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A variety of epistemic practices and norms influence how knowledge and understanding are advanced in academia. Co-authorship practices and norms, the focus of this paper, have implications for the epistemic resources that are brought into individual scholarly works and how the resources are distributed among networks over time. Although co-authorship is widely accepted in social scientific research in education, single authorship has remained predominant in philosophy of education. This paper is part of a project exploring co-authorship practices and norms in philosophy and, in particular, philosophy of education. We aim to develop an empirical understanding of co-authorship trends in four primary philosophy of education journals in the United States and Canada. We examine the frequency of co-authorship in these outlets over the last two decades, the participants in co-authored projects, and the philosophical topics that are being explored through co-authorship. Our findings indicate that these venues are publishing co-authored works with increasing frequency and that most co-authorship is happening among faculty collaborators and among scholars who share common disciplinary backgrounds. The observed increase in the practice of co-authorship in these philosophy of education journals points to the significance of exploring it in greater depth, including giving attention to questions of ethics and epistemology that co-authorship raises, as well as to comparative analyses of trends around the world.

Cosmopolitanism and nationalism are often presented in binary terms, as standing in opposition to each other, especially with regards to education. In this paper, we establish a framework for studying education policy today through the lens of a concept we have developed: 'cosmopolitan nationalism'. Many education systems around the world are grappling with and simultaneously integrating both cosmopolitan and nationalist elements in policy objectives, curricular content and pedagogic approaches. Through an in-depth analysis of three country examples -- China, the US and Israel -- we outline four different manifestations of education policy that can be explained by employing the analytical lens of cosmopolitan nationalism: (i) the increasing prominence and visibility of the International Baccalaureate within these three public education systems; (ii) reforms of specific curricula elements and pedagogies legitimised with reference to approaches assessed as globally leading through international assessments; (iii) efforts to promote national education systems as international beacons of best practice; (iv) creation of alternative education provisions that are promoted globally for very specific purposes and populations. We argue that, given our heterogeneous sample of case study countries, and careful analysis of these, a cosmopolitan nationalism lens offers important insights into education policy-making today which has the potential to be applied in other contexts.

This paper focusses on our concerns about revelations about sexual harassment in universities and the inadequate responses whereby some universities seem more concerned about their own reputations than the care and protection of their students. Seldom do cases go to criminal court, instead they mostly fall within employment relations policies where the use of non-disclosure agreements are double edged, such that some perpetrators remain nameless even if the person offended against wants details made public. Of course if the staff member does not resign or take retirement prior to potential dismissal, but remains in the institution, the grapevine still works. Universities too often become complicit in cover-ups at the expense of further potential victims of sexual misconduct. It has been with much dismay that we found that despite extensive training and writing about ethics some senior professors in philosophy fields have been accused and found wanting, disabusing us of the virtue assumption. Despite these recent instances where perpetrators have been named and been publicised in the media, we found that this is not in fact new, so not only does the paper look to the past, but also extensively it uses contemporary accounts, reports and documents from USA, UK, South America, Australia, and New Zealand. These seem to be the tip of the iceberg, so our hope is that all students and staff in universities (and in fact all institutions where there are inherent power imbalances) will not only feel safe, but that they will be safe as universities become genuinely ethical institutions.

Within political philosophy and particularly in the work of Chantal Mouffe and Hannah Arendt, "agonism" has been described as representing the notion of being able to challenge and dissent in a productive way. However, little is known about how agonism is used in the educational literature, other than some applications relevant to democratic education. This paper considers the use of agonism in the educational literature drawing on the findings of a systematic scoping review exploring how it has been used in the context of education. Five databases were searched for literature published using agonism within the context of education to map the existing body of work in a systematic fashion, and to explore how agonism has been differently conceptualised and utilised by researchers in the field of education. The findings suggest that there have been a range of attempts to apply agonistic principles in different educational sub-fields (including, citizenship education, early years education, initial teacher training, arts education and international education), and different interpretations of such principles into education based on different philosophical underpinnings (dissociative and associative approaches). As agonism is mostly explored in a theoretical way, we also discuss the potential of abstract theoretical agonistic principles from different philosophical traditions to be translated into meaningful practical applications for education in order to inform curriculum development, infuse democratic principles into classroom practice, and help to negotiate deep-running tensions amongst key stakeholders in education.

This paper draws from the writings of Michel Foucault and his recently reconsidered provocations on race and racialization. Using Foucault's definition of 'internal racism,' race is understood as a complex set of correlations that are employed for the purpose of establishing (ab)normality and exercising various forms of expulsion. Racialization is then seen as the circulation of knowledge that makes racial categorization evident as scientific truth, linked to themes of science, developmentality, and the governing of population. To illustrate its subjective materialization, I analyze childhood memories of school told by undergraduates of color at one large public university in New York City. In what follows, I present three narratives that exemplify the production of difference and abnormality, as a biopolitical strategy with racial significance, arguing that positivist school reforms and developmental theories in education cannot be thought of as separate from the mobilization of racial identity and experience. At its end, I argue that we must unravel our familiar ways of thinking about race and push against the constructs of normality that can have detrimental effects on everyday economic, political and social life.

This paper considers George A. Reisch's account of the role of Cold War political forces in shaping the apolitical stance that came to dominate philosophy of science in the late 1940s and 1950s. It argues that at least as early as the 1930s, Logical Empiricists such as Rudolf Carnap already held that philosophy of science could not properly have political aims, and further suggests that political forces alone cannot explain this view's rise to dominance during the Cold War, since political forces cannot explain why a philosophy of science with liberal democratic, anti-communist aims did not flourish. The paper then argues that if professionalization is understood in the right way, it might point toward an explanation of the apolitical stance of Cold War philosophy of science.

This paper considers several models of politically engaged philosophy with the aim of provoking discussion of George Reisch's "How the Cold War Transformed Philosophy of Science." At issue is the Unity of Science movement's conception of the philosophy of science in particular and what politically engaged philosophy of science might look like in general. The paper discusses the role that the pragmatist Sidney Hook plays in the book and considers some of the questions raised by the role that he plays: What does it mean to be a politically engaged philosopher of science? Do we want philosophy of science to be politically engaged?

In this paper, I reflect upon my journey of learning to do comparative education research over the last decade and half. It involves transnational moves from Japan, Canada, US, Australia and back to Japan where I encountered numerous 'others'. I use my story of a series of relocations as an entry point for theorising what I mean by 'negative' comparative education. Drawing on Andrea English and the Kyoto School of Philosophy, I use the term 'negativity' in the philosophical sense. That is, it refers to affective experiences of discomfort, perplexity and confusion as an important catalysis for generative learning and unlearning. It is a story of learning to let go of the familiar language and frame of seeing the world and embracing disruption as a critical moment for new learning. In conclusion, I argue that negative comparative education offers a methodological stance that enables us to undertake comparative research in a manner that challenges the Eurocentric geopolitics of knowledge and hence to contribute to the pluriverse world.

This paper comments on Reisch's book "How the Cold War Transformed Philosophy of Science." Overall supportive of Reisch's project and perspective, it raises certain points where the data appear inconclusive and either provides additional support or briefly explores some interpretative alternatives.

This paper examines the neoconservative critique of the university and particularly the attack on multiculturalism and postmodernism that initiated the culture wars. It seeks to explain these developments by an analysis of the thought of Leo Strauss. The paper begins by providing an introduction to US neoconservatism and latest challenges to it from within signaling its end before reviewing the roles of Allan Bloom and Lynne Cheney in the neoconservative rewriting of history and the humanities which finds its source in Strauss' critique of radical historicism. (Contains 35 notes.)

The term "altruism" is often used without definition, leading to contradictions in what we expect from medical students. In this reflection paper, we critique the concept of "altruism" from the perspective of moral philosophy and social psychology and challenge its unquestioned usage within the medical education literature, especially that emerging from the USA. We will argue that "altruism" is a social construction with a particular history, stemming from Kantian philosophy and perpetuated within newer disciplines such as social psychology. As it currently stands, "altruism" seems to mean utter self-sacrifice--a position contradictory to recent recommendations by regulatory bodies in the UK, which suggest that graduates should look after the "self" and achieve a work-life balance. In this article, we argue that it is undesirable to have "altruism" as a learning outcome for medical students and we also argue that "altruism" is not an observable behavior that can be measured. Instead, we suggest that medical educators should employ a more balanced term, borrowed from the social psychology literature i.e. pro-social behavior. We argue that whilst "pro-social behavior" focuses on actions that benefit others, it does not do so at the expense of the self. In addition, it focuses on students' observable behaviors rather than their inner motivations, so is measurable. We conclude our article by discussing the formation of physicians based upon a virtue ethics, where society and the profession are in dialogue about the "telos" of medicine and its virtues, and where the character of the young physician is formed within the crucible of that dialogue. Thus, central to this pro-social behavior is the concept of "phronesis" or prudence, including the balancing of self-interest such as self-care, and the interests of the other.

My purpose in writing this article is to examine the claim that "Teachers are responsible for what happens in their classrooms" in relation to action research. Although the claim appears to be a fairly straightforward, it has multiple meanings that depend on the ideologies of those making the claim. I argue that an often-overlooked way of thinking about how teachers are responsible for what happens in their classrooms is to see responsibility as one facet of teachers' ways of being. Way of being is an existential concept that is related to the situatedness of teachers' lives, their constructions of their selves, and the ways in which they experience and conceive of freedom. This existential perspective leads me to conclude that for teachers to be aware of and to act in ways that are responsible to themselves and to their students they must be aware of their existential freedom. I conclude the paper with an examination of the ways that teachers' participation in collaborative action research can help them to become more aware of their existential freedom. The paper ends by presenting an example of action research that shows how a focus on existential concerns can illuminate the living contradictions of one's practice and identify real and mythical constraints so that one can act responsibly to help students to assume the responsibility of their own selfhood.

As a springboard into her response inspired by Noah Sobe's article, this author offers two possibilities for what cosmopolitanisms can tell about comparative and international education research. First, from her perspective, rooted in justice and peace studies, she is intrigued by several authors' assessments of cosmopolitanism as a cognitive or reason-based framework. In other words, the cosmopolitan person will use reason to be autonomous, have self-responsibility, procure agency, plan life rationally, while respecting diversity and difference. She is not convinced that it is predominantly reason that drives the embodiment and enactment of a cosmopolitan mode of living. Second, and more directly in response to Sobe's article, the author is confident that cosmopolitanisms will continue to affect traditional methodological models of comparative education and other educational research that uphold a static version of the field site, such as a school or nation-state, as the primary unit of analysis, while discounting the movement of knowledge, identities, and people over campus and country borders. The author contends that Sobe's article offers a "who's who" of significant voices in the dialogue between cosmopolitanism and comparative education. His intention for citing such a cache of theorists and researchers is explicit--"to locate the present project in scholarly circles." More importantly, however, Sobe works to "loosen cosmopolitanism" from the possessive grip of Enlightenment philosophers and the underlying inference that cosmopolitanism is solely a Kantian project, when it can rather be understood and employed as a historical category across temporal and spatial perimeters. He then discusses the use of "vernacular cosmopolitanisms" for investigating two instances of the role of schooling in the production of the cosmopolitan child--the first in present day United States and the second in pre-World War II Yugoslavia. Sobe marks a visionary signpost at the beginning of a path for considering alternatives to traditional paradigms of area studies in light of globalization's bestowments of "multi-layered geographies" that circumvent standard notions of territorial cartography. Heeding the arrows forward, this author is inspired to balance Sobe's meta-relational view of cosmopolitanisms and comparative education with a more nuanced unpacking of two aspects of his article. Specifically, she extrapolates on how the work of Arjun Appadurai, whom Sobe quotes briefly, can concretely influence the creation of a new "world-generating optic" in a comparative education research project. The author does this in light of her research in post-Yugoslav countries, introducing readers to another "vernacular cosmopolitanism" from this region of the Balkans.

There is a mental health crisis in the United States that shows no signs of abating. Prevalence rates of mental disorders among both adults and children are rising and there are simply not enough mental health professionals to meet the growing demand. To address this problem, digital programs are being designed to diagnose and treat mental health conditions either adjunctively to a human clinician or as stand-alone treatments. Such developments hold great promise in ameliorating the mental health professional supply shortage. However, certain limitations of digital programs may prevent many users from desiring a digital psychotherapist. This paper surveys both the promise, and limitations, of digital psychotherapies. [ABSTRACT FROM AUTHOR]

In this paper I develop a cross-cultural critique of contemporary critical thinking education in the United States, the United Kingdom, and those educational systems that adopt critical thinking education from the standard model used in the US and UK. The cross-cultural critique rests on the idea that contemporary critical thinking textbooks completely ignore contributions from non-western sources, such as those found in the African, Arabic, Buddhist, Jain, Mohist and Nyaya philosophical traditions. The exclusion of these traditions leads to the conclusion that critical thinking educators, by using standard textbooks are implicitly sending the message to their students that there are no important contributions to the study of logic and argumentation that derive from non-western sources. As a case study I offer a sustained analysis of the so-called Hindu Syllogism that derives from the Nyaya School of classical Indian philosophy. I close with a discussion of why contributions from non-western sources, such as the Hindu Syllogism, belong in a "Critical Thinking" course as opposed to an area studies course, such as "Asian Philosophy."

Introduces a series of articles on the philosophy of science, presented at the 1998 World Congress of Philosophy in Boston, Massachusetts.

This paper offers a nuanced perspective of two families' lockdown literacy journeys with their young children during the COVID 19 pandemic. We present informal home learning examples stimulated by play and by school-sanctioned synchronous and asynchronous activities from homes geographically miles apart yet close in terms of shared experience. In response to the catch-up and learning loss narrative which threatens to overshadow some of the positive learning experiences taking place at home, we redirect the 'catch-up' narrative towards a nuanced understanding of family learning at home by articulating the complexity of circumstance. Methodologically, drawing on Autoethnography, we present vignettes of lockdown life from Scotland and Michigan, USA. Throughout this paper we articulate challenges with the catch-up narrative and root our conclusions in the early childhood philosophy that learning extends beyond the mind to a whole body, holistic experience. [ABSTRACT FROM AUTHOR]

This article provides an introduction to theoretical ideas and practices from the so-called "philosophers of difference"--Foucault, Derrida, and Deleuze and Guattari--as an invitation to think differently about the construction of learning disability and to envision new forms of learning. Two key concepts, Foucault's transgression and Deleuze and Guattari's rhizome, are presented, and examples from research on learning disability and other dimensions of disability are given to illustrate their potential. The theoretical practices of deconstruction, developed by Derrida, and Deleuze and Guattari's rhizomatic analysis are also presented and exemplified. The article argues that these theoretical concepts and practices, if taken up, shift the researcher towards an ethics of research and toward greater responsibility. Implications are discussed in the final part of the paper.

Throughout the centuries the ownership of wealth has been used as the measure for the determination of status in a community or society. Exactly what constituted wealth differed from one period to the next. The nature and extent of power within the narrow confines of the family and the wider political context was defined on the basis of ownership of wealth. Wealth power was transmuted into the authority to influence government and social morality. "What I have" superseded "I am a human being" and was thus decisive in the determination and adjudication of justice in human relations. This experience and concept of human relations in the sphere of politics was manifest in ancient Greece. It has persisted in different forms in the evolution of Western political philosophy and is an enduring reality of our time. Concretely, it left democracy intact only in name and replaced it with timocracy, or rule by money. This replacement is politically disturbing as it is a surreptitious negation of the principle of popular sovereignty. It is also morally disturbing because it undermines the principle of justice in human as well as in international politics. Accordingly, I explore the implications of this situation for moral education. The thesis defended in this paper is that the supersession of democracy by timocracy is ethically untenable. "Feta kgomo o tshware motho"--directly translated as "go past the cow and catch the human being" is an ethical maxim in the African philosophy of "Ubuntu" among the Bantu-speaking peoples. It is a philosophy whose practice is opposed to this supersession of democracy by timocracy. (Contains 3 notes.)

One of the most difficult areas of Dewey's thought to understand is that which deals with individual responsibility and development. As one of the leaders of the Progressive Movement in education, he was heavily identified, sometimes incorrectly, with the doctrines of individualism at the root of this movement. As Lawrence Cremin pointed out in "The Transformation of the School," he was also attacked by critics who saw his stress on social morality as a threat to the concept of individualism as it was then understood (Cremin 1964, 126). This paper will attempt to understand why Dewey's view of individualism could be viewed in both a positive and negative manner. In order to do this, it is important to consider why his view of individualism was "new" in the first part of the 20th century in the United States and how it impacted educational thought.

The study reported in this paper reviewed the themes of the journal, "Theological Education," from the beginning of its publication in 1964 through 2006, as a means of gaining an historical perspective on the educational emphases that have shaped graduate theological education over the last 40 years. Theological education in the United States has developed into a substantial field of graduate professional education. The educational practices of seminaries and divinity schools are vital to faith communities across the nation, to the communities of which they are an integral part, and, subsequently, to society as a whole. "Theological Education" is one of the few published resources of scholarly works in the field of graduate theological education. There has not been a published review of the journal's themes or articles in the last 42 years. The study yielded insights into the prevailing concerns of theological educators over time, the emergence of issues and trends in theological education, and potential gaps in scholarship in the field. (Contains 3 tables.)

The article discusses the disturbing issues of the "obsession" campaign's massive scale. First, it points to the ease having which foreign groups established organizations in the U.S. which are non-profitable. It states that all their ideologies, wealth and influence are marginal. Thus, the author stresses that this "Obsession Project" has also highlighted the poisonous political climate in the country in which demonizing a whole ethnic community seems to become more a commonplace. It is also noted that related campaigns that aim to lower the bar is acceptable speech as opposed to "hate speech."

In this essay, the author argues that the potential for achieving the goals of critical pedagogy would be enriched if teachers had a fuller understanding of the ties between critical pedagogy and Christian liberation theology. While many are familiar with Paulo Freire's roots in Marxism, the fact that his vision of praxis and conscientization relies as much upon Catholicism and liberation theology is often overlooked in critical pedagogy discourse. However, because of the deep chasm between intellectualism and spirituality, many of the values from which Freire wrote have been severed from critical pedagogy discourse in the United States--a split that the author contends, limits the potential of effectiveness of critical pedagogy's work. In this article, the author offers a brief examination of why the distinction emerged--and endures--in the first place, and examines how critical pedagogy could benefit from placing the goals of the prophetic tradition in dialogue with critical pedagogy. She demonstrates how key tenets of the prophetic tradition of liberation theology could complement critical pedagogy, offering examples of what it might look like to place these traditions (back) in dialogue. (Contains 1 note.)

George Bernard Shaw famously quipped that "a Catholic university is a contradiction in terms." While the party-line response to Shaw is that the term "Catholic university" is instead a tautology, those who work, study, and teach at such institutions often find themselves pondering Shaw's oxymoron, asking themselves: how are they a university, and what kind of university are they? Conversely they ask, how Catholic are they? This article is an examination of how Salve Regina University's philosophical, pedagogical, curricular, and social characteristics offer religiously affiliated institutions a model for preserving both academic freedom and religious identity.

The author begins by discussing David Geoffrey Smith's analysis of the enantiomorphism inherent in the rhetoric of New American Imperialism. He goes on to examine critically Smith's defence of Enrique Dussel's advocacy of transmodernism as a way of understanding this enantiomorphism and of moving beyond what are seen as the constraints of both modernism and postmodernism. The author argues that transmodernism has purchase in analysing the genesis and genealogy of the New Imperialism. The author then offers a critique, from a Marxist perspective, of both postmodernism and transmodernism. He suggests that, in moving beyond the mere deconstruction of postmodernism, transmodernism is theoretically and practically more progressive than both non-Marxist forms of modernism and postmodernism. However, he suggests that, in rejecting all forms of totalising synthesis, transmodern analysis, like postmodern analysis, is ultimately conducive to capitalism. He also suggests that, since transmodernism's agenda for change is solely analectical rather than dialectical, transmodernist proposals for change are not viable in the context of the current imperialist project. Turning to education in societies characterised by an enantiomorphism and enfraudening, he argues that, from a Marxist perspective, the role of education should be to transform schools from sites of misrepresentation and conformity to the needs of neo-liberal capitalism and imperialism into sites of social justice. (Contains 10 notes.)

This paper explores the concept of needs as a basis for curriculum development through the deliberations of the US educators associated with the Progressive Education Association's Commission on the Secondary School Curriculum of the Eight-Year Study (1933-1941). Noting how divergent views of "needs" influenced American educational thought from the 1930s to the life-adjustment movement of the late 1940s and 1950s, the importance of social philosophy is underscored as a pre-requisite for curriculum development and criticize the current standards-based reform movement in US education for the lack of concern with both student needs and social theory. (Contains 2 notes.)

In this article, the author states that because people are willing to kill us just for being Americans, we ought at least to know what being American is. Yet many of our students have been taught painfully little about our nation's history, purposes, or achievements. In America's original founding narrative, faith and reason work together. Both point to liberty as the bright red thread of human history. The author contends that Americans today have lost this intellectual synthesis. It lies broken in fragments upon the ground, like a great mosaic that has fallen from what was once a towering arch above us. That is why the relativism around us has mushroomed. We can no longer defend the truths our founders took to be self-evident, since we have given up the ground our founders stood upon. The author calls for a reckoning as the new century has begun. He states that four lessons were learned during the horrors of the century past, and two of them are especially important for our purposes today: (1) Truth matters. Better than cowardice is fidelity to truth; (2) Vulgar relativism so undermines the culture of liberty that free institutions cannot long survive; (3) The boast of the dictators that dictatorship is better for the people than "decadent democracy" proved to be empty; and (4) The boast that socialism is morally superior to capitalism, and better for the poor, was also empty.

This paper presents qualitative field research conducted at a radiology department in the USA. It examines 'the radiologist at work' and analyses the intersubjective ground for her individual diagnostic intentions and personalized strategies for enacting diagnostically-relevant experiences via imaging technology. The paper incorporates the radiologists' use of 'enactive proofs'—observations and professional memories made explicit through their interaction with medical imaging technology and other practitioners in the field. The observations strongly support the development of enactive phenomenology and provide a critique of representationalism and of the primacy of inference in cognition. The results demonstrate the crucial role of shared intentions, providing insight into expert performance in the form of concrete dealings with imaging technology, habituality, the origin of mistakes, multilayered communication, and discovering new ways for improving professional praxis. The findings have much to offer to philosophy, anthropology and radiological practice. [ABSTRACT FROM AUTHOR]

This tribute to Howard Rachlin speculates about scholarly work that might have been. It explores how behavioral data might bear on philosophical issues, with examples that might be called case studies in experimental philosophy. In 1964, an issue of the Proceedings of the American Philosophical Society served a similar function. It was entitled "Psychology: A Behavioral Interpretation"; the papers included "Will," "Experience," "Appetite," "Humors," "Anxiety," and "Man." This presentation imagines what a contemporary project devoted to philosophical and behavior analytic perspectives on the topics of causation, freedom and volition, good and evil, time, words, and mind might have looked like. Along the way it notes how the project would have benefitted from Howard Rachlin's seminal contributions to both behavior analysis and philosophy. If ever such a project comes to pass, it will inevitably bear the stamp of his contributions., (© 2023 Society for the Experimental Analysis of Behavior.)

In this paper, I will examine the Supreme Court of the United States' (SCOTUS) arguments in the majority decision in Dobbs v. Jackson Women's Health Organization, and I will show how some of those arguments are flawed. Primarily, I will show that the right to bodily autonomy is a well-established right, both in the courts and in societal practices, and that the right to an abortion should be understood as an example of the right to bodily autonomy or bodily integrity. Second, I will examine the justices' arguments that viability is not a reasonable place to restrict abortion access, in contrast to both Roe v. Wade and Planned Parenthood v. Casey , and will offer arguments that defend viability as a valid point to limit abortion access. Third, I will highlight some politicians' goals to enact a federal ban on abortion, and show how the attempt to pass Personhood Amendments is a pathway for doing so. The upshot of this essay to is show how the SCOTUS decision is flawed, and how granting personhood to "potential life" has consequences that extend beyond abortion access. [ABSTRACT FROM AUTHOR]

This article discusses the 19th annual meeting of the Philosophic Society for the Study of Sport. The meeting is to be held at the University of Tennessee, Knoxville, October 10-12, 1991. The article also presents a request for completed copies of essays from those wishing to speak at the conference, and a deadline for these submissions. Joy T. DeSensi, a professor in the Department of Human Performance and Sport Studies at The University of Tennessee is listed as the contact for submissions. The article also states that updated information concerning the conference will be released through the society's newsletter.

This paper examines debates about the "planning of science" that took place in the 1930s and 1940s in the United States and Britain and argues for their enduring relevance to today's philosophical literature on scientific pursuitworthiness. In addition to proposing desiderata for scientific pursuit that retain philosophical interest, such as social utility, coordination between branches of science, and the comprehensive development of science as a whole, advocates of the planning of science shared a sense of the inextricable relationship between the philosophy of scientific pursuit and the political economy of science, including the structure of science funding and scientific institutions. Critics of the planning of science were alarmed by the movement's socialist political orientation and developed a rival account of scientific pursuit framed by the economic metaphor of the independent businessman or entrepreneur. Taking advantage of the red scare in the United States in the early years of the Cold War, advocates of scientific entrepreneurship seized the upper hand over advocates of science planning during the shaping of the postwar American science policy regime. According to the science-as-entrepreneurship view, the role of science policy was only to make judgments about which individuals seemed best equipped, due to their personal intellectual or moral virtues, to make decisions about pursuitworthiness. The ultimate triumph of this view over the planning of science opened up a gap between the philosophy of pursuit and the political economy of science that persists to the present day., (Copyright © 2022 Elsevier Ltd. All rights reserved.)

This paper outlines the life and work of Dr. Elliot W. Eisner, a champion of American education and the inclusion of art in students' lives. Three areas of Dr. Eisner's life are explored, his early formative years, his ideas on curriculum in the United States of America, and his research on the development of arts-based education in schools. The paper recommends several ways to achieve Discipline Based Arts Education (DBAE) in the instruction of culinary arts through the examination of Eisner's educational philosophy and its application in a culinary setting. [ABSTRACT FROM AUTHOR]

Background: In fact, most schools around the world are not well equipped to have discussions and keep current on the expansion of artificial intelligence (AI) in many aspects of society and economy. They either ignore this conversation, or simply criticize technology, but these resistances are not stopping wide spread of various types of AI projects in schools, mainly driven by corporations, and fueled by incentives that might not match well with long term educational objectives of student success, diversity, equity, and inclusivity. Objectives: The overall purpose is to address the rising gap between the ultrafast development of AI and the meticulous technological application of education, and to suggest the important bridge of building technological leadership in teacher preparation to get ready for the grow of AI in education. Methods: The contextual review examines the field of AI development in education through three lenses: conceptual context, practice context, and research context. Results and Conclusions: The paper provides educators and policy makers an overall background of the phenomenon of AI in education. The study has revealed there is an urgent need for research and development in teacher preparation as well as in the philosophy of technology in education to bridge the gap between AI and education. Lay Description: The initiative addresses the rising gap between the ultrafast development of artificial intelligence and the meticulous technological application of education.To get ready for AIED, the project advises educators, technologists, and policy makers to focus on educational leadership, and philosophy of technology in education to overcome the ethical bottleneck hindering AI progress at the philosophical level.The study highlights the critical need for more research on learning and classroom management, teacher preparation programs, school administration, educational philosophy, and educational policy. [ABSTRACT FROM AUTHOR]

Taoism and Confucianism both exited simultaneously as philosophies of living in dynastic China. Although there has been an increasing popularity in scientometric studies, religion and health (R&H) literature lacks a holistic evaluation investigating articles relevant to Taoism and Confucianism. All publications produced in Taoism and Confucianism literature and indexed in Web of Science (WoS) databases between 1975 and 2018 were included in this study. Database search on health and Taoism literature retrieved 199 documents from WoS databases. Main research areas were Psychology, Religion and Behavioral Sciences (24.121, 21.608 and 20.603, respectively). The USA ranked first with 38 papers followed China, Taiwan and the UK (n = 35, 20 and 6 documents, respectively). Hong Kong Polytechnic University from China was the most contributor institution in health and Taoism literature. A total of 448 documents were published in health and Confucianism literature between 1975 and 2018, and original articles covered 93.08% of all literature. China was leading country with 126 articles followed by the USA, South Korea and Taiwan (n = 97, 35 and 35 items, respectively). The most productive institutions were City University of Hong Kong (China), Karolinska Institute (Sweden) and University of Hong Kong (China). Researchers from developing and least developed countries should be encouraged to carry out novel scientometric studies in R&H literature. [ABSTRACT FROM AUTHOR]

Memorializes James (Jim) R. Flynn (1934-2020). Jim was one of psychology's most influential thinkers even though he was not a psychologist, receiving a PhD in 1958 in politics and moral philosophy at the University of Chicago. At the time of his death, Jim was Emeritus Professor of Politics at the University of Otago in New Zealand. Over the course of his career, Jim amassed several high impact papers and books, including his two Psychological Bulletin articles, "Massive IQ Gains in 14 Nations: What IQ Tests Really Measure" and "The Mean IQ of Americans: Massive Gains 1932-1978." In 2019, in A Book Too Risky to Publish: Free Speech and Universities , he mounted a brilliant defense of free speech. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

The Nuffield "0"-level physics course (United Kingdom) and the Physical Sciences Study Committee course (United States) stressed preparation of professional scientists rather than "physics for all." Although they were important curriculum developments, the courses have done harm to the development of an entirely new style of physics course. (MM)

After decades of advocacy, prosecution of elder abuse has increased, a trend that is likely to continue. However, the increased scrutiny of elder abuse has raised questions about the consequences of prosecution on victims, perpetrators, and society, calling for a careful analysis of when and how the criminal justice system intervenes in these cases. To understand the nature and characteristics of elder abuse perpetrators, the article briefly reviews three sources of administrative data on perpetrators, followed by a concise review of the perpetrator research, most of which does not draw from criminal justice samples. To explain how the criminal justice system responds to elder abuse perpetrators, the article describes the criminal justice system's philosophy, the careful balancing of multiple factors when exercising prosecutorial discretion and provides a compilation of criminal justice responses that may be available to prosecutors in elder abuse cases. Recommendations for improvements in administrative data and increases in the quantity and quality of perpetrator research are presented. Where prosecution may be warranted, this paper argues that prosecutors would benefit from having a range of pre- and post-charging perpetrator interventions available. Filling research gaps identified in this paper could form the foundation for developing targeted criminal justice responses that both address the underlying causes of perpetrator criminal behavior and consider victim's wishes and may ultimately increase the safety and well-being of older adults and the communities in which they live. • Concise review of elder abuse perpetrator research. • Analysis of criminal justice philosophy and prosecutorial discretion within this context. • Research agenda for elder abuse perpetrator criminal justice interventions. [ABSTRACT FROM AUTHOR]

This paper argues that business can be helpfully conceived of as a mediating institution. Drawing upon neo-conservative theology, the author argues that mediating institutions serve a vital function in a free society to provide social justice out of an expanded civil society and provide a framework for a flourishing free market. Such institutions also nourish the attitudinal orientation of solidarity in applying the principle of subsidiarity by which self-interest becomes fulfilled through concern for others. The author further argues that businesses also be conceived of as mediating institutions and thereby be held to criteria of meeting associational needs. In addition to normative reasons for revising the social contract so that businesses do serve the role of mediating institutions, contemporary management theories demonstrate that businesses can also meet their social obligations of creating wealth while meeting associational needs. [ABSTRACT FROM AUTHOR]

This paper reports lessons learned from sampling 68 of 119 videotaped interviews with the American Academy for Park and Recreation Administration's (AAPRA's) Legends in Parks and Recreation. The videos contain great insight into the history of the organized park and recreation movement in the United States, as well as the administrative, educational, and philosophical positions of its leading administrators and educators. The examination was prompted by our interest in whether there might be patterns of foresight in the videos that could serve present and future park and recreation professionals. We examined each of the 68 videos in teams of two, searching for common themes. Using a three-phase content analysis, we discerned three broad categories within which to discuss the results: becoming extraordinary, being extraordinary, and serving an extraordinary profession. Within each of the three categories, we also discuss several emerging sub-themes. We conclude the paper by directing the reader to a video link that brings the Lessons from the Legends to life, and discussing educational use of the videos. [ABSTRACT FROM AUTHOR]