Special education teachers' perspectives on teaching middle school students with severe emotional disturbance

The voices of special education teachers who educate middle school students with severe emotional disturbance (SED) have been largely unheard in the educational forum and in the discussion about raising the academic achievement of middle school students with SED. These students continue to have high attrition rates and low levels of academic achievement. This study described and analyzed the perspectives of five special education teachers regarding appropriate instructional strategies for educating middle school students with SED. It also explored these teachers' opinions concerning difficulties they experienced in raising the academic achievement of students with SED and some of the solutions for overcoming these challenges. The professional literature emphasizes the importance of teacher knowledge (Altrichter, Posch, & Somekh, 1996; Clandinin & Connelly, 1996) and also offers suggestions for appropriate instructional strategies for educating students with SED (Bauer, Keefe, & Shea, 2002; Heward, 2000; Kauffman, 2001; Polloway, Patton, & Serna 2001). ^ A qualitative case study was employed to describe and analyze the five participants' perspectives on teaching middle school students with SED. The sources of data collection were interviews, observations and analysis of documents. Data presentation was from the perspective of the participants in dialogue with the interpretations of the researcher and against the backdrop of the professional literature and the researcher's critical theory philosophy. One of the major themes that emerged from the analysis was the teachers' insistence on the students' need for discipline tempered with teacher nurturing and playfulness. One concern was the need for teacher training in current appropriate, research-based instructional strategies for educating students with SED. ^ As a result of this study, one of the recommendations made was for more rigorous standards of re-certification and professional development of certified teachers who educate students with SED. ^

Education and Self-Cultivation: Foundational Changes for Existential Flourishing

The strained relationship between pedagogy and self-cultivation is often overlooked in favour of more pressing and profitable concerns within educational institutions. However, the end of education is not a well-paying job. It is often thought that education will produce a certain type of learned individual. Students are entered into educational institutions from a very young age and spend most of their youth within them, subsequently forming a part of themselves, their self-identify and agency, through these institutions. A significant amount of trust is placed in the hands of educators not only to impart information about various subject matters but to teach students how to think. This, however, is a difficult task which cannot be completely accomplished; thinking is a skill which an educator can promote but only the individual can cultivate. If self-cultivation is not the end of pedagogical practice and education, there is something deeply contradictory between the theoretical and practical values and aims of educational institutions.This thesis will address the problems caused by the neglect of self-cultivation within the pedagogical practices of contemporary educational institutions. I argue that self-cultivation, existential learning and flourishing should be the focus of these institutions. Educational institutions can make alternative efforts not only to improve the learning environment for these students but to prepare them to cope with existential questions. By acknowledging and focusing on the significance of self-cultivation, educational institutions can and should make efforts not only to teach useful, marketable skills and information but to also nurture the agency and mental well-being of the student him- or herself. My hope is that this thesis will be the first step towards answering a larger concern: How can educational institutions alleviate the struggles of students, particularly the seemingly growing number who are suffering from depression, by appealing to notions of self-cultivation?

Experience, Education and Subjectivity: A Comparison of John Dewey's and Maurice Merleau-Ponty's Conceptions of Experience and Their Implications for Education

This thesis compares John Dewey’s philosophy of experience and Maurice Merleau-Ponty’s phenomenology, and illustrates how Merleau-Ponty’s phenomenology can strengthen and further Dewey’s philosophy of education. I begin by drawing the connection between Dewey’s philosophy of experience and his philosophy of education, and illustrate how Dewey’s understanding of growth, and thinking in education, is rooted in and informed by his detailed philosophy of experience. From there, I give an interpretation of Merleau-Ponty’s phenomenology with a focus on his descriptions of subjectivity that he presents in the Phenomenology of Perception. Following this, I outline some of the implications Merleau-Ponty’s phenomenology has on our understanding of rationality, expression and existence. In the final chapter, I make the comparison between Dewey’s philosophy of experience and Merleau-Ponty’s phenomenology. After demonstrating how these two philosophies are not only similar but also complementary, I then look to Merleau-Ponty’s phenomenology to provide insight into and to advance Dewey’s philosophy of education. I will illustrate how Merleau-Ponty’s understanding of subjectivity helps to support, and reinforce the rationale behind Dewey’s inquiry-based approach to education. Furthermore, I will show how Merleau-Ponty’s phenomenology and its implications for rationality, expression and existence support Dewey’s democratic ideal and add a hermeneutical element to Dewey’s philosophy of education.

Of two contrasting philosophies that underpin openness in education and what that entails

From the conclusion: The ultimate question is a normative one: Which way do we want that openness in education to go? That question concerns educational resources, open educational practices and what other forms the educational system may spawn. For ultimately, we as stakeholders, in the learning of our children and grandchildren, in the professional development and Bildung of ourselves, should get the educational systems that we want, including appropriate forms of openness therein. Every individual then should decide for herself or himself to what extent this requires education as a public good and to what extent education as a private good, that is, as a commodity subject to market forces. It should not come as a surprise that we side with the humanitarian elaboration of openness. Indeed, we feel that governments as guardians of the public space should actively get involved in promoting this kind of openness, indeed, much as Delors in 1996 advocated for education as a whole.

The Importance of Learning History and Philosophy of Computing

Computers have invaded our offices, our homes, cars and coffee-pots; they have become ubiquitous. However, the advance of computing technologies is associated with an increasing lack of “visibility” of the underlying software and hardware technologies. While we use and accept the computer, we neither know its history nor functionality. In this paper, we argue that this is not a healthy situation. Also, recruitment onto UK Computing degree courses is steadily falling; these courses are appearing less attractive to school-leavers. This may be associated with the increasing ubiquity. In this paper we reflect on an MSc. module of instruction, Concepts and Philosophy of Computing, and a BSc. module Computer Games Development developed at the University of Worcester which address these issues. We propose that the elements of these modules form a necessary part of the education of all citizens, and we suggest how this may be realized. We also suggest how to re-enthuse our youth about computing as a discipline and halt the drop in recruitment.

The Importance of Learning History and Philosophy of Computing

Computers have invaded our offices, our homes, cars and coffee-pots; they have become ubiquitous. However, the advance of computing technologies is associated with an increasing lack of “visibility” of the underlying software and hardware technologies. While we use and accept the computer, we neither know its history nor functionality. In this paper, we argue that this is not a healthy situation. Also, recruitment onto UK Computing degree courses is steadily falling; these courses are appearing less attractive to school-leavers. This may be associated with the increasing ubiquity. In this paper we reflect on an MSc. module of instruction, Concepts and Philosophy of Computing, and a BSc. module Computer Games Development developed at the University of Worcester which address these issues. We propose that the elements of these modules form a necessary part of the education of all citizens, and we suggest how this may be realized. We also suggest how to re-enthuse our youth about computing as a discipline and halt the drop in recruitment.

"It’s just very natural" – interpersonal knowledge as a didactical device in guided classroom conversations in religious education

This article investigates how teachers in religious education (RE) think and act as professionals while working with differences in religious and philosophy of life experiences and beliefs in class and trying to do this in respectful and inclusive ways. It analyses data from two research projects that were carried out in lower secondary school in Norway. The main research question is: What is the relationship between teachers’ contextual knowledge and knowledge of the child and how do these two dimensions of professional knowledge interact when religious education teachers try to strike a good balance between inclusion and productive learning in their teaching practice? The data analysed were drawn from three different data sets featuring three Norwegian religious education-teachers. The research was part of the EU-funded "REDCo"-project and the "Religious education and diversity" - project ["ROM"] funded by the Norwegian Research Council. The interviewees emphasized the potential of the religious education subject to contribute to a wider tolerance for difference and to support individual students in their identity management. The analysis shows, however, that considerable contextual awareness - of the classroom and of the local community - is needed to realize this potential. It also shows the importance of interpersonal knowledge between the teacher and each student if contextual awareness is to be effective in terms of inclusion, participation, wellbeing and good learning outcomes for all students.

Inside out and outside in. Thinking a Tagorean Future of Education.

Rabindranath Tagore’s ideas can still inspire education in the East as well as in the West today. In this paper, I survey Tagore’s philosophical anthropology and argue that there is more coherence to his philosophy and pedagogy than is usually seen. For Tagore, the highest goal is to make the world one’s own, as well as to enlarge one’s self to encompass the world. The educational practices through which this ideal can be reached can be classified as “creative action,” “love,” and “freedom.” On the basis of such an ideal, realms such as the arts, nature, and movement no longer remain expendable additions to the kind of knowledge-driven education that aims primarily at making everyone economically productive.One of the problems with such a pedagogical strategy is that it treats human beings as means and not as ends. Tagore’s educational approach (his “method of nature”) refrains from turning children into adults as soon as possible and accepts the deceleration of learning and the simplification of living asmost forward-leading approach to a successful and comprehensive education.

The murky waters of neoliberal marketization and commodification on the education of adults in the United States

We approach marketization and commodification of adult education from multiple lenses including our personal narratives and neoliberalism juxtaposed against the educational philosophy of the Progressive Period. We argue that adult education occurs in many arenas including the public spaces found in social movements, community-based organizations, and government sponsored programs designed to engage and give voice to all citizens toward building a stronger civil society. We conclude that only when adult education is viewed from the university lens, where it focuses on the individual and not the public good, does it succumb to neoliberal forces. (DIPF/Orig.)

Character in Context: Informing Character Education Programming

The Positive Youth Development (PYD) perspective is a strength-based conceptualization of youth. It highlights the importance of mutually beneficial relationships between youth and their environment to develop the “Five Cs”, key assets that include character. Character has long been a subject of programming due to its focus on helping children lead moral, empathic, and prosocial lives. There are, however, many limitations in character research, including poorly operationalized definitions of character; a failure to examine the developmental and broader social context in which character exists; and a lack of evaluation of more practical character programming. The goal of this dissertation was to address these gaps in knowledge and inform the character education programming literature. The first study examined the relationships among age, gender, the school social context, and character. Moral character was negatively associated with grade, and being a girl was positively associated with moral character. The relationships between positive peer interactions at school and character (fairness, integrity) were stronger among students who reported low initial moral character when positive peer interactions was high. In the second study, the Build Character: Build Success Program, a character education program, was evaluated over six months to examine its effects on character behaviours, victimization, and school climate. No program effects were found for students in grades 1 to 3, but a slight decrease in victimization in one experimental school was found for students in grades 4 to 8. This lack of general program effects may be due to the short-term nature of the intervention, which may not have been long enough to result in measurable behaviour change. Implementation data indicated that teachers did not teach all program elements, which also may have influenced the results of the program evaluation. The present dissertation contributes to knowledge about character and its programming by: introducing new measures to operationalize character, discovering developmental patterns in character in school-aged children, highlighting gender differences in character, examining character within its broad social context, and evaluating short-term character education programming.

Transhuman education: Sloterdijk's reading of Heidegger's Letter on Humanism

Peter Sloterdijk presented a reading of Heidegger's Letter on Humanism at a conference held at Elmau in 1999. Reinterpreting the meaning of humanism in the light of Heidegger's Letter, Sloterdijk focused his presentation on the need to redefine education as a form of genetic ‘taming’ and proposed what seemed to be support for positive eugenics. Although Sloterdijk claimed that he only wanted to open a debate on the issue, he could not have been surprised at the level of opposition this suggestion aroused. In the weeks following, he blamed Habermas for raising this opposition and for refusing to engage with him openly. Although Luis Arenas has chronicled the aftermath of Sloterdijk's paper, it may be of interest to educators to examine how Heidegger's text is presented. What is this new humanism? If Heidegger's new humanism was based on a mystical attitude towards Being, so Sloterdijk's new humanism was to be based on the materialist principles of a biotechnological age. Unlike Heidegger who rejected technology as yet one further example of the forgetfulness of Being, Sloterdijk seems to embrace technology and the enhancement of the human body and mind as the next great step forward in educational theory. Could he possibly be right? Is education in these times a partner or an opponent of the technological enhancement of the human being? This article tries to identify Sloterdijk's disagreements with Heidegger on the question of the human.