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Thesis (Ph.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / The purpose of this dissertation is to examine the nature oh John Howland's philosophy of education, to establish the influence responsible for the assumptions upon which this philosophy was based, and to trace Howland's application of this philosophy to the educational needs of early, nineteenth-century Rhode Island. The focal point of Howland's philosophy is his conception of a divine design created by an all-determining God. Around this conception Howland developed an ontology in which God and this design were the ultimate and all-determining reality; an epistemology in which man's belief in God and this design were grounded in reason, tradition, and revelation; an axiology in which man's actions were guided by God through values inherent in this design; and a philosophy of education which sought the moral and practical preparation of man for his role in carrying this design to its inevitable consummation. The divine design was God's instrument for bringing man happiness in this world and enabling man to attain salvation and unity with Him in the next world. God operated through three ag~ncies of m~ans, the mechanic arts, certain religious leaders of the sixteenth century, and "the natural laws," to insure the inevitable consummation of this design. For the design to be realized, man in all his imperfection, must be freed from ignorance and superstition, enlightened by divine truth, and bound together with his fellow man in mutual respect, dependence, and love. [TRUNCATED] / 2031-01-01

My thesis topic on deficit thinking, democracy and an ethic of care emerges as a result of the clashes that take place under political and socio-economic agendas which are deeply connected with the conflicting interpersonal challenges that inner city students face. My thesis focuses on two major aspects regarding deficit thinking: 1. What are the different frameworks that create and support deficit thinking and deficit practices, and are there any philosophical inconsistencies or overlap amongst them? Moreover, what is the conceptualization(s) of deficit thinking that arise from these different frameworks? 2. Why is deficit thinking toward inner city students philosophically problematic and inconsistent with creating true democratic education possibilities? After presenting and highlighting my concerns about deficit thinking practices, I briefly provide an alternative vision for education. This truly democratic vision of education is comprised of four main components: critical thinking, participatory democracy, moral responsibility, and an ethic of care.

My thesis topic on deficit thinking, democracy and an ethic of care emerges as a result of the clashes that take place under political and socio-economic agendas which are deeply connected with the conflicting interpersonal challenges that inner city students face. My thesis focuses on two major aspects regarding deficit thinking: 1. What are the different frameworks that create and support deficit thinking and deficit practices, and are there any philosophical inconsistencies or overlap amongst them? Moreover, what is the conceptualization(s) of deficit thinking that arise from these different frameworks? 2. Why is deficit thinking toward inner city students philosophically problematic and inconsistent with creating true democratic education possibilities? After presenting and highlighting my concerns about deficit thinking practices, I briefly provide an alternative vision for education. This truly democratic vision of education is comprised of four main components: critical thinking, participatory democracy, moral responsibility, and an ethic of care.

The thesis examines the development of the Diocese of Lincoln Local Ministry Course against a background of debate about local ordained ministry, a decline in numbers of stipendiary clergy and discussion of the ministry of the whole people of God. Set in the context of the emergence of non-stipendiary ministry, the theological emphases of the Lincoln Scheme are discerned in its foundation documents, before its educational programme is delineated.Examination is made of how a local ministry team is formed, and the pattern of parish preparation is explored through introductory course materials. Questionnaire responses are used in assessing the role of the local incumbent, who is a key element in the whole learning process. Similarly the role of the tutor is analysed, and questionnaire responses are used in understanding the experience of students, from a wide variety of backgrounds, all of whom have been chosen by their local church. Analysis of the training of incumbents, tutors, and students shows how wide is this educational enterprise.The course's aims and objectives are examined, and the shape of the syllabus, from its outline beginnings in 1980, is explored. Course workbooks, and group notes are used in evaluating the course's teaching style. The development of assessment methods, procedure and standards is examined, and the significance of continuing ministerial education for local ministers is considered. In the concluding chapter reflections are offered, and suggestions for future development are made.The five appendices to the thesis consist of a full tabulation of questionnaire responses, sample programmes for tutor training days, forms for visits to local groups, a paper on common standards of assessment and a map of the distribution of local groups.

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This work is concerned with the nature and scope of ideology. It begins with an examination of the relationship between theory and practice in the relatively uncontentious area of education. An analysis of different kinds of educational theory reveals the nature of the most comprehensive form of such theorising to be problematic. It is argued that a solution to this problem depends upon the solution to the wider problem of the nature of political ideology, to which the discussion therefore shifts. Existing theories of political ideology being deemed inadequate, a fresh start is made by showing how this form of theory combines the descriptive and the evaluative in a particular way and with particular logical consequences. These consequences characterise ideology as a peculiar form of ethical understanding, involving a distinctive way of thinking and having a logical structure of its own. However, these characteristics which make ideology distinctive are not inherently political, and the possibility of there being several different forms of ideology is discussed. With these conclusions it becomes possible to return to the problem of comprehensive educational theory and show that it is composed of a number of forms of ideology, some related to political ideology and some not. The work concludes with some reflections upon the extent to which ideology is an inevitable component of all thinking about human affairs.

The notion of Personal Development is situated in the domain of values, especially moral values. Moral values are concerned with what is right alongside what is good in its several aspects. For curriculum purposes, Personal Development finds its sense largely within the content provided by the terms 'moral' and 'social' in PSME. 'Personal' is not an independent category. But there is a certain overlap between Personal Development and Self-Development, where the latter term refers to an individual's generic human development. A person's individuality is not in a confluence of differently combined qualities and attributes. An individual is strongly a person in those values that he appropriates or endorses as his own. Values connect a person strongly with his unity and continuity as an individual over time. Our worth as persons attaches to our reciprocal relationships with each other and to ourselves for ourselves insofar as we maintain integrity in our own projects. To this extent values have an objective reference. I want to show the manner in which a person is attached to the values that confront him in a pluralist society. It is not just that values are realized in a person's life; it is the relation he has to those values. Those values are expressed in the constituents of Personal Development - namely, those personal qualities and attributes thought desirable - and will be 'strongly' or 'thinly' present in that person. In respect of these qualities and attributes he will be strongly or thinly attached to his human world. This is a question about the manner of our residence in our own being and about the relation that our being has to the 'ways of being persons' in the human world. A person is culturally emergent, although some versions of self-realization give the impression that the individual is prior to culture. There is a certain circularity in what we might call absolute or intrinsic values, especially moral ones. For example, we may want to say that we acquire virtues in order to flourish in life. But what constitutes flourishing will be captured in 'contested' value terms and will therefore shape what we take virtues to be.

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Thesis (Ph.D.)--Indiana University, School of Education, 2004. / Title from PDF t.p. (viewed Dec. 2, 2008). Source: Dissertation Abstracts International, Volume: 66-02, Section: A, page: 0513. Chair: Edward P. St. John.