A recent review of his work describes Wilfred Carr as 'one of the most brilliant philosophers now working in the rich British tradition of educational philosophy ... His work is rigorous, refreshing and original ... and examines a number of fundamental issues with clarity and penetration'. In For Education Wilfred Carr provides a comprehensive justification for reconstructing educational theory and research as a form of critical inquiry. In doing this, he confronts a number of important philosophical questions. What is educational (...) theory? What is an educational practice? How are theory and practice related? What is the role of values in educational research? Is a genuinely educational science possible? By appealing to developments in critical theory, the philosophy of science and the philosophy of the social sciences, Wilfred Carr provides answers to these questions which vindicate the idea of an educational science that is not 'on' or 'about' education but 'for education' - a science genuinely committed to promoting educational values and ideals. (shrink)

In a book that asks, 'Is there an ethics of memory?' Avishai Margalit addresses a separate, perhaps more pressing, set of concerns.

Back to the Rough Ground is a philosophical investigation of practical knowledge, with major import for professional practice and the ethical life in modern society. Its purpose is to clarify the kind of knowledge that informs good practice in a range of disciplines such as education, psychotherapy, medicine, management, and law. Through reflection on key modern thinkers who have revived cardinal insights of Aristotle, and a sustained engagement with the Philosopher himself, it presents a radical challenge to the scientistic assumptions (...) that have dominated how these professional domains have been conceived, practiced, and institutionalized. (shrink)

The new further education, characterised by managerialism, accounting systems and the packaging of learning, has brought about far-reaching changes for staff and students, changes that can broadly be understood in terms of technology. This paper seeks to gain a new perspective on this through a consideration of Heidegger’s exploration of techne and of the pathologies of technology. The various responses that Heidegger advocates in the face of technology are then related to possibilities of good practice in technical and further education. (...) The discussion involves questions concerning work and language, especially as these arise in conditions of postmodernity. (shrink)

I ought to be no more than a mirror, in which my reader can see his own thinking with all its deformities so that, helped in this way, he can put it right. Wittgenstein, Culture and Value, p.18e How much we are doing is changing the style of thinking and how much I'm doing is changing the style of thinking and how much I'm doing is persuading people to change their style of thinking. Wittgenstein, Lectures and Conversations, p. 28.