There are numerous ethical theories from which faculty may choose to teach in undergraduate philo... more There are numerous ethical theories from which faculty may choose to teach in undergraduate philosophical ethics courses. Whether learning such theories results in ethical behavior change remains an open question. If one of the goals of teaching ethics is to support ethical behavior, then alternative approaches are merited. Within the past decades, there has been a growing emphasis on mindfulness and compassion-based practices in particular, as applied to psychotherapy in the field of psychology. Such findings have bearing on ways in which compassion-based practices might be fruitful in the philosophical ethics classroom. This article will identify issues with the dominant approach to teaching philosophical ethics, focusing on the need for a bridge between theory and action. It will also explore the potential benefits of utilizing mindfulness in the classroom, with a focus on compassion-based practices such as loving-kindness, to contribute to meeting this need to enhance the teaching of undergraduate philosophical ethics.
This paper is situated at the intersection of ethics, pedagogy, and bias. Various challenges for ... more This paper is situated at the intersection of ethics, pedagogy, and bias. Various challenges for pedagogy that are posed by explicit and implicit bias are discussed. Potential solutions to such challenges are then explored. These include practices such as enhanced thought experiments, interviews, research projects, in-depth role-playing, action projects, and appropriately morally deferential experiential service-learning. Moral imagination can be beneficially stretched through adopting differing moral lenses and engaging and encouraging multiple empathizing; art and literary narrative provide helpful tools to this end. Also recommended is critical scrutiny focused on personal biases (including teacher bias) and developing curriculum focused on moral literacy. Such moves of necessity span from individual to public action given the environmental components of the operations of bias. Shaping ourselves through intentional environment construction and avoidance of undesirable environments is therefore identified as a valuable technique. Finally, the potential contribution of loving-kindness meditation is addressed. Although we may be unable at present to eradicate problematic forms of bias, there are multiple methods available to begin to ameliorate the harms associated with those forms of bias.
It finally happened. You know all those folks claiming UFO sightings? Some of them were on to som... more It finally happened. You know all those folks claiming UFO sightings? Some of them were on to something. There is life beyond planet Earth, and it finally contacted us.
Teaching ethics at the university level in the Western tradition tends to focus on teaching ethic... more Teaching ethics at the university level in the Western tradition tends to focus on teaching ethical theories, or-in the case of applied ethics-applying theories. Success in ethics courses is occasioned by the ability to articulate, and in some cases apply, ethical theories. Ratiocination about ethics is the focus. I contend that in so far as one of the goals of ethical education is becoming more ethical, current pedagogical models leave much to be desired. This paper makes a case for teaching being ethical. I recommend developing the skill sets required for enacting ethical behavior. Problems with historical methods of testing ethical development are assessed, and methods for testing ethical behavior are considered. I explore fertile sites for research and practice regarding the intersection of moral education and moral behavior. In particular I focus on the role of emotion, active learning techniques, moral exemplars, and addressing the relevance of self-concept.
The neoliberal ideology that is hijacking educational institutions entails an atomistic, individu... more The neoliberal ideology that is hijacking educational institutions entails an atomistic, individualistic, and Western vision of self. Students are understood as competitive, economic, homogenous entities. Interpreted as information stockpiles, students collect the data necessary for the regurgitation that enables assuming their role in the marketplace. Alternatively, the ecological conception of self is relational, cooperative, embraces community relations, and reflects the insights of ecology. Students are recognized as diverse in terms of their particular learning needs, interests, strengths, and relevant personal history. The vision of the self that serves as the foundation to neoliberal shifts in education is, I argue, unhealthy, epistemically untenable, and problematically contradictory. Nurturing students’ ecological selfhood is one way to subvert the neoliberal conceptualization of self and its attendant ideological constructions and assumptions.
‘This class is so [insert expletive] depressing.’ I overheard a student
communicating this to a ... more ‘This class is so [insert expletive] depressing.’ I overheard a student
communicating this to a friend upon exiting one of my ethics courses and I wondered how my classes could generate a sense of empowerment rather than depression, a sense of hope rather than despair. Drawing from David Hume’s and Martin Hoffman’s work on the psychology of empathy and sympathy, I contend that dominant Western philosophical pedagogy is inadequate for facilitating morally empowered students. Moreover, I stipulate that an adequate analysis of the role emotion should play in pedagogy requires tending to the politics of emotional expression and how oppression functions. I argue that ethical educators have a moral responsibility to facilitate not only critical moral thinking but critical moral agency. Part of ethical education should involve the provision of tools for effective citizen engagement, and reasoning alone is insufficient for this goal. The role of emotion in ethical decision-making and action remains devalued and under-analyzed. Approaches that fail to adequately recognize the role of emotion in ethical education are to the detriment of effective ethical pedagogy. I recommend a number of methods for remedying
this omission so as to provide tools for moral action.
We are always cloaked in what has come before. But for decades I have held close to my heart a be... more We are always cloaked in what has come before. But for decades I have held close to my heart a belief I discovered in Helene Cixous' Laugh of the Medusa. She explains:
Ecological philosophy requires a significant orientation to the role of hope in both theory and p... more Ecological philosophy requires a significant orientation to the role of hope in both theory and practice. I trace the limited presence of hope in ecological philosophy, and outline reasons why environmental hopelessness is a threat. I articulate and problematize recent environmental publications on the topic of hope, the most important worry being that current literature fails to provide the necessary psychological grounding for hopeful action. I turn to the psychology of hope to provide direction for conceptualizing hope and actualizing hoped for states of affairs. If positive moral action is the goal, hope is a vital concept for underwriting ecological philosophy and a practice requiring considerably more attention.
Peter Carruthers argues in favour of the position that the pains of non-human animals are noncons... more Peter Carruthers argues in favour of the position that the pains of non-human animals are nonconscious ones, and from this that non-human animals are due no moral consideration.1 I outline Carruthers' argument in Section II, and call attention to significant overlap between Carruthers' standpoint regarding non-human animals and Rene Descartes' position. In Section III I specify various ways Carruthers' premises are undefended. I argue that we are either forced to take seriously an absurd notion of pain experience that fails to be adequately defended, or we are forced to accept an underlying problematic ideology Carruthers shares with Descartes that begs the question of non-human animal consciousness. In Section IV I conclude by arguing from both a common sense and moral perspective that Carruthers' analysis is fundamentally flawed.
This article gives a broad sense of existing debate about Global Citizenship Education (GCE) to h... more This article gives a broad sense of existing debate about Global Citizenship Education (GCE) to help situate and contextualize a novel case study. Scholars for Syria originated at a small university in southern Indiana. This grassroots response to the turmoil in Syria bridges the gap between a seemingly distant crisis and a midwestern city in the United States. The unique pedagogical and curricular dimensions of the case study work as a helpful framing device for facilitating exploration of debates about the shape of GCE, as well as providing new ways in which to imagine GCE curriculum, pedagogy, and embedding ethics into wider university initiatives.
There are numerous ethical theories from which faculty may choose to teach in undergraduate philo... more There are numerous ethical theories from which faculty may choose to teach in undergraduate philosophical ethics courses. Whether learning such theories results in ethical behavior change remains an open question. If one of the goals of teaching ethics is to support ethical behavior, then alternative approaches are merited. Within the past decades, there has been a growing emphasis on mindfulness and compassion-based practices in particular, as applied to psychotherapy in the field of psychology. Such findings have bearing on ways in which compassion-based practices might be fruitful in the philosophical ethics classroom. This article will identify issues with the dominant approach to teaching philosophical ethics, focusing on the need for a bridge between theory and action. It will also explore the potential benefits of utilizing mindfulness in the classroom, with a focus on compassion-based practices such as loving-kindness, to contribute to meeting this need to enhance the teaching of undergraduate philosophical ethics.
This paper is situated at the intersection of ethics, pedagogy, and bias. Various challenges for ... more This paper is situated at the intersection of ethics, pedagogy, and bias. Various challenges for pedagogy that are posed by explicit and implicit bias are discussed. Potential solutions to such challenges are then explored. These include practices such as enhanced thought experiments, interviews, research projects, in-depth role-playing, action projects, and appropriately morally deferential experiential service-learning. Moral imagination can be beneficially stretched through adopting differing moral lenses and engaging and encouraging multiple empathizing; art and literary narrative provide helpful tools to this end. Also recommended is critical scrutiny focused on personal biases (including teacher bias) and developing curriculum focused on moral literacy. Such moves of necessity span from individual to public action given the environmental components of the operations of bias. Shaping ourselves through intentional environment construction and avoidance of undesirable environments is therefore identified as a valuable technique. Finally, the potential contribution of loving-kindness meditation is addressed. Although we may be unable at present to eradicate problematic forms of bias, there are multiple methods available to begin to ameliorate the harms associated with those forms of bias.
It finally happened. You know all those folks claiming UFO sightings? Some of them were on to som... more It finally happened. You know all those folks claiming UFO sightings? Some of them were on to something. There is life beyond planet Earth, and it finally contacted us.
Teaching ethics at the university level in the Western tradition tends to focus on teaching ethic... more Teaching ethics at the university level in the Western tradition tends to focus on teaching ethical theories, or-in the case of applied ethics-applying theories. Success in ethics courses is occasioned by the ability to articulate, and in some cases apply, ethical theories. Ratiocination about ethics is the focus. I contend that in so far as one of the goals of ethical education is becoming more ethical, current pedagogical models leave much to be desired. This paper makes a case for teaching being ethical. I recommend developing the skill sets required for enacting ethical behavior. Problems with historical methods of testing ethical development are assessed, and methods for testing ethical behavior are considered. I explore fertile sites for research and practice regarding the intersection of moral education and moral behavior. In particular I focus on the role of emotion, active learning techniques, moral exemplars, and addressing the relevance of self-concept.
The neoliberal ideology that is hijacking educational institutions entails an atomistic, individu... more The neoliberal ideology that is hijacking educational institutions entails an atomistic, individualistic, and Western vision of self. Students are understood as competitive, economic, homogenous entities. Interpreted as information stockpiles, students collect the data necessary for the regurgitation that enables assuming their role in the marketplace. Alternatively, the ecological conception of self is relational, cooperative, embraces community relations, and reflects the insights of ecology. Students are recognized as diverse in terms of their particular learning needs, interests, strengths, and relevant personal history. The vision of the self that serves as the foundation to neoliberal shifts in education is, I argue, unhealthy, epistemically untenable, and problematically contradictory. Nurturing students’ ecological selfhood is one way to subvert the neoliberal conceptualization of self and its attendant ideological constructions and assumptions.
‘This class is so [insert expletive] depressing.’ I overheard a student
communicating this to a ... more ‘This class is so [insert expletive] depressing.’ I overheard a student
communicating this to a friend upon exiting one of my ethics courses and I wondered how my classes could generate a sense of empowerment rather than depression, a sense of hope rather than despair. Drawing from David Hume’s and Martin Hoffman’s work on the psychology of empathy and sympathy, I contend that dominant Western philosophical pedagogy is inadequate for facilitating morally empowered students. Moreover, I stipulate that an adequate analysis of the role emotion should play in pedagogy requires tending to the politics of emotional expression and how oppression functions. I argue that ethical educators have a moral responsibility to facilitate not only critical moral thinking but critical moral agency. Part of ethical education should involve the provision of tools for effective citizen engagement, and reasoning alone is insufficient for this goal. The role of emotion in ethical decision-making and action remains devalued and under-analyzed. Approaches that fail to adequately recognize the role of emotion in ethical education are to the detriment of effective ethical pedagogy. I recommend a number of methods for remedying
this omission so as to provide tools for moral action.
We are always cloaked in what has come before. But for decades I have held close to my heart a be... more We are always cloaked in what has come before. But for decades I have held close to my heart a belief I discovered in Helene Cixous' Laugh of the Medusa. She explains:
Ecological philosophy requires a significant orientation to the role of hope in both theory and p... more Ecological philosophy requires a significant orientation to the role of hope in both theory and practice. I trace the limited presence of hope in ecological philosophy, and outline reasons why environmental hopelessness is a threat. I articulate and problematize recent environmental publications on the topic of hope, the most important worry being that current literature fails to provide the necessary psychological grounding for hopeful action. I turn to the psychology of hope to provide direction for conceptualizing hope and actualizing hoped for states of affairs. If positive moral action is the goal, hope is a vital concept for underwriting ecological philosophy and a practice requiring considerably more attention.
Peter Carruthers argues in favour of the position that the pains of non-human animals are noncons... more Peter Carruthers argues in favour of the position that the pains of non-human animals are nonconscious ones, and from this that non-human animals are due no moral consideration.1 I outline Carruthers' argument in Section II, and call attention to significant overlap between Carruthers' standpoint regarding non-human animals and Rene Descartes' position. In Section III I specify various ways Carruthers' premises are undefended. I argue that we are either forced to take seriously an absurd notion of pain experience that fails to be adequately defended, or we are forced to accept an underlying problematic ideology Carruthers shares with Descartes that begs the question of non-human animal consciousness. In Section IV I conclude by arguing from both a common sense and moral perspective that Carruthers' analysis is fundamentally flawed.
This article gives a broad sense of existing debate about Global Citizenship Education (GCE) to h... more This article gives a broad sense of existing debate about Global Citizenship Education (GCE) to help situate and contextualize a novel case study. Scholars for Syria originated at a small university in southern Indiana. This grassroots response to the turmoil in Syria bridges the gap between a seemingly distant crisis and a midwestern city in the United States. The unique pedagogical and curricular dimensions of the case study work as a helpful framing device for facilitating exploration of debates about the shape of GCE, as well as providing new ways in which to imagine GCE curriculum, pedagogy, and embedding ethics into wider university initiatives.
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Papers by Lisa Kretz
communicating this to a friend upon exiting one of my ethics courses and I wondered how my classes could generate a sense of empowerment rather than depression, a sense of hope rather than despair. Drawing from David Hume’s and Martin Hoffman’s work on the psychology of empathy and sympathy, I contend that dominant Western philosophical pedagogy is inadequate for facilitating morally empowered students. Moreover, I stipulate that an adequate analysis of the role emotion should play in pedagogy requires tending to the politics of emotional expression and how oppression functions. I argue that ethical educators have a moral responsibility to facilitate not only critical moral thinking but critical moral agency. Part of ethical education should involve the provision of tools for effective citizen engagement, and reasoning alone is insufficient for this goal. The role of emotion in ethical decision-making and action remains devalued and under-analyzed. Approaches that fail to adequately recognize the role of emotion in ethical education are to the detriment of effective ethical pedagogy. I recommend a number of methods for remedying
this omission so as to provide tools for moral action.
Books by Lisa Kretz
communicating this to a friend upon exiting one of my ethics courses and I wondered how my classes could generate a sense of empowerment rather than depression, a sense of hope rather than despair. Drawing from David Hume’s and Martin Hoffman’s work on the psychology of empathy and sympathy, I contend that dominant Western philosophical pedagogy is inadequate for facilitating morally empowered students. Moreover, I stipulate that an adequate analysis of the role emotion should play in pedagogy requires tending to the politics of emotional expression and how oppression functions. I argue that ethical educators have a moral responsibility to facilitate not only critical moral thinking but critical moral agency. Part of ethical education should involve the provision of tools for effective citizen engagement, and reasoning alone is insufficient for this goal. The role of emotion in ethical decision-making and action remains devalued and under-analyzed. Approaches that fail to adequately recognize the role of emotion in ethical education are to the detriment of effective ethical pedagogy. I recommend a number of methods for remedying
this omission so as to provide tools for moral action.