a lecture in May 2005 which bemoaned a situation in which the focus and funding of the arts appears to have more to do with managers than with artists. Cultural policy and cultural economics have become the staple of the day, so much so that the thought of an economist actually proposing an Arts Council protected from political manipulation and scrutiny—‘with antennae sensitive to public opinion or political advantage’ and ever ready to apply the ‘child of three’ test (Battersby, 2005: 2)—seems an absurdity. Yet, in July 1945, Maynard Keynes proposed that Britain have an Arts Council without government and its bureaucracy intervening in the relationship between artists and their public. The task, as Battersby records it, ‘is not to teach or to censor, but to give courage, confidence and opportunity’ without prescription (2005: 6).

Freud, civilization, religion and stoicism

Freud's debt to stoicism has been seldom discussed. His attitude toward science had a distinct ethical slant taken from the ancient world, via Freud's humanistic education. Freud's method involved detachment but did not imply moral coldness and indifference any more than stoicism did. The stoics wanted to be therapists of the mind just as physicians cared for the body. For both Freud and the stoics, reason was in battle with the passions and required clear sight to have a chance of prevailing over them. In contrasting religious worldviews with the scientific approach, Freud failed to see his own approach as ethical. Freud made extensive forays at individual and collective levels but in the years since Freud's death, the psychoanalytic vision has narrowed. At 150 years after his birth, the authors can still admire Freud's exceptional ethical courage and recognize that if psychoanalysis is to survive, it needs to regain his cultural range and spirit of critical inquiry

Enriching student experience and inter-professional learning of inclusive design with Second Life

This position paper reflects rapid advances in immersive 2D and 3D eLearning technologies and the expanding pool of ideas and applications in higher education across two professions. Inspiration has been drawn from examples in design learning, and various multidisciplinary collaborative projects through developmental research in Multi-User Virtual Environments (MUVEs). Linden Lab's Second Life (SL) is the most mature and popular of the ‘persistent’ virtual worlds. The study described in this paper aims to increase the authenticity of student learning through a range of SL simulated ‘life experiences’ relating to accessibility and mobility in the built environment. Significantly, the successes of such initiatives lie in several elements: teaching champions with vision and courage; detailed scripting of precise role-play encounters for first-time users to provide supportive ‘blended learning’ contexts; careful and vigilant strategic management of facilities and resources, and a robust design program. This paper focuses on the crucial alignment of these elements to the specific challenges of designing and navigating conception and development processes, to enable the execution and delivery of a tightly defined script for meaningful and memorable learning outcomes. This innovative pedagogical approach lacks time-tested outcomes, but is recognised equally as opportunity and challenge; risk and reward.

A critical review of relations between corporate responsibility research and practice

This essay identifies epistemological, theoretical and methodological problems in a potentially influential subset of the interdisciplinary corporate responsibility literature, that which appears in the management literature. The received conceptualization of stakeholder analysis is criticised by identifying six sets of factors conventionally considered as promoting social responsibilities in the firm: inter-organizational factors, economic competitors, institutional investors, end-consumers, government regulators and non-governmental organizations. Each is addressed on conceptual grounds, its empirical salience in terms of the latest relevant research and prospects to be a significant factor in promoting outcomes consistent with social welfare. Despite obvious antagonistic relations between organization-centred economic objectives and extra-organizational-directed social considerations, the huge body of research we address drifts in a disengaged Sargasso Sea. The essay argues for appropriate directions for continuing business ethics/responsibility/corporate citizenship research, suggesting certain sociological works on moral leadership, moral courage, and academic leadership.

The role of religiosity as a coping resource for relatives of critically ill patients in Greece

Critical care hospitalisation is emotionally overwhelming for the relatives of patients. Research has shown that religiosity is an effective coping resource for people with health related problems and has been correlated with better health outcomes. However the processes by which religiosity is utilized and its ejfocts on relatives of critically ill patients have not been adequately explored. This article presents relatives' experiences and processes of religiosity; it is part of a wider grounded theory study on the experiences of critically ill patients'relatives in Greece. T wenty-jive relatives of patients in the intensive care units of three public general district hospitals in Athens, Greece, participated in 19 interviews. Religiosity was found tv be the main source of hope, strength and courage for relatives and was expressed with church/monastery attendance, belief in God, praying. and performing religious rituals. Health care professionals should pay attention and understand these aspects of coping.

A Steinian approach to an empathic understanding of hope among patients and clinicians in the culture of palliative care

Aim. This article presents a discussion of empathy in the context of human person, reason and hopes in the clinical setting.

Background. Empathy was introduced to nursing as part of an ethical and philosophical foundation for caring. It helped to solve the tension and meet the demands that empathy placed upon nursing practice.

Data sources. This article is based on two studies undertaken between 2008 and 2010 to understand the concept of hope and empathy among people with terminal cancer and doctors who care for them. Doctoral dissertations and theses of Edith Stein (1916–1917), Marianne Sawicki [Body, Text and Science. The Literary of Investigative Practices and the Phenomenology of Edith Stein (1997) Kluwer Academic Publisher, Dordrecht], and Sister M. Judith Parsons (2005) have been used to examine: ‘the essence of acts of empathy’, ‘the constitution of the psycho-physical individual’ and ‘empathy as understanding of intellectual persons’. CINAHL, MEDLINE and PROQUEST have provided further supporting data.

Discussion. Steinian empathy requires that we use affective resonance, cognitive understanding and distance, as we grasp another person’s emotional and situational reality while in the caring role as nurses.

Implications for current nursing. Steinian empathy is about recognizing a lived experience and standing side-by-side with that person. Nurses can transmit this knowledge to enable and support courage and wisdom to reduce feelings of helplessness when caring for people with terminal illness.

Conclusion. Not only is empathy a safe and permissible emotion, it is the linchpin to a caring patient–nurse relationship and we must embrace this.

The Sophists (Ancient Greek)

The sophists were itinerant professional teachers and intellectuals who frequented Athens and other Greek cities in the second half of the fifth century B.C.E. In return for a fee, the sophists offered young wealthy Greek men an education in aretē (virtue or excellence), thereby attaining wealth and fame while also arousing significant antipathy. Prior to the fifth century B.C.E., aretē was predominately associated with aristocratic warrior virtues such as courage and physical strength. In democratic Athens of the latter fifth century B.C.E., however, aretē was increasingly understood in terms of the ability to influence one’s fellow citizens in political gatherings through rhetorical persuasion; the sophistic education both grew out of and exploited this shift. The most famous representatives of the sophistic movement are Protagoras, Gorgias, Antiphon, Hippias, Prodicus and Thrasymachus.

The historical and philological difficulties confronting an interpretation of the sophists are significant. Only a handful of sophistic texts have survived and most of what we know of the sophists is drawn from second-hand testimony, fragments and the generally hostile depiction of them in Plato’s dialogues.

The philosophical problem of the nature of sophistry is arguably even more formidable. Due in large part to the influence of Plato and Aristotle, the term sophistry has come to signify the deliberate use of fallacious reasoning, intellectual charlatanism and moral unscrupulousness. It is, as the article explains, an oversimplification to think of the historical sophists in these terms because they made genuine and original contributions to Western thought. Plato and Aristotle nonetheless established their view of what constitutes legitimate philosophy in part by distinguishing their own activity – and that of Socrates – from the sophists. If one is so inclined, sophistry can thus be regarded, in a conceptual as well as historical sense, as the ‘other’ of philosophy.

Perhaps because of the interpretative difficulties mentioned above, the sophists have been many things to many people. For Hegel (1995/1840) the sophists were subjectivists whose sceptical reaction to the objective dogmatism of the presocratics was synthesised in the work of Plato and Aristotle. For the utilitarian English classicist George Grote (1904), the sophists were progressive thinkers who placed in question the prevailing morality of their time. More recent work by French theorists such as Jacques Derrida (1981) and Jean Francois-Lyotard (1985) suggests affinities between the sophists and postmodernism.

This article provides a broad overview of the sophists, and indicates some of the central philosophical issues raised by their work. Section 1 discusses the meaning of the term sophist. Section 2 surveys the individual contributions of the most famous sophists. Section 3 examines three themes that have often been taken as characteristic of sophistic thought: the distinction between nature and convention, relativism about knowledge and truth and the power of speech. Finally, section 4 analyses attempts by Plato and others to establish a clear demarcation between philosophy and sophistry.

Linking masculinity to negative drinking consequences : the mediating roles of heavy episodic drinking and alcohol expectancies

This study extends previous research on masculinity and negative drinking consequences among young men by considering mediating effects of heavy episodic drinking (HED) and alcohol expectancies. We hypothesized that masculinity would have a direct relationship with negative consequences from drinking as well as indirect relationships mediated by HED and alcohol expectancies of courage, risk, and aggression.

Valuing and desiring purposes of education to transcend miseducative measurement practices

The separating and isolating tendencies of measuring practices can lead educators to lose sight of the aims and purposes of education. These end purposes can be used to guide and ensure that the activities of educators are educational, and therefore, Biesta recommends there is a need for educators to reconnect with them. This article. explores this notion of a ‘reconnection’ and argues that if educators are to challenge any potentially miseducative measuring practices, then this reconnection must require educators to value and desire particular end purposes. Desires are recognised to be existential in character and are identified as being necessary for initiating actions. It is argued here that this aspect of desires is important for understanding the significance of a ‘reconnection’ because without it the purposes of education may remain only as abstract philosophical ideals. To make a difference and to challenge the isolating and miseducative tendencies of some measuring practices, educators must come to value particular purposes of education, and in addition, they must exercise the courage to enact them. This can be made possible because educators strongly care for and desire the actualisation of the purposes to which they are connected.

Aggression-related alcohol expectancies and barroom aggression among construction tradespeople

INTRODUCTION AND AIMS: Few studies have investigated the relationship of barroom aggression with both general and barroom-specific alcohol expectancies. The present study investigated these associations in a rarely studied and high-risk population: construction tradespeople. DESIGN AND METHODS: Male construction tradespeople (n = 211) aged 18-35 years (M = 21.91, SD = 4.08 years) participated in a face-to-face questionnaire assessing general and barroom-specific alcohol expectancies and perpetration of physical and verbal barroom aggression as well as control variables, age, alcohol consumption and trait aggression. RESULTS: Sequential logistic regression analyses revealed that general alcohol-aggression expectancies of courage or dominance were not predictive of either verbal or physical barroom aggression after controlling for age, alcohol consumption and trait aggression. However, barroom-specific alcohol expectancies were associated with both verbal and physical barroom aggression, with positive associations found for expected hyper-emotionality and protective effects for expected cognitive impairment. DISCUSSION AND CONCLUSIONS: In a population where rates of risky drinking and barroom aggression are high, specific expectations about the effects of drinking in bars may influence subsequent aggressive behaviour in bars. [Zinkiewicz L, Smith G, Burn M, Litherland S, Wells S, Graham K, Miller P. Aggression-related alcohol expectancies and barroom aggression among construction tradespeople. Drug Alcohol Rev 2015;00:000-00].

Review: 'Collaborative projects: An interdisciplinary study'

When I was asked to review this book, I was immediately intrigued by the title. As someone influenced by the philosophical legacy of phenomenology and existential humanism through Husserl, Heidegger and Sartre, I have always understood the project as a life-project of which I am the author seeking to overcome the facticity, or the inescapable conditions of my existence, in order to realise myself in the world. Such a project takes courage: in pro - jecting myself into the world I simultaneously find and lose myself, but without this attempt I do not exist at all. In recent years I have come to increasingly question this account of the human project. Could the idea of ‘collaborative projects’ be a more positive way of seeing the social world in which I live, as a world where other people are not simply an obstacle to my self-realisation?