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"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.
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