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With mathematics education dominated by practices of standardized test alignment, the quest for mathematical understanding is adrift despite so much talk about the importance of STEM subject matters. To add to the confusion there has long been worries among educators about any curricular programs or instructional practices that can be labeled indoctrinative. The worse combination of practices seems afoot. Standardized testing has led to unmitigated indoctrination throughout much of public education yet the term is indoctrination is shunned as bad pedagogy. The argument here is that entry into any new discipline from times of antiquity to the present necessarily involves responsible and warranted indoctrination. Acknowledging the fruitful role of indoctrination early on should enable educators to benchmark when the practice has become excessive or otherwise inappropriate. Threshold moments demarcate between early instruction enabling the study of math from advanced and independent study wherein students’ development skills of reflection and evaluative deliberation relevant to mathematic thinking.

This paper argues that there are compelling grounds for thinking that coercive indoctrination can defeat or mitigate moral culpability in virtue of being a form of non-culpable moral ignorance. That is, I defend a two-tier account such that what (at least partially) excuses an agent for a wrongful act is the agent’s ignorance regarding the moral quality of their act; and what excuses the defendant for their ignorance is that coercion or manipulation deprived the defendant of a fair opportunity to avoid that ignorance. I further argue that criminal defense theory would better track moral culpability were it to broaden existing defenses whose desert-base is moral ignorance—such as insanity or mistaken-belief self-defense—to include non-culpable ignorance due to diminished situational control. In this way, criminal law can plausibly recognize a defense of coercive indoctrination without postulating any new categories of defense.

For tens of thousands of years, Indigenous Peoples in the country now known as Australia have had a very successful education system in place, from place. Currently, many Aboriginal and Torres Strait Islander students experience systemic harm in Australia's public and private schooling systems at unacceptable levels and are consistently positioned as deficient in both the practices and outcomes of formal schooling in Australia. Under the pretense of ‘getting a good education’, many Indigenous students feel coerced into compliance, with schools used as vehicles of institutionalisation, indoctrination and assimilation. As a Gamilaroi woman, I find issue with this and am concerned about the intergenerational consequences if Indigenous students remain in this system. Yet, there are few education options available outside the dominant Western, compulsory schooling model. This paper proposes an envisioning of Indigenous education sovereignty, grounded in Aboriginal axiologies, ontologies and epistemologies as an education option for all students.

This paper presents the concept of ‘religious certainty’ I have developed by drawing inspiration from Wittgenstein’s notion of ‘certainty’. After describing the particular traits of religious certainty, this paper addresses two difficulties derived from this concept. On the one hand, it explains why religious certainty functions as such even though all its consequences are far from being absolutely clear; on the other hand, it clarifies why, unlike the rest of certainties, the loss of religious certainty does not result in the collapse of the world-picture made up of all certainties. Subsequently, it analyzes to what extent the teacher can teach religious certainty by acting as a facilitator for its acquisition–if desired—particularly bearing in mind that religious certainty cannot be attained at will. These basic teaching guidelines have several advantages. First, they make it possible to know the nature of religious certainty even better. Second, and most importantly, the fact of having adopted the perspective of a teacher who tries inculcating a religious certainty contributes to detecting and preventing forms of indoctrination that, arguably, might go unnoticed even when attempting to properly present religious certainty—or rather, this way of being religious—in current schools to foster understanding thereof.

In this theoretical paper, I argue that whether science is universal or culture-specific endeavor is a nature of science (NOS) question that needs to be explored critically by learners in a science classroom. Delimiting the discussion to precollege (secondary) science education, I discuss the educational benefits of such a proposal and evaluate its potential from a perspective of developing scientifically literate citizenry. I start the paper by discussing what critical thinking (CT) is and how it is fundamental for knowledge generation within the contexts of western science and indigenous societies. Next, I focus on the scholarly debates within science education circles on the role of culture in science. I highlight the fundamental role of CT in those debates. I point out a paradox: Despite its fundamental role, CT as an educational goal gets poorly featured in the recommendations of science education scholars regarding how school science education should portray the role of culture in science. On the contrary, most of those recommendations look upon the role of culture through specific ideological lenses and may lead to indoctrination. As an alternative, I suggest future citizens be empowered, in developmentally appropriate ways, by engaging in critical deliberation of assumptions and ideologies that underlie both science and their science learning. This entails bringing the debates on the role of culture in science into the science classroom and guiding the learners to explore them critically and in ways that are meaningful and useful for them as future citizens. I argue that such an approach brings CT into the foreground of the teaching and learning of NOS. It also empowers learners to develop a critical mindset with which they can practice making decisions about NOS. Additionally, it makes the teaching and learning of NOS more authentic—aligned with how scholars use CT as the main tool for engaging in philosophical debates and for producing their competing ideas. I illustrate an example to show how such a proposal could be enacted and discuss its implications for fostering scientific literacy.

This article argues that two significant recent influential historical novels about the Holocaust, Hitler’s Daughter (1999) and The Boy in the Striped Pyjamas (2006), reprise the genre traits of the Bildungsroman or novel of development and can be regarded as remarkably effective in engaging an active reader. Both novels, intended for children and younger adolescent readers, are focused on initially sequestered child protagonists from a perpetrator culture who are unable to fully understand their circumstances but undergo formative experiences by leaving ‘home’, legible both as a physical domicile and a site of indoctrination and repression. As they journey away from a limited conception of biological family the novel’s protagonists are able to reject constricting modes of social conditioning that repress authentic self-expression, curiosity, and impartial ethical judgment. In both novels the protagonists transform their perception of their circumstances by becoming resourceful bricoleurs, unearthing imaginative possibilities in their immediate environment that allow them to forestall emotional isolation and the dehumanization of designated ‘Others’ such as the Jews. The article suggests that while The Boy in the Striped Pyjamas has been read as reinforcing the myth of German innocence, its typological representation of a ‘dangerous family’ and its implied affirmation of Bruno’s explorative instincts, empathetic capacities, and commitment to friendship, allow a reader greater recognition of the ‘banal ideologies and institutions occupied by the perpetrator’ (Ann Rider).

Child soldiers have been heavily involved in contemporary African warfare. Since the 1990s, the ‘child soldier crisis’ has become a major humanitarian and human rights project. The figure of the child soldier has often been taken as evidence of the ‘barbarism’, dehumanization and trauma generated by modern warfare, but such images can obscure the complex reality of children’s experiences of being part of armed groups during conflict. This article uses the published memoirs of former child soldiers from Sierra Leone, Sudan, Uganda, Eritrea and the Democratic Republic of the Congo to explore the instrumental and discursive nexus between child soldiers, memory, violence and humanitarianism. It assesses how (former-) children combatants remember and recount their experiences of war, and how these narratives can be shaped by humanitarian, literary and/or therapeutic framings. The article argues that these memoirs’ significance lies in their affective truths and what they reveal about children’s experience, and narrations, of war. Former child soldiers engage with, but also challenge, dominant contemporary humanitarian discourses surrounding childhood and violence to develop a ‘victim, savage, saviour, campaigner’ framework for their narratives. The article historically contextualizes the emergence of the ‘child soldier memoir’, before analysing the narratives of recruitment, indoctrination, and violence recounted by these former child soldiers, and their attempts to rework their identities in a post-conflict environment. It explores how former child soldiers narrate suffering and deploy discourses of trauma in their memoirs: some seeking to process wartime traumas, others leveraging their own suffering to position themselves as campaigners for those children still caught in conflict.

Can a teacher aim for students to believe evolution without indoctrinating them? Recent discussions of indoctrination in evolution education suggest that such teaching must inevitably indoctrinate but is “warranted” in some cases; while science educators concerned about teaching for belief argue that such teaching is indoctrinating and is thus to be avoided. In this paper, we consider the argument for the inevitability of indoctrination and for “warranted indoctrination,” argue that the main cost of the latter is the abandonment of the commonly understood negative connotation of “indoctrination,” and offer an account that honors the strengths of that argument but avoids that cost. Assuming that aiming for belief change in students is valuable at least in part because it is more likely than understanding alone to lead to action, we then offer and defend a model of such evolution teaching that is non-indoctrinating and contrast it with two others that are problematically indoctrinating.

Literature on indoctrination has focused on imparting and revising beliefs, but it has hardly considered the way of teaching and acquiring certainties—in Wittgenstein’s sense. Therefore, the role played by rationality in the acquisition of our linguistic practices has been overestimated. Furthermore, analyses of the relationship between certainty and indoctrination contain major errors. In this paper, the clarification of the aforementioned issues leads me to suggest the avoidance of the term ‘indoctrination’ so as to avoid focusing on the suitability of the case to the concept rather than on the analysis of the case itself. This should facilitate that the process of helping children to acquire a world-picture—by teaching them to ignore alternatives to certainties—is definitely accepted as normal and natural, for many beliefs are expected to end up becoming ungrounded certainties not only in the medium or long term, but also, and above all, in the short term.

The criticisms of the falsity of universal recognition carried out by leftists, led by Karl Max, and the queries of its desirability proposed by rightists, represented by Friedrich Nietzsche, raise challenges to Francis Fukuyama’s theory of “the end of history” from two opposite directions. At present, Chinese-style political meritocracy based on the party state is a political form that combines these left-wing and right-wing challenges and has the potential to move beyond “the end of history”. However, whether it can truly surpass “the end of history” depends on whether it can form a desirable and stable alternative political form under modern conditions. To this end, Chinese-style political meritocracy must respond positively to the three challenges it faces under modern conditions: the tension between “debichengwei” (one’s virtue must have a matching position, 德必称位) and moral universalism, the corrosion of social justice from the hierarchical social structure caused by “weibichenglu” (one’s position must have a matching salary, 位必称禄), and the threat of social indoctrination to individual autonomy. The “introversive political meritocracy” jointly shaped by “advocating morals for the public,” “arete based on altruism,” and “introversive self-cultivation” is a desirable political form that can successfully respond to these three challenges.

Philosophers of education often view the role of religion in education with suspicion, claiming it to be impossible, indoctrinatory or controversial unless reduced to secular premises and aims. The ‘post-secular’ and ‘decolonial’ turns of the new millennium have, however, afforded opportunities to revaluate this predilection. In a social and intellectual context where the arguments of previous generations of philosophers may be challenged on account of positivist assumptions, there may be an opening for the reconsideration of alternative but traditional religious epistemologies. In this article, we pursue one such line of thought by revisiting a classic question in the philosophy of education, Meno’s Paradox of inquiry. We do this to revitalise understanding and justification for religious education. Our argument is not altogether new, but in our view, is in need of restatement: liturgy is at the heart of education and it is so because it is a locus of knowledge. We make this argument by exploring St Augustine’s response to Meno’s Paradox, and his radical claim that only Christ can be called ‘teacher’. Though ancient, this view of the relationship of the teacher and student to knowledge may seem surprisingly contemporary because of its emphasis on the independence of the learner. Although our argument is grounded in classic texts of the Western tradition, we suggest that arguments could be made by drawing on similar resources in other religious traditions, such as Islam, that also draw upon the Platonic tradition and similarly emphasise the importance of communal and personal acts of worship.

In the nineteenth and early twentieth centuries bones were an essential raw material for the German chemical industry, vital to the production of fertilizer, glue, gelatine, soap and other products. As most of this material was imported, the German school system during the "Third Reich" took the utilisation of bones as an example to illustrate the relevance of the four-year plan of 1936 and its policy of economic self-sufficiency. The school children were encouraged to collect bones from domestic sources and bring them to the collecting points in the schools. Several NS-institutions developed a variety of teaching aids and materials to support school education on this economically and politically important topic. Focussing on the example of bone-utilisation, this paper examines the messages and intentions of these educational materials. It also demonstrates how even apparently ideologically unbiased school subjects, such as chemistry, were instrumentalised for the political indoctrination of the pupils.

Sociologists have studied reading mostly as a product of or an input to the social structure. In so doing, they have failed to capture why reading matters to people. On the basis of the intensive practices of reading fiction among women in the UK, this article begins to develop a cultural sociology of reading by showing how the pleasures of reading fiction support processes of self-understanding, self-care, and ethical reflection. A cultural sociology of reading is necessary because these readers’ experiences of meaning-making disappear when reading is explained within the binaries escapism/confrontation, indoctrination/resistance, which frame much of the current research on reading. The discussion is based on the interpretive analysis of three bodies of data: 60 written responses by women to the UK’s “popular anthropology” project, the Mass Observation Project (M–O), participation in two women’s groups, and in-depth interviews with 13 women readers in Edinburgh, Scotland.

Decades of mind-numbing political correctness on the academic far-left robbed the humanities and social sciences of their legitimacy, generated the alt-right as its very own dialectial alter-ego, and provided an essential catalyzing ingredient in Donald Trump's electoral victory—understood as the clearest expression of a weary nation's revulsion at p. c.'s intolerable moralizing. The illiberal, antisemitic, white nationalist alt-right and the illiberal, antisemitic, anti-American alt-left mirror one another perfectly! Faced with competing totalitarianisms at both extremes, the liberal center should defend itself first of all by forthrightly reclaiming the univeristy as a space for education and not indoctrination. Yet the politically correct professoriate do not want to hear this—and their over-the-top hostile overreactions to the news that they are to blame for what they hate most prove that it's so. Time to repeal and replace political correctness.

The introductory psychology class represents the first opportunity for the field to present new students with a comprehensive overview of psychological research. Writing introductory psychology textbooks is challenging given that authors need to cover many areas they themselves may not be intimately familiar with. This challenge is compounded by problems within the scholarly community in which controversial topics may be communicated in ideological terms within scholarly discourse. Psychological science has historically seen concerns raised about the mismatch between claims and data made about certain fields of knowledge, apprehensions that continue in the present “replication crisis.” The concern is that, although acting in good faith, introductory psychology textbook authors may unwittingly communicate information to readers that is factually untrue. Twenty-four leading introductory psychology textbooks were surveyed for their coverage of a number of controversial topics (e.g., media violence, narcissism epidemic, multiple intelligences) and scientific urban legends (e.g., Kitty Genovese, Mozart Effect) for their factual accuracy. Results indicated numerous errors of factual reporting across textbooks, particularly related to failing to inform students of the controversial nature of some research fields and repeating some scientific urban legends as if true. Recommendations are made for improving the accuracy of introductory textbooks.

We apply the models and tools of epidemiology and public health to propose a unified field theory showing the role of ideologies, indoctrination, and incitement, in genocide, genocidal terror, and terror by groups or individuals. We examine the effects of indoctrination and incitement as exposures and risks in relation to genocide and genocidal terror. Incitement has been recognized as a trigger to these outcomes but indoctrination is upstream to incitement. Population-wide exposure to indoctrination increases susceptibility to the effects of incitement. These relationships have been seen in all major genocides and genocidal terror in the late twentieth and twenty-first centuries. There is some insight into the relationship between ideology, incitement, and genocidal acts of violence from the so-called localized genocides in Bosnia, Rwanda, Darfur, Syria, and most recently, among the Rohingya in Myanmar. There is a need to recognize the upstream role of ideologies of hate in order to determine the degree to which indoctrination posed, and continues to pose, a contributing factor. Epidemiologic models, such as the iceberg model of exposure and disease and the concept of “sick individuals” and “sick populations,” guide our understanding of the content and spread of indoctrination and incitement and can provide essential insights for prevention. The hateful indoctrination and ideologies behind genocidal violence must be countered and replaced by positive ideologies and role models that emphasize respect for life and human dignity for all.

There appears to be an irresolvable disagreement between “progressives” and “conservatives” regarding the ultimate aims of education. This paper argues that the dispute is irresolvable as it currently stands because the traditional progressive/conservative dichotomies are false and based on distorted half-truths. The current impasse is due to the fact that educationalists and philosophers alike have hitherto misunderstood the fundamental purpose of educational activities. The central claim of this paper is that a biological perspective on education allows one to see past the traditional dichotomies and affords a coherent rationale for a set of curricular priorities by providing the framework necessary to draw principled distinctions between education, training, indoctrination, and enculturation, all without having to draw on contentious politico-ideological commitments.

While cultural theory elitists have tended to write off familiar monsters as little more than cheap fads of mass culture, popular culturists often embrace them as effective barometers capable of measuring and, at times, even predicting collective sentiments and anxieties. Yet frequently ignored in this disciplinary clash is the notion that monstrous figures also serve as excellent case studies for a much broader issue: the argument for Popular Culture Studies as a pertinent division of cultural theory. This article argues that popular culture can and does respond to public needs, that consumers do indeed show the capacity for resisting cultural indoctrination and can, at times, even directly influence it. Of this there are, perhaps, no better examples than the vampire and zombie, figures who in one form or another have served primarily as maleficent beings until 21st century culture transmuted them into heroes and harbingers of social change.

People sometimes try to call others’ beliefs into question by pointing out the contingent causal origins of those beliefs. The significance of such ‘Etiological Challenges’ is a topic that has started attracting attention in epistemology. Current work on this topic aims to show that Etiological Challenges are, at most, only indirectly epistemically significant, insofar as they bring other generic epistemic considerations to the agent’s attention (e.g. disagreement, consistency with one’s own epistemic standards, evidence of one’s fallibility). Against this approach, we argue that Etiological Challenges are epistemically significant in a more direct and more distinctive way. An Etiological Challenge prompts the agent to assess whether her beliefs result from practices of indoctrination, and whether she should reduce confidence in those beliefs, given the anti-reliability of indoctrination as a method of belief-acquisition. Our analysis also draws attention to some of the ways in which epistemic concerns interact with political issues—e.g. relating to epistemic injustice, identity-based discrimination, and segregation—when we’re thinking about the contingent causal origins of our beliefs.

Liberal bias in academia is a complex sociological issue. The empirical evidence suggests that part of the explanation for ideological imbalance is that conservatives tend to self-select out of careers in higher education. We examine the explanation offered by Neil Gross that political-typing is partially responsible. While we are generally receptive to this explanation, our own research provides some evidence that college students do not find academia to be a hostile or unpleasant place. This raises some questions about why they would self-select out of careers in academia. We also offer alternative explanations for conservative criticism of the academy and suggest that institutions of higher education have some responsibility for creating the impression that they are hostile to conservative views.

The purpose of this paper is to examine the role that trustworthiness plays in the ability of teachers to function as moral role models. Through exploration of Muriel Spark’s novel, The Prime of Miss Jean Brodie, I explain some of the central features of trustworthiness as a moral virtue and suggest how these features are critical to developing moral relationships between teachers and students. I show how and why the character of Miss Jean Brodie fails to embody trustworthiness, and how moral philosophy and psychological insight are bound up with teachers’ efforts to treat students well and to behave in ways that morally warrant the trust most of us typically grant them. Finally, I propose some of the important implications this analysis has for teacher education.

Two of the most unstable domains involved in identity formation, the religious and sexual domains, come into conflict when vulnerable populations of the lesbian, gay, bisexual and transgender community experience oppression from the indoctrination of religious beliefs that persecute their sexual orientation. This conflict, aptly termed identity incongruity in this article's discourse, results in a schism that adversely affects these vulnerable populations. This paper investigates the roles of religion, spirituality and available institutional solutions to propose customized, culturally adapted, contextually based and collaborative community-level interventions that would facilitate the reconciliation of the conflicting identity domains.

Political scientists and economists fundamentally disagree in their assessment of ideology in contemporary Chinese reform. Whereas the former emphasize its functional value legitimizing the overall course of reform, the latter warn of indoctrination and negative welfare effects. We argue that ideology is pervasive in China’s political economy of reform—past, present, and future. Moreover, a common assessment is both necessary and feasible. The presented case studies (loyalty signaling, message control, policy learning, and anti-corruption) underline the highly ambiguous role of ideology oscillating between alignment and adaptation. In the end, ideology can unite or divide Chinese society as well as increase or diminish economic efficiency.

Ever since Kant asked: “How am I to develop the sense of freedom in spite of the restraint?” in his lecture on education, the tension between necessary educational influence and unacceptable restriction of the child’s individual development and freedom has been considered an educational paradox. Many have suggested solutions to the paradox; however, this article endorses recent discussions in educational philosophy that pursue the need to fundamentally rethink our understanding of education and upbringing. In this article it is argued that it is incomprehensible to describe an intervention of an educator as a constraint on a child’s actions and that such an intervention would be in need of justification; as Kant and many others after him have done. Educational intervention should not be understood as a restriction of a child’s endeavour to learn, because any educational intervention is educational. Furthermore, it is argued that the notion of restraint is based on the concept of human beings as radically separated which lead to the assumption that education is restrictive per se. In contrast, this article argues that indoctrination, manipulation, and coercion are rather phenomena within our educational forms of life. Recognizing the interrelations between human beings should play a constitutive part in the conceptualisation of individual freedom. A bond with others is the foundation upon which a child develops its own identity and an understanding of itself as an agent who can express its own will and takes responsibility for its words and actions.

Early childhood is a critical period for introducing girls to traditionally masculine fields of science and technology before more extreme gender stereotypes surface in later years. This study looks at the TangibleK Robotics Program in order to determine whether kindergarten boys and girls were equally successful in a series of building and programming tasks. The TangibleK Program consisted of a six lesson robotics and programming curriculum that was implemented in three different kindergarten classrooms (N = 53 students). Although previous research has found that males outperform females in robotics and programming related fields, it was hypothesized that the young age of participants and their limited cultural indoctrination regarding gender stereotypes would allow boys and girls to have equal success in this program. Although boys had a higher mean score than girls on more than half of the tasks, very few of these differences were statistically significant. Boys scored significantly higher than girls only in two areas: properly attaching robotic materials, and programming using Ifs. Overall, both boys and girls were able to successfully complete the program.

Two decades ago, East European state socialism met with a paradoxical fate. Between 1989 and 1991, communist party hegemony was abolished, leaving the very idea of socialism permanently discredited—or so it seemed. Yet in the decade that followed, “socialistic” principles and practices would retain—or perhaps acquire—a surprising degree of popular appeal. Was this a cultural legacy of systematic indoctrination? A strategic response to material insecurities? Perhaps a combination of both? In this article, it is argued that many previous efforts to unravel the paradox are inadequate because they ignore both the “strategic” dimensions of culture and the cultural dimensions of instrumental reason. Using life-history data on the former East Germany, it is shown that apparently discredited ideologies can acquire renewed salience in the wake of regime change if they (1) remain culturally available as strategies of action that (2) provided material opportunities or symbolic privileges in the past, and (3) promise to ameliorate new problems engendered by alternative strategies.

Religious duress is a unique kind of threat and constraint involuntarily experienced by some members of the Roman Catholic Church as a result of religious indoctrination and training. Fear, awe and respect for the clergy foster the development and actualization of religious duress. This phenomenon can seriously impede a person’s capacity to accurately perceive and evaluate abusive actions perpetrated on them by clergy. This constraint poses an impediment to emotional and spiritual development. Internalized religious duress confuses and psychologically overwhelms such individuals and renders them incapable of absorbing their sexual trauma. The consequent feelings of numbness and immobility distort the perception of reality. It then becomes impossible for the individual to act in a manner that would protect and promote emotional growth and spiritual well being.

During the years of 1955–1969, the Xingkaihu labor camp in China’s northeastern borderland of Heilongjiang Province detained large numbers of social undesirables, a considerable portion being charged with political offenses. The authorities used them as forced laborers for land reclamation and other projects in conjunction with “ideological remolding.” This research examines the experiences of intellectual political inmates in Xingkaihu. They suffered physically and psychologically. Their attempts to redeem themselves exacerbated their misfortune and came to define one aspect of the tragedy of intellectuals in Mao’s China. I also outline the development of Xingkaihu, its managerial features, and the camp authority’s alleged efforts to remold the inmates ideologically through combined use of indoctrination, manipulation, intimidation and coercion.

Why do marketing managers in the transitional economies of Eastern Europe and China often engage in competitively irrational behavior, choosing pricing strategies that damage competitors’ profits, rather than choosing pricing strategies that improve their firm’s profits? We propose one possible reason, the moral vacuum created by the collapse of communist ideology. We hypothesize and find that managers who experienced formal communist moral ideological indoctrination are less likely to be competitively irrational than the post-communist managers who did not. Implications are discussed.

This paper provides a framework for thinking about oppression and how to overcome it. It considers the value premise underlying the use of the term “oppression.” It then discusses the nature of oppression, the forms it takes, and what keeps it in place. In its final two sections, it focuses on awakening the sense of injustice and the strategies and tactics for overcoming injustice.

Western lecturers visiting social science departments in the former Soviet Union find themselves immersed in a social micro-system that often functions differently from comparable departments in the West. Having been isolated from international developments and abused as instruments of indoctrination for decades, post-Soviet social sciences are plagued by a number of pathologies in administration, teaching, and studying. While posing considerable challenges for visiting professors, these defects make the continued presence of Western visiting lecturer programmes in the former USSR all the more necessary.

Charismatic group leadership carries the potential for indoctrination and abuse when countertransference issues remain unexamined. This paper is a personal account of participation by the author in an authoritarian and confrontational supervisory experience with self-serving charismatic leadership. Group casualties are portrayed and discussed. This report applies self-psychological principles to understand the powerful merger of the compliant self and idealized object. Further, the dynamics of group identification with the aggressor are described through the Ferenczian lens of confusion of tongues.

One manifestation of argumentation is in critical discussions where people genuinely strive cooperatively to achieve critical decisions. Hence, argumentation can be recognized as the process of advancing, supporting, modifying, and criticizing claims so that appropriate decision makers may grant or deny adherence. This audience-centered definition holds the assumption that the participants must willingly engage in public debate and discussion, and their arguments must function to open a critical space and keep it open. This essay investigates `ideological pronouncement,' a kind of rhetoric that undermines and limits the possibility of critical discussion among target audiences, as an enemy of sound argumentation. First, the essential characteristics of sound argumentation are explained. Next, the typical characteristics of ideological rhetoric are described. At the same time, the Cardinal Principles of the National Entity of Japan, a Japanese wartime moral education textbook, is examined as a paradigm case of ideological rhetoric. Third, three key pronouncements of the Cardinal Principles are outlined and discussed. Finally, implications from the critical discussion are drawn.

This address covers several aspects of a teacher's "sense of honour." There is the professional honour we accord ourselves as members of a group who have shared working values. This is shown to be seriously at risk in today's world of distrust in all experts. Research evidence helps to show how, through practice and reconstructed autobiography, teachers develop an important functional sense of personal identity. Pupils form a large part of the content of this practitioner honour, although the teachers' relationship with them is carefully distinguished from that between parent and child. It is further argued that the teachers' pedagogic knowledge of science is, and indeed should be, closer to post-modern epistemology than to the abstract logical approach taken during the Enlightenment. The final section looks at society's changing demands on education and how this affects teaching, teachers, and their sense of honour in the tasks they undertake.

First a disclaimer: This is the second time I’ve reviewed the Power Games (Newcombe 2008). I’m happy to have an opportunity to comment further about the book’s value. Now I’ll continue this review with an opinion, mine: Power Games is an invaluable book, an order-it-right-away kind of book. It’s a mixture of memoir, psychoanalytic history, and cautionary educational tales. The embedded theme in the book is twofold, (1) The importance of thinking for oneself, and (2) Questioning authority. Power Games documents personal, professional, and institutional struggles portraying the process of becoming a psychoanalyst or psychotherapist. Even if you don’t agree with an author’s philosophy or theory the narratives still provoke reflection about the power struggles that occur in psychoanalytic education. The Toronto International Airport was the place where I first read Power Games, coincidentally, on my way home from a conference on psychoanalytic education where the book’s editor Richard Raubolt and his wife Linda had made presentations. After I surrendered to the helplessness of being stranded in an airport I tucked into a quite corner for a long, 8-h read. I bounced around from chapter to chapter choosing authors I knew, topics that interested me, and titles that grabbed my attention. My eyes were sore but I kept reading, wanting to revisit and understand the ubiquitous struggles in psychoanalytic education. In Power Games a quick glance at the Contributors’ Biographies reveals that Raubolt selected a compelling collection of psychoanalysts and therapists (with the exception of his wife, Linda, the only non-clinician in the book) with diverse voices and perspectives, to discuss their experiences of psychoanalytic and psychotherapy training. For example, there are analysts from different countries: Gershon Molad, from Israel, Michael Larviere from France, as well as analysts who teach: Irene Harwood, and Conrad Lecomte. Each story is unique, yet a common topic emerges: the inherent vulnerability that accompanies learning. The unpredictable nature of education, like unconscious process, is disruptive, which is why there is often trauma associated with education. What is surprising is that we continue to act surprised that learning can be such an out-ofcontrol experience—learning involves not knowing, loss of identity, and multi-faceted transferences of both the student and the teacher. Learning also involves evaluation. Power Games opens with a foreword by Ernest S. Wolf, an introduction by Charles B. Strozier, then the book is divided into three sections: (1) Supervisory Experiences: Personal Reflections, (2) Theoretical and Technical Considerations, and (3) Supervisory Alternatives. I will describe selected chapters rather than describe each of the 17 chapters. In Chap. 4, ‘‘Narcissistic Authoritarianism in Psychoanalysis,’’ Daniel Shaw recalls a supervisory experience during training: ‘‘I spent most of a weekly supervision session bristling but accommodating to a supervisor I found condescending and didactic’’ (p. 73). Shaw explains the interpersonal dynamic with his supervisor and how, after sharing countertransference difficulties with a particular patient, his supervisor ‘‘took out a book and read a whole page about analytic technique to me’’ (p. 73). When Shaw responded with frustration to his supervisor’s didactic response, the focus became Shaw’s inability to take in his R. Newcombe (&) International Forum for Psychoanalytic Education, Board Member, Eastsound, WA, USA e-mail: rachelnewcombe@centurytel.net

The emergence of cult related activities in rural America are examined. Cults and their attraction to adolescents are addressed as are methods of cult indoctrination and a profile of cult members and their leader. Clinical management along with a rationale for the attraction of some adolescents to cults are discussed. A case study of a vampire cult and the psychopathology identified in the leader of the cult are provided. Import for clinicians is offered.

An analysis of Jean-Marie Abgrall's cultic brainwashing theory shows that the theory is essentially identical to the pseudoscientific theory that was developed first by the American CIA as a propaganda device to combat communism, and second as an ideological device for use by the American anti-cult movement to rationalize efforts at persecution and control of minority religious groups. The CIA theory has been evaluated scientifically in research in several contexts (i.e., communist coercive indoctrination of Western prisoners, the CIA's attempted development of brainwashing techniques, and with American new religions or “cults”). In each context, it has been shown to be ineffective in coercively changing worldviews. Because of this pattern of disconfirmation, testimony based on brainwashing theory has been opposed as unscientific by relevant professional academic organizations and repeatedly excluded from American legal trials. Consequently, neither legal decisions nor public policy with respect to minority religions should be based on Abgrall's appropriation of this pseudoscientific theory.

Responding to claims to the contrary, this essay shows how liberal education, the education of critical exposure, indoctrinates students into a style of belief and belief formation. It argues that a common liberal view about what constitutes freedom from indoctrination is precisely the form of indoctrination feared by many conservative communitarians. While I support the style and procedures of liberal education, I argue that we cannot excise all indoctrinating components from it by semantic, logical or epistemic analyses of what “indoctrination” or “education” means.

The narrator in the East German writer's story from the early 1980's, prefaced with a quote from Franz Kafka'sBeim Bau der chinesischen Mauer (The Great Wall of China), expresses continual frustration with authority, maddening encounters with bureaucracy, and a wall that signifies control and power. Allusions to the absurdity of the Berlin Wall and life in the divided city are centered on interconnections between Kafka's spatial metaphors and symbols of confinement, Freud's work on dreams and the subconscious, and Grimms' fairy tales with the motif of the forbidden room. This article focuses on Schubert's text in relationship to her intertexts, particularly in regard to the narrator's subconscious and her “Alptraume” (anxiety-ridden dreams) about visits to West Berlin-the forbidden room. I analyze the Wall as an outer and inner space. The narrator's impressions and reactions during her actual visit to West Berlin as a professional writer in 1978 reflect her internalization of political indoctrination and propaganda against the promises of capitalism. Schubert's text with its Kafkaesque dream elements and symbolic structures is read as a journey toward self-understanding and as a subtle appeal to relax travel restrictions.

The central purpose of Thiessen's book is to defend religious nurture and instruction against the charge of indoctrination. In doing so he questions the prevailing ideal of liberal education which tmderlies the charge of religious indoctrination. But Thiessen's ambition reaches even farther: he also wants to sketch the outlines of a new ideal of liberal education, in the extension of which a redefinition of indoctrination can be presented. From the beginning the author is quite explicit about his own commitment: "My roots are Christian; I was raised in a Mennonite home . . " (p. xii). And he also makes clear that his analyses should be placed "within the context of a fairly conservative interpretation of Christian doctrine" (p. 29; see also: p. 55). In Thiessen's opinion the method of conceptual analysis is less suitable for his inquiry: "I wish to move beyond the sometimes narrow and seemingly futile preoccupation with conceptual clarification . . " (p. 5). Terms ought to be understood in their historical context (p. 33), and Thiessen considers it "more appropriate to aim for a 'theory of indoctrination', rather than an analysis of the concept of indoctrination" (p. 232). On the basis of prevailing descriptive analyses of this term, Thiessen presents a rescriptive inquiry of indoctrination and liberal education. The driving force of a rescriptive inquiry is a kind of intellectual discontentment with existing (configurations of) central concepts, and the product of such a rescription has to be more adequate from a theoretical viewpoint than certain current (frameworks of) central educational concepts (Steutel, 1988). Later I will answer the question whether Thiessen has succeeded in this undertaking.

Between 1970 and 1990 about one-half million Jews immigrated to Israel, most of them from the former Soviet Union, including many mental health therapists who had trained and worked in the Soviet Union. This article addresses the special characteristics of this population, in general, and of the mental health therapists, in particular. It relates these characteristics to training for group psychotherapy. Key issues include their unique experience of the inner world as a source of danger, the specific defensive modes connected with this experience, their perception of authority as an agent of ideology, and their representation of the group as a persecutory entity and as a vehicle of indoctrination.

While much has been written in recent years about the use of “Boot Camps” in the rehabilitation of offenders, researchers have paid little attention to precisely how the indoctrination process works: what are its norms; how they are established, reinforced and maintained; and their temporary and long-term effects on offenders. Because boot camps are relatively new, they are still in what is sometimes referred to as the “pre-paradigm” stage. A theoretical model, though sorely needed to understand how the bot camp experience effects offenders, has yet to to be proposed. In this article the authors provide an overview of boot camps in the U. S., describe their experiences at Camp Roulston (a boot camp for juvenile offenders near Cleveland), present an experiential model of the boot camp based on culture shock theory, and discuss the strengths and weaknesses of boot camps and how they can become more effective in the rehabilitation of offenders.

The author continues his dialogue with Robin Barrow on the place of religion in public education (see pages 205 to 223 of this issue).

The author argues that the critical question in determining whether denominational schools should receive public funding is: Does the school provide an education in accordance with publicly accepted criteria for that concept and in accordance with the dominant values in society? A public system of schooling has itsraison d'etre in the need to provide a common understanding. This is not incompatible with acceptance of private schools, nor, despiteprima facie oddity, is there anything incoherent about the idea of providing state funding for private schools. So far as denominational schools go, therefore, the conclusion is that they are deserving of state support provided that they do not promote values and beliefs antithetical to the larger community, and, specifically, that they do not engage in the anti-educational practice of indoctrination.

The integration of ethics into accounting curricula is a critical challenge facing accounting educators. The ethical subject matter to be covered and the role of the professor in ethical debates in the classroom are important unresolved issues. In this paper, we explore teaching basic values as an integral part of ethics education. Concern about indoctrination of students is addressed and the consistency of values education with the goals of ethics education is examined. A role for ethics researchers in identifying and clarifying the basic values that define our profession is recommended, and suggestions for implementing values education in accounting ethics are provided.

Cultural indoctrination throughout childhood largely defines adult value systems including stereotypic attitudes towards the obese. It is possible that medical education may alter physicians' earlier stereotypes of obesity. One-hundred and fifty-eight subjects, comprising six distinct adult groups, morbidly obese persons, their family members and significant others, college undergraduates, medical students, medical and surgical residents, and medical school faculty, were surveyed with a questionnaire. It required that each of 32 bipolar adjectives describing obese persons be answered on a 0- to 9-point scale. The adjectives were selected to provide a sweeping array of attributes used commonly to note differences among people (e.g. intelligent-unintelligent, happy-sad, complex-simple) with a low values corresponding to the first, usually more favorable, adjective of each pair. Discriminant analysis identified only five of 32 adjective pairs (16%) as useful (p < 0.05) in isolating the respondent groups. Although it reached statistical significance, the magnitudes of these differences were not very substantive with reference to a 9-point scale. We conclude that obesity appears to carry a burdensome degree of societal prejudice, as reflected by negative stereotypes, which is largely unaffected by undergraduate or postgraduate medical education.

The essay examines the argument advanced by E.D. Hirsch, Jr., for instituting ‘cultural literacy’ as a fundamental priority of schools. A number of confusions and equivocations in Hirsch's reasoning are identified, and the propensity of his project to indoctrinate is exposed. Among the features of Hirsch's argument shown to be troubling are his shifting construal of ‘language’, his inconsistency about the requirements of cultural literacy, and his uncritical relation to traditional images of the American past and present. The upshot is to raise the question why Hirsch's project has elicited wide support and praise.

The problem of preserving tradition and initiating modernization has caused headaches for educational policy makers and theorists in Hungary for centuries. The perennial problem has been joined by several new problems as the country tries to find its way from Stalinist totalitarianism to pluralist democracy. In education this change is marked by the shift from crude political indoctrination and from an officially-imposed value system to critical thinking and the plurality of values. The paper follows the major changes in educational philosophy and policy in the past forty years with a special focus on recent developments. A short summary is provided of the educational programs of different political forces and an outline of the basis of a possible new educational philosophy is given.