No description available.

Text in Afrikaans / In hierdie studie is gepoog om vanuit 'n fundamentele pedagogiek-perspektief, die hele aangeleentheid rakende die normatiewe in die tegnokratiese bestel, te belig. Daar is aangedui dat die wyse waarop norme in die tegnokratiese bestel tot vergestalting kom geen vanselfsprekendheid is nie, aangesien die tegnokratiese era deur 'n onloënbare werklikheid van voortdurende verandering gekenmerk word. Hierdie tendens van verandering het meegebring dat outentieke norme, soos dit in die verlede gehuldig is, vandag nie meer die toonaangewende norme in die opvoedingsgebeure van die tegnokratiese era is nie. Trouens, dit blyk of daar vandag weinig of geen plek is waar Christelike norme prakties deur die Christen uitgeleef kan word nie. Om 'n greep op hierdie werklikheid te verkry, is daar 'n antropologies-ontologiese fundering van die mens as normatiewe synde ondemeem. Die bevindinge waartoe gekom is, dui daarop dat die mens die enigste gemoeide met waardes en norme onder die lewende wesens is. Vervolgens is daar 'n dieptestudie op die mens se huweliks- en gesinsituasie ondemeem, ten einde fundamentele uitsprake te kan maak oor die wyse waarop die norme deur die tegnokrasie geraak is. Dit het hieruit geblyk dat die tegnokratiese bestel ook die huweliks- en gesinsituasie nie ongedeerd gelaat het nie, en dat daar vandag ander waardes betreffende die huweliks- en gesinsnorme gehuldig word. Deur 'n diepteskou op die skoolsituasie, soos dit tot openbaring kom in die bedrywigheidstruktuur, kon daar duidelik aangetoon word dat daar 'n waardeverskuiwing ten opsigte van norme ingetree het. Daar word al hoe meer toegegee aan 'n sogenaamde "neutrale" opvoedingspraktyk, wat daartoe lei dat daar 'n felle aanslag teen Christelike norme heers. Verder het dit uit die ondersoek geblyk dat ten spyte van die negatiewe greep wat die tegnokratiese era op die mens se norme het, hy aileen staande kan bly indien hy die norme in sy huwelik, gesin en skoal met openbaringsinhoude van die Heilige Skrif vul. In die verband is spesifiek die Dekaloog uitgelig om as norme vir 'n partikuliere Christelike opvoedingspraktyk in die gesin en skoal te kan dien. / This study attempts to analyse the phenomenon of normativeness in a technocratic society as seen in a fundamental pedagogic-perspective. It is indicated that the way norms are manifested in the technocratic world cannot be accepted as a matter of course, because the present technocratic dispensation is characterized by an indisputable reality of continual change. This tendency to change causes authentic norms, that were adhered to in the past, to no longer be the guiding principles in the education practice of the technocratic dispensation. As a matter of fact, it appears that there is little or no place, where the Christian can practise his Christian norms today. To obtain a grip on this reality, an anthropologic-ontologic foundation of man as a normative being, is embarked upon. The resultant findings indicate that man is the only being involved with values and norms. A radical study is· also made of man's marriage and family situation to highlight fundamental findings on the way norms are being effected by the technocratic dispensation. It becomes evident that the entire marriage and family situation are also vitally affected by the technocratic forces, while it is evident that other values concerning marriage and family norms are practised today. By means of a thorough study of the school situation, as manifested in the activity structures, it becomes clear that a change of values has occurred concerning the norms being applied in schools. Today there is continuous yielding to a so called "neutral" education practice, leading to a sharp attack on Christian norms. Furthermore, research emphasizes that despite the detrimental influence exercised by the technocratic elements upon the norms of man, he can still assert himself if his norms are embedded and sustained by the inspirations of Holy Scripture. The Ten Commandments are specifically selected to be applied as norms for a particular Christian education practice in the home and school. / Educational Studies / D. Ed. (Fundamentele Pedagogiek)

The appropriate relationship between political authority and education/schools as it relates to jurisdictional, procedural and substantive considerations, is highly contested. Several political theorists, including Amy Gutmann, Brian Barry, Chandran Kukathas and Iris Marion Young, have contributed to the debate, each prioritizing one of these considerations over the others. Attempts by other scholars to reconcile the considerations often fail to adequately accept the implications of the theoretical underpinnings of each. A political theoretical orientation that combines a recognition of institutional specificity with an awareness of the multifaceted nature of contested phenomena will enable theorists to address the heretofore intractable points of contention amongst political theorists surrounding issues of jurisdictional/procedural propriety and substantive goodness as they relate to educational practices and institutions. This orientation clarifies the dialogue between the most prominent theoretical approaches to analysis of political authority's just relation to education within modern liberal democracies.

As teachers of writing, we inherit terms, all of which have complicated and ongoing histories. The field of rhetoric and composition has an impressive collection from which to choose: "dialogism," "writing as a way of thinking," "critical thinking," and "writing to learn," to name a few. These terms creep into our vocabulary. We take them into the classroom. / We form and reform our theories of writing as we internalize and make sense of the language we inherit. The challenge is, then, to constantly consider whether our practice reflects our emerging theories and whether our theories are in sync with our practices. Our theoretical understandings most visibly surface when we explain what we value in student writing--the nexus of theory and practice. / In the dissertation, I examine the ways in which our evaluation of student writing can reveal the gaps between our theory and our practices. From these gaps, my own self-examination reveals our stories as teachers, writers, and readers emerge. / Source: Dissertation Abstracts International, Volume: 54-07, Section: A, page: 2503. / Major Professor: Richard Straub. / Thesis (Ph.D.)--The Florida State University, 1993.

I define modernism as composed of "Modernism I," the scientific-philosophical modernism which began during the Renaissance, and "Modernism II," our confused, many-faceted reaction (including 20th century literary-artistic modernism) to seeing the serious problems associated with Modernism I. Modernism I is described as an imbalance and dissociation two human modes, or themes, "transcendent-detached" and "immanent-participatory," and post-modernism as our attempt to re-balance and connect them. The study describes post-modernism, and recommends aspects of it which point toward viable alternatives to a now dangerously distorted and over-confining modernism. / I discuss how "contemporary theory," our attempt to formulate alternatives to modernism on a theoretical-discursive level (such as this study), can easily fall back into modernist thinking in the form of over-categorization, hierarchization, and linearization, using examples from my own work, from that of Hegel, and from theorist bell hooks. I then use a number of works both to develop my model, which I call "creative multiplicity," and to show its usefulness in helping us understand modern and post-modern cultural productions in philosophy/critical theory, art/literature, science, and religion. Included are works by Trinh T. Minh-ha, Stanley Cavell, Franz Kafka, Samuel Beckett, Ron Silliman, Douglas Hofstadter, Charles Peirce, Mikhail Bakhtin, Thomas Kuhn, and Clarice Lispector. / The creative multiplicity model stresses dynamic interaction, acceptance of logical paradox, nonlinearity, and the importance and complexity of boundaries. It is perhaps most different from other models of post-modernism in its explicit connection between post-modern characteristics and science, in particular its connection to several aspects of chaos theory. Also significantly distinctive are its stresses on (a non-originary, non-elitist idea of) creativity, on individuality (simultaneously with non-autonomy), and on the equal importance (and interrelationship) of unity, duality and multiplicity. / Source: Dissertation Abstracts International, Volume: 54-12, Section: A, page: 4466. / Major Professor: Ralph M. Berry. / Thesis (Ph.D.)--The Florida State University, 1993.

John Dewey lived in a world marked by Whitney's assembly line, Taylor's stopwatches, and segmentation of labor. Yet, he contended that training for specific jobs is ineffective. To him, worker's intelligence was largely wasted. / In the 1990s, linear thinking was replaced by a visual culture. Philosophies are no longer foundations in the tribunal of reason, but rather doors inviting readers to leave philosophical cathedrals and look at ordinary problems. This calls for a philosophy of technology. The production paradigm has changed. Rather than the division of labor model, "multiplication of labor" through technology now prevails. Many contemporary people perceive the technical environment as a given. This led to two conflicting attitudes, both reflecting a lack of comprehension of the technical object: Technolatria and technophobia. In Dewey's time, technology was perceived as a panacea for social problems. After him, a number of studies treat technology as a seductive specter. We remain chained to technology, when we regard it as neutral; for this conception of it blinds us to its essence. However, when hammers and wrenches are displaced by numbers and buttons, a new kind of learning must begin. Action-centered skills are being replaced by intellectual skills. High tech demands flexibility, conceptual preparation, merging of learning and doing, training and working. This analysis specifies the relevance of Deweyan ideas in the present era. / Source: Dissertation Abstracts International, Volume: 55-12, Section: A, page: 3779. / Major Professor: Emanuel I. Shargel. / Thesis (Ph.D.)--The Florida State University, 1994.

Orienting around Plato's allegory of the cave, this dissertation looks back to earlier mythological and historical roots and forward to the spatial aesthetics of "occupation" and "No Child Left Behind," to trace the enduring connection between philosophies and practices of education and sacrificial journeys of descent and emergence. This thematic work of repetition, birth and death, is not so much knowable as it is the privileged way in which we enact and recognize knowing itself. Education, as a spatial practice and a narrative rehearsal, is a way of situating ourselves and organizing our places. Urban Education, rather than being a beleaguered branch of Education proper, cleaves to the very project of Education, emerging as it does out of cities. This is an examination of the philosophical, architectural, urban, aesthetic, and embodied conditions and strategies by which we learn to remember and forget ourselves.

This dissertation inquires about the situation of the arts in education by suggesting an alternative perspective on the way we see art. It does so through the illumination of three distinct yet complementary ways. First, this study explores what a primordial sense of art would look like. I argue that we can understand art as a knowing-making disposition where wondering with the artwork and relating with its inherent elements becomes one and the same activity. Second, this investigation proposes the notion of respiration as a lens that allows seeing art as a fact that assumes and surpasses similar and contrary interpretations of the artwork' meanings. Finally, this research proposes the notion of exercise in possibility as a way to further expand what art can look like in education. I claim that by developing resemblances of human life, art can operate as a standard of possibility. After characterizing each of these notions, I move on to refine their practical implications for students' and teachers' tasks.

While there is a wealth of research about literary history, literary genres, and the nature of the literary text, research on approaches to teaching literature that shape the interpretation and reception of the text is insufficient. My overarching aim in this study is to conceptualize literature pedagogy across the historical evolution of the field of literature in English. Underlying literature pedagogy are beliefs about the good of teaching literature. Consequently, the teaching of literature is a form of values education. In the late eighteenth century, the teaching of literature was used to propagate ideological values of the nation-state when the discipline of English literature was institutionalized in public education. From the early twentieth century onwards, various global-political and disciplinary movements led to a shift towards a post nation-state model of values education emphasizing education for world, global, and cosmopolitan values. One way to understand the different values underlying literature pedagogy is to examine beliefs about the good of teaching literature as these are manifested in concepts that demonstrate various orientations to teaching literature. Given that the formal institutionalization of English literature and its subsequent re-configurations, in the form of literature in English, were conditioned by the phenomenon of globalization, the study explores how approaches to teaching literature have responded to four waves of globalization from the late eighteenth to the twenty-first century. Rather than focus on events, I employ a historical-paradigmatic analysis to analyze conceptual turns or moments in a historical period when particular concepts gain dominance. The advantage of this analysis is two-fold. First, it avoids examining history in terms of events so that more attention is paid to the history of ideas and second, paradigms disrupt the notion of a linear history which then allows for historical overlaps. In order to locate concepts that gain dominance, three domains are analyzed within each historical period - global waves, disciplinary movements, and philosophical contributions. The objectives of the study are driven by two research questions: (1) How do global waves, disciplinary movements, and philosophical contributions, from the late eighteenth century to the present, contribute to characterizing various beliefs about the good of teaching literature? (2) How do these beliefs orient approaches to teaching literature? The study argues that various global waves across history have facilitated the interrelation and dominance of key concepts that provide insights into beliefs about the good of teaching literature. From these concepts, four orientations emerge - nationalist-oriented, world-oriented, global-oriented, and cosmopolitan-oriented approaches to teaching literature. These approaches serve to recognize a key role for the teaching literature in educating for values beyond the ideologies of the nation-state. The study has implications for literature teachers in the hopes that it would broaden their consciousness and repertoire of pedagogical approaches as well as equip them to be more purposeful in their applications of these to the classroom. More importantly, an understanding of these orientations would serve to develop a greater sense of ethical agency in teachers as they work towards cultivating a hospitable imagination in their students.

This dissertation is about friendship and rivalry and, particularly, about the connection between them. The main argument of the dissertation is that friendship, philia, and rivalry, eris, are interconnected and that the failure to recognize this interconnection leads to violence and destruction. More specifically, I argue that every philia, friendship, contains elements of eris, of difference and disagreement, and that the failure to provide a space for these elements within the philia relationship results in the collapse of the friendship. Similarly, I argue that every eris, rivalry, contains elements of philia, of similarity and communality, and that the failure to recognize these elements leads to violent and destructive results. I use the term `philia' here in a broad sense that includes different interpersonal relations like love, friendship, cooperation, solidarity, sympathy, etc., which are endowed with some gravity force that draws individuals close to each other and links them together. Likewise, I use the term `eris' here in a wide-ranging sense that includes various interpersonal relations like hate, rivalry, hostility antipathy, etc., which are endowed with a sort of repulsive force that draws individuals away from each other and divides them. I argue that somewhat similarly to Newton's third law of motion in the physical world - "To any action there is always an opposite and equal reaction." - also in the interpersonal world every interaction implies `opposite reaction'. So that, for example, friendship implies rivalry, cooperation entails competition, peace contains conflict, and trust presumes suspicion. To use William Blake's words: "Without Contraries is no progression. Attraction and Repulsion, Reason and Energy, Love and Hate, are necessary to Human Existence."