Bacon, Handley, and Newstead (2003, 2004), have presented evidence for individual differences in reasoning strategies, with most people seeming to represent and manipulate problem information using either a verbal or a spatial strategy. There is also evidence that individuals with dyslexia are inclined to conceptualise information in a visuo-spatial, rather than a verbal, way (e.g. von Károlyi et al., 2003). If so, we might expect a higher proportion of individuals with dyslexia to be spatial reasoners, compared with individuals who do not have dyslexia. The study reported here directly compared strategies reported by these two groups of participants on a syllogistic reasoning task. Moreover, problem content was manipulated so that reasoning across concrete and abstract materials could be compared. The findings suggest that whilst most individuals without dyslexia use a verbal strategy, reasoners with dyslexia do tend to adopt a spatial approach, though their performance is impaired with visually concrete materials. However, when reasoning with more abstract content, they perform comparably with non-dyslexic controls. The paper discusses these results in the light of recent research which has suggested that visual images may impede reasoning, and considers how individuals with dyslexia may differ from other reasoners.

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This article will consider James K.A. Smith’s proposal for Christian educational reform by examining the historical animating principles and the contemporary embodied practices of Episcopal boarding schools in the United States. Drawing on historical accounts of the early years of Episcopal boarding schools, this paper will surface resonances between Smith’s vision for Christian education and the hopes of the first rectors of Episcopal boarding schools. Moving from the founding of these schools to their contemporary configurations, this paper will draw on ethnographic accounts of Episcopal boarding schools to complicate Smith’s vision of the formative Christian school. Ethnographic accounts of Episcopal schools offer further support for Smith’s cultural liturgies paradigm; at the same time, the concrete realities of Episcopal boarding schools will call into question Smith’s convictions regarding the potential for Christian schools to operate counter-liturgically. A consideration of the Episcopal Church’s ecclesial mission will demonstrate how it departs from Smith’s post-liberal ecclesiology to suggest realistic ways forward in the negotiation of Christian identity and practice in the context of Episcopal boarding schools.

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