Compassionate pedagogy: the ethics of care in early childhood professionalism

This paper builds upon an earlier attempt (Taggart, 2011) to articulate a rationale for professional training in early childhood education and care (ECEC) which is ethical as opposed to one which is purely instrumental or rooted in a patriarchal notion of women’s supposed unique suitability. The argument proposes that a feminist approach to ethics, as both socially critical and psychologically affective or flexible, has a particular relevance to professional identity in ECEC. In particular, compassion, as a concept which has both sociological and psychological connotations, foregrounds the ethical dimension of the work whilst overcoming false dichotomies between discourses of ‘children’s rights’ and ‘care’. The implications for the training and professional identity of practitioners are discussed

Non-affirmative Theory of Education as a Foundation for Curriculum Studies, Didaktik and Educational Leadership

This chapter presents non-affirmative theory of education as the foundation for a new research program in education, allowing us to bridge educational leadership, curriculum studies and Didaktik. We demonstrate the strengths of this framework by analyzing literature from educational leadership and curriculum theory/didaktik. In contrast to both socialization-oriented explanations locating curriculum and leadership within existing society, and transformation-oriented models viewing education as revolutionary or super-ordinate to society, non-affirmative theory explains the relation between education and politics, economy and culture, respectively, as non-hierarchical. Here critical deliberation and discursive practices mediate between politics, culture, economy and education, driven by individual agency in historically developed cultural and societal institutions. While transformative and socialization models typically result in instrumental notions of leadership and teaching, non-affirmative education theory, previously developed within German and Nordic education, instead views leadership and teaching as relational and hermeneutic, drawing on ontological core concepts of modern education: recognition; summoning to self-activity and Bildsamkeit. Understanding educational leadership, school development and teaching then requires a comparative multi-level approach informed by discursive institutionalism and organization theory, in addition to theorizing leadership and teaching as cultural-historical and critical-hermeneutic activity. Globalisation and contemporary challenges to deliberative democracy also call for rethinking modern nation-state based theorizing of education in a cosmopolitan light. Non-affirmative education theory allows us to understand and promote recognition based democratic citizenship (political, economical and cultural) that respects cultural, ethical and epistemological variations in a globopolitan era. We hope an American-European-Asian comparative dialogue is enhanced by theorizing education with a non-affirmative approach

Adult learning and critical contemplative pedagogy in higher education

This chapter provides a philosophical understanding about the theory of knowledge and the role it plays in institutions of higher education in Western culture. Epistemic ideologies of Western tradition over-emphasize objectivism, individualism, and materialism. In turn, the tension between Western values and opposing worldviews may influence the probability of adult learning distortions, an uncritical interpretation about the world that appears to be incompatible with the experiences of adult learners. An unexamined approach to Western customs may limit holistic human development and transformative adult learning, prompting undesirable feelings in adult learners during their higher education experience. This chapter concludes with a description of critical contemplative pedagogy, offering practical implications to better serve holistic human development and transformative adult learning. Critical contemplative pedagogy may further conversations in the field given the extent to which adult learners are able to navigate growth aspects of the human development process may translate into the degree to which they will be able to transfer knowledge and skills for the betterment of the self, community, and democratic society as a whole