The Formation of Reason (Journal of Philosophy of Education)
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Current disputes over the nature and purpose of the university are rooted in a philosophical divide between theory and practice. Academics often defend the concept of a university devoted to purely theoretical activities. Politicians and wider society tend to argue that the university should take on more practical concerns. I critique two typical defenses of the theoretical concept—one historical and one based on the value of pure research—and show that neither the theoretical nor the practical concept of a university accommodates Using the classical pragmatist argument against a sharp division between theory and practice, I show how we can move beyond the debate between the theoretical and practical concepts of a university, while maintaining a place for pure and applied research, liberal and vocational education, and social impact through both economic applications and criticism aimed at promoting social justice.
John Dewey in 20th Century Philosophy. Such an education is increasingly important in a global knowledge economy. Many universities have begun to introduce interdisciplinary studies or subjects to meet this perceived need. This chapter explores some of the issues inherent in moves towards interdisciplinary higher education. A new nomenclature is introduced to assist in clarifying the subtle distinctions between the various positions. The chapter also outlines some of the pedagogical and epistemological considerations which are involved in any move from a conventional form of educational delivery to an interdisciplinary higher education, and recommends caution in any implementation of an interdisciplinary curriculum.
Arts and Humanities. Other Academic Areas, Misc. In this reflection on the condition of student life, Benjamin touched upon one of the most puzzling features of the university: its disconnection from the real world.
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Benjamin claims, however, that there is no such bridge. On the one hand, On the other, in the world, we have the unchangeable rites and practices, institutions, marriage, family, jobs, legal systems, and tacit rules of proper behaviour, a way of life to which everyone assents by dedicating their own life to it. Benjamin is saddened that the world remains the same no matter how many students pass through the university, where they engage in an intense theoretical life.
The university stage of life ends abruptly, when the graduates are cast away, back to the other side of the gulf, on the shore of the old world, which cannot be changed by the abstract theories smuggled out from the university.
The Formation Of Reason by David Bakhurst
Does it seem that education is somehow always lagging behind the latest technologies? This is a useful introduction to a media history of education, finds Lavinia Marin, that offers insight for researchers and educational practitioners into the longstanding philosophical assumptions Starting from the current trend to digitise the university, this thesis aims to clarify the specific relation between university thinking and its use of media.
This thesis is an investigation concerning the sensorial and medial conditions which enable the event of thinking to emerge at the university, i. Thinking is approached as an event which can happen while studying at the university, not as an outcome, nor a disposition or skill. The theoretical framework discussed in chapters one and two will allow first, an analysis of the university sensorium inspired by the work of Ivan Illich who, through a history of the senses, pioneered this kind of research applied to medieval reading practices. Illich works with a particular conception of the history of the senses through which he shows how the invention of the optical text and its way of reading gave rise to a new way of thinking which was later fostered by the university.
The text emerges as an instrumental way of using the book for studying and thinking, a profanation and suspension of the book. This move is taken to be the signature move of the university which enables a particular way of thinking: abstract and non-visual thinking, which is made present through the event of reading.
The second chapter introduces the media-theoretical framework of Flusser by discussing his particular take on codes and the modes of consciousness enabled by the dominant codes. Provisionally, transcoding is taken to be an indication of the event of thinking. The threshold introduces the approach of a phenomenology of gestures which will be used in the following two chapters. The third chapter examines the practice of university lecturing from a sensorial and gestural perspective by using several direct observations of lectures and historical reports of lectures.
It was found that the lecture does not promote any particular sense, hence no particular mode of consciousness, and that the media in the lecture suffers a continuous transcoding. Thinking in the lecture was described as a thinking which suddenly makes itself present for all those attending the lecture. The fourth chapter examines MOOCs which are taken to be the digital counterpart of the university course.
Using interviews and an autoethnographic account, this chapter finds indications of what could be digital gestures in the MOOC and concludes that thinking in the MOOC occurs as a collective construction of a techno-image. The fifth and final chapter outlines the theoretical contributions of this thesis. The kind of thinking made possible by university practices is described as a form of collective thinking, non-productive and anti-apparatus.
The ways in which this thinking is made possible are theorised by introducing the notion of mediatic displacement, a specific event in which the particular logic of media is suspended in such a way as to make room for a thinking which is not determined by any mediality. The notion of intellectual askesis is proposed for the collective enactment of attention, as the sensorial condition which makes possible the mediatic displacement.
2. Analytic Philosophy of Education and Its Influence
In light of these findings, the thesis proposes to understand the promise of the digital university as still a utopian project to come, because it cannot yet enable the sensorial and collective attention techniques which the classical university managed to enact through its study practices. The question of how the university can relate to the world is centuries old. The poles of the debate can be characterized by the plea for an increasing instrumentalization of the university as a producer and provider of useful knowledge on the one hand cf.
Our current global predicament, Indeed, an easy nstrumentalization of the university for the purposes of society is no longer possible in troubled times when the future of society itself seems to be at stake. Nevertheless, urgent societal concerns do need to be addressed by the university. Hence, the disinterested position seems a highly irresponsible option. In Part One, the existing literature on the relation between university and society will be discussed.
The first chapter discerns two main approaches to this issue, namely the transcendental-philosophical approach cf. By means of an excursus on the emergence of the university in the Middle Ages, the case is made for an ecological approach to the university. In the second chapter, the work of two authors who have recently adopted such an ecological approach is briefly presented. Both conceptions, however, are hinged on an institutional understanding of the university. In line with recent developments in social theory, namely the focus on practices, it is proposed to work towards an ecology of study practices.
The basic tenets and concepts of her approach, such as the understanding of practice as a set of requirements and obligations, are presented, explained, and discussed. In the fourth chapter, the focus shifts from scientific practices to study practices. A conceptual inquiry into how study practices activate certain worldly problems and turn them into matters of study is presented. Part Three develops the conceptual work on study practices further in relation to the activities of the Palestinian experimental university Campus in Camps.
Chapter Five presents the work of Campus in Camps and explains how it relates to the theoretical discussion offered in the second part. Whereas Chapter Five is focused on what is being studied in Campus in Camps, Chapter Six inquires in to the specific requirements its activities need to fulfill in order to be study practices; in other words, how the participants study. Four requirements are discerned that, taken together, seem indispensable to understand the study practices of Campus in Camps; namely, storytelling, comparing, mapmaking, and using. The concluding chapter returns to the research question and again takes up the main ideas developed in the dissertation, such as the adventure of study and the cohabitation of scientific and study practices in the university.
The last two sections of the conclusion deal with two remaining issues of a more practical nature; namely, how to relate to institutionalization when working from a practice-theoretical point of view, and lastly the question of what can be done. In all, and returning to the initial problem, the dissertation asks what it means to conceive of the university as situated by and engaged with worldly questions.
Two great problems of learning confront humanity: learning about the nature of the universe and about ourselves and other living things as a part of the universe, and learning how to become civilized or enlightened. The first problem was solved, in essence, in the 17th century, with the creation of modern science.
But the second problem has not yet been solved. Solving the first problem without also solving the second puts us in a situation of great danger.
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All our current What we need to do, in response to this unprecedented crisis, is learn from our solution to the first problem how to solve the second one. This was the basic idea of the 18th century Enlightenment. In order to solve the second great problem of learning we need to correct the three blunders of the traditional Enlightenment.
This involves changing the nature of social inquiry, so that social science becomes social methodology or social philosophy, concerned to help us build into social life the progress-achieving methods of aim-oriented rationality, arrived at by generalizing the progress-achieving methods of science. It also involves, more generally, bringing about a revolution in the nature of academic inquiry as a whole, so that it takes up its proper task of helping humanity learn how to become wiser by increasingly cooperatively rational means. The scientific task of improving knowledge and understanding of nature becomes a part of the broader task of improving global wisdom.
The outcome would be what we so urgently need: a kind of inquiry rationally designed and devoted to helping us make progress towards a genuinely civilized world.
- Philosophy of Higher Education - Bibliography - PhilPapers.
- Introduction: Philosophy of Education and Philosophy.
- Memories of Past Lives.
- Introduction: Exploring the Formation of Reason;
We would succeed in doing what the Enlightenment tried but failed to do: learn from scientific progress how to go about making social progress towards as good a world as possible. Philosophy of Science, Misc. The philosophy of Charles S. Peirce — enhances our understanding of educational processes. Charles Sanders Peirce in 19th Century Philosophy. Heidegger links it to an exploration process, investigation of the He believes that the primary responsibility in this process lies on universities and rulers.
This leads us to two concepts: Being-in-the-world In-der-Welt- sein and co-existence being-with, Mitsein. The most remarkable ability of Dasein, as he calls, is the reflection, and it facilitates challenge. Through its capabilities, the individual Dasein will turn out to be self-conscious of its existence. Grounding on being-in-the-world and co-existence concepts, Das- ein can challenge the existence and starts exploring the being. This leads to reflection and questioning, which together form an educational and learning process. Due to scientific methods and methodological approaches of education, cultural, regional and local attributes are ignored.
Heidegger believes that the individual coexists, which requires considering all the dif- ferences around it. Heidegger stresses the importance of reflection and says that the West has a flawed approach. Criticizing that flawed approach which is solely centered on the subject, Heidegger asserts an educational model which reckons many differences such as culture, challenge, etc. Metaphysics and Epistemology. Data collection, analysis, and use on a large scale is an important and growing part of commerce, governance, communication, law enforcement, security, finance, medicine, and research.
The Formation Of Reason (Journal Of Philosophy Of Education)
But a big part of the audience for this symposium is Higher education learning analytics LA is something that most of us involved in this symposium are familiar with. Students have encountered LA in their courses, in their interactions with their law school or with their undergraduate institutions, instructors use systems that collect information about their students, and administrators use information to help understand and steer their institutions. More importantly, though, data analytics in higher education is something that those of us participating in the symposium can actually control.
Students can put pressure on administrators, and faculty often participate in university governance. Moreover, the systems in place in HEIs are more easily comprehensible to many of us because we work with them on a day-to-day basis. Students use systems as part of their course work, in their residences, in their libraries, and elsewhere. Faculty deploy course management systems CMS such as Desire2Learn, Moodle, Blackboard, and Canvas to structure their courses, and administrators use information gleaned from analytics systems to make operational decisions.