Group items matching

in title, tags, annotations or url

DJ: Of the basic values of French liberalism—liberty, equality, and fraternity—the last, fraternity, always seems to get short shrift. Your book, by contrast, argues that religious tolerance and liberalism in general can only flourish if people cultivate active respect, civility, and civic friendship with their fellow citizens. If this is so crucial, why do traditional liberals fail to make it more central to their program?

MN: I think liberals associate the cultivation of public emotion with fascism and other illiberal ideologies. But if they study history more closely they will find many instances in which emotions are deliberately cultivated in the service of liberal ideals. My next book, Political Emotions, will study all of this in great detail. Any political principles that ask people to go beyond their own self-interest for the sake of justice requires the cultivation of emotion.

we should confront sexism by argument and persuasion, and that to render all practices that objectify women illegal would be both too difficult (who would judge?) and too tyrannical.

critics of the burqa typically look at the practices of others and find sexism and “objectification” of women there, while failing to look at the practices of the dominant culture, which are certainly suffused with sexism and objectification. I was one of the feminist philosophers who wrote about objectification as a fundamental problem, and what we were talking about was the portrayal of women as commodities for male use and control in violent pornography, in a great deal of our media culture, and in other cultural practices, such as plastic surgery. I would say that this type of objectification is not on the retreat but may even be growing. Go to a high school dance—even at a high-brow school such as the John Dewey Laboratory School on our campus [at the University of Chicago]—and you will see highly individual and intelligent teenage girls marketing themselves for male consumption in indistinguishable microskirts, prior to engaging in a form of group dancing that mimes sex, and effaces their individuality. (Boys wear regular and not particularly sexy clothing.)

Lots of bad things are and will remain legal: unkindness, emotional blackmail, selfishness. And though I think the culture of pornographic objectification does great damage to personal relations, I don’t think that legal bans are the answer.

In the history of philosophy this was well understood, and figures as diverse as [Jean-Jacques] Rousseau, [Johann Gottfried von] Herder, [Giuseppe] Mazzini, Auguste Comte, John Stuart Mill, and John Rawls had a lot to say about the issue. In Mill’s case, he set about solving the problem posed by the confluence of liberalism and emotion: how can a society that cultivates emotion to support its political principles also preserve enough space for dissent, critique, and experimentation? My own proposal in the forthcoming book follows the lead of Mill—and, in India, of Rabindranath Tagore—and tries to show how a public culture of emotions, supporting the stability of good political principles, can also be liberal and protective of dissent. Some of the historical figures I study in this regard are Franklin Delano Roosevelt, Martin Luther King, Jr., Gandhi, and Nehru.

the Palin reaction was a whole lot better than the standard reaction in Europe, which is that we should just ban things that we fear. It is really unbelievable, having just lectured on this topic here in Germany: my views, which are pretty mainstream in America, are found “extreme” and even “offensive” in Germany, and all sorts of quite refined people think that Islam poses a unique problem and that the law should be dragged in to protect the culture.

The problem with these Europeans is that they don’t want to ban platform shoes or spike heels either; they just want to ban practices of others which they have never tried to understand.

My students are understandably preoccupied with money. They don’t have the privilege to not worry about it.

. The irony, though, is that many of these students aspire to go to a liberal-arts school but don’t necessarily understand its significance.

School can either perpetuate inequity through social reproduction or have a transformative effect and help students transcend it.

schools teaching the children of affluent families prepared those kids to take on leadership roles and nurtured their capacity for confident self-expression and argument.

Schools teaching children from low-income families focused on keeping students busy and managing behavior

While the vagueness stems from the lack of models in their communities, it also comes from the lack of imagination with which mentors have addressed their professed college plans. Students hear that being a doctor is great because doctors can make money, enjoy respect, and have a great life. They don’t hear that being a doctor is great because doctors possess the expertise to do great things.

College should be “sold” to all students as an opportunity to experience an intellectual awakening. All students should learn that privilege is connected to the pursuit of passions.

People are privileged to follow their hearts in life, to spend their time crafting an identity instead of simply surviving

in Week 4, the assignment was to complete this research study, which was not linked with any learning objectives in that week (at least in any way indicated to students).  If you didn’t complete the research study, you earned a zero for the assignment.  There was no apparent way around it.

I can tell you emphatically that this would not be considered an ethical course design choice in a real college classroom. Research participation must be voluntary and non-mandatory. If an instructor does require research participation (common in Psychology to build a subject pool), there must always be an alternative non-data-collection-oriented assignment in order to obtain the same credit. Anyone that doesn’t want to be the subject of research must always have a way to do exactly that – skip research and still get course credit.

, I will not be completing this MOOC, and I can only wonder how many others dropped because they, too, felt exploited by their instructors.

The results were similarly disturbing when students were tested to determine understanding of basic concepts. More instruction wasn't helping students advance from novice to expert. In fact, the data indicated the opposite: students had more novice-like beliefs after they completed a course than they had when they started.

But in addition, experts have a mental organizational structure that facilitates the retrieval and effective application of their knowledge.

experts have an ability to monitor their own thinking ("metacognition"), at least in their discipline of expertise. They are able to ask themselves, "Do I understand this? How can I check my understanding?"

But that is not what cognitive science tells us. It tells us instead that students need to develop these different ways of thinking by means of extended, focused mental effort.

new ways of thinking are always built on the prior thinking of the individual, so if the educational process is to be successful, it is essential to take that prior thinking into account.

. Everything that constitutes "understanding" science and "thinking scientifically" resides in the long-term memory, which is developed via the construction and assembly of component proteins.

What is elementary, worldly wisdom? Well, the first rule is that you can't really know anything if you just remember isolated facts and try and bang 'em back. If the facts don't hang together on a latticework of theory, you don't have them in a usable form.

"So it makes perfect sense," Wieman writes, "that they are not learning to think like experts, even though they are passing science courses by memorizing facts and problem-solving recipes."

Anything one can do to reduce cognitive load improves learning.

A second way teachers can improve instruction is by recognizing the importance of student beliefs about science

My third example of how teaching and learning can be improved is by implementing the principle that effective teaching consists of engaging students, monitoring their thinking, and providing feedback.

I assign students to groups the first day of class (typically three to four students in adjacent seats) and design each lecture around a series of seven to 10 clicker questions that cover the key learning goals for that day.

The process of critiquing each other's ideas in order to arrive at a consensus also enormously improves both their ability to carry on scientific discourse and to test their own understanding. [Change]

there is a risk that a radical capitalistic ideology could spread which refuses even to consider these problems, in the a priori belief that any attempt to solve them is doomed to failure and which blindly entrusts their solution to the free development of market forces.

Could anyone have offered a more potent critique of current Republican ideology than John Paul II? Could anything better illustrate John Paul II’s critique of radical capitalist ideology than the GOP’s refusal to be concerned in any way about a fundamental question like access to basic healthcare for millions of citizens in the richest country on earth?

the Church in no way disputes the fact that market capitalism is by far the least worst means of raising standards of living and ending poverty and generating wealth that can be used to cure disease, feed the hungry, and protect the vulnerable. What the Church is disputing is that, beyond our daily bread, material well-being is a proper criterion for judging human morality or happiness. On a personal level, the Church teaches, as Jesus unambiguously did, that material goods beyond a certain point are actually pernicious and destructive of human flourishing.

the Pope is not making an empirical observation. In so far as he is, he agrees with you. What he’s saying is that this passion for material things is not what makes us good or happy. That’s all

if the mania for more and more materialist thrills distracts us from, say, the plight of a working American facing bankruptcy because of cancer, or the child of an illegal immigrant with no secure home, then it is a deeply immoral distraction.

material goods are not self-evidently the purpose of life and are usually (and in Jesus’ stern teachings always) paths away from God and our own good and our own happiness.

Christianity is one of the most powerful critiques of radical market triumphalism.

appeals to “a Christian audience as well as a scientific audience,"

“For the scientific community, it presents something that they can take to the laboratory and test for themselves.

Those with a “biased” mind might find the book “controversial," he added

one in eight high school biology teachers advocate for creationism, even though it's unconstitutional,”

many teachers are interpreting the Louisiana Science Education Act as allowing such unconstitutional and scientifically-misleading lessons.”

“By obscuring this nation’s founding principles and promise, the College Board’s U.S. history guidelines will erode the next generation’s disposition to preserve what is best in the American political tradition.

The National Research Council framework for K-12 science education recommends that by the end of Grade 5, students should appreciate that rising average global temperatures will affect the lives of all humans and other organisms on the planet. By Grade 8, students should understand that the release of greenhouse gases from burning fossil fuels is a major factor in global warming. And by Grade 12, students should know that global climate models are very effective in modeling, predicting and managing the current and future impact of climate change.

Relying on a climate-change curriculum and teaching materials largely sourced from federal agencies—particularly those of the current ideologically driven administration—raises a number of issues. Along with the undue authoritative weight that such government-produced documents carry in the classroom, most of the work is one-sided and presented in categorical terms, leaving no room for a balanced discussion. Moreover, too much blind trust is placed in the predictive power of long-range computer simulations, despite the weak forecasting track record of most climate models to date.

Employing such a Socratic approach to teaching climate change would likely lead to a rational and thought-provoking classroom debate on the merits of the case. However, that is not the point of this academic exercise—which seems to be to indoctrinate young people by using K-12 educators to establish the same positive political feedback loop around global warming that has existed between the federal government and the nation’s colleges and universities for the past two decades.

One reason that a profound moral improvement of humankind is hard to envision is that it seems difficult to pull ourselves up morally by our own bootstraps; our attempts at improvement are going to be made by the unimproved

People and societies occasionally improve, managing to enfranchise marginalized groups, for example, or reduce violence, but also often degenerate into war, oppression or xenophobia. It is difficult to improve and easy to convince yourself that you have improved, until the next personality crisis, the next bad decision, the next war, the next outbreak of racism, the next “crisis” in educatio

It’s difficult to teach your children what you yourself do not know, and it’s difficult to be good enough actually to teach your children to be good.

Plans for our improvement have resulted in progress here and there, but they’ve also led to many disasters of oppression, many wars and genocides.

One thing that Twain is saying is that many forms of evil — envy, for example, or elaborate dishonesty — appear on earth only with human beings and are found wherever we are. Creatures like us can’t see clearly what we’d be making progress toward.

His story “The Imp of the Perverse” shows another sort of reason that humans find it difficult to improve. The narrator asserts that a basic human impulse is to act wrongly on purpose, or even to do things because we know they’re wrong: “We act, for the reason that we should not,” the narrator declares. This is one reason that human action tends to undermine itself; our desires are contradictory.

Perhaps, then if we cannot improve systematically, we can improve inadvertently — or even by sheer perversity

As to evolution, it, too, is as likely to end in our extinction as our flourishing; it has of course extinguished most of the species to which it has given rise, and it does not clearly entail that every or any species gets better in any dimension over time

Our technologies may, as Kurzweil believes, allow us to transcend our finitude. On the other hand, they may end in our or even the planet’s total destruction.

“I have no faith in human perfectibility. I think that human exertion will have no appreciable effect on humanity. Man is … not more happy — nor more wise, than he was 6,000 years ago.”

most subjects divided their tokens nearly equally between the public and private accounts

Economics students, by contrast, invested only 20 percent of their tokens in the public fund, on average.

Three quarters of non-economists reported that a "fair" investment of tokens would necessitate putting at least half of their tokens in the public fund. A third of economists didn't answer the question or gave "complex, uncodable responses." The remaining economics students were much more likely than their non-economist peers to say that "little or no contribution was 'fair'."

Other studies have found economics students to exhibit a stronger tendency towards anti-social positions compared to their peers.

Carter and Irons had both economics students and non-economics students play the "ultimatum" game -- a two-player game where one player is given a sum of money to divide between the two. The other player is then given a chance to accept or reject the offer; if she accepts it, then each player receives the portion of money proposed by the offerer. If she declines, then neither player gets any money. Carter and Irons found that, relative to non-economics students, economics students were much more likely to offer their partners small sums, and, thus, deviate from a "fair" 50/50 spilt.

Finally, researchers had both economics and non-economics students fill out two "honesty surveys" -- one at the start of the semester and one at the conclusion -- regarding how likely they were to either report being undercharged for a purchase or return found money to its owner. The authors found that, after taking an economics class, students' responses to the end-of-the-semester survey were more likely to reflect a decline in honest behavior than students who studied astronomy.

Other studies supported these key findings. They found that economics students are less likely to consider a vendor who increases the price of bottled water on a hot day to be acting "unfairly." Economics students who played a lottery game were willing to commit less of their potential winnings to fund a consolation prize for losers than were their peers. And such students were significantly more willing to accept bribes than other students. Moreover, economics students valued personal achievement and power more than their peers while attributing less importance to social justice and equality.

results show that it is not just selection that is responsible for the reported increase in immoral attitudes

Later studies support this conclusion. They found ideological differences between lower-level economics students and upper-level economics students that are similar in kind to the measured differences between the ideology of economics students as a whole and their peers. He finds that upper-level students are even less likely to support egalitarian solutions to distribution problems than lower-level students, suggesting that time spent studying economics does have an indoctrination effect.

The problem is not only that students are exposed to such views, but that there are no "balancing" courses taught in typical American colleges, in which a different view of economics is presented. Moreover, while practically all economic classes are taught in the "neoclassical" (libertarian, self centered) viewpoint, in classes by non-economists -- e.g., in social philosophy, political science, and sociology -- a thousand flowers bloom such that a great variety of approaches are advanced, thereby leaving students with a cacophony of conflicting pro-social views. What is needed is a systematic pro-social economics, that combines appreciation for the common good and for others as well as for the service of self.

Dr. Pilley said that most border collies, with special training, “could be pretty close to where Chaser is.” When he told Chaser’s dog breeder of the experiment, “he wasn’t surprised about the dog’s ability, just that I had had the patience to teach her,” Dr. Pilley said.

Western Governors is entirely online, for one thing. Technically it doesn't offer courses; instead it provides mentors who help students prepare for a series of high-stakes homework assignments. Those assignments are designed by a team of professional test-makers to prove competence in various subject areas. The idea is that as long as students can leap all of those hurdles, they deserve degrees, whether or not they've ever entered a classroom, watched a lecture video, or participated in any other traditional teaching experience. The model is called "competency-based education."

Ms. Johnson explains that Western Governors essentially splits the role of the traditional professor into two jobs. Instructional duties fall to a group the university calls "course mentors," who help students master material. The graders, or evaluators, step in once the homework is filed, with the mind-set of, "OK, the teaching's done, now our job is to find out how much you know," says Ms. Johnson. They log on to a Web site called TaskStream and pluck the first assignment they see. The institution promises that every assignment will be graded within two days of submission.

Western Governors requires all evaluators to hold at least a master's degree in the subject they're grading.

Evaluators are required to write extensive comments on each task, explaining why the student passed or failed to prove competence in the requisite skill. No letter grades are given—students either pass or fail each task.

Another selling point is the software's fast response rate. It can grade a batch of 1,000 essay tests in minutes. Professors can set the software to return the grade immediately and can give students the option of making revisions and resubmitting their work on the spot.

The graders must regularly participate in "calibration exercises," in which they grade a simulated assignment to make sure they are all scoring consistently. As the phrase suggests, the process is designed to run like a well-oiled machine.

Other evaluators want to push talented students to do more than the university's requirements for a task, or to allow a struggling student to pass if he or she is just under the bar. "Some people just can't acclimate to a competency-based environment," says Ms. Johnson. "I tell them, If they don't buy this, they need to not be here.

She and some teaching assistants scored the tests by hand and compared their performance with the computer's.

The graduate students became fatigued and made mistakes after grading several tests in a row, she told me, "but the machine was right-on every time."

He argues that students like the idea that their tests are being evaluated in a consistent way.

All evaluators initially receive a month of training, conducted online, about how to follow each task's grading guidelines, which lay out characteristics of a passing score.

He said once students get essays back instantly, they start to view essay tests differently. "It's almost like a big math problem. You don't expect to get everything right the first time, but you work through it.

robot grading is the hottest trend in testing circles, says Jacqueline Leighton, a professor of educational psychology at the University of Alberta who edits the journal Educational Measurement: Issues and Practice. Companies building essay-grading robots include the Educational Testing Service, which sells e-rater, and Pearson Education, which makes Intelligent Essay Assessor. "The research is promising, but they're still very much in their infancy," Ms. Leighton says.

Students will be able to substitute a tech sequence and local test for one of the history exams, however the Regents did not present, design, or even describe what the tech alternative will look like. Although it will be implemented immediately, the Regents left all the details completely up to local initiative.

Under the proposal, students can substitute career-focused courses in subjects such as carpentry, advertising or hospitality management rather than one of two history Regents exams that are now required

In June 2010 the Regents eliminated 5th and 8th grade social studies, history, and geography assessments so teachers and schools could concentrate on preparing students for high-stakes Common Core standardized reading and math assessments.

Mace reports his middle school students have no idea which were the original thirteen colonies, where they were located, or who were the founders and settlers. The students in his honors class report that all they studied in elementary school was English and math. Morning was math; afternoon was ELA. He added, "Teachers were worried that this would happen, and it has."

Debate over the importance of teaching history and social studies is definitely not new. During World War I, many Americans worried that new immigrants did not understand and value the history and government of the United States so new high school classes and tests that developed into the current classes and tests were put in place.

Mace describes his students as the "common core kids, inundated with common core, but they do not know the history of the United States." The cardinal rule of public education in the 21st Century seems to be that which gets tested is important and that which does not is dropped.

"By making state social studies exams optional, we have come to a point where our nation's own history has been marginalized in the classroom and, with it, the means to understand ourselves and the world around us. America's heritage is being eliminated as a requirement for graduation.

I am biased. I am a historian, a former social studies teacher, and I help to prepare the next generation of social studies teachers.

But these decisions by the Regents are politically motivated, lower graduation standards, and are outright dangerous.

The city is under a lot of pressure to support the revised and lower academic standards because in the next few weeks it is required to present plans to the state for turning around as many as 250 schools that are labeled as "failing."

Merryl Tisch, Chancellor of the State Board of Regents, described the change as an effort to "back-fill opportunities for students with different interests, with different opportunities, with different choice."

The need to educate immigrants and to understand global issues like ISIS and Ebola remain pressing, but I guess not for New York State high school students. Right now, it looks like social studies advocates have lost the battle and we are finally witnessing the end of history.

Genetic twin studies suggest that anywhere from a quarter to more than half of our propensity to be giving and caring is inherited. That leaves a lot of room for nurture, and the evidence on how parents raise kind and compassionate c

By age 2, children experience some moral emotions — feelings triggered by right and wrong. To reinforce caring as the right behavior, research indicates, praise is more effective than rewards.

when faced with more opportunities to give and share, the children were much more generous after their character had been praised than after their actions had been. Praising their character helped them internalize it as part of their identities.

Cheating was cut in half when instead of, “Please don’t cheat,” participants were told, “Please don’t be a cheater.” When our actions become a reflection of our character, we lean more heavily toward the moral and generous choices. Over time it can become part of us.

Tying generosity to character appears to matter most around age 8, when children may be starting to crystallize notions of identity.

When children cause harm, they typically feel one of two moral emotions: shame or guilt. Despite the common belief that these emotions are interchangeable, research led by the psychologist June Price Tangney reveals that they have very different causes and consequences.

Shame is a negative judgment about the core self, which is devastating: Shame makes children feel small and worthless, and they respond either by lashing out at the target or escaping the situation

Shame is the feeling that I am a bad person, whereas guilt is the feeling that I have done a bad thing

In contrast, guilt is a negative judgment about an action, which can be repaired by good behavior. When children feel guilt, they tend to experience remorse and regret, empathize with the person they have harmed, and aim to make it right.

If we want our children to care about others, we need to teach them to feel guilt rather than shame when they misbehave.

shame emerges when parents express anger, withdraw their love, or try to assert their power through threats of punishment

The most effective response to bad behavior is to express disappointment.

parents raise caring children by expressing disappointment and explaining why the behavior was wrong, how it affected others, and how they can rectify the situation. This enables children to develop standards for judging their actions, feelings of empathy and responsibility for others, and a sense of moral identity, which are conducive to becoming a helpful person.

As parents, we want to be proactive in communicating our values to our children. Yet many of us do this the wrong way.

When the adult acted generously, students gave the same amount whether generosity was preached or not — they donated 85 percent more than the norm in both cases. When the adult preached selfishness, even after the adult acted generously, the students still gave 49 percent more than the norm. Children learn generosity not by listening to what their role models say, but by observing what they do.

in the long run, preaching is less effective than giving while saying nothing at all.

As the psychologist Karl Weick is fond of asking, “How can I know who I am until I see what I do? How can I know what I value until I see where I walk?”