This presentation traces the origin of Luther’s catechism and its impact on later educational methods, materials and instructional interactivity, using German and American examples from the 16th to the 21st centuries. Continue reading →
Why are the fundamentals of education apparently so little changed in our era of digital technology? Is their obstinate persistence evidence of resilience or obsolescence? Such questions can best be answered not by imagining an uncertain high-tech future, but by examining a well-documented past—a history of instruction and media that extends from Gilgamesh to Google. Norm Friesen looks to the combination and reconfiguration of oral, textual, and more recent media forms to understand the longevity of so many educational arrangements and practices. Continue reading →
Klaus Mollenhauer’s late philosophical text, Forgotten Connections: On Culture and Upbringing (2014) deals in a highly original and accessible way with education in its most basic human and cultural constituents. Continue reading →
Pedagogical tact has been a topic of significant international interest in educational discourse since it was initially defined by J.F. Herbart in 1802—specifically as a “quick judgment and decision” able to address “the true requirements of the individual case.” This paper begins by tracing the conceptual roots of pedagogical tact in Kant’s description of “logical tact” from 1789, and brings these into connection with more recent accounts, particularly those that stress importance of reserve, of holding back for the sake of the student’s independence. Continue reading →
Eugen Fink (1905-1975) earned his doctorate under Husserl and Heidegger and remained Husserl’s loyal assistant, even when the latter was abandoned by Heidegger and persecuted by the Nazis for being Jewish. Regardless, the influence of Heidegger is much more evident in Fink’s work in education than that of Husserl. Like both Husserl and Heidegger, Fink held a chair at the Albert Ludwigs University of Freiburg—although Fink’s was in philosophy and education. Fink saw the two disciplines as being inextricably intertwined. After the end of metaphysics, according to one commentator, Fink saw education not simply one of many possible topics for philosophizing; instead, he saw human becoming in its imminence as the concern par excellence for both philosophy and philosophical anthropology (Graf, 2005).
Ferdinand Graf. Einführung in die Pädagogik Eugen Fink. In Anselm Böhmer (Ed. 2005) Eugen Fink: Sozialphilosophie – Anthropologie – Kosmologie – Pädagogik – Methodik. Pp. 72-84. Würzburg: Königshausen & Neumann. Eugen Fink and Education beyond the Human
I thought I’d one of the most famous of McLuhan’s texts: His interview with Playboy Magazine from March of 1969. He is at his most exuberant and outspoken throughout, especially in describing his vision of a “new society” of “mythic integration” that will emerge through new electronic media. So here it is with original pagination, even advertising (which McLuhan celebrated as the greatest art of our time–you be the judge).
I’m not sure why this hasn’t been done before, but better late than never!
Here’s the abstract for a paper that I’ll be giving in the Philosophical Studies in Education SIG at AERA coming up in April 2017:
The pedagogical relation, the idea of a special relationship between educator and educand, has long been a central theme in interpretive and philosophical studies of education. Broader concern with “student-teacher relations” and “pedagogies of relation” is also common across educational discourses. German educationist Herman Nohl was the first to define the phrase “pedagogical relation” in 1926. Others have followed in his wake, with Max van Manen introducing the concept into English some 65 years later, and Gert Biesta drawing attention to it more recently. Despite ongoing interest, Nohl’s original characterizations have yet to be translated and their subsequent development reviewed. This paper inaugurates this task, while also taking time to hesitate—to point out its problematic moments and challenges.
Learning-as-experience, learning as it one lives or undergoes it everyday, exposes the Achilles heel of any learning “theory:” Namely, that we have almost no quantifiable, empirical access to learning as a phenomenon, and that the only thing of this kind we can grasp—however tentatively—is the supposed result of it, its “outcomes.” Even with advanced MRI technologies, the moment of learning and the exact way it takes place are unclear: all we know is which parts of the brain are active at which times. The best teacher, of course, can neither cause nor guarantee the learning of his or her students. Even students can say that they actually “learned something” only after the fact. This notoriously evasive nature of learning remains an open secret among “learning scientists” and other researchers and theorists claiming to have learning as their central focus.
So what does it mean to live or undergo learning? What is elusive experience of learning actually like? See this paper (a draft submitted for review) for more.
I’ve been working with my colleague, Karsten Kenklies, on translating Schleiermacher’s 1826 Introductory Lecture on Education (Erziehung). Here’s a couple of key passages from the first, translated half of the lecture, which seeks to provide the “Outlines of the Art of Education and Upbringing (Erziehung)”