The purpose of the study was to evaluate the educational philosophy of Teilhard de Chardin and to determine the implications for Catholic secondary education. From the philosophy of education of Chardin a curriculum for Catholic secondary education was developed.The method used to arrive at Chardin's educational philosophy was to review the major literature on Chardin. In particular, the work, The Phenomenon of Man formed the central philosophical thesis of Chardin. In using Chardin's philosophy, the definition of education developed by scant was used to help develop a secondary school curriculum for Catholic education based on Chardin's model of man and the universe.The study was theoretical in nature since it dealt with the philosophical basis upon which an educational system could be developed. The two questions developed by the study were: (1) Given the philosophy of Teilhard de Chardin, can a philosophy of education be developed? (2) Can that philosophy of education be developed into a model secondary school curriculum for Catholic education? The answer to both questions was yes. Chardin had a philosophy which concerned itself with the development of the whole man: That man should develop a world view in which the world is seen as progressing, including the continued growth and development of man. From that conception an educational system was developed which sought to present to the student a world view in which the student sees the inter-relationship of knowledge. The student is led to develop a world view in which the idea of human progress and the continued thrust of evolution have an important relationship to the individual and to human society.The significance of the study was the development of an educational model based on Chardin's thought. While a classical model was developed other models could be developed which could show the world view developed by Chardin.The study concluded that further research into the question of Chardin's philosophy would prove beneficial in developing educational models. This would have special significance for Catholic education, but implications are present for public education as well. The model presented in the study was a classical approach to education. A further area of research in developing other models would be of significance. This study was theoretical in nature. A development of methods of testing Chardin's thought in the school system would be another area for further research.

This dissertation explores the life and work of a philosophy of education and multicultural education teacher, through the use of narrative inquiry. As a Palestinian/Lebanese Canadian researcher, teacher, mother, activist and writer, I present the journey of freeing myself from colonial grand narratives through the construction of my personal, practical knowledge and values, while providing an answer to the question: "What does it mean to be situated on the boundary between the English West and the Middle Eastern Arab world?" I demonstrate how the Orientalist tradition, as defined by Edward Said (1978), served to confuse, frustrate, and alienate me as an embodied person situated within a web of historical, ethnic, linguistic, social, and cultural tensions. I describe how, having been educated in an English missionary school in the context of a Palestinian culture of dispossession and Diaspora, this education served to paradoxically both estrange and enrich me. I demonstrate how narrative inquiry, modeled after Clandinin and Connelly (1995, 2000), has enabled me to understand and communicate who I really am as an educator in the multiple social contexts I have known. Through story-ing my epistemology, I illustrate how the Canon in philosophy and the grand meta-narratives underpinning it served to oppress and alienate me over the years. I emphasize that education is not value-neutral. My autobiographical writing in this dissertation explores how the constructs of ethnicity, gender, religion, culture, language, and class serve to shape thinking and values. Since I believe that who we are is a blend of the personal and the social, and that 'we teach who we are,' I critically assess my experiences and share aspects of that experience that have empowered me as a female, Palestinian educator. Going back and forth, and in and out of my life, narrating it and commenting critically on it in the three-dimensional space of narrative inquiry, I convey what I mean by the statement "the personal is political" and what was involved in the process of seeking freedom from the bondage of intellectual subservience. My voice and my signature (Clandinin & Connelly, 2000) within the text reveal what I mean pedagogically by a dynamic curriculum and a transformative education. Methodologically, this dissertation extends the boundaries of narrative inquiry through a nuanced use of auto-ethnography while providing insight into the life of a Palestinian teacher and writer within the Canadian context.

Thesis (Ph.D.)--Indiana University, Dept. of Educational Leadership and Policy Studies, 2009. / Title from PDF t.p. (viewed on Feb. 8, 2010). Source: Dissertation Abstracts International, Volume: 70-05, Section: A, page: 1597. Advisers: Barry Bull; Luise McCarty.

published_or_final_version / Education / Doctoral / Doctor of Philosophy

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This qualitative historical research study documents the life of early childhood educator Marie Morrison Hughes (1900-1981) and the evolution and fruition of her model of early childhood education. In-depth interviews with six women educators who worked directly with Dr. Hughes in the implementation of the Tucson Early Education Model (TEEM) provide data for the study. TEEM became a Follow Through Program Sponsor at twenty-two sites all across the United States and served communities from 1968 to 1995. Profiles of each woman educator written in the first-person constitute a large part of the work. A profile of Dr. Hughes gained from transcribed speeches and interviews is included with the Voices of the Women. The model of education founded by Dr. Hughes was based on the definition of teaching as interaction and collaboration. Opening the world to children was the educational goal of Dr. Hughes. Curriculum was built from the lives and experiences of the children in the classroom with an emphasis on 'learning to learn.' Dr. Hughes believed the most important element in the educative process was the relationship between the teacher and the child. An essential part of the model was termed professional response, the rapport between children and the teacher. Children learned from the teacher's flexibility to allow personal response to the ongoing experience and the response was the source of the teacher's constructive and significant influence on children. Dr. Hughes referred to her model as an education program for children in a democratic society. The model's commitment to the whole person and the uniqueness of each person along with the established caring rapport with each individual child exemplifies the ethics of caring and justice in education.

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<p> The Jewish community has increasingly relied upon Experiential Education as a pedagogical approach to instilling Jewish identity and communal affiliation over the past twenty years. The Experiential Education format of travel programs has specifically been emphasized and promoted for Jewish Emerging Adults for this purpose, and outcome studies of these trip programs have demonstrated success in instilling identification and affiliation with both the Jewish community and the state of Israel among their participants. However, little is actually empirically known about the processes that impact the participant during the trip experience &ndash; the so-called "black box" &ndash; or how significant a participant's predisposition towards Israel and Judaism are in how they process their trip experiences. Even less is empirically known about the identity development of Jewish Emerging Adults in large part due to a pre-disposition to study Jews developmentally only as affiliates of a religion rather than members of a distinctly multi-layered group. </p><p> This grounded theory study examines participants in two different trip experiences, Taglit Birthright Israel and an Alternative Spring Break, through post-trip interviews. The emergent theory suggests three conclusions: The predisposition of a participant towards their own Jewish identity can influence how they process their experiences on the trip; the actual trip experience can be best understood as repeatedly processing multiple and ongoing experiences within the trip itself; the processing of those experiences can be descriptively modeled as a theory that allows an glimpse in to the "black box." Such a theoretical model can be used to better train trip staff on how the trip experience impacts the Jewish identity of those participants and also to plan trip itineraries to optimize the trip's experiential impact on participant Jewish and Zionist identity and communal affiliation.</p>

The literature in education is conspicuously lacking in any meaningful or sustained discussion of the body's role in education. This thesis suggests that body and mind do not mutually exclude one another but rather, they are the two aspects that, together, form the whole person. Paradox is a key concept here because it offers a vision of reality that brings together "apparent opposites" into a tensed relationship thereby creating a framework that allows for the integration of body and mind into a cohesive whole. This thesis argues that myth is an expression of humankind's paradoxical nature, and that the hero myth, in particular, points to a path that leads to the embodiment of paradox, and thus to wholeness. This, however, requires a journey into the depths of the body in order to get in touch with the body and the entire range of its feelings. It is further argued that this process reconnects us to our body. To embody paradox, therefore, signifies the integration of body and mind into a unified whole. (Abstract shortened by UMI.)