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Environmental and sustainability education (ESE) consists of topical existential and ethical issues. At the same time, these issues are taught in a school setting that is shaped by assignments, grades, and school tasks. The relationships between structures of formal education in a school environment and the characteristics of ESE has been described in dichotomous terms as a contradiction, known in the ESE research field as "Stevenson's gap", after Robert B. Stevenson. The aim of this article is to overcome this dichotomous understanding of the relation between schooling and ESE by providing a pragmatist perspective. Drawing on John Dewey's notion of habit, two learning habits are outlined by which students encounter environmental and sustainability issues in the classroom: the "habit of schooling" and the "habit of inquiry." Empirical data from Swedish upper secondary schools is used to illustrate their meaning in classroom practice. Our pragmatist conceptualisation highlights how these habits are simultaneously present in the same classroom. A conclusion is that teaching and learning in ESE should not be reduced to either habit but that both can be valuable for a robust and vital ESE.

This article builds from scholarship in Environmental Education Research (EER) and Critical Global Citizenship Education calling for more explicit attention to how teaching global issues is embedded in the colonial matrix of power. We also consider the extent to which recent calls in EER for explicit attention to coloniality connect to discussions about posthuman thinking through a shared critical reading of modernity. We argue that ethical approaches to global issues, and pedagogical processes and practices that would contribute to them, are possible only if we recognize the relations of power that have shaped history and engage with critical modes of inquiry. Furthermore, we argue for the need to engage deeply with and confront historical patterns in concrete pedagogical practices in order to interrupt our own epistemic, political, ethical, and strategic place and categories. Finally, we will draw upon an example from our classroom-based research to consider how our findings relate to what is being called for in the critical scholarship of praxis, as informed by empirical studies.

Over the last 20 years, international organisations and national governments have stressed the need for education policies to be (re)oriented towards social change, sustainability and preparing students for life in a global society. This area of pedagogy is not problem free. When policy is turned into practice teachers need to take a number of factors into account, especially when global sustainability issues are complex. In this article I investigate how six teachers with experience of international professional development reflect on and incorporate global sustainability issues in their teaching. These teachers articulated different ways of utilising the curriculum and enacting pedagogies relating to colonialism and complex global issues. The conclusion is that these teachers' experiences can help us to understand this work and how it can be developed.

This article draws attention to the possibilities of the ongoing philosophical discussion about cosmopolitan universal values in relation to the normative challenges in environmental and sustainability education (ESE). The purpose of this paper is to clarify the philosophical problems of addressing universally sustainable responsibilities and values in ESE. Our arguments draw inspiration from the work of three poststructuralist scholars: we explore how Butler develops her claim that universal assertion requires a cultural translation, how Mouffe exposes the political in universal claim and how Todd argues that education needs to introduce students to a political language that enables them to critically reflect on their own and other groups' values and actions. In the concluding part, we suggest the following guidelines for rethinking ESE: unmasking the political dimension, re-politicising education, seeing beyond the relativist and objectivist divide and using passion as a moving force.

This article draws on a philosophical critique of the problems of denial in the face of the climate crisis and the call for an education that deals with the root causes of social and environmental injustice in depth. To respond to this radical critique in concrete educational practice, there is a need for an understanding of moral learning that also considers the problems of denial and the role of the teacher in these learning processes. We therefore propose a transactional model grounded in Dewey's pragmatic philosophy that explains how denial hinders the process of moral learning but also describes how teachers can offer moments of resistance that interrupt denial and challenges and transform moral habits. Finally, we discuss the implications of a transactional perspective and the need for making moral progress by reflectively revising our moral habits in the face of overlapping environmental and social injustice crises. [ABSTRACT FROM AUTHOR]

In this paper we draw attention to the possibilities of the philosophical perspectives of cosmopolitanism in the development of ESD. We argue that one challenge facing the development and implementation of ESD is the finding of balanced ways to deal with the normativity dilemma that take both the search for consensus and universal claims and particular contexts and dissension seriously. The paper begins with a brief sketch of environmental and sustainability education in transition and a problematisation of the universal characteristics of ESD. Drawing on the recent works of Martha C. Nussbaum, Peter Kemp, Kwame Anthony Appiah and Sharon Todd, we then explore how scholars with different cosmopolitanism approaches balance between the cultivation of universal values and individuals' autonomous thinking and relate these approaches to ESD. Our overall claim is that ESD is in need of a critical discussion and exploration of ESD as a political project with dissonant voices that takes the particular human encounter into consideration. [ABSTRACT FROM AUTHOR]