Saul Smilansky's Illusionism suggests that some false beliefs are important enough to warrant the indefinite perpetuation of illusions in order to protect the larger moral community from breaking down. In this article I suggest that this position actualises an old educational paradox where education is expected to protect the common moral community (even if this means maintaining some illusions), and at the same time promote the pursuit of truth. Taking Smilansky's position of Illusionism as a starting point, I argue that (...) while Illusionism highlights and addresses an important problem—that sometimes false beliefs can function to maintain social stability where the truth threatens to unsettle it—relying on indefinite illusions is problematic from an educational point of view. It is difficult to justify that education, being at least in part motivated by truth-seeking, should (or even could) be grounded in illusion. Taking seriously the fact that a dimension of education concerns maintaining social stability, I suggest that Spinoza's notion of fiction can complement Smilansky's view in that it can be conceived in terms of an instrument for maintaining social stability and promoting truth-seeking without assuming that one end is pursued at the expense of the other. (shrink)

This article explores the philosopher Alice Crary’s ideas about ethics, literature, and nonhuman animals. Through studying certain works of literature, Crary writes, readers can see aspects of animals’ moral characteristics that are difficult to perceive outside of literary study. To illustrate and extend Crary’s argument, the article presents a reading of John Steinbeck’s (1937/1993) Of Mice and Men, a novella that is taught frequently in secondary schools and that has been re-evaluated by critics as offering insights into social inequality and (...) animal welfare. Drawing upon and adapting Crary’s work, which does not address questions of pedagogy, the article describes forms of instruction that enable students reading Of Mice and Men and other works of literature to explore the moral lives of animals. Thus, a key contribution of this project is its explanation of how educators can use philosophy to open pedagogy to new ways of seeing and assessing animals’ moral characteristics. (shrink)

This book is a philosophical enquiry into the educational consequences of Spinoza’s political theory. Spinoza’s political theory is of particular interest for educational thought as it brings together the normative aims of his ethical theory with his realistic depiction of human psychology and the ramifications of this for successful political governance. As such, this book aims to introduce the reader to Spinoza’s original vision of civic education, as a project that ultimately aims at the ethical flourishing of individuals, while being (...) carefully tailored and adjusted to the natural limitations of human reason. -/- Readers will benefit from a succinct introduction to Spinoza’s political philosophy and from an account of civic education that is based on careful exegetical work. It draws conclusions only hinted at in Spinoza’s own writings. (shrink)

There have been questions that are directed toward the outcome of using an exemplar in moral and character education. Meanwhile, the role of the narrative in the context of moral and character education has often been viewed as being didactic and being used to indoctrinate moral lessons only. On the other hand, some scholars have also attempted to explore the significances of the exemplar and the narrative for moral and character education. In classical Confucianism, the exemplar refers to the Junzi. (...) Moreover, there were many narratives concerning the lives of the exemplars mentioned by Confucius, Mencius and Xunzi for their students to emulate and aspire to. This paper argues that the utilization of the exemplar and the narrative in classical Confucianism can offer us another perspective for conducting moral and character education. This paper firstly illustrates the notion of the Junzi as an exemplar in classical Confucianism. Then, it explores the role of the narrative of the Junzi as an exemplar in classical Confucianism. Lastly, it discusses its four implications for moral and character education, comprising: (1) assisting students to discover the commonality of their exemplars and themselves as the starting point to emulate their exemplars; (2) helping students to build their morality and character through their interaction with ‘many others;’ (3) guiding students to create a proper narrative of themselves to form an integrative view of their lives; and (4) emphasizing the exemplary function of the teacher in moral and character education. (shrink)

ABSTRACTThis paper explores the role of exemplarity in education through a conceptualisation of two different dimensions of exemplarity in educational practice. Pedagogical exemplarity, which relates to the pedagogical and ethical dimension of educational practice. In other words, this dimension explores the educational moments when someone takes up an exemplary function in educational practice. Didactical exemplarity, which relates to the exemplary function of subject matter or educational content. In other words, this dimension explores the educational moments when something takes up an (...) exemplary function in educational practice. Through an initial conceptual exploration of these two dimensions, via the works of Linda Zagzebski and Martin Wagenschein, the paper sets out to lay the foundation for a deeper understanding of the role of exemplarity in education. (shrink)

There have been questions that are directed toward the outcome of using an exemplar in moral and character education. Meanwhile, the role of the narrative in the context of moral and character education has often been viewed as being didactic and being used to indoctrinate moral lessons only. On the other hand, some scholars have also attempted to explore the significances of the exemplar and the narrative for moral and character education. In classical Confucianism, the exemplar refers to the Junzi. (...) Moreover, there were many narratives concerning the lives of the exemplars mentioned by Confucius, Mencius and Xunzi for their students to emulate and aspire to. This paper argues that the utilization of the exemplar and the narrative in classical Confucianism can offer us another perspective for conducting moral and character education. This paper firstly illustrates the notion of the Junzi as an exemplar in classical Confucianism. Then, it explores the role of the narrative of the Junzi as an exemplar in classical Confucianism. Lastly, it discusses its four implications for moral and character education, comprising: (1) assisting students to discover the commonality of their exemplars and themselves as the starting point to emulate their exemplars; (2) helping students to build their morality and character through their interaction with ‘many others;’ (3) guiding students to create a proper narrative of themselves to form an integrative view of their lives; and (4) emphasizing the exemplary function of the teacher in moral and character education. (shrink)