In Human Nature and Conduct, first published in 1922, Dewey brings the rigor of natural sciences to the quest for a better moral system.

Culturally diverse liberal democracies on both sides of the Atlantic are currently faced with serious questions about the education of their future citizens. What is the balance between the need for social cohesion, and at the same time dealing justly with the demands for exemptions and accommodations from cultural and religious minorities? In contemporary Britain, the importance of this question has been recently highlighted by the concern to develop political and educational strategies capable of countering the influence of extremist voices, (...) in both the majority and minority communities. Starting from recent debates in North America about possible accommodations to meet the concerns of non-liberal religious groups, the book goes on to examine several issues centered on education in culturally-diverse societies. Neil Burtonwood argues persuasively that the work of Isaiah Berlin, the British philosopher and historian of ideas, has considerable potential for illuminating questions about a properly liberal response to pluralism, and the education of cultural minority children in a liberal democracy. This is the first book to bring his writing to bear on education. Berlin's liberalism is distinctive in attending to the benefits that individuals gain from their memberships of cultural identity groups and religious communities, while remaining committed to Enlightenment values based on individual freedom. Yet his need to find compromises to balance the claims of individuals and groups makes Berlin's version of liberal pluralism so relevant to many vital questions of education policy and practice that concern philosophers of education today. (shrink)

In a work with far-reaching implications, Chela Sandoval does no less than revise the genealogy of theory over the past thirty years, inserting what she terms "U.S. Third World feminism" into the narrative in a way that thoroughly alters our perspective on contemporary culture and subjectivity. What Sandoval has identified is a language, a rhetoric of resistance to postmodern cultural conditions. U.S liberation movements of the post-World War II era generated specific modes of oppositional consciousness. Out of these emerged a (...) new activity of consciousness and language Sandoval calls the "methodology of the oppressed". This methodology -- born of the strains of the cultural and identity struggles that currently mark global exchange -- holds out the possibility of a new historical moment, a new citizen-subject, and a new form of alliance consciousness and politics. Utilizing semiotics and U.S. Third World feminist criticism, Sandoval demonstrates how this methodology mobilizes love as a category of critical analysis. Rendering this approach in all its specifics, Methodology of the Oppressed gives rise to an alternative mode of criticism opening new perspectives on a theoretical, literary, aesthetic, social movement, or psychic expression. (shrink)

Student-centered pedagogy has been embraced by many feminist practitioners and educational theorists as an antidote to more “traditional” or “masculinist” forms of classroom relations, epistemological constructs, and theories of self. I will show that the margin-center schema, student-centered pedagogy’s foundational metaphor, undermines feminist projects when applied to teacher-student relations. Although the margin-center schema has been a useful diagnostic tool in feminist theory, it operates prescriptively in student-centered pedagogy. Student-centered pedagogy designates teachers’ “proper place” at the margins of classroom life, a (...) place that echoes bygone visions of domestic femininity. This paper is simultaneously a critique of student-centered pedagogy and a recuperative project to dislodge the work of John Dewey from the teacher-centered/student-centered binary. (shrink)

Educators, not to mention philosophers of education, find themselves in a difficult position nowadays. With the disappearance of the so-called metanarratives, it seems that the secular society has made it difficult, not to say almost impossible, to justify a particular idea of the good life that can be shared by all or at least many. The paper draws attention to some of the postmodernist critiques and thus identifies how we have ended up at this point; it then argues for a (...) different balance between the self and the other. What is offered can be seen as an extension of Benhabib’s cosmopolitan view that the self and others should iteratively and hospitably engage in deliberation. Although we agree with her that iterations are worthwhile in themselves, as well as with Smith’s view that spaces should be created for adaptable practical judgements in considering the other and its relation with the self, we find Cavell’s idea of ‘living with scepticism’—particularly, acknowledging humanity in the Other and oneself as apposite to extend the theoretical premises of cosmopolitanism. Such a cosmopolitanism of scepticism is different from the universalist notions of cosmopolitanism developed so far. (shrink)

Student-centered pedagogy has been embraced by many feminist practitioners and educational theorists as an antidote to more “traditional” or “masculinist” forms of classroom relations, epistemological constructs, and theories of self. I will show that the margin-center schema, student-centered pedagogy’s foundational metaphor, undermines feminist projects when applied to teacher-student relations. Although the margin-center schema has been a useful diagnostic tool in feminist theory, it operates prescriptively in student-centered pedagogy. Student-centered pedagogy designates teachers’ “proper place” at the margins of classroom life, a (...) place that echoes bygone visions of domestic femininity. This paper is simultaneously a critique of student-centered pedagogy and a recuperative project to dislodge the work of John Dewey from the teacher-centered/student-centered binary. (shrink)