There is a public perception that Canada is an ideal place for cultivating global citizenship because of its culturally plural demographics and official policies of multiculturalism. Global Citizenship Education (GCE) is a growing field in Canadian education and is an explicit focus in the Alberta social studies curriculum. This thesis brings together four conversations within which multiculturalism and GCE are both related and conflated: (a) the public perceptions of Canada as a model of cultural diversity and global citizenship, (b) the scholarly discussions of GCE and multiculturalism, (c) the policy context where multiculturalism is set alongside GCE, and (d) the practical ways that the two are mutually related in curriculum and lesson documents. There are four interrelated sections to this thesis; each identifies the tensions inherent to multiculturalism, GCE, and the perceived relationship between these fields. First is a wider philosophical and theoretical framing of the topic. Second is the examination of educational research on the topic. Third is a critical discourse analysis of policy, curriculum, and lesson plan documents in the province of Alberta. Last is a synthesis of the findings from all three sections. The analysis finds that there are philosophical and ideological tensions inherent to both fields and to the relationships between them. This contributes to conceptual and ideological conflation and confusion. This finding raises some important concerns in terms of possibilities and constraints to thinking about cultural diversity and social inequities in new ways. It highlights how multicultural contexts of GCE can lead to the recreation of tensions, conflation, and ambiguity. However, the Alberta context demonstrates that a multicultural context can also open critical spaces and possibilities for GCE through engagements with tensions and complexities. Thus this thesis contributes theoretically, by presenting a framework and perspective for interrogating and critically inquiring into the relationship between the two fields. It also contributes to the policy and curriculum discussions in educational research and practice by highlighting the importance of foregrounding key tensions inherent to each field and by identifying the potential negative consequences of leaving these tensions implicit.

There is a public perception that Canada is an ideal place for cultivating global citizenship because of its culturally plural demographics and official policies of multiculturalism. Global Citizenship Education (GCE) is a growing field in Canadian education and is an explicit focus in the Alberta social studies curriculum. This thesis brings together four conversations within which multiculturalism and GCE are both related and conflated: (a) the public perceptions of Canada as a model of cultural diversity and global citizenship, (b) the scholarly discussions of GCE and multiculturalism, (c) the policy context where multiculturalism is set alongside GCE, and (d) the practical ways that the two are mutually related in curriculum and lesson documents. There are four interrelated sections to this thesis; each identifies the tensions inherent to multiculturalism, GCE, and the perceived relationship between these fields. First is a wider philosophical and theoretical framing of the topic. Second is the examination of educational research on the topic. Third is a critical discourse analysis of policy, curriculum, and lesson plan documents in the province of Alberta. Last is a synthesis of the findings from all three sections. The analysis finds that there are philosophical and ideological tensions inherent to both fields and to the relationships between them. This contributes to conceptual and ideological conflation and confusion. This finding raises some important concerns in terms of possibilities and constraints to thinking about cultural diversity and social inequities in new ways. It highlights how multicultural contexts of GCE can lead to the recreation of tensions, conflation, and ambiguity. However, the Alberta context demonstrates that a multicultural context can also open critical spaces and possibilities for GCE through engagements with tensions and complexities. Thus this thesis contributes theoretically, by presenting a framework and perspective for interrogating and critically inquiring into the relationship between the two fields. It also contributes to the policy and curriculum discussions in educational research and practice by highlighting the importance of foregrounding key tensions inherent to each field and by identifying the potential negative consequences of leaving these tensions implicit.

This thesis aims to show how the secondary teacher in New Zealand was constituted in discourse through an examination of two major recontextualisations of education, the changes resulting from the Thomas Report (1944), and the Picot Report (1988), and of the collective identity of secondary teachers. Both reports redirected government education policy and regulation and had fundamental implications for teachers' work and the role they were expected to play in education. Secondary teachers resisted both reforms, and in doing so they revealed elements of their conservative, pragmatic and defensive collective identity, which changed in only one significant respect in the time period considered in this study. It took twenty years before the central tenets of the Thomas Report were even close to being universally accepted. Even then, the child-centred philosophy and practice propounded by the Thomas Report, supported by the Currie Report in 1962 and supervised by the gentle discipline of the Department of Education, was likely to have been more honoured in the breach than in the observance by many New Zealand secondary school teachers. In more recent times, the 'neo-liberal', market-driven view of education and teachers, as expressed in the reforms which followed the Picot Report, were stoutly resisted despite the much more rigorous disciplinary techniques employed by the Ministry of Education. This thesis will show that the dominant discourses which constituted the secondary teacher were those of the collective identity of secondary teachers and that these effectively frustrated attempts to impose change on New Zealand secondary teachers and on secondary education.

Thesis (Ph. D.)--Miami University, Dept. of Educational Leadership, 2009. / Title from second page of PDF document. Includes bibliographical references (p. 107-115).

Thesis (Ph.D.)--Indiana University, Dept. of Counseling and Educational Psychology, 2007. / Title from PDF t.p. (viewed Dec. 9, 2008). Source: Dissertation Abstracts International, Volume: 69-05, Section: A, page: 1667. Adviser: Jonathan A. Plucker.

Submitted by Tatiane Da Silva null (tathisilva@hotmail.com) on 2017-12-27T19:28:32Z No. of bitstreams: 1 Tese versão final.pdf: 1903414 bytes, checksum: aad2a9a8a11ef808cfa5a6ab94b174b0 (MD5) / Approved for entry into archive by Aline Aparecida Matias null (alinematias@fclar.unesp.br) on 2018-01-03T12:48:02Z (GMT) No. of bitstreams: 1 silva_t_dr_arafcl.pdf: 1903414 bytes, checksum: aad2a9a8a11ef808cfa5a6ab94b174b0 (MD5) / Made available in DSpace on 2018-01-03T12:48:02Z (GMT). No. of bitstreams: 1 silva_t_dr_arafcl.pdf: 1903414 bytes, checksum: aad2a9a8a11ef808cfa5a6ab94b174b0 (MD5) Previous issue date: 2017-10-27 / Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP) / O presente trabalho tem por objetivo investigar a influência dos princípios filosóficos e educacionais dos Sofistas, especialmente Protágoras, Górgias e Hípias na filosofia educacional de John Dewey. Concomitantemente, buscou-se analisar a retórica Sofista como um instrumento de formação do cidadão democrático. Para a consecução de tais objetivos utilizou-se a metodologia de análise retórica desenvolvida por Chaïm Perelman e Lucie Olbrechts-Tyteca tendo por base os Tópicos de Aristóteles. Por meio da análise retórica podemos identificar e analisar o que chamamos de marcos discursivos, determinadas formas típicas de elaborar e solucionar problemas filosóficos expressos em formas argumentativas peculiares; a localização dos marcos discursivos nos permite refletir sobre a função dessas formas típicas de argumentar na constituição das propostas educacionais peculiares presentes em autores que compartilham certos núcleos argumentativos. O primeiro capítulo explicita a questão central que rege toda a estrutura do trabalho, apresentando a analogia da educação com a agricultura, cuja origem é atribuída por Jaeger aos Sofistas. O segundo capítulo aborda as concepções gerais da Sofística e do Pragmatismo com o intuito de aproximar o leitor das principais características dessas abordagens filosóficas. O terceiro capítulo examina a divisão da realidade entre dois terrenos, superior e inferior, iniciada nas discussões filosóficas ocorridas na Grécia Clássica e caracterizada pela oposição entre physis (a natureza cuja ordem independe da ação humana) e nómos (a convenção diretamente relacionada às decisões humanas). O quarto capítulo é resultado das reflexões elaboradas nos capítulos anteriores, e examina o poder e a importância da palavra/comunicação na vida do homem e da sociedade democrática para a formação dos consensos que regem as relações entre os homens e desses com o mundo no qual estão inseridos. A argumentação dos Sofistas e Dewey evidenciam que o desenvolvimento do homem e da inteligência humana por meio do método experimental é possível somente quando os indivíduos se integram nas atividades grupais. Ao se envolverem nas discussões a respeito da homonoia, dos consensos que regulam e direcionam a vida da sociedade, com os recursos do poder do lógos, os homens se tornam ativos participantes na busca pelo bem comum, criando assim a sociedade e, ao mesmo tempo, criando a si mesmos como cidadãos. Mediada pelos métodos democráticos de persuasão, raciocínio, comunicação, deliberação e debate, a participação viabiliza experiências mais amplas, ricas, emancipadoras e compartilhadas. O alcance e a concretização dessa participação, no entanto, só é possível se os indivíduos tiverem uma educação retórica que o habilite a examinar as diversas opiniões que se apresentam e elaborar um juízo sobre qual delas responderá, da melhor maneira possível, ao problema enfrentado e, se for o caso, ter criatividade e discernimento para criar novas perspectivas de ação. / The present work aims to investigate the influence of Sophists’ philosophical and educational principles, especially Protagoras, Gorgias and Hippias, in the educational philosophy of John Dewey. Concomitantly, we aim to analyze the Sophistical rhetoric as an instrument of formation of the democratic citizen. For reaching our goals we use a methodology of rhetorical analysis developed by Chaim Perelman and Lucie Olbrechst-Tyteca based on the Topics of Aristotle. Through rhetorical analysis, we can identify and analyze what we call discursive frameworks, which are certain typical forms of elaboration and solution of philosophical problems expressed in peculiar argumentative forms; the localization of discursive frameworks allows us to reflect on a function of these typical forms of argument in the constitution of educational proposals. The first chapter explains the central question that rules the whole structure of work, presenting an analogy of education with agriculture, which origin is attribute to the Sophists by Jaeger. The second chapter deals with general concepts of the Sophistical Movement and Pragmatism in order to show to the reader the main characteristics of these philosophical approaches. The third chapter examines a division of reality between two realms, one low and another high; this division initiated in philosophical discussions in Classical Greece and it was characterized by opposition between physis (a condition of the order independent of human action) and nómos (the convention related to human decision). The fourth chapter is a result of the reflections elaborated in the previous chapters, and it examines the power and importance of the word/communication in the life of man and of the democratic society for the formation of the consensuses that govern the relations between men and the world which they are inserted. The arguments of the Sophists and Dewey evidence that the development of man and human intelligence through the experimental method is possible just when men integrated themselves in group activities. By becoming involved in the discussions about the homonoia, the consensus, which regulates and directs the life of society, with the resources of the power of lógos, men become active participants in the search for the common good, thus creating a society and at the same time, creating themselves as citizens. Mediated by democratic methods of persuasion, reasoning, communication, deliberation and debate, participation enables the broadest, richest, emancipatory and shared experiences. However, the scope and concretization of this participation is possible if individuals have a rhetorical education which enables them to examine diverse opinions and make a judgment about which of all is the better answer to solve the problem, and, how to be creative and have insight to create new perspectives for action / 2013/04791-2

abstract: The need for a critical education in a democracy, its difficulties, and how to reform this field requires urgent attention. This project begins with the premise that education is necessary for a vibrant democracy. While examining differing voices that advocate for educational reform, mainly that of Critical Pedagogy, it is shown how conflicting forms are advocating similar ideals. Henry Giroux and David Horowitz, both reformers that are on opposite sides of the political spectrum appear to have similar goals. Yet, the question becomes how to solve these differences between these parties? By examining the philosophical origins of these projects and explicating differences rooted in human nature and the good, the basic differences can begin to be shown. In showing these differences it requires going back to the work of Kant. Kant shows the necessity of beginning with philosophy and examining basic assumptions in order to begin to critique and build an education that would guarantee equality. / Dissertation/Thesis / M.A. Communication Studies 2011

The thesis of a theoretical character deals with the cultivation of humanity as a task of education. The work summarizes the areas affecting the topic of humanity and education. Firstly, the work describes the meaning of humanity which is present in one of modern philosophical disciplines called philosophy of education. It also introduces the educational process forming an integrated system of precise rules. Within the process, factors forming the process are described. These are: educator who is a guide in the educational process; the educated person who is not only the object but also the subject of the process; environment which plays a significant role in education and involves a variety of participants. The last part of the thesis deals with education as a process of humanization and describes various aspects affecting the process of humanization.

The diploma thesis analyses the concept of creativity and concepts that are closely related to it. It describes major developments in the definition of aims of education throughout the history of philosophy of education. Also, the aim of fostering creativity is identified in present Czech curricular documents The aim of the thesis was to point out the importance of creativity and its fostering as the aim of education.

In this thesis I explore the place of the actualized utopian American alternative community of higher learning within a philosophy of human culture. I carry out such a study in order to articulate a unifying description of movement; to find the “target” that orients the activity of actualized utopia, as opposed to a classificatory rule to define a mechanically determined utopian-object. Although these communities have varied in practice since the first generation of them were created in the mid-nineteenth century, I argue that they have played, and continue to play, a particular role in America. They imagine what a world beyond their own could look like; and through their resistance to the perceived status quo (on which they rely for their identity), they prefigure a world that could be. Although this world never comes fully into existence, the actualization (i.e., the process of becoming a dynamic symbolic product of culture) of these communities illuminates new possibilities for human life in the larger culture. While these actualized utopian communities often live long beyond their pre-figurative years, paradoxically their practices largely stay the same. A resistance to the perceived modern culture, and a vision of a world that offers more opportunities for life and dignity, has made these communities places that cultivate persons with a sense of agency. These communities create a sense of active consciousness; they create people who believe the world is changeable. An open humanistic and personalistic theodicy is what distinguishes these schools from a cult of domination, or an organization bent on a utopia that depersonalizes and dehumanizes the opportunities of others in service of a singular vision.