<i>Donghak</i> (Eastern Learning), Self-cultivation, and Social Transformation: Towards diverse curriculum discourses on equity and justice

Moon, Seungho

doi:10.1080/00131857.2016.1216386

Cited by 9 publications

(5 citation statements)

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“…Educating for friendship becomes for him a most topical way for fulfilling the "promise of democratic justice on Africa" and for staving off "uncritical modes of learning which could further extend the violation of human dignity on the African continent" [42] (p. 182). Another interesting articulation of democratic justice from outside the hegemonic Anglo-American space is Moon's article on how "democratic ideals of equity and justice" in major Korean philosophical-theological concepts reflect an ontology where the principle: "my mind is your mind" aims to create "a new cosmic world" [43] (p. 1146). This relationality of ultimate unity could have relevance, in my view, for a relational justice as well.…”

Section: Democratic Justicementioning

confidence: 99%

And That’s Not All: (Sur)Faces of Justice in Philosophy of Education

Papastephanou

2021

Philosophies

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Adjectives such as “environmental”, “social”, “cosmopolitan”, “relational”, “distributive”, etc. reflect how scholars discern the many faces of justice and put several claims to, and claimants of, justice in perspective. They have also helped related research to focus on some surfaces of justice, that is, on spaces that invite justice, localities and formations, such as the state, social policies, social institutions, etc. within which ethical-political challenges unravel. Diverse philosophical perspectives enable context-specific explorations of (sur)faces of justice. However, I argue, there is more to the concept of justice than what perspectives (considered alone or in their sum total) allow us to view. To theorize how this surplus may be more discernible through stereoscopic rather than perspectival optics I first describe how educational-philosophical perspectives, old and new, discuss just education or education for justice; and then I critique the very notion of perspective on which scholarly work relies. Despite their merits, perspectival framings of justice fail to address the interconnectivity of various (sur)faces of justice.

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Section: Democratic Justicementioning

confidence: 99%

And That’s Not All: (Sur)Faces of Justice in Philosophy of Education

Papastephanou

2021

Philosophies

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“…As such, Donghak became a new approach to redefine realities and social equity. It constituted a revolutionary political move to fight against brutal tyranny and corruption with the new wakefulness about equal human rights, and it was a crucial element of the Peasant Revolution in 1894 (Moon, 2017). The 1894 Peasant Revolution in Korea occurred due to the peasants' wish to "see" unequal social realities directly and to uproot political corruption.…”

Section: Seeing Self-other Differently: Epistemological Journey and S...mentioning

confidence: 99%

“…In Korea's indigenous epistemology and religion of Donghak [東學Eastern Learning], a spiritual practice is clearing one's mind in order to maintain God's purity. External spiritual help is inevitable in these practices (Moon, 2017). To see well, a person should be lifted epistemologically and spiritually.…”

Section: Narratives Of the Wind Blowing Above The Earthmentioning

confidence: 99%

Curriculum theorizing of self‐other for change: To see, to observe, and to contemplate through I‐Ching (The Book of Change)

Moon

Guo

2021

The Curriculum Journal

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This study is about the curriculum theorizing of self‐other and transformation. The two authors, both of Asian heritage, share their lived experience and interpretations of Chapter 20 of I‐Ching. This paper revisits a conventional, humanistic division of self‐other as a launching pad to challenge the current discourse on cultural diversity and curriculum change. Mainly, the authors revisit the dichotomous understanding of self‐other and challenge modes of curriculum change that are operated by the logic of meritocracy and individual effort. This investigation of I‐Ching opens up its landscape through a conversation about personal and social change, with an epistemological shift from the self‐other binary, thus imagining curriculum implications for a different society. The process of writing narratives is an epistemological healing process in that writing as inquiry helps revalue indigenous intellectual treasures that have been denigrated by Eurocentric ideologies both historically and politically. This examination of I‐Ching, specifically hexagram 20, will provide educators with an innovative epistemological frame that will allow them to review, rethink, challenge, and possibly advance discourses on seeing, change, and self‐other in curriculum and cultural studies.

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“…writes: "the interconnection and equal relations among Godhuman-nature-cosmos in Donghak go beyond the anthropocentric understanding of humannature relation". Donghak can be seen as an alternative to dominant market-oriented educational reforms and has attracted supporters of an eco-centered curriculum (Moon 2016). Similarly, Chia-Ling Wang (2016) recently discussed Taoism and Buddhism in relation to the concepts of self-realisation and the ecological self according to 'ecosophy', and their implications on contemporary instrumental education.…”

Section: Eco-views and Eco-identitiesmentioning

confidence: 99%

Science teacher identity and eco-transformation of science education: comparing Western modernism with Confucianism and reflexive Bildung

Sjöström

2017

Cult Stud of Sci Educ

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This forum article contributes to the understanding of how science teachers' identity is related to their worldviews, cultural values and educational philosophies, and to eco-transformation of science education. Special focus is put on 'reform-minded' science teachers. The starting point is the paper Science education reform in Confucian learning cultures: teachers' perspectives on policy and practice in Taiwan by Ying-Syuan Huang and Anila Asghar. It highlights several factors that can explain the difficulties of implementing "new pedagogy" in science education. One important factor is Confucian values and traditions, which seem to both hinder and support the science teachers' implementation of inquiry-based and learner-centered approaches. In this article Confucianism is compared with other learning cultures and also discussed in relation to different worldviews and educational philosophies in science education. Just like for the central/north European educational tradition called Bildung, there are various interpretations of Confucianism. However, both have subcultures (e.g. reflexive Bildung and Neo-Confucianism) with similarities that are highlighted in this article. If an "old pedagogy" in science education is related to essentialism, rationalist-objectivist focus, and a hierarchical configuration, the so called "new pedagogy" is often related to progressivism, modernism, utilitarianism, and a professional configuration. Reflexive Bildung problematizes the values associated with such a "new pedagogy" and can be described with labels such as post-positivism, reconstructionism and problematizing/critical configurations. Different educational approaches in science education, and corresponding eco-identities, are commented on in relation to transformation of educational practice.

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Donghak (Eastern Learning), Self-cultivation, and Social Transformation: Towards diverse curriculum discourses on equity and justice

Cited by 9 publications

References 1 publication

And That’s Not All: (Sur)Faces of Justice in Philosophy of Education

And That’s Not All: (Sur)Faces of Justice in Philosophy of Education

Curriculum theorizing of self‐other for change: To see, to observe, and to contemplate through I‐Ching (The Book of Change)

Science teacher identity and eco-transformation of science education: comparing Western modernism with Confucianism and reflexive Bildung

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