Thinking, particularly reflective thinking or inquiry, is essential to both teachers’ and students’ learning. In the past 10 to 15 years numerous commissions, boards, and foundations as well as states and local school districts have identified reflection/inquiry as a standard toward which all teachers and students must strive. However, although the cry for accomplishment in systematic, reflective thinking is clear, it is more difficult to distinguish what systematic, reflective thinking is. There are four problems associated with this lack of definition that make achievement of such a standard difficult. First, it is unclear how systematic reflection is different from other types of thought. Second, it is difficult to assess a skill that is vaguely defined. Third, without a clear picture of what reflection looks like, it has lost its ability to be seen and therefore has begun to lose its value. And finally, without a clear definition, it is difficult to research the effects of reflective teacher education and professional development on teachers’ practice and students’ learning. It is the purpose of this article to restore some clarity to the concept of reflection and what it means to think, by going back to the roots of reflection in the work of John Dewey. I look at four distinct criteria that characterize Dewey's view and offer the criteria as a starting place for talking about reflection, so that it might be taught, learned, assessed, discussed, and researched, and thereby evolve in definition and practice, rather than disappear.

This article articulates a theory of 'presence' in teaching and seeks to establish a theoretical foundation for presence that can serve as a platform for further research. It seeks to address the current educational climate that sees teaching as a check list of behaviors, dispositions, measures, and standards, and to articulate the essential but elusive aspect of teaching we call presence. Presence is defined as a state of alert awareness, receptivity, and connectedness to the mental, emotional, and physical workings of both the individual and the group in the context of their learning enviroments, and the ability to respond with a considered and compassionate best next step. The article is divided into four sections and explores existing conceptions of presence: presence as self-awareness, presence as connection to students, and presence as connection to subject matter and pedagogical knowledge. Within each section the role that context plays in a teacher's ability to be present is also explored. The authors draw upon papers and stories from student teachers, interview data from children and experienced teachers, and stories from a study group of experienced educators that explored the notion of presence on three different occasions. They conclude by connecting presence to the essential purpose of teaching and learning, the creation of a democratic society.

Thinking, particularly reflective thinking or inquiry, is essential to both teachers’ and students’ learning. In the past 10 to 15 years numerous commissions, boards, and foundations as well as states and local school districts have identified reflection/inquiry as a standard toward which all teachers and students must strive. However, although the cry for accomplishment in systematic, reflective thinking is clear, it is more difficult to distinguish what systematic, reflective thinking is. There are four problems associated with this lack of definition that make achievement of such a standard difficult. First, it is unclear how systematic reflection is different from other types of thought. Second, it is difficult to assess a skill that is vaguely defined. Third, without a clear picture of what reflection looks like, it has lost its ability to be seen and therefore has begun to lose its value. And finally, without a clear definition, it is difficult to research the effects of reflective teacher education and professional development on teachers’ practice and students’ learning. It is the purpose of this article to restore some clarity to the concept of reflection and what it means to think, by going back to the roots of reflection in the work of John Dewey. I look at four distinct criteria that characterize Dewey's view and offer the criteria as a starting place for talking about reflection, so that it might be taught, learned, assessed, discussed, and researched, and thereby evolve in definition and practice, rather than disappear.

This article explores the central role that description of experience, on the part of both teacher and students, plays in reflective practice. In particular, it highlights the power of students' description of their own learning as revealed to teachers in dialogue, a process I call descriptive feedback.Descriptive feedback is neither in-the-moment constructivist information gathering nor is it a formalized data gathering process. It is, rather, a reflective conversation between teacher and students wherein students describe their experiences as learners, with the goals of improving learning, deepening trust between teacher and student, and establishing a vibrant, creative community on a daily basis. It is also distinct from student self-assessment because it is, by nature, descriptive rather than evaluative.Authorization of students' voices currently is acknowledged at two ends of a continuum. At one end, constructivist practices foreground students' learning, attending to the sense that learners are making of subject matter as they make it, in the moment. At the other end, formalized research gathers students' perspectives on their experiences in schools as well as engaging students in the process of research itself. The space between these two ends is, I propose, filled by descriptive feedback.This article situates dialogue with students about their experiences as learners within the larger frame of reflective practice. In addition, drawing directly on teachers' accounts, it provides a framework for that dialogue and examines the impact of descriptive feedback on teaching and learning as well as what it demands of teachers and students.The ultimate descriptive task, for both artists and scientists, is to "ensoul" what one sees, to attribute to it the life one shares with it; one learns by identification. Evelyn Fox Keller, A Feeling for the Organism: The Life and Work of Barbara McClintock (p. 204) The love which brings the right answer [to the question of how to respond to the other] is an exercise of justice and realism and really looking. The difficulty is to keep the attention fixed upon the real situation and to prevent it from returning surreptitiously to the self with consolations of self-pity, resentment, fantasy, and despair. . . . It is a task to come to see the world as it is. Iris Murdoch, The Sovereignty of Good (p. 91)