Language：English   Publishing type：Research paper (scientific journal)  

In the summer of 1924, American philosopher and education theorist John Dewey traveled to Turkey to advise the Turkish government on the development of a new, secular education system. Dewey later wrote five articles for the New Republic on political and educational affairs in Turkey; one of them, “The Turkish Tragedy,” alluded to the deportations and massacres of the Armenians in 1915–1916 and insinuated that alleged Armenian treachery and atrocities had provoked them. This article explains how and why this influential intellectual compromised his own high epistemic standards and morally mitigated Turkish responsibility for the Armenian Genocide.

DOI： https://doi.org/10.1093/hgs/dcr051

Other Link： https://academic.oup.com/hgs/article-abstract/25/3/375/624232?redirectedFrom=fulltext

Language：English   Publishing type：Research paper (scientific journal)  

Criticisms of Japan's controversial Yasukuni Shrine have highlighted two problems: the enshrinement there of the spirits of executed war criminals; and the distorted, patriotic war narrative presented in its war museum, the Yūshūkan. This article focuses on the second problem, while acknowledging the Yūshūkan's recent attempts to defuse it through revisions to its exhibit narrative. It undertakes some philosophical legwork to sort out the categories that the Yūshūkan narrative can be defined under: whether it is a historical narrative or something categorically distinct from that definition. Finally, it argues that even if the Yūshūkan narrative is categorically distinct from both historical and individual memory-based narratives, it is still answerable to their criticisms. This analysis is shown to have application to other national, patriotic narratives of the Asia-Pacific War in East Asia.

Language：English   Publishing type：Research paper (scientific journal)  

Over the past eighty years or so, some education theorists have repudiated the notion that it is the teacher's role to act as an authority in the classroom, transmitting knowledge to students "who do not know." In English as a second or foreign language education, a notion of the teacher as "facilitator" is considered to be more compatible with students' felt needs and autonomy. This paper argues that there are epistemological flaws in prominent rejections of transmission theories of learning. Drawing on British philosopher Michael Oakeshott's distinction between technical and practical knowledge, it argues for a modified understanding of the English teacher both as an authority capable of transmitting these types of knowledge in language, and as a facilitator of cooperative language learning

Language：English   Publishing type：Research paper (scientific journal)  

N/A

DOI： N/A

Other Link： https://www.jstor.org/stable/1400054?seq=1#page_scan_tab_contents

Language：English   Publishing type：Research paper (scientific journal)  

This paper explores the anti-militarism and Just war theories of the ancient Chinese Mohist school of philosophers, which flourished in Warring States era China between the 4th-1st centuries BCE. It discusses how Mohists' consequentialist arguments against aggressive war harmonize with their limited advocacy for just war, supporting defensive war against external aggression and punitive war against tyrannical, violent states. It concludes with some reflections on partial applications of Mohist just war theory in contemporary geopolitics.

Language：Others   Publishing type：Research paper (scientific journal)  

N/A

Language：English   Publishing type：Research paper (scientific journal)  

The notion that if democracy is to flourish in East Asia it must be realized in ways that are compatible with East Asian’s Confucian norms or values is a staple conviction of Confucian scholarship. I suggest two reasons why it is unlikely and even undesirable for such a Confucianized democracy to emerge. First, 19th- and 20th-century modernization swept away or weakened the institutions which had transmitted Confucian practices in the past, undermining claims that there is an enduring Confucian communitarian or cultural heritage today that democratic institutions have to adapt themselves to—or that a Confucian cultural spirit can be revived. Second, 20th-century East Asian statist regimes rationalized Confucianism for national ideologies meant to bind their citizens’ loyalties to developmentalist goals. Memories of this now delegitimized, statist Confucianism have contributed to the further marginalization of Confucian norms, and to their dissociation from democratic values, in today’s pluralistic democracies in East Asia. This essay argues that a Confucian conviction politics developed within the frame of East Asia’s actually existing liberal democracies provides a better course for advocates of Confucianism in democratic politics.

DOI： https://doi.org/10.1007/s11712-020-09719-y

Language：English   Publishing type：Research paper (scientific journal)  

Criticisms of the liberal‐individualist idea of the “unencumbered self” are not just a staple of communitarian thought. Some modern Confucian thinkers are now seeking to develop an ethically particular understanding of social roles in the family that is sensitive to gender‐justice issues, and that provides an alternative to liberal‐individualist conceptions of the “unencumbered self” in relation to family roles. The character of Nora in Henrik Ibsen's A Doll's House seemingly exemplifies such conceptions of the unencumbered self in her rejection of her housewife role for a more authentic selfhood. Drawing upon the capabilities approach to justice, and positive early Japanese bluestockings’ responses to Ibsen's play, I argue that Nora's character is better understood as exemplifying an ethically compelling disencumbered self in potentially cross‐cultural circumstances: a self criticizing and rejecting social roles that are found to be unjust according to universal, as opposed to particularist, “Confucian” ethical standards.

DOI： https://doi.org/10.1111/hypa.12291

Other Link： https://onlinelibrary.wiley.com/doi/abs/10.1111/hypa.12291

Language：English   Publishing type：Research paper (scientific journal)  

This paper brings a fresh, epistemic perspective to bear on prominent Confucian philosophers’ arguments for (1) a hybrid Deweyan-Confucian democracy, or (2) for an illiberal democracy with “Confucian characteristics.” Reconstructing principles for epistemic elitism and paternalism from the pre-Qin 秦 Confucian thought that inspires these advocates for Confucian democracy, it finds two major problems with their proposals. For those who abandon or modify this epistemic elitism and paternalism in accordance with (1), the result is a philosophical syncretism that is either unconvincingly Confucian or unconvincingly Deweyan. For those who retain it in accordance with (2), the result is a democratic proposal that will lack legitimacy in increasingly pluralistic East Asian societies. In the end, there is a need for thinking that appropriately synthesizes Eastern and Western philosophies in a politically changing East Asia.

Language：English   Publishing type：Research paper (scientific journal)  

Recently John Dewey scholars such as David Hildebrand have made some ambitious claims about the capacity of Deweyan pragmatism to transcend the contemporary realism/anti-realism debate. I demonstrate that in one part of this debate, concerning the reality of the past, Deweyan pragmatism shares too many affinities with anti-realism to justify Hildebrand's claims. These affinities should not weaken the appeal of a pragmatist philosophy of the past (including the historical past). However, I argue that this philosophy needs to be supported by a stronger realism concerning the data from which—on the pragmatist and anti-realist understanding—the past is inferentially reconstructed.

Language：English   Publishing type：Research paper (international conference proceedings)  

Radical constructivist theory has had some influence in English teaching methodology, including the teaching of intensive reading. Unfortunately, its assumption that construal of textual meanings is a subjective process taking place entirely" in the learner's head" clashes with two important insights in the experience of learning intensive reading in English as a second or foreign language. The first insight is that to get meaning right in a foreign/second language text is to get it right correctly, from the point of view of the linguistic community to which a student seeks to gain admission, and that the language teacher is her first, authoritative point of contact. A second insight is that the textual meanings students learn are somehow objective, even if they do also vary through time and in accordance with authorial intention and context. This paper develops philosophical arguments to show that these insights are basically correct.

Language：English   Publishing type：Research paper (bulletin of university, research institution)  

N/A

Language：English   Publishing type：Research paper (scientific journal)  

On reading Josep M. Cots’ article ‘Teaching ‘‘with an attitude’’; Critical Discourse Analysis in EFL teaching’in volume 60/4 (Cots 2006: 336–45), two thoughts came to my mind. Firstly, the closely related theoretical approaches of CDA and critical literacy are now attracting severe criticism. Secondly, their philosophical assumptions are wide-ranging and contentious, and do not sit well with Cots’ modest suggestions for a more ‘critical attitude’in language students’ learning activities. Cots needs to explain and defend these assumptions, and show how they can apply constructively in EFL classrooms.

DOI： https://doi.org/10.1093/elt/ccm045

Language：English   Publishing type：Research paper (scientific journal)  

The philosophy and psychology of constructivism has become more and more influential in English language teaching, especially through the popularity of books such as Williams’ and Burden’s Psychology for Language Teachers (1997). However, so far there has not been much critical examination of constructivism in ELT. In this article I argue that the subjective and dualistic notion of reality that some constructivists espouse is incompatible with their professed experimental and social interactionist conception of English language learning. This leads them to an incoherent understanding of language classroom realities. I propose a more philosophically robust and consistent understanding of those realities to serve as a background for reflective teaching practice.
Introduction.

Language：English   Publishing type：Research paper (scientific journal)  

In Luce Irigaray's thought, Socrates is a marginal figure compared to Plato or Hegel. However, she does identify the Socratic dialectical position as that of a ‘phallocrat’ and she does conflate Socratic and Platonic philosophy in her psychoanalytic reading of Plato in Speculum of the Other Woman. In this essay, I critically interpret both Irigaray's own texts and the Platonic dialogues in order to argue that: (1) the Socratic dialectical position is not ‘phallocratic’ by Irigaray's own understanding of the term; (2) that Socratic (early Platonic) philosophy should not be conflated with the mature Platonic metaphysics Irigaray criticizes; and (3) that Socratic dialectical method is similar in some respects with the dialectical method of Diotima, Socrates’ instructress in love and the subject of Irigaray's “Sorcerer Love” essay in An Ethics of Sexual Difference.

DOI： https://doi.org/10.1111/j.1527-2001.2006.tb01092.x

Language：English   Publishing type：Research paper (scientific journal)  

In the past forty years, scholarship on Dewey's metaphysics has swung between two interpretations. Commentators have divided on whether to understand Dewey's metaphysics as a metaphysics of existence, or as a metaphysics of experience. When Dewey declared that metaphysics inquired into" the generic traits manifested by existents of all kinds"(LW 1: 308) was he talking about traits of all existents, including those not experienced, or the traits only of experienced existents? A lot has been at stake in this matter. For some commentators, there is sufficient evidence in Dewey's thought to show that he did not affirm a metaphysics of experience-a metaphysics they see as indistinguishable from Kantian idealism. 1 For others, it is equally clear that a philosopher who had so carefully reconstructed the concept of experience and repudiated things-in-themselves would not set out to theorize existents" beyond" experience.

Language：English   Publishing type：Research paper (scientific journal)  

Descriptions of students as customers or clients are now commonplace in the management language of Australian higher education and ESL institutions, largely due to the influence of Total Quality Management (TQM) theory. While this paper acknowledges a case for limited TQM implementation in ESL institutions, it finds that there are two serious difficulties in describing students as the customers of teachers. Firstly, this description is confusing and easy to misinterpret as meaning that customers should get whatever they want for their money . Secondly, it is a category mistake, inasmuch as it misrepresents the character of the student-teacher relationship under the standards appropriate to TQM s generic producer-customer description.

Other Link： https://search.informit.com.au/documentSummary;dn=486907988553890;res=IELHSS

Language：English   Publishing type：Research paper (scientific journal)  

In the footnotes to a number of Richard Rorty's essays and books can be found references to a philosopher whom Rorty thinks highly of; Michael Oakeshott, a British philosopher who taught at the London School of Economics, and who died in 1990. Oakeshott is a formidable representative of the philosophical tradition of classical conservatism, which traces its lineage back to Edmund Burke. The conservatism I am speaking of does not always represent" right wing" political views, and it should not be confused with libertarianism. It is, moreover, really much more a product of British than of American intellectual culture. It is best described in Noel O'Sullivan's book Conservatism as a "philosophy of imperfection"(O'Sullivan 1976, pp. 11-12).

Other Link： https://www.jstor.org/stable/40320858?seq=1