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This paper reports the results of a qualitative study that used in-depth interviews to understand the experiences and perceptions of six pre-service teachers as they engaged in microteaching at a tertiary institution in Hong Kong. Using a framework grounded in dialogism and positioning theory, the study describes the ways in which different discourses offer, as well as deny, positions to the pre-service teachers as they planned and implemented microlessons. The results suggest that competition between these discourses to position pre-service teachers can result in microteaching being associated with negative emotional experiences, such as disappointment, isolation, and frustration. This emotional dissonance is shown to lead some preservice teachers to question the efficacy of microteaching. The paper therefore argues that it is imperative for teacher educators to support pre-service teachers' engagement in microteaching by revealing the presence of these discourses and by exploring how the latter can exercise agency by accepting, resisting, or rejecting the positions made available to them during their microteaching experience. Suggestions for future research are also considered.

When academics’ opinions, which are published in academic journals as letters to the editor or commentaries, are retracted based on sensitivities and objections that are raised for example on social media, there needs to be a reflection on what this might represent. On one hand, an opinion is precisely that, i.e., a subjective and biased view about an issue. Those views might even be radical, unpopular, or insensitive, but ultimately approved by editors for publication nonetheless. To maintain a truly sustainable scholarly discourse, the best academic way to counter such opinions is by allowing disagreeing voices to express themselves, also as letters to the editor or commentaries. Pressure-induced retractions of opinions not only stifle academic debate, they send the message that opinions need to be moderated and standardized to meet a publishing market that is being increasingly driven by legal parameters, political correctness, as well as business and commercial values rather than academic ones. In an environment of restrictive academic freedom, what emerges is an academia in which the way things are said, tone, and the sensitivity of those that might be affected are given greater weight than the message itself. By cherry-picking parts of the message that detractors or critics might disagree with, the original message may be drowned out by the noise of the objectors. The struggle of academics to liberally voice their opinions in the scholarly publishing realm, and to preserve those opinions, has never been more acute in this age of misinformation and radicalism fueled by polarized social and mass media. Is the politicization and/or commercialization of academia, alongside the retraction of opinions, stifling open and healthy academic debate, or expressing itself as the retraction of opinions, and does this represent a distinct form of “cancel culture” in academia and academic publishing?

Brazilian writer Carolina Maria de Jesus (1914-1977) was born in a rural community and spent most of her life in a slum. Despite this, her literary work achieved remarkable editorial success, having its value recognized by critics and academic circles. This paper analyzes Carolina Maria de Jesus's autobiographical narratives in the light of John Dewey's aesthetic theory, with the purpose of investigating the factors responsible for the development of her aesthetic sensitivity -- intellectual and emotional dispositions favorable to involvement with artistic practices. The results suggest that Carolina Maria de Jesus's literary skills, which express not only individual but also collective yearnings, resulted from the incentive she received to think about things that do not exist and from her relationship with people who favored the formation of a personality open to varied experiences. Such results are presented as requirements for a democratic and humanist education that aims at the flowering of aesthetic sensitivity and encourages educators and students to believe in their creative potential.

The Algerian universities have witnessed significant changes since the establishment of the three-tier system composed of Licence, Master, and Doctorate (LMD). The latter necessitates many changes in the learning process as well as teaching methods. Yet, to achieve self-directed learning, the learner should first achieve autonomy at the personal level. Thus, this paper is mainly devoted to analyzing the impress of Algerian cultural and social traditions on the development of self-directed learning. This study addresses the following question: Do the Algerian cultural and social traditions enhance and facilitate self-directed learning or impede its implementation at university? The main aim of this paper is to investigate the aspects of the Algerian culture that hinder the promotion of self-directed learning. The research has been conducted in Saida University among Master students. To investigate the socio-cultural impact on the development of self-directedness, the researcher used a questionnaire and an interview that was related to Hofstede's six-D Model. Discussing the Algerian culture through the lens of Hofstede's six-D Model helped the researcher to diagnose the reasons behind the failure to promote self-directedness. The main finding of this research is that the collectivist nature of the Algerian culture retards the progress of self-directed learning. This paper also suggests that if the Algerian culture does not favor self-directed learning, educators should adopt new approaches and strategies that engage their learners in the learning experiences. Educators should counterbalance the parochial and paternalistic traditions with glocalization and multiple perspective curricula.

This article aims to raise education researchers' self-reflection about their treatment of teachers as workers through introducing the term "creative work ethic." At its core, the creative work ethic is the belief that good work entails innovation. Additional features of this ethic are the prizing self-motivation, work done individually, and a flexible schedule that mixes labor with leisure activities. The danger of the creative work ethic is a tendency for self-exploitation and devaluing workers who do not fit into the ethic. After defining the features of the creative work ethic and describing its drawback, the paper reads closely three education papers in order to show how this ethic colors their analysis of teachers' work or their prescription for better teaching.

Policy classifies and shapes people/subjects in particular kinds of ways. Focusing on the context of Health and Physical Education (HPE), this paper analyses policy documents from Australia, the United States of America (USA) and Wales. We pay particular attention to how learners are represented within and across the three policy documents, and we apply Bacchi's 'What's the Problem Represented to be?' approach to guide the analysis. For us, problematization is a fruitful and positive process that enables educators to engage with a critical dialogue regarding the policies they are expected to enact. Our analysis highlighted that common across the policies were overlapping discourses of idealism, neoliberalism, healthism, and individualism, which serve to reinforce deficit language and a focus on what learners 'lack'. The problem of 'learner as lacking' is represented within the policies via at least three subject positions: 'the sedentary learner', 'the un-educated learner' and 'the naïve learner'. The findings suggest that the three policies were producing an ideal and perhaps impossible learner (subject) whilst at the same time representing the learner as a problem that the policy could 'fix'. This paper is important because it: (i) demonstrates how certain discourses and voices are amplified and silenced within curriculum policy documents and policy work more broadly; (ii) makes educational and health politics visible; and (iii) creates space for the profession to develop greater critical consciousness related to policy. In terms of future directions, we urge curriculum policy writers and other stakeholders to carefully consider how learners are categorised, represented and governed in and through policy. If curriculum policies, by their very nature, need to produce problems -- in this case, the (im)possible subject - we invite educators to engage in critical conversations regarding the policies they are expected to enact.

While writing is undeniably an essential part of higher education, in music education, musical performance skills form the core of assessing students' results. However, higher music education is experiencing growing demands on research activities parallel to heightened requirements on music performance students' abilities to formulate themselves around their main field of study. This paper turns to theses as discursive acts embedded in higher music education. The present study investigates how master theses construct educational ideals by analysing written components of successfully completed theses within music performance programmes in Sweden. The paper shows that the theses treat a variety of subjects which are justified from five different perspectives: "Improve," "Succeed," "Share," "Acclaim" or to "Discover." Two diametrically opposed kinds of purpose statements are revealed; they appear as either impersonal and distanced or intimate and personal. Influences of traditional academic writing manifest themselves while conservatory ideals around craft, individualism and hierarchies are reproduced. It is argued that the self-exploratory approach -- which is a characteristic feature on an overall level -- excludes collective knowledge building as well as social perspectives on art and music.

This paper studies how Emerson's 'Self-Reliance' offers a meaningful account of political and moral self-education in Western democracies. Emerson's moral perfectionism involves an ethical, political and democratic individualism that needs to be reconsidered. This paper explores a perfectionist interpretation of the modern forms of self-education as political and ordinary practices, first with the case of conspiracy theories, which express an individual desire for self-education but appear as the result of a lack of self-reliance and a failure of political self-education, and then through the explicit claim to self-education made by activists in ecological, anti-racial or feminist organisations, which embodies the democratic need for self-reliance. These two examples reveal a new kind of efficient and ordinary political power at the edge of civic commitment. This leads us to define an alternative conception of pedagogy, in which equality in self-reliance matters. This also underlines our moral and ordinary political responsibility and challenges the traditional philosophical opposition between personal and public, subjective and universal. This paper underlines the accuracy of Stanley Cavell's interpretation of Emerson's 'Self-Reliance' in order to provide a perfectionist interpretation of activism. It also opens a new crossed perspective between the French and American approaches.

The existing literature provides compelling evidence on the effect of school leadership on the collective efficacy of teachers, which is highly correlated with teaching--learning outcomes. However, the results of studies that examined the relationship between these variables have not reached a consensus. Therefore, the main objective of this study is to determine the extent to which school leadership influences collective teacher efficacy through a meta-analysis. The study identified 47 research articles with a total of 25,645 respondents. The results suggest a large-level effect of school leadership behaviors on collective teacher efficacy. Moreover, three variables; "leadership style," "country culture," and "school level," moderate the effect of school leadership on collective teacher efficacy. Especially, the impact of instructional leadership is stronger than those of transformational and other types of leadership. In addition, the magnitude impact of school leadership on collectivist culture is larger than that of individualistic culture. Furthermore, the findings suggest that the main effect size of school leadership on teacher collective efficacy in high schools is greater than those in other school levels. Lastly, the paper presents the implications and limitations of this study as well as recommendations for future research.

This paper discusses the phenomenon of teacher awards with particular reference to one bestowed in Spain. This phenomenon is analysed in line with the consequences of free market ideology in education and the ideology of influencers and followers. Drawing on qualitative research based in participant and non-participant observation, in-depth interviews and document analysis, the results show that education practice was determined by the award requirements, and complying with its criteria became the overriding objective. The need for recognition was highlighted but critical views were also brought to light in relation to the notions of microcelebrities, performativity, individualism and competitiveness. The paper contributes to critical reflections on the already existing controversies regarding awards in education and specifically those presented to individuals. School teachers' perceptions of and reasons for participating in these initiatives and the repercussions in their classrooms are examined.

The paper presents a critical review of major works on reflective practice in teaching that mainly define reflection as a technical and isolated process, taking place in an individual's mind. Critiquing the cognitive nature of reflective practice promoted in mainstream research, the paper directs attention to the increasing recognition of sociocultural factors in teacher professional learning, and highlights the significance of reflection as a social practice. Starting with the ideas of John Dewey on reflective practice for teachers, the paper delineates Schön's successive works on the subject, followed by a discussion of Wallace's reflective model. The final part of the paper describes how Vygotsky's sociocultural theory provides a theoretical framework for teachers to effectively engage in reflective practice by moving from individualism to social constructivism in their efforts to enhance their professional competence.

This paper highlights the perspective of five doctoral students' socialization in a feminist focused research group. Utilizing collaborative ethnography, this paper challenges the current conceptions of graduate student socialization that emphasizes neoliberal values such as individualism and competition that is normalized within doctoral education. In this collaborative effort we highlight the lessons we learned and provide a critique of the norms of the socialization and intellectual growth based on our interactions with each other and faculty members of the Feminist Research Collective. This paper showcases the unique experience of each doctoral student. Each author provides first-hand accounts of the transformative work of participating in a research group that is feminist centered and based in an epistemology of care. We acknowledge the tensions we experienced in confronting our own held beliefs about the research process grounded in our own social conditions that are informed by our diverse backgrounds.

The paper compares Anglo-American and Chinese approaches to the outcomes of higher education, primarily but not solely collective outcomes, by examining the Western domain of 'public good' and 'public goods' and parallel or near parallel activities in China. It reviews scholarly discourses of society, state and higher education in the respective political cultures ('traditions'), including individualism and collectivism, university autonomy, the critical function, higher education in civil society, and global "tianxia" and global common good. A key issue in symmetrical cross-cultural comparison is the position from which it is made; and as well as elucidating similarities and differences the paper develops what Sen calls a 'trans-positional' view based on integrating the two positional views. The two traditions are not closely aligned. However, aside for the Anglo-American public/private dualism in economics (which occludes collective outcomes), all ideas in both traditions can contribute to transpositional understanding of the individualised and collective outcomes of higher education.

School autonomy policies have circulated through various modes of educational governance internationally, endorsing the view that more autonomy will improve schools and their systems. When subject to the discourses and practices of marketization, however, school 'autonomy' has been mobilized in ways that generate injustice. These injustices are the focus of this paper. We draw on preliminary findings from a three-year study that is exploring the social justice implications of school autonomy reform across four Australian states. Drawing on interviews with 42 stakeholders, the paper identifies four key areas of paradox for social justice currently confronting public schools and school systems. The language of paradox is drawn on to narrate the oppositional politics between the discourses and practices constituting school autonomy and the pursuit of social justice. Such narration raises important questions for Australian public education. It highlights how these discourses are changing what is meant by the public in public education. Engaging with the language of paradox in thinking about school autonomy reform, we argue, is important given the broader landscape where public schooling is being reconstituted and where traditional links to social justice and the common good are under threat.

Purpose: This paper aims to examine the mediating role of relational mobile usage on the relationship between personal values (individualism, collectivism and academic self-efficacy) and organizational citizenship behavior (OCB) among the faculty members of higher education/degree-awarding institutes (DAIs) in Pakistan. The paper also examines the moderating role of gender on the relationship between relational mobile usage and OCB. Design/methodology/approach: Cross-sectional data from 217 faculty members of higher education/DAIs in Pakistan were collected through an online questionnaire. Structural equation modeling technique using SmartPLS was used to assess the measurement and structural model. Statistical Package for the Social Sciences (SPSS) version 21 was used for data normality analysis, missing value analysis and variable calculation. Response and non-response bias were also examined. Findings: The findings confirmed that individualism was not significantly related to relational mobile usage; however, collectivism and academic self-efficacy were significantly related to relational mobile usage. The relationship of relational mobile usage and OCB was also significant. The mediating role of relational mobile usage on the relationship between individualism and OCB was not significant; however, the mediating role of relational mobile usage between collectivism and OCB, and academic self-efficacy and OCB was significant. The moderating role of gender on the relationship between relational mobile usage and OCB was also significant. Practical implications: DAIs' administration should strive to encourage individuals to value group priorities over the individualistic interests. Valuing group interest over the individualistic interest would promote the usage of mobile technology for relational purpose. This relational perspective of mobile usage will ultimately develop OCB among individuals. Also, academic self-efficacy through relational mobile usage can lead to OCB; therefore, another important policy implication for the administration of DAIs is to develop academic self-efficacy among the stakeholders of the institutions. Originality/value: Although OCB has become a theoretically mature concept, the framework proposed for this study has rarely been discussed in previous scholarships, particularly from the perspective of relational mobile usage. Arguably, this study is the first in testing the mediating role of relational mobile usage between the personal values and OCB within the context of academia in Pakistan.

The purposes of this paper are to investigate Taiwanese undergraduate students' responses to a selected fictional text, and to propose a critical intercultural pedagogical approach of reading global literature in the EFL educational context based on the insights from the research findings. The authors first critically analysed Xiaolu Guo's third novel, "A Concise Chinese-English Dictionary for Lovers," in terms of Occidentalism, in order to unpack the ideologies underlying her representation of the British and the Chinese. The analysis of the text was conducted through a qualitative approach of critical content analysis. After that, a semi-structured interview was adopted to scrutinise Taiwanese undergraduate students' perceptions of the ideologies underlying the fiction. The analysis of the text identified three themes of British-Chinese binary opposition together with the juxtaposition of ethnocentric Occidentalism and reverse Occidentalism. The findings obtained from interviews indicated that two of the three dichotomies, i.e. individualism versus collectivism and cosmopolitan versus rooted, underlying the fictional text were commonly perceived by the interviewed undergraduates while they had diverse views on the second dichotomy, sexual freedom versus sexual reticence. Furthermore, some students? responses to the fiction signified a subtle, implicit and delicate form of reverse Occidentalism. Based on the above research findings, the authors configured a critical intercultural pedagogy for raising students' capability of decoding and deconstructing Occidentalist ideologies underlying global literature.

A recurrent dimension occurring in wellbeing models pertains to positive relationships of individuals. Yet there is little information elucidating the link between positive relationships and subjective wellbeing in different cultures. Thus, the aims of this paper were (1) to examine whether there is an association between positive relationships and adolescent wellbeing across several culturally distinct countries and (2) explore whether the association between positive relationships and adolescent wellbeing differed for these countries along the cultural dimensions of individualism/collectivism and indulgence/restraint. Well-being measures were obtained from the large-scale assessment PISA 2018 and cultural dimensions indices were obtained. The results provide compelling evidence that positive relationships are positively associated with both affective and eudemonic wellbeing. Furthermore, there may be a greater association between positive relationships and positive affect in collectivist-indulgent countries than in collectivistic restraint countries. The study furthers our understanding of adolescent wellbeing across different cultural dimensions.

Since the 1990s, education for the virtues of citizenship has become widespread in the United States and United Kingdom. It is intended to inculcate virtues such as courtesy, respect and truthfulness in school children. This essay defends education for the virtues of citizenship against two criticisms. According to the first, which might be called the '"status quo" bias' criticism, inculcating such virtues is a recipe for "stasis." According to the second, which might be called the 'individualism' criticism, EVC sends the message that the citizen herself is primarily responsible for her fate. The authors who raise these two criticisms tend to link EVC with 'conservatism' or one of its cognate terms. If education for the virtues of citizenship really is conservative, this raises the worry that education for the virtues of citizenship is partisan, which would surely render it morally objectionable. In this paper, I distinguish big-C Conservatism from small-c conservatism, and interpret the education for the virtues of citizenship critics as contending that education for the virtues of citizenship is Conservative (i.e. aligned with the political philosophies of right-leaning parties) in virtue of being individualistic, and conservative in virtue of being status quo biased. Against the individualism criticism, I point out that the strand of conservatism of which economists like Hayek and Friedman are the standard-bearers is anti-individualistic in virtue of holding that we need good economic policy to make up for the fact that we cannot count on individual economic actors to exercise sound moral judgement, and that the strand of conservatism inspired by commentators like Burke, Nisbet and Scruton is anti-individualistic in virtue of its emphasis on community. Hence, the inference from individualism to Conservatism doesn't go through. Against the status quo bias criticism, I contend that it is unpredictable who will benefit from citizens being resistant to change. Hence, while it may be right to label such resistance 'conservative', such conservatism is not partisan.

This paper problematizes the metaphors of unpacking, deconstructing, and decompressing mathematics that are prevalent in discourses about mathematics teacher knowledge. It is argued that the logic of these metaphors is based on the reversibility of packing, constructing, and compressing mathematics and seems to suggest the view that knowledge is in some ways similar to physical objects in the material world that can be taken apart and put back together. Although such a view may be intuitively compelling, it is problematic and misleading in light of existing research on mathematical knowing and learning. Moreover, these metaphors can be understood as playing a role in the ongoing process of colonization, and as such must be conscientiously and critically understood, applied, and analyzed.

To explore the wider educational environment included in the dynamic model of educational effectiveness, this paper reexamines the association between student achievement and two national culture dimensions: Monumentalism-Flexibility and Collectivism-Individualism. Using Programme for International Student Assessment (PISA) 2018 data of 317,127 students, 12,058 schools, and 41 countries, we evaluated three-level regression models controlling for students' socioeconomic status, gender, and grade; school's average socioeconomic status; and countries' wealth. The results of the multilevel regressions show significant negative associations of the two culture dimensions with student achievement in mathematics, science, and reading. However, our models indicate that Monumentalism-Flexibility is a better predictor of student achievement in mathematics and science, and that there is variation in effect sizes across domains. Implications for educational effectiveness research are drawn.

Putting into question its central presupposition of 'inner freedom', this paper deconstructs the 'resistance through culture' of the Paltinis School of dissident thinkers in Romania under communism in the 1970s and 80s. The philosopher Constantin Noica, and his follower Gabriel Liiceanu, argue that resistance to authoritarian repression and dictatorial regimes is best achieved by preserving culture by schooling selected individuals in that culture rather than through direct political action or publicly speaking out. Adducing precisely which cultural values underpin the arguments of these thinkers -- values such as purity, exceptionalism, individualism and genius -- I show that the culture propounded by them is essentially patriarchal and, further, that this culture is complicit with the very tyranny it seeks to resist: philosophically, ideologically and in practice. This is evidenced by the exclusion of women from the culture espoused. Additionally, by focussing on a fairly recent debate between Liiceanu and Nobel prize-winning author Herta Müller, herself an exile from communist Romania, I delineate two opposing philosophies of language which might best be described as "birth of the word is in the head" versus "birth of the word is on the page", effectively re-staging a problem going back to early defences of liberty, for example in Spinoza and Mill, the relationship between freedom of thought and freedom of expression. Only by understanding selves as linguistic bodies whose language is socialised and shared through affective relations to others and to oneself do we arm ourselves with the resources to resist censorship, repression and tyranny.

This paper examines the complex interweaving of the 'personal' and 'professional' in the affective labour of teachers. In line with theorisations of affective labour, contemporary school-teaching involves practices of self-work and self-making, as much as practices of curriculum and pedagogy. One emergent form of self-work, reflective of post-secular socio-cultural movements in education, is the use of contemplative practices (mindfulness, meditation, etc.) by teachers. Although mainly positioned within educational scholarship as techniques of stress-reduction, here we analyse contemplative practices as forms of affective labour. Drawing from a qualitative, empirical study, we explore how contemplative practices are embraced by teachers as ways to improve and transform the self -- both in relation to the professional responsibilities of teaching, and in relation to broader projects of living. The case studies presented demonstrate the deep political ambivalences of contemplative practices, as they are expressed in teachers' work. Contemplative practices do become incorporated into obligations towards self-improvement and increased productivity (what McGee labels 'the belaboured self'). However, they may also instantiate relational forms of ethical responsibility that move against the grain of instrumentalising, competitive, and individualistic education policy discourses and institutional life-worlds.

Purpose: Education is a key institution of modern society, long recognized for its central role in the reproduction of inequities and with the potential to challenge them. Schools behave as their systems are designed. Achieving equity and excellence is not possible through attempts to fix "the school" or educators. Principles of systemic design that incorporate equity and excellence are needed to increase the likelihood of desirable outcomes. Design/methodology/approach: Using the social contract as a design principle, this paper systematically builds an empirical model of school provision aimed at equitable excellence. Findings: Equitable excellence in school provision is possible if choice is available across geolocation and socio-educational (dis)advantage, schools have autonomy over fiscal, personnel and curricular matters, public accountability is linked to academic outcomes and social impact, all moderated by the quality of teaching. Research limitations/implications: Data-driven empirical modelling is particularly attractive to policy makers, systemic authorities and researchers when theory (of all varieties) does not yield the necessary insights to support the functionality and effectiveness of systems to deliver equitable outcomes at scale. Empirical examples can be used to test the explanatory power of the novel model -- and refine it when necessary. Practical implications: The empirical model and threshold question are the genesis of a common language for assessing relevant costs and benefits of initiatives for government and system designers. Significantly, establishing a threshold question and tests of legitimacy and strength to accompany the novel model provides a more principled way of prioritizing the competing demands on public investment in education. Originality/value: Establishing a threshold question and tests for legitimacy and strength to accompany the novel model provides a more principled way of prioritizing the competing demands to accompany.

Purpose: Despite the school organizational culture broad literature, there is still a gap on culture and educational management, mainly in the public environment. To fill out this space, this article wants to point out the cultural factors that creates school management change in the Brazilian public school context. Design/methodology/approach: The sample is a polar multi-case approach with two high performance and two low performance Brazilian schools. The authors conducted 12 interviews, three each school, with school principal, pedagogical coordinator and administrative officer. To analyze the data, the authors applied synthetic analysis to identify the cultural factors and your conduciveness to change in schools. Findings: The results point out organizational culture as low understood in public municipal schools. These results also indicate the cultural dimensions power distance, uncertainty avoidance, individualism, masculinity, long-term orientation and indulgence as influencers of school management. Therefore, organizational culture is a factor to change and improve performance in public school management. Research limitations/implications: Despite the low comprehensiveness by the school managers, the authors pointed out the importance of the cultural factors, such as power distance, uncertainty avoidance, individualism, masculinity, long-term orientation and indulgence, in the school management. Future research could assess quantitatively the cultural factors presented here. Social implications: The paper provides cultural aspects in the school environment that should be considered in the school management improvement process and school principals' actions. Originality/value: The results fulfil the gap of organizational culture and school management in the public sector studies, by pointing out cultural factors of change in the school environment.

Given that risk beliefs predict engagement in behaviors to prevent disease, it is important to understand the factors associated with risk beliefs. In the present paper, we conducted path analyses to investigate the associations of belief systems (political orientation and cultural worldviews of individualism and hierarchy) with COVID-19 risk beliefs (i.e., perceived likelihood, perceived severity, and worry about disease; Studies 1 and 2), and the indirect effect through trust in information sources in these relationships (Study 1). Two online panels of U.S. adults were surveyed at three timepoints during the COVID-19 pandemic (Study 1: baseline n = 1,667, 1-year follow-up n = 551; Study 2: n = 404). Results of path analyses indicated that, across studies and timepoints, when controlling for political orientation, trust, and demographic factors, greater individualism had consistent significant direct effects on lower perceived severity and worry about COVID-19, whereas greater hierarchy had consistent significant direct effects on lower perceived severity. However, after accounting for cultural worldviews of individualism and hierarchy (and trust and demographic factors), none of the associations among political orientation and any of the three COVID-19 risk beliefs were significant. The test of indirect effects indicated that individualism and hierarchy were indirectly associated with lower perceived severity of and worry about COVID-19 through less trust. The findings suggest that cultural worldviews of individualism and hierarchy play a role in shaping people's risk beliefs.

Locally accepted moral standards shape healthcare legislation, yet such legislative decisions should not be insulated from scrutiny by non-local ethical theories. This paper aims to demonstrate the relevance and propriety of applying Western bioethical theories to healthcare scenarios beyond the Western cultural context. Western cultures place a strong emphasis on individualism, and value individuals' rights and liberties; in contrast, many non-Western cultures prioritise collectivist values, such as community wellbeing. These fundamental differences impact healthcare practice within a culture, including the way that a patient and their healthcare team make treatment decisions. A fair ethical analysis of healthcare practice must not involve axioms biased towards a particular cultural value for it is not possible to derive normative claims from cultural practices. This paper demonstrates that the three dominant theories in Western medical ethics-utilitarianism, deontology, and principlism-are not biased towards individualism, despite their origins in the Western cultural context. Each theory is assessed individually, paying particular mind to 'autonomy' and potential misinterpretations grounded in cultural biases. Additionally, this paper argues that to investigate a scenario in a non-Western culture using a Western theory of medial ethics is an opportunity to invite discussion between philosophers of different backgrounds, not an attempt to impose cultural norms upon others. Investigation of practices with non-local ethical theories fosters dialogues that can contribute to more robust ethical theories, better healthcare practices and, by extension, improved patient care. [ABSTRACT FROM AUTHOR]

The doctrine of leader centrism, supported by the concept of methodological individualism, dominates contemporary accounts of leadership in education and is generally applied as the default option that explains how organizations such as schools function. We argue that methodological individualism is not defensible and that as a result, the explanatory value of leadership is an open empirical question, not a default option. Leadership, and especially problem-solving, is always exercised under a set of constraints. Making the study of these constraints the focal point for determining leadership not only requires the resources of sciences not usually employed in leadership research, but leads to a reconceptualizing how leadership ought to be studied. In this paper we identify three broad contexts that help determine the constraint sets that define problems and their solutions. A defensible theory of educational leadership, we argue, must incorporate context as sets of constraints and develop empirical procedures to investigate context. Only after investigation is it possible to determine who or what the unit of leadership was, or whether leadership occurred at all. There are no default options.

To what extent are differently 'Europeanising' school forms programmatically geared towards building transnational solidarities, as their ethoses might suggest? This study draws on an analysis of discursive constructions of solidarity in the curricula for social studies and humanities at secondary level of two forms of schooling promoting a European ethos: the supranationally organised "Schola Europaea" and state-organised schools with a European profile in Germany (Europaschulen). I argue that solidarity is anchored in universalising ideals of humanitarianism, intercultural harmony, and political participation centred around the individual and her skills rather than a sense of a 'thick' pan-European community. The 'transnational' scale of solidarity manifests as interpersonal relationships beyond national affiliations, based on affective, religious, and ethical commitments to vulnerable others or on rational political action to ensure human and civil rights. Meanings and scales of solidarity are decoupled from the Europeanising ethos of the schools and from the different organisational logics in which they are embedded; instead, they reflect the disciplinary logics of the school subjects and curricular contexts where they are most often mobilised: religion, ethics, and politics. The paper ends with a discussion of these findings within broader debates on transnational solidarities and Europeanisation in education.

Curriculum initiatives with intercultural educative aims are not uncommon in many schools around the world. This paper argues that these initiatives and their classroom implementation by teachers is strongly impacted and influenced by the prevailing neoliberal context of schooling. The findings of a project working with teachers on implementing the Intercultural Understanding General Capability and the Aboriginal and Torres Strait Islander Histories and Cultures Cross Curriculum Priority of the Australian Curriculum are used to demonstrate the specific ways in which neoliberalism has shaped and defined teachers' work. The neoliberal elements of consumption, individual responsibility, individuals being set adrift from values, surveillance and the illusion of autonomy are used to highlight teachers' approaches to understanding and implementing the curriculum elements in their science classrooms. Teachers in the study saw the potential for enacting social justice in terms of intercultural education in their classrooms but were often hampered in their efforts by prevailing neoliberal discourses influencing their own assumptions and actions, as well as those of the schools they worked in. It is only through interrogation of how neoliberalism impacts on intercultural educative aims that openings for counter-hegemonic activities can be identified.

The normative ideals of democracy, trust and respect are under threat from the forces of populism and extremism. I argue for a recalibration of some basic ideas in the moral and social domains in which each person sees her/himself as one among others. I defend 0093The Principle of Personal Worth0094 which asserts that persons are more valuable than non-persons such as nations, religions, ethnicities, tribes, gangs, and cultures. The 0091collectivist0092 mentality denied by this principle is often held up against a strongly (individualist) or atomistic one. However, these two extremes are not the only possibilities. Collectivism and identity politics link our identities to those associations and institutions with which we identify. This link is based on a confusion between qualitative and quantitative identity. Our actual (numerical) identities are determined by a combination of semantic (conceptual) and deictic (referential) factors, not by our qualitative associations. The Alt-Right combines extremes of individualism and collectivism by way of self-serving narratives that simultaneously elevate the individual over the State, and promote the agendas of specific religious, ethnic, gender and sexuality groups. These impoverished narratives support an impoverished sense of community which functions as an echo chamber for its own ideas, while rejecting those coming from beyond its boundaries. Ultimately, the task of repairing and reconstructing such narratives lies in formal education. Teachers and students need to enact forms of discourse and community which are intellectually, ethically and affectively powerful, both as tools for better teaching and learning, and as preparation for living worthwhile lives.

The literature regarding the social organisation of 'adult' learning opportunities throughout the life course postulates different significations of policy concepts such as 'lifelong education', 'permanent education', 'recurrent education', and 'lifelong learning' in the 1970s. This paper examines policy formation processes in France during the 1950s when the development of "éducation permanente" was characterised by often-conflicting policy repertoires articulating arguments for redistributing opportunities to participate in organised (adult) learning throughout life. In the post-war context of rapid economic growth and technological change, it focuses on the policy repertoires articulated by the state, civil society organisations, and markets regarding individual and collective opportunities to continue to acquire knowledge, skills and sensitivities throughout life. Based upon a critical rereading of primary and secondary published texts, the analysis suggests that "éducation permanente" constituted a social field of problematic relationships between individual and collective interests regarding the acquisition of knowledge, skills and sensitivities. This constituted the dialectic between economic/vocational, technical reconversion practices in relation to social, cultural, and personal regeneration practices in a rapidly changing capitalist society. The conclusions identify a number of issues calling for further comparative historical research into often-conflicting policy repertoires that propagated policies to promote 'long lives of learning'.

Immanuel Kant famously wants us to think for ourselves. However, thinking collaboratively is often preferable to solitary thinking, especially in educational contexts. In this paper, I argue that Kant does not advocate a problematic form of epistemic or pedagogical individualism. For my argument, I focus on the area that, one might suspect, lends itself the least to collaborative reasoning on Kant's framework: morality founded in rational a priori structures. I show that Kant is aware of both the prospects and limits of reasoning on one's own and with others. According to Kant, openness, rooted in an attitude of mutual trust, is required to reason well with others. Kant, however, does underestimate the significance of diversity for collaborative reasoning.

In this paper, I investigate the potential of a Kantian account of moral education to facilitate the development of humanity towards much-needed change in individual and collective responses to global problems such as climate change. Kant's account of moral development is focused on the internal motivation for and not the external result of action. An often-proposed strategy to tackle climate change consists of calling for various juridical sanctions, rules and laws that regulate the climate-affecting actions of agents, as well as the behaviour of corporations and even nations. I agree with such approaches, which on a Kantian framework belong to the sphere of state or international legislation. Significantly, Kant emphasises that legal sanctions on external actions are only one of two main aspects of morality, the other being free actions and their underlying motivations. My focus is on investigating how Kant's account of moral progress on an individual and collective level can provide a perspective that complements the politico-juridical solutions to this problem. My starting point is a brief overview of the available means of bettering human beings on an individual level. I then discuss Kant's propositions for moral change on the collective and eventually global levels, while showing the significance of shaping not only the global legal order, but also communal participation in the idea of the kingdom of ends. I then proceed to show how Kant's demanding account of the ethical community can be interpreted in a weaker sense and serve to better understand some modern problems and offer practical prescriptions for informal moral education on a collective level. In so doing, I apply the general account of moral education on the collective level to the problem of climate change, while showing that the Kantian means for moral progress might be of value in stopping humanity on its march to self-destruction.

In the last 30 years we have increasingly, as humans, been individualised and set in competition with each other in the quest for ever increasing productivity. Neoliberalism has exacerbated those very liberal humanist features that feminist poststructuralist theory set out to dismantle with its critique of binary thought and the ascendance of white, male, elite, western consciousness. While transferring the responsibility for individual survival to the individual, away from the social, it weakened our responsibility, our response-ability, to each other and to the earth and our earth others. In this paper I tease my way, through stories, and through new materialist concepts, to a sense of self as emergent, as process rather than (id)entity, as response-able and responsible in the mattering of the world.

The paper offers a critique of ontological individualism as a framework for social ontology. The phrase gives unjustified priority to facts about individuals over facts about higher-level social features. The paper reviews several important contributions to more nuanced views, including Giddens, Archer, Granovetter, Mahoney, and Thelen. It is argued that our guiding "map" of the social world needs to reflect the unavoidable reciprocal dependency over time between individual actors and social entities. The ideas of methodological localism (Little) and the diachronic character of the actor-social nexus explore the inherent interdependency between actor and structure. [ABSTRACT FROM AUTHOR]