PARTS OF THIS ESSAY were presented at the 2009 annual conference of the American Educational Research Association and at the 2010 annual conference of the Philosophy of Education Society of Great Britain. I would like to thank Mount Saint Vincent University for an internal grant that has helped to support the research on this project. I would also like to thank the symposium editors, Sophie Haroutunian-Gordon and Megan Laverty, and also Leonard Waks and Walter Okshevsky, for their helpful comments on earlier drafts of this essay.
CRITICAL LISTENING AND THE DIALOGIC ASPECT OF MORAL EDUCATION: J.F. HERBART'S CONCEPT OF THE TEACHER AS MORAL GUIDE
Article first published online: 20 JUN 2011
© 2011 Board of Trustees | University of Illinois
Volume 61, Issue 2, pages 171–189, April 2011
How to Cite
English, A. (2011), CRITICAL LISTENING AND THE DIALOGIC ASPECT OF MORAL EDUCATION: J.F. HERBART'S CONCEPT OF THE TEACHER AS MORAL GUIDE. Educational Theory, 61: 171–189. doi: 10.1111/j.1741-5446.2011.00398.x
- Issue published online: 20 JUN 2011
- Article first published online: 20 JUN 2011
In his central educational work, The Science of Education (1806), J.F. Herbart did not explicitly develop a theory of listening, yet his concept of the teacher as a guide in the moral development of the learner gives valuable insight into the moral dimension of listening within teacher-student interaction. Herbart's theory radically calls into question the assumed linearity between listening and obedience to external authority, not only illuminating important distinctions between socialization and education, but also underscoring consequences for our understanding of the role of listening in educational relations. In this inquiry, Andrea English argues that critical listening in teaching contributes to the moral education and development of the learner. To do this, she examines Herbart's view of the teacher's task as a moral guide in the realm of moral education. English contends that reexamining Herbart's theory of education (a theory that is, for the most part, no longer discussed in Anglo-American educational philosophy) can productively inform our understanding of moral education in democratic and pluralist societies.