Philosophy of Higher Education

Note that this paper is 35 pages, and had been replaced in many places w/ a draft w/o authorization. -/- The academy, broadly construed to include faculty, administrators at all levels, and editors, referees, and publishers of academic work, is beset by more ills bespeaking of a fundamental lack of integrity than can possibly be enumerated in a single monograph; nevertheless, as the need is urgent, and everyone seems to prefer either silence or piecemeal treatments, myself heretofore included, five ills (...) are enumerated herein, then traced to seven deadly sins that beset the entire enterprise—although not in its entirety, of course—and some surprisingly simple, commonsensical, and practicable solutions are advanced. (shrink)

In this paper, we analyze how coherence should be addressed in critical thinking courses. Our starting point is the fact that, while coherence seems important for rationality and critical thinking, several studies now suggest that thinkers with conspiracy worldviews give more importance to coherence than other criteria. However, conspiracy worldviews do not (fully) embrace the ideals of rationality and critical thinking. This suggests that some desiderata of rationality or critical thinking can, in isolation, be counterproductive. In response to this puzzle, (...) we first argue that coherence can’t be separated from other desiderata of critical thinking. Becoming more coherent doesn’t necessarily matter if one is unresponsive to the evidence, fails to reason on the basis of justified attitudes, and so forth. Then, we turn to the concrete actions that can be implemented in critical thinking courses that would reflect this. Articulating the relationships between the various desiderata of rationality can be difficult in introductory critical thinking courses, since they usually carry different objectives. Still, simple measures can be put in place to give students some guidance regarding this. We illustrate our point with marking grids. (shrink)

In matters concerning knowledge of ability, the philosophy of education is but a more specific form of applied epistemology. Yet philosophers of education also understand that any knowledge we may have of an individual’s abilities cannot – indeed should not – be divorced from its ethical ramifications. This is because purported knowledge about ability is used to inform decisions concerning educational opportunity, and these bear directly upon questions of fairness. In this chapter I examine a number of these epistemic and (...) ethical questions in some detail, in particular as they pertain to the epistemology of ability. I then illustrate these concerns by focussing my attention on higher education, in particular a hiring decision in the university, where I investigate the kinds of knowledge that a selection committee for a PhD position ought to have at their disposal in order to make an informed and fair decision concerning the abilities of candidates. As it concerns the fundamental epistemic questions, I will show that the procedures used to yield knowledge of abilities is often corrupted by epistemic vice and epistemic misconduct that obstruct both understanding and fair procedures. I further elucidate a conundrum that arises when the putative knowledge used to assess ability encourages nepotism. This, I will argue, raises a number of troubling questions concerning the production of knowledge in the university. (shrink)

This paper articulates a theoretical approach to the question of which aspects of higher education should incorporate AI large language models (LLMs) and which should not, using ideas from recent work in the epistemology of understanding. I exploit an extended analogy between walking and driving, using it to reject two extreme positions: the technophobic position (walking is aways better and one should never drive; LLMs have no place in higher ed) and the technophilic position (driving is always better and we (...) no longer need to practice walking; we should completely reorient higher ed by incorporating AI as much as possible). I also use the driving and walking analogy to caution that changes to our epistemic practices in light of AI must take account of their embeddedness in broader educational infrastructures—especially limitations imposed by administrators. While LLMs may have changed our epistemic practices aimed at knowledge, and thus even changed what we take knowledge to be, they have not and cannot effect a parallel change in understanding. Focusing on understanding rather than knowledge can help us avoid the rush to problematic, short-term solutions, and instead find a thoughtful middle ground between technophobia and technophilia. This will involve a partial reorientation away from the focus on content and the mastery of factual information, and toward a focus on skills of understanding. I give an account of understanding as a grasping of nonpropositional structure, and show how this is of special relevance for the situational, contextual, and analogical thinking higher education ought to promote. Finally, I home in on one particular such skill: questioning. (shrink)

African philosophy of higher education is an evolving field of discourse. As a distinctively African contribution to critical pedagogy and global philosophical discourse in higher education, there is a paucity of literature for researchers to reference as a starting point to further their discourse. Much of what has been written about education so far involves the cultivation of autonomous action, moral instruction, iteration in higher pedagogy, and responsible action towards the public good or the harmonisation and promotion of collective interests. (...) To address this paucity of research, we propose a need to rethink the African philosophy of higher education, including critical pedagogy from an alternative framework. We begin by presenting an overview of what constitutes an African philosophy of higher education in existing literature. From there, employing the method of conversational analysis, we critique the colonial foundation of higher education in Africa in its current organisation. We then deploy the same method to present a trivalent logico-ontological model of higher education as an alternative framework that can transform learners into creative, critical, and independent thinkers. We conclude by considering the potential impact of such a trivalent logico-ontological model of education on the future of African philosophy of higher education and its role in shaping critical pedagogy in and beyond Africa. (shrink)

Censorship in education has a very long history. Thus while recent instances of outrage about censorship in education tend to focus on specific illiberal forms of censorship (e.g. concerning the teaching of evolution or sex education), an historical look across cultures invites a wider and more nuanced perspective, including that censorship (a) is both an ancient and modern phenomenon; (b) is weaponized by both the Right and the Left; and (c) within educational institutions is likely unavoidable, if not also justifiable.

The article presents a comprehensive analysis of the impact of generative artificial intelligence systems on the quality of student research work. Drawing on empirical data from the 2025 summer examination period, including observations and expert evaluations of course and graduation papers, as well as findings from the Higher Education Policy Institute survey, the authors describe real practices of AI use by students and faculty. Typical usage scenarios are identified and compared with existing research on the properties of large language models. (...) The philosophical and theoretical section develops a three-level analytical framework (epistemic, instrumental, and normative), demonstrating which procedures of knowledge justification remain essential and which cognitive and interpretive operations must be retained by humans. The study highlights key risks: the illusion of understanding and stylistic coherence replacing epistemic soundness, a growing crisis of source reliability, a decline in critical thinking skills with prolonged tool dependence, unequal access to technology, and ambiguity in assigning responsibility for research outcomes. At the same time, the authors note several positive effects of AI, including enhanced literature review capabilities, support for structuring arguments, and assistance in text editing, provided that adequate procedural safeguards are in place. As a result, the paper proposes a set of practical quality assessment criteria (such as substantive originality, procedural transparency, reproducibility of reasoning, and explicit declaration of AI contribution), a mandatory reporting system (including a declaration of AI use, a working portfolio with several intermediate drafts and a list of prompts, and an explanatory note), regulated verification and sanction procedures, and dedicated educational modules for students and instructors. The authors conclude that a combination of transparent rules, training programs, and institutional mechanisms enables the integration of generative tools in ways that strengthen rather than substitute genuine research practices. (shrink)

Philosophers of education rely on a set of concepts. They refer to students, teachers, learners, schools, classrooms, etc. to theorize about what education is and ought to be. In employing these concepts, however, two ambiguities arise: variation among conceptualizations and gaps between a conceptualization of a thing and the normative valence it holds. A concept can refer both to the thing as it is and the thing as it ought to be. The author proposes a different approach that, rather than (...) resting on a normative account of higher education institutions--about which institutional actors can reasonably disagree--looks to what is true of students descriptively: students are necessary for and to the institution such that the institution can only be for them through their own participation. This institution exists because of students; they are the institutional functional unit. The author explores this underexamined conceptualization of students as the institutional functional unit. (shrink)

This paper aims to demonstrate that, in Plato, the education of philosophers is essentially both religious and mystical, necessitating engagement in both methexis — active involvement in the practices of religion, such as participation in rituals, dances, processions, and festivals — and dialektikē — advanced intellectual training replete with mystical undertones. By looking closely into the Republic and the Laws, this study further contends that all the disciplines in the Platonic curriculum (mathematics, astronomy, music, and gymnastics) carry an underlying religious (...) character, serving not merely an intellectual or moral purpose, but also acting as a sort of toner, preparing the soul for a more perfect participation in the Forms. In other words, in Plato's view, without methexis, it would be extremely difficult — if not altogether impossible — for anyone to thrive in dialektikē. Methexis complements dialektikē inasmuch as dialektikē completes methexis. The two, hand in hand, are what every philosopher needs to engage in, before reaching not only theōria (the contemplation of the Forms and the apex of philosophic1 education) but also homoiōsis theōi (the state of godlikeness), which Plato presents as the ultimate telos of the entire educational journey — from paideia to philosophia — and of human existence. (shrink)

This paper develops a fiduciary–constitutional theory of knowledge by diagnosing the modern university as a core organ of the epistemic estate undergoing systemic fiduciary breach. Building on Redefining Democracy for the Age of AI (Kahl 2025k), Epistemic Gatekeepers as the Fourth Estate (Kahl 2025l) and Epistemic Clientelism Theory (Kahl 2025h), the study argues that universities—historically conceived as trustees of public reason—have been transformed into hybrid entities divided between epistemic duty and market survival. Through this inversion, universities cease to function as (...) fiduciaries of knowledge and instead become agents of epistemic capture. The analysis proceeds across macro-institutional, micro-psychological, and constitutional levels. Chapter 3 examines the structural breaches produced by managerial opacity, network capture and branding-based optocracy. Chapter 4 extends the argument into epistemic psychology, using the Kahl Model of Epistemic Dissonance (KMED) alongside Friston’s predictive-coding and Carhart-Harris’s entropic-brain models to show how fiduciary breach conditions cognition: dissonance is suppressed, plurality narrows, and anticipatory obedience becomes a psychological norm. Chapter 5 reconstructs the constitutional consequences of this process, tracing the evolution of peer-review cartels, media–consultancy complexes, and algorithmic gatekeeping into an epistemic market state in which credibility is brokered rather than deliberated. Chapter 6 proposes juridical and institutional reforms through the Epistemic Fiduciary University (EFU) and the Fiduciary Commission for Knowledge Integrity, embedding fiduciary duties of candour, care, loyalty and accessibility as enforceable standards across the epistemic estate. Chapter 7 advances the philosophical foundations of this framework. Drawing on Arendt’s conception of a shared world of appearance and Habermas’s account of communicative legitimacy, it presents re-commoning as a constitutional remedy: a reconstruction of the epistemic commons in which knowledge is restored as a public trust rather than a proprietary good. The paper concludes that fiduciary law, epistemic virtue and institutional openness together constitute democracy’s moral infrastructure. The survival of an open society depends upon preserving a fiduciary order of knowing—an epistemic constitution in which the openness of thought and the openness of governance stand or fall together. (shrink)

For nearly seven decades, psychology has operated upon a mistaken ontology of truth. What Happens When You Clap restores its philosophical foundation by showing that knowing is relational, fiduciary, and co-authored—not alignment with an external constant. -/- This work offers a landmark synthesis bridging psychology, philosophy, and governance. It redefines cognition, trust, and truth as one fiduciary process linking the dynamics of individual minds with the ethics of institutions. The inquiry begins with a simple scene: a theatre audience applauding a (...) mediocre performance, and one spectator who hesitates to join. From this moment unfolds the Relational Theory of Epistemic Clientelism (RTEC)—an extension of Epistemic Clientelism Theory (ECT)—which explains how truth is continually negotiated through trust, recognition, and dependence. The hesitation before applause becomes a micro-experiment in epistemic life, revealing how knowledge arises not from correspondence with an external reality but from fiduciary relations between perceiving minds. -/- Re-examining the classic experiments of Asch, Festinger, and Milgram, the study challenges their assumption of fixed reality and reframes dissonance as an epistemic event—the lived signal that knowing is relational and contingent. Drawing on phenomenology, social psychology, fiduciary ethics, and political theory, it argues that truth endures only through candour and collapses when performance replaces sincerity. Micro-acts of recognition, repeated and amplified, generate the macro-structures of authority that govern audiences, universities, corporations, and states. -/- The conclusion marks a new frontier: epistemic psychology as a unifying science of fiduciary cognition. It proposes fiduciary pluralism as the ethical architecture of modern societies—institutions as trustees of epistemic diversity, citizens as stewards of candour. The study speaks to psychologists, cognitive scientists, philosophers, sociologists, educators, and governance theorists seeking a parsimonious model of cognition and trust, as well as to those designing AI or policy frameworks for epistemic integrity and democratic resilience. (shrink)

This essay examines the University of Reading’s LLM programme as a microcosm of systemic tendencies within contemporary higher education. It argues that what appears as an isolated pedagogical experience in fact reflects broader epistemic and ethical dynamics—epistemic clientelism, where recognition is exchanged for conformity, and optocratic drift, where visibility replaces truth as the organising principle of institutional life. Through the analytical frameworks of Epistemic Clientelism Theory (Kahl 2025d) and Epistemocracy in Higher Education (Kahl 2025g), the study interprets the LLM environment (...) as a site where managerial aesthetics and moral caution converge to suppress dialogical learning. Feedback rituals, group-based assessments, and the omnipresence of leadership imagery exemplify a culture of procedural participation that manages emotion rather than cultivates candour. Against this backdrop, the essay proposes a constructive alternative: a pedagogy of fiduciary dialogue. Drawing on Kahl’s (2025b, 2025e, 2025p) fiduciary-epistemic ethics, it envisions education as reciprocal trusteeship—an ethical relationship in which teachers and students share responsibility for sustaining truth through candour, trust, and justice. By reframing feedback as covenant rather than survey, the essay performs its own argument: it offers feedback by other means, modelling what institutional dialogue might become when critique is understood not as dissent but as stewardship. In doing so, it advances a vision of the university as a fiduciary polity of knowledge—one governed by conscience rather than optics, and by care rather than compliance. The revised edition incorporates new field observations from campus safety communications and visual campaigns, analysing their epistemic and psychological effects. It argues that these well-intentioned messages exemplify the pedagogy of fear—a managerial aesthetic that converts fiduciary care into surveillance and replaces relational trust with hypervigilance. (shrink)

This dissertation develops a framework for understanding epistemic justice as a core institutional responsibility of universities. I argue that higher education institutions act as stewards of an epistemic commons and therefore carry fiduciary-like duties to promote epistemic openness and prevent epistemic injustice. Drawing on the work of Miranda Fricker, Elizabeth Anderson, and traditions in fiduciary ethics, I extend the discussion by incorporating perspectives from educational philosophy (Mill, Freire, Rawls) and Chinese traditions such as Confucian reciprocity, Zhuangzian perspectivism, and Taoist epistemic (...) humility. The analysis combines normative theory with comparative law, examining the UK’s Higher Education (Freedom of Speech) Act 2023, Germany’s constitutional protections, France’s statutory ambiguity, and the Netherlands’ statutory minimalism. Case studies—including participatory methodologies, microfascist dynamics, and controversies in Groningen and Grenoble—illustrate how epistemic exclusion persists despite formal commitments to openness. I propose institutional mechanisms such as epistemic audits, oversight roles, inclusive pedagogy, and transparent accountability structures to embed epistemic justice in practice and strengthen the legitimacy of universities as custodians of knowledge. DOI: 10.13140/RG.2.2.11063.38563. (shrink)

In this paper, I critically examine institutional epistemic gatekeepers—including academic platforms such as PhilPapers, JSTOR, major publishers, and academic repositories—as fiduciaries entrusted with safeguarding epistemic diversity, justice, and integrity. I argue that current institutional policies systematically domesticate and marginalise diverse epistemologies through restrictive registration requirements, monomodal publication frameworks, opaque peer-review processes, and disciplinary siloisation. Drawing on my original scholarship and recent critical insights—particularly concerning epistemic humility, epistemic transposition, and epistemic domestication—I critique these gatekeeping practices as fiduciary breaches that exacerbate socioeconomic, (...) academic, and epistemic stratification. I advocate concrete fiduciary and epistemic reforms, including transparent review processes, representational inclusivity, multimodal and multilingual scholarly frameworks, and institutional oversight committees committed to epistemic plurality and accountability. Ultimately, this paper calls upon scholarly communities and institutions to actively honour their fiduciary responsibilities, thereby fostering genuine epistemic openness, plurality, and justice. (shrink)

This paper examines the potential educational uses of chat-based large language models (LLMs), moving past initial hype and skepticism. Although LLM outputs often evoke fascination and resemble human writing, they are unpredictable and must be used with discernment. Several metaphors—like calculators, cars, and drunk tutors—highlight distinct models for student interactions with LLMs, which we explore in the paper. We suggest that LLMs hold a potential in students’ learning by fostering proleptic reasoning through scaffolding, i.e., presenting a technological accompaniment in anticipating (...) and responding to potential objections to arguments. Here, the technical limitations of LLMs can be reframed as beneficial when fostering anticipatory reasoning. Whether their outputs are accurate or not, evaluating them stimulates learning. LLMs require students to critically engage, emphasizing analytical thinking over mere memorization. This interaction helps solidify knowledge. Additionally, we explore how engaging with LLMs can prepare students for constructive collective discussions and provide first steps in addressing epistemic injustices by highlighting potential research blind spots. Thus, while acknowledging the sociopolitical and ethical complexities of using LLMs in education, we suggest that when used in an informed way, they can promote critical thinking through anticipatory reasoning. (shrink)

This open access annotated bibliography covers books, journal articles, blog posts, news stories, and other resources about the kinds of hostility faced by philosophers and university educators, along with strategies for combating this. The bibliography is organized around four main categories: hostile governmental policies, hostile working conditions, hostile classroom environments, and hostile professional environments. It covers the following topics: -/- 1. Hostile governmental policies a. Bans on teaching controversial content b. Lack of support for higher education c. Political threats to (...) higher education -/- 2. Hostile working conditions a. Precarity, adjunctification, and exploitation b. Labor and unionizing c. Restrictions on freedom of speech and protest -/- 3. Hostile classroom environments a. Generative AI in the classroom b. Strained interactions with students -/- 4. Hostile professional norms and values a. Problematic professional ideals b. Restrictive philosophical methodologies. (shrink)

Erg populair op dit moment in het onderwijs is het idee van ‘multi-perspectiviteit’, een kader dat het belang benadrukt van meerdere gezichtspunten of perspectieven. Voorstanders hameren daarbij op het belang van wat zij ‘causaal redeneren’ noemen, het proces van het identificeren en begrijpen van oorzaak-en-gevolgrelaties, en bovendien een praktijk om verhalen uit verleden en heden actief te interpreteren en te vergelijken. Leraren geschiedenis en maatschappijleer zouden hun leerlingen dan ook moeten aanmoedigen om hun standpunten te onderbouwen met goede argumenten en (...) daarbij alternatieve gezichtspunten te betrekken. Vrijwel niemand zal het oneens zijn met de stelling dat leren redeneren, bewijs verzamelen en discussiëren met medeleerlingen belangrijke vaardigheden zijn om onder de knie te krijgen. Toch zijn er zowel principiële als praktische problemen met deze aanpak. (shrink)

Tribal Colleges and Universities (TCUs) have a unique position in the landscape of higher education vis-à-vis trauma-informed pedagogy insofar as nearly all of their students identify with a cultural group that has experienced genocide, that continues to experience discrimination and poverty, and whose families are inevitably affected by serious psychological problems that plausibly might be considered as responses to trauma. In this paper, we principally concern ourselves with the healing role that TCUs are playing in the quest to repair the (...) historical damage that has been done and also that continues to be done. Accordingly, we detail the important work they do. But, in doing so, we also closely examine the Indigenous historical trauma theoretical framework, which figures prominently in the thinking of many TCU staff, and suggest that a resiliency focus can helpfully assist with resolving a number of theoretical difficulties. We then move to assess the practical dimensions of healing and resilience in the Tribal College as staff members tackle the myriad challenges facing not only their students, but Tribal Nations more generally in the 21st century and beyond. (shrink)

Reprint of an article published in the Journal of Philosophy of Education (2010) about the tension between a right to academic freedom and a responsibility to promote public goods, discussed largely in the African context.

This article critically examines the alarming rise of student suicides in South African universities through the dual lenses of structural violence (Galtung, 1969) and cultural capital (Bourdieu, 1986). It argues that university environments perpetuate systemic inequalities that disproportionately harm Black working-class students by reproducing epistemic, cultural, and economic hierarchies. Student suicides are therefore not isolated psychological crises but structural manifestations of institutional violence embedded in higher education. Drawing on national mental health surveys, higher education enrolment data, and case-specific studies, the (...) paper highlights the gap between formal access and epistemological access, showing how universities reproduce alienation, symbolic violence, and conditions of psychological distress. The findings reveal that conventional interventions such as counselling and psychiatric support, while important, remain inadequate when broader institutional structures remain unchanged. This study concludes that genuine prevention requires transformative structural change in curricula, institutional cultures, and socioeconomic support systems, situating universities as potential sites of liberation rather than reproduction of colonial and apartheid legacies. the underlying structural conditions that create hostile environments for working-class Black students. (shrink)

“Playing the Academic Game” is the culmination of two years of weekly posts on the BrynStorming blog by Bryn Williams-Jones, professor of bioethics in the School of Public Health at the Université de Montréal. -/- As an ethicist long interested by questions of justice, an important motivator for this project has been Williams-Jones’ need to respond to the injustices encountered in academia. Many students and researchers fail in their studies or career progression not because they don’t have the intellectual abilities (...) or drive, but simply because they don’t know what’s expected of them or how to best present themselves in a competitive environment. That is, they don’t know “the rules of the game,” and this isn’t fair, because the rules are rarely made explicit. -/- In this book, which is organized into 5 major sections – The Academic Career Path, Professional Identity, University Life, Productivity and Creativity, and Multiple Responsibilities and Mental Health – Williams-Jones shares 30 years of experience in academia to make explicit the often-implicit norms and rules of academic life, so that all who wish to can fairly play the academic game. (shrink)

« Jouer le jeu académique » est l’aboutissement de deux années de billets hebdomadaires sur le blogue BrynStorming de Bryn Williams-Jones, professeur de bioéthique à l’École de santé publique de l’Université de Montréal. -/- En tant qu’éthicien intéressé depuis longtemps par les questions de justice, Williams-Jones a été motivé par le besoin de répondre aux injustices rencontrées dans le monde universitaire. De nombreux étudiants ou chercheurs échouent dans leurs études ou dans leur progression de carrière non pas parce qu’ils n’ont (...) pas les capacités intellectuelles ou le dynamisme nécessaires, mais simplement parce qu’ils ne savent pas ce que l’on attend d’eux ou comment se présenter au mieux dans un environnement compétitif. En d’autres termes, ils ne connaissent pas « les règles du jeu, » et ce n’est pas juste, car les règles sont rarement explicites. -/- Dans ce livre, qui s’articule autour de cinq grands sections – le parcours académique; l’identité professionnelle; la vie universitaire; la productivité et la créativité; les responsabilités multiples et la santé mentale – Williams-Jones fait part de ses 30 années d’expérience dans le monde universitaire pour rendre explicites les normes et les règles souvent implicites de la vie universitaire, afin que tous ceux qui le souhaitent puissent jouer le jeu de manière équitable. (shrink)

Defining the purposes of engineering ethics education (EEE) is paramount for the engineering education community, and understanding the purposes of EEE can be a catalyst for actively involving students in the learning process. This chapter presents a conceptual framework for systematically describing and comparing various approaches to the purposes of EEE. Such a framework is inherently embedded with a tension between a normative approach and a pragmatic approach regarding the purposes of EEE. The normative approach focuses on what the purposes (...) of EEE should be, an ‘ideal world’ scenario, given the needs of the engineering profession and of society at large. Conversely, the pragmatic approach starts from the question ‘What can be achieved through educational practice?‘ and results from ‘actual world’ situated outcomes of stakeholder negotiations. The authors’ framework balances these. They – scholars from diverse cultural backgrounds – assert that the purposes of EEE are socially constructed and vary from country to country based on unique historical, political, and cultural contexts. Their framework embraces both the individualistic and holistic aspects of EEE, incorporating perspectives from both Western and non-Western traditions. It identifies six purposes of EEE (knowledge, actions, personal traits, relationships, etc.), aligning these with examples (e.g., moral knowledge, desirable actions, ethical skills or competencies, care ethics, etc.) and theoretical frameworks (moral epistemology, moral psychology, virtue ethics, objects or qualities of relations, etc.). It is problematic and potentially dangerous when engineering educators design ethics-learning activities without critically examining the purposes of these activities and assessing whether these purposes are justified for educating ethically and professionally competent engineers. This chapter provides tools to help avoid such pitfalls. (shrink)

This essay offers a critical reading of J. M. Coetzee’s 库切 novelistic legacy from both Disgrace (o.p. 1999) and Elizabeth Costello (o.p. 2003). It explores the problematic issues with representations of animals and its inter-“connection” between literature and the larger physical world (Mohamad Ali Hassan Alakhdar, 2019; Alakhdar, 2012; Alakhdar, 2019). On the other hand, it mitigates the public narrative web of social others within anthropocentric and biocentric perspectives (Wagner 2017; Miller 米勒 1988; Watt 1957; Hale 多萝西・J. 黑尔 1989; Hale (...) 多萝西・J. 黑尔 1998; Johnson 2002; Mahfouz-Brown 張仲思 March 5, 2015; Caillois 1942; Zhu 2024; Zola 1960-1967; Lukács 1950; Lukács 1920). (shrink)

Our starting point in “Universities as Anarchic Knowledge Institutions” (2024) is that research universities can appear to be inefficient organisations, in need of management reforms and strategic streamlining from outside forces. Despite appearances, we argue that this image usually holds only if we try to view research universities through the prism of some other type of organisation, like a business corporation.

Ondanks antidiscriminatiebeleid en de lippendienst die universiteiten tegenwoordig bewijzen aan ‘inclusie’, ‘sociale veiligheid’ en ‘gelijke kansen’, is discriminatie binnen de universiteit nog steeds wijdverspreid. Ervaringen met discriminatie op de universiteit zijn vooral pijnlijk voor degenen die geen hogere functie krijgen, ook al voldoen ze aan alle eisen. Klachten worden vaak niet serieus genomen, waarna universiteitsbestuurders vaak hardnekkig ontkennen dat ze iets verkeerd hebben gedaan, waardoor de slachtoffers zich vernederd en gedemoraliseerd voelen.

Als Plato de hedendaagse academie zou aanschouwen, zou hij niet alleen stomverbaasd zijn over de massificatie en de byzantijnse bureaucratie, maar gezien het ethische doel van de universiteit zou hij ook reden hebben om bezorgd te zijn.

This paper presents an ethical framework designed to support the development of critical data literacy for research methods courses and data training programmes in higher education. The framework we present draws upon our reviews of literature, course syllabi and existing frameworks on data ethics. For this research we reviewed 250 research methods syllabi from across the disciplines, as well as 80 syllabi from data science programmes to understand how or if data ethics was taught. We also reviewed 12 data ethics (...) frameworks drawn from different sectors. Finally, we reviewed an extensive and diverse body of literature about data practices, research ethics, data ethics and critical data literacy, in order to develop a transversal model that can be adopted across higher education. To promote and support ethical approaches to the collection and use of data, ethics training must go beyond securing informed consent to enable a critical understanding of the techno-centric environment and the intersecting hierarchies of power embedded in technology and data. By fostering ethics as a method, educators can enable research that protects vulnerable groups and empower communities. (shrink)

Extended Reality (XR) and Large Language Model (LLM) technologies have the potential to significantly influence higher education practices and pedagogy in the coming years. As these emerging technologies reshape the educational landscape, it is crucial for educators and higher education professionals to understand their implications and make informed policy decisions for both individual courses and universities as a whole. This paper has two parts. In the first half, we give an overview of XR technologies and their potential future role in (...) higher education. Then, we discuss the benefits and challenges of adopting and integrating XR technologies into higher education settings. Finally, we offer recommendations for educators, administrators, and policymakers on how to approach the adoption of this set of technologies and set institutional policy to take advantage of its benefits while minimizing its potential negative consequences. In the paper’s second half, we discuss LLMs - specifically Generative Pre-trained Transformers (GPTs). Again, we provide an overview of this rapidly developing technology and examine its unprecedented and potentially disruptive impact on higher education pedagogy. We delve into the benefits and limitations of GPTs, highlighting the pedagogical and ethical challenges they may pose. Finally, we present actionable recommendations for instructors and administrators at both the course level and the university-wide level to guide policy decisions concerning these transformative technologies. (shrink)

For Martin, the right to free higher education may be claimed only by those ready and willing pursue autonomy supporting higher education. The unready and unwilling, among whom may be counted carers, disabled, and devout, are excluded. This is unjust. I argue that this injustice follows from a tension between three elements of Martin’s argument: (1) a universal right to autonomy supporting higher education; (2) qualifications on entitlements to access this right in order to preserve the value of higher educational (...) goods; (3) luck egalitarian motivations in Martin’s distributive ethics. I consider options for avoiding such injustices and their implications for Martin’s argument. (shrink)

To have a well-functioning principle of academic freedom, we need to distin-guish critique from an infringement of academic freedom. To achieve this goal, this paper presents three necessary conditions for something to be an infringe-ment of academic freedom. These conditions allow to delineate cases in which at least one of the three conditions is not fulfilled. These are contrast cases that might – at first glance – look like infringements of academic freedom but are, in fact, not so. I will (...) refer to five such kinds of contrast cases: (1) discrimination and thus a more general kind of unjust treatment of a person engaged in aca-demic affairs, (2) infringement of freedom of speech or other non-academic intel-lectual freedoms, (3) mere critique, (4) justified critique that leads to justified limitations of someone’s academic freedom, and (5) cases of deep disagreement. Special attention will be given to vulnerabilities concerning unjustified silencing of critique, which haunt fields that lack clear and agreed-on ethical or academic standards. (shrink)

In this paper, the author presents Jaspers’ view of the relationship between the state and university. According to Jaspers, universities should be free from any state control. Jaspers’ attitudes are mostly normative. According to Jaspers, the very existence of the institution of universities means that the state strives to provide a space where truth can be investigated, a space that would be independent of any kind of influence. Therefore, according to Jaspers, there is a certain tension, or even hostility, between (...) the state and university. Although Jaspers is aware that freedom to investigate at university may be abused, in the sense that teachers may become indolent, he believes that it is a risk worth taking. As far as political conflict is concerned, it can be a research topic at university, but university must not be an arena for political fighting. Jaspers indicates that, although every university belongs to a certain nation, its mission is supranational. Because of this, universities must not take sides in the struggle between nations. National issues may be investigated alongside other subjects; however, according to Jaspers, national issues must never become the objective and purpose of the existence of universities. (shrink)

Education is crucial to the overall development of all communities. Since the early days of Greek philosophy, philosophers have made significant contributions to the advancement of education for both individuals and the states. Greek philosophers, notably Plato, emphasized the importance and relevance of education for his conceptual ideal state. His educational ideas were rooted in his philosophy, notably idealism, and it continues to have a great effect, particularly on education. Idealism focuses on ideas and believes that genuine knowledge can be (...) found in the ideas' world. His age-based educational system advocates both public education and equal access. The purpose of this paper is to revisit his educational ideas in depth and have a better understanding of them in terms of contemporary education. This paper adopts an analytical strategy to achieve its purposes, and it maintains, based on secondary evidence, that the features of the educational ideas of Plato are truly pertinent and might be applied to contemporary education after appropriate integration. (shrink)

This article reviews recent government incursions on questions of free speech at universities and colleges in Ontario and Alberta and presents the challenge they pose to university autonomy. Inherent in university autonomy is the possibility—or the obligation—that universities make decisions based on ethical responsibilities that can extend beyond the limits of current law. As a case study of university autonomy in matters of expressive freedom, I highlight events at the University of British Columbia, which leads me to a discussion of (...) how questions of ethical responsibility have been raised particularly in relation to the speech protection of transgender members of the university. A central issue is the need for universities to adjudicate when free speech rights meet related responsibilities with which they can conflict. I detail how, for instance, the invitation of some anti-trans speakers can pose such a conflict and should lead university communities to consider adjusting their responses in extreme cases so as to be able to more autonomously regulate hateful speech beyond applicable law. (shrink)

At first blush, values such as diversity appear to be worth striving for. The question is whether or not such values—which have become increasingly prevalent in university mission statements—are values as such, which is to ask whether they are things of moral worth (Value, n.d.), or are something else altogether. My unpopular suspicion leans toward the latter. Personal opinions, of course, are hardly a justification for an impassioned critique, however, my opinions mirror those held by moderate and conservative witnesses to (...) the sociopolitical climate of academia (Pew Research Center, 2017) as well as individuals who would typically be considered classically liberal such as Peter Boghossian (2021). Because of this concordance and in order to understand the constitutive relations of academic production, it becomes necessary to critically examine the nature of institutional values, separate from polemical rhetoric that either seeks to construct a "straw man" of them in order to lay them low or insulate them from outside reproach altogether Since "diversity" seems to be the chief concern among interested groups both in the academic setting and the world at large, this article's point of access to the relations of production in academia will be anchored by a Marxian assessment of diversity as a product of social labour in the academic environment. (shrink)

Academics should produce quality scholarly research. However, the demands of the marketised, neoliberal higher education institution and the increase in the academic’s bureaucratic and administrative tasks do not allow for adequate engagement with the deep work and slow forms of scholarship that are needed to produce cutting-edge and insightful research. Many academics find it challenging to think critically and creatively under such conditions, yet they are unwilling to fill their time with shallow work instead. Thus, they are torn between producing (...) an institutionally-determined number of research outputs, and striving towards producing quality scholarly work that advances knowledge in the academic’s discipline. Reading groups serve to rework this tension by providing a communal and scheduled place and mind-space for reading major academic works. Reading takes time and persistence. We find that setting aside time and creating creative spaces for reading groups offer an opportunity for silent revolt against the pressures of the higher education institution. In this (post)qualitative inquiry we diffractively read – “through one another” – two autoethnographical accounts to experiment with our experiences of various reading groups over a period of three years while positioning ourselves in relation to Barad’s notion of diffraction. This speculative experimentation entails a myriad of ideas and methods that serve to decentre hegemonic, monolithic knowledge systems through seeking alternative ways of knowing, and recognises the importance of the entanglement of matter and meaning in tracing (and countering) the social relations produced in neoliberalist contexts. Such (re)thinking is thus a vital counterpoint to the neoliberal obsessions of the higher education context, (re)directing the scholar to new non-autonomous and mutable landscapes. (shrink)

Willem B. Drees’ book defends the humanities as a valuable endeavor in understanding human beings that is vibrant and essential for the academic and non-academic world ... The review highlights two issues, the book's naturalism (presenting the humanities as a human necessity) and the book's idealistic outlook (presenting the humanities as following the value-free ideal).

Baseado na perspectiva da geofilosofia de Deleuze e Guattari em um processo que se sobrepõe à relação envolvendo sujeito e objeto enquanto fronteira do pensamento e que implica o pensamento como desdobramento de uma violência e as formações genealógicas do saber, o artigo se detém na análise do paradoxal mundo do Instituto Benjamenta em uma construção fílmica adaptada do romance Jakob von Gunten, de Robert Walser, que encerra um movimento que traz como conteúdo a matéria que se impõe ao caos (...) imanente e converge para o horizonte que abrange Arte, Filosofia e Ciência. Dessa forma, convergindo para a questão que encerra a imagem ortodoxa, dogmática, pré-filosófica, natural e moral do pensamento, o artigo recorre ao filme Instituto Benjamenta enquanto construção que assinala a intersecção de séries infinitas de imagens de pensamento que escapam ao horizonte da circunscrição da visualidade através de inter-relações ilimitadas que emergem carregadas de complexidade em um processo que defende a superação das imagens dogmáticas do pensamento e da mera exposição do conteúdo do arcabouço histórico do pensamento enquanto objeto que tende à reprodução de ideias e noções e implica a “repetição” de interpretações na relação de ensino e aprendizagem, impedindo o exercício de criação de conceitos, característica da Filosofia, segundo Deleuze, convergindo para a necessidade da instauração de uma experiência capaz de viabilizar a emergência do “novo” através das possibilidades suscitadas no acontecimento da construção do conhecimento. (shrink)

Baseado no filme “Sociedade dos Poetas Mortos” (1989), o artigo assinala o caos instaurado no âmbito da escola tradicional norte-americana Welton através do trabalho do professor John Keating na instauração de novos métodos de ensino e aprendizagem para a literatura, na medida em que tende a fomentar o questionamento acerca do sentido e do valor da vida e o cultivo de si como possibilidade de produção de um conteúdo novo e extemporâneo e o conhecimento enquanto afirmação das forças da vida. (...) Dessa forma, fundado na crítica de Friedrich Nietzsche (1844-1900) em relação à “cultura histórica” enquanto produto da contradição envolvendo vida e cultura, o artigo sublinha que o saber que guarda raízes na “cultura histórica” se caracteriza como um capital improdutivo, assinalando a inexistência de direitos da Filosofia entre a cultura histórica e o processo formativo-educacional e a necessidade da correlação envolvendo arte e filosofia diante da ciência e da verdade. Assim, contrapondo-se à transformação da filosofia em erudição em nome da “cultura histórica” e aos “filósofos” que se colocam a seu serviço, Nietzsche denuncia a redução do ser, da vida e da visão ao arcabouço de conceitos, opiniões, passados, livros em uma análise crítica que se detém na questão envolvendo os professores de filosofia entre a vida e a ciência do vir-a-ser universal: filósofos ou servidores da “história”? (shrink)

The switch to online education that occurred during the Corona pandemic brought to the fore questions about the value and desirability of a fully online university. This article explores to what extent is a fully online university desirable from an educational perspective, whereby education is seen as a valuable experience taken in itself, regardless of its output. I start from the hypothesis that a fundamental dimension of study practices at the university is the experience of collective thinking triggered by specific (...) material and social arrangements. I proceed to describe material conditions for triggering thinking in terms of what I call mediatic displacement, which is a way of integrating media into educational practices that enables a fluctuating type of attention. The paper concludes by arguing that we need to develop new technologies for online education and train our attention deliberately for online environments by establishing new protocols for dealing with the digital scattering of attention. (shrink)

El cambio a la educación en línea que se produjo durante la pandemia del coronavirus puso en primer plano las preguntas sobre el valor y la conveniencia de una universidad totalmente en línea. Este artículo explora hasta qué punto es deseable una universidad totalmente en línea desde una perspectiva educativa, en la que la educación se considera una experiencia valiosa tomada en sí misma, independientemente de su resultado. Parto de la hipótesis de que una dimensión fundamental de las prácticas de (...) estudio en la universidad es la experiencia del pensamiento colectivo desencadenado por acuerdos materiales y sociales específicos. Procedo a describir las condiciones materiales para desencadenar el pensamiento en términos de lo que llamo desplazamiento mediático, que es una forma de integrar los medios en las prácticas educativas que permite un tipo de atención fluctuante. El artículo concluye argumentando que necesitamos desarrollar nuevas tecnologías para la educación en línea y entrenar nuestra atención deliberadamente para los entornos en línea estableciendo nuevos protocolos para tratar la dispersión digital de la atención. (shrink)

Iemand die uiteindelijk voor de PhD-positie wordt gekozen, moet in staat zijn om alle vakjes aan te kruisen. Maar één ding is vrijwel zeker: van een promovendus die de functie aanvaardt, wordt zelden verwacht dat zij het basisidee voor het onderzoek, de opzet, de methodologie of iets anders heeft bedacht. Men hoeft alleen maar trainable te zijn. Tijdens de jaren "onder contract" zal de kandidaat immers waarschijnlijk niet worden aangemoedigd om een eigen intellectueel pad te ontwikkelen, of om een nieuwe (...) en interessante richting in het onderzoeksveld uit te stippelen. In plaats daarvan zal van de kandidaat naar alle waarschijnlijkheid worden verwacht dat zij de ideeën van de promotor napraat en vaak zelfs volledig overneemt. (shrink)

Reprint of a chapter first published in Being at Home (2015).

Los autores consideran que la denominada “alfabetización en ciencia” debe estar dirigida a la construcción del pensamiento racional, crítico y creativo en los alumnos; también en el desarrollo de aquellas habilidades docentes necesarias para tener una visión proactiva hacia la ciencia; proponen desarrollar investigación, experimentación y divulgación para que el profesor sea un modelo de información confiable que inspire a que los alumnos a que inicien sus propios proyectos experimentales. Educación integral, afirman, es el cultivo del pensamiento crítico, racional y (...) objetivo como cosmovisión del mundo. (shrink)

Writing a college-application essay has become a rite of passage for high-school seniors in the U.S., one whose importance has expanded over time due to an increasingly competitive admissions process. Various commentators have noted the disturbing evolution of these essays over the years, with an ever-greater emphasis placed on obstacles overcome and traumas survived. How have we gotten to the point where college-application essays are all too frequently competitive-victimhood displays? Colleges have an understandable interest in the disadvantages their applicants may (...) have suffered, but this interest—and the awareness of it among both applicants and their advisors—has led to a “race to the bottom”: in order to thrive (or even survive) in a particular competitive context, participants are forced to continuously lower relevant standards in a game of one-upmanship. With college essays, the competition is among high-school seniors for admission, the one-upmanship is an ever-escalating effort to persuade admission committees of one’s greater disadvantage, and the relevant standards being lowered are honesty, privacy, and dignity—or so I shall argue. As we shall see, this particular race to the bottom imposes unequal costs on certain groups and has implications stretching well beyond collegiate admissions. (shrink)

The emergence of the COVID-19 pandemic initiated major disruptions to higher education systems. Physical spaces that previously supported interpersonal interaction and community were abruptly inactivated, and faculty largely took on the responsibility of accommodating classroom structures in rapidly changing situations. This study employed interviews to examine how undergraduate Science, Technology, Engineering, and Mathematics (STEM) instructors adapted instruction to accommodate the mandated transition to virtual learning and how these accommodations supported or hindered community and belonging during the onset of the pandemic. (...) Interviews with 25 STEM faculty at an undergraduate Hispanic Serving Institution revealed a wide range of accommodations they made to their courses and how they managed communication with students. Faculty strived to support student belonging with responses ranging from caring to crisis management, though some faculty expressed feelings of powerlessness when unable to accommodate certain challenges. The case of a responsive and flexible instructor is presented to highlight a productive response to a crisis. These retrospective findings point to strategies to support faculty teaching in virtual learning environments in the future; increasing opportunities for student–student and student–faculty interaction, supporting faculty in learning technologies that support these interactions and addressing faculty’s feelings of powerlessness. (shrink)

In dit artikel delen wij onze ervaringen met het ontwikkelen van de onderwijsmodule: we_mind. Binnen deze module gaan minor- en masterstudenten aan de slag met een innovatievraagstuk uit de eigen beroepspraktijk. Hierbij gaan studenten met medeburgers een publieke dialoog aan over de gevolgen van deze innovatie voor de samenleving. De beschreven ervaringen in dit artikel zijn gebaseerd op een pilot met masterstudenten, een zelfevaluatie en de doorontwikkeling van het moduleontwerp. Met dit artikel nodigen we docenten, onderwijsontwikkelaars, bestuurders, opleidingsverantwoordelijken en beleidsmedewerkers (...) uit om niet alleen maar te ‘werken, werken, werken’. Door onze ervaringen te delen en de lezer mee te nemen in het gedachtegoed van Hannah Arendt hopen we hen te inspireren om met elkaar het gesprek aan te gaan over de volgende vragen: Wat maakt een goede publieke professional? Wat is er nodig om deze op te leiden en hoe uit zich dat in onze opleidingen? (shrink)