100%(1)Il 100% ha trovato utile questo documento (1 voto)
50 visualizzazioni8 pagine
This Symposium opens up a space to respond to some of the critique of philosophy with Children. Four respondents focus on what critics claim (we conclude wrongly) what P4C is. The symposium offers constructive suggestions for dialogue about the role of P4C in higher education.
Descrizione originale:
Titolo originale
MurrisSymposium_What Philosophy With Children is Not Responses to Some Critics and Constructive Suggestions for Dialogue About the Role of P4C in Higher Education
This Symposium opens up a space to respond to some of the critique of philosophy with Children. Four respondents focus on what critics claim (we conclude wrongly) what P4C is. The symposium offers constructive suggestions for dialogue about the role of P4C in higher education.
This Symposium opens up a space to respond to some of the critique of philosophy with Children. Four respondents focus on what critics claim (we conclude wrongly) what P4C is. The symposium offers constructive suggestions for dialogue about the role of P4C in higher education.
What Philosophy with Children is not: responses to some critics and
constructive suggestions for dialogue about the role of P4C in Higher
Education
Karin Murris, Steve Bramall, Shirley Egley, Maughn Gregory, J oanna Haynes, Steve Williams
Introduction
by Karin Murris
Increasingly the theory and practice of Philosophy with Children (P4C) is critiqued by colleagues in academia. This Symposium opens up a space to respond to some of this critique, to engage with its critics with a willingness to construct new ideas about P4C itself and to put forward not only some suggestions for researchers in this field, but also about the possible role of P4C in Higher Education.
Four respondents focus on what critics claim (we conclude wrongly) what P4C is. One published paper (Vansieleghem, 2006), two chapters of the book Philosophy in Schools (Hand, 2008; Suissa, 2008), and one co-authored book (Ecclestone & Hayes, 2006) were chosen because their critique opens up opportunities for us to reject some common misunderstandings and prejudices about P4C. Arguably, P4C is not philosophy lite, not undialogical, not therapy, and not primarily a truth-seeking process. At the same time the activity of writing the responses and reading each others contributions and subsequently responding to each others take on P4C has been helpful to think again about the recurrent question amongst P4Cers themselves - what is P4C?
Like the question what is philosophy? the question what P4C is, resists an unequivocal answer all P4Cers would agree with. As argued elsewhere i , P4C houses a complex mixture of educational ideas and philosophical traditions as practitioners situate the approach in their own cultural context and infuse the practice with their own identity and philosophical beliefs. In a profound sense, what P4C is, can be experienced only in practice, and it embraces a wide range of practices worldwide. In a Wittgensteinian sense, they are united in the way members of a family share certain resemblancesany generalisations about P4C fail to do justice to what is unique about each family member.
My choice of P4C critics, however, serves a useful purpose. They are all European academics in the field of philosophy of education, broadly speaking, and their publications are recent. They serve us well as they have created the opportunity for P4Cers to say what P4C is not. The respondents to the critics have been carefully selected for their combination of practical P4C experience, their writings and other public engagements with the theory and practice of P4C. Steve Bramall taught philosophy of education at the Institute of Education in London before pursuing training and a career in philosophy in education (including P4C). Maughn Gregory from the U.S.A. is well- known for his publications on P4C, a scholar in American Pragmatism and a colleague of Matthew Lipman and Ann Sharp. Joanna Haynes is the author of one of the UKs core P4C texts called Children as Philosophers and her PhD was on P4C and listening as a critical practice. Like Joanna, Steve Williams helped to establish the S.A.P.E.R.E. (=UK P4C charity) courses and he was until very recently editor of the magazine Teaching Thinking and Creativity. All have extensive experience of working with children in classrooms as well as teachers in the context of P4C. Their comments are summarised below and their short papers are attached separately. The intention is to send these separately to the respective critics in the hope that they will attend and participate in the Symposium.
Finally, we will also be making constructive suggestions for how P4C could be used in the context of Higher Education (HE). Shirley Egley exemplifies one of the four ways in which the community of enquiry pedagogy can be used in HE. Shirley is a trained P4Cer and experienced in using this approach with initial teacher training students at Newport School of Education.
Questionable sources One of the things our response to the critique reveals is the importance of the correct sources for research and we acknowledge that 40 years of worldwide P4C theory and practice can be challenging for the novice. Characteristic of all five critics is the ease with which P4C has been dismissed as if it has one clear identity. Critics opinions about P4C theory and practice have been formed mostly by either visiting a website, some D.F.E.S. documents, classroom resource materials, or a DvD of classroom practice ii . Even a newsletter published by the national P4C charity S.A.P.E.R.E. iii has been used as source of information about P4C, despite the fact that the views in it are unedited expressions by individuals. With the exception of Nancy Vansieleghem, the critics have ignored a rich P4C literature and created their own account of P4C, after which they have subsequently expressed their own weak or misconstrued conception of what P4C is. The respondents argue that each of the critics have committed the straw man fallacy when presenting their view of what P4C is and that this philosophical sinning served them to pursue their own agenda or put forward their preferred alternative, ranging between a particular way of teaching philosophy (Hand and Suissa), non-oppressive dialoguing (Vansieleghem), or a return to traditional education based on Cartesian dichotomies (Ecclestone & Hayes).
Few critics refer to Matthew Lipmans work. This is peculiar and bad research practice considering his theoretical contributions to philosophy of education and his substantial P4C programme - the inspiration and cornerstone for subsequent P4C practice and theory worldwide. Although one critic has researched the field extensively - Nancy Vansieleghem - her mistake is to amalgamate them into one voice rather than take account of their substantial philosophical differences, and to treat P4C as though it has one identity. The P4Cers she quotes - Matthew Lipman, David Kennedy, Walter Kohan, Ann Sharp, Gareth Matthews, Laurence Splitter and Karin Murris - are epistemologically as different from each other as night and day iv . Moreover, Vansieleghem makes bold claims without proper referencing, for example, her claim that Lipman asserts that the main purpose of philosophy is to free every individual from determination (Vansieleghem, 2006, p 176). The irony is that Vansieleghem kills off the dialogue with P4C and that the other [here: P4C] suffers injustice this silencing of other voices she accuses P4C of. My take is that any essentialist definition of P4C fails to the justice to the rich diversity in the field, and the lost opportunity for mutually productive dialogue is regrettable.
The fuel that feeds the engine of any community of enquiry (the pedagogy of P4C) is dissensus; it is when people disagree that strong and relevant reasons for ones own position need to be developed (it is for this reason we very much welcome a critical stance towards P4C!). However this has implications for what it means to know about P4C or to understand its practice and theory. As a democratic laboratory, learning about the community of enquiry is ultimately possible only through active participation in such communities. P4C cannot be learned from books. An experiential base is essential, so what could one recommend to a researcher as far as finding out about P4C is concerned? Would it be sufficient to observe a classroom session? Again, no is the answer. Practice alone is not sufficient as theory helps the researcher construe meaning of what s/he sees and hears. The attached papers offer some (indirect) guidance to the researcher new to the P4C field and hope to open up a space in which respectful and mutually productive dialogue between philosophers of education including P4Cers - is possible.
What follows is my very brief introduction to each respondent to the critics.
P4C is not philosophy lite a response to Michael Hand by Steve Bramall Steve Bramall invites Michael Hand to reconsider the reductionist conception of philosophy that can be taught to young children. This diluted version of analytic academic philosophy (philosophy lite) focuses on conceptual analysis and ignores the dialogical, political, social, lived and meta-reflective dimension of philosophy as phronesis. He argues that P4C is not only about concept analysis, but also about process, critical action, values and meaning. Bramall urges Hand to stop insulting children and to regard dialogical engagement with the rich tradition of P4C as a unique opportunity for both philosophers of and in education to reflect on the aims and purpose of both, education and philosophy.
P4C is not just a truth-seeking process a response to Judith Suissa by Maughn Gregory Unwittingly, J udith Suissa puts forward convincing arguments for the introduction of P4C in the secondary curriculum, rather than the rejection of it, which was her intention. Her premise is that secondary pupils unlike primary pupils (a claim for which no evidence is given) yearn for meaning. She mistakenly perceives P4C as focusing on truth, rather than meaning, and claims that P4C fails to address questions of meaning in human life, as advocated by J ohn Dewey. With his extensive knowledge of American Pragmatism (including Dewey), Gregory argues that for him (as for many others, including the founder of P4C, Matthew Lipman) the philosophical roots of P4C originate particularly from J ohn Dewey. Suissa is mistaken in identifying P4C as a mere process approach, focusing too narrowly on truth criteria. Some study of Lipmans work quickly reveals that P4C is also concerned with creative and caring thinking (multidimensional thinking) and reasonableness, which entails that reasons and arguments are not only informed by multiple and diverse perspectives, but also tested on their strength and relevance in a community of enquiry. P4C pays attention to process, but also to content the subject matter of philosophy. Gregory agrees with Suissa that the body of philosophical knowledge as usually presented in academia offers little meaning to adolescents, but the content of P4C, i.e., philosophical concept analyses, helps to develop what he calls a philosophical ear to discern the philosophical in the everyday. Gregory also agrees with Suissa that adolescents need to philosophise about the meaning of life, but uses Dewey to argue against her that they also need to find meaning in their own lives, and that philosophy which opens up the ethical, political, and aesthetic dimensions of experience is an ideal vehicle for this.
P4C is not therapy a response to Kathryn Ecclestone and Dennis Hayes by Joanna Haynes Joanna Haynes has sympathy for the critics passionate rejection of the dominance of psychological accounts of human nature and behaviour, and the damaging effect this can have on teaching good reasoning and judgment. The deterministic, fragile self (diminished self) it presupposes lowers expectations and aspirations, narrows education down and encourages dependence on emotional support. However, she continues, this so-called therapeutic turn is an expression of a much more general trend to critique the marginalisation of children as objects to be measured and manipulated, and she regrets that Ecclestone and Hayes somehow miss the political point. Haynes strongly disagrees with their view of child, and suggests that P4C is not dangerous, as the critics claim, but that the trivialisation and ritualisation of childrens thinking is. She argues that P4C is not dangerous enough, and that it should challenge authoritarianism and coercion, and position teacher alongside child. Finally, Haynes rejects their limited analysis of the role of emotions in learning and their badly researched account of P4C. She agrees that although poor P4C practice indeed does exist, the solution lies not in the rejection of P4C, but in good quality teacher education.
P4C is not undialogical a response to Nancy Vansieleghem by Steve Williams Steve Williams refutes Vansieleghems critique that P4C is too dominated by argumentation and other forms of critical thinking. Puzzled about the origins of her idea that the so-called aim of a community of enquiry is agreement, Williams proposes that Bakhtin (the inspiration for her alternative conception of dialogue) would support a view of dialogue as critical. Like Bakhtin, Williams understands P4C to be active, evaluative and infinitely responsive.
Some ideas about the role of P4C in Higher Education
The phrase Philosophy for Children may suggest that P4C is only about teaching philosophy and/or that P4C is relevant or appropriate only for children, but the potential and value of P4C as a critical pedagogy and democratic method for decision-making in H.E. is increasingly appreciated. What follows is a brief overview:
The most obvious possibilities are: 1. P4C as a means to complement the teaching of the subject philosophy in H.E. 2. P4C as integral part of pre-service teacher training to educate students in the theory and practice of P4C as a means to teach philosophy in the classroom at primary and secondary level.
Less obvious possibilities are: 3. P4C as a means to open up discussions about more general core issues in teacher education, e.g. the role of the teacher, democratic interventions, right and wrong answers, the dominance of psychological approaches to education, the role of text books for teaching, issues about knowledge and meaning, and power issues such as who asks the questions and who listens (and how). Such discussions are easily provoked using P4C and illustrate a profound and welcome clash of educational paradigms provoked by dialogical learning and teaching, philosophy as a form of life, democratic practice and a different ontology of child. As argued elsewhere (see first endnote), the link between community and enquiry in P4C, challenges practitioners to make their philosophy of education explicit. The rigour that accompanies a philosophical building on ideas through argument and democratic enquiry is a real challenge for teachers; unfamiliar with teaching enquiry, let alone philosophical enquiry, and both the intellectual challenge and lack of control over the content that is shaped and constructed by the students can cause great anxiety. This disequilibrium can be encouraged and deliberately provoked. It exposes educators struggle with the changed teacher/pupil relationships and their different role as educator. These situated pedagogical tensions offer creative opportunities to reflect on the values and beliefs about learning and teaching that educators bring to their practice. The transformative power of such philosophical reflections goes beyond the teaching of a subject, and invites educators to re-think education, and their role in it, afresh. P4C practice profoundly questions educational practice that implicitly claims knowledge about child (as object) handing over control to adults and affirming their position of power. When introduced to P4C, educators insecurities can cause resistance or other responses that aim to restore equilibrium as soon as possible. My suggestion is to use this emotional upheaval constructively and in an educationally productive manner.
4. The community of enquiry method as a pedagogical approach for all courses at university, e.g. lectures can be followed up by community of enquiries in small groups to aid understanding. For guidance about monitoring progress of groups of students, see: Laverty & Gregory (2007). Anecdotal evidence suggests that the benefits for the university classroom are similar to those of school classrooms, e.g. more profound engagement with the subject at hand, increased tolerance of and appreciation of new ideas, rise in self-confidence, better questioning and responsive listening, more creative and thoughtful writing.
Feedback Action research with Initial Teacher Training Students by Shirley Egley
At the end of the Symposium, Shirley Egley will exemplify 4. and summarise her findings of two action research projects conducted by the University of Wales in Newport. For the last two years Shirley has been examining some lessons that can be learnt from P4C as a pedagogy applied in the undergraduate classroom. In a collaborative research project with Lynn Foulston, they tracked a group of initial teacher training students who elected to specialise in Religious Education and set out to see how the learning gained from the experience of visiting various faiths (both here in Wales and in India) was enhanced through the disciplined practice of philosophical enquiry when returning to the classroom. Allowing students space to explore / reflect / connect while out on field visits to faith communities was mirrored back in the classroom community of enquiry where students generated the questions that form the basis for further critical reflection.
Biographies
Karin Murris Dr Karin Murris is Visiting Professor of Practical Philosophy and Ethics at the University of Wales in Newport. Since J anuary 2009, she is also senior lecturer in Philosophy of Education at the University of the Witwatersrand in Johannesburg, South Africa. As co- director of consultancy Dialogueworks she has worked as a P4C senior trainer and mentor with children and adults in schools, businesses and universities for 20 years. Trained under Prof Matthew Lipman, she has pioneered the use of picturebooks for the teaching of philosophy, and helped to set up the SAPERE training courses in P4C in the UK. She is a past executive member of the P.E.S.G.B., a reviewer of the journal and was invited to write a chapter on Philosophy with Children for a special issue of J .O.P.E to be published in 2009.
Steve Bramall Dr Steve Bramall BSc MA PhD studied and taught Philosophy of Education at the University of London Institute of Education and IIUM, China. He is a past executive member and London Branch organiser for the Philosophy of Education Society of Great Britain. An experienced teacher educator, Steve currently heads SBA, an independent provider of education services based in Hertfordshire. Steve is a SAPERE P4C registered trainer, currently delivering INSET independently and through SAPERE, and lectures at undergraduate and Masters Level for Oxford Brookes University and the University of Hertfordshire.
Shirley Egley Dr Shirley Egley is Director of the M.A. Programmes and the Subject Leader for Religious Education and Critical and Creative Thinking at the School of Education University of Wales, Newport. As well as her extensive responsibilities, she also teaches on the Religious Studies and Philosophy undergraduate programme.
Maughn Gregory Maughn Gregory, Ph.D., J .D. is Associate Professor of Educational Foundations at Montclair State University, where he also directs the Institute for the Advancement of Philosophy for Children and Project THISTLE: Thinking Skills in Teaching and Learning. He publishes and teaches in the areas of Pragmatism, Political Philosophy, Philosophy for Children, Philosophy of Education, Gender and Critical Thinking.
Joanna Haynes Dr Joanna Haynes is a senior lecturer in Educational Studies at the University of Plymouth. She is a recognised SAPERE teacher trainer, has led many workshops, presented keynotes and courses for teachers and student teachers on philosophy with children. J oanna has been involving primary school children in philosophical enquiry for over a decade and this teaching has provided the basis for her PhD studies, her co- authorship of the teachers' resource, Storywise; Thinking through Stories, and her book Children as Philosophers, published by Routledge Falmer. She is currently co-writing with Karin Murris Philosophical Perspectives on Picturebooks and Pedagogy.
Steve Williams Steve Williams taught English and Media Studies for 14 years in secondary schools and served for five years as head of an English department. He helped to found SAPERE, the Philosophy for Children network in the UK, and was the first person in Britain to introduce P4C as curriculum subject in a secondary school. Over the years, he has worked with children of all ages and teachers in a wide variety of schools. He has been involved with national and international projects in these fields and has worked for five years as a full-time senior editor for an educational publishing company, editing books and magazines including Teaching Thinking and Creativity. He is co-director of P4C.com and works as a freelance teacher, writer, and editor.
References
Hand, Michael. (2008) Can Children be Taught Philosophy; in: M. Hand & C. Winstanley (eds) Philosophy in Schools. Continuum, pp 3-18. Ecclestone, K and D. Hayes. (2009) The Dangerous Rise of Therapeutic Education, London, Routledge. Laverty, M, and M. Gregory (2007) Evaluating classroom dialogue Reconciling internal and external accountability, In: Theory and Research in Education, Vol 5(3) 281307. Suissa, J . (2008) Philosophy in the Secondary School a Deweyan Perspective; in: M. Hand & C. Winstanley (eds) Philosophy in Schools. Continuum, pp 132-145. Vansieleghem, N. (2006) Listening to Dialogue; in: Studies in Philosophy and Education. Vol 25, pp 175-190. Murris, K (2008) Philosophy with Children, The Stingray and the Educative Value of Disequilibrium; In: Special Issue of Journal of Philosophy of Education, Vol. 42, No. 3, 2008
i Karin Murris. Philosophy with Children, the Stingray and the Educative value of Disequilibrium. In: Journal of Philosophy of Education, Vol. 42, No. 3, 2008
ii The DvD in question is Thinking Allowed (2007) DvD; published by Gallions Primary School, London (orders@gallions.newham.sch.uk). iii S.A.P.E.R.E. stands for the Society for the Advancement of Philosophical Enquiry and Reflection in Education. At present their independent office is at Westminster College, Harcourt Campus, Oxford Brookes University, UK.
iv For an excellent article on these fundamental differences between P4Cers and the central question to what extent P4Cers need to adhere to a particular theory of truth, see Maughn Rollins (1995), Epistemological Considerations for the Community of Inquiry; In: Thinking, Vol. 12, nr. 2, pp. 31-41. Please note that this article was written by Maughn Gregory before he changed his name.
(Routledge Research in Education) Saeed Naji (Editor), Rosnani Hashim (Editor) - History, Theory and Practice of Philosophy For Children - International Perspectives-Routledge (2017)
Autonomy, Democratic Community, and Citizenship in Philosophy For Children Dewey and Philosophy For Children's Rejection of The Individual Community Dualism