Tag Archives: Finland

Links: Teacher movies, teaching philosophy, etc.

1. This post about teacher movies makes a valuable point about education and how we talk about it in general terms but this makes little rhetorical sense, since education (maybe more than almost any broad aspect of our lives) is irreducibly a matter of what particular individuals learn, how individuals come to understand the world of ideas and facts but only through the framework of their own perspectives:

It would be a huge step forward if we could conceive of the people in our education system—students, teachers, families, administrators—as human rather than cartoonish media representations or, perhaps worse, mere data points. Policies not only have human consequences but they are also implemented by humans—invariably flawed, often self-seeking, sometimes incompetent humans.   It’s humans all the way down.  The language we use should reflect this and not carelessly cede ground to abstractions like “African-American males” or “the lowest-third percentile” or even “teachers unions.”  This is an acknowledgment that idealized categories, run amok, can in fact short-circuit the hard work of ensuring each individual student, in their individual family context, neighborhood, and cultural background, receives a high-quality education.

And the fact that while education is a system, learning is a particular, even private, matter, is the reason that any new educational system that attempts to treat students as indistinguishable, like Common Core (in which “common” is used to mean that every student learns the same things, in the same ways), is doomed to irrelevance.

2. Isaac Asimov’s 1964 predictions for the year 2014.

3. New Year’s traditions as religious/magical.

4. A compelling text by Ta-Nehisi Coates: “The Myth of Western Civilization.”

5. Dan Savage’s review of Sarah Palin’s Christmas book. (Via The Dish).

6. Jason Silva and awe.

7. The Scottish tradition of Hogmanay.

8. Miguel de Unamuno on consciousness.

9. An article suggesting reading on tablets is different from reading on paper, vis-a-vis getting engaged in narrative.

10. The New York Times editorializes about Finnish education. Interesting link here to Finland’s curriculum, including philosophy education:

Philosophical thinking deals with reality as a whole, its diverse perception and human activity in it. The special nature of philosophy lies in its way of structuring problems conceptually, rationally and through discussion. Upper secondary school studies in philosophy will support students’ individual development and promote the general learning and thinking skills that they will need in a changing and complex society. The theoretical themes studied in philosophy are necessary to form an understanding of cultural heritage and contemporary culture.
The practical significance of philosophy is based on the fact that students will learn to structure questions about values, norms and meanings in conceptual terms. Studies in philosophy will help them to perceive the significance that different types of skills and knowledge hold for individuals and society. To counterbalance the specialised skills and knowledge, studies in philosophy will also teach students to grasp broader conceptual systems and relationships. It will help them to see the ways in which the conceptions of reality, values and norms held in different branches of science and schools of thought may form consistent systems or contradict each other. Philosophy will develop judgement.
Philosophy instruction will promote development of creative and independent thinking. Philosophy will provide students with plenty of scope to form their own personal views. As they delve deeper into basic philosophical questions — to which there are no simple solutions — they will learn to formulate and justify their own views and, at the same time, to respect other reasoned views. Group deliberations on complicated questions will develop students’ ability
to trust their own individual opportunities to resolve even the most difficult problems. Studies in philosophy will support students’ growth into active, responsible and tolerant citizens.

Links: 16 July 2013: Finland, voir dire, etc.

1. This article at Slate talks about the voir dire in Zimmerman trial, and why people who know the least end up on juries. This description of the juror’s epistemological attitude struck me:

It’s not that juror B37 is a miscreant or a fool so much as a reflexive doubter that truth and facts are really knowable anymore. She speaks for the millions of Americans who believe that everyone is lying about something and the media lies about everything. The Internet, she explains, is for getting to the next level on Candy Crush Saga, not for getting information. And since everything is a lie, she doesn’t care enough to learn that the riots she believes to have happened did not. One wonders whether she would buy her own book about the truth behind the Zimmerman verdict.

This attitude seems cynical to me. And while I myself often adopt a perspective of doubting assertions of truth, I also acknowledge that some times, as in a criminal trial, we must at least seek truth, and try to get as close to it as we can. We must be skeptical even of our own claims of skepticism; we must not make assertions-of-truth about how all truth is relative.

2. An overview of Finland’s public-sector sharing and equality as it relates to government support and education.

3. Hannah Arendt and “the banality of evil”: “joiners” who set aside personal morality for group inclusion.

“The longer one listened to him, the more obvious it became that his inability to speak was closely connected with an inability to think, namely, to think from the standpoint of someone else.” His evil acts were motivated by thoughtlessness that was neither stupidity nor bureaucratic obedience, but a staggering inability to see the world beyond Nazi clichés.


The insight of “Eichmann in Jerusalem” is not that Eichmann was just following orders, but that Eichmann was a “joiner.” In his own words, Eichmann feared “to live a leaderless and difficult individual life,” in which “I would receive no directives from anybody.” Arendt insisted that Eichmann’s professed fidelity to the Nazi cause “did not mean merely to stress the extent to which he was under orders, and ready to obey them; he meant to show what an ‘idealist’ he had always been.” An “idealist,” as she used the word, is an ideologue, someone who will sacrifice his own moral convictions when they come in conflict with the “idea” of the movement that gives life meaning. Evil was transformed from a Satanic temptation into a test of self-sacrifice, and Eichmann justified the evil he knowingly committed as a heroic burden demanded by his idealism.


That evil, Arendt argued, originates in the neediness of lonely, alienated bourgeois people who live lives so devoid of higher meaning that they give themselves fully to movements. It is the meaning Eichmann finds as part of the Nazi movement that leads him to do anything and sacrifice everything. Such joiners are not stupid; they are not robots. But they are thoughtless in the sense that they abandon their independence, their capacity to think for themselves, and instead commit themselves absolutely to the fictional truth of the movement. It is futile to reason with them. They inhabit an echo chamber, having no interest in learning what others believe. It is this thoughtless commitment that permits idealists to imagine themselves as heroes and makes them willing to employ technological implements of violence in the name of saving the world.

4. “Fake Intimacy”: A “Quote For The Day” from “The Dish” that matches some of my ambivalence about online communities:

“I don’t think anyone’s really inclined to ‘share’. My thing about social networks is that it’s fundamentally insincere. I know from the record company perspective it’s part of the marketing process, and the fans can communicate with you… but it creates a fake intimacy, which in my opinion results in frustration and ultimately makes people angry. And I think that’s why, on Twitter, or indeed in the Guardian comments, everything turns into a row, and it’s because it’s presented as though they care what you think, but you realize they don’t, and then it turns nasty. It’s a sort of fake democracy. And we prefer to be not fake,” – Neil Tennant, pop genius.