This thesis aims to build up a picture of what it has meant for us within the western canon to educate a human being through the depths and heights of existence. It uses narrative accounts of educational journeys from ancient, medieval and early modern sources to develop an integral picture of the spectrum of education along with the techniques and fore-structures needed to guide a student through the various stages and encounters. Key metaphors, journeys and relationships - Diotirna's ladder of beauty, Plato's cave, Philo's Abraham and Sarah, Origen's bride and Bridegroom, Plotinus' journey of the alone to the Alone, Augustine's Confessions, the tragic love of Abelard and Heloise, Dante's encounters in the infernal, purgatorial and paradisical realms of human experience, Shakespeare's great playing within the same realm, and Descartes' doubting genius provide a rich ensemble, each resonating with the next, opening out intellectual, affective, volitional, and imaginative paths through the full terrain of human existence. This multidimensional approach points towards a flexible and insightful pedagogics that works with the enormous variety and capacity of human learning rather than heavy-handedly insisting on one path, or, even worse, not recognizing and dealing with specific areas of human living that occur in the upper and lower reaches of our educational endeavours. Phenomenological, Hermeneutic and Integral methods suggested by Heidegger and Wilber amongst others were used to inform the process of research. The results of this thesis are not contained in its reconunendations but in the effects of its reading. It is itself a tool that embodies and encourages the principles of an educational tradition that has existed within the history of western learning, not seeking a return to ancient or medieval ways but to provide a backlight that assists current initiatives working with the full range of human potential.

Made available in DSpace on 2014-06-11T19:24:57Z (GMT). No. of bitstreams: 0 Previous issue date: 2012Bitstream added on 2014-06-13T20:52:55Z : No. of bitstreams: 1 gomes_lg_me_mar.pdf: 661011 bytes, checksum: 9fa365230e3419ad0a3db0911b637f81 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / A partir dos termos (areté), (paidéia), humanitas e Bildung, a noção de formação humana remonta ao próprio percurso da história e filosofia da educação no Ocidente. Ao passo que tarefa formativa é formar integralmente o humano delineando um êthos, um modo de vida, a fixação de uma ordem do discurso acerca da formação apresenta-se como um ponto estratégico ao passo que possibilita a manutenção de determinadas formas de vida e de relações de força na sociedade. Sob o prisma biopolítico, uma ordem discursiva põe em funcionamento diversas tecnologias de administração dos modos de vida dos sujeitos por meio das instituições voltadas à formação, tanto através da disciplina dos corpos individualizados, quanto ao nível populacional do controle da espécie mediante a normalização. Desta forma, colocamos uma questão ao nosso presente: ao retomar os sentidos demarcados pela tradição formativa face ao governo biopolítico, de que modo podemos situar os limites e as possibilidades dos discursos sobre formação na atualidade? Seguindo a perspectiva genealógica procuramos apontar caminhos para responder a questão partindo de uma dupla tarefa. Por um lado, retomar a trama histórica que fundamentou a noção de formação em torno de areté, paidéia e humanitas, no mundo greco-romano antigo, e Bildung, no contexto moderno alemão. E por outro, procuramos indicar relações de poder e saber que sustentam esses discursos formativos, caracterizando a noção por nossa pesquisa desenvolvida: a teleoformidade – noção que permite localizar formas e fins que direcionam e embasam os discursos formativos, segundo um horizonte delineado por uma imagem de caminho e de... / Based on the terms (areté), (paidéia), humanitas and Bildung, the notion of human formation takes us back to the course of education history and philosophy in the Occident. Once the formation task consists in wholly form the human person outlining an êthos, a way of life, the setting of the speech order around formation shows up as an strategic point, while it allows the maintenance of certain forms os life and power relations in society. Beneath biopolitics aspect, a speech order takes place on many ways of life's management technologies, through the institutions focused on formation, be it through the discipline of individualized bodyes, be it through the population level control of the specie by means of normalization. Thereby, we question our present times: by retaking the senses fixed by the formative tradition in its relations with biopolitics governament, how can we place the limits and possibilities around formation speeches nowadays? Following the genealogic perspective, we intend to indicate some ways that may answer this question, through two tasks. On the one hand, to retake the historical plot wich based the formation notion around areté, paidéia e humanitas in ancient greco-roman world, e Buildung in modern german context. In the other hand, we try to indicate knowleadge and power relations that support these formative speeches. The notion developed by our research is described by teleoformity – the idea allows us to locate forms and aims that base and orientates the formative speeches, according to a horizon bounded by an image of way and of the ethos improvement. Thereby, our study was organized in two basal parts. In the first part, we present the speech guided by a supposed universal... (Complete abstract click electronic access below)

Made available in DSpace on 2014-06-11T19:33:30Z (GMT). No. of bitstreams: 0 Previous issue date: 2011-08-30Bitstream added on 2014-06-13T19:23:32Z : No. of bitstreams: 1 lopes_rb_dr_mar.pdf: 1104891 bytes, checksum: b5a7082901053c1b826282fceba9cfa6 (MD5) / O que está proposto na forma deste trabalho de tese se integra ao projeto de pesquisa de doutorado com o qual procuramos investigar o paradigma antropológico na filosofia da educação, isto é, a crítica ao entendimento da educação como um projeto antropológico fundamental. A configuração antropológica do pensamento, que converte a filosofia em uma analítica do homem, e a concepção de uma estrutura antropológico-humanista na educação impedem o exercício de um pensamento crítico e criativo, porque paralisam, ao incidirem sobre uma filosofia da representação e do sujeito transcendental, o exercício de pensamento em face do desafio de investigar o tema do acontecimento na práxis educativa. Desse modo, se por um lado é importante fazer uma análise da configuração antropológica do pensamento e uma crítica à concepção antropológico-humanista predominante nas reflexões sobre a educação, por outro, temos a intenção de sugerir que outra possibilidade é pensar o exercício do pensamento filosófico no campo da educação como uma experiência e um acontecimento. Ou seja, propomos realizar, a partir de Gilles Deleuze e Michel Foucault, um exercício de pensamento em que a filosofia da educação seja pensada no deslocamento entre dois domínios distintos e conflitantes acerca da natureza e do modo de pensar ou exercer a filosofia (e, por conseguinte, de pensar filosoficamente a educação): por um lado, a imagem antropológica do pensamento, isto é, a configuração da filosofia moderna como analítica da finitude, que ainda nos é atual, e que enquanto uma filosofia do Mesmo permanece sendo essencialmente uma filosofia da representação; e, por outro lado, a abertura da filosofia para uma nova imagem do pensamento ou um pensamento sem imagem, quer dizer, sem postulados... / The proposal for this thesis integrates to the doctor degree‟s search work in which it is investigated the anthropological paradigm in philosophy of education, it means, the critics to educational understanding as a fundamental anthropological project. The anthropological configuration of the thought, which converts philosophy into a man analysis, and the conception of an anthropological-humanistic structure in education impede the critic and creative thought exercise, as they paralyze, by focusing on a philosophy of representation and of the transcendental subject, the exercise of the thought facing the challenge of investigating the event theme into educational praxis. Thereby, if by one hand it is important to analyze the anthropological configuration of the thought and a critic to the predominant anthropological-humanist conception on the reflections about education, on the other hand, we intend to suggest that the other possibility is to think the exercise of the philosophical thought into education field as an experience and an event. In other words, we propose to perform, from Gilles Deleuze and Michel Foucault, a thinking exercise in which philosophy of education is thought regarding the displacement between two distinct and conflicting domains involving nature and the way of thinking or to exercise the philosophy (and, therefore, to think philosophically about education): on one hand, the anthropological image of the thought, or else, the configuration of the modern philosophy as finitude analysis, that is still updated for us, and as a Self philosophy is kept being essentially a philosophy of representation; and, on the other hand, the philosophy opening to a new image of the thought or a non-image thought, it means without postulates or presuppositions: a thought of the event. We propose... (Complete abstract click electronic access below)

Considering the ecological crisis and the increased disconnection between human beings and nature, this study attempts to find the social and aesthetic educational response needed for developing ecological citizenship for the 21st century. In this transdisciplinary study I articulate what at first seems a clumsy attempt to enable the capacities of the embodied ecological citizen, and which later emerges as an alchemical ‘social sculpture’ approach to learning that expands the range of capacities available to the citizen and the citizen’s immediate community. This learning bridges the gap between purely biocentric and technocentric forms of education, and addresses the ambiguity of concepts and forms of action such as ‘sustainability’. My primary focus is enabling both communal and personal forms of agency: new ways of 'doing’ and 'being' in the world as it changes radically. I argue that this demands constantly reflecting on and engaging without understanding, place and perception of the problems we see. Attending to a call for the importance of complex learning processes, that deepens our understanding of sustainability, and the need for methodological and pedagogical approaches to accessible forms of learning socially in the era of climate change and environmental degradation, this study offers a particular insight into the education of an ecological citizen. In particular I examine a form of learning that enables individuals to explore relationships between themselves and their ecologies (both physical and social), and that encourages personal forms of knowing so that each person’s values can be cultivated within the experience and intuitive expression from both inner and outer realities. Central to my research focus is addressing the difficulties inherent in ‘ecological apartheid’, which is defined as a growing separation of relationships that include the human being’s relationship with the natural world, as well as disconnections experienced within one’s own inner and outer capacities. Subsequently I investigate forms of learning that encourage agency that most appropriately enable citizens to respond personally to both inner and outer forms of disconnection. ‘Personal’ and ‘relational agency’ are defined and investigated through an initial twelve-month collaborative participatory contextual profiling exploratory research period in South Africa (phase A), where I explore various forms of multiple-genre creative social learning practice that develop an accessible set of methodologies and pedagogies for the ecological citizen. Through this exploratory research, I place significance in the relatively unknown field of social sculpture, which I investigate through a self-made apprenticeship with Shelley Sacks, an expert in the field. This is documented through a rigorous ethnographic inquiry over a period of 18 months. Following this I undertake another two-year collaborative, practice-based research study across South Africa (phase B: 17 towns, with a total of 350 citizens) and eventually abroad (United Kingdom, Germany, USA and Belgium).The focus of this study was the implementation of a collaboratively developed citizen learning practice entitled Earth Forum developed by Shelley Sacks as a progression from her work “Exchange Values: voices of insivible lives” and my collaboative exploration into Earth Forum and its further development draws heavily from social sculpture methods obtained during the apprenticeship, and applied in 36 different incidences. I further explore the efficacy of this practice in enabling and expanding the capacities of participants, particularly those that encourage the development of personal and relational agency. This was achieved through a pedagogical development and expansion period (phase C). A primary finding through the iterative phase (phase D) was the value of imaginal contemplation, attentive listening, and empathy as capacities that enable an ecological citizen’s overall capability. I ascribed this to Nussbaum and Sen’s (1993) capability theory and the need to enable the articulation and implementation of a citizen’s valued ‘beings and doings’. Through this iterative phase, specific attention is given to listening and intuitive capacities in enabling personal and relational agency, and specifically I observed the fundamental role of imagination in this form of learning. Particularly valuable for the educational contribution of this study is the pedagogical development of the Earth Forum practice that enables an accessible, socially constructed form of learning. This contributes specifically to exploring ‘how’ social learning is undertaken, and I argue that an aesthetic approach to learning is vital for the education of the ecological citizen. I carefully describe how one can conduct collaborative practice-based research that utilises creative connective practice in agency development. This collaborative approach, with regard to learning socially and capacity development for ecological citizenship (that focuses its attention on addressing ecological apartheid and separateness), is articulated through a multiple-genred text. I found that empathetic capacity in ecological citizen education is relatively unexplored, and within listening and as well in empathy theory, that the role of imagination in listening and empathy development, requires greater attention. I attempt to reveal how connective practice considers aesthetic form and shape in expanding capacities of human beings, and introduce novel expanded forms of developing pedagogies that encourage personal and relational agency in the context of ecological apartheid from the artsbased field of social sculpture. Finally, I aim in this study to share the potential value found in social sculpture theory and practice into the field of environmental education and social learning through a reflection on the current context of education and social learning, and its potential enrichment via social sculpture processes.

This thesis addresses the topic of the education of the emotions in the context of a rapidly transforming South African society. It attempts to reconfigure the conceptual landscape in terms of which we think about rationality, social transformation and education, and contests the intellectual and instrumental prejudice in the currently dominant ways of thinking about education. It reclaims a sense of what it would be to think of education in terms of cultivating humanity, as a key to the profound transformation of the South African society. It argues that the emotions should be relocated in our conception of transformation and education, because without it, education will fail to assist South African society to transform into a society where most people are able to live improved quality lives. The thesis comprises three distinct parts. The first part consists of an account of a particular cognitive theory of the emotions, as developed by Martha Nussbaum in her book, Upheavals of thought. The Intelligence of Emotions (2001). This theory is then applied in Part 2 to examine the complexities of social transformation in South Africa at the more profound, personal level. This investigation is presented as a narrative and comprises the perspectives of the author, who is a white Afrikaner female, who grew up in South Africa in the heyday of Apartheid. In the final part, the concept of ‘education for transformation’ is discussed. It is argued that, in order for education to enhance the social transformation of South Africa, social transformation should be conceived according to a fundamental aspect of Rousseau’s political philosophy, namely that the ideal society comprises two reciprocally related spheres, the political and the personal sphere. Part 3 argues that ‘education for transformation’ should be conceived according to a conception of transformation, which acknowledges this double-layered texture. It further argues that ‘education for transformation’ should primarily be concerned with transformation at the personal level, since, according to Rousseau’s philosophy, this dimension is fundamental to ensuring the stability and legitimacy of the political order. However, built on the main insights of Part 2, this thesis also argues that personal transformation is only possible within a framework of rationality, which acknowledges the emotions as constitutive elements of rationality itself. Essentially, this thesis is about the conception of human being, which should be esteemed as the most fundamental and crucial element of successful social transformation.

In this work I address foundational concerns at the interface of educational measurement and social justice. Following John Rawls’s philosophical methods, I build and justify an ethical framework for guiding practices involving educational measurement. This framework demonstrates that educational measurement is critical to insuring, or inhibiting, just educational arrangements. It also clarifies a principled distinction between efficiency-oriented testing and justice-oriented testing. In order to explore the feasibility and utility of this proposed framework, I employ it to analyze several historical case studies that exemplify the ethical issues related to testing: (1) the widespread use of IQ-style testing in schools during the early decades of the 20th century; (2) the founding of the Educational Testing Service; and (3) the recent history of test-based accountability associated with No Child Left Behind. I conclude with a set of speculative design principles and arguments in favor of radically democratic school reforms, which address how the future of testing might be shaped to ensure justice for all.

This study followed eight Black teachers and highlighted their battles with interpersonal and institutional racism in China. Individual interviews were held with eight co-researchers and five high level administrators. Data was also gathered in two focus groups. The data was then analyzed using phenomenological reduction. Once methods were identified we asked our co-researchers their opinion on the methods, specifically if they found it effective or not. The study found that Black teachers utilized four methods for dealing with racism in China; 1. Retaliate, 2. Ignore, 3. Educate, 4. Assimilate. The most successful strategy for dealing with racism and discrimination was ignoring it because all of the co-researchers shared the same goal of either trying to gain employment or keeping their job. The least successful was retaliation because it added to the co-researchers sense of helplessness. Furthermore, the study proposed five steps that Black teachers and all foreigners can follow to better prepare themselves for the workplace in China: 1) Brace yourself for discrimination and understand the system that you will be living and working in. 2) Appearance matters in China. 3) Have a Chinese advocate. 4) Network with foreigners already in China. 5) Have the proper credentials. / A Dissertation submitted to the Department of Educational Leadership and Policy Studies in partial fulfillment of the requirements for the degree of Doctor of Education. / Spring Semester 2016. / March 30, 2016. / Black, Black in China, China, co-cultural theory, critical race theory, English teachers / Includes bibliographical references. / Patrice Iatarola, Professor Directing Dissertation; Betsey Becker, University Representative; Peter Easton, Committee Member; Jeffrey Milligan, Committee Member.

The purpose of this study was to measure the impact of ARCS-based motivational email messages (MVEMs) on student participation in a free online English for Speakers of other Languages (ESOL) course. The course consisted of 10 communicative tasks and learners were to complete two tasks per week for five weeks. Each task involved pre-task activities with model language before students completed the communicative task by posting on the class message board. Students received task instructions via email. The independent variable (IV) for the study was type of email students received. The IV had three levels. The control group received task instructions via email. The experimental groups received the same task instructions with added ARCS-based motivational messages related to relevance, confidence, and volition. One experimental group received non-personalized relevance messages while the second experimental group received personalized relevance messages. Students received two emails per week for five weeks during the course. The emails were sent regardless of participation or performance so even students who did not complete any communicative tasks were sent 10 emails with instructions and, depending on group assignment, motivational messages. I measured participation based on number of students who completed at least one task, number of tasks completed, number of words written, number of visits to pre-task webpages, and time logged in to the class message board. Results suggest that ARCS-based MVEMs may encourage students to participate in free online language classes as both experimental groups outperformed the control group. No clear difference was found between the personalized and non-personalized MVEM groups. I also asked students for their thoughts about participation in the class. A qualitative content analysis revealed that students blamed commitments such as work, school, and family for lack of participation in the free ESOL class. Students credited the communicative tasks when they participated in the class. Students who received MVEMs appreciated the confidence and volitional messages. Implications for increasing student participation in free, online language courses are provided. / A Dissertation submitted to the Department of Educational Psychology and Learning Systems in partial fulfillment of the Doctor of Philosophy. / Spring Semester 2017. / April 3, 2017. / ARCS, Email, English, Experiment, Motivation, Participation / Includes bibliographical references. / James Klein, Professor Directing Dissertation; Stephen McDowell, University Representative; Aubteen Darabi, Committee Member; Russell Almond, Committee Member.

This phenomenological study explores the lived experiences of three music teachers who are invited to view themselves and their practices as “becoming” in the context of Maxine Greene’s philosophy of education. In communion with my own becoming as teacher and researcher, I explore the aspects of my participants’ musical and teaching identities over the course of their careers and in relation to their unique teaching contexts. Throughout this project, I explored qualities of resonance, striving, a sense of artistic “re-capturing,” wide-awakeness, social imagination, and courage. I came to understand that stories play an important role in shaping our perceptions of reality and awareness of the lived lives of the “other” as we strive together toward a more just society through artistic encounters in education.

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