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Eco-Rational Education proposes an educational response to climate change, environmental degradation, and desctructive human relations to ecology through the delivery of critical land-responsive environmental education. The book argues that education is a powerful vehicle for both social change and cultural reproduction. It proposes that the prioritisation and integration of environmental education across the curriculum is essential to the development of ecologically rational citizens capable of responding to the environmental crisis and an increasingly changing world. Using philosophical analysis, particularly environmental philosophy, pragmatism, and ecofeminism, the book develops an understanding of contemporary issues in education, especially inquiry-based learning as pedagogy, diversifying knowledge, environmental and epistemic justice, climate change education, and citizenship education. Eco-Rational Education will be of interest to researchers and post-graduate students of social and political philosophy, educational philosophy, as well as environmental philosophy, ethics, and teacher education.
Eco-Rational Education proposes an educational response to climate change, environmental degradation, and human relations to ecology through the delivery of critical land-responsive environmental education. The book argues that education is a powerful vehicle for both social change and cultural reproduction. It proposes that the prioritisation and integration of environmental education across the curriculum is essential to the development of ecologically rational citizens capable of responding to the environmental crisis and an increasingly changing world. Using philosophical analysis, particularly environmental philosophy, pragmatism, and ecofeminism, the book develops an understanding of contemporary issues in education, especially inquiry-based learning as pedagogy, diversifying knowledge, environmental and epistemic justice, climate change education, and citizenship education. Eco-Rational Education will be of interest to researchers and post-graduate students of social and political philosophy, educational philosophy, as well as environmental, ethics and teacher education.
'The Education System in Malawi', an Education Country Status Report (CSR), is a detailed analysis of the current status of the education sector in Malawi, the results of which have been validated by the government of Malawi. Its main purpose is to enable decision makers to orient national policy on the basis of a factual diagnosis of the overall education sector and to provide relevant analytical information for the dialogue between the government and development partners. The analysis incorporates data and information from multiple sources, such as school administrative surveys by the Ministry of Education, household surveys, and a tracer survey created especially for this study. This CSR, developed by a multi-ministerial national team supported by UNESCO P le de Dakar, the World Bank, and GTZ specialists, updates the previous one drawn up in 2003 and consists of eight chapters, including a chapter on higher education. The analysis provides key monitoring and evaluation inputs for the overall education sector, particularly under the framework of the implementation of the National Education Sector Plan.
The strength of democracy lies in its ability to self-correct, to solve problems and adapt to new challenges. However, increased volatility, resulting from multiple crises on multiple fronts – humanitarian, financial, and environmental – is testing this ability. By offering a new framework for democratic education, Teaching Democracy in an Age of Uncertainty begins a dialogue with education professionals towards the reconstruction of education and by extension our social, cultural and political institutions. This book is the first monograph on philosophy with children to focus on democratic education. The book examines the ways in which education can either perpetuate or disrupt harmful social and political practices and narratives at the classroom level. It is a rethinking of civics and citizenship education as place-responsive learning aimed at understanding and improving human-environment relations to not only face an uncertain world, but also to face the inevitable challenges of democratic disagreement beyond merely promoting pluralism, tolerance and agreement. When viewed as a way of life democracy becomes both a goal and a teaching method for developing civic literacy to enable students to articulate and apprehend more than just the predominant political narrative, but to reshape it. This book will be of interest to scholars of philosophy, political science, education, democratic theory, civics and citizenship studies, and peace education research.
Moral systems, like normative systems more broadly, involve complex mental representations. Rational Rules proposes that moral learning can be understood in terms of general-purpose rational learning procedures. Nichols argues that statistical learning can help answer a wide range of questions about moral thought: Why do people think that rules apply to actions rather than consequences? Why do people expect new rules to be focused on actions rather than consequences? How do people come to believe a principle of liberty, according to which whatever is not expressly prohibited is permitted? How do people decide that some normative claims hold universally while others hold only relative to some group? The resulting account has both empiricist and rationalist features: since the learning procedures are domain-general, the result is an empiricist theory of a key part of moral development, and since the learning procedures are forms of rational inference, the account entails that crucial parts of our moral system enjoy rational credentials. Moral rules can also be rational in the sense that they can be effective for achieving our ends, given our ecological settings. Rational Rules argues that at least some central components of our moral systems are indeed ecologically rational: they are good at helping us attain common goals. Nichols argues that the account might be extended to capture moral motivation as a special case of a much more general phenomenon of normative motivation. On this view, a basic form of rule representation brings motivation along automatically, and so part of the explanation for why we follow moral rules is that we are built to follow rules quite generally.
Teaching for Democracy in an Age of Economic Disparity addresses the intersections between democratic education and economic inequality in American society. Drawing upon well-established theoretical constructs in the literature on democratic citizenship as well as recent events, this volume outlines the ways in which students can not only be educated about democracy, but become actively engaged in the social issues of their time. The collection begins with an examination of how the confluence of capitalism and education have problematized the current model of democratic education, before transitioning into discussions of how teachers can confront economic disparity both economically and civically in the classroom. The authors then introduce a variety of ways in which teachers can engage and empower students’ civic action at all grade levels. As a final component, the volume explores new avenues for civic action, including the use of social media for democratic engagement in schools and opportunities for critical reflection and cross-cultural dialogue. This book is a valuable resource for both scholars interested in the research on democratic education and practicing teachers wishing to turn their students into critical, active citizens.
Dozens of real-life applications and examples of this framework currently in use are examined, including three in-depth cases studies: work with marine fisheries in Hawai'i, strategies of eco-activists to protect Canada's Great Bear Rainforest, and a study of community development in El Salvador. In addition, eighteen personal practices of transformation are provided for you to increase your own integral ecological awareness."--Jacket.
Today there is a bewildering diversity of views on ecology and the natural environment. With more than two hundred distinct and valuable perspectives on the natural world—and with scientists, economists, ethicists, activists, philosophers, and others often taking completely different stances on the issues—how can we come to agreement to solve our toughest environmental problems? In response to this pressing need, Integral Ecology unites valuable insights from multiple perspectives into a comprehensive theoretical framework—one that can be put to use right now. The framework is based on Integral Theory, as well as Ken Wilber’s AQAL model, and is the result of over a decade of research exploring the myriad perspectives on ecology available to us today and their respective methodologies. Dozens of real-life applications and examples of this framework currently in use are examined, including three in-depth case studies: work with marine fisheries in Hawai’i, strategies of eco-activists to protect Canada’s Great Bear Rainforest, and a study of community development in El Salvador. In addition, eighteen personal practices of transformation are provided for you to increase your own integral ecological awareness. Integral Ecology provides the most sophisticated application and extension of Integral Theory available today, and as such it serves as a template for any truly integral effort.
Since the financial crisis of 2007/2008, a renewed discussion on the ethics and finance is being examined from different dimensions – finance for good society, responsible finance, ethical finance, financial crimes, and financial repression. The principal objective of this Handbook on Ethics of Islamic Economics and Finance is to provide a deeper understanding of the ethical underpinning of Islamic economics and finance. The reader will notice that the Handbook reflects a diversity of views on the subject of economic and business ethics in Islam across the intellectual spectrum of Muslim thought over the globe. Handbook attempts to find answers to some questions concerning the definition and characteristics of the ethical system in Islam. What is its goal and how do its rules and practices ensure welfare for individuals and society? Are the moral principles universal and invariable or do they change and adapt with the social changes of communities and progress in science and technology? Is the present generation accountable for the welfare of future generations? Where is the boundary between law and ethics and who guarantees their adoption and implementation?