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The Paradox of Epistemic Ability Profiling 认知能力分析的悖论
4区 教育学 Q3 EDUCATION & EDUCATIONAL RESEARCH Pub Date : 2023-10-19 DOI: 10.1093/jopedu/qhad066
Ashley Taylor
Abstract Intellectually disabled students face particular barriers to epistemic participation within schooling contexts. While negative forms of bias against intellectually disabled people play an important role in creating these barriers, this paper suggests that it is often because of the best intentions of educators and peers that intellectually disabled students are vulnerable to forms of epistemic injustice. The author outlines a form of epistemic injustice that operates through an educational practice widely regarded as serving the interests of intellectually disabled students. ‘Epistemic ability profiling’ involves the identification of the epistemic consequences of disability in the service of promoting students’ best interests, or to create opportunities for their participation in epistemic communities. Epistemic ability profiling is a double-edged sword: it is important that educators understand and attend to the ways in which differences in ability shape students’ epistemic agency, and yet epistemic ability profiling operates against the background of a conceptually ableist conceptual terrain. As a result, epistemic ability profiling runs the risk of legitimating structural forms of injustice against intellectually disabled people.
智力障碍学生在学校环境中面临着特殊的认知参与障碍。虽然对智障人士的负面偏见在造成这些障碍方面发挥了重要作用,但这篇论文表明,由于教育者和同龄人的良好意图,智障学生容易受到各种形式的认知不公正的影响。作者概述了一种认识上的不公正,这种不公正通过一种被广泛认为是为智障学生的利益服务的教育实践来运作。“认知能力分析”涉及识别残疾的认知后果,以促进学生的最大利益,或为他们参与认知社区创造机会。认知能力分析是一把双刃剑:教育工作者理解和关注能力差异塑造学生认知代理的方式是很重要的,然而认知能力分析是在概念上的能力主义概念地形的背景下运作的。因此,认知能力分析有可能使针对智障人士的结构性不公正形式合法化。
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引用次数: 0
Does Mills’s Epistemology Suggest a Hermeneutic Injustice of White AfroSkepticism? 米尔斯的认识论是否暗示了白人非洲怀疑论的解释学不公正?
4区 教育学 Q3 EDUCATION & EDUCATIONAL RESEARCH Pub Date : 2023-10-18 DOI: 10.1093/jopedu/qhad065
Sheron Fraser-Burgess
Abstract Charles Mills (1997) posits an epistemology of ignorance that underwrites the complicity of Whites as signatories of the racial contract. There is prevailing discourse about the complicity of White persons in perpetuating racism and whether they can experience epistemic injustice. In this paper, the claim to hermeneutical injustice, in particular, makes a further assertion that moral blameworthiness is mitigated for a subcategory of White Americans because of being socialized into a White-dominant culture of caste-based AfroSkepticism. I argue, based on Pierce’s conceptualization of doubt, as against Descartes, that AfroSkepticism is a totalizing belief system predicated on a racial group-based social epistemology and maintains a settled stance of questioning the commensurate citizenship of Blacks or American descendants of slaves. These perceived social costs warrant educational interventions that can dismantle its reasoning architecture. White AfroSkepticism poses a barrier to the teacher’s efforts to cultivate the democratic habitus in students; however, educator preparation that takes its existence into account can build on the standard classroom practices of critical social justice that promote equity, critical multicultural education, and critical thinking.
查尔斯·米尔斯(1997)提出了一种无知的认识论,认为白人是种族契约的签署人。关于白人在延续种族主义方面的共谋以及他们是否会经历认识上的不公正,有一种流行的说法。在本文中,对解释学不公正的主张,特别是进一步断言,美国白人的一个子类的道德责备被减轻了,因为他们被社会化到一个白人主导的以种姓为基础的非洲怀疑主义文化。我认为,基于皮尔斯对怀疑的概念化,与笛卡尔相反,非洲怀疑论是一种以种族群体为基础的社会认识论为基础的整体信仰体系,并坚持一种固定的立场,即质疑黑人或美国奴隶后裔的相称公民身份。这些感知到的社会成本需要教育干预,可以拆除其推理架构。白人非裔怀疑主义阻碍了教师培养学生民主习惯的努力;然而,考虑到其存在的教育者准备可以建立在促进公平、批判性多元文化教育和批判性思维的批判性社会正义的标准课堂实践之上。
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引用次数: 0
Making the Most of It: Thinking About Educational Time with Hägglund and Levinas 充分利用时间:与Hägglund和列维纳斯一起思考教育时间
4区 教育学 Q3 EDUCATION & EDUCATIONAL RESEARCH Pub Date : 2023-10-17 DOI: 10.1093/jopedu/qhad067
Lana Parker
Abstract This paper explores the concept of time in education. It argues that the neoliberal capitalist construct of time as a resource to be deployed in service of labour—ever-accelerating—has permeated education, with implications for curriculum, teaching, and learning. To slow the effects of neoliberal capitalism in schools requires a reconsideration of time that permits both different understandings of how time is encountered and different values orienting how one spends one’s time. Using Hägglund’s argument for finitude and Levinas’ idea of time as a gift, the paper articulates the philosophical rationale and pedagogical implications for making the most of one’s educational time.
摘要本文探讨了教育中的时间概念。它认为,新自由主义资本主义将时间作为一种资源,用于为劳动力服务——不断加速——已经渗透到教育中,对课程、教学和学习产生了影响。为了减缓新自由主义资本主义在学校的影响,需要重新考虑时间,允许对如何遇到时间的不同理解和指导如何度过时间的不同价值观。利用Hägglund对有限性的论证和列维纳斯的时间作为礼物的观念,本文阐明了充分利用教育时间的哲学原理和教学意义。
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引用次数: 0
Kinopedagogy as Non-Conservative Education and Time as the Abode of Humans kinopedology是一种非保守的教育,时间是人类的居所
4区 教育学 Q3 EDUCATION & EDUCATIONAL RESEARCH Pub Date : 2023-10-17 DOI: 10.1093/jopedu/qhad064
Stefano Oliverio
Abstract In this paper, the endeavour to understand how to think of education ‘after progress’, viz. in an age in which progress has become problematic, is undertaken by focusing on the theme of time. Dovetailing Klaus Mollenhauer’s reflections on the rise of the Bildungszeit at the dawn of modernity with Thomas Popkewitz’s analyses of ‘cosmopolitan time’ presiding over pedagogical reform from the 19th century to the present, I shall, first, explore this temporal configuration of modern schooling (which goes hand-in-hand with a specific understanding of the child). Against this backdrop, I shall, second, advance an interpretive hypothesis, that of substituting what will be called the child-as-migrant for the ‘cosmopolitan child’, by appropriating, in an educational key, some insights of Thomas Nail’s ‘migrant cosmopolitanism’. I shall thereby suggest an alternative view of ‘progressivity’, construed not along modern-developmentalist lines but as a form of non-conservativeness, linked with a recognition of the ekstatikon (that is, destabilizing) character of time. This will require a revisiting of some Aristotelian intuitions about time as the rhythm of movement, reinterpreted as the affective experience of that ek-statikon without which there is no potential for the new. Accordingly, ‘progressive’ education (in the different interpretation investigated here) is the concern to allow all of us as ‘migrants’ to live actively in the abode of our ek-static and unpredictable condition and, therefore, to be vulnerable to the new, without merely remaining in a taken-for-granted ethos, cosmopolitan, inclusive and progress-oriented though it may be.
在本文中,通过关注时间的主题,努力理解如何思考“进步之后”的教育,即在一个进步成为问题的时代。结合克劳斯·莫伦豪尔对现代性之初“教育时代”兴起的思考,以及托马斯·波普科维茨对19世纪至今主导教育改革的“世界主义时间”的分析,我将首先探讨现代学校教育的这种时间结构(它与对儿童的具体理解密切相关)。在此背景下,我将提出一种解释性假设,即通过盗用托马斯•内尔(Thomas Nail)的“移民世界主义”(migrant cosmopolitanism)的一些见解,将所谓的“移民儿童”(child-as-migrant)取代“世界儿童”(cosmopolitan child)。因此,我将提出“进步”的另一种观点,不是按照现代发展主义的路线来解释,而是作为一种非保守主义的形式,与对时间的不稳定性(即不稳定)特征的认识联系在一起。这就需要我们重新审视亚里士多德关于时间是运动节奏的直觉,重新诠释为对那一静止状态的情感体验,没有它,就没有新事物的潜力。因此,“进步”教育(在这里调查的不同解释中)关注的是允许我们所有人作为“移民”积极地生活在我们的家园中——静态和不可预测的条件,因此,容易受到新事物的影响,而不仅仅是保持一种理所当然的精神,世界主义,包容和进步导向,尽管它可能是。
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引用次数: 1
Metaphilosophical myopia and the ideal of expansive pluralism 形而上学的短视与扩张性多元主义的理想
4区 教育学 Q3 EDUCATION & EDUCATIONAL RESEARCH Pub Date : 2023-10-16 DOI: 10.1093/jopedu/qhad060
Ian James Kidd
Abstract This paper argues for the diversification of university-level philosophy curricula. I defend the ideal of expansionist pluralism and connect it to metaphilosophical myopia – problematically limited or constrained visions of the range of forms taken by philosophy. Expansively pluralist curricula work to challenge metaphilosophical myopia and one of its costs, namely, a specific kind of hermeneutical injustice, perpetrated against the communities and traditions shaped by the occluded forms of philosophy.
摘要本文主张大学哲学课程的多样化。我捍卫扩张主义多元主义的理想,并将其与形而上学的短视联系起来——对哲学所采取的形式范围的有问题的限制或约束的看法。广泛的多元主义课程致力于挑战形而上学的短视及其代价之一,即一种特定的解释学不公正,这种不公正是对被封闭的哲学形式所塑造的社区和传统所犯下的。
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引用次数: 0
Reading Kant as a radical empiricist Or how to find an orientation for education after progress 读康德作为一个激进的经验主义者,或者如何为进步后的教育找到一个方向
4区 教育学 Q3 EDUCATION & EDUCATIONAL RESEARCH Pub Date : 2023-10-09 DOI: 10.1093/jopedu/qhad058
Joris Vlieghe
Abstract This article deals with the educational challenge of responding to the pending ecological crisis (and many other future apocalyptic scenarios that haunt our imagination). It seems we are living in a time when we have given up on the idea that progress is possible or desirable, and this questions education at its roots. In order to find a proper educational response that befits our time, it is requested that we gain a new sense of orientation (which is no longer aimed at progress). This is an idea I pick up from the recent work of Bruno Latour, which is the focus of the first part of the paper. In the second part, I start fleshing out what this new orientation could look like by turning to the work of Immanuel Kant (usually regarded as one of the most outspoken defenders of education geared to progress). Nonetheless, I try to read Kant against himself, so as to show how orientation can be understood in a non-modernist manner. I connect this in the third part to the radically immanent and empiricist work of William James, and draw out in the final section how a combined reading of Kant and James offers the orientation we need.
本文讨论了应对迫在眉睫的生态危机(以及困扰我们想象的许多其他未来世界末日场景)的教育挑战。似乎我们生活在这样一个时代,我们已经放弃了进步是可能的或可取的想法,这从根本上质疑了教育。为了找到适合我们时代的适当的教育对策,要求我们获得一种新的方向感(不再以进步为目标)。这是我从布鲁诺·拉图尔(Bruno Latour)最近的研究中得到的一个观点,这也是本文第一部分的重点。在第二部分中,我将通过伊曼努尔•康德(Immanuel Kant)(通常被认为是促进进步的教育最直言不讳的捍卫者之一)的著作,开始充实这种新的取向。尽管如此,我还是试图从康德本人的角度来解读他,以展示如何以一种非现代主义的方式来理解取向。在第三部分中,我将此与威廉·詹姆斯的根本内在和经验主义著作联系起来,并在最后一节中指出,康德和詹姆斯的综合解读如何为我们提供了所需的方向。
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引用次数: 0
Resisting Policing in Higher Education: Willful White Ignorance in the Campus Safety Debate 抵制高等教育中的警务:校园安全辩论中的白人故意无知
4区 教育学 Q3 EDUCATION & EDUCATIONAL RESEARCH Pub Date : 2023-10-09 DOI: 10.1093/jopedu/qhad062
Rebecca M Taylor, Martha Perez-Mugg
Abstract Activists have challenged the reach of the carceral state into higher education. Whether calling out the exclusion of currently and formerly incarcerated people from higher education or the ways campus police perpetuate the racial and economic biases that plague the US criminal legal system, these voices offer insights that higher education leaders should take seriously. Yet, these challenges are often met with appeals to safety, which purport to override concerns about the harms produced by extension of the criminal legal system into educational contexts. Campus safety debates offer an opportunity to examine the role of wilful ignorance in the perpetuation of systemic injustices on college and university campuses, highlighting tensions between the testimony of those challenging these systems and practices and prevailing narratives around safety. In analysing the operation of wilful ignorance in this context, we will focus on campus policing as a manifestation of carcerality in higher education. We argue that the perpetuation of policing in higher education in the USA reflects wilful White ignorance that represents both an epistemic and moral failing on the part of higher education leaders.
激进分子对国家对高等教育的干预提出了挑战。无论是呼吁将当前和曾经被监禁的人排除在高等教育之外,还是呼吁校园警察使困扰美国刑事司法体系的种族和经济偏见长期存在,这些声音都提供了高等教育领导者应该认真对待的见解。然而,面对这些挑战,往往是对安全的呼吁,其目的是压倒对刑事法律制度扩展到教育环境所产生的危害的担忧。校园安全辩论提供了一个机会,可以审视故意无知在大学校园中持续存在的系统性不公正中所起的作用,突出了那些挑战这些制度和做法的人的证词与围绕安全的主流叙事之间的紧张关系。在此背景下,在分析故意无知的运作时,我们将把重点放在校园警务上,这是高等教育中残忍的一种表现。我们认为,美国高等教育中持续存在的警察制度反映了白人的故意无知,这代表了高等教育领导者在认知和道德上的失败。
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引用次数: 0
How the notion of epistemic injustice can mitigate polarisation in a conversation about cultural, ethnic and racial categorisations 认知不公正的概念如何缓解关于文化、民族和种族分类的对话中的两极分化
4区 教育学 Q3 EDUCATION & EDUCATIONAL RESEARCH Pub Date : 2023-10-09 DOI: 10.1093/jopedu/qhad061
Ingvill Bjørnstad Åberg
ABSTRACT It is a common contention that education done uncritically and unreflectively may serve to sustain and justify the status quo, in terms of mechanisms of cultural or racial privileging and marginalization. This article explores an argument made from within anti-oppressive education theory and advocated by theorist Kevin Kumashiro, namely that transformative education must entail altering harmful citational practices. I see two shortcomings in relation to this argument: first, its focus on discursive practice entails a prerequisite of high discursive literacy. Second, it may lead to a failure to give credit to people’s intentions, risking a conflation of honest mistakes and wilful ignorance, and depriving us of theoretical nuance. While a well-argued and important call, I argue in this article that both shortcomings lead to the risk of a polarized conversation. Focusing on cultural, ethnic, and racial categorization, and using social studies as an illustration, it is suggested that applying notions from the theoretical concept of epistemic injustice may open up a space for granting nuanced credit to people’s intentions, thereby mitigating the risk of polarization. Rather than viewing attention to outcome and attention to intention as oppositional to one another, it is argued that both theoretical perspectives may benefit from the insights of the other. By applying needed context-specificity and nuance to categorizations of dominance and marginalization in individual discursive exchange, this can be done without granting priority to the experience of dominantly situated knowers.
一个普遍的论点是,就文化或种族特权和边缘化机制而言,不加批判和不加反思的教育可能有助于维持和证明现状。本文探讨了反压迫教育理论中由凯文熊城倡导的一种观点,即变革教育必须改变有害的引用实践。我看到了这一论点的两个缺点:首先,它对话语实践的关注需要高度话语素养的先决条件。其次,它可能导致无法相信人们的意图,有可能将诚实的错误和故意的无知混为一谈,并剥夺我们理论上的细微差别。虽然这是一个有充分论证和重要的呼吁,但我在本文中认为,这两个缺点都会导致对话两极分化的风险。关注文化、民族和种族分类,并以社会研究为例,作者认为,应用认知不公正理论概念中的概念,可能会为赋予人们的意图微妙的信任开辟一个空间,从而减轻两极分化的风险。与其把对结果的关注和对意图的关注看作是对立的,不如认为这两种理论观点都可以从对方的见解中受益。通过对个体话语交换中的支配地位和边缘化的分类应用所需的语境特异性和细微差别,可以在不优先考虑处于支配地位的知情者的经验的情况下做到这一点。
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引用次数: 0
Testimonial Justice and the Voluntarism Problem: The Virtue of Just Acceptance 证言正义与唯意志论问题:公正接受的美德
4区 教育学 Q3 EDUCATION & EDUCATIONAL RESEARCH Pub Date : 2023-10-09 DOI: 10.1093/jopedu/qhad063
Kunimasa Sato, Ben Kotzee
Abstract This paper examines the ‘voluntarism’ challenge for achieving testimonial justice and advocates the virtue of just acceptance of testimony as the right target for efforts to alleviate testimonial injustice. First, we review the credibility deficit case of interpersonal testimonial injustice and explain how the doxastic voluntarism problem poses a challenge to redressing such testimonial injustice. Specifically, the voluntarism problem seems to rule out straightforward control over what and whom people believe; thus, the solution to the problem of testimonial injustice cannot lie in voluntarily self-correcting unjust credibility judgments and replacing them with just testimonial beliefs. Second, we identify three distinctive characteristics of acceptance of testimony, as distinct from belief, and argue that, while it might be difficult to form credibility judgements completely voluntarily, it is easier to control one’s attitude of acceptance towards speakers’ testimony. We hold that shifting focus from testimonial belief to acceptance can overcome the problem of (synchronic) involuntarism about testimonial belief. Third, we articulate a vision of a virtue of just acceptance of testimony that can move a hearer to collect the right evidence to reliably find the answer to whether a speaker’s testimony is true. Finally, we demonstrate that encouraging people to take a virtuous attitude of just acceptance towards speakers’ testimony forms the basis of a remedial vision of education that can play a distinctive role in fostering the virtue of just acceptance aimed at testimonial justice.
摘要本文考察了证言正义实现的“唯意志论”挑战,并倡导将公正接受证言作为缓解证言不公的正确目标。首先,我们回顾了人际证言不公正的可信度缺失案例,并解释了随机唯意志论问题如何对纠正这种证言不公正提出挑战。具体来说,唯意志论问题似乎排除了对人们相信什么和相信谁的直接控制;因此,证言不公正问题的解决不可能在于自愿自我纠正不公正的可信度判断,并以公正的证言信念取而代之。其次,我们确定了证词接受与信仰不同的三个显著特征,并认为,虽然完全自愿地形成可信度判断可能很困难,但控制自己对说话人证词的接受态度更容易。我们认为,将焦点从证明信念转移到接受,可以克服关于证明信念的(共时)不自觉问题。第三,我们阐述了公正接受证词的一种美德,这种美德可以促使听者收集正确的证据,从而可靠地找到说话人的证词是否真实的答案。最后,我们证明,鼓励人们对讲话者的证词采取公正接受的美德态度,是补救性教育愿景的基础,这种愿景可以在培养以证词正义为目标的公正接受的美德方面发挥独特的作用。
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引用次数: 0
Learning After Progress? Isabelle Stengers, Artificial Learning, and the Future as Problem 进步后再学习?伊莎贝尔·斯坦厄斯,人工学习和未来问题
4区 教育学 Q3 EDUCATION & EDUCATIONAL RESEARCH Pub Date : 2023-10-03 DOI: 10.1093/jopedu/qhad059
Hans Schildermans
Abstract The aim of this article is to rethink the relation between education and progress, claiming that discourses of progress tend to project specific visions of the future and thereby instrumentalize education to achieve these visions while foreclosing other possible futures. The first part of the paper argues that the historical pact between education and progress has been recently recast in terms of learning. Learning receives at the same time an economic and a political interpretation in this context, turning issues such as unemployment or social justice into learning problems. What both interpretations seem to share, however, is that learning is conceived of as a pathway to futures already known. Drawing on the philosophy of Isabelle Stengers, in whose work the concept of learning acquires a vital position, the article reframes learning in terms of a situated encounter made possible within an artificial environment, whereby the future is not being projected, but becomes thoroughly problematic—a matter of collective concern. Recent calls to ‘learn to live with’ Covid-19, but also the effects of climate change, form the point of departure for reworking the concept of learning from the inside out.
本文的目的是重新思考教育与进步之间的关系,声称进步的话语倾向于规划未来的具体愿景,从而将教育工具化,以实现这些愿景,同时排除其他可能的未来。本文的第一部分认为,教育与进步之间的历史契约最近在学习方面被重新定义。在这种背景下,学习同时受到经济和政治的解释,将失业或社会正义等问题转化为学习问题。然而,这两种解释似乎都有一个共同点,那就是学习被认为是通往已知未来的途径。借鉴伊莎贝尔·斯坦厄斯的哲学,在她的工作中,学习的概念获得了至关重要的地位,文章将学习重新定义为在人工环境中可能发生的情境相遇,在这种环境中,未来不是被预测的,而是完全有问题的——一个集体关注的问题。最近呼吁“学会与Covid-19共存”,以及气候变化的影响,构成了重新审视由内而外学习概念的起点。
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引用次数: 0
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