At a time of profound crises around the world, when social justice, peace, democracy and the environment seem under increasing threat, the promise of "a world for all" seems a viable aspiration for education. Ample evidence from many schools today, and dating back throughout the last century, prove that the purpose of educating young people to develop character, compassion, purpose and commitment is integral with the mastery of intellectual skills and life competencies. Schooling, without a doubt, can play a monumental part in the development of the personal values people take with them to the world. Unfortunately, as the saying goes, "if you don't know where you're going, you'll probably get someplace else." Educational policy directions over the last twenty years have veered far away from the important work of educating for humanity. This book makes a powerful appeal to revisit educational purpose in light of what is most fundamental and important to human beings everywhere. The authors address timely issues such as high stakes testing, school choice, and privatization of education in looking beyond these measures to new approaches to educational excellence.

At a time of profound crises around the world, when social justice, peace, democracy and the environment seem under increasing threat, the promise of "a world for all" seems a viable aspiration for education. Ample evidence from many schools today, and dating back throughout the last century, prove that the purpose of educating young people to develop character, compassion, purpose and commitment is integral with the mastery of intellectual skills and life competencies. Schooling, without a doubt, can play a monumental part in the development of the personal values people take with them to the world. Unfortunately, as the saying goes, "if you don't know where you're going, you'll probably get someplace else." Educational policy directions over the last twenty years have veered far away from the important work of educating for humanity. This book makes a powerful appeal to revisit educational purpose in light of what is most fundamental and important to human beings everywhere. The authors address timely issues such as high stakes testing, school choice, and privatization of education in looking beyond these measures to new approaches to educational excellence.

Human beings have the possibility to give meaning to their lives and to create coherence in experiences. Present-day humanism strongly focuses on personal development in relation to others. It is this tension between personal development and advancement of humanization, that is creating the opportunities for the personal development of every world citizen. Humanism is about personal autonomy, moral responsibility, and about solidarity with humanity. The tension between autonomy and social involvement is the core of humanism. Education can support persons in their moral and personal identity development. The authors brought together in this book all address issues of developing autonomy and humanity in educational practices. All the chapters try to link theory and practice. They either make theoretical ideas more practical or they use practical experiences and concerns to rethink theoretical notions. Together the chapters in the book give a broad overview of theoretical foundations, concrete research, and practices in education. The book shows a diversity that can inspire scholars and practitioners in further developing their perspectives. Creating meaning is an essential part of all education. Focusing on the linking of autonomy and humanity is the humanist perspective in it.

How can higher education today create a community of critical thinkers and searchers for truth that transcends the boundaries of class, gender, and nation? Martha C. Nussbaum, philosopher and classicist, argues that contemporary curricular reform is already producing such “citizens of the world” in its advocacy of diverse forms of cross-cultural studies. Her vigorous defense of “the new education” is rooted in Seneca’s ideal of the citizen who scrutinizes tradition critically and who respects the ability to reason wherever it is found—in rich or poor, native or foreigner, female or male. Drawing on Socrates and the Stoics, Nussbaum establishes three core values of liberal education: critical self-examination, the ideal of the world citizen, and the development of the narrative imagination. Then, taking us into classrooms and campuses across the nation, including prominent research universities, small independent colleges, and religious institutions, she shows how these values are (and in some instances are not) being embodied in particular courses. She defends such burgeoning subject areas as gender, minority, and gay studies against charges of moral relativism and low standards, and underscores their dynamic and fundamental contribution to critical reasoning and world citizenship. For Nussbaum, liberal education is alive and well on American campuses in the late twentieth century. It is not only viable, promising, and constructive, but it is essential to a democratic society. Taking up the challenge of conservative critics of academe, she argues persuasively that sustained reform in the aim and content of liberal education is the most vital and invigorating force in higher education today.

In Jean PaulSartre's Nausea, Roquentin feels bound to listen to the sentimental ramblings about humanism and humanity by the Self Taught Man. "Is it my fault," muses Roquentin, "in all he tells me, I recognize the lack of the genuine article? Is it my fault if, as he speaks, I see all the humanists I have known rise up? I have known so many ofthem!" And then he lists the radical humanist, the so called"left" humanist, and Communist Humanist, the Catholic humanist, all claiming a passion for their fellow men. "But there are others, a swarm of others: the humanist philosopher who bends over his brothers like a wise older brother with a sense of his responsibility; the humanist who loves men as they are, the humanist who loves men as they ought to be, the one who wants to save them with their consent, and the one who will save them in spite of themselves. . . . " Quite naturally, the skeptical Roquentin ends by saying how "they all hate each other: as individuals, not as men. " Fully aware of the misuse and false comfort in the use of the term, Professor Aloni proceeds to restore meaning to the word as well as appropriate its educational significance. There is a freshness in this book, a restoration of a lost clarity, a regaining of authentic commitment.

This book extends liberal understandings in and about democratic citizenship education in relation to university pedagogy, more specifically higher teaching and learning. The authors’ argument is in defence of cultivating humanity through (higher) educational encounters on the basis of virtues that connect with the idea of love. Unlike romantic and erotic love, the book examines love in relation to educational encounters whereby humans or citizens can engage autonomously, deliberatively andresponsibly, yet lovingly. The rationale for focussing on the notion of philia (love) in educational encounters, the authors argue, is that doing so allows our current understandings of such encounters to be expanded beyond mere talk of reasonable engagements—autonomous action, deliberative iterations, and simple action—toward emotive enactments that could enhance human relations in educational encounters.

The theory of cosmopolitanism is built on a paradoxical commitment to a universal idea of humanity and to a respect for human pluralism. Toward an Imperfect Education critiques the assumed "goodness" of humans that underwrites the idea of humanity and explores how antagonistic human interactions such as conflict, violence, and suffering are a fundamental aspect of life in a pluralistic world. This book proposes that the inescapable difference between humans compels our ethical and political observations in education. Todd persuasively argues that facing humanity in all its complexity and imperfection ought to be a central element of the cosmopolitan project to create a more just and humane education. Informed primarily by poststructural philosophy and feminist theory, she focuses on how sexual, cultural, and religious difference intersect with universal claims made in the name of humanity. Individual chapters develop a novel framework for dealing with antagonism in relation to human rights, democracy, citizenship, and cross-cultural understanding.

A Science “Reading List for Uncertain Times” Selection “A must-read for anyone with even a passing interest in the present and future of higher education.” —Tressie McMillan Cottom, author of Lower Ed “A must-read for the education-invested as well as the education-interested.” —Forbes Proponents of massive online learning have promised that technology will radically accelerate learning and democratize education. Much-publicized experiments, often underwritten by Silicon Valley entrepreneurs, have been launched at elite universities and elementary schools in the poorest neighborhoods. But a decade after the “year of the MOOC,” the promise of disruption seems premature. In Failure to Disrupt, Justin Reich takes us on a tour of MOOCs, autograders, “intelligent tutors,” and other edtech platforms and delivers a sobering report card. Institutions and investors favor programs that scale up quickly at the expense of true innovation. Learning technologies—even those that are free—do little to combat the growing inequality in education. Technology is a phenomenal tool in the right hands, but no killer app will shortcut the hard road of institutional change. “I’m not sure if Reich is as famous outside of learning science and online education circles as he is inside. He should be...Reading and talking about Failure to Disrupt should be a prerequisite for any big institutional learning technology initiatives coming out of COVID-19.” —Inside Higher Ed “The desire to educate students well using online tools and platforms is more pressing than ever. But as Justin Reich illustrates...many recent technologies that were expected to radically change schooling have instead been used in ways that perpetuate existing systems and their attendant inequalities.” —Science