A Chronology of Curriculum Questions

2021 ◽  
Author(s):  
William H. Schubert
Keyword(s):  
20Th Century ◽  
Curriculum Studies ◽  
Human Beings ◽  
Cultural Groups ◽  
Policy And Practice ◽  
Or Efficiency ◽  
Elementary And Secondary Education ◽  
White Males ◽  
Developmental Appropriateness ◽  
The World

Curriculum studies can be characterized by dominant questions asked by those who have participated in the field over the years. Most of the questions that have dominated inquiry and praxis are variations on the central curriculum question: What is worthwhile? In the mid-19th century, the focus was on what knowledge was deemed most worthwhile, especially for elementary and secondary education, as nations began to take charge of what was taught and learned in schools. Most of the questions that characterize curriculum history continued to be debated and studied throughout the 20th century and into the 21st century. Arguments ensued about how developmental appropriateness, school and nonschool experience, and science or efficiency contributed to an understanding of what is worthwhile. Curriculum scholars and curriculum workers continue to address how to meet individual and social interests and needs and how curriculum of education should improve society. Curriculum studies offers guiding questions for studying, reflecting on, developing, or enacting curriculum derived from publications of curriculum scholars and policy makers. After the middle of the 20th century, many of the previously established questions were challenged by new generations of curriculum scholars who criticized the dominance of powerful political, racial, gender, and cultural groups in determining what should be taught and learned in schools; that is, the sources of what human beings should be and become. They questioned the capability of schools as institutions of nations that have become corporate states to guide this task for the benefit of all. Critiques have continued to proliferate regarding who benefits and who is harmed by questions that guide curriculum scholarship, policy, and practice in schools and all other societal institutions and relationships that educate. Much discrimination has been identified that provides markedly less educational benefit to those who are not part of the majority culture. The interests of wealthy White males are often privileged, and the needs of racial and ethnic minorities, the poor, those who have disabilities, and those who are otherwise different are harmed. Moreover, the purposes of education in schooling seem to be to advance the benefits accorded to powerful and privileged groups. To understand this situation, curriculum scholars have drawn upon questions derived from critical theory and cultural studies. Curriculum studies literature also offers ideas for creating curricula that benefit more of humanity throughout the world, as well as seeking insights from many different world cultures, including indigenous and grassroots ones. A larger question deals with the extent to which humans are able to construct educational opportunities wherein all are educated in worthwhile ways. Struggles over meanings of “worthwhile” continue to resound throughout curriculum studies scholarship and its influence on educational policy and practice and concomitant impacts on the world.

The Oxford Encyclopedia of Curriculum Studies

2021 ◽  
Author(s):  
William H. Schubert ◽  
Ming Fang He
Keyword(s):  
Critical Race Theory ◽  
Language Arts ◽  
Community Organizing ◽  
Liberal Arts ◽  
Ways Of Knowing ◽  
Curriculum Theory ◽  
Curriculum Studies ◽  
Human Beings ◽  
Policy And Practice ◽  
The Public

115 entries The Oxford Encyclopedia of Curriculum Studies (OECS) addresses the central question of Curriculum Studies as: What is worthwhile? The articles show how the public, personal and educational concerns about composing lives are the essence of curriculum. Writ large, Curriculum Studies pertains to what human beings should know, need, experience, do, be, become, overcome, contribute, share, wonder, imagine, invent, and improve. While the OECS treats curriculum as definitely central to schooling, it also shows how curriculum scholars also work on myriad other institutionalized and non-institutionalized dimensions of life that shape the ways humans learn to perceive, conceptualize, and act in the world. Thus, while OECS treats perennial curriculum categories (e.g., curriculum theory, history, purposes, development, design, enactment, evaluation), it does so through a critical eye that provides counter-narratives to neoliberal, colonial, and imperial forces that have too often dominated curriculum thought, policy, and practice. Thus, OECS presents contemporary perspectives on prevailing topics such as science, mathematics, social studies, literacy/reading/literature/language arts, music, art, physical education, testing, special education, liberal arts, many OECS articles also show how curriculum is embedded in ideology, human rights, mythology, museums, media, literature/film, geographical spaces, community organizing, social movements, cultures, race relations, gender, social class, immigration, activist work, popular pedagogy, revolution, diasporic events, and much more. To provide such perspectives, articles draw upon diverse scholarly traditions in addition to (though including) established qualitative and quantitative approaches (e.g., feminist, womanist, oral, critical theory, critical race theory, critical dis/ability studies, Indigenous ways of knowing, documentary, dialogue, postmodern, cooperative, posthuman, and diverse modes of expression). Moreover, such orientations (often drawn from neglected work Asia, the Global South, Aboriginal regions, and other often excluded realms) reveal positions that counter official or dominant neo-liberal impositions by emphasizing hidden, null, outside, material, embodied, lived, and transgressive curricula that foster emancipatory, ecologically interdependent, and continuously growing constructs.

scholarly journals TAMIḺ ILAKKIYAṄKAḶIL TOṈMAM [MYTH IN TAMIL LITERATURE]

2022 ◽  
pp. 135-141
Author(s):  
K. LECHUMI DEVI
Keyword(s):  
20Th Century ◽  
Professional Role ◽  
Human Beings ◽  
Tamil Literature ◽  
Library Research ◽  
Foreign Countries ◽  
The World ◽  
End Of The World

This article is about the use of Myth in Tamil literature. The stories and philosophical sayings of the inevitable god are termed as “MYTH". The antiquity of language is based on the diversity of myths used in that language. Myth is considered the spirit of the literature. In foreign countries, myth plays a unique and professional role. The author applies the idea of myth to make his work efficient. The beliefs of the end of the world and thoughts beyond the reach of human beings are seen in myths. The roots of myth have been gowned dup from the ancient Tamil literature to revival poetry of the 20th century. Myth is even present in secular literature works as the Sangam literature Heritage period went to its peak. Myth played a diverse role in Tamil literature. Library research was made for this study and an explanatory method was used to write this article. The findings of this article are Culture and Tradition of Race are influencing myth and how the myth was seen in the literature. This study summarizes the uses of myths and ideology in Tamil literature.

scholarly journals Cottage Industries and Gandhian Village Swaraj

2019 ◽  
Vol 8 (12) ◽  
pp. 2119-2122
Keyword(s):  
20Th Century ◽  
Human Beings ◽  
Mahatma Gandhi ◽  
Small Pox ◽  
The World ◽  
Manual Labour ◽  
The Village ◽  
Cottage Industries

Mahatma Gandhi “The Father of the nation” was one of the prominent socio-political thinkers of the 20th century. He had greatly emphasis the village swaraj. He was interested in developing the villages as self sufficient units. In order to village swaraj Gandhi said, “The village of my dreams is still in my hand. After all, every man lives in the world of his dreams. My ideal village will contain intelligent human beings. They will not live in dirt and darkness as against anyone in the world. There will be neither plague, nor cholera, nor small pox, no one will be idle and no one will wallow in luxury. Everyone will have to contribute his quota of manual labour.”

Cosmopolitanism

2018 ◽  
Author(s):  
David Held ◽  
Pietro Maffettone
Keyword(s):  
Political Action ◽  
Human Condition ◽  
First Century ◽  
Human Beings ◽  
Cultural Groups ◽  
Political Reality ◽  
Political Relationships ◽  
The World ◽  
Political Traditions ◽  
High Degree

Cosmopolitanism, in the broadest sense, is a way of thinking about the human condition. It portrays humanity as a universal fellowship. The unity to which cosmopolitans refer can be intellectual (we all share a capacity for reason), moral (we are all part of a single moral community), or institutional (we are all vulnerable to the same political evils and thus require shared collective solutions). The cosmopolitan intuition with its drive to highlight commonality is undoubtedly important. It understands that human beings are capable of an enormous range of good and bad, and attempts to embed human activity in a framework of common rules and norms; hence, it seeks to tame the potential for violent conflict. It tries to give us reasons to care for each other and to broaden our moral and intellectual universe beyond the remit of our personal ties and immediate environment. It offers a model of political action that confronts some of the most pressing challenges we face in the twenty-first century and does so by suggesting inclusive institutional solutions. Yet, cosmopolitanism would not be an attractive philosophical position if it did not consistently strive to address some of its underlying tensions. One of the most intensely shared elements of the human experience is particularity, not unity. We come to the world from families and social and cultural groups, and often develop our moral sensibilities within the framework of public discourses based on specific political traditions. Critics often contend that cosmopolitanism downplays such particularity and is thus unable to reflect one of the most important aspects of persons’ lives. A second encompassing objection leveled at cosmopolitanism is its high degree of utopianism. Cosmopolitanism, its critics contend, is a flight from political reality. Its plans for institutional reform are too abstract to be credible and neglect the importance of power in human political relationships. Cosmopolitans should accept these challenges. Their aim should be to make cosmopolitanism more attractive by explaining the place of special ties in their moral outlook, and to make it more credible by detailing the urgency of cosmopolitan political reform. The enduring success of a cosmopolitan ethos is thus partly reliant on cosmopolitans’ ability to provide convincing answers to these alleged weaknesses.

scholarly journals Object Sensing and its Identification & Motion Sensing

2019 ◽  
Vol 8 (9S3) ◽  
pp. 545-549
Keyword(s):  
Object Recognition ◽  
Human Brain ◽  
20Th Century ◽  
Human Beings ◽  
Motion Sensing ◽  
The World

In Today’s world, we usually see and deal with many visuals like, every time you look at something or somewhere, there is a visual at your sight but, "what are all these visuals?" In simple terms, these are nothing but images at that particular point of time. Now let’s see how these are differentiated, and as far as we are concerned with visuals, we usually deal with them in the form of images. Each visual or a sight at that point of time can be considered as an image or a set of images. But here a question arises that “how do we really recognize an object or a thing and how do we actually differentiate between them and the answer obvious that’s the human brain which is one among the exiting wonders of the world. As we all know a human brain does many exceptional functions which are not possible without its existence, And some of which cannot be completely replaced by any other artificial means, the fact is that there are some of its functions which actually seem so complex for humans to understand and therefore even in this very 20th century we are still unable to replace humans in some functions, as our science is still limited in some of its fields. But we all know that, more the number of robots that can replace a human in doing the tasks the better the output we get, there is a great need for human replacement in today world as time, resources come to a minimum when we start replacing human beings. Here in this paper we are dealing with object recognition as in today life this has become a challenge in science

A Pledge from Automation to Intellimation

2009 ◽  
Vol 3 (2) ◽  
pp. 204-205 ◽  
Author(s):  
Fred Po-Chih Huang ◽  
Keyword(s):  
20Th Century ◽  
Mental Ability ◽  
Automated Manufacturing ◽  
Human Beings ◽  
Late 20Th Century ◽  
Line Production ◽  
Manufacturing Line ◽  
The World ◽  
Automation Technology

Since the Stone Age, when human beings began manufacturing stone instruments and produced fire by striking two stones together, people have attempted to improve their quality of life. Centuries after the Bronze, Iron, and subsequent Ages, the Silicon Age has arrived. Production started from striking objects only in bare-handed, followed by tool and machine assistance, culminating in today's automated manufacturing-line production. Through thousands of years of improvement leading to reduced production cost, people have learned to saved precious time and begun to enjoy lives surrounded by full of family's love and artful culture. Through this long evolution, automation first began playing a role in the latter half of the 20th Century. Entering the late 20th Century, the world has moved from simple automation to intelligent automation. Hardware in the form of machinery and equipment and software in the form of synthesized systems appeared to have responsive ability of primary wisdom of human being. Given the emphasis among industrial engineers regarding the importance of efficiency and mental ability, or intelligence, I propose the term “intellimation” -- intelligence plus automation -- for designating today's intelligent automation. This is crucial to promote intelligent automation, and change the automation era to the intellimation era. It can help us to enter the most precious stage in development of automation technology.

EMIGRANT RESEARCHERS OF OLD LITERATURE

2019 ◽  
pp. 27-31
Author(s):  
Joanna Krauze-Karpińska
Keyword(s):  
World War Ii ◽  
Soviet Union ◽  
20Th Century ◽  
Western Europe ◽  
Close Contact ◽  
Human Beings ◽  
World War ◽  
European Universities ◽  
The World ◽  
Polish Government

In the geopolitical area of Eastern and Central Europe 20th century was a period of unwilling and un- planned migration of huge numbers of individuals, groups of people, societies or even whole nations, and the displace- ment of borders and states. Two destructive wars, two totalitarian systems fighting against each other forced millions of human beings to change the place of living. Especially the experience of the World War II settled the fate of many people in the region and caused several waves of political emigration. The author uses the term ‘old literature’ in broad sense, including also 19th century literary output, as for the big number of young researchers this period of history seems to be a very old one. Among the Polish refugees fleeing the country in various times and circumstances there were also politicians, soldiers, artist, writers, people of culture and scholars. The article presents and reminds of some Polish researchers of literature who had to change their country of living by political reasons, but did not abandon their research. The first group of emigrants formed those who left Poland short before or during the world war II. Some of them worked as professors at west European universities, an decided not to returned into the country occupied by Germans or emigrated with Polish Government, others get in Western Europe leaving Soviet Union with the Polish army formed by general Anders. They continued scholar work abroad and took part in formation of several new generations of researchers in Slavonic litera- ture. Another wave of emigration took place after the war, in late 40. and included mainly Polish citizens of Jewish origin who in spite of surviving the holocaust and returning home decided to leave Poland for fear of communism. A numerous emigration of Polish Jews was also provoked by communist government of Poland in march 1968. The author presents briefly the silhouettes of such scholars as Stanisław Kot, Wacław Lednicki, Józef Trypućko, Wiktor Weintraub, Jadwiga Maurer, Rachmiel Brandwajn and Jan Kott. The situation of 20th century Polish emigrants seems very similar to that of 19th and also represents the common experience of many Eastern and Central European countries and societies. Losing the homeland scholars of these countries also lost the close contact with their cultural roots, but on the other hand they gained a wider glance, distanced outlook of national literature and art and common platform of dialog and confrontation. Many times the foreign Universities, where they found the possibility to provide their research and meet the representative émigrés of other nations, became for them such places as Collège de France for Adam Mickiewicz and constitute the space where they all could meet together without mutual distrust and give lectures about Slavonic literature and culture for German, British of American students, inspiring them to pursue studies in Slavonic philology.

scholarly journals The Types, Interpretations and Functions of Myth

2012 ◽  
Vol 22 (27) ◽  
pp. 45-56
Author(s):  
Michał Mazurkiewicz
Keyword(s):  
20Th Century ◽  
Religious Experience ◽  
Sigmund Freud ◽  
Point Of View ◽  
Human Beings ◽  
Interesting Fact ◽  
Religious Background ◽  
Contemporary World ◽  
The World ◽  
The Individual

In this article, the author analyses the phenomenon of myth—a significant element of culture—by presenting miscellaneous types of myths that have accompanied human beings from the dawn of time to the present, interpreting them from the point of view of (for example) philosophy or psychoanalysis, the functions of myths, and their ways of influencing human beings in the contemporary world. Myths are complex cultural phenomena, difficult to assess unambiguously. One of the main reasons is the fact that they are not only holy tales having some religious background; we can also talk about secular myths, for example in art or in sport. As far as our contemporary world—brazenly hi-tech and filled with the spirit of logos—is concerned, it is an interesting fact that myths do not surface but remain hidden, as it were; they are in many cases a subconscious way of seeing things. It depends on the individual whether he or she somehow notices those wisdoms existing somewhere under the mask of the world, industrialized and permeated by unemotional technology as it is. Without a shadow of a doubt, myths fulfil many important functions—they are a wonderful source of wisdom, teach people humility, and give hope and strength in difficult periods. Undoubtedly, they are not—as some people would probably prefer—mere relics of a distant past. The forms of myths may, however, evolve. Looking closely into this phenomenon, one can notice that myths may occur (in different realms of life) in somewhat changed, modernized forms. The author of this article has based his analysis on numerous works of a group of illustrious researchers who specialize in exploring the phenomenon of myth, e.g., among others: Bronisław Malinowski (a Polish anthropologist, one of the most important anthropologists of the 20th century), Mircea Eliade (a Romanian historian of religion, one of the leading interpreters of religious experience), and Sigmund Freud (an Austrian neurologist, founder of the discipline of psychoanalysis).

Simone de Beauvoir's Philosophy of Individuation

2017 ◽  
Author(s):  
Laura Hengehold
Keyword(s):  
Lived Experience ◽  
20Th Century ◽  
Sexual Difference ◽  
Gilles Deleuze ◽  
The Other ◽  
Simone De Beauvoir ◽  
Second Sex ◽  
Other Hand ◽  
The World

Most studies of Simone de Beauvoir situate her with respect to Hegel and the tradition of 20th-century phenomenology begun by Husserl, Heidegger, and Merleau-Ponty. This book analyzes The Second Sex in light of the concepts of becoming, problematization, and the Other found in Gilles Deleuze. Reading Beauvoir through a Deleuzian lens allows more emphasis to be placed on Beauvoir's early interest in Bergson and Leibniz, and on the individuation of consciousness, a puzzle of continuing interest to both phenomenologists and Deleuzians. By engaging with the philosophical issues in her novels and student diaries, this book rethinks Beauvoir’s focus on recognition in The Second Sex in terms of women’s struggle to individuate themselves despite sexist forms of representation. It shows how specific forms of women’s “lived experience” can be understood as the result of habits conforming to and resisting this sexist “sense.” Later feminists put forward important criticisms regarding Beauvoir’s claims not to be a philosopher, as well as the value of sexual difference and the supposedly Eurocentric universalism of her thought. Deleuzians, on the other hand, might well object to her ideas about recognition. This book attempts to address those criticisms, while challenging the historicist assumptions behind many efforts to establish Beauvoir’s significance as a philosopher and feminist thinker. As a result, readers can establish a productive relationship between Beauvoir’s “problems” and those of women around the world who read her work under very different circumstances.

“Utopia First!” A Machiavellian Conception of Solidarity in More's Utopia

Moreana ◽  
2018 ◽  
Vol 55 (Number 209) (1) ◽  
pp. 79-93
Author(s):  
Marie-Claire Phélippeau
Keyword(s):  
At Risk ◽  
Human Beings ◽  
Farm Work ◽  
The World ◽  
Social Difficulties ◽  
The Republic ◽  
The Individual ◽  
Democratic Elections ◽  
Communal Organization

This paper shows how solidarity is one of the founding principles in Thomas More's Utopia (1516). In the fictional republic of Utopia described in Book II, solidarity has a political and a moral function. The principle is at the center of the communal organization of Utopian society, exemplified in a number of practices such as the sharing of farm work, the management of surplus crops, or the democratic elections of the governor and the priests. Not only does solidarity benefit the individual Utopian, but it is a prerequisite to ensure the prosperity of the island of Utopia and its moral preeminence over its neighboring countries. However, a limit to this principle is drawn when the republic of Utopia faces specific social difficulties, and also deals with the rest of the world. In order for the principle of solidarity to function perfectly, it is necessary to apply it exclusively within the island or the republic would be at risk. War is not out of the question then, and compassion does not apply to all human beings. This conception of solidarity, summed up as “Utopia first!,” could be dubbed a Machiavellian strategy, devised to ensure the durability of the republic. We will show how some of the recommendations of Realpolitik made by Machiavelli in The Prince (1532) correspond to the Utopian policy enforced to protect their commonwealth.

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