This paper is an enquiry into the meaning of teaching. I argue that as a result of the influence of constructivist ideas about learning on education, teaching has become increasingly understood as the facilitation of learning rather than as a process where teachers have something to give to their students. The idea that teaching is immanent to learning goes back to the Socratic idea of teaching as a maieutic process, that is, as bringing out what is already there. Against the maieutic conception of teaching I argue for an understanding of teaching in terms of transcendence, where teaching brings something radically new to the student. I explore the meaning of the idea of transcendence through a discussion of Kierkegaard and Levinas, who both criticise the maieutic understanding of teaching and, instead, argue for a transcendent understanding of teaching—an understanding of teaching which they refer to as ‘revelation.’ Whereas Kierkegaard argues that revelation—which he understand as a process of ‘double truth giving’—lies beyond the power of the teacher, Levinas interprets revelation as the experience of ‘being taught.’ I use Levinas’s suggestion in order to explore the distinction between ‘learning from’ and ‘being taught by’ and argue that teaching has to be understood in the latter sense, that is, in terms of the experience of ‘being taught.’ To connect the idea of teaching to the experience of ‘being taught’ highlights that teaching can be understood as a process of ‘truth giving’ albeit that (1) this ‘gift’ lies beyond the powers of the teacher, and (2) the truth that is given, has to be understood in terms of what Kierkegaard calls ‘subjective truth’—which is not relativistic truth but existential truth, that is, truth that matters for one’s life. Understanding teaching in these terms also opens up new possibilities for understanding the role of authority in teaching. While my argument implies that teachers cannot simply and straightforwardly ‘produce’ the experience of ‘being taught’—so that what matters has to do with the conditions under which the gift of teaching can be received—their actions and activities nonetheless matter. In the final section of the paper I therefore argue that if we want to give teaching back to education, we need to resist the depiction of the teacher as a disposable and dispensable ‘resource’ that students can learn from or not, and need to articulate and enact a different story about the teacher, the student and the school.

https://cyberleninka.org/article/n/1217919.pdf

Receiving the Gift of Teaching: From ‘Learning From’ to ‘Being Taught By’

How did “diversity” come to occupy such a key position in public discourse, particularly concerning education policy? Given the widespread recognition of diversity, is there an intellectual tradition or philosophical orientation that informs its application to education? And, based on the traditions examined, what is gained and lost by focusing on the diversity rationale? This article examines the legal history of using the diversity rationale to justify affirmative action and the philosophical foundation of the ideal of diversity. This foundational analysis not only adds a new direction to the scholarship on the educational benefits of diversity but also illuminates the tensions associated with affirmative action in general and with this rationale in particular. The authors aim to influence educational practice in a direction that well serves a multi-racial/ethnic democratic society

/pdf/toward-a-deeper-understanding-of-the-diversity-rationale-16nwp6dt4c.pdf

Toward a Deeper Understanding of the Diversity Rationale

As a flashpoint for specific instances of conflict, Muslim sartorial practices have at times been seen as being antagonistic to “western” ideas of gender equality, secularity, and communicative practices. In light of this, I seek to highlight the ways in which such moments of antagonism actually might be understood on “cosmopolitical” terms, that is, through a framework informed by a critical and political approach to cosmopolitanism itself. Thus, through an “agonistic cosmopolitics” I here argue for a more robust political understanding of what a cosmopolitan orientation to cultural difference can offer education. The paper moves from a focus on harmony to agonism and from cosmopolitanism to the cosmopolitical, and within each I discuss the questions of democracy and universality, respectively. Drawing on, the work of Chantal Mouffe, Judith Butler and Bonnie Honig, I discuss the basis upon which our agonistic interactions can inform education in promoting better ways of living together. This requires, in my view, nothing less than a clear understanding of the very difficulties of pluralism and a questioning of some of the ways we often reflect on the political dimension of these difficulties. I offer some reflections on what an agonistic cosmopolitics has to offer the debates surrounding the wearing of various forms of Muslim dress in schools in the conclusion. My overall claim is that cosmopolitanism as a set of ideas that seek more peaceful forms of living together on a global scale is in need of a theoretical framework that faces directly the difficulties of living in a dissonant world.

/pdf/living-in-a-dissonant-world-toward-an-agonistic-2cc1s084ei.pdf

Living in a Dissonant World : Toward an Agonistic Cosmopolitics for Education

In this self-study of a secondary teacher education course, the authors investigated whether there was evidence of critically reflective problem solving on the part of prospective teachers who participated in a peer-led online discussion of a teaching case about English-language learners. They also examined what approaches to multicultural education the peer-led dialogues suggested. Using the tools of discourse analysis to analyze the dialogue, they found some evidence of reflective problem solving. However, few students engaged in critical reflection, which entails examining the sociopolitical consequences of solutions and promoting social change through community action projects. Furthermore, many responses reflected deficit theories, stereotypical thinking, and technical-rational problem solving. Interwoven with the analysis of the students’ discussion is a self-study dialogue reflecting on the instructor’s curriculum and pedagogy. The self-study addresses what the authors have learned about how teache...

Prospective Teachers’ Problem Solving in Online Peer-Led Dialogues:

Purpose – The purpose of this paper is to see how educational philosophies that underlie lecture and case methods of teaching are related to setting course goals, objectives, and contents.Design/methodology/approach – This paper is based on the premise that foundational philosophies, worldviews, or paradigms underlie educational philosophies, and each educational philosophy favors a certain instructional methodology, which in turn implies a certain way or method of instruction.Findings – The findings of this paper are that each educational philosophy favors a certain instructional methodology, which in turn determines not only the way that the instruction is performed but also how course goals, objectives, and contents are set.Research limitations/implications – This paper implies that differences between the underlying world views of lecture and case methods of teaching similarly lead to differences in many other aspects of the teaching and learning process.Practical implications – This paper implies tha...

The philosophical foundation of the lecture‐versus‐case controversy

Philosophy of education 2000.

Philosophy of Education 2007.

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Philosophy of education 2000.

Philosophy of Education 2007.