Changing pre-service teachers' purposes of education through existential crises

This article considers changing the purposes of education held by pre-service teachers. It argues that purposes of education are inextricably linked to life meanings and purposes. Employing an existential perspective, mainly through Kierkegaard, Nietzsche, Heidegger, Sartre and Morris, the fundamental beliefs that one has regarding the meaning and purpose of life are understood to serve as the basis for formulating purposes of education. An attempt to change these purposes is recommended by drawing upon the existential crisis and Kierkegaard's doctrine of 'how'. Importance is placed not so much on the object or what of purposes and understandings, but on how the individual relates to them.

An existential framework of spirituality

A holistic approach to spirituality indicates a spiritual development that is relevant for all students and not just for those who have a religious background. However, debates in England surrounding spirituality in education often generally locate it within the religious domain (Blake, 1996;Carr, 1995, 1999;Isherwood, 1999). Conceptualizing spirituality in such a way tends to deny access to this development for non-religious students or students in non-religious contexts. Alternatively the other approaches to spirituality have adopted non-religious viewpoints (see Erricker, 2003, p. 7). Such either/or approaches work against the notion that spirituality should be conceived as intrinsic to the enterprise of education. This paper offers a brief view of a more elaborate existential framework of spirituality which has been developed in order to transcend the religious/secular divide. A short account of Existentialist philosophy is provided before an outline of the framework is discussed.

Personal identity : moving beyond essence

Education's ancient and profoundly important pursuit to 'know thyself', is often realised through engaging with the question 'who am I?' In order to the identify who in this search, it is argued in this paper that personal identity should be understood to be embedded in the purposes one has for one's life through how one relates, and is therefore spiritual. This spiritual quality of personal identity is therefore existential in character - not essential.

However, often when children respond to this question 'who am I?', they rely upon socially constructed categories and labels such as religious, feminine, cool, punk and the like. The application of such labelling assumes that meaningfulness lies in their essence; that is, they identify what is. This can become most problematic when individuals accept and apply such essentialist labelling to themselves, because such a process can only answer 'what am I?' and not the educationally more important question of 'who am I?' This paper therefore challenges the inadequacy of such an approach and offers a conceptualisation of personal identity which is spiritually embedded in a purpose for one's life.

Centring the subject in order to educate

It is important for educators to recognise that the various calls to decentre the subject—or self—should not be interpreted as necessarily requiring the removal of the subject altogether. Through the individualism of the Enlightenment the self was centred. This highly individualistic notion of the sovereign self has now been decentred especially through post-structuralist literature. It is contended here however, that this tendency to decentre the subject has been taken to an extreme at times, especially by some designers of school frameworks and curricula, who have eliminated the subject altogether. Such elimination is argued to contribute to the numbers of youth who are dropping out of school. By adopting an existential perspective and by drawing mainly upon Kierkegaard's subjective truth and Dewey's notion of centeredness, the case is made that for education the subject should not only be included but should actually be centred—at least momentarily.

Portfolios, performance and authenticity

This text reviews literature on authentic assessment in the context of Australian education over the last twenty years. It examines the practices advocated for beginning teachers as assessors of students and the key issue of authentic assessment of teachers themselves.

From profiles to rich tasks : the situated nature of 'authenticity' in the context of reforming curriculum and assessment practices

Outcome based education that has dominated Australian education in the 1990s is under review in the early years of the twenty first century. The available historical 'texts' produced during the first half of the 1990s, which include the national Statements and Profiles, and the state Curriculum and Standards Frameworks, provide us with documents that we can engage with not simply for 'history's sake', but with an opportunity to, in the words of the feminist author Dorothy Smith, 'displace[s] the analysis from the text as originating in writer or thinker, to the discourse itself as an ongoing intertextual process' bringing into view the social relations in which texts are embedded and which they organise' (1990, p. 161-2). Most Australian states and territories have now commenced significant situated, local curriculum renewal and reform. This renewed interest in curriculum offers insights into the character of recent assessment practices in Australia, recognising the tensions inherent in assessment practices and authentic assessment models. This paper explores, by way of an overview of the broad curriculum and assessment practices adopted in Australia over the past twenty-five years, the situated nature of 'authenticity' in the context of curriculum and assessment practices and how as teacher educators we are responding through our everyday work.

Conservation of urban historic districts in China : present models of integration and utilization of historic resources and challenges for authenticity

Chinese urban historic districts retain abundant urban traditional features, local characteristics and historic architecture. They not only gather and display urban cultural heritage but extend and develop urban historic culture and social traditions. In 1964 the “Venice Charter” expanded the concept and scope of historical and cultural heritage conservation from individual building heritage, historical sites comprising heritage buildings and historical environments to whole historic districts. At the same time, authenticity was adopted as a principle of heritage conservation. In 1994 the Nara Document on Authenticity confirmed that authenticity is of great importance to the conservation of cultural heritage. In 2003, “The Hoi An Declaration on Conservation of Historic Districts of Asia” reinforced the significance, integrity and authenticity of historic district conservation. In China, with the accelerated urbanization process and improved living conditions of urban residents, the unique values and historic and cultural heritage of historic districts is being destroyed. Considerable historic and cultural heritage has been reconstructed, leading to the loss of authenticity of these historic districts. This paper provides an overview of the Chinese situation. It highlights the problems and demonstrates a clear need to protect the authenticity of these historic districts. Authenticty is evaluated against various Chinese conservation of historic districts having regard to international experience and methods. As a result, it will be demonstrated that conservation modes of authenticity of urban historic districts in China and historic resources should be employed to ensure: 1) the restoration and conservation of historic architecture; 2) the preservation and renovation of old spaces and structures; 3) the integration and coordination of historic and new buildings; and the 4) the continuation and succession of historic culture and local tradition.