Bloomsbury Inquiries in Philosophy and Education – serie

Winner of the Philosophy of Education Society of Australasia 2025 Book AwardRecognizing the strategic role that national identities play in post-colonial struggles for justice, this book conceptualizes a new approach to teaching national identity that, following Hannah Arendt, emphasizes children’s ability to renew culture. The book uses the Philippine colonial experience as a case study, and includes a genealogy of Hannah Arendt’s concept of the ’social’, including an analysis of how she used this idea to explore the role that schools play within the political community. Azada-Palacios problematizes the way that national identity is valued as an educational goal in Philippine schools and the way that Philippine citizenship education continues to aspire towards a homogeneity of culture. Through an examination of colonial-era documents, she traces this characteristic of colonial history, and identifies this aspiration as an unreflective perpetuation of American colonial educational policy that has not been sufficiently criticized.

Winner of the Philosophy of Education Society of Australasia 2025 Book AwardRecognizing the strategic role that national identities play in post-colonial struggles for justice, this book conceptualizes a new approach to teaching national identity that, following Hannah Arendt, emphasizes children’s ability to renew culture. The book uses the Philippine colonial experience as a case study, and includes a genealogy of Hannah Arendt’s concept of the ’social’, including an analysis of how she used this idea to explore the role that schools play within the political community. Azada-Palacios problematizes the way that national identity is valued as an educational goal in Philippine schools and the way that Philippine citizenship education continues to aspire towards a homogeneity of culture. Through an examination of colonial-era documents, she traces this characteristic of colonial history, and identifies this aspiration as an unreflective perpetuation of American colonial educational policy that has not been sufficiently criticized.

An Irish Times Best Book for Summer 2025In this book Joseph Dunne exposes the damage done by obsession with measurable outcomes in schools and universities. He argues for an education that respects the interpersonal fabric of learning and teaching, and that takes account of difficulties in late modern societies regarding childhood, citizenship, the relative prestige accorded to different kinds of knowledge, and the forging by individuals of a coherent identity across a whole life-course. To ask about good education, he claims, is necessarily to pose the larger question of the human good. Central to the book is a concern to elucidate the kind of practices that can best help persons to pursue this good, a concern that deepens through reflection in the final chapters on the challenges and fulfilments opened by the spiritual dimension of human life. Making his case in a series of inter-related essays, Dunne draws on his decades-long experience in teacher-education, informed by a reading of classical Greek philosophy and of several recent thinkers – including Raimond Gaita, Alasdair MacIntyre, Iris Murdoch and Charles Taylor – who are key conversation partners throughout.

An Irish Times Best Book for Summer 2025In this book Joseph Dunne exposes the damage done by obsession with measurable outcomes in schools and universities. He argues for an education that respects the interpersonal fabric of learning and teaching, and that takes account of difficulties in late modern societies regarding childhood, citizenship, the relative prestige accorded to different kinds of knowledge, and the forging by individuals of a coherent identity across a whole life-course. To ask about good education, he claims, is necessarily to pose the larger question of the human good. Central to the book is a concern to elucidate the kind of practices that can best help persons to pursue this good, a concern that deepens through reflection in the final chapters on the challenges and fulfilments opened by the spiritual dimension of human life. Making his case in a series of inter-related essays, Dunne draws on his decades-long experience in teacher-education, informed by a reading of classical Greek philosophy and of several recent thinkers – including Raimond Gaita, Alasdair MacIntyre, Iris Murdoch and Charles Taylor – who are key conversation partners throughout.

With this book Jon Levisohn argues that current history education is set up in a way that sees students of history at one end of a continuum with the academic experts in the field of history at the other, and where the goal of history education is to help students to think like historians. Building on a critical engagement with Carl Hempel, Hayden White, and David Carr, as well as contemporary work in virtue epistemology, Levisohn proposes a new theory of historiography which serves as a set of guidelines for the teaching and learning of history. According to the theory, the work of historiography is best characterized as a negotiation among narratives, weaving together received narratives with new information and ideas in order to construct a new narrative. This negotiation happens with a particular orientation towards negative evidence or ‘flexible disconfirmationism’, and is assessed according to the openness, sensitivity, responsibility, creativity, boldness and humility, i.e. the virtues of historical interpretation. The book rethinks the work of history education, offering new ways of thinking about the goals of the teaching of history, namely, in terms of the cultivation of the interpretive virtues.

With this book Jon Levisohn argues that current history education is set up in a way that sees students of history at one end of a continuum with the academic experts in the field of history at the other, and where the goal of history education is to help students to think like historians. Building on a critical engagement with Carl Hempel, Hayden White, and David Carr, as well as contemporary work in virtue epistemology, Levisohn proposes a new theory of historiography which serves as a set of guidelines for the teaching and learning of history. According to the theory, the work of historiography is best characterized as a negotiation among narratives, weaving together received narratives with new information and ideas in order to construct a new narrative. This negotiation happens with a particular orientation towards negative evidence or ‘flexible disconfirmationism’, and is assessed according to the openness, sensitivity, responsibility, creativity, boldness and humility, i.e. the virtues of historical interpretation. The book rethinks the work of history education, offering new ways of thinking about the goals of the teaching of history, namely, in terms of the cultivation of the interpretive virtues.

This book explores the themes of seriousness and human voice in education, drawing on the work of the American philosopher Stanley Cavell. Cavell’s views on culture, the arts, politics, morality, judgement, vulnerability, and the need for people to find something they can be sincere and serious in, are discussed in relation to education. The book represents a reappraisal of seriousness in education, art and philosophy, getting to the heart of what matters in education beyond ideology. Drawing on examples from film, theatre, literature and educational practice, it provides a philosophical analysis of conventional assumptions of educational seriousness. It offers an analysis of the central importance of voice and expression in education for both learners and teachers in terms of what it means to speak authentically; both literally, in conversation, and through forms of artistic expression. Carefully chosen examples offer insights into the value of drama in education for understanding the way in which we each inhabit a voice and body and give it expression. Cavell’s work is brought into conversation with a number of philosophers, with Austin, Dewey, Derrida and Wittgenstein all contributing to a reappraisal of what it means to be serious and how slippery and elusive this can be.

This book explores the themes of seriousness and human voice in education, drawing on the work of the American philosopher Stanley Cavell. Cavell’s views on culture, the arts, politics, morality, judgement, vulnerability, and the need for people to find something they can be sincere and serious in, are discussed in relation to education. The book represents a reappraisal of seriousness in education, art and philosophy, getting to the heart of what matters in education beyond ideology. Drawing on examples from film, theatre, literature and educational practice, it provides a philosophical analysis of conventional assumptions of educational seriousness. It offers an analysis of the central importance of voice and expression in education for both learners and teachers in terms of what it means to speak authentically; both literally, in conversation, and through forms of artistic expression. Carefully chosen examples offer insights into the value of drama in education for understanding the way in which we each inhabit a voice and body and give it expression. Cavell’s work is brought into conversation with a number of philosophers, with Austin, Dewey, Derrida and Wittgenstein all contributing to a reappraisal of what it means to be serious and how slippery and elusive this can be.

This book examines the relationship between the educational activities of civil society and those of the state via three case studies in vocational education, political education, and educational markets. Winch argues that the narrower educational activities of the state cannot be understood independently of those that take place in civil society which consists of institutions such as families, churches, businesses, trade unions, charities and political associations. Drawing on arguments and ideas in the work of Hume, Wittgenstein, Rhees, Vico, Hegel and Gramsci and building on the work of authors such as Bakhurst, Roedl and Hamlyn, the book breaks new ground in offering a philosophical account of civil society and the place of education within it. It is relevant to a range of societies, including those without a state or where the state has little influence, located in geographically and temporally diverse contexts.

This book examines the relationship between the educational activities of civil society and those of the state via three case studies in vocational education, political education, and educational markets. Winch argues that the narrower educational activities of the state cannot be understood independently of those that take place in civil society which consists of institutions such as families, churches, businesses, trade unions, charities and political associations. Drawing on arguments and ideas in the work of Hume, Wittgenstein, Rhees, Vico, Hegel and Gramsci and building on the work of authors such as Bakhurst, Roedl and Hamlyn, the book breaks new ground in offering a philosophical account of civil society and the place of education within it. It is relevant to a range of societies, including those without a state or where the state has little influence, located in geographically and temporally diverse contexts.

This book contrasts two prominent models of education, Competence-Based Education (CBE) which is the dominant model in most school systems of the world, and Bildung-Oriented Education (BOE), once the basis of school systems of Northern Europe. CBE interprets learning as the acquisition of clearly definable and allegedly measurable competences, and it is supported by supranational organisations, such as the OECD. BOE characterises learning holistically, aimed at the progressive articulation of a meaningful ‘big picture’ in the student’s mind. Moretti and Marabini argue that, in spite of its celebrated ‘scientificity’, CBE is incoherent and unreliable, and contributes to structural forms of oppression and injustice, fosters social pathologies, and fails to provide students with the kind of intellectual autonomy they need in our complex post-industrial societies. They defend BOE from objections made by critical theorists, poststructuralists and postcolonial thinkers, and argue that it is a coherent and flexible model of education that endows students with autonomy and responsibility, and can help heal social pathologies. The book builds analytical bridges and explores connections between philosophy of education and important issues currently debated in critical theory, political philosophy and social epistemology.