This paper begins with a recognition that questions of climate change, environmental degradation, and our relations to the natural world are increasingly significant and requiring of a response not only as philosophers of education but also as citizens of the planet. As such the paper explores five of the key journals in philosophy of education in order to identify the extent, range, and content of current discussions related to the environment. It then organizes and summaries the articles that were located (...) while seeking to identify the extent, possibilities, and limitations of current discussions relating to the environment in the philosophy of education community. The hope is that ultimately this work is an invitation to anyone, regardless of tradition, orientation, and expertise, to contribute to the expansion and deepening of both theory and practice in the face of this most serious of challenges. (shrink)

The consumerist lifestyle of modernity has had a detrimental impact on the environment. In part, this is supposed by the traditional philosophical conceptualisation of subjectivity, which privileges human subjects from surrounding objects. Concern over our attitude to the environment has been present from the beginning of civilisation and particularly since the emergence of the industrial revolution. This thesis traces a genealogy of these concerns, from the Romantics, to 20th century philosophers such as Heidegger, through the political movements of the 1960-1980s (...) and the recognition of pollution, resource depletion and climate change by pan global organisation from the 1980s to the present day. The changes in epistemology in the wide context of society have influenced the way environmental education has emerged. Philosophy informs the way we understand subjectivity, language, pedagogy, curriculum, and our understanding of the environment. Education also operates in a political context, and the concepts that inform policies permeate educational institutions. Heidegger’s philosophy engages with the scope of the environmental problem, offers a critique of modernity, develops a new conceptualisation of subjectivity and the relationship between humanity and Being, and an analysis of the impact modern technology has mediating that relationship. Heidegger began to develop his ideas on technology during the period between World Wars, in Germany in the 1920s and 1930s. His philosophy was influenced by the Romantic Volk movement, and the ideas of Nietzsche, Spengler and Jünger. The tense political surroundings have influenced his thinking, in both constructive and detrimental ways. Heidegger remains one of the most influential philosophers to engage with the framework of technological modernity and its constraints on human subjectivity, and our way of relating to the earth. He challenges traditional ontology and epistemology. He raises the status of poetry from mere lyrical wordplay to means of developing a more authentic relationship between beings and Beings. I make a critical analysis of his philosophy, to distinguish the elements that remain inherently conservative and nationalistic from those that are immanently helpful in throwing light on the dilemma of modern life, and the escalating problem of environmental devastation. (shrink)

Participatory approaches to environmental decision making and assessment continue to grow in academic and policy circles. Improving how we understand the structure of deliberative activities is especially important for addressing problems in natural resources, climate change, and food systems that have wicked dimensions, such as deep value disagreements, high degrees of uncertainty, catastrophic risks, and high costs associated with errors. Yet getting the structure right is not the only important task at hand. Indeed, participatory activities can break down and fail (...) to achieve their specific goals when some of the deliberators lack what we will call participatory virtues. We will argue for the importance of future research on how environmental education can incorporate participatory virtues to equip future citizens with the virtues they will need to deliberate about wicked, environmental problems. What is the role of education for deliberative skills and virtues relative to other aspects of environmental education, such as facts and values education? How important is it relative to careful design of the deliberative process? What virtues really matter? (shrink)

This paper aims to explore the relationship between humans and nature and the implied intimacy, so-call ‘ecophilia,’ in light of the French philosopher Maurice Merleau-Ponty. It is revealed from the Merleau-Pontian view of body and nature that there may be a more harmonious relationship between humankind and nature than the commonly assumed, and an alternative understanding of education may thus arise. Following an introduction, this paper falls into three parts: an exploration of the meaning of nature, the corporeality of the (...) body as central to our encounter with nature and the educational implications. The introduction argues that central to one’s understanding of nature is one’s understanding of oneself and the world. To some extent, our current environmental problems are related to a negative understanding of nature. The meaning of nature and our relationship with it will be elaborated by the exploration of the key significance of body to be found in Merleau-Ponty’s philosophy. It will be argued that overall, our understanding of the body may be central to reconnecting humankind and nature. Such a re-conceiving of the part played by the body in our relationship with nature may re-orient education towards a love of nature: ecophilia. (shrink)

Over the last few decades there has been a strong narrative turn within the humanities and social sciences in general and educational studies in particular. Especially Jerome Bruner’s theory of narrative as a specific ‘mode of knowing’ was very important for this growing body of work. To understand how the narrative mode works Bruner proposes to study narratives ‘at their far reach’—as an art form—and on several occasions he refers to the dramatistic pentad as an important method for ‘unpacking’ narratives. (...) The pentad proposed by Bruner to study narratives was developed by the American philosopher and rhetorician Kenneth Burke and is embedded in his general linguistic theory of dramatism. From an educational perspective Bruner’s reference to the work of Burke has not been elaborated upon thus far. In this paper we aim to take Bruner’s suggestion at hand and explore how his educational theory of narrative as a mode of knowing can indeed be enriched by Kenneth Burke’s theory and method of dramatism. We claim that specifically the rhetorical framework that is developed by dramatism offers an important perspective about perspectives for education in a context that is increasingly confronted with a plurality of interpretive frameworks. (shrink)