"Unlocking the World "proposes hospitality as a guiding ethic for education. Based on the work of Jacques Derrida, it suggests that giving place to children and newcomers is at the heart of education. The primary responsibility of the host is not to assimilate newcomers into tradition but rather to create or leave a place where they may arrive. Hospitality as a guiding ethic for education is discussed in its many facets, including the decentered conception of subjectivity on which it relies, the way it casts the relation between teacher and student, and its conception of curriculum as an inheritance that asks for a critical reception. The book examines the relation between an ethic of hospitality and the educational contexts in which it would guide practice. Since these contexts are marked by gender, culture, and language, it asks how such differences affect enactments of hospitality. Since hospitality typically involves a power difference between host and guest, the book addresses how an ethic of hospitality accounts for power, whether it is appropriate for educational contexts marked by colonialism, and how it might guide education aimed at social justice."

Addressing studying as a distinct educational concept and phenomenon in its own right, the essays in this volume consider study and studying from a range of perspectives. Countering dominant educational discourses, which place a heavy emphasis on learning and instruction, the contributors explore questions such as: What does it mean to study something? How is studying something different from being taught about it, or learning something about it? What does the difficulty demanded by study mean for the one who studies and for the teacher? What mode of existence does study induce? The book highlights the significance of study not only, or even primarily, for its educational outcome, but as a human activity.

"Unlocking the World "proposes hospitality as a guiding ethic for education. Based on the work of Jacques Derrida, it suggests that giving place to children and newcomers is at the heart of education. The primary responsibility of the host is not to assimilate newcomers into tradition but rather to create or leave a place where they may arrive. Hospitality as a guiding ethic for education is discussed in its many facets, including the decentered conception of subjectivity on which it relies, the way it casts the relation between teacher and student, and its conception of curriculum as an inheritance that asks for a critical reception. The book examines the relation between an ethic of hospitality and the educational contexts in which it would guide practice. Since these contexts are marked by gender, culture, and language, it asks how such differences affect enactments of hospitality. Since hospitality typically involves a power difference between host and guest, the book addresses how an ethic of hospitality accounts for power, whether it is appropriate for educational contexts marked by colonialism, and how it might guide education aimed at social justice."

Addressing studying as a distinct educational concept and phenomenon in its own right, the essays in this volume consider study and studying from a range of perspectives. Countering dominant educational discourses, which place a heavy emphasis on learning and instruction, the contributors explore questions such as: What does it mean to study something? How is studying something different from being taught about it, or learning something about it? What does the difficulty demanded by study mean for the one who studies and for the teacher? What mode of existence does study induce? The book highlights the significance of study not only, or even primarily, for its educational outcome, but as a human activity.

In the recent educational research literature, it has been asserted that ethnic or cultural groups have their own distinctive epistemologies, and that these have been given short shrift by the dominant social group. Educational research, then, is pursued within a framework that embodies assumptions about knowledge and knowledge production that reflect the interests and historical traditions of this dominant group. In such arguments, however, some relevant philosophical issues remain unresolved, such as what claims about culturally distinctive epistemologies mean, precisely, and how they relate to traditional epistemological distinctions between beliefs and knowledge. Furthermore, can these ways of establishing knowledge stand up to critical scrutiny? This volume marshals a variety of resources to pursue such open questions in a lively and accessible way: a critical literature review, analyses from philosophers of education who have different positions on the key issues, a roundtable discussion, and interactions between the two editors, who sometimes disagree. It also employs the work of prominent feminist epistemologists who have investigated parallel issues with sophistication. This volume does not settle the question of culturally distinctive epistemologies, but teases out the various philosophical, sociological and political aspects of the issue so that the debate can continue with greater clarity."

In the recent educational research literature, it has been asserted that ethnic or cultural groups have their own distinctive epistemologies, and that these have been given short shrift by the dominant social group. Educational research, then, is pursued within a framework that embodies assumptions about knowledge and knowledge production that reflect the interests and historical traditions of this dominant group. In such arguments, however, some relevant philosophical issues remain unresolved, such as what claims about culturally distinctive epistemologies mean, precisely, and how they relate to traditional epistemological distinctions between beliefs and knowledge. Furthermore, can these ways of establishing knowledge stand up to critical scrutiny? This volume marshals a variety of resources to pursue such open questions in a lively and accessible way: a critical literature review, analyses from philosophers of education who have different positions on the key issues, a roundtable discussion, and interactions between the two editors, who sometimes disagree. It also employs the work of prominent feminist epistemologists who have investigated parallel issues with sophistication. This volume does not settle the question of culturally distinctive epistemologies, but teases out the various philosophical, sociological and political aspects of the issue so that the debate can continue with greater clarity."

Recent years have seen a growing emphasis on ethics education in different professions, such as medicine and teaching. However, the implications of this emphasis for professional education programs have been underdeveloped. In this volume, philosophers, philosophers of education, and ethics educators engaged in a variety of professional contexts in Canada, the UK, Norway, Malta, and Sweden assess the state of ethics education and the role, if any, of philosophical approaches to ethics for those professional contexts. This volume speaks to teacher, medical, and business education, and the education of school psychologists. Each of these fields has its own context, aims and expertise, generating distinctive ethical challenges. As such, ethics curricula cannot be uncritically transplanted from one professional context to another. Nonetheless, the arguments and analyses in this volume point to a shared concern about the role of moral respect, self-understanding, and virtue in the education of professionals. The chapters examine a wide range of topics, including empirical ethics, core concepts in professional ethics, moral agency, the ethics of ethics education, risk-taking, professional ethics as a practice with its own ethical requirements, and the tensions between the individual (client, patient, student) and the increasing generalization of professional systems. This book was originally published as a special issue of Ethics in Education.

Recent years have seen a growing emphasis on ethics education in different professions, such as medicine and teaching. However, the implications of this emphasis for professional education programs have been underdeveloped. In this volume, philosophers, philosophers of education, and ethics educators engaged in a variety of professional contexts in Canada, the UK, Norway, Malta, and Sweden assess the state of ethics education and the role, if any, of philosophical approaches to ethics for those professional contexts. This volume speaks to teacher, medical, and business education, and the education of school psychologists. Each of these fields has its own context, aims and expertise, generating distinctive ethical challenges. As such, ethics curricula cannot be uncritically transplanted from one professional context to another. Nonetheless, the arguments and analyses in this volume point to a shared concern about the role of moral respect, self-understanding, and virtue in the education of professionals. The chapters examine a wide range of topics, including empirical ethics, core concepts in professional ethics, moral agency, the ethics of ethics education, risk-taking, professional ethics as a practice with its own ethical requirements, and the tensions between the individual (client, patient, student) and the increasing generalization of professional systems. This book was originally published as a special issue of Ethics in Education.