This thesis explores principles inherent in Eastern Orthodox monasticism as they contribute to informing a philosophy of religious education. Beginning with an examination into the origins of Christian monasticism, we proceed to investigate the divergence between monastic practice in the Latin West and Greek East. This discussion is followed by an inquiry into the prayer of the heart, and the pedagogical principles discernable in Athonite hesychastic practitioners. Theirs is a lived pedagogy directed toward theosis, a participation in the divine energies of God. If theosis is the telos of their education, it is an end occasioned through asceticism (i.e. praxis). The pedagogy of Eastern monastics is infused with an inward-oriented gaze, concerning itself not with external objects, but rather inward relation. This interior cultivation is put into dialogue with John Henry Newman’s educational theory, as this serves as a useful lens through which to read the Eastern monastic tradition.

This thesis explores principles inherent in Eastern Orthodox monasticism as they contribute to informing a philosophy of religious education. Beginning with an examination into the origins of Christian monasticism, we proceed to investigate the divergence between monastic practice in the Latin West and Greek East. This discussion is followed by an inquiry into the prayer of the heart, and the pedagogical principles discernable in Athonite hesychastic practitioners. Theirs is a lived pedagogy directed toward theosis, a participation in the divine energies of God. If theosis is the telos of their education, it is an end occasioned through asceticism (i.e. praxis). The pedagogy of Eastern monastics is infused with an inward-oriented gaze, concerning itself not with external objects, but rather inward relation. This interior cultivation is put into dialogue with John Henry Newman’s educational theory, as this serves as a useful lens through which to read the Eastern monastic tradition.

This thesis analyzes the “home area” learning center in open-ended preschool classrooms to address the various forms of gendered learning and pedagogy elicited by its presence in geographies of early learning. I argue that the home and block areas spatially and symbolically mimic the traditional division of public and private spheres of sociality characteristic of the patriarchal social order. I suggest that the gendered enactments of space and place in open-ended classrooms function to socialize children into heteronormative forms of sex-role consciousness through what I identify as a spatial pedagogy of domestication. I suggest that this pedagogy is enforced by ideologically haunted landscapes like the domestic landscape of the home area. By outlining critical, feminist, and queer interventions in early learning I suggest that taking a spatial approach provides a more capacious explanatory frame for analyzing how, in a neo-Marxist sense, the ideo-culturally bound relations of production are reproduced through the socializing apparatus of the preschool.

This thesis argues that consumer financial literacy is not a solution but a tool that mystifies and supports the very problems it could help solve: exploitation, economic crises, the spread of neoliberalism, alienation and the further disempowerment of the citizen. The characterization and implementation of financial literacy programs influence the resources and subjectivities that we use to act, see, reflect, create the world and create ourselves, resources and subjectivities that should support our free actions and enable us to do more than conform to the dictates of capital and be more than neoliberal entrepreneurial consumers. In the place of consumer financial literacy, we need a critical financial literacy that supports active citizens. The citizen is not the alienated investor or consumer who can only choose what the market provides; instead, he or she can assist in altering or abolishing the market to create a new economic system that offers better choices. A critical financial literacy would encourage citizens to reflect on and transform the social relations of production in order to create a world, free from capital’s dictates, in which individuals are as free from necessity as possible and better able to develop their human capacities to the fullest.

This thesis analyzes the “home area” learning center in open-ended preschool classrooms to address the various forms of gendered learning and pedagogy elicited by its presence in geographies of early learning. I argue that the home and block areas spatially and symbolically mimic the traditional division of public and private spheres of sociality characteristic of the patriarchal social order. I suggest that the gendered enactments of space and place in open-ended classrooms function to socialize children into heteronormative forms of sex-role consciousness through what I identify as a spatial pedagogy of domestication. I suggest that this pedagogy is enforced by ideologically haunted landscapes like the domestic landscape of the home area. By outlining critical, feminist, and queer interventions in early learning I suggest that taking a spatial approach provides a more capacious explanatory frame for analyzing how, in a neo-Marxist sense, the ideo-culturally bound relations of production are reproduced through the socializing apparatus of the preschool.

This thesis argues that consumer financial literacy is not a solution but a tool that mystifies and supports the very problems it could help solve: exploitation, economic crises, the spread of neoliberalism, alienation and the further disempowerment of the citizen. The characterization and implementation of financial literacy programs influence the resources and subjectivities that we use to act, see, reflect, create the world and create ourselves, resources and subjectivities that should support our free actions and enable us to do more than conform to the dictates of capital and be more than neoliberal entrepreneurial consumers. In the place of consumer financial literacy, we need a critical financial literacy that supports active citizens. The citizen is not the alienated investor or consumer who can only choose what the market provides; instead, he or she can assist in altering or abolishing the market to create a new economic system that offers better choices. A critical financial literacy would encourage citizens to reflect on and transform the social relations of production in order to create a world, free from capital’s dictates, in which individuals are as free from necessity as possible and better able to develop their human capacities to the fullest.

This work is a philosophical examination of the relevance and function of socio-political myths in education. Central to this work is exploring the antinomy between myth and reason. Drawing on the work of philosopher Hans Blumenberg, I defend his view that one should go beyond the myth and reason antinomy and understand myth as an important and unique mode of symbolic orientation that, along with reason and science, is an essential part of humanity’s symbolic interaction with the world. From this view, I explore how socio-political myths are philosophically and practically relevant to the analysis of society in general and education specifically. Of particular importance, I argue that a philosophical understanding of ‘socio-political myth’ should be integrated as part of the critical democratic conception of education. By integrating a substantive philosophical understanding of socio-political myths into the critical democratic framework, a number of important pedagogical implications are revealed. Specifically, this work reveals how two particularly powerful socio-political myths that are currently embedded in the Canadian education system, the meritocratic and neoliberal myths, ultimately erode and undermine values, beliefs and educational practices that are consistent with democracy. In addition, I contend that socio-political myth should be understood as an important and necessary narrative corollary to critical democratic praxis. As such, I conceptualize and defend what I denote as democratic myth as an essential narrative to the development of critical participatory democracy both in and through education. Finally, I conclude this work by examining how democratic myth may be practically developed by teachers and students.

This work is a philosophical examination of the relevance and function of socio-political myths in education. Central to this work is exploring the antinomy between myth and reason. Drawing on the work of philosopher Hans Blumenberg, I defend his view that one should go beyond the myth and reason antinomy and understand myth as an important and unique mode of symbolic orientation that, along with reason and science, is an essential part of humanity’s symbolic interaction with the world. From this view, I explore how socio-political myths are philosophically and practically relevant to the analysis of society in general and education specifically. Of particular importance, I argue that a philosophical understanding of ‘socio-political myth’ should be integrated as part of the critical democratic conception of education. By integrating a substantive philosophical understanding of socio-political myths into the critical democratic framework, a number of important pedagogical implications are revealed. Specifically, this work reveals how two particularly powerful socio-political myths that are currently embedded in the Canadian education system, the meritocratic and neoliberal myths, ultimately erode and undermine values, beliefs and educational practices that are consistent with democracy. In addition, I contend that socio-political myth should be understood as an important and necessary narrative corollary to critical democratic praxis. As such, I conceptualize and defend what I denote as democratic myth as an essential narrative to the development of critical participatory democracy both in and through education. Finally, I conclude this work by examining how democratic myth may be practically developed by teachers and students.

British singer/songwriter Elvis Costello once said, “Talking about music is like dancing about architecture – it’s a really stupid thing to want to do” (in Brackett, 1995, p. 157). In this thesis I talk not only about music but I also talk about talk about music, perhaps an even stupider thing to want to do. But I do so because recent critical discourses in musicology and music education suggest talk about music is an inherent part of music, such that if we talk about music at all we must additionally talk about talk about music. But in talking about talk about music we are called upon to talk about talk. Consequently this thesis divides into five parts. In Part I I talk about talk with a discussion of performativity. I outline three different conceptions of the performative, showing how ethics inheres in language, with talk about talk necessarily being talk about ethics to some extent. In Part II I talk about talk about music, showing how musicology has attempted to respond to this ethical dimension of talk with a “new” musicology. In Part III I write in a number of different genres, exploring the discursive norms governing genres of writing about music and musicians and how they impact what we take music to be. Thus I write in philosophical, ethnographic, genealogical, narratological, autobiographical and literary forms, concluding that literary writing on music and musicians acts as a meta-discourse on music, bringing multiple different discourses into dialogue within a single unified text. In Part IV I explore the implications of literary writing about music and musicians for the practice of music education with critical readings of four novels, concluding with the recommendation that a “Non-foundational approaches to music education” course be offered as part of music teacher education programs, in addition to the more traditional “Foundational approaches to music education” course. In Part V I provide two annotated bibliographies for teachers interested in teaching such a course and for those who simply wish to further their understanding of music and music education through critical engagement with literary texts about music and musicians.

My thesis examines existential questioning as a method towards becoming pedagogical. I argue that a pedagogy of existential questioning, as an experience of a distinctive moment characterized by growing uncertainty, is the complete opposite of what we understand the role of pedagogy in the culture of learning to be. As a result, existential questioning is uncomfortable and often unbearable. I argue through Heideggerean and Sartrean questioning, that it is precisely this feeling of discomfort that signals the beginning of becoming pedagogical. I then proceed to articulate the process of existential questioning as hopeful, developing my concept of “hopeful despair” and “desperate hope” to argue for the ambiguous and pedagogical nature of hope. I proceed to look at ways in which existential questioning can be “played” in higher education, and the ways in which the uncomfortable work of becoming pedagogical can in fact be full of wonder, gratification and utter delight.