Eco-Rational Education proposes an educational response to climate change, environmental degradation, and desctructive human relations to ecology through the delivery of critical land-responsive environmental education. -/- The book argues that education is a powerful vehicle for both social change and cultural reproduction. It proposes that the prioritisation and integration of environmental education across the curriculum is essential to the development of ecologically rational citizens capable of responding to the environmental crisis and an increasingly changing world. Using philosophical analysis, particularly environmental (...) philosophy, pragmatism, and ecofeminism, the book develops an understanding of contemporary issues in education, especially inquiry-based learning as pedagogy, diversifying knowledge, environmental and epistemic justice, climate change education, and citizenship education. -/- Eco-Rational Education will be of interest to researchers and post-graduate students of social and political philosophy, educational philosophy, as well as environmental philosophy, ethics, and teacher education. (shrink)

This paper makes a case for why philosophy would be beneficial if promoted among the subjects offered to secondary students in Aotearoa New Zealand. Philosophical inquiry in the form of Philosophy for Children (P4C) has made some inroads at the primary level, but currently very few students are offered philosophy as a subject at the secondary level. Philosophy is suited to be offered as a standalone subject and incorporated into the National Certificates of Educational Achievement (NCEA) system. Philosophy has been (...) shown to benefit students in numerous ways, including the development of their critical thinking. Critical thinking is a focus of education around the world, including in the New Zealand Curriculum, and this focus on critical thinking could precipitate a focus on philosophy. (shrink)

Rapid technological advancements, globalisation, environmental crises, and ongoing conflicts have contributed to an increasingly quickly changing social, cultural, and work environment for current and future generations. In this paper, we argue that the traditional schooling system and approaches to curriculum and pedagogy that are based on nineteenth century industrial age models might reach their limit to prepare students sufficiently for the expectations and challenges of life and work in future. While so-called 21st-century education has seen a nominal change in classroom (...) layouts and increased use of teaching technology, we would argue that not much has changed in terms of the underlying structures of schools and the mostly pre-described curriculum schools and teachers must operate under. While current education systems struggle with many challenges from teacher burnouts to increasing student dis-engagement (e.g. rising truancy in New Zealand), we posit that new challenges lie ahead that will further disrupt, if not implode, current approaches to schooling and curriculum. Drawing on theories such as Biesta’s World-Centred Education and Pinar’s notion of Currere to reconceptualise curriculum, we would argue that schooling needs to move away from the traditional ‘static map’ of curriculum content to a more dynamic approach to schooling that allows teachers and schools to chart new territory, together with their students, for a rapidly changing future. As guiding compass of sorts for dynamically exploring an uncertain future with students, we propose Teschers educational approach to Schmid’s Art of Living as a starting point. (shrink)

This paper discusses the rationale for, and efforts to quantify the success of, philosophy outreach efforts at the University of North Carolina at Chapel Hill, with a focus on the National High School Ethics Bowl (NHSEB). We explore the program's democratic foundations and its potential to promote civic and intellectual virtues. After describing pioneering efforts to empirically access the impact of NHSEB, we offer recommendations to empower publicly and empirically-engaged philosophers to conduct further studies in the future.

Researchers are increasingly interested in the impact of philosophical dialogues with children. Studies have shown that this approach helps realise dialogic ideals in learning environments and that Philosophy with Children significantly impacts children’s cognitive and social skills. However, other aspects of this approach have attracted less attention – for example, given the focus on children’s thinking, voices and perspectives in Philosophy with Children, surprisingly few studies have examined how children experience philosophical dialogues. The aim of this study was to help (...) fill this research gap by describing how children perceived a week of online philosophical dialogues. We conducted 58 dialogues in emergency teaching during the COVID-19 lockdown in Denmark and asked the children questions about their experiences of the dialogues – for instance, about their overall impressions, their perceptions of meaning and the facilitators, and their sense of community. We found that the children generally enjoyed the dialogues and understood their rationale even though the rationale had not been explicitly discussed with them. We also found that the children’s opinions were diverse and complex, that some of their descriptions were surprising and that their experiences, in general, matched influential descriptions of dialogic teaching ideals. Our findings confirm that it is important to examine children’s perspectives; therefore, we emphasise the need for further attention to the experiences of children participating in philosophical dialogues. (shrink)

In this paper we are interested in the connections between Philosophy for Children and character education. In sketching these connections we suggest some areas where the relationship is potentially fruitful, particularly in light of research which suggests that in practice schools and teachers often adopt and mix different approaches to values education. We outline some implications of drawing connections between the two fields for moral education. The arguments made in this article are done so in the hope of encouraging further (...) critical reflection on the potential relationship between Philosophy for Children and character education. (shrink)

In this paper, I argue that Dewey’s pragmatist aesthetics, and in particular, his concept of consummatory experience, should be engaged anew to rethink the merits of the Philosophy for Children programme, which arose in the 1970s in the US as an innovative educational programme that aims to use philosophy to help school children improve their ability to become more conscious of and make judgments about the aspects of their experience that have ethical, aesthetic, political, logical, or even metaphysical meaning. Although (...) an international success, the PFC programme has attracted many criticisms from a variety of directions. I claim that Deweyan concept of consummatory aesthetic experience is broad and flexible enough to provide a robust framework to make sense of the pedagogical horizon of PFC and therefore fruitfully engage the various critics of the movement coming from religious and social conservatives, educational psychologists, critical theorists, postmodernists/posthumanists, and professional philosophers themselves. The goal of this paper is to offer in a preliminary fashion the basic elements of Deweyan pragmatist aesthetics, which was principally elucidated in his Art as Experience, to defend PFC as a viable pedagogy. (shrink)

The introduction of Philosophy and Ethics to the Western Australian Certificate of Education courses in 2008 brought philosophy into the Western Australian secondary school curriculum for the first time. How philosophy came to be included is part of a larger story about the commitment and perseverance of a relatively small number of Australian educators and their belief in the value of introducing philosophical communities of inquiry into school classrooms through a revised pedagogy which could sit comfortably with an outcomes-based education (...) system. (shrink)

The notions of ‘growth’ and ‘inquiry’ are central in the Philosophy for Children movement. Phil Cam’s writings on these concepts clearly map their close connection and, in the process, raise further questions for teachers of philosophy on curriculum content and the management of inquiry itself. With reference to the senior secondary context, I show how Cam’s exposition points to the teacher’s significant role, not only in the management of inquiry, but also in his or her participation as a learner in (...) the process. Furthermore, this learning goes beyond academic and pedagogical dimensions to ones involving personal development and character. In conclusion, I suggest that recognition of this deeper dimension of teacher quality is particularly needful today. (shrink)

Following neo-Aristotelians Alasdair MacIntyre and Martha Nussbaum, we claim that humans are story-telling animals who learn from the stories of diverse others. Moral agents use rational emotions, such as compassion which is our focus here, to imaginatively reconstruct others’ thoughts, feelings and goals. In turn, this imaginative reconstruction plays a crucial role in deliberating and discerning how to act. A body of literature has developed in support of the role narrative artworks (i.e. novels and films) can play in allowing us (...) the opportunity to engage imaginatively and sympathetically with diverse characters and scenarios in a safe protected space that is created by the fictional world. By practising what Nussbaum calls a ‘loving attitude’, her version of ethical attention, we can form virtuous habits that lead to phronesis (practical wisdom). In this paper, and taking compassion as an illustrative focus, we examine the ways that students’ moral education might usefully develop from engaging with narrative artworks through Philosophy for Children (P4C), where philosophy is a praxis, conducted in a classroom setting using a Community of Inquiry (CoI). We argue that narrative artworks provide useful stimulus material to engage students, generate student questions, and motivate philosophical dialogue and the formation of good habits which, in turn, supports the argument for philosophy to be taught in schools. (shrink)

As social and political beings, we are able to flourish only if we collaborate with others. Trust, understood as a virtue, incorporates appropriate rational emotional dispositions such as compassion as well as action that is contextual, situated in a time and place. We judge responses as appropriate and characters as trustworthy or untrustworthy based on these factors. To be considered worthy of trust, as an individual or an institution, one must do the right thing at the right time for the (...) right reasons, and the action should have its intended effect. By focussing on character, including a moral agent’s emotional disposition, virtue ethicists offer a more holistic account of trust than that explained by a deontic adherence to one’s duty as governed by a social contract. I will apply this understanding to educational institutions, particularly primary and secondary schools that serve a vital role in society. One of the main roles schools perform is to assist in character formation so that students, through practice, learn to be trusting and trusted citizens of society. I offer the philosophy in schools’ methodology of the community of inquiry as one example of how such practice may be facilitated in the classroom. (shrink)

For many countries instrumental music tuition in secondary schools is a ubiquitous event that provides situated and personalized instruction in the learning of an instrument. Opportunities and methods through which teachers operate during the COVID-19 outbreak challenged music educators as to how they taught, engaged, and interacted with students across online platforms, with alarm over aerosol dispersement a major factor in maintaining online instrumental music tuition even as students returned to “normal” face to face classes. This qualitative study investigated the (...) practices employed by instrumental music educators in secondary schools in Melbourne, Australia, analyzing teacher perspectives to music tuition amidst the restriction of interaction with students remotely via online means. Thematic analysis of the interview transcripts revealed music educational approaches that fostered connection, empathy and receptiveness to relationship-building, guiding students in slower and deeper learner-centered approaches, asserting pedagogical practices that reinforced and promoted interpersonal connectedness in and through musical experience and discovery. These findings provide a framework for how music educators can facilitate connection, motivation and student autonomy generating personal meaning and commitment to music making and the learning relationship, which can translate to significant student learning and value in the learning music. Exploring teachers’ pedagogical practices and behaviors within this dyadic teacher-student relationship is a significant addition to the literature, enabling the consideration of the type of connective behaviors required to stimulate and develop long-term interest in music. (shrink)

The studies by Trickey and Topping, which provide empirical support that philosophy produces cognitive gains and social benefits, have been used to advocate the view that philosophy deserves a place in the curriculum. Arguably, the existing curriculum, built around well-established core subjects, already provides what philosophy is said to do, and, therefore, there is no case to be made for expanding it to include philosophy. However, if we take citizenship education seriously, then the development of active and informed citizens requires (...) an emphasis on citizen preparation, but significantly more than the existing curriculum can provide, namely, the acquisition of knowledge and skills to improve students’ social and intellectual capacities and dispositions as future citizens. To this end, I argue for a model of democratic education that emphasises philosophy functioning educationally, whereby students have an integral role to play in shaping democracy through engaging in philosophy as collaborative inquiry that integrates pedagogy, curriculum and assessment. I contend that only philosophy can promote democracy, insofar as philosophical inquiry is an exemplar of the kind of deliberative inquiry required for informed and active democratic citizenship. In this way, philosophy can make a fundamental and much needed contribution to education. (shrink)

This paper is an attempt to highlight significant developments in the history of philosophy in schools in Australia. We commence by looking at the early years when Laurance Splitter visited the Institute for the Advancement for Philosophy for Children (IAPC). Then we offer an account of the events that led to the formation of what is now the Federation of Australasian Philosophy in Schools Associations (FAPSA), the development and production of a diverse range of curriculum and supporting materials for philosophy (...) in schools, the making of the Australasian journal, and more recent events. Our purpose is to create further interest in exploring this complex and rich history. This will achieve a better understanding of the possible future directions for classroom practice and research. (shrink)

Within the rough ground that is the field of education there is a complex web of ethical obligations: to prepare our students for their future work; to be ethical as educators in our conduct and teaching; to the ethical principles embedded in the contexts in which we work; and given the Southern context of this work, the ethical obligations we have to this land and its First Peoples. We put out a call to colleagues whose work has been concerned with (...) the pedagogies of professional ethics, the ethical burdens of institutional injustice, and the application of ethical theory to education’s applied fields. In the responses we received it can be seen that ethical concerns in education are broad ranging, covering terrain varying from the preparation of preservice teachers, ethics in higher education, early childhood and care, educational leadership, relational and communicative ethics. Perhaps it could also be argued that this paper demonstrates Gibbon’s observation that ‘Assumptions about the particularity of this time as new and ripe with opportunity to make a difference through philosophy of education are not new and there’s much to learn from the persistence of wanting to imagine that they are’. However, while the field of ethics is perennially concerned with human relations and pedagogical interventions to improve these, the responses collected here show that educational ethics is far from static. Educational ethics is a field that continues to develop in response to changing contexts. (shrink)

Despite the scientific consensus, climate change continues to be socially and politically controversial. Consequently, teachers may worry about accusations of political indoctrination if they teach climate change in their classrooms. Research shows that many teachers are using the ‘teaching the controversy’ approach to teach climate change, essentially allowing students to make up their own mind about climate change. Drawing on some philosophical literature about indoctrination and controversial issues, we argue that such an approach is inappropriate and, given the escalating crisis (...) that is climate change, potentially dangerous. Instead, we propose integrating three well-established educational practices, Philosophy for Children, place-responsive pedagogies, and Critical Indigenous Pedagogy, to help teachers and students critically examine climate change controversy while still meeting the key goals of climate change education. (shrink)

This article reflects on the ‘Philosophy and Gender’ project, which introduced the pedagogical technique known as the ‘Community of Inquiry’ into an undergraduate Gender and the Law course at the University of Western Australia. The Community of Inquiry is a pedagogy developed by Matthew Lipman in the discipline of Philosophy that facilitates collaborative and democratic philosophical thinking in the context of teaching philosophy in schools. Our project was to see if this pedagogy could advance two objectives in Gender and the (...) Law at undergraduate level: ‘reflexive thinking’ and ‘standpoint thinking’. We conclude that the Communities of Inquiry had a significant influence on the development of ‘reflexive thinking’ but appeared to have limited influence on the development of ‘standpoint thinking’. Here we provide a practitioner reflection on an exploratory new approach to teaching in a tertiary setting, with a view to setting an agenda for more systematic research in the future. (shrink)

A confluence of scholarly interest has resulted in a revival of Thomistic scholarship across the world. Several areas in the investigation of St. Thomas Aquinas, however, remain under-explored. This volume contributes to two of these neglected areas. First, the volume evaluates the contemporary relevance of St. Thomas's views for the philosophy and practice of education. The second area explored involves the intersections of the Angelic Doctor’s thought and the numerous cultures and intellectual traditions of the East. Contributors to this section (...) examine the reception, creative appropriation, and various points of convergence between St. Thomas and the East. (shrink)

This study explored the impact of facilitating collaborative philosophical inquiry, in the tradition of “Philosophy for Children,” on connectedness pedagogies. The study employed an experimental design that included 59 primary teachers in 2 groups. The experimental group received an intervention that comprised training in CPI and the comparison group received training in Thinking Tools, a subset of the CPI training. Lessons were coded on four variables of connectedness pedagogies, across the two groups, at three time-points. Teacher interviews were conducted to (...) gather participants’ perspectives. Between-groups analysis of variance on particular measures of pedagogy revealed that CPI significantly broadened teachers’ pedagogical repertoires, in ways that included drawing on students’ background knowledge and preparing a problem-based curriculum which connects students to the world beyond the classroom. (shrink)

Trust is vital for individuals to flourish and have a sense of well-being in their community. A trusting society allows people to feel safe, communicate with each other and engage with those who are different to themselves without feeling fearful. In this paper I employ an Aristotelian framework in order to identify trust as a virtue and I defend the need to cultivate trust in children. I discuss the case study of Buranda State School in Queensland, Australia as an instance (...) of successful school reform that reinstates trust in an educational setting. Buranda makes use of the community of inquiry (CoI) pedagogy practiced by advocates of philosophy for children (P4C). Educators may create a safe space in the classroom by using the CoI and giving children the chance to voice their ideas and build upon, as well as question, those of others in a democratic and respectful manner. Through this pragmatic dialogue, trust may be established, along with a sense of belonging that supports well-being in the classroom as well as in life. (shrink)

This retrospective interview study focused on the impact that training and implementation of Philosophy, in Lipman's tradition of Philosophy for Children, had on the pedagogy of 14 primary teachers at one school. Semi-structured interviews were conducted to document the impact of teaching Philosophy on pedagogy, the resources required to facilitate and sustain such change, including the necessary dispositions required to teach Philosophy, and the critical junctures in pedagogical change associated with teaching Philosophy. Interview data were coded and analysed to generate (...) a grounded theory regarding the efficacy of teaching Philosophy in terms of its impact on the pedagogy of the teachers interviewed. This pedagogical transformation is then theorised in terms of Vygotsky's Zone of Proximal Development re the learning of the adults in this study. This study formed the pilot for a larger empirical study. (shrink)

Both academic attainment and student well-being are high priorities for schooling in Australia. While many programs are implemented in schools to promote either academic success or mental well-being, one program, the Philosophy for Children program claims to do both. This program is being widely implemented in Australian elementary schools. A quasi-experimental study therefore explored the effects of participation in a philosophical community of inquiry, a feature of the broader P4C program on Year 6 students’ reading comprehension, interest in math, self-esteem, (...) pro-social behavior and emotional well-being. It was found that reading comprehension increased. Interest in math and self-esteem decreased and there was no change in pro-social behavior and emotional well-being for children who participated in the COI program compared to students who did not participate. Implications for practice are discussed. (shrink)

This article explores the meeting of two approaches towards philosophy and education: the philosophy for children approach advocated by Lipman and others, and Schmid’s philosophical concept of Lebenskunst. Schmid explores the concept of the beautiful or good life by asking what is necessary for each individual to be able to develop their own art of living and which aspects of life are significant when shaping a good and beautiful life. One element of Schmid’s theory is the practical application of philosophy (...) through the notions of Bildung, reflection, prudence and practical wisdom, as well as the requirement for each individual to take responsibility for actively shaping their life as an artwork. In this sense, each person is the artist responsible for living their own beautiful life. We argue that there are useful parallels between Schmid’s concept of the art of living and P4C, such as the ideal of a holistic philosophy that is “lived.” The pragmatic approach of P4C focuses on the embodied learner who practices critical, caring and creative thinking. Both P4C and Schmid’s theory are reminiscent of the Aristotelian notion of practical wisdom, which allows for an approach to an education for life that prepares students to develop their own art of living. (shrink)

We provide a Camusian/Peircean notion of inquiry that emphasises an attitude of fallibilism and sustained epistemic dissonance as a conceptual framework for a theory of classroom practice founded on Deep Reflective Thinking (DTR), in which the cultivation of collective doubt, reflective evaluation and how these relate to the phenomenological aspects of inquiry are central to communities of inquiry. In a study by Fynes-Clinton, preliminary evidence demonstrates that if students engage in DRT, they more frequently experience cognitive dissonance and as a (...) result improve their ability to engage in further and more frequent DRT. Sustained intellectual progress occurs when the inquiry reaches a point whereby students can thoughtfully move between the position of disequilibrium (doubt) and equilibrium (belief) whilst understanding the impermanency of any fixed belief, which, in turn, enables reconstruction of thinking and appropriation of learning in the context of collaborative philosophical inquiry. (shrink)

In the late 1960s Matthew Lipman and his colleagues at IAPC developed an educational philosophy he called Philosophy for Children. At the heart of Philosophy for Children is the community of Inquiry, with its emphasis on classroom dialogue, in the form of collaborative philosophical inquiry. In this paper we explore the development of educational practice that has grown out of Philosophy for Children in the context of Australia. -/- Australia adapted Lipman’s ideas on the educational value of practicing philosophy with (...) children in order to advance children’s social and intellectual capacities and dispositions. This has subsequently led to its development by both scholars and practitioners in directions that may or may not have been what Lipman had initially intended and to discussions on the nature and educational value of varied approaches that have been implemented in the classroom. To understand fully the effects of these changes requires an understanding of the towering influences that Peirce and especially Dewey were to Lipman. Whilst Lipman developed his own educational philosophy, he freely acknowledged that philosophy for children owes a debt to Peirce for the concept of the community of inquiry and to Dewey for his guidelines on education. -/- We will explore various ways in which the practice of philosophy for children has been implemented and analyse its expansion. This will achieve a better understanding of the possible future directions for classroom practice and research. (shrink)

The APA has recently taken steps to address concerns related to teaching and supporting philosophers and students who come from less privileged backgrounds. I want to add to this project by fleshing out some concrete ways that philosophy professors contribute to the challenges faced by first-generation and financially disadvantaged philosophers and students. I hope that in making these behaviors explicit, it may be easier for faculty to acknowledge and overcome them.