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13 SES 03 A: Creations, Transformations, Dreams and Education
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13. Philosophy of Education
Paper Rethinking Critical-Creative Skills Training in Primary School: The Contribution of John Dewey's Though Università di Torino, Italy Presenting Author:The new generations will be increasingly called upon with urgency and intensity to manage complex global challenges (Ceruti & Bellusci, 2023; Morin, 2020), among which at least three emerge as priorities: the ecological challenge, the social challenge and the technological challenge. The first challenge brings to attention the progressive growth of social and economic inequalities and conflicts affecting various parts of the planet (Latouche, 2003; Raworth, 2017). The second challenge is related to the environmental crisis resulting from the indiscriminate exploitation of natural resources by human beings (Almond, Grooten & Petersen, 2020; Lewis & Maslin, 2019). The third challenge is represented by the risks associated with digital disruption and the pervasiveness of Artificial Intelligence in our daily lives (Floridi, 2020, 2017; Mitchell, 2022). These challenges are without equal not only in terms of their content but also in their scope. They project a scenario of self-annihilation of humanity due to the disastrous impacts of its own activities on the planet and the improper and thoughtless use of increasingly advanced and powerful technologies (De Toni, Marzano & Vianello, 2022; Kolbert, 2014). In order to the new generations to deal with these challenges and prevent their potential "destructive" consequences, they need to be educated to acquire a specific type of skills: critical-creative skills (Maccarini, 2021; UNESCO 2021). Indeed, skills with a greater critical component (conscientiousness and sense-making) allow understanding current challenges in their problematic aspects, recognizing potentialities as well (Lee & Qiufan, 2023). Skills with a greater creative component (creativity and openness to experience) enable imagining and charting new trajectories to constructively manage the challenges and guide them ethically and morally (Barone et al., 2014). The urgency of this education is recognized by studies on the subject at the European level (Cinque, Carretero & Napieral, 2021; Heckman & Kautz, 2017). In this regard, the current theoretical-conceptual overview on critical-creative skills is very diverse. Consider, for example, the Big Five model (OECD, 2014) and the dimensions of conscientiousness and openness to experience. These refer respectively to the ability to embrace changes and the unknown with emotional balance and mental flexibility and the ability to engage with experience in a divergent, curious, creative and open manner. Or think about the Life Skills model (Kennedy et. al, 2014; WHO, 1994) and creativity, understood as the ability to flexibly approach different situations, find solutions and formulate original ideas. Finally, consider the Future Work Skills model (IFTF, 2011) and sense-making, which is the ability to perceive the meaning and understand the deep relationships that connect phenomena and situations, determining one's orientation toward one choice rather than another. In spite of the fact that critical-creative skills are well-known and widespread in current studies, a closer and more critical examination reveals at least three levels of problematic issues: paradigmatic, content-based, and methodological (Chiosso, 2021; Brush et al., 2022). The first level concerns the paradigms within which critical-creative skills are currently defined and systematized, paradigms that essentially emphasize their functionality with respect to socio-economic needs rather than their significance for the social emancipation of human beings. The second level concerns the flattening of critical-creative skills onto the present and the consequent excessive relevance given to managing problems to be solved immediately, in a logic of the subject's uncritical adaptation and integration into the context. The third level concerns the educational methodology through which skills are promoted in primary schools, where studies highlight weaknesses in terms of effectiveness. In light of these problems, this paper aims to answer the following question: can the work of John Dewey contribute to the current debate on critical-creative skills, providing meaningful conceptual and methodological insights to overcome current issues? Methodology, Methods, Research Instruments or Sources Used John Dewey, one of the most significant philosophical-pedagogical voices of the last century, at the beginning of the 1900s focused on the importance of the early development of critical-creative transversal “skills”/“attitudes”/“capacities” (“judgment”, “critical thinking”, “self-control”, “curiosity”, “initiative”) (Dewey, 1930, 1938) that enable children to manage the challenges posed by society. He also worked on defining the most favorable educational approaches for acquiring these skills, in particular critical-creative skills. Specifically, some of Dewey's works and essays not only address the "skills issue", but more specifically, they offer valuable conceptual and methodological indications for overcoming the three levels of problematic issues highlighted above: paradigmatic, content-based, and methodological. Regarding the paradigmatic level, Dewey's pragmatism offers a foundational structure of particular relevance for a better and more meaningful balance between functional social integration in the context and the personal emancipation of the individual. Just considering works like Experience and Education (1938) and Individualism old and new (1930). In particular, in the latter Dewey clarifies that the “originality and uniqueness are not opposed to social nurture; they are saved by it from eccentricity and escape. The positive and constructive energy of individuals, as manifested in the remaking and redirection of social forces and conditions, is itself a social necessity” (Dewey,1999[1930], p. 69). As for the content-based level, Dewey's thought, with particular regard to the works Reconstruction in philosophy (1920), Individualism old and new (1930) and Art as experience (1934), allows focusing on a possible area of critical-creative skills that includes the tension to aspire to ideal issues, overcoming the current emphasis on immediacy. Skills recognized by Dewey himself as “weak” already in the 1920s, according to what is stated in the work Reconstruction in philosophy (Dewey, 1995[1920], p. 164). Regarding the methodological level, the critical-creative aspect of skills can find a privileged educational space in quality aesthetic experiences. Experiences on which Dewey offers significant insights in a widespread way, for example, in Art as Experience (1934), Experience and Education (1938), Experience, Nature and Art (1925), How We Think (1910). The aesthetic experience allows human beings to fully exercise their sensibilities and judgment in order to become increasingly aware of the meaning of their actions also in relation to reality and others, until “the natural and the cultivated blend in one” and “acts of social intercourse” become “works of art” (Dewey, 1934, p. 63). Conclusions, Expected Outcomes or Findings The guidance provided by Dewey's works regarding the three levels of problematic issues (paradigmatic, content-based and methodological) allows for the introduction of new proposals aimed at advancing the current theoretical-practical approach with respect to critical-creative skills. For the first proposal, connected to the paradigmatic level, Dewey's thought allows us to focus on one of the elements within which a renewed paradigm of critical-creative skills should be articulated: the synthesis between the material and the ideal (Dewey, 1920). The current paradigms within which skills are systematized insist only on their material component, making them subservient to socio-economic needs. Although the material component is not to be excluded, it has to be placed within a relationship of interdependence with the component of ideality, which opens the skills to the imagination, to the spiritual and visionary dimensions, which are central in critical-creative skills. With regard to the second proposal, connected to the content-based level, Dewey’s studies allow us to advance and support the proposal for a new skill that no current system identifies and that we could call aspiring skill (Dewey, 1938). The ability to aspire to ideals is that particular capacity that allows human beings to stop their immediate impulses related to the present in order to observe, know and discern reality thoroughly, recognizing different meanings and possibilities of transformation. Regarding the third proposal, connected to the methodological level, Deweyan studies enable the exploration of a new field of training, currently not particularly explored, that is aesthetic education (Dewey, 1934). The fields most recurring in the skills training in primary schools are linked today especially to cooperative learning and circle time, which often present limits in training reflexive-creative skills. The aesthetic education is instead specifically dedicated to create formative spaces generative of new ideas, dreams, and hopes for the future. References Brush, K.E., Jones S.M., Bailey, R., Nelson, B., Raisch, N., & Meland, E. (2022). Social and Emotional Learning: From Conceptualization to Practical Application. In J. DeJaeghere & E. Murphy-Graham. Life Skills Education for Youth. Critical perspectives. Berlin: Springer, 43–71. Chiosso, G., Poggi, A.M., & Vittadini, G. (2021). Viaggio nelle character skills. Persone, relazioni, valori. Bologna: Il Mulino. Cinque, M., Carretero, S., & Napierala, J. (2021). Non-cognitive skills and other related concepts: towards a better understanding of similarities and differences, JRC Working Papers on Labour, Education and Technology. Seville: European Commission. Dewey, J. (1950). Aesthetic Experience as a Primary Phase and as an Artistic Development. Journal of Aesthetics and Art Criticism, IX (1), 56–58. Dewey, J. (1963[1938]). Experience and Education. New York: Collier Books. Dewey, J. (1935). Foreword. In A.C. Barnes & V. De Mazia. The Art of Renoir. New York: The Barnes Foundation Press, VII–X. Dewey, J. (1934). Art as experience. New York: Minton, Balch & Company. Dewey, J. (1999[1930]). Individualism old and new. New York: Prometheus Books. Dewey, J. (1926). Individuality and Experience. Journal of the Barnes Foundation, II (1), 1–6. Dewey, J. (2023[1925]). Esperienza, natura e arte. In John Dewey. Arte, educazione, creatività. Edited by F. Cappa. Milan: Feltrinelli Editore. Dewey, J. (1995[1920]). Reconstruction in philosophy. New York: Mentor Book. Dewey, J. (2008[1911]). Art in Education. In The Collected Works of John Dewey. The Middle Works, 1899-1924, vol. 6 (375–379). Edited by J.A. Boydston. Carbondale: Southern Illinois University Press. Dewey, J. (1910). How We Think. New York: D.C. Heath and Co. Dewey, J. (1900). The School and Society. Chicago: University of Chicago Press. Floridi, L. (2020). Pensare l’infosfera. La filosofia come design concettuale. Milan: Raffaello Cortina Editore. Heckman, J.J., & Kautz, T. (2017). Formazione e valutazione del capitale umano. L’importanza dei «character skills» nell’apprendimento scolastico. Bologna: Il Mulino. IFTF. Institute For The Future (2020). Future work skills. Maccarini, A.M. (2021). L’educazione socio-emotiva. Character skills, attori e processi nella scuola primaria. Bologna: Il Mulino. Morin, E. (2020). Cambiamo strada. Le 15 lezioni del Coronavirus. Milan: Raffaello Cortina Editore. OECD. Organisation for Economic Co-operation and Development (2014). Fostering and Measuring Skills Improving Cognitive and Non-cognitive Skills to Promote Lifetime Success. UNESCO. International Commission on the Futures of Education (2021). Reimagining our futures together: a new social contract for education. World Health Organization. Division of Mental Health (1994). Life skills education for children and adolescents in schools. 13. Philosophy of Education
Paper “The Stuff That Dreams Are Made Of” ? Foucault on Dreaming, Imagination, World, and Freedom KULeuven, Belgium Presenting Author:At a certain point in his work on cinema Gilles Deleuze dramatically exclaims that in today’s world it is no longer the belief in God which is metaphysically most at stake, but the belief in the world itself. Under the sway of neoliberal capitalism, he analyzes, the world is literally sold off in so many prepackaged, reproducible clichés that it has become nearly impossible to believe that there is such a ‘thing’ as a world to be encountered, let alone a common world in which we can still genuinely encounter each other, let alone other-than-human forms of existence. This shocking analysis echoes many concerns of contemporary education and educational theory. If, according to time-honoured understandings, education precisely consists in the possibility of involving new generations in the shaping of a common world, then education seems to be under serious in recent years, when the truth of Deleuze’s analysis has become particularly acute in the confrontation with climate change and other global crises. And while these do not always leave us (and especially the younger generations) unaffected—the ongoing polarization seems proof to the contrary—one may wonder to what extent such affects automatically harbour the necessary imagination to generate new, common beliefs in the world. Fueled primarily by the uncompromising and exclusionary matter-of-factness of modern science (“there is no planet B”), they often appear still very much in need of an education premised on practices of renewed and affirmative ‘worldly’ imagination. Where Deleuze himself already formulates his critical diagnosis in the context of a wider reflection on the potential emancipatory significance of modern cinema, many scholars in the past decade have thought and written about the educational potentiality of all sorts of aesthetic practices to foster such new imagination. Without wanting to discredit those attempts, we propose to take a step back in our paper, and delve into an interesting and rather unexplored avenue for developing a more fundamental and nuanced understanding of human imagination as generative of belief in a common world. This seems all the more justified in light of the well-known problem of the neoliberal capture of imagination in education, whereby imagination is reduced to a capitalizable skill or utopian image. More specifically we propose a close pedagogical reading of one of the earliest and least read works by Michel Foucault: Dream, Imagination, and Existence (1954). In this introduction to his French translation of Ludwig Binswanger’s existential-psychoanalytic essay Traum und Existenz (1930), Foucault makes the bold and thought-provoking claim that dreaming is the foundational act of imagination (rather than just a variety). By extension, according to Foucault all imagination, c.q., imagination as such, can only be understood through the dream—the analysis of which he believed Binswanger had undertaken in a more compelling, existentially relevant way than Freud (whose notion of wish-fulfillment he largely dismisses). Methodology, Methods, Research Instruments or Sources Used What makes Foucault’s reading of Binswanger particularly relevant to the earlier voiced concerns about imagination of a common world, is that it mainly revolves around the antinomic Heracilitean conceptual pair of "koinos kosmos", the common, shared world of the waking, and the "idios kosmos", the own ‘idiot’ world of the dreamer. Though dreaming affords the subject an irreducible, idiosyncratic experience of radical freedom vis-à-vis the given, common world and its inevitable constraints—even, or in the first place, on our imagination—it nevertheless always appears but a disappointing pseudo-freedom in the end, which does not concern our actual, waking existence in that same common world. Hence the ambivalence of the typically neoliberal, sloganesque appeal to dreams and dreaming today, also in education. And yet, Foucault persists, as a genuine experience, dreaming does concern a real world, albeit a virtual, imaginary quasi-world that does not necessarily have much ‘in common’ with the actual world. Moreover, in such a world the subject is not at all free in a purely laissez-faire way; its radical freedom is rather found through (the witnessing of) our own subjection to objective ‘worldly’ constraints that are themselves dreamed up. If this freedom does still involve a “working on the limits” imposed on our existence (as Foucault would later define freedom in What is Enlightenment?), its work remains profoundly ambivalent, and in no way easy, with the possibility of the nightmare always looming large. Just as the "koinos kosmos" can be a ‘living nightmare’ in which dreaming and imagination become impossible, as we so often seem to experience today, so the "idios kosmos" of the dream can turn into a narcissistic and maddening mirror palace, that bars us from all access to a common world, and from the liberating work on its limits. Conclusions, Expected Outcomes or Findings What we want to highlight is the correspondence between the essential structures of the dream and what education could entail in terms of 'worldly imagination'. Hereby we do not want to revert into a notion of dreaming in relation to education by which education should carry out new (and better) images of what the common world should be. Rather, we want to follow Foucault when he says that dreaming proposes an iconoclastic imagination, which affords us the radical freedom to 'burst' through existing, inherited images of the world. For Foucault, who also expands on Sartre here, the subject of the dream is ultimately the whole dream: not merely series of images but the existential freedom of consciousness to break through images, thereby generating a movement-a movement that can also spin out of control and hence puts the conscious subject at risk. It is in coming to terms with this intimate, fragile experience that a profound educational significance can come to the fore, that regards the possibility of new encounters with the world, as an uncommonly common world. Education in this sense is not simply about the creation of new utopian images and transmitting them, seeing itself as constitution a common world; rather it is the pulling away from images, and/or the bursting through them. References Binswanger, L., & Foucault, M. ([1954] 1993). Dream and Existence (K. Hoeller, Trans.). Humanities Press. Deleuze, G. (1989). Cinema 2: the Time-Image (H. Tomlinson, Trans.). Athlone. de Warren, N. (2012). The Third Life of Subjectivity: Towards a Phenomenology of Dreaming. In: R. Breeur, U. Melle (Eds.) Life, Subjectivity & Art. Phaenomenologica, vol 201. Springer, Dordrecht. https://doi.org/10.1007/978-94-007-2211-8_19 Freire, P. (2007). Daring to Dream: Toward a Pedagogy of the Unfinished (A. Oliveira, Trans.). Routledge. Sartre, J.-P. ([1940] 2004). The Imaginary: Phenomenological Psychology of the Imagination (J. Webber, Trans.). Routledge. Swillens, V., & Vlieghe, J. (2020). Finding Soil in an Age of Climate Trouble: Designing a New Compass for Education with Arendt and Latour. Journal of Philosophy of Education, 54(4), 1019–1031. https://doi.org/10.1111/1467-9752.12462 Todd, S. (2020). Creating Aesthetic Encounters of the World, or Teaching in the Presence of Climate Sorrow. Journal of Philosophy of Education, 54(4), 1110–1125. https://doi.org/10.1111/1467-9752.12478 Wulf, C. (2003). The Dream of Education. Journal of Curriculum Studies, 35(3), 263–280. https://doi.org/10.1080/00220270305530 13. Philosophy of Education
Paper "Education as Transformation": A Pedagogical Exploration of Contemporary Literary Representations U. Autónoma de Madrid, Spain Presenting Author:In this paper, I aim to continue my ongoing dialogue with the Arendtian fifth principle of the Manifesto for a Post-Critical Pedagogy: "From education for citizenship to love for the world." Here, the authors assert that it is imperative "to acknowledge and affirm that there is good in the world that is worth preserving" (Hodgson et al., 2017, p. 19), offering a hopeful recognition of the world. According to Arendt (1961), education entails the intergenerational transmission of what is worthy of preservation in our world. Thus, the essence of education primarily constitutes a conservative endeavour, yet one that must always remain receptive to the unforeseen autonomy of the new generation in determining its course. Each preceding generation hopes that what is valued within the transmitted knowledge will be esteemed and cherished by the succeeding one. However, there remains the perennial question of how the younger generation will respond, both at the collective or communal level and on an individual basis. I am intrigued by both aspects of the conservation-transformation continuum, which I believe are fundamental to the essence of education: there exists, on one hand, a conservative impulse that drives the older generation to pass on knowledge/culture/habits to the younger generation, while, on the other hand, any legacy (regardless of its nature and perceived value) can always be rejected by the new generation. There are occasions when such rejection may seem like a misstep on the part of the newer generation, making it tempting to attribute blame or perceive an educational failure because the gift of knowledge was refused or contested. However, there are also instances where rejecting what was bestowed upon the new generation is presented as the essence of a truly (transformative) educational experience. In such cases, education seems to succeed precisely because it initiates a life-changing process for the individual that involves rejecting her own traditions and evolving into someone different from what was expected within the confines of a particular tradition. In past occasions, I have explored scenarios that unfold when circumstances take a downturn, when thing-centred pedagogy (Vlieghe & Zamojski, 2019) is pushed to its limits, when a teacher's profound affection for the world (reflected in curriculum content) is spurned and fundamentally scrutinized; when the intended momentum of transmission fails to materialize as anticipated; when it truly embraces whatever direction the new generation chooses to steer it towards (Thoilliez, 2020; Wortmann & Thoilliez, 2024). But these scenarios depicted instances where the rejection of transmitted knowledge by the new generation was viewed negatively (e.g., the contemporary resurgence of creationist explanations for the origin of human life on Earth versus the more established and scientifically supported theories of evolution). What I would like to explore further now in this paper are other contrasting scenarios, extensively present in contemporary literature, where what appears to be educational is the rejection of what was passed on to the new generation, where the rejection of traditions is depicted as a positive step stemming from the new generation’s improved judgment and their ability to be transformed. Methodology, Methods, Research Instruments or Sources Used After having established the general framework of the paper, I will briefly review current literature produced by contemporary educational theorists on the transformative powers of educational enterprises. As stated by Paul & Quiggin (2020; as well as Yacek, et al., 2020; and others), a transformative experience alters both the individual’s understanding and her sense of self. It could be a sudden, intense event or a gradual but significant shift that profoundly affects how you see the world and who you are. Crucially, such experiences involve encountering something entirely new to them. When a transformation occurs as intended, it leads to a revelation and a personal evolution: a novel experience that reshapes the individual’s understanding so fundamentally that it changes her core preferences and the direction of her life. Experiencing something new leads to a unique kind of learning and understanding, which in turn triggers a specific type of cognitive transformation. This expansion of understanding would unlock new insights about life, ultimately reshaping values, beliefs, and desires, resulting in life-changing transformations. Transformative experiences would be those that deeply and fundamentally change both the individual’s understanding and self. I will then proceed with my pedagogical analysis of how contemporary literature portrays transformative educational experiences, focusing on individual versus communal-based transformations and featuring young female characters over male characters. My literary sources will include works by prize-winning novelists such as Annie Ernaux’s La Place (1983) and La Honte (1997), as well as materials from Deborah Feldman's Unorthodox, and other best-selling authors like Caitlin Moran (2014) and Tara Westober (2018). By engaging with these works, I aim to show how educational theories are not only generated and reshaped within academic circles but also in broader cultural spheres. This underscores the importance of developing pedagogy with a small “p”, attentive to how educational experiences are being represented in literary works. These new types of “Bildungsroman” offer a specific kind of coming-of-age narrative that depicts transformations of young female protagonists as they approach maturity. These coming-of-age journey are shaped by their rejections, escapes, and dismissals of the traditions they originate from, be they related to social class, religious upbringing, or unschooling experiences. Motivated by a blend of innate curiosity and rebellious spirit, the nature and depth of which varies depending on the literary abilities of the authors, these characters are nurtured by unexpected and unsystematic encounters with new cultural elements that instigate profound transformations. Conclusions, Expected Outcomes or Findings This paper explores the dynamics of the conservation-transformation continuum in education particularly, as they underscore the complex interplay between tradition and innovation. On one hand, there is an inherent responsibility for the older generation to transmit knowledge, culture, and customs to the younger generation. This conservative impulse stems from a desire to preserve valuable aspects of society and ensure continuity across generations. Yet, this transmission is not always seamless, as the younger generation may choose to reject or challenge certain aspects of the inherited legacy. In examining instances of rejection, it is crucial to recognize that such actions can often be misunderstood. While it may appear as a failure of education when the new generation refuses to accept the knowledge imparted to them, it can also signify a well-needed scepticism and critical engagement with inherited beliefs and practices. This rejection is not necessarily indicative of ignorance or disrespect; rather, it reflects a willingness to question and reassess established norms in pursuit of progress and growth. Moreover, these moments of rejection can serve as catalysts for transformative educational experiences. By challenging entrenched traditions, individuals can redefine their identities and forge new paths. This process of rejecting the old in favour of the new can lead to profound personal growth and societal evolution, highlighting the dynamic nature of education as a vehicle for change. In essence, while the conservation of knowledge and traditions is essential for preserving cultural heritage, the transformative power of rejecting the old cannot be overlooked. It is through this dialectical relationship between conservation and transformation that education continues to evolve. The paper will explore this by studying the contemporary literary fascination with portraying educational experiences as transformative. References Arendt, H. (1961). The crisis in education. In H. Arendt, Between past and future: Eight exercises in political thought (pp. 173-196). The Viking Press. Curren, R. (2020). Transformative Valuing. Educational Theory, 70(5), 581-601. https://doi.org/10.1111/edth.12445 Ernaux, A. (1997). La honte. Gallimard. Ernaux, A. (1983). La place. Gallimard. Feldman, D. (2012). Unorthodox: The Scandalous Rejection of My Hasidic Roots. Simon & Schuster. Gordon, J.R. (2020). Solving the Self-Transformation Puzzle: The Role of Aspiration. Educational Theory, 70(5), 617-632. https://doi.org/10.1111/edth.12447 Hodgson, N., Vlieghe, J., & Zamojski, P. (2017). Manifesto for a post-critical pedagogy. punctum books. Kemp, R.S. (2020). Lessons in Self-Betrayal: On the Pitfalls of Transformative Education. Educational Theory, 70: 603-616. https://doi.org/10.1111/edth.12446 Koller, H.-C. (2020), Problems and Perspectives of a Theory of Transformational Processes of Bildung. Educational Theory, 70(5), 633-651. https://doi.org/10.1111/edth.12448 Moran, C. (2014). How to build a girl. Ebury press. Murdoch, D., English, A.R., Hintz, A. & Tyson, K. (2020). Feeling Heard: Inclusive Education, Transformative Learning, and Productive Struggle. Educational Theory, 70(5), 653-679. https://doi.org/10.1111/edth.12449 Paul, L.A. & Quiggin, J. (2020). Transformative Education. Educational Theory, 70(5), 561-579. https://doi.org/10.1111/edth.12444 Pugh, K., Kriescher, D., Cropp, S., & Younis, M. (2020), Philosophical Groundings for a Theory of Transformative Experience. Educational Theory, 70(5), 539-560. https://doi.org/10.1111/edth.12443 Thoilliez, B. (2023). Redeeming Education after Progress: Composing Variations as a Way Out of Innovation Tyrannies. Journal of Philosophy of Education (advance article). Thoilliez, B., Esteban, F., & Reyero, D. (2023). Civic education through artifacts: memorials, museums, and libraries. Ethics and Education, 18(3-4), 387-404. Thoilliez, B. (2022). Conserve, pass on, desire. Edifying teaching practices to restore the publicness of education. Revista de Educación, 395, 61-83. Thoilliez, B. (2020). When a teacher’s love for the world gets rejected. a post-critical invitation to become an edifying educator. On Education. Journal for Research and Debate, 3(9). https://doi.org/10.17899/on_ed.2020.9.11. Vlieghe, J. & Zamojski, P. (2019). Towards an ontology of teaching: Thing-centred pedagogy, affirmation and love for the world. Springer. Westober, T. (2018). Educated. A memoir. Random house. Wortmann, K, & Thoilliez, B. (2024). Intergenerationelles Scheitern. Wenndie Gabe der Erziehung zurückgewiesen wird. In M. Brinkmann, G. Weiß, & M. Rieger-Ladich (Eds.) Generation und Weitergabe. Erziehung und Bildung zwischen Erbe und Zukunft (pp. 221-237). DGfE-Kommission Bildungs- und Erziehungsphilosophie & BLTZ Juventa. Yacek, D., Rödel, S.S., & Karcher, M. (2020). Transformative Education: Philosophical, Psychological, and Pedagogical Dimensions. Educational Theory, 70(5), 529-537. https://doi.org/10.1111/edth.12442 | ||