So, I’ve been a bad contributor. I’ve selfishly been working and writing on my own projects and I’ve neglected this one. That isn’t to say that the importance of Comm Ed has waned in any way. It’s more likely that my brain has been taxed on the Academic/ school front for these past several weeks and when I had time to sit and write, I wanted to write something else.
But the end of a semester is an opportunity for reflection. I’ve done plenty of that, too. I’ll do my best to organize this in some sort of easy-to-follow format, but I have several thoughts. Before I get into it, though, I will say that there is plenty that I like about this new job. Most of my colleagues are nice, I have a great set of program coordinators, an awesome chair and dean, the campus is pretty, and the town has many options for fun (many more than Covington). Also, here is a picture of my office!
Let’s start here because I think this probably explains my absence better than anything Read more…
I know it’s your turn to post, but I want to reflect while it’s still fresh upon a recent event that sheds light on the troubled relation of system and lifeworld.
I endured a very unpleasant committee meeting last Friday. The ENGL —- Curriculum Committee was tasked with coming up with four-to-six “core concepts” pursuant to the “early-alert system” soon to be implemented throughout the college. Each instructor will be required to enter grades at about three-week intervals into the grade-book function of the Learning Management System. These grades, which correlate to core concepts in each course, will flag those students deemed at risk of failing. The at-risk student will be notified via his or her preferred medium (text message, email, etc.) and instructed to undergo some intervention (as yet extremely unclear to me), by the Learning and Tutoring Center, for example. The president of the college introduced the new procedures to the faculty by first making reference to student retention as a high priority, perhaps the highest priority for the college. The early-alert Read more…
I’m ashamed and horrified that I haven’t made a contribution to these pages for, like, five months. The ball has been in my court all this time. We’ve gone through some changes, what with your moving to a new institution, but I’m the one sitting in my customary place. The issue is not my coping (or failing to cope) with change, but rather, the daunting nature of the question you have put before us. You have asked, Shane, “Are grades inherently coercive?” I would love to say, “It depends on how you, the teacher, use them.” But however intimate and humane the teacher-student relationship, both parties are functionaries in the educational system, and the system uses grades without regard to any personal motivation that might be applied to them. In a sense this is as it should be since the teacher student relationship is not “personal” in the usual sense of the term. However, we don’t have a good term for interactions of persons other than “personal interaction”—“interpersonal action” doesn’t seem quite right. The reason that we have a problem, the reason that you and I maintain (sporadically) this blog, is that persons can and must interact ethically while a system, being impersonal, cannot.
Well howdy-do, Greg!
I’m finally back with a brand new letter/ post/ ramble. We (mostly you) have been writing a great deal about Habermas and how he plays into our whole theory of Communicative Education. This past week, you asked me to take us into the realm of practicality with a post on conferencing, as it was one of the very first things we presented way back at TYCA-GA. We presented on conferencing straight out of the gate because we both (I think) believe it to be the ideal teacher-student interaction.
Before I hit that, Habermas identifies the three elements of communicative action: sincerity, factuality, and ethics. I would say that these three things play huge roles in the interaction that takes place between teacher and student during a conference. I call on this old visual aid that we drafted about a year and a half ago:
First, I think conferencing allows for Read more…
I ended my last post with my favorite quotation from Jürgen Habermas, about how emancipation is only possible within “an already accustomed communicative way of life.” So now would be a good time, I hope, for me to spell out for the world what you already know, namely how we have adapted Habermas’s thought to the educational enterprise. Once upon a time we made the disclaimer in writing that we didn’t consider ourselves to be experts in Habermas, a statement that the critics were all over like white on rice. So, okay, we’re a heckuva lot more expert about H than most people are. What we were really trying to get at is that Habermas has been wildly prolific for five decades and has produced a body of work comprehensive as only that of a German scholar can be. Moreover, Habermas has proven himself more willing than any other famous intellectual that I know of to respond to criticism and to change his way of thinking if it has been shown to be in error. The bottom line is that we draw upon the work that is generally considered Habermas’s most comprehensive, the Theory of Communicative Action, and we employ those insights and conclusions that we regard as most applicable to education:
- That human social interaction is, at its most basic and its most extensive, verbal interaction.
- That interaction aims primarily at carrying out actions.
- That certain conditions apply if interactions are to be both ethically right and practically effective.
- Education consists fundamentally of verbal interactions among teachers and students.
- Education is oriented almost exclusively toward the action of the student’s learning.
- The teacher is responsible for establishing a situation in which participants cooperatively carry out that action.
Beyond his analysis of interpersonal activity, Habermas also recognizes in society another tendency for the mobilization of action, which he terms system. Abstract, impersonal institutional structures and almost animistic “market forces” pervade government, economy, and culture. Among the biggest problems facing education Read more…
Your innocent reference to Camus’s Myth of Sisyphus, which I promise to let go of soon, has gotten lodged in my brain, and I must disclose why. I used to work for a high school principal who liked to describe teaching as a Sisyphean task. He was one of those little Robespierres who wanted his subordinates to think of him as first among equals. And he thought that existentialism was hip and edgy a good half-century after Camus. He didn’t seem to notice (or perhaps to care) how unseemly it is for the boss to inform the workers that their job is absurd and that moreover they should embrace the absurdity of it. What really pisses me off about Camus’s interpretation is that his recourse to individual or internal revolt serves the interests of tyrannical power, like little Robespierre, not those of the individual who is suffering through the absurd situation. Indeed, factory owners should require workers to chant, “We must imagine Sisyphus happy.” Beyond that, to any teacher or administrator who regards the educational enterprise as pointless drudgery, I would offer the following explanation: shut up, you selfish bastard.
I’ve worked in a factory, and let me tell you, if you progress to the point at which the work becomes drudgery, you’re doing pretty well. Up to that point, it’s Chaplin’s Modern Times: scrambling to keep up with the machinery and enduring the wrath of one’s coworkers, to say nothing of the wrath of the supervisor. But the existentialists are right that as individuals we are existentially, radically free. As Sartre points out somewhere, even facing a firing squad you can always say no. On the other hand, recognizing that a situation sucks isn’t exactly a soul-fulfilling anagnorisis. (Anagnorisis, I state for Read more…
During our last conversation—and many conversations before that—you asked me if education is social interaction. I then looked back at your blog post from last week titled “The Ethics of Social Interaction.” I was looking, like the student on his cell phone, for a definition of social interaction, and I didn’t really find one. I found only an outline of how one person should treat another when he or she interacts with that other socially.
You recalled Kant’s thought. Here is my re-summarization of that thought. People should not treat one another as instruments or tools to be used in the achieving of a greater goal—a means to an end. For example, a head coach should not see his player as simply a way of reaching the championship. Instead, he should see his player as a player. My first question for you is this, Greg: What does it mean to view others as “an end in him- or herself”? In my brain, “ends” are goals. Maybe it’s better to think of an “end” as a product, though. I definitely see how people shouldn’t be seen as instruments, but I’m not sure how it can be good to view them as “ends” in themselves, either. Or is there a definition that I should know that I don’t of the word “end” (tight end? the end? ending? Ender’s Game?)?
I’ll start here even though I’ve already Read more…