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This article shows how Bertrand Russell and Noam Chomsky's approaches to humanistic education are grounded in the concepts of growth, knowledge, language, freedom, and social justice. Despite their epistemological differences, Russell and Chomsky agree on the need for educating the public to abuses of power. Their own practice of education is a source of inspiration for intellectuals, who wish to counter the current discourse in schools and universities by upholding the value of academic freedom.

In this article I consider David Olson's account of how literacy produces a new kind of consciousness, one in which a process of metacognition makes possible both knowledge and an understanding of language itself. This, he argues, enables readers and writers to reflect upon language, understand what constitutes reasoning, and recognize any logical flaws embedded in written texts. I then locate Olson within the cognitivist tradition of Jerome Bruner, critically analyzing Bruner's concept of emotion as well as Olson's account of experience. While he acknowledges the place of experience in John Dewey's account of literacy, he tends to regard it as a form of consciousness rather than something more primordial. I go on to argue that experience, rather than consciousness, is a fundamental ingredient in the life of the mind and learning in general, where aesthetic emotions play a significant role. A theory of literacy that fails to take these elements into account is incomplete, however powerful it may appear. In order to make this argument, I utilize the work of John Dewey and Alfred North Whitehead, who afford experience and aesthetic emotions a primordial place in their process philosophies. I also contrast the organic concept of mind advocated by Whitehead and Dewey in their theory of learning with the mechanistic account Olson inherits from Bruner. Furthermore, I analyze the importance Whitehead ascribes to art education, and go on to show why he believes art to be the source of consciousness itself. Once again, this contrasts with Olson's cognitivist account. I conclude that without experience and aesthetic emotion our capacity to reflect upon them through language would not be possible.

In this article, I use the University of Saskatchewan (U of S) as a case study exemplifying some of the ways in which academic freedom and collegial governance are being undermined at a Canadian public university. Beginning with a brief narrative about how the actions of the senior administration have threatened both of these key concepts, I then contextualize the issue in two ways. First, I analyze the meaning of academic freedom and collegial governance and consider their importance for the life of universities in general. Then I trace the origins of the corporate model that has come to dominate universities in Canada. In the conclusion, I return to the ongoing struggle for collegial governance and academic freedom at the U of S and the lessons that can be learned from it.

The importance of moral courage to teaching and learning has been recognized by a number of authors. The process pedagogy of Alfred North Whitehead proposes that emotion is central to experience and to the imaginative questioning which enables learning and the ability to stand up for one's beliefs. Faculty who wish to connect with their students should recognize this fact lest ideas become "inert." In contrast, process pedagogy encourages a holistic, cyclical approach in which students and faculty engage in the "adventure of ideas" as a balance between freedom and self-discipline. This search for new ideals involves certain risks, as both a recent example of alternative higher education and Whitehead's own vision of the university show. Process pedagogy's synthesis of the emotional and intellectual can spur imaginative critique and the capacity to put one's ideas into practice.

The article analyzes contrasting theories about the role of emotion in learning proposed by Alfred North Whitehead and Jerome Bruner. I argue that Whitehead's account of experience and emotion in his educational philosophy is best understood in the context of the philosophy of organism. Here he takes issue with the empiricists' view that sensa are the core of perception, and conceives of emotion as the primary bodily experience reaching out to the world as "prehensions" that provide continuity to experience. Bruner gives priority to cognition and the mental models that make problem solving possible. While he does acknowledge emotions as part of the fabric of the mind, they are shaped by what we know, which fully determines both experience and emotion. And when he embraces narrative thinking, it also excludes emotion in favour of "metacognitive sensitivity." A possible reconciliation is attempted by considering the relationship between consciousness and emotion, but this serves to underline the differences. Whitehead's realism and Bruner's constructivism also highlight the philosophical divide between the two thinkers. I conclude that Whitehead's theory of emotion in learning is richer and more inclusive than Bruner's.

In several of his works, Alfred North Whitehead (1861-1947) presents mathematics as a way of learning about general ideas that increase our understanding of the universe. The danger is that students get bogged down in its technical operations. He argues that mathematics should be an integral part of a new kind of liberal education, incorporating science, the humanities, and "technical education" (making things with one's hands), thereby integrating "head-work and hand-work." In order to appreciate the role mathematics plays in modern science, students should understand its diverse history which is capable of bringing abstract ideas to life. Moreover, mathematics can discern the alternating rhythms of repetition and difference in nature constituting the periodicity of life. Since these same rhythms are to be found in his theory of learning as growth, there appears to be a pattern linking Whitehead's approach to mathematics and his educational philosophy.

In 1998 the World Bank published a "Reform Agenda" for higher education in the new millennium designed to accelerate privatization and the restructuring of the academic workforce. Before analyzing the report, I consider how changes in Canadian universities reflect the growth of the "knowledge-based economy." I then provide a critique of the Bank's proposals, using a distinction between the money-code of value and life-code of value articulated by Canadian philosopher, John McMurtry. On this basis, I show how the Bank's agenda stems from its adherence to the closed system of the money-code that typifies the global market. By way of contrast, universities based on the life-code, and supported by "the civil commons," are able to promote critical thought and education for sustainability. The morals of the market, which in our days are the morals of the world, give a green light to all keys to success, even if they're burglar's tools (Galeano, 2003, p. 176). (Contains 4 endnotes.)

On the basis of insights provided by Whitehead and John Cobb, I show how the People's Free University of Saskatchewan (PFU) is a working model of free, open, community-based education that embodies several characteristics of Whitehead's philosophy of education. Formed in opposition to the growing commercialization at the original "people?s university," (the University of Saskatchewan) the PFU has spawned distinctive ideals of its own. The PFU reflects Whitehead's belief in the importance of shared knowledge fostered by community-based education, the value of abstract and practical knowledge, and the power of the imagination to establish a community of learners capable of acting freely together.

Analyzes the Conference Board of Canada's "Employability Skills Profile" to understand how education is being undermined and reduced to skills training. Suggests Bertrand Russell's notion of idleness, when combined with a contemporary critique of the global market made by John McMurtry, affords an inclusive understanding of education as more than skills training. (RS)

Makes the case that the market model of education, which is enveloping Canadian universities, endangers the advancement and dissemination of shared knowledge as a public good. It fails to acknowledge that education has goals, motivations, methods, and standards of excellence that oppose those of the market. (SLD)

Focuses on the normative assumptions underlying current educational change in the Czech Republic. Explores the kinds of changes occurring in schools and universities, specifically regarding teacher education, by focusing on the views of two teachers (one mathematics, one music) and two teacher-educators. (CMK)

Presents the first of two articles examining Alfred North Whitehead's notion of the rhythm of the university, discussing the rhythm of teaching and learning, the importance of academic freedom to an imaginative faculty, and the relationship between Whitehead's own pedagogy and his considerable administrative practice. The paper's purpose is to show how his views enlarge the understanding of universities today. (Author/SM)

Argues that Frye's concept of academic freedom is based on an espistemological dualism that separates knowledge from experience. This distinction severely limits his account of academic freedom by excluding fundamental aspects of knowledge (experience, value judgments, teacher-student dialogue, rational argument, interdisciplinary inquiry, critical questioning of his own scheme of understanding). (SM)

Prologue In June of this year, Harper's Magazine carried an editorial by Thomas Frank decrying the astronomically high cost of tuition at U.S. public and private universities. Frank did not [...]